The Life of Faith
Commentary
The theme of the lessons for this Sunday is the life of faith.
Isaiah 1:1, 10-20
The First Lesson is taken from a prophetic book which is really a combination of two or three distinct strands. Only the first 39 chapters (from which this text is drawn) can be assigned to the historical prophet Isaiah who proclaimed his message to Jerusalem and the southern kingdom of Judah from 742 BC to 701 BC, the period during which the northern kingdom had been annexed by the Assyrian Empire.
This lesson is a report of one of the oracles/visions against a rebellious Judah given by the prophet (v.1). These verses pertain to Judah’s religious superficiality. They are presented in the form of a court hearing initiated by God against Judah. The people addressed are identified with the evil cities of Sodom and Gomorrah (Genesis 18:16 – 19:28). They are called to hear the Word of Yahweh and God’s Torah (teaching) (v.10). Yahweh rejects the sacrifices offered by the people. Criticism is also made of their observance of new moons (vv. 11-15). Instead, Yahweh is said to call for a change in morality, to seek justice with a commitment to rescue the oppressed, defend the orphan, and plead for the widow (vv.16-17). Using a judicial metaphor, Yahweh declares that though Judah’s sins are wicked, they shall become pure/white like snow (a symbol of purity) (v.18). If people become willing and obedient, they will eat the good of the land, but if they rebel they will be destroyed (vv.19-20).
Most recent poverty statistics in the US indicate that 13.4% of us are below the poverty line, which seems to entail 42.5 million Americans are in poverty! The lesson invites consideration of this matter in view of the upcoming congressional and gubernatorial elections. Preachers might help parishioners to consider American economic injustice as akin to the idolatry practiced by Hebrews. For them and us the Word of God’s forgiveness makes care for the poor and justice possible. Indeed, if we really believe God’s Word, we will not be able to continue to tolerate the poverty among us. And that will have political implications in November.
Psalm 50:1-8, 22-23 functions as an alternative First Lesson. The book in which it appears is a book of Hebraic hymns of praise, most of which were composed to accompany worship in the Jerusalem temple. This is a psalm of Asaph (a distinct Levitical musical tradition [2 Chronicles 29:30; 1 Chronicles 15:17; 16:5-7]). It was a liturgy of priestly admonition, perhaps sung at a festival of covenant renewal. This psalm begins with God the Lord speaking and summoning the earth all the day (v.1). Out of Zion, said to be the perfection of beauty, God shines faith (v.2). He comes and does not keep silence; He is like a devouring fire (v.3). He calls all creation (all witnesses to the covenant) in order to judge his people (v.4), wanting to gather all the faithful ones who made covenant with him by sacrifice (v.5).
The heavens are said to declare God’s righteousness [tsedeq], for he is judge [shaphat] (v.6). The word Selah which follows this verse is a liturgical direction indicating that a musical interlude was to follow at that point. It is important here to recall that the Hebraic equivalent term for “righteousness” when applied to God does not just connote legal, judgmental actions, but concerns loyalty to his covenanting (Gerhard von Rad, Old Testament Theology, Vol.1, pp. 373, 376ff.). Likewise, it should be noted that God’s judgment in the Hebraic sense is a word of comfort insofar as it can cause positive outcomes and provide comfort, knowing that God’s just acts have an end in sight (Ibid., pp. 343, 358-359).
The psalmist proceeds to note that God will speak, testifying against Israel (v.7). He does not rebuke their sacrifice. After an interruption of verses in which God seems to chide the people for misunderstanding the true sacrifice, for its purpose is not to sustain the deity with food but to manifest thanksgiving to God, the Lord proclaims that he will tear apart those who forget/neglect God (v.22). Those who bring thanksgiving as their sacrifice are said to honor God; to those showing the right way, the salvation [yesha, safety] of God will be shown. Hints of the establishment of a new covenant echo in the Psalm (v.23).
This text provides an opportunity to praise God and see the life of the faithful in terms of thanksgiving. It is the true sacrifice referred to in the psalm. After all, the heavens themselves seem to praise him (v.6). The land is full of beauty. It is possible to pick up on a theme of Martin Luther that the beauty of Zion is really a reference to the beauty of the church (Luther’s Works, Vol.10. p. 230). The church is beautiful, for it is gathered by our Lord in all his beauty – for the beauty of creation is in him, gathering diversity into unity. Another sermon angle might be to explain God’s righteousness in terms of the points noted above in the second paragraph and link this to the Second Lesson’s word of salvation by faith.
Hebrews 11:1-3, 8-16
The Second Lesson is found in an anonymous treatise which, given its argument for the superiority of Christ’s sacrifice to those of the Levitical priesthood, was likely written prior to the destruction of the Jerusalem Temple in 70 AD. Remarks in 2:3-4 suggest it was written by a member of a generation of Christians after the apostles. As it is not in the format of a traditional Hellenistic epistle, modern scholars have been inclined to regard the book as a sermon, possibly modified after it was delivered to include travel plans, greetings, and closing (13:20-25). The Christians addressed are thought to have been in danger of falling away from their confession (3:1; 4:14; 10:23).
The lesson is a reflection on the nature of faith, Abraham’s faith, and the new life. Faith [pistis] is said to be the assurance [hypostasis, the very being or essence] of things hoped for and the conviction of things not seen (v.1). The author proceeds to describe how the ancestors received approval by faith. By means of faith we understand that ages were prepared/framed by the Word of God, so that what is seen was made from things not visible (vv.2-3). Abraham’s faith is described. By faith he obeyed when called to set out for the land promised by God. Isaac and Jacob, his heirs, lived in tents in the land promised as in a foreign land (vv.8-9). Abraham is said to have looked forward to the city with foundations [not tents] (v.10). (There seems to be here a reference to the sedentary life in Jerusalem, rather than the hunter-gatherer life in tents, or the city could refer to the heavenly Jerusalem alluded to in v.16.)
By faith Abraham is said to have received the power of procreation (v.11). So, from one person seeming to be good as dead, many descendants were born (v.12). All these Jews died in faith without having received the promise [presumably regarding Jesus, but perhaps regarding the promised land], but it was from a distance. They were strangers and foreigners on earth (v.13). People who speak this way [presumably those with faith] are clearly seeking a homeland. If they had been thinking of the land left behind, they might have returned (vv.14-15). Instead they desired a better country, heaven, and so God is not ashamed to be called their God, preparing a city for them (v.16).
The lesson invites sermons proclaiming salvation by faith. Or the focus could be on hope, noting the life of faith is future oriented. We certainly can use a word of hope in our struggles with the pandemic and other economic matters in view of the data from a previously noted early October 2021 poll taken by the National Center for Health Statistics. It found 27.1% of American household were in despair.
Luke 12:32-40
The gospel lesson is drawn from the first part of the author’s two-part history of the church. Both books aim to vindicate outreach to the Gentile community, and its author is supposed to have been a Gentile, Luke a physician and associate of Paul (Colossians 4:14; 2 Timothy 4:11). This gospel is clearly indebted to oral traditions about Jesus which have been recorded in Mark, though this lesson only has parallels in Matthew (6:19-21; 24:32-44).
This lesson is an account of Jesus’ teachings on freedom from anxiety and watchfulness. It begins with his exhorting the flock [poiminion, the Messiah’s people] not to be afraid, as it is the Father’s good pleasure to give them the kingdom (v.32). He tells them to sell their possessions and give alms [eleemosune, kind acts], making purses for themselves that do not wear out. He also speaks of a treasure in heaven that cannot be destroyed (v.33). Where your treasure is, there is your heart, he claims (v.34). He exhorts that his flock be dressed for action with lamps (v.35). They are to be like those waiting for their master to return from a wedding banquet, so they may open the door for him when he comes (v.36). Slaves whom the master finds alert when he comes are blessed [makarios, happy]. In that case he will invite the slaves to eat and serve them (v.37). If the master comes in the middle of the night and finds the slaves so alert, they are blessed (v.38). Jesus then adds that if the owner of the house had known what hour the thief was coming he would not let his house be broken into (v.39). Our Lord then concludes that his followers must be ready, for the Son of Man is coming at an unexpected hour (v.40). (Luke seems to use the title “Son of Man” to refer to God, who alone can forgive sin [5:24] or to an end-time judge expected to arrive on the clouds of heaven [Daniel 7:13-14].)
Sermons on this lesson proclaim the urgency of life and how the new reality drastically changes life and our economic priorities. Americans can certainly use this kind of change. Polls show us how messed up our economic priorities are, how we are never prepared for what might come next. A 2021 poll conducted by Highland Solutions found that nearly two-thirds of Americans (63%) say they’ve been living paycheck to paycheck since the Covid-19 pandemic hit the U.S. However, it’s not completely due to Covid-19. About 44% of respondents say they were living beyond their means before the pandemic started, and two-thirds say they regret not having more emergency savings. And we spend a lot of our money just “keeping up with the Joneses,” seeking to look successful in the eyes of our neighbors. A new study in 2021 conducted by US News and World Report of 2,000 people also found that 34 percent of all home improvement and renovation projects are only done to keep up with or impress a friend, family member, or neighbor. No two ways about it: We need Jesus’ reminders that our treasures are allocated to where our heart is, and that we need to devote ourselves and our funds to what is really important, always planning for the moment in the future when he comes and calls us to respond in kindness to those in need. Remind the flock, though, that Jesus also keeps coming to us with the promise of the kingdom, with the forgiveness we always need on account of our messed-up priorities.
Sermons for this Sunday do well to investigate what the everyday life of faith looks like, from different angles. Select the themes most appropriate for the issues especially confronting parishioners in your community, but it is likely that the economic issues raised and the issues concerning the despair we face will be relevant in most American congregations.
Isaiah 1:1, 10-20
The First Lesson is taken from a prophetic book which is really a combination of two or three distinct strands. Only the first 39 chapters (from which this text is drawn) can be assigned to the historical prophet Isaiah who proclaimed his message to Jerusalem and the southern kingdom of Judah from 742 BC to 701 BC, the period during which the northern kingdom had been annexed by the Assyrian Empire.
This lesson is a report of one of the oracles/visions against a rebellious Judah given by the prophet (v.1). These verses pertain to Judah’s religious superficiality. They are presented in the form of a court hearing initiated by God against Judah. The people addressed are identified with the evil cities of Sodom and Gomorrah (Genesis 18:16 – 19:28). They are called to hear the Word of Yahweh and God’s Torah (teaching) (v.10). Yahweh rejects the sacrifices offered by the people. Criticism is also made of their observance of new moons (vv. 11-15). Instead, Yahweh is said to call for a change in morality, to seek justice with a commitment to rescue the oppressed, defend the orphan, and plead for the widow (vv.16-17). Using a judicial metaphor, Yahweh declares that though Judah’s sins are wicked, they shall become pure/white like snow (a symbol of purity) (v.18). If people become willing and obedient, they will eat the good of the land, but if they rebel they will be destroyed (vv.19-20).
Most recent poverty statistics in the US indicate that 13.4% of us are below the poverty line, which seems to entail 42.5 million Americans are in poverty! The lesson invites consideration of this matter in view of the upcoming congressional and gubernatorial elections. Preachers might help parishioners to consider American economic injustice as akin to the idolatry practiced by Hebrews. For them and us the Word of God’s forgiveness makes care for the poor and justice possible. Indeed, if we really believe God’s Word, we will not be able to continue to tolerate the poverty among us. And that will have political implications in November.
Psalm 50:1-8, 22-23 functions as an alternative First Lesson. The book in which it appears is a book of Hebraic hymns of praise, most of which were composed to accompany worship in the Jerusalem temple. This is a psalm of Asaph (a distinct Levitical musical tradition [2 Chronicles 29:30; 1 Chronicles 15:17; 16:5-7]). It was a liturgy of priestly admonition, perhaps sung at a festival of covenant renewal. This psalm begins with God the Lord speaking and summoning the earth all the day (v.1). Out of Zion, said to be the perfection of beauty, God shines faith (v.2). He comes and does not keep silence; He is like a devouring fire (v.3). He calls all creation (all witnesses to the covenant) in order to judge his people (v.4), wanting to gather all the faithful ones who made covenant with him by sacrifice (v.5).
The heavens are said to declare God’s righteousness [tsedeq], for he is judge [shaphat] (v.6). The word Selah which follows this verse is a liturgical direction indicating that a musical interlude was to follow at that point. It is important here to recall that the Hebraic equivalent term for “righteousness” when applied to God does not just connote legal, judgmental actions, but concerns loyalty to his covenanting (Gerhard von Rad, Old Testament Theology, Vol.1, pp. 373, 376ff.). Likewise, it should be noted that God’s judgment in the Hebraic sense is a word of comfort insofar as it can cause positive outcomes and provide comfort, knowing that God’s just acts have an end in sight (Ibid., pp. 343, 358-359).
The psalmist proceeds to note that God will speak, testifying against Israel (v.7). He does not rebuke their sacrifice. After an interruption of verses in which God seems to chide the people for misunderstanding the true sacrifice, for its purpose is not to sustain the deity with food but to manifest thanksgiving to God, the Lord proclaims that he will tear apart those who forget/neglect God (v.22). Those who bring thanksgiving as their sacrifice are said to honor God; to those showing the right way, the salvation [yesha, safety] of God will be shown. Hints of the establishment of a new covenant echo in the Psalm (v.23).
This text provides an opportunity to praise God and see the life of the faithful in terms of thanksgiving. It is the true sacrifice referred to in the psalm. After all, the heavens themselves seem to praise him (v.6). The land is full of beauty. It is possible to pick up on a theme of Martin Luther that the beauty of Zion is really a reference to the beauty of the church (Luther’s Works, Vol.10. p. 230). The church is beautiful, for it is gathered by our Lord in all his beauty – for the beauty of creation is in him, gathering diversity into unity. Another sermon angle might be to explain God’s righteousness in terms of the points noted above in the second paragraph and link this to the Second Lesson’s word of salvation by faith.
Hebrews 11:1-3, 8-16
The Second Lesson is found in an anonymous treatise which, given its argument for the superiority of Christ’s sacrifice to those of the Levitical priesthood, was likely written prior to the destruction of the Jerusalem Temple in 70 AD. Remarks in 2:3-4 suggest it was written by a member of a generation of Christians after the apostles. As it is not in the format of a traditional Hellenistic epistle, modern scholars have been inclined to regard the book as a sermon, possibly modified after it was delivered to include travel plans, greetings, and closing (13:20-25). The Christians addressed are thought to have been in danger of falling away from their confession (3:1; 4:14; 10:23).
The lesson is a reflection on the nature of faith, Abraham’s faith, and the new life. Faith [pistis] is said to be the assurance [hypostasis, the very being or essence] of things hoped for and the conviction of things not seen (v.1). The author proceeds to describe how the ancestors received approval by faith. By means of faith we understand that ages were prepared/framed by the Word of God, so that what is seen was made from things not visible (vv.2-3). Abraham’s faith is described. By faith he obeyed when called to set out for the land promised by God. Isaac and Jacob, his heirs, lived in tents in the land promised as in a foreign land (vv.8-9). Abraham is said to have looked forward to the city with foundations [not tents] (v.10). (There seems to be here a reference to the sedentary life in Jerusalem, rather than the hunter-gatherer life in tents, or the city could refer to the heavenly Jerusalem alluded to in v.16.)
By faith Abraham is said to have received the power of procreation (v.11). So, from one person seeming to be good as dead, many descendants were born (v.12). All these Jews died in faith without having received the promise [presumably regarding Jesus, but perhaps regarding the promised land], but it was from a distance. They were strangers and foreigners on earth (v.13). People who speak this way [presumably those with faith] are clearly seeking a homeland. If they had been thinking of the land left behind, they might have returned (vv.14-15). Instead they desired a better country, heaven, and so God is not ashamed to be called their God, preparing a city for them (v.16).
The lesson invites sermons proclaiming salvation by faith. Or the focus could be on hope, noting the life of faith is future oriented. We certainly can use a word of hope in our struggles with the pandemic and other economic matters in view of the data from a previously noted early October 2021 poll taken by the National Center for Health Statistics. It found 27.1% of American household were in despair.
Luke 12:32-40
The gospel lesson is drawn from the first part of the author’s two-part history of the church. Both books aim to vindicate outreach to the Gentile community, and its author is supposed to have been a Gentile, Luke a physician and associate of Paul (Colossians 4:14; 2 Timothy 4:11). This gospel is clearly indebted to oral traditions about Jesus which have been recorded in Mark, though this lesson only has parallels in Matthew (6:19-21; 24:32-44).
This lesson is an account of Jesus’ teachings on freedom from anxiety and watchfulness. It begins with his exhorting the flock [poiminion, the Messiah’s people] not to be afraid, as it is the Father’s good pleasure to give them the kingdom (v.32). He tells them to sell their possessions and give alms [eleemosune, kind acts], making purses for themselves that do not wear out. He also speaks of a treasure in heaven that cannot be destroyed (v.33). Where your treasure is, there is your heart, he claims (v.34). He exhorts that his flock be dressed for action with lamps (v.35). They are to be like those waiting for their master to return from a wedding banquet, so they may open the door for him when he comes (v.36). Slaves whom the master finds alert when he comes are blessed [makarios, happy]. In that case he will invite the slaves to eat and serve them (v.37). If the master comes in the middle of the night and finds the slaves so alert, they are blessed (v.38). Jesus then adds that if the owner of the house had known what hour the thief was coming he would not let his house be broken into (v.39). Our Lord then concludes that his followers must be ready, for the Son of Man is coming at an unexpected hour (v.40). (Luke seems to use the title “Son of Man” to refer to God, who alone can forgive sin [5:24] or to an end-time judge expected to arrive on the clouds of heaven [Daniel 7:13-14].)
Sermons on this lesson proclaim the urgency of life and how the new reality drastically changes life and our economic priorities. Americans can certainly use this kind of change. Polls show us how messed up our economic priorities are, how we are never prepared for what might come next. A 2021 poll conducted by Highland Solutions found that nearly two-thirds of Americans (63%) say they’ve been living paycheck to paycheck since the Covid-19 pandemic hit the U.S. However, it’s not completely due to Covid-19. About 44% of respondents say they were living beyond their means before the pandemic started, and two-thirds say they regret not having more emergency savings. And we spend a lot of our money just “keeping up with the Joneses,” seeking to look successful in the eyes of our neighbors. A new study in 2021 conducted by US News and World Report of 2,000 people also found that 34 percent of all home improvement and renovation projects are only done to keep up with or impress a friend, family member, or neighbor. No two ways about it: We need Jesus’ reminders that our treasures are allocated to where our heart is, and that we need to devote ourselves and our funds to what is really important, always planning for the moment in the future when he comes and calls us to respond in kindness to those in need. Remind the flock, though, that Jesus also keeps coming to us with the promise of the kingdom, with the forgiveness we always need on account of our messed-up priorities.
Sermons for this Sunday do well to investigate what the everyday life of faith looks like, from different angles. Select the themes most appropriate for the issues especially confronting parishioners in your community, but it is likely that the economic issues raised and the issues concerning the despair we face will be relevant in most American congregations.
