Proper 18
Preaching
Preaching And Reading The Old Testament Lessons
With an Eye to the New
In both Mesopotamia and Egypt, but also in Israel, Wisdom teaching and theology held a respected position in the ancient Near East. In the life of Israel, as that is enshrined for us in the Old Testament, Wisdom thinking came more to the fore in the postexilic period than previously. Nevertheless, some Wisdom theology is found throughout all of the Bible.
The theology of Wisdom, which is really a basic view of creation, is that God has set certain orders into his creation, specific ways in which both nature and human beings typically react. By careful observation, Wisdom illumines those orders, and as one learns to live in accordance with such orders, one is wise and finds life. If one ignores such orders, she or he is a fool and brings upon him or herself destruction and death.
Scholars have divided the Book of Proverbs into nine collections. Verses 1--2 and 8--9 of our text come from the collection found in section II (10:1-22:16), verses 22--23 come from section III (22:17-24:22). Nevertheless, the overall theme of our stated lesson has to do with social justice toward the poor. Verses 1--2 and 8--9 have the typical two--line Wisdom form of a mashal, or saying, while verses 22--23 elaborate on that form, giving the reason or motivation in verse 23 for the saying contained in verse 22.
Obviously, the stated verses are directed to the wealthy, or at least to those who are well--off. Thus, they are relevant to most American church congregations, although they could be pertinent to almost any Christian gathering, rich or poor. All are told that a good name in one's community is much to be preferred to wealth, and of course, that is true. How many rich scoundrels have gone to their grave, despised and unmourned by anyone, their passing a relief to all who have known them? Then our text turns to instruct us toward the poor.
It is noteworthy that our attitude toward the poor is to be grounded in our faith, verse 2a. We have something in common with all persons, no matter what our financial status. We all have been created by God, verse 2b. God values each individual that he has made, knitting them together with bones and sinews (cf. Job 10:11), shaping them fearfully and wonderfully (cf. Psalm 139:14) in his image (cf. Genesis 1:2--28), to come forth into the world and to have a place in his purpose. Can we then say that some poor individual is less important and valuable than we, and that he is not to be honored and cared for and loved as much as we? To say such things is to defy the intentions of God and to denigrate his work. The verses that follow in our stated lesson, therefore, are to be understood in the context of that divine intention and creation.
First, in verse 8, we hear that the one who treats a poor person unjustly - and judging from the preceding verse, the reference is probably to a court of law - will meet with calamity. A rich plaintiff, judge, or lawyer may despise someone poor and helpless and take out this attitude on someone who is weak, but that is not the last word. God will not bless such an attitude, verse 9. The unjust cannot have fullness of life from the Creator. Rather, it is the person who is willing to share what he or she has with the poor who will live in God's sight. And that is the final criterion, isn't it? How do we stand with God? Jesus told us that wise view in parable after parable (cf. e.g. Matthew 18:23--35). God makes the final decisions about our life, and he defends the poor and helpless.
The same wisdom is taught in verses 22--23 of our stated text. Once again the context is that of a court of law. The reference to "the gate" refers to the law suits that were decided by the elders of a town at the site of their town gates. In biblical times, often a person who was poor found himself judged guilty of a debt and either thrown into prison or subjected to slavery in order to pay what he owed (cf. e.g. Amos 2:6--7; 8:6). So too, still in our courts, the person who has little or no money to defend him or herself often receives not a just judgment but a travesty decided on the basis of wealth. But once again, says our text, the final judge is God, who will not grant life to the unjust.
Ultimately, however, we must remember that it is not the fear of God's punishment or the desire to be rewarded with good that should prompt our care and justice for the poor. Rather, the truly faithful person is the one whose love of God is so full that it overflows with love toward her or his fellow human beings, no matter what their status and condition.
Lutheran Option: Isaiah 35:4--7a
Chapter 35 in the prophecies of Isaiah of Jerusalem (Isaiah 1--39) has always been something of an enigma to scholars. It is so reminiscent of the prophecies of the Second Isaiah (chs. 40--55) that it has often been placed in that context, as addressed to the exiles in Babylonia. However, no specific historical setting is presumed by the chapter. Rather, it is a general announcement of the glorious future that awaits Judah in the purposes of God. Some scholars, therefore, consider the chapter to be later than Second Isaiah. Others say it is addressed to a pre--exilic dispersion of Israel. Whatever the chapter's specific historical context, its intention is clear. It delineates the new age that God will bring in for his faithful people. Thus, the chapter is quite relevant in our time to us who await the coming in its fullness of the new age of God's kingdom on earth.
Throughout the scriptures and embedded deeply in the faith of the Christian Church is the belief that this world, with its violence and evil and death, is not the last word. Rather, God is working steadily, often invisibly, but always surely in human history to make all things new, to restore to his creation the goodness that he intended for it in the beginning. The powers and presence of that new age began to break into history in the person of our Lord Jesus Christ (cf. Mark 1:15; Luke 11:20). But Jesus Christ will come again to bring in the new age of the kingdom in its fullness. At that time, God will put down all of the enemies to his universal and cosmic rule, banish death forever, heal all imperfections, and be acknowledged by his whole creation as Lord over all. Our chapter here in Isaiah 35 vividly portrays, therefore, what that new age will look like.
Our text begins with an assurance to the faithful that no matter what their condition or suffering in the present time, God will come to banish his enemies of injustice, suffering, and death, and to give to his loyal followers the fullness of salvation. As Revelation 21:3--4 phrases it, "God himself will be with them; he will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning nor crying nor pain any more, for the former things have passed away."
That means, therefore, that the imperfections of human life will be replaced by wholeness. The blind will once again see, the deaf will once again hear, the lame will once again leap for joy, and the dumb will speak (vv. 5--6). Those healings were presaged in the ministry of Jesus (cf. Matthew 11:5 and parallel; John 9:6--7), who incarnated in his person the beginning of the new age, and whose ministry and triumphant resurrection guarantee that these restorations will come.
The new age of the kingdom will bring healing not only to human beings, however, but to all of God's creation that has been so corrupted by human sin. As Paul wrote, "We know that the whole creation has been groaning together in travail together until now" (Romans 8:22). Even the natural world is not as it should be, but has been spoiled and become "red of tooth and claw." And so our text metaphorically portrays the desert of the wilderness watered finally with streams and the thirsty ground provided with life--giving pools for all things and creatures. In the Kingdom of God, nature too will bloom in all its fullness, a tribute of beauty and fecundity to the rule and lordship of God. God's rule over all his creation will bring life - life in its fullness of joy and beauty, of health and well--being, of order and peace - shalom, salvation, good.
The theology of Wisdom, which is really a basic view of creation, is that God has set certain orders into his creation, specific ways in which both nature and human beings typically react. By careful observation, Wisdom illumines those orders, and as one learns to live in accordance with such orders, one is wise and finds life. If one ignores such orders, she or he is a fool and brings upon him or herself destruction and death.
Scholars have divided the Book of Proverbs into nine collections. Verses 1--2 and 8--9 of our text come from the collection found in section II (10:1-22:16), verses 22--23 come from section III (22:17-24:22). Nevertheless, the overall theme of our stated lesson has to do with social justice toward the poor. Verses 1--2 and 8--9 have the typical two--line Wisdom form of a mashal, or saying, while verses 22--23 elaborate on that form, giving the reason or motivation in verse 23 for the saying contained in verse 22.
Obviously, the stated verses are directed to the wealthy, or at least to those who are well--off. Thus, they are relevant to most American church congregations, although they could be pertinent to almost any Christian gathering, rich or poor. All are told that a good name in one's community is much to be preferred to wealth, and of course, that is true. How many rich scoundrels have gone to their grave, despised and unmourned by anyone, their passing a relief to all who have known them? Then our text turns to instruct us toward the poor.
It is noteworthy that our attitude toward the poor is to be grounded in our faith, verse 2a. We have something in common with all persons, no matter what our financial status. We all have been created by God, verse 2b. God values each individual that he has made, knitting them together with bones and sinews (cf. Job 10:11), shaping them fearfully and wonderfully (cf. Psalm 139:14) in his image (cf. Genesis 1:2--28), to come forth into the world and to have a place in his purpose. Can we then say that some poor individual is less important and valuable than we, and that he is not to be honored and cared for and loved as much as we? To say such things is to defy the intentions of God and to denigrate his work. The verses that follow in our stated lesson, therefore, are to be understood in the context of that divine intention and creation.
First, in verse 8, we hear that the one who treats a poor person unjustly - and judging from the preceding verse, the reference is probably to a court of law - will meet with calamity. A rich plaintiff, judge, or lawyer may despise someone poor and helpless and take out this attitude on someone who is weak, but that is not the last word. God will not bless such an attitude, verse 9. The unjust cannot have fullness of life from the Creator. Rather, it is the person who is willing to share what he or she has with the poor who will live in God's sight. And that is the final criterion, isn't it? How do we stand with God? Jesus told us that wise view in parable after parable (cf. e.g. Matthew 18:23--35). God makes the final decisions about our life, and he defends the poor and helpless.
The same wisdom is taught in verses 22--23 of our stated text. Once again the context is that of a court of law. The reference to "the gate" refers to the law suits that were decided by the elders of a town at the site of their town gates. In biblical times, often a person who was poor found himself judged guilty of a debt and either thrown into prison or subjected to slavery in order to pay what he owed (cf. e.g. Amos 2:6--7; 8:6). So too, still in our courts, the person who has little or no money to defend him or herself often receives not a just judgment but a travesty decided on the basis of wealth. But once again, says our text, the final judge is God, who will not grant life to the unjust.
Ultimately, however, we must remember that it is not the fear of God's punishment or the desire to be rewarded with good that should prompt our care and justice for the poor. Rather, the truly faithful person is the one whose love of God is so full that it overflows with love toward her or his fellow human beings, no matter what their status and condition.
Lutheran Option: Isaiah 35:4--7a
Chapter 35 in the prophecies of Isaiah of Jerusalem (Isaiah 1--39) has always been something of an enigma to scholars. It is so reminiscent of the prophecies of the Second Isaiah (chs. 40--55) that it has often been placed in that context, as addressed to the exiles in Babylonia. However, no specific historical setting is presumed by the chapter. Rather, it is a general announcement of the glorious future that awaits Judah in the purposes of God. Some scholars, therefore, consider the chapter to be later than Second Isaiah. Others say it is addressed to a pre--exilic dispersion of Israel. Whatever the chapter's specific historical context, its intention is clear. It delineates the new age that God will bring in for his faithful people. Thus, the chapter is quite relevant in our time to us who await the coming in its fullness of the new age of God's kingdom on earth.
Throughout the scriptures and embedded deeply in the faith of the Christian Church is the belief that this world, with its violence and evil and death, is not the last word. Rather, God is working steadily, often invisibly, but always surely in human history to make all things new, to restore to his creation the goodness that he intended for it in the beginning. The powers and presence of that new age began to break into history in the person of our Lord Jesus Christ (cf. Mark 1:15; Luke 11:20). But Jesus Christ will come again to bring in the new age of the kingdom in its fullness. At that time, God will put down all of the enemies to his universal and cosmic rule, banish death forever, heal all imperfections, and be acknowledged by his whole creation as Lord over all. Our chapter here in Isaiah 35 vividly portrays, therefore, what that new age will look like.
Our text begins with an assurance to the faithful that no matter what their condition or suffering in the present time, God will come to banish his enemies of injustice, suffering, and death, and to give to his loyal followers the fullness of salvation. As Revelation 21:3--4 phrases it, "God himself will be with them; he will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning nor crying nor pain any more, for the former things have passed away."
That means, therefore, that the imperfections of human life will be replaced by wholeness. The blind will once again see, the deaf will once again hear, the lame will once again leap for joy, and the dumb will speak (vv. 5--6). Those healings were presaged in the ministry of Jesus (cf. Matthew 11:5 and parallel; John 9:6--7), who incarnated in his person the beginning of the new age, and whose ministry and triumphant resurrection guarantee that these restorations will come.
The new age of the kingdom will bring healing not only to human beings, however, but to all of God's creation that has been so corrupted by human sin. As Paul wrote, "We know that the whole creation has been groaning together in travail together until now" (Romans 8:22). Even the natural world is not as it should be, but has been spoiled and become "red of tooth and claw." And so our text metaphorically portrays the desert of the wilderness watered finally with streams and the thirsty ground provided with life--giving pools for all things and creatures. In the Kingdom of God, nature too will bloom in all its fullness, a tribute of beauty and fecundity to the rule and lordship of God. God's rule over all his creation will bring life - life in its fullness of joy and beauty, of health and well--being, of order and peace - shalom, salvation, good.
