Proper 10
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
The 1 Kings reading tells of the ascension of Elijah and the transfer of his office of prophet to Elisha. The Deuteronomy reading deals with the covenant demand which is not beyond human reach and understanding but has been graciously revealed. Paul's letter to the church at Colossae deals with his thanksgiving and intercession for them, and the supremacy of Christ in the universe and church, in opposition to false teachers. The passage from Luke is the familiar encounter of Jesus with the lawyer seeking eternal life and Jesus' reply with the parable of the Good Samaritan.
2 Kings 2:1, 6-14 (C)
The Old Testament records that only Elijah and Enoch were considered worthy to be taken up into heaven without passing through death. This account of Elijah's being taken into heaven in a chariot of fire was chosen for this place in the lectionary because of Elijah's appearance in the Transfiguration story of Luke. This is one of a collection of readings about Elisha. While it may appear from the stories about the two prophets that Elijah was the greater and that Elisha lived only in his reflected glory, this is not the case, since Elisha touched lives at much deeper levels than did Elijah.
Elijah and Elisha are on their way from Gilgal, some seven miles north of Jerusalem, when they came to Bethel. Gilgal, Bethel and Jericho were centers for prophetic communities. Gilgal was a significant shrine (a cult-center) in Israel's early history. The two prophets then miraculously crossed the waters of the Jordan, just as Israel had first crossed the Red Sea and later had crossed the Jordan, coming into the promised land.
Notice that the term "sons of the prophets" refers not to physical relationship, but means "members of the prophetic order" or guild of prophets. Elisha asks a blessing from the departing Elijah: "I pray you, let me inherit a double share of your spirit." (v. 9) In Hebrew families the eldest son received a double inheritance. So Elisha is asking for the portion of the first-born, so that he might follow him in his prophetic office. Elisha is not seeking to excel his master, but rather to be recognized and equipped as the true successor of Elijah.
Elijah says the wish will be granted on the condition that Elisha has a vision of Elijah's translation into heaven. This implies that only to those who are fit to receive spiritual gifts can such gifts be given. Elisha had the vision, received the gift and picked up the cloak that fell from Elijah. (v. 13) This passing of Elijah's mantle has come to symbolize the passing of leadership in the church from one leader to another.
In verse 11 "the" whirlwind, with the definite article after the chariot and horses of fire, may suggest a connection between the two. The whirlwind was a natural phenomenon. It suggests a dust-devil, which might accompany the sirocco east of the Jordan. A dust storm, as it appears in the distance, might be compared to horses and chariots which created clouds of dust. But we need not seek a rationalistic interpretation. Rather, it may be that in verse 12 Elisha means that Elijah was more important and powerful than chariots and horsemen. It could mean that the title "the chariotry of Israel and the horsemen thereof," originally the title of Elijah, is now transferred to Elisha. An explanation may be found in the cult-legend, in which the horse was well known as the cult-animal of the sun. The story of Elijah may have been combined here with an older solar cult-legend. The element of fire is a common motif in theophanies. God revealed himself to Moses in the burning bush and led the children of Israel in the wilderness with a pillar of fire by night and a cloud by day.
After seeing Elijah taken up into heaven in a whirlwind, Elisha tore his clothes into two pieces and then took up the mantle of Elijah that had fallen from him. He went back and stood on the bank of the Jordan river and took the mantle of Elijah and struck the water, saying, "Where is the Lord, the God of Elijah?" When he struck the water it parted to one side and the other and Elisha went over. So Elisha uses his newly-acquired powers by using Elijah's mantle to divide the waters as Elijah had done. This proved his authority to the people as the following verses of 1 Kings show. It reminds us of Moses parting the waters of the Red Sea and of the parting of the Jordan river for the Israelites to enter into the Promised Land.
Deuteronomy 30:9-14 (L)
Deuteronomy 30:10-14 (RC)
By way of introduction, verses 1-10 presuppose that Israel is already in exile and anticipate the restoration of Israel by her God. Verse 9 points out that the covenant demand is not beyond Israel but has been graciously revealed, and God's Word is very near to her.
It is difficult to locate verses 11-14 in the history of the tradition. It refers to the commandment, meaning the whole revelation in Deuteronomy of God's will. There is a unique flavor here. We wonder what the misconceptions were that needed the assurance that the command of God is not too hard, nor far off, nor strange. The idea of the nearness or remoteness of the divine command appears to have been a regular formula which was used as a maxim. The writer emphasizes that this word of God to Israel is in every respect something ultimate and all-sufficing, something which is so evident it can be comprehended and talked about. It is set before a person's eyes and, thus, doesn't need to be sought after. God has done all that is necessary and has placed it in Israel's mouth and in her heart so that she can do it. This command is easy to obey and does not create fresh problems in Israel's relationship to God.
Colossians 1:1-14 (C) (L)
Paul wrote the letter to the Colossians to deal with false teachings there, a central doctrine of which concerned "the elemental spirits of the universe." It called itself a philosophy and the elemental spirits can be identified with the "principalities and powers." They seem to have been angelic beings who added to the fullness of God and had demonic control over human lives. It seems people had to pay them homage in order to gain control from these controlling fates and powers. Ritual fast days may have been observed in order to do this. It seems the teaching emphasized the importance of mystic visions and also the necessity of holding to certain regulations, such as circumcision, as a means to salvation. It seems the leaders divided the people into classes, according to their level of spiritual development. A number of religious myths and practices were incorporated in the teaching of these false teachers. They emphasized wisdom or philosophy and tradition. It was not Gnosticism per se, but had some of the gnosticizing tendencies and motifs. There was a definite mix of Jewish teachings and practices, such as holding to rules and ordinances, dietary laws and circumcision. It would be difficult to tell whether this was a Jewish Gnosticism or a gnosticizing Judaism. But it was definitely a syncretistic mixture. It was not intended to supplant Paul's Gospel, but rather to supplement it.
Paul is generally thought to be the author of this letter, although this has been challenged. It was written either from Rome about 59-62 A.D., shortly before Paul's death, or from Ephesus in 54-56 A.D. while the writer was imprisoned there.
Colossae was not far from Ephesus, and Paul had sent Epaphras, who was a Colossian, to preach there. It was an insignificant town of Phrygia in Asia Minor. There are two main parts to the letter: (1) the doctrine sections of 1:1--3:4, and (2) the practical exhortations of 3:5--4:18. In the first part, which includes our pericope, Paul emphasizes the supremacy and all-sufficiency of Christ in the cosmos (vv. 1:15-17), in the church (vv. 1:18-20), and in the individual. (vv. 2:9-12)
Our pericope may be divided into the Salutation (1:1-2) and a liturgical and hortatory preface (1:3-23). Paul asserts that he is an apostle of Christ Jesus by the will of God. This assertion is the most important feature of the opening greeting. For whatever reason, Paul felt it appropriate to use this title, which states his authority, to show, as it were, his badge of office. This greeting includes elements in common with other epistles - a reference to Timothy, a description of those receiving the letter, the "saints and faithful brethren in Christ," and Paul's salute to them with "Grace to you and peace from God our Father." Paul strengthens his claim to be an apostle by saying it is by the will of God.
In verses 3-14 Paul sends a thanksgiving and prayer. It was usual for Greek letters of the ancient world to begin with a prayer or an expression of thanksgiving for the good health of the person involved. Paul usually follows this pattern. There seems to have been a pagan superstition that one should always begin with a word of good omen. In similar fashion, a herald would begin his message with something good, even when his message was full of bad news.
In verse 4 Paul says he has heard of the Colossian Christians' faith, but he has never had any personal contacts with them. He says he has heard of the love which they have for all the saints, and so Paul links love with faith (which produces love). In verse 5, "for the hope" is not clearly connected with what precedes or follows. The meaning seems to be "we give thanks for you ... because of the hope which is laid up for you in heaven." The Greek word for "laid up" is a common business term found in storage receipts of grain stored in a barn, or books in a library. The hope Paul refers to is of the promised blessing, here represented as a treasure stored up in a heavenly store house.
Paul says "of this you have heard before," which directs the reader's attention to the fact that their assured possession of the Christian inheritance is something that is central to the basic preaching they received concerning the Gospel. "Word of truth" is equivalent to the Gospel and is a Hebrew way of saying "God's true word." The Gospel which Paul mentions is spelled out in 1 Corinthians 15:3ff. "To the whole world" may sound like an overstatement on Paul's part but it reflects his missionary outlook. He thought of planting the church in certain representative centers from which it would grow, getting such help as he could give by letters and visits from himself and his associates.
Paul mentions Epaphras, one of the leaders of the Colossian church who was then with Paul. He commends him as faithful minister of Christ, one who has made known to Paul their love in the Spirit.
In verse 9 Paul says he has not ceased to pray for the church there, that they may be filled with the knowledge of God's will in all spiritual wisdom and understanding. Paul may use "spiritual wisdom" to distinguish true wisdom from false. In verse 11 he asks that they may be strengthened with all power ... for all endurance and patience, which were Pauline virtues in the New Testament.
"The inheritance" in verse 12 points to the idea Paul has of the church as the true Israel of God, the people for whom God's saving purpose is worked out. The stress here is on the inheritance already received. Light as used by Paul here is probably linked with "glory." In verse 13 Paul refers to the "dominion of darkness," which takes into account the mythological view in Colossae. Then Paul mentions "the kingdom of his beloved Son," which is not a common term in the New Testament, where the Kingdom of God is usually found. But it is consistent with Paul's view that Christ will hand over his Kingdom to the Father when all his enemies have finally been defeated. The redemption mentioned is related to the word for "delivered," and also to "inheritance." They together probably indicate Paul is thinking of the exodus of the tribes of Israel from Egypt as God's great act of divine rescue, a parallel to God's act in Christ for the rescue of sinners. The word has the thrust of setting free prisons and slaves and has the idea of a ransom involved. Note that redemption is here equated with the forgiveness of sins, and both are the effect and purpose of God's work in Christ.
A second reading for (RC) begins with verse 15 and continues through verse 20. This has been called the hymn for Christ. It is one of the most difficult passages in the New Testament and the most difficult in this epistle. The preacher is referred to a critical commentary such as the one by J. L. Houlden, Paul's Letters from Prison, for a most detailed study of the problem. While we can make rough sense of it, the difficulty lies in giving anything like the precise answers to a series of related questions. This is a hymn adopted and adapted by Paul, but there is no agreement on whether it was originally Christian or not. Verses 15-18a speak of Christ as the agent of creation. Verses 18b-20 present a correlative idea of Christ as the agent of redemption. The main thrust which Paul makes in this pericope is that baptism into Christ means deliverance from whatever secondary rulers there may be in the universe and participation in the kingdom of Christ.
Christ is called the "image of the invisible God, the first-born of all creation." Christ is the revealer of God. He is also the agent of creation, "for in him all things were created, in heaven and on earth, visible and invisible ... all things were created through him and for him." This reminds us of John 1:1ff, which speaks of the Word through whom all things were made. Paul makes a strong case for Christ being the cosmic sovereign upon whom all others depend.
He is before all things, says Paul, stressing his primordial authority. In Christ all things hold together, says Paul. Christ's power is absolute.
In verse 18 Paul asserts Christ is the head of the body, the church. (See J. A. T. Robinson's
classic, The Body, which develops this idea.) Christ is the beginning in the new creation. He is the first-born from the dead, referring to his resurrection. This hymn apparently deals with false teachings about other cosmic powers which ought to be worshiped, which were considered earlier than, or more powerful than Christ.
In verses 19-20 Paul uses the hymn to make a further attack on the false teachers. "Fulness" was a term these false teachers used for the "elemental spirits" which together made up the cosmic deity. Paul asserts that Christ alone is the world ruler. The fulness of all divine power is his alone. Paul says God has reconciled all things to himself through Christ, whether on earth or in heaven, making "peace by the blood of his cross." Here Paul identifies the cosmic Christ with the historical, crucified Jesus. The mention of blood brings out the sacrificial aspects of Jesus' death. This note of sacrifice would refer not only to the Jewish sacrifice on the day of Atonement but was a commonplace idea in all ancient conceptions of the efficacy of a sacrifice which involved shedding of blood.
Luke 10:25-37
While the parable of the Good Samaritan is one of the most familiar stories of the Bible, recent scholarship has given us new, helpful insights into its meaning for Christian living. This pericope serves to interpret the command to love one's neighbor. These verses form what is called a controversy dialogue, with two parallel parts. In part 1 (vv. 25-28) we find four parts: (1) the lawyer's question to Jesus, verse 25; (2) Jesus' counter-question in verse 26; (3) the lawyer's answer in verse 27, and (4) Jesus' command in verse 28.
In part 2 there appear the same four components: (1) the lawyer's question in verse 29, (2) Jesus' counter-question in verses 30-36, (3) the lawyer's answer in verse 37a, and finally, (4) Jesus' command in verse 37b.
Consider that the two parts are drawn together by two key words: "neighbor" in verses 27, 36, and "do" in verses 25, 28, 37. We find this to be a unique form of the encounter and parable when we compare it to the other synoptic Gospels.
While this story is often confused with the kind of "do a good turn" philosophy of Boy Scouts, the parable stands as Jesus' supreme answer to all efforts at self-justification, all legalisms, all efforts to enter the Kingdom of God through obeying a formula, be it Jewish or Christian. Jewish legalism fails, as the Priest and Levite demonstrate so vividly, to express the love for neighbor which marks a member of the covenant people of God. But the despised Samaritan who is of mixed breed and is considered a heretic by Jews is shown in the parable to be nearer to true fulfillment of the law than either of the Jews.
Notice that Jesus does not answer the lawyer's question, "Who is my neighbor?" He rather answers the question, "Who was neighbor?" We learn that neighbor is not an object that one defines but is a relationship into which one enters. The thrust of the Jewish law - love of God and neighbor
- goes beyond law. The law is fulfilled when one shows mercy to another person. But the law is broken when one, like the Priest or Levite, does not show mercy because of self-security or the commands of human laws. Mark well that the lawyer's question is answered implicitly by showing that one's neighbor is anyone needing help.
This parable served a provocative function for the lawyer and other Jews who heard it. It serves to shock the imagination. For Christians it may serve more to instruct, as an exemplary story. The command of Jesus is to all Christians to go out and do as did the Good Samaritan. Notice that the focus Luke gives the parable is not on how Jesus acted but on what Christians of Luke's day should do. This means that people who belong to God's covenant community should show love that (1) is not limited by clean/unclean laws, (2) does not limit itself to friends (but is instead universal in reach), and (3) does not look for recompense. For this is the way Jesus loved.
To understand this encounter we need to think like a Jew of Jesus' period and try to get inside that sphere of reference. Remember that here were two Jews talking, not two middle class American Christians. When the lawyer asks what he must do to inherit eternal life he is asking what he as an individual must do to assure his place among the people of God, those who would inherit eternal life. Salvation was corporate, not individualistic! So he asks in effect, "What must I do to belong to God's people?" And when he asks, "Who is my neighbor?" is he asking how he can identify other people who belong to God's covenant people. For the Jews interpreted "neighbor" in terms of the same people or religious community. Pharisees sometimes excluded the ordinary people of the land and the Qumran community excluded the "sons of darkness." So the lawyer's question was essentially, "Who belongs to the people of God?"
Notice that both parts of the dialogue of lawyer and Jesus end on the same word: "do," and so the language reveals a concern with a certain type of continuous behavior. Reflect on the fact that both parts of the dialogue begin with questions about who belongs to God's people, and end with commands to live and behave in a certain way. When Jesus told the story, it was provocative - and a challenge to rethink one's loyalties to legalism versus the command to love. In the Gospel it is an exemplary story, teaching disciples how to love their neighbor. It shatters one's old world, and opens the door for a new one to be built around discipleship to Jesus.
Theological Reflections
The 1 Kings passage is the account of passing of the prophetic office from Elijah to Elisha and of Elijah's being taken up into heaven in a whirlwind. Elisha demonstrates his authority as the true successor by parting the waters of the Jordan. Deuteronomy gives the assurance that God's Word is very near his people, in their mouth and in their heart, a commandment they can do. God's covenant is not beyond his people but has been graciously revealed to them. The Colossians passages deal with thanksgiving and intercession, and with the supremacy of Christ over angelic powers and all created things. The thrust of the reading from Luke is on love of neighbor as the true fulfillment of the law, love expressed in concrete, specific ways.
Homiletical Moves
2 Kings 2:1, 6-14 (C)
Elisha Takes Up the Mantle of Elijah
1. Elijah called Elisha to tarry with him and Elisha promised not to leave him
2. Elijah took his mantle, rolled it up, struck the water of the Jordan, and it was parted so they could go over on dry ground
3. Elisha asked Elijah for a double share (a first-born's portion of the inheritance) of his spirit
4. Elijah promised it would be given him if he saw him as he was taken from him
5. Elisha saw Elijah taken up into heaven in a whirlwind, rent his clothes, took up Elijah's mantle, and with it parted the waters of the Jordan
6. God calls us to pass on our roles of service to others, and also to take up the roles of others who can no longer serve
Deuteronomy 30:9-14 (L)
Deuteronomy 30:10-14 (RC)
God's Commandment is Very Near You, So That You Can Do It
1. God's covenant demand is not beyond human reach, not too hard or far off in heaven, nor beyond the sea
2. God's command is very near you, in your mouth, and in your heart so that you can do it
3. Let us obey God's command to love God and our neighbor as ourself and so live in covenant community
Colossians 1:1-14 (C) (L)
May You Be Strengthened With All Power
1. Paul gives thanks for the Colossians because he has heard of their faith and love
2. Paul prays that they may be filled with the knowledge of God's will in all spiritual wisdom and understanding, to lead a life worthy of the Lord
3. Paul prays they may be strengthened with all power
4. Paul reminds them they have been delivered by God from the dominion of darkness and transferred to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins
5. Let us live lives worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God
Colossians 1:15-20 (RC)
Christ, the Image of the Invisible God
1. Christ is the image of the invisible God, the first-born of creation
2. In him all things were created, and in him all things hold together
3. Christ is head of the body, the church
4. In Christ all the fulness of God was pleased to dwell
5. Through Christ God has reconciled all things to himself and made peace by the blood of his cross
6. Let us live in faithful obedience to Christ in his body, the church
This Preacher's Preference
Luke 10:25-37
Go, and Do Likewise
1. A man going down from Jerusalem to Jericho fell among robbers, who stripped him and beat him, and left him half-dead
2. A priest and Levite came by but passed on by the other side
3. A Samaritan came to where he was, had compassion, went to him, bound up his wounds, pouring on oil and wine, set him on his beast and brought him to an inn and provided care for him
4. To Jesus' question, "Which of these proved neighbor to the man who fell among robbers?" the lawyer answered, "The one who showed mercy."
5. Jesus commanded him to "go and do likewise"
6. Jesus commands us to be a neighbor to the person in need whom we meet along life's way, through specific, concrete acts of kindness
Hymn for Proper 10: Jesus, Joy of Loving Hearts
Prayer
O God, who has come down to us in Christ while we were yet dead in our sins, and has raised us to new life in him, we praise and thank you. We thank you for healing us of our brokenness. We thank you for reconciling us to yourself and making peace by the blood of his cross. May we be strengthened with all power for all endurance and patience with joy. Thank you for delivering us from the dominion of darkness and transforming us to the kingdom of your Son, in whom we have redemption, the forgiveness of sins. Amen
The 1 Kings reading tells of the ascension of Elijah and the transfer of his office of prophet to Elisha. The Deuteronomy reading deals with the covenant demand which is not beyond human reach and understanding but has been graciously revealed. Paul's letter to the church at Colossae deals with his thanksgiving and intercession for them, and the supremacy of Christ in the universe and church, in opposition to false teachers. The passage from Luke is the familiar encounter of Jesus with the lawyer seeking eternal life and Jesus' reply with the parable of the Good Samaritan.
2 Kings 2:1, 6-14 (C)
The Old Testament records that only Elijah and Enoch were considered worthy to be taken up into heaven without passing through death. This account of Elijah's being taken into heaven in a chariot of fire was chosen for this place in the lectionary because of Elijah's appearance in the Transfiguration story of Luke. This is one of a collection of readings about Elisha. While it may appear from the stories about the two prophets that Elijah was the greater and that Elisha lived only in his reflected glory, this is not the case, since Elisha touched lives at much deeper levels than did Elijah.
Elijah and Elisha are on their way from Gilgal, some seven miles north of Jerusalem, when they came to Bethel. Gilgal, Bethel and Jericho were centers for prophetic communities. Gilgal was a significant shrine (a cult-center) in Israel's early history. The two prophets then miraculously crossed the waters of the Jordan, just as Israel had first crossed the Red Sea and later had crossed the Jordan, coming into the promised land.
Notice that the term "sons of the prophets" refers not to physical relationship, but means "members of the prophetic order" or guild of prophets. Elisha asks a blessing from the departing Elijah: "I pray you, let me inherit a double share of your spirit." (v. 9) In Hebrew families the eldest son received a double inheritance. So Elisha is asking for the portion of the first-born, so that he might follow him in his prophetic office. Elisha is not seeking to excel his master, but rather to be recognized and equipped as the true successor of Elijah.
Elijah says the wish will be granted on the condition that Elisha has a vision of Elijah's translation into heaven. This implies that only to those who are fit to receive spiritual gifts can such gifts be given. Elisha had the vision, received the gift and picked up the cloak that fell from Elijah. (v. 13) This passing of Elijah's mantle has come to symbolize the passing of leadership in the church from one leader to another.
In verse 11 "the" whirlwind, with the definite article after the chariot and horses of fire, may suggest a connection between the two. The whirlwind was a natural phenomenon. It suggests a dust-devil, which might accompany the sirocco east of the Jordan. A dust storm, as it appears in the distance, might be compared to horses and chariots which created clouds of dust. But we need not seek a rationalistic interpretation. Rather, it may be that in verse 12 Elisha means that Elijah was more important and powerful than chariots and horsemen. It could mean that the title "the chariotry of Israel and the horsemen thereof," originally the title of Elijah, is now transferred to Elisha. An explanation may be found in the cult-legend, in which the horse was well known as the cult-animal of the sun. The story of Elijah may have been combined here with an older solar cult-legend. The element of fire is a common motif in theophanies. God revealed himself to Moses in the burning bush and led the children of Israel in the wilderness with a pillar of fire by night and a cloud by day.
After seeing Elijah taken up into heaven in a whirlwind, Elisha tore his clothes into two pieces and then took up the mantle of Elijah that had fallen from him. He went back and stood on the bank of the Jordan river and took the mantle of Elijah and struck the water, saying, "Where is the Lord, the God of Elijah?" When he struck the water it parted to one side and the other and Elisha went over. So Elisha uses his newly-acquired powers by using Elijah's mantle to divide the waters as Elijah had done. This proved his authority to the people as the following verses of 1 Kings show. It reminds us of Moses parting the waters of the Red Sea and of the parting of the Jordan river for the Israelites to enter into the Promised Land.
Deuteronomy 30:9-14 (L)
Deuteronomy 30:10-14 (RC)
By way of introduction, verses 1-10 presuppose that Israel is already in exile and anticipate the restoration of Israel by her God. Verse 9 points out that the covenant demand is not beyond Israel but has been graciously revealed, and God's Word is very near to her.
It is difficult to locate verses 11-14 in the history of the tradition. It refers to the commandment, meaning the whole revelation in Deuteronomy of God's will. There is a unique flavor here. We wonder what the misconceptions were that needed the assurance that the command of God is not too hard, nor far off, nor strange. The idea of the nearness or remoteness of the divine command appears to have been a regular formula which was used as a maxim. The writer emphasizes that this word of God to Israel is in every respect something ultimate and all-sufficing, something which is so evident it can be comprehended and talked about. It is set before a person's eyes and, thus, doesn't need to be sought after. God has done all that is necessary and has placed it in Israel's mouth and in her heart so that she can do it. This command is easy to obey and does not create fresh problems in Israel's relationship to God.
Colossians 1:1-14 (C) (L)
Paul wrote the letter to the Colossians to deal with false teachings there, a central doctrine of which concerned "the elemental spirits of the universe." It called itself a philosophy and the elemental spirits can be identified with the "principalities and powers." They seem to have been angelic beings who added to the fullness of God and had demonic control over human lives. It seems people had to pay them homage in order to gain control from these controlling fates and powers. Ritual fast days may have been observed in order to do this. It seems the teaching emphasized the importance of mystic visions and also the necessity of holding to certain regulations, such as circumcision, as a means to salvation. It seems the leaders divided the people into classes, according to their level of spiritual development. A number of religious myths and practices were incorporated in the teaching of these false teachers. They emphasized wisdom or philosophy and tradition. It was not Gnosticism per se, but had some of the gnosticizing tendencies and motifs. There was a definite mix of Jewish teachings and practices, such as holding to rules and ordinances, dietary laws and circumcision. It would be difficult to tell whether this was a Jewish Gnosticism or a gnosticizing Judaism. But it was definitely a syncretistic mixture. It was not intended to supplant Paul's Gospel, but rather to supplement it.
Paul is generally thought to be the author of this letter, although this has been challenged. It was written either from Rome about 59-62 A.D., shortly before Paul's death, or from Ephesus in 54-56 A.D. while the writer was imprisoned there.
Colossae was not far from Ephesus, and Paul had sent Epaphras, who was a Colossian, to preach there. It was an insignificant town of Phrygia in Asia Minor. There are two main parts to the letter: (1) the doctrine sections of 1:1--3:4, and (2) the practical exhortations of 3:5--4:18. In the first part, which includes our pericope, Paul emphasizes the supremacy and all-sufficiency of Christ in the cosmos (vv. 1:15-17), in the church (vv. 1:18-20), and in the individual. (vv. 2:9-12)
Our pericope may be divided into the Salutation (1:1-2) and a liturgical and hortatory preface (1:3-23). Paul asserts that he is an apostle of Christ Jesus by the will of God. This assertion is the most important feature of the opening greeting. For whatever reason, Paul felt it appropriate to use this title, which states his authority, to show, as it were, his badge of office. This greeting includes elements in common with other epistles - a reference to Timothy, a description of those receiving the letter, the "saints and faithful brethren in Christ," and Paul's salute to them with "Grace to you and peace from God our Father." Paul strengthens his claim to be an apostle by saying it is by the will of God.
In verses 3-14 Paul sends a thanksgiving and prayer. It was usual for Greek letters of the ancient world to begin with a prayer or an expression of thanksgiving for the good health of the person involved. Paul usually follows this pattern. There seems to have been a pagan superstition that one should always begin with a word of good omen. In similar fashion, a herald would begin his message with something good, even when his message was full of bad news.
In verse 4 Paul says he has heard of the Colossian Christians' faith, but he has never had any personal contacts with them. He says he has heard of the love which they have for all the saints, and so Paul links love with faith (which produces love). In verse 5, "for the hope" is not clearly connected with what precedes or follows. The meaning seems to be "we give thanks for you ... because of the hope which is laid up for you in heaven." The Greek word for "laid up" is a common business term found in storage receipts of grain stored in a barn, or books in a library. The hope Paul refers to is of the promised blessing, here represented as a treasure stored up in a heavenly store house.
Paul says "of this you have heard before," which directs the reader's attention to the fact that their assured possession of the Christian inheritance is something that is central to the basic preaching they received concerning the Gospel. "Word of truth" is equivalent to the Gospel and is a Hebrew way of saying "God's true word." The Gospel which Paul mentions is spelled out in 1 Corinthians 15:3ff. "To the whole world" may sound like an overstatement on Paul's part but it reflects his missionary outlook. He thought of planting the church in certain representative centers from which it would grow, getting such help as he could give by letters and visits from himself and his associates.
Paul mentions Epaphras, one of the leaders of the Colossian church who was then with Paul. He commends him as faithful minister of Christ, one who has made known to Paul their love in the Spirit.
In verse 9 Paul says he has not ceased to pray for the church there, that they may be filled with the knowledge of God's will in all spiritual wisdom and understanding. Paul may use "spiritual wisdom" to distinguish true wisdom from false. In verse 11 he asks that they may be strengthened with all power ... for all endurance and patience, which were Pauline virtues in the New Testament.
"The inheritance" in verse 12 points to the idea Paul has of the church as the true Israel of God, the people for whom God's saving purpose is worked out. The stress here is on the inheritance already received. Light as used by Paul here is probably linked with "glory." In verse 13 Paul refers to the "dominion of darkness," which takes into account the mythological view in Colossae. Then Paul mentions "the kingdom of his beloved Son," which is not a common term in the New Testament, where the Kingdom of God is usually found. But it is consistent with Paul's view that Christ will hand over his Kingdom to the Father when all his enemies have finally been defeated. The redemption mentioned is related to the word for "delivered," and also to "inheritance." They together probably indicate Paul is thinking of the exodus of the tribes of Israel from Egypt as God's great act of divine rescue, a parallel to God's act in Christ for the rescue of sinners. The word has the thrust of setting free prisons and slaves and has the idea of a ransom involved. Note that redemption is here equated with the forgiveness of sins, and both are the effect and purpose of God's work in Christ.
A second reading for (RC) begins with verse 15 and continues through verse 20. This has been called the hymn for Christ. It is one of the most difficult passages in the New Testament and the most difficult in this epistle. The preacher is referred to a critical commentary such as the one by J. L. Houlden, Paul's Letters from Prison, for a most detailed study of the problem. While we can make rough sense of it, the difficulty lies in giving anything like the precise answers to a series of related questions. This is a hymn adopted and adapted by Paul, but there is no agreement on whether it was originally Christian or not. Verses 15-18a speak of Christ as the agent of creation. Verses 18b-20 present a correlative idea of Christ as the agent of redemption. The main thrust which Paul makes in this pericope is that baptism into Christ means deliverance from whatever secondary rulers there may be in the universe and participation in the kingdom of Christ.
Christ is called the "image of the invisible God, the first-born of all creation." Christ is the revealer of God. He is also the agent of creation, "for in him all things were created, in heaven and on earth, visible and invisible ... all things were created through him and for him." This reminds us of John 1:1ff, which speaks of the Word through whom all things were made. Paul makes a strong case for Christ being the cosmic sovereign upon whom all others depend.
He is before all things, says Paul, stressing his primordial authority. In Christ all things hold together, says Paul. Christ's power is absolute.
In verse 18 Paul asserts Christ is the head of the body, the church. (See J. A. T. Robinson's
classic, The Body, which develops this idea.) Christ is the beginning in the new creation. He is the first-born from the dead, referring to his resurrection. This hymn apparently deals with false teachings about other cosmic powers which ought to be worshiped, which were considered earlier than, or more powerful than Christ.
In verses 19-20 Paul uses the hymn to make a further attack on the false teachers. "Fulness" was a term these false teachers used for the "elemental spirits" which together made up the cosmic deity. Paul asserts that Christ alone is the world ruler. The fulness of all divine power is his alone. Paul says God has reconciled all things to himself through Christ, whether on earth or in heaven, making "peace by the blood of his cross." Here Paul identifies the cosmic Christ with the historical, crucified Jesus. The mention of blood brings out the sacrificial aspects of Jesus' death. This note of sacrifice would refer not only to the Jewish sacrifice on the day of Atonement but was a commonplace idea in all ancient conceptions of the efficacy of a sacrifice which involved shedding of blood.
Luke 10:25-37
While the parable of the Good Samaritan is one of the most familiar stories of the Bible, recent scholarship has given us new, helpful insights into its meaning for Christian living. This pericope serves to interpret the command to love one's neighbor. These verses form what is called a controversy dialogue, with two parallel parts. In part 1 (vv. 25-28) we find four parts: (1) the lawyer's question to Jesus, verse 25; (2) Jesus' counter-question in verse 26; (3) the lawyer's answer in verse 27, and (4) Jesus' command in verse 28.
In part 2 there appear the same four components: (1) the lawyer's question in verse 29, (2) Jesus' counter-question in verses 30-36, (3) the lawyer's answer in verse 37a, and finally, (4) Jesus' command in verse 37b.
Consider that the two parts are drawn together by two key words: "neighbor" in verses 27, 36, and "do" in verses 25, 28, 37. We find this to be a unique form of the encounter and parable when we compare it to the other synoptic Gospels.
While this story is often confused with the kind of "do a good turn" philosophy of Boy Scouts, the parable stands as Jesus' supreme answer to all efforts at self-justification, all legalisms, all efforts to enter the Kingdom of God through obeying a formula, be it Jewish or Christian. Jewish legalism fails, as the Priest and Levite demonstrate so vividly, to express the love for neighbor which marks a member of the covenant people of God. But the despised Samaritan who is of mixed breed and is considered a heretic by Jews is shown in the parable to be nearer to true fulfillment of the law than either of the Jews.
Notice that Jesus does not answer the lawyer's question, "Who is my neighbor?" He rather answers the question, "Who was neighbor?" We learn that neighbor is not an object that one defines but is a relationship into which one enters. The thrust of the Jewish law - love of God and neighbor
- goes beyond law. The law is fulfilled when one shows mercy to another person. But the law is broken when one, like the Priest or Levite, does not show mercy because of self-security or the commands of human laws. Mark well that the lawyer's question is answered implicitly by showing that one's neighbor is anyone needing help.
This parable served a provocative function for the lawyer and other Jews who heard it. It serves to shock the imagination. For Christians it may serve more to instruct, as an exemplary story. The command of Jesus is to all Christians to go out and do as did the Good Samaritan. Notice that the focus Luke gives the parable is not on how Jesus acted but on what Christians of Luke's day should do. This means that people who belong to God's covenant community should show love that (1) is not limited by clean/unclean laws, (2) does not limit itself to friends (but is instead universal in reach), and (3) does not look for recompense. For this is the way Jesus loved.
To understand this encounter we need to think like a Jew of Jesus' period and try to get inside that sphere of reference. Remember that here were two Jews talking, not two middle class American Christians. When the lawyer asks what he must do to inherit eternal life he is asking what he as an individual must do to assure his place among the people of God, those who would inherit eternal life. Salvation was corporate, not individualistic! So he asks in effect, "What must I do to belong to God's people?" And when he asks, "Who is my neighbor?" is he asking how he can identify other people who belong to God's covenant people. For the Jews interpreted "neighbor" in terms of the same people or religious community. Pharisees sometimes excluded the ordinary people of the land and the Qumran community excluded the "sons of darkness." So the lawyer's question was essentially, "Who belongs to the people of God?"
Notice that both parts of the dialogue of lawyer and Jesus end on the same word: "do," and so the language reveals a concern with a certain type of continuous behavior. Reflect on the fact that both parts of the dialogue begin with questions about who belongs to God's people, and end with commands to live and behave in a certain way. When Jesus told the story, it was provocative - and a challenge to rethink one's loyalties to legalism versus the command to love. In the Gospel it is an exemplary story, teaching disciples how to love their neighbor. It shatters one's old world, and opens the door for a new one to be built around discipleship to Jesus.
Theological Reflections
The 1 Kings passage is the account of passing of the prophetic office from Elijah to Elisha and of Elijah's being taken up into heaven in a whirlwind. Elisha demonstrates his authority as the true successor by parting the waters of the Jordan. Deuteronomy gives the assurance that God's Word is very near his people, in their mouth and in their heart, a commandment they can do. God's covenant is not beyond his people but has been graciously revealed to them. The Colossians passages deal with thanksgiving and intercession, and with the supremacy of Christ over angelic powers and all created things. The thrust of the reading from Luke is on love of neighbor as the true fulfillment of the law, love expressed in concrete, specific ways.
Homiletical Moves
2 Kings 2:1, 6-14 (C)
Elisha Takes Up the Mantle of Elijah
1. Elijah called Elisha to tarry with him and Elisha promised not to leave him
2. Elijah took his mantle, rolled it up, struck the water of the Jordan, and it was parted so they could go over on dry ground
3. Elisha asked Elijah for a double share (a first-born's portion of the inheritance) of his spirit
4. Elijah promised it would be given him if he saw him as he was taken from him
5. Elisha saw Elijah taken up into heaven in a whirlwind, rent his clothes, took up Elijah's mantle, and with it parted the waters of the Jordan
6. God calls us to pass on our roles of service to others, and also to take up the roles of others who can no longer serve
Deuteronomy 30:9-14 (L)
Deuteronomy 30:10-14 (RC)
God's Commandment is Very Near You, So That You Can Do It
1. God's covenant demand is not beyond human reach, not too hard or far off in heaven, nor beyond the sea
2. God's command is very near you, in your mouth, and in your heart so that you can do it
3. Let us obey God's command to love God and our neighbor as ourself and so live in covenant community
Colossians 1:1-14 (C) (L)
May You Be Strengthened With All Power
1. Paul gives thanks for the Colossians because he has heard of their faith and love
2. Paul prays that they may be filled with the knowledge of God's will in all spiritual wisdom and understanding, to lead a life worthy of the Lord
3. Paul prays they may be strengthened with all power
4. Paul reminds them they have been delivered by God from the dominion of darkness and transferred to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins
5. Let us live lives worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God
Colossians 1:15-20 (RC)
Christ, the Image of the Invisible God
1. Christ is the image of the invisible God, the first-born of creation
2. In him all things were created, and in him all things hold together
3. Christ is head of the body, the church
4. In Christ all the fulness of God was pleased to dwell
5. Through Christ God has reconciled all things to himself and made peace by the blood of his cross
6. Let us live in faithful obedience to Christ in his body, the church
This Preacher's Preference
Luke 10:25-37
Go, and Do Likewise
1. A man going down from Jerusalem to Jericho fell among robbers, who stripped him and beat him, and left him half-dead
2. A priest and Levite came by but passed on by the other side
3. A Samaritan came to where he was, had compassion, went to him, bound up his wounds, pouring on oil and wine, set him on his beast and brought him to an inn and provided care for him
4. To Jesus' question, "Which of these proved neighbor to the man who fell among robbers?" the lawyer answered, "The one who showed mercy."
5. Jesus commanded him to "go and do likewise"
6. Jesus commands us to be a neighbor to the person in need whom we meet along life's way, through specific, concrete acts of kindness
Hymn for Proper 10: Jesus, Joy of Loving Hearts
Prayer
O God, who has come down to us in Christ while we were yet dead in our sins, and has raised us to new life in him, we praise and thank you. We thank you for healing us of our brokenness. We thank you for reconciling us to yourself and making peace by the blood of his cross. May we be strengthened with all power for all endurance and patience with joy. Thank you for delivering us from the dominion of darkness and transforming us to the kingdom of your Son, in whom we have redemption, the forgiveness of sins. Amen
