Proper 14
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
The readings in the Common Lectionary for Year C begin today a series of pericopes from the major and minor prophets. The Jeremiah passage contains the parable of the potter. The prophet sees a potter at work. This reminds him of God's working in molding his people, Israel. The covenant with Abraham is given in the Genesis passage. The Wisdom reading is concerned with the Exodus event and Passover. There is almost consensus on the Hebrews reading, which puts emphasis on faith, creation and Abraham as a person of faith. There is almost full agreement on the Lucan passage, which contains Jesus' teaching on right use of possessions and on watchfulness.
Commentary
Jeremiah 18:1-11 (C)
This parable draws upon a genuine event. Jeremiah goes to a potter's house or factory and watches
a potter at work. It was probably one located to the south of Jerusalem in the Hinnon Valley, where a number of such factories operated. (The Potsherd Gate is named for them.) Such a factory would have contained the actual workshop, a field for storing and treading clay, a kiln for vessels, and a dump for discards. The figure of the potter stresses the sovereignty of God over Israel. God acts as a free agent over other persons, individuals who have freedom of will of their own. It is difficult to tell whether Jeremiah first used this parable to offer a message of hope, stressing that God intends to make only good vessels, or whether it is used as a threat of a future doom coming upon Israel.
The Deuteronomic editor of Jeremiah's material has used Jeremiah's saying and genuine event, but has expanded it for his purpose. Note the phrases and ideas which are characteristic of this editor. The editor wrote after the destruction of Jerusalem in 587 B.C. and is pessimistic. At the same time, he recognizes that the will of God is conditioned by the actions of human beings, individuals who either repent or rebel. Note that this passage teaches divine patience with humans as well as divine sovereignty and freedom.
As Jeremiah watches the potter at work and sees this as a parable of God working with Israel, he gives the warning that if Israel does not cooperate with God, the Almighty will bring about the collapse of Israel. At this point Jeremiah does not add that God does this in order to remake Israel, although this comes out later in Jeremiah's preaching.
Understand that Israel resembles the substance abuse addict who knows his or her addiction but is powerless to reform without help. In verse 12 it appears that an editor has added the comment, so that Israel says she will not repent, but instead everyone will follow the stubbornness of his or her heart.
According to the phrasing by the Deuteronomic editor, these verses (7-10) apply to all nations, while the original application by Jeremiah was probably to Israel only. The preacher, in working with this text, should be aware of the weakness of such prophetic preaching: it lacks a gospel. Therefore the preacher will want to interpret this prophecy in light of the Gospel and the promise to those who repent and turn to God and are made a new creation by the Spirit.
Genesis 16:1-6 (L)
This is a key passage for the tradition about Abraham. Theologically it may be the most important chapter of this material. Many scholars think it is the oldest statement of Abraham's faith and
that others are derived from it. Recall that Paul uses this chapter in his unique way to teach justification by faith, and the chapter offers important teaching on faith and covenant as well. Take notice of the fact that in this chapter we have what appears to be at least two originally distinct accounts which have been interwoven by the editors. The first, which is our pericope (vv. 1-6), is a promise to Abraham that he will have numerous descendants. It may be that verses 13-16, which predict their future bondage and release, are related to this account. In verses 7-12, 17-21 we have a second account which describes God's covenant with Abraham as it relates to the Promised Land.
The thrust of the whole chapter, verses 1-21, is on the covenant with Abraham. In it God ratifies his promise (made earlier, in chapter 12), although Abraham still has no heir. Abraham and Sarah were called out of their home in Ur and out of their barrenness by God's creative Word. (11:30, 12:10) Note the contrast between Abraham and Sarah's barrenness, and God's promise in this initial call. Now it continues to this chapter. This is the issue of this chapter. The promise of an heir does delay even to the point of doubt. But those who believe and hope often must live with the barrenness. Abraham faces the scandal of trusting only in God's promise when all the external evidence goes counter to it. Abraham embraces this scandal and in doing so he becomes the father of faith, modeling what faith consists of in actual living.
In verse 1 God tells Abraham he is Abraham's shield, meaning his protector. The reward God promises is Abraham's great number of descendants. Abraham may fear because of his apprehension of God's presence, or because of some earlier experience like that in chapter 14. Or he may fear because of a growing despair over not having a son/heir.
In verse 2 Abraham says the heir of his house is Eliezer of Damascus. It may be he is referring to Eliezer his servant. But his name appears only here, in this mutilated sentence. And "of Damascus" is an impossible translation for a Hebrew word used here. So the end of verse 2 is absolutely untranslatable.
In verse 3 Abraham refers to the slave born in his house, the one in line to be his heir. Ancient contracts of adoption found at Nuzi in Mesopotamia around the fifteenth century B.C. indicate that a slave was often adopted by a childless master. This provided an heir for the master and prevented his dying intestate. This seems to be presupposed here in Abraham's case.
Abraham has lain in his tent until this point. He is now told to go outside, look toward heaven and number the stars (if he is able to do so). God tells Abraham that his descendants will be as many. So Abraham is given renewed hope. Only those who hope will be given the gift. While this may not be logical according to human reasoning, it is a key insight of biblical faith. This comes from an experience of God's grace. God has earlier, in 12:1, 2, promised land and descendants. Abraham has hoped for God's fulfillment of both aspects of the covenant.
"And he believed the Lord; and he reckoned it to him as righteousness," verse 6, is a comment on Abraham's faith. Abraham is deemed righteous by God when he accepts and affirms God's promise. This verse marks a revolutionary moment in the history of faith, for it tells us what it means to be the human beings we were created to be: righteous by a faith relationship, not by works. This text was used by Paul in Romans 4 and Galatians 2-4, in which chapters Paul sets forth justification by faith. More than any other Old Testament text, this one concerning Abraham's faith has had a determining influence on the New Testament. As we see here and in later sections of the Scriptures, faith responds to an already-given grace. Thus, by grace Abraham receives not a goodness he meets in the world around him, but a goodness from God in spite of the way the world exists around him. (For a more detailed study of faith, see the treatment of this section in the commentary on Genesis by Brueggemann.) Abraham stood in a right relationship to God by trusting in God. The experience of a Christian is that God does respond with generosity to those who trust him. Abraham trusted God and later received both Isaac as his heir, and the Promised Land. Land must have an heir, for it is never for one generation only. In the Old and New Testaments alike, faith is an issue for those who have heard God's call to be his people, and who have joyfully accepted that call and accept the new life God gives.
Wisdom 18:6-9 (RC)
Our pericope is part of a larger section of verses 5-25, dealing with the Exodus event. The children of the Egyptians were killed in the closing waters of the parted Red Sea, in punishment for the killing of the male Hebrew children. Apparently "children" refers to adult Egyptian warriors who pursued the Israelites and not to children in the usual sense.
In verse 6 we are reminded "that night had been foretold to our ancestors," which may refer to the Israelites at the time of the Exodus, but more likely it refers to the patriarchs like Abraham and others, to whom God promised deliverance for their descendants from slavery in Egypt. (See Genesis 15:13-14; 46:3-4.) The text refers to the saving of the virtuous, the faithful Israelites, and the ruin of their enemies, the Egyptians, in the closing of the Red Sea.
The writer, speaking to God, says, "For by the same act with which you took vengeance on our foes you made us glorious by calling us to you." (v. 8) Israel was set apart and identified as the people of God by the destruction of the first born of Egypt, the celebration of the Passover and the Exodus event itself. God called Israel to be his people and revealed himself through her, by which he made her glorious.
The people offered sacrifice in secret, which refers to the Passover celebrated inside the house. It is referred to as a sacrifice in Exodus 12:27: "You shall say, 'It is the sacrifice of the Lord's passover ...' "
They struck or made a holy or divine pact with one accord, namely that the saints would share the same blessings and dangers. They began to chant the hymns of their fathers, referring to the Hallel which was chanted in later Passovers but here is projected back to the first Passover.
Hebrews 11:1-3, 8-19 (C)
Hebrews 11:1-3, 8-16 (L)
Hebrews 11:1-2, 8-19 (RC)
Our pericope is part of the larger section of chapter 11, is a roll-call of heroes and heroines of faith. The purpose of this is to reinforce the exhortation in 10:35-39, where the reader is urged to endure and do the will of God, keeping both the faith and one's soul. This chapter ranks with the great passages of the New Testament and is a rhetorical masterpiece, speaking directly to the contemporary reader. The power of the chapter lies in the cumulative and massive testimony of assembled witnesses who, from the beginning to the end of history, surround us and give us nerve to have a similar faith which endures. A key question is: What does the author mean by faith? The answer will be discovered by following the thought developed in this chapter. There is a roughly chronological outline of the chapter, which moves toward faith exhibited in persecution, suffering and martyrdom.
In verses 1-2 there is a brief definition of faith, one of the best known in the Bible. This is followed by verses 3-11, which give seven illustrations of faith. In verses 13-16 we have a brief summary. Eleven more illustrations are given in verses 17-31. Faith as defined here is loyalty to unseen reality. It is not, as the little boy said, believing something you know isn't so. Rather, believing is an attitude and action. The thrust of this whole chapter is on the human response to the divine revelation.
Notice in verse 1 that the RSV and the KJV differ. While the KJV is better known to many, the RSV is more accurate. The author does not mean that faith creates the reality of things hoped for. His whole point up to now is that the unseen realities have independent and objective validity. Human beings in this vale of tears can only be redeemed from unreality by holding fast to those revelations God has given. Faith is more than hope. It gives the assurance of things hoped for, and gives us an assurance of things not seen. Faith is described here as an attitude of positive acceptance of the invisible realm.
In verse 2 we learn that the faith-attitude gave divine approval to persons of old. This is the central thrust of this chapter. Verse 3 makes clear that it is by faith we understand the world was created by the Word of God. What we see and touch are actually dependent on what is invisible to us. It is through faith that we understand life as a gift from God and see the world as God's creation.
Beginning in verse 8 our pericope picks up with the example of Abraham's faith. Abraham left his homeland and went out to a foreign land at God's command. We may sum up Abraham's faith in terms of venturesome action, obedience, trust and confidence in God's power to accomplish what was beyond human reason. Notice the contrast here, and all through the chapter, between faith as achieving its ends, and faith which does not achieve the final end. So there is a tension between the faith which was rewarded to the people of faith of old and the ultimate reward which is yet to come.
In faith Abraham and Sarah were bound to God in a covenant which involved both land and descendents. In verse 12 Abraham is promised descendents as numerous as the stars of heaven and the grains of sand on the seashore. Abraham looked forward to a city which has foundations, whose builder and maker is God. (v. 10) So while Abraham had some land, this was not his final goal or gift from God. He and others who lived by faith died not having received all that was promised them. They saw themselves as strangers and exiles on the earth, all seeking a homeland.
In verses 17-19 we are reminded that in faith Abraham offered up Isaac, his only hope for an
heir, but he believed God was able to raise men even from the dead. Abraham received Isaac back when a ram was provided. Abraham obeyed God even when God's commandment seemed to clash with God's promise, as in the case of sacrificing Isaac. Thus the author shows that genuine faith holds fast in crises which tend to destroy the very goal of faith.
Luke 12:32-40 (C) (L)
Luke 12:32-48 (RC)
The readings from Luke overlap two sections. Verses 32-34 are concerned with possessions and are part of the section verses 13-34, while verses 35-48 focus on Jesus' call to the disciples to prepare for the parousia when he will return. In verse 32 Jesus urges the disciples not to fear, since the Father will give them the Kingdom, and with it the things needed for living. (vv. 29-31) Luke views the Kingdom as not only the present experience of God's Spirit but also the dwelling with Jesus after death and God's ultimate rule in the New Age to come.
The section on possessions is climaxed by verses 33-34, which commands almsgiving. Since life is a gift of God and a Christian can trust God to provide those things needed for living, one can cease being anxious and turn from greed and covetousness to live as a steward of possessions rather than a slave of possessions. To be a steward is to give generously to others and thus put your treasure in heaven. Having done this, your heart will be there also. Almsgiving was commended in Jewish writings and in Luke's community those who had possessions were expected to give to those who had little or nothing. To covet possessions is to put possessions on the throne of one's life where God should be. But to seek first God's Kingdom, his rule in one's life, is to put God on the throne and to trust God for food and drink and other necessities.
In verses 35-48 Luke records sayings focusing on being prepared for the parousia. Note that these sayings have a post-Resurrection perspective and describe the disciples waiting for their absent master's return. Some of the disciples now occupy places of leadership and pastoral duties. Luke first presents sayings directed to all Christians and then to the pastoral leadership. While some scholars think Luke intends for this passage to refer to Jesus' coming death, I hold the position that this is written from a post-Resurrection perspective.
In verses 35-40 Jesus urges all the disciples to be ready for the parousia. Two parables are found in verses 35-39, and in verse 39. Jesus urges the disciples to have their loins girded and their lamps burning. The verb used for "girded" is in the perfect imperative, which denotes a command to already be in a state of readiness. The verb for burning is in the present imperative, which indicates a continuous burning in the present. A girding of one's loins involved binding up the loose fitting robe, making one ready for service and action. We are always to live ready for Jesus' return, in a permanent state of being on alert. Then Jesus instructs us to be like people waiting for their master to return from a marriage feast so they may open the door for him. He could come in the second or third watch, the time between 9:00 p.m. and 3:00 a.m., when one is most tempted to be asleep.
The next parable is about a householder and a thief. If the householder knew when the thief was breaking in, he or she would not have left the house. The disciple is urged to be on the alert always, like a homeowner watching out for a thief night and day. The reason: the Son of man is coming at an unexpected hour.
In verses 41-48 Jesus urges the leaders in the Christian community always to be faithful. Only Luke records Peter's question in verse 41, which leads into Jesus' warnings about the abuse of positions of leadership. Jesus does not answer Peter's question, however, but the implication is that the instructions are for the leadership of the church. The wise steward who is over other servants will be actively working when the master returns, but the one who presumes on the master's delay will be punished. Those in positions of leadership will have more expected of them. They especially need to be prepared for the judgment when Christ returns. Those who know the master's will but do not do it will be punished more severely than those who did not know and yet deserved a beating. The central thrust of this section is that readiness for Christ's return at the End means being faithful in carrying out the commission given by Christ our Master.
Theological Reflections
The message of the Jeremiah passage is God's freedom to mold his people and to respond to their doing good or turning to evil. The central thrust of the Genesis reading is Abraham's faith, a theme developed further in the Hebrew's reading. Abraham's faith in God put him in a right relationship with God. The Hebrews reading gives a brief definition of faith, and then points to examples of faithful people, such as Abraham and Sarah, who trusted God and died without receiving all that was promised. These faithful ones sought a heavenly city as their homeland. The reading from Luke deals with two themes: (1) trusting in God, who will give the disciples the Kingdom and the things they have been anxious about; and (2) watchfulness and faithfulness in this interim between Christ's coming and his coming again at the End.
Homiletical Moves
Jeremiah 18:1-11 (C)
God the Potter Shapes Israel Like Clay
1. Jeremiah observes a potter at work, one who spoils a vessel and reworks it
2. Jeremiah sees this as a parable of God's working with Israel as a potter with clay
3. If a nation under God's judgment turns from its evil, God will repent of punishing it; but if a nation does evil in God's sight, he will punish it
4. God warns the people of Judah that he is shaping evil against them and calls them to repent and amend their evil ways
5. God is Lord of the nations and calls peoples and nations today to repent of their evil and turn to him in faithful obedience
Genesis 15:1-6 (L)
Abraham's Faith is Reckoned as Righteousness
1. God came to Abraham in a vision and told him not to fear but to trust that his reward would be great
2. Abraham responds that he has no heir except a slave born in his house
3. God brought him outside to see the stars and promised that his descendants would be as numerous
4. Abraham believed the Lord and this was reckoned to him as righteousness
5. Let us put our faith in God, revealed in Christ, and we will be in right relationship with God.
Wisdom 18:6-9 (RC)
Singing the Ancestral Songs of Praise!
1. The Israelites looked for their deliverance from slavery and the destruction of the Egyptians
2. The Israelites offered the Passover sacrifice in secret in their houses and covenanted together to keep the law of God
3. They covenanted to share alike in the same blessings and same dangers, and were already singing their ancestral songs of praise at the Passover
4. Let us sing songs of praise to God who has delivered us from the bondage of sin and given us freedom in Christ
5. Let us Covenant together to share alike, and to keep the law of God
Hebrews 11:1-3, 8-19 (C)
Hebrews 11:1-3, 8-16 (L)
Hebrews 11:1-2, 8-19 (RC)
Faith:
The Conviction of Things Not Seen
1. Faith is demonstrated in the life of Abraham who was called to leave his homeland and to go to a place he was promised by God
2. Abraham lived in tents as a sojourner in the promised land, looking forward to the city which has foundations made by God
3. God gave him Isaac and commanded him to offer up Isaac as a sacrifice as a test of faith, but provided a ram instead
4. By faith we understand the world was created by the Word of God
5. Let us put our faith in God who is unseen, but who has revealed himself in the life of Christ, attested by the Scriptures
This Preacher's Preference
Luke 12:32-40 (C) (L)
Luke 12:32-48 (RC)
Keep On Being Watchful and Faithful
1. Gird up your loins and keep your lamps burning like people waiting for the master to return from a wedding feast in the middle of the night
2. Be watchful like a householder watching for a thief
3. Be faithful in carrying out your commission as a Christian leader, for you do not know when Christ will return
4. God will require much from those to whom God has commited much, so be faithful and on watch for Christ's return
The Gospel pericope includes two major ideas, almsgiving and faithful watching. The preacher may want to select one or the other rather than trying to combine both. Or the command to sell possessions and give alms could be incorporated into the "moves" above as a way of being faithful and on watch. Or the sermon could be around putting one's treasure in heaven, and in doing so putting one's heart there also. Seeking God's Kingdom, almsgiving, etc. are involved in putting one's treasure in heaven. The compilers of the lectionary do not often pose such a pericope for the preacher, but this is a good example of one which calls for dividing the text in order to follow the movement in one or the other parts of the pericope.
Hymn for Proper 14: Lo! I Come with Joy, or
A wake, My Soul, Stretch Every Nerve
Prayer
Gracious God, who has called us to leave our security and to move out into the future in faith, we thank you for accepting us as righteous by faith in Christ. We repent of our sins and turn to you in humble trust that you will forgive and remake us by the power of the Spirit. Teach us not to fear, but to put our trust in you alone. May we always be generous in giving alms to those in need. May we be faithful and watchful servants as we expect Christ's return at the End. Enable us to be faithful with the gifts and responsibilities entrusted to us. Amen
The readings in the Common Lectionary for Year C begin today a series of pericopes from the major and minor prophets. The Jeremiah passage contains the parable of the potter. The prophet sees a potter at work. This reminds him of God's working in molding his people, Israel. The covenant with Abraham is given in the Genesis passage. The Wisdom reading is concerned with the Exodus event and Passover. There is almost consensus on the Hebrews reading, which puts emphasis on faith, creation and Abraham as a person of faith. There is almost full agreement on the Lucan passage, which contains Jesus' teaching on right use of possessions and on watchfulness.
Commentary
Jeremiah 18:1-11 (C)
This parable draws upon a genuine event. Jeremiah goes to a potter's house or factory and watches
a potter at work. It was probably one located to the south of Jerusalem in the Hinnon Valley, where a number of such factories operated. (The Potsherd Gate is named for them.) Such a factory would have contained the actual workshop, a field for storing and treading clay, a kiln for vessels, and a dump for discards. The figure of the potter stresses the sovereignty of God over Israel. God acts as a free agent over other persons, individuals who have freedom of will of their own. It is difficult to tell whether Jeremiah first used this parable to offer a message of hope, stressing that God intends to make only good vessels, or whether it is used as a threat of a future doom coming upon Israel.
The Deuteronomic editor of Jeremiah's material has used Jeremiah's saying and genuine event, but has expanded it for his purpose. Note the phrases and ideas which are characteristic of this editor. The editor wrote after the destruction of Jerusalem in 587 B.C. and is pessimistic. At the same time, he recognizes that the will of God is conditioned by the actions of human beings, individuals who either repent or rebel. Note that this passage teaches divine patience with humans as well as divine sovereignty and freedom.
As Jeremiah watches the potter at work and sees this as a parable of God working with Israel, he gives the warning that if Israel does not cooperate with God, the Almighty will bring about the collapse of Israel. At this point Jeremiah does not add that God does this in order to remake Israel, although this comes out later in Jeremiah's preaching.
Understand that Israel resembles the substance abuse addict who knows his or her addiction but is powerless to reform without help. In verse 12 it appears that an editor has added the comment, so that Israel says she will not repent, but instead everyone will follow the stubbornness of his or her heart.
According to the phrasing by the Deuteronomic editor, these verses (7-10) apply to all nations, while the original application by Jeremiah was probably to Israel only. The preacher, in working with this text, should be aware of the weakness of such prophetic preaching: it lacks a gospel. Therefore the preacher will want to interpret this prophecy in light of the Gospel and the promise to those who repent and turn to God and are made a new creation by the Spirit.
Genesis 16:1-6 (L)
This is a key passage for the tradition about Abraham. Theologically it may be the most important chapter of this material. Many scholars think it is the oldest statement of Abraham's faith and
that others are derived from it. Recall that Paul uses this chapter in his unique way to teach justification by faith, and the chapter offers important teaching on faith and covenant as well. Take notice of the fact that in this chapter we have what appears to be at least two originally distinct accounts which have been interwoven by the editors. The first, which is our pericope (vv. 1-6), is a promise to Abraham that he will have numerous descendants. It may be that verses 13-16, which predict their future bondage and release, are related to this account. In verses 7-12, 17-21 we have a second account which describes God's covenant with Abraham as it relates to the Promised Land.
The thrust of the whole chapter, verses 1-21, is on the covenant with Abraham. In it God ratifies his promise (made earlier, in chapter 12), although Abraham still has no heir. Abraham and Sarah were called out of their home in Ur and out of their barrenness by God's creative Word. (11:30, 12:10) Note the contrast between Abraham and Sarah's barrenness, and God's promise in this initial call. Now it continues to this chapter. This is the issue of this chapter. The promise of an heir does delay even to the point of doubt. But those who believe and hope often must live with the barrenness. Abraham faces the scandal of trusting only in God's promise when all the external evidence goes counter to it. Abraham embraces this scandal and in doing so he becomes the father of faith, modeling what faith consists of in actual living.
In verse 1 God tells Abraham he is Abraham's shield, meaning his protector. The reward God promises is Abraham's great number of descendants. Abraham may fear because of his apprehension of God's presence, or because of some earlier experience like that in chapter 14. Or he may fear because of a growing despair over not having a son/heir.
In verse 2 Abraham says the heir of his house is Eliezer of Damascus. It may be he is referring to Eliezer his servant. But his name appears only here, in this mutilated sentence. And "of Damascus" is an impossible translation for a Hebrew word used here. So the end of verse 2 is absolutely untranslatable.
In verse 3 Abraham refers to the slave born in his house, the one in line to be his heir. Ancient contracts of adoption found at Nuzi in Mesopotamia around the fifteenth century B.C. indicate that a slave was often adopted by a childless master. This provided an heir for the master and prevented his dying intestate. This seems to be presupposed here in Abraham's case.
Abraham has lain in his tent until this point. He is now told to go outside, look toward heaven and number the stars (if he is able to do so). God tells Abraham that his descendants will be as many. So Abraham is given renewed hope. Only those who hope will be given the gift. While this may not be logical according to human reasoning, it is a key insight of biblical faith. This comes from an experience of God's grace. God has earlier, in 12:1, 2, promised land and descendants. Abraham has hoped for God's fulfillment of both aspects of the covenant.
"And he believed the Lord; and he reckoned it to him as righteousness," verse 6, is a comment on Abraham's faith. Abraham is deemed righteous by God when he accepts and affirms God's promise. This verse marks a revolutionary moment in the history of faith, for it tells us what it means to be the human beings we were created to be: righteous by a faith relationship, not by works. This text was used by Paul in Romans 4 and Galatians 2-4, in which chapters Paul sets forth justification by faith. More than any other Old Testament text, this one concerning Abraham's faith has had a determining influence on the New Testament. As we see here and in later sections of the Scriptures, faith responds to an already-given grace. Thus, by grace Abraham receives not a goodness he meets in the world around him, but a goodness from God in spite of the way the world exists around him. (For a more detailed study of faith, see the treatment of this section in the commentary on Genesis by Brueggemann.) Abraham stood in a right relationship to God by trusting in God. The experience of a Christian is that God does respond with generosity to those who trust him. Abraham trusted God and later received both Isaac as his heir, and the Promised Land. Land must have an heir, for it is never for one generation only. In the Old and New Testaments alike, faith is an issue for those who have heard God's call to be his people, and who have joyfully accepted that call and accept the new life God gives.
Wisdom 18:6-9 (RC)
Our pericope is part of a larger section of verses 5-25, dealing with the Exodus event. The children of the Egyptians were killed in the closing waters of the parted Red Sea, in punishment for the killing of the male Hebrew children. Apparently "children" refers to adult Egyptian warriors who pursued the Israelites and not to children in the usual sense.
In verse 6 we are reminded "that night had been foretold to our ancestors," which may refer to the Israelites at the time of the Exodus, but more likely it refers to the patriarchs like Abraham and others, to whom God promised deliverance for their descendants from slavery in Egypt. (See Genesis 15:13-14; 46:3-4.) The text refers to the saving of the virtuous, the faithful Israelites, and the ruin of their enemies, the Egyptians, in the closing of the Red Sea.
The writer, speaking to God, says, "For by the same act with which you took vengeance on our foes you made us glorious by calling us to you." (v. 8) Israel was set apart and identified as the people of God by the destruction of the first born of Egypt, the celebration of the Passover and the Exodus event itself. God called Israel to be his people and revealed himself through her, by which he made her glorious.
The people offered sacrifice in secret, which refers to the Passover celebrated inside the house. It is referred to as a sacrifice in Exodus 12:27: "You shall say, 'It is the sacrifice of the Lord's passover ...' "
They struck or made a holy or divine pact with one accord, namely that the saints would share the same blessings and dangers. They began to chant the hymns of their fathers, referring to the Hallel which was chanted in later Passovers but here is projected back to the first Passover.
Hebrews 11:1-3, 8-19 (C)
Hebrews 11:1-3, 8-16 (L)
Hebrews 11:1-2, 8-19 (RC)
Our pericope is part of the larger section of chapter 11, is a roll-call of heroes and heroines of faith. The purpose of this is to reinforce the exhortation in 10:35-39, where the reader is urged to endure and do the will of God, keeping both the faith and one's soul. This chapter ranks with the great passages of the New Testament and is a rhetorical masterpiece, speaking directly to the contemporary reader. The power of the chapter lies in the cumulative and massive testimony of assembled witnesses who, from the beginning to the end of history, surround us and give us nerve to have a similar faith which endures. A key question is: What does the author mean by faith? The answer will be discovered by following the thought developed in this chapter. There is a roughly chronological outline of the chapter, which moves toward faith exhibited in persecution, suffering and martyrdom.
In verses 1-2 there is a brief definition of faith, one of the best known in the Bible. This is followed by verses 3-11, which give seven illustrations of faith. In verses 13-16 we have a brief summary. Eleven more illustrations are given in verses 17-31. Faith as defined here is loyalty to unseen reality. It is not, as the little boy said, believing something you know isn't so. Rather, believing is an attitude and action. The thrust of this whole chapter is on the human response to the divine revelation.
Notice in verse 1 that the RSV and the KJV differ. While the KJV is better known to many, the RSV is more accurate. The author does not mean that faith creates the reality of things hoped for. His whole point up to now is that the unseen realities have independent and objective validity. Human beings in this vale of tears can only be redeemed from unreality by holding fast to those revelations God has given. Faith is more than hope. It gives the assurance of things hoped for, and gives us an assurance of things not seen. Faith is described here as an attitude of positive acceptance of the invisible realm.
In verse 2 we learn that the faith-attitude gave divine approval to persons of old. This is the central thrust of this chapter. Verse 3 makes clear that it is by faith we understand the world was created by the Word of God. What we see and touch are actually dependent on what is invisible to us. It is through faith that we understand life as a gift from God and see the world as God's creation.
Beginning in verse 8 our pericope picks up with the example of Abraham's faith. Abraham left his homeland and went out to a foreign land at God's command. We may sum up Abraham's faith in terms of venturesome action, obedience, trust and confidence in God's power to accomplish what was beyond human reason. Notice the contrast here, and all through the chapter, between faith as achieving its ends, and faith which does not achieve the final end. So there is a tension between the faith which was rewarded to the people of faith of old and the ultimate reward which is yet to come.
In faith Abraham and Sarah were bound to God in a covenant which involved both land and descendents. In verse 12 Abraham is promised descendents as numerous as the stars of heaven and the grains of sand on the seashore. Abraham looked forward to a city which has foundations, whose builder and maker is God. (v. 10) So while Abraham had some land, this was not his final goal or gift from God. He and others who lived by faith died not having received all that was promised them. They saw themselves as strangers and exiles on the earth, all seeking a homeland.
In verses 17-19 we are reminded that in faith Abraham offered up Isaac, his only hope for an
heir, but he believed God was able to raise men even from the dead. Abraham received Isaac back when a ram was provided. Abraham obeyed God even when God's commandment seemed to clash with God's promise, as in the case of sacrificing Isaac. Thus the author shows that genuine faith holds fast in crises which tend to destroy the very goal of faith.
Luke 12:32-40 (C) (L)
Luke 12:32-48 (RC)
The readings from Luke overlap two sections. Verses 32-34 are concerned with possessions and are part of the section verses 13-34, while verses 35-48 focus on Jesus' call to the disciples to prepare for the parousia when he will return. In verse 32 Jesus urges the disciples not to fear, since the Father will give them the Kingdom, and with it the things needed for living. (vv. 29-31) Luke views the Kingdom as not only the present experience of God's Spirit but also the dwelling with Jesus after death and God's ultimate rule in the New Age to come.
The section on possessions is climaxed by verses 33-34, which commands almsgiving. Since life is a gift of God and a Christian can trust God to provide those things needed for living, one can cease being anxious and turn from greed and covetousness to live as a steward of possessions rather than a slave of possessions. To be a steward is to give generously to others and thus put your treasure in heaven. Having done this, your heart will be there also. Almsgiving was commended in Jewish writings and in Luke's community those who had possessions were expected to give to those who had little or nothing. To covet possessions is to put possessions on the throne of one's life where God should be. But to seek first God's Kingdom, his rule in one's life, is to put God on the throne and to trust God for food and drink and other necessities.
In verses 35-48 Luke records sayings focusing on being prepared for the parousia. Note that these sayings have a post-Resurrection perspective and describe the disciples waiting for their absent master's return. Some of the disciples now occupy places of leadership and pastoral duties. Luke first presents sayings directed to all Christians and then to the pastoral leadership. While some scholars think Luke intends for this passage to refer to Jesus' coming death, I hold the position that this is written from a post-Resurrection perspective.
In verses 35-40 Jesus urges all the disciples to be ready for the parousia. Two parables are found in verses 35-39, and in verse 39. Jesus urges the disciples to have their loins girded and their lamps burning. The verb used for "girded" is in the perfect imperative, which denotes a command to already be in a state of readiness. The verb for burning is in the present imperative, which indicates a continuous burning in the present. A girding of one's loins involved binding up the loose fitting robe, making one ready for service and action. We are always to live ready for Jesus' return, in a permanent state of being on alert. Then Jesus instructs us to be like people waiting for their master to return from a marriage feast so they may open the door for him. He could come in the second or third watch, the time between 9:00 p.m. and 3:00 a.m., when one is most tempted to be asleep.
The next parable is about a householder and a thief. If the householder knew when the thief was breaking in, he or she would not have left the house. The disciple is urged to be on the alert always, like a homeowner watching out for a thief night and day. The reason: the Son of man is coming at an unexpected hour.
In verses 41-48 Jesus urges the leaders in the Christian community always to be faithful. Only Luke records Peter's question in verse 41, which leads into Jesus' warnings about the abuse of positions of leadership. Jesus does not answer Peter's question, however, but the implication is that the instructions are for the leadership of the church. The wise steward who is over other servants will be actively working when the master returns, but the one who presumes on the master's delay will be punished. Those in positions of leadership will have more expected of them. They especially need to be prepared for the judgment when Christ returns. Those who know the master's will but do not do it will be punished more severely than those who did not know and yet deserved a beating. The central thrust of this section is that readiness for Christ's return at the End means being faithful in carrying out the commission given by Christ our Master.
Theological Reflections
The message of the Jeremiah passage is God's freedom to mold his people and to respond to their doing good or turning to evil. The central thrust of the Genesis reading is Abraham's faith, a theme developed further in the Hebrew's reading. Abraham's faith in God put him in a right relationship with God. The Hebrews reading gives a brief definition of faith, and then points to examples of faithful people, such as Abraham and Sarah, who trusted God and died without receiving all that was promised. These faithful ones sought a heavenly city as their homeland. The reading from Luke deals with two themes: (1) trusting in God, who will give the disciples the Kingdom and the things they have been anxious about; and (2) watchfulness and faithfulness in this interim between Christ's coming and his coming again at the End.
Homiletical Moves
Jeremiah 18:1-11 (C)
God the Potter Shapes Israel Like Clay
1. Jeremiah observes a potter at work, one who spoils a vessel and reworks it
2. Jeremiah sees this as a parable of God's working with Israel as a potter with clay
3. If a nation under God's judgment turns from its evil, God will repent of punishing it; but if a nation does evil in God's sight, he will punish it
4. God warns the people of Judah that he is shaping evil against them and calls them to repent and amend their evil ways
5. God is Lord of the nations and calls peoples and nations today to repent of their evil and turn to him in faithful obedience
Genesis 15:1-6 (L)
Abraham's Faith is Reckoned as Righteousness
1. God came to Abraham in a vision and told him not to fear but to trust that his reward would be great
2. Abraham responds that he has no heir except a slave born in his house
3. God brought him outside to see the stars and promised that his descendants would be as numerous
4. Abraham believed the Lord and this was reckoned to him as righteousness
5. Let us put our faith in God, revealed in Christ, and we will be in right relationship with God.
Wisdom 18:6-9 (RC)
Singing the Ancestral Songs of Praise!
1. The Israelites looked for their deliverance from slavery and the destruction of the Egyptians
2. The Israelites offered the Passover sacrifice in secret in their houses and covenanted together to keep the law of God
3. They covenanted to share alike in the same blessings and same dangers, and were already singing their ancestral songs of praise at the Passover
4. Let us sing songs of praise to God who has delivered us from the bondage of sin and given us freedom in Christ
5. Let us Covenant together to share alike, and to keep the law of God
Hebrews 11:1-3, 8-19 (C)
Hebrews 11:1-3, 8-16 (L)
Hebrews 11:1-2, 8-19 (RC)
Faith:
The Conviction of Things Not Seen
1. Faith is demonstrated in the life of Abraham who was called to leave his homeland and to go to a place he was promised by God
2. Abraham lived in tents as a sojourner in the promised land, looking forward to the city which has foundations made by God
3. God gave him Isaac and commanded him to offer up Isaac as a sacrifice as a test of faith, but provided a ram instead
4. By faith we understand the world was created by the Word of God
5. Let us put our faith in God who is unseen, but who has revealed himself in the life of Christ, attested by the Scriptures
This Preacher's Preference
Luke 12:32-40 (C) (L)
Luke 12:32-48 (RC)
Keep On Being Watchful and Faithful
1. Gird up your loins and keep your lamps burning like people waiting for the master to return from a wedding feast in the middle of the night
2. Be watchful like a householder watching for a thief
3. Be faithful in carrying out your commission as a Christian leader, for you do not know when Christ will return
4. God will require much from those to whom God has commited much, so be faithful and on watch for Christ's return
The Gospel pericope includes two major ideas, almsgiving and faithful watching. The preacher may want to select one or the other rather than trying to combine both. Or the command to sell possessions and give alms could be incorporated into the "moves" above as a way of being faithful and on watch. Or the sermon could be around putting one's treasure in heaven, and in doing so putting one's heart there also. Seeking God's Kingdom, almsgiving, etc. are involved in putting one's treasure in heaven. The compilers of the lectionary do not often pose such a pericope for the preacher, but this is a good example of one which calls for dividing the text in order to follow the movement in one or the other parts of the pericope.
Hymn for Proper 14: Lo! I Come with Joy, or
A wake, My Soul, Stretch Every Nerve
Prayer
Gracious God, who has called us to leave our security and to move out into the future in faith, we thank you for accepting us as righteous by faith in Christ. We repent of our sins and turn to you in humble trust that you will forgive and remake us by the power of the Spirit. Teach us not to fear, but to put our trust in you alone. May we always be generous in giving alms to those in need. May we be faithful and watchful servants as we expect Christ's return at the End. Enable us to be faithful with the gifts and responsibilities entrusted to us. Amen
