God Makes It Happen
Commentary
Isaiah 62:1-5
The First Lesson is part of a prophetic book which is an editorial compilation of two or three distinct literary strands. This text is probably part of the book’s final and newest section, not written by the historical prophet Isaiah of the eighth century BC, but after the Babylonian exiles had returned to Judah in 539 BC, quite disappointed with how the return home was going. The lesson is a prophecy for redemption and restoration (vindication), pertaining to the glory of God’s people, a most appropriate word given the fact that thebook was only finally composed after the return of the exiles to Judah.
The prophetic author claims that for the sake of Zion (the oldest and highest part of ancient Jerusalem and for the city as a whole) he cannot keep quiet and rest in reminding God of his promises until the people of the city are vindicated and saved [yeshuah, in safety] (v.1). It is prophesied that the nations will see Judah’s righteousness [tsedeq] and glory [kabod, honor]; it is also prophesied that they will be given a new name (implying a new status, since names in the ancient world entailed a description of who one was) (v.2). Note that righteousness in the Old Testament is not to imply that believers live in faultless conformity to some moral law. It has to do with living in right relationship with God (Gerhard von Rad, Old Testament Theology, Vol.1, pp.370-371). The point seems to be that Judah’s relationship with God will be restored.
It is promised that the people would become crowns of beauty in Yahweh’s hand, no more termed forsaken and desolate, but called Hephzibah (my delight is her) and Beulah (married), for Yahweh is said to delight in the people and their land is married [to Him] (vv.3-4). (The encircling walls of a city set on a hill may be behind this image of Jerusalem as a crown.) As a young man marries a young woman, the writer proclaims, so shall the people of Judah marry their builder [in Hebrew the text literally reads “your sons,” ben at this point], (God) and as the bridegroom rejoices over the bride, so God will rejoice over his people (v.5).
Start by noting the disappointments felt among the Hebrews at the time the text was written, the high hopes that those who had endured The Babylonian exile felt when they were returned to Jerusalem, but then experienced despair over things not getting back to normal for them. It is a bit like the despair we begin to feel at this time of the year, when many of the Christmas-New Year high hopes have been dashed and it is pretty much business as usual. Note that in the midst of all the Hebrews’ despair, in response to our despair today, the Lord claims that the Jews and we are His beloved, that he is betrothed to us. The people of Judah and we are to be married to the Lord.
Marriage at its best breaks despair. A 2024 Gallup Survey found that married people are 20% more likely to be thriving than unmarried adults and that marital status in the strongest predictor of well-being. Keep in mind this insight in the Book of Isaiah. None of us is single and alone. We all have God the King as our beloved spouse. None of us are alone anymore. We all have a God in whom to confide and with whom to celebrate life. God has made it happen.
1 Corinthians 12:1-11
The Second Lesson is taken from one of Paul’s authentic letters, this one written from Ephesus prior to the Epistle to the Romans, to a church he had established (Acts 18:1-11). Relations had become strained with the church. The letter aims to address some doctrinal and ethical problems disturbing the Corinthian church. This is a text devoted to teachings on the varieties of spiritual gifts.
Noting that before Christ the Corinthians had been led astray to idols that could not speak, Paul observes that no one speaking by the Spirit curses Jesus. Only by the Holy Spirit can we proclaim that Jesus is Lord (vv.1-3). (This phrase was likely an early creedal confession by Christians [Romans 10:9; 2 Corinthians 4:5].) The same Spirit is said to give the variety of gifts [charisma, which entails being “graced”], the same Lord gives varieties of the Spirit for the common good (v.7). Various gifts are listed — wisdom, gift of healing, prophecy, tongues [glossa] (vv.8-10). All are said to be activated by the Spirit Who allots to each one as He desires/purposes [bouletai] (v.11. The real test of gifts seems not to be spiritual ecstasy, but whether they are of God and contribute to the common good.
This text affords a good opportunity to clarify what the Holy Spirit is and what he does. This is an especially important item since a poll taken a little over a decade ago (2009) by Barna Research indicated that only half of American Christians believe in the reality of the Holy Spirit. (A more recent 2020 poll conducted by the Cultural Research Center found much the same result.) Martin Luther provides a nice introduction. He spoke of the Holy Spirit as the Comforter (What Luther Says, p.662). Elaborating on this point in the same spirit, the Puritan Westminster Confession of Faith spoke of the Spirit as our only comfort in life and death, assuring us of eternal life and making us willing and ready. The Spirit, it seems is the one in charge of our lives, giving us the confidence to proclaim the lordship of Jesus and do good, somehow overcoming our selfishness enough that we can even work together with others in common. Use the sermon to help the flock recognize that any good they encounter and do in the coming week is not something they did alone but works of the Holy Spirit. This insight can help the faithful see and experience the Holy Spirit and also to recognize that if and when there are good things in life, God made them happen.
John 2:1-11
The gospel is drawn from the last of the four gospels to be written, probably not composed until the last two decades of the first century. It is very different in style in comparison to the other three (so-called synoptic) gospels. In fact, it is probably based on these earlier gospels. The book has been identified with John the son of Zebedee, the disciple whom Jesus loved, and this claim was made as long ago as late in the first century by the famed theologian of the early Church Irenaeus (Ante-Nicene Fathers, Vol.1, p.328). But it is likely to have been written by a disciple of the son of Zebedee. Its main agenda was probably to encourage Jewish Christians in conflict with the synagogue to believe that Jesus is the Messiah, the Son of God (20:31). Recently, some scholars have suggested an alternative account to the origins of this gospel. Appealing to the writings of a late-first/ early-second century Bishop named Papias who may have implied that John’s Gospel was the result of eyewitness origins (Ante-Nicene Fathers, Vol.1, pp.154-155). This text is an account of Jesus’ miracle at the wedding at Cana. The story is unique to John’s Gospel.
A wedding held in Cana in Galilee is reported “on the third day” (presumably the third day from the day Philip had been called [1:43]) (v.1a). Mary, Jesus, and the disciples had been invited (vv.1b-2). When the wine gave out, Mary informs Jesus (implying He had to do something about it) (v.3). Jesus protests to his mother about disclosing himself (v.4). Calling her “woman” [gune] was a term of solemn and respectful address. She orders the servants to do as Jesus says (v.4). He orders in line with the rite of purification (perhaps in line with Leviticus 15:11) that six stone jars be filled and some of the contents in these jars be given to the head waiter [diakonis, or master of ceremonies, literally “servant”] (vv.6-8). The head waiter called the bridegroom after tasting the water made wine and praised the quality of it (vv.9-10) The author reports this to have been the first of Jesus’ signs [semeion], revealing his glory [doxa]. The disciples reportedly believed him (v.11).
Sermons should focus on Jesus’ original unwillingness to perform his first miracle. It is evident that he did not (does not) want to be known primarily as a miracle worker (at least not as a worker of extraordinary actions which seem to defy the natural order). Why not? Note Martin Luther’s claim that “faith should not rest on signs and wonders alone but on the Word.” (What Luther Says, p.936) The disciples reportedly believed when they saw the miracle (v.11). There is a definite relationship between faith and miracles. Indeed, without faith, it seems, you will not see miracles.
With this point in hand, the next step in the sermon is to help the congregation see that with faith, everything is a miracle. For all the good things in life are unmerited gifts of the one who created it all. Human love is a miracle. But so is the fact that on this little earthly planet revolving around a small star among the many galaxies of multi-verse (we belong to only one of many universes) there is life, even (at least in our case) conscious life. How miraculous that unstable atoms could somehow all be “glued” together enough to have the stability of mass and flesh. How amazing that the dead Jesus rose to save us, that the force behind the universe loves you and me! Get the flock to recognize that it is God who makes everything happen. It truly is miraculous.
All the lessons lead us to the insight that all our good is happening because of God, the one who is truly good.
The First Lesson is part of a prophetic book which is an editorial compilation of two or three distinct literary strands. This text is probably part of the book’s final and newest section, not written by the historical prophet Isaiah of the eighth century BC, but after the Babylonian exiles had returned to Judah in 539 BC, quite disappointed with how the return home was going. The lesson is a prophecy for redemption and restoration (vindication), pertaining to the glory of God’s people, a most appropriate word given the fact that thebook was only finally composed after the return of the exiles to Judah.
The prophetic author claims that for the sake of Zion (the oldest and highest part of ancient Jerusalem and for the city as a whole) he cannot keep quiet and rest in reminding God of his promises until the people of the city are vindicated and saved [yeshuah, in safety] (v.1). It is prophesied that the nations will see Judah’s righteousness [tsedeq] and glory [kabod, honor]; it is also prophesied that they will be given a new name (implying a new status, since names in the ancient world entailed a description of who one was) (v.2). Note that righteousness in the Old Testament is not to imply that believers live in faultless conformity to some moral law. It has to do with living in right relationship with God (Gerhard von Rad, Old Testament Theology, Vol.1, pp.370-371). The point seems to be that Judah’s relationship with God will be restored.
It is promised that the people would become crowns of beauty in Yahweh’s hand, no more termed forsaken and desolate, but called Hephzibah (my delight is her) and Beulah (married), for Yahweh is said to delight in the people and their land is married [to Him] (vv.3-4). (The encircling walls of a city set on a hill may be behind this image of Jerusalem as a crown.) As a young man marries a young woman, the writer proclaims, so shall the people of Judah marry their builder [in Hebrew the text literally reads “your sons,” ben at this point], (God) and as the bridegroom rejoices over the bride, so God will rejoice over his people (v.5).
Start by noting the disappointments felt among the Hebrews at the time the text was written, the high hopes that those who had endured The Babylonian exile felt when they were returned to Jerusalem, but then experienced despair over things not getting back to normal for them. It is a bit like the despair we begin to feel at this time of the year, when many of the Christmas-New Year high hopes have been dashed and it is pretty much business as usual. Note that in the midst of all the Hebrews’ despair, in response to our despair today, the Lord claims that the Jews and we are His beloved, that he is betrothed to us. The people of Judah and we are to be married to the Lord.
Marriage at its best breaks despair. A 2024 Gallup Survey found that married people are 20% more likely to be thriving than unmarried adults and that marital status in the strongest predictor of well-being. Keep in mind this insight in the Book of Isaiah. None of us is single and alone. We all have God the King as our beloved spouse. None of us are alone anymore. We all have a God in whom to confide and with whom to celebrate life. God has made it happen.
1 Corinthians 12:1-11
The Second Lesson is taken from one of Paul’s authentic letters, this one written from Ephesus prior to the Epistle to the Romans, to a church he had established (Acts 18:1-11). Relations had become strained with the church. The letter aims to address some doctrinal and ethical problems disturbing the Corinthian church. This is a text devoted to teachings on the varieties of spiritual gifts.
Noting that before Christ the Corinthians had been led astray to idols that could not speak, Paul observes that no one speaking by the Spirit curses Jesus. Only by the Holy Spirit can we proclaim that Jesus is Lord (vv.1-3). (This phrase was likely an early creedal confession by Christians [Romans 10:9; 2 Corinthians 4:5].) The same Spirit is said to give the variety of gifts [charisma, which entails being “graced”], the same Lord gives varieties of the Spirit for the common good (v.7). Various gifts are listed — wisdom, gift of healing, prophecy, tongues [glossa] (vv.8-10). All are said to be activated by the Spirit Who allots to each one as He desires/purposes [bouletai] (v.11. The real test of gifts seems not to be spiritual ecstasy, but whether they are of God and contribute to the common good.
This text affords a good opportunity to clarify what the Holy Spirit is and what he does. This is an especially important item since a poll taken a little over a decade ago (2009) by Barna Research indicated that only half of American Christians believe in the reality of the Holy Spirit. (A more recent 2020 poll conducted by the Cultural Research Center found much the same result.) Martin Luther provides a nice introduction. He spoke of the Holy Spirit as the Comforter (What Luther Says, p.662). Elaborating on this point in the same spirit, the Puritan Westminster Confession of Faith spoke of the Spirit as our only comfort in life and death, assuring us of eternal life and making us willing and ready. The Spirit, it seems is the one in charge of our lives, giving us the confidence to proclaim the lordship of Jesus and do good, somehow overcoming our selfishness enough that we can even work together with others in common. Use the sermon to help the flock recognize that any good they encounter and do in the coming week is not something they did alone but works of the Holy Spirit. This insight can help the faithful see and experience the Holy Spirit and also to recognize that if and when there are good things in life, God made them happen.
John 2:1-11
The gospel is drawn from the last of the four gospels to be written, probably not composed until the last two decades of the first century. It is very different in style in comparison to the other three (so-called synoptic) gospels. In fact, it is probably based on these earlier gospels. The book has been identified with John the son of Zebedee, the disciple whom Jesus loved, and this claim was made as long ago as late in the first century by the famed theologian of the early Church Irenaeus (Ante-Nicene Fathers, Vol.1, p.328). But it is likely to have been written by a disciple of the son of Zebedee. Its main agenda was probably to encourage Jewish Christians in conflict with the synagogue to believe that Jesus is the Messiah, the Son of God (20:31). Recently, some scholars have suggested an alternative account to the origins of this gospel. Appealing to the writings of a late-first/ early-second century Bishop named Papias who may have implied that John’s Gospel was the result of eyewitness origins (Ante-Nicene Fathers, Vol.1, pp.154-155). This text is an account of Jesus’ miracle at the wedding at Cana. The story is unique to John’s Gospel.
A wedding held in Cana in Galilee is reported “on the third day” (presumably the third day from the day Philip had been called [1:43]) (v.1a). Mary, Jesus, and the disciples had been invited (vv.1b-2). When the wine gave out, Mary informs Jesus (implying He had to do something about it) (v.3). Jesus protests to his mother about disclosing himself (v.4). Calling her “woman” [gune] was a term of solemn and respectful address. She orders the servants to do as Jesus says (v.4). He orders in line with the rite of purification (perhaps in line with Leviticus 15:11) that six stone jars be filled and some of the contents in these jars be given to the head waiter [diakonis, or master of ceremonies, literally “servant”] (vv.6-8). The head waiter called the bridegroom after tasting the water made wine and praised the quality of it (vv.9-10) The author reports this to have been the first of Jesus’ signs [semeion], revealing his glory [doxa]. The disciples reportedly believed him (v.11).
Sermons should focus on Jesus’ original unwillingness to perform his first miracle. It is evident that he did not (does not) want to be known primarily as a miracle worker (at least not as a worker of extraordinary actions which seem to defy the natural order). Why not? Note Martin Luther’s claim that “faith should not rest on signs and wonders alone but on the Word.” (What Luther Says, p.936) The disciples reportedly believed when they saw the miracle (v.11). There is a definite relationship between faith and miracles. Indeed, without faith, it seems, you will not see miracles.
With this point in hand, the next step in the sermon is to help the congregation see that with faith, everything is a miracle. For all the good things in life are unmerited gifts of the one who created it all. Human love is a miracle. But so is the fact that on this little earthly planet revolving around a small star among the many galaxies of multi-verse (we belong to only one of many universes) there is life, even (at least in our case) conscious life. How miraculous that unstable atoms could somehow all be “glued” together enough to have the stability of mass and flesh. How amazing that the dead Jesus rose to save us, that the force behind the universe loves you and me! Get the flock to recognize that it is God who makes everything happen. It truly is miraculous.
All the lessons lead us to the insight that all our good is happening because of God, the one who is truly good.
