PROPER 18
Worship
Scripture Notes
For use with Common, Lutheran and Roman Catholic Lectionaries
When these seven texts are studied within their contexts, it becomes apparent that they share the theme that "God is concerned about every individual person." Beyond this theme that is shared, each of these texts has its own nuances.
Common:
Exodus 19:16-24
In the midst of the signs and wonders (earthquake, wind, and fire) of this impressive theophany, God is portrayed as solicitous about the welfare of each of the people at the foot of the mountain. Therefore, the Lord asks Moses to go down from the mountain to warn the people to stay at the foot of the mountain so that they will not be consumed by the holiness of God.
As our Ultimate Concern, God is holy for us, beyond the limits that we can go within our limited world. Whether we are God's Ultimate Concern, whether we are holy to God as God is holy to us, we do not know, but this text suggests that each of us is precious to God, the object of God's concern. Should that not be sufficient for us?
Lutheran, Roman Catholic: Ezekiel 33:7-9
The Ezekiel traditions are noteworthy for the transition within them from corporate responsibility and accountability to individual responsibility and accountability. This transition can be seen within Ezekiel 33:7-9 in its context.
As a result of the fall of Jerusalem and the end of the nation, those who survived and maintained the Israelite traditions as exiles in Babylon were perceived as surviving as individuals. The prophet Ezekiel was commissioned, therefore, to speak words of judgment and of hope not so much to the entire nation as to individuals within "Israel." This emphasis on individual accountability and the judgment by God of each individual became important in Israelite apocalyptic thought and was carried over into Christian thought. Although God was certainly perceived as being concerned about every individual person prior to the time of the Ezekiel traditions, from that time on there has been much more emphasis on God's concern for each person. In Ezekiel 33:8 this emphasis on each person is so great that it is said that the prophet will be held responsible for the death of any person to whom God's word of warning is not relayed by the prophet.
Common:
Psalm 115:1-11
This psalm suggests that although Yahweh is in the heavens far from us, Yahweh thinks, acts, speaks, sees, hears, smells, feels, and walks, helping and protecting each of us. Yahweh will be good to each of us, regardless of whether we are from the human standpoint large and important or small and insignificant. We, too, believe that God cares for each of us, regardless of who we are. We try to teach this even to our smallest children.
Lutheran: Psalm 119:33-40
In this segment of the most extensive psalm within the Psalter - a lengthy acrostic psalm that attained its present form at a relatively late date - the psalmist as an individual addresses Yahweh seeking the gift of righteousness from Yahweh within the written and oral traditions of the Torah (the Bible as it was perceived at that time)
Roman Catholic: Psalm 95:1-2, 6-9
Although throughout this psalm it is the worshiping community as a group that is addressed, Yahweh is portrayed as a Shepherd who is concerned about each sheep. The sheep are the sheep of Yahweh's hand (verse 7). Yahweh is committed to rescue each one of them from danger and to hold it to reassure it of Yahweh's love.
Common, Lutheran: Romans 13:1-10
Roman Catholic: Romans 13:8-10
From what we can know about the political and religious system that prevailed throughout the Roman Empire during the second half of the first century, it appears that most of the people who lived in lands that were under Roman control were perfectly willing to say, "Caesar is Lord," if that was what the Roman authorities and the advocates of Roman Civil Religion as a unifying factor within the Empire wanted them to do. Apparently, if the people were willing to acknowledge Caesar as supreme, they could then have and believe in whatever "Gods" they wished. For Jews and for followers of Jesus who took their commitment to Yahweh and to Jesus Christ as Lord seriously, however, the demands of the Roman State for religious allegiance presented a great problem. Jews and followers of Jesus were monotheistic. Their perception of the Lord (Yahweh for the Jews and Jesus as the Christ for the followers of Jesus) was personal. They believed that the Lord was concerned about each of them and would not permit them to acclaim anyone else as Lord for them. Although the Roman officials at times at least made an exception of the Jews and did not require them to "pledge allegiance" to the Caesar and to the other symbols of the Roman State, this exception was not in most instances extended to the followers of Jesus once it became clear that they were a spin-off group separate from the Jews and that their numbers increasingly were made up of non-Jewish background persons. If they were a religious group composed increasingly of Gentiles and if their number increasing as it was might conceivably grow to the point that the majority of the people who lived within the Roman Empire might become followers of Jesus and refuse to "pledge allegiance" to Caesar, the Roman State and its security might be jeopardized from within. Even if this new religious movement would not grow this rapidly, their non-allegiance to the State could easily lead to the non-allegiance of other religious groups. It was the growth of the following of Jesus among Gentiles that was the key factor.
Within the political situation just described, the Apostle Paul and later the writers of the Synoptic Gospels and of 1 Peter wrote that in their opinion each person among the followers of Jesus would fare best by being subject to the Roman authorities through payment of taxes and showing respect and honor appropriate to their situation. If we look carefully at Romans 13:1-7, we see that Paul in every instance placed Caesar and the authorities who governed under Caesar in a position that was definitely subordinate to God. He wrote that they have no authority except the authority that is given to them by God. God has appointed them. Their authority exists only because it has been instituted by God. Caesar is "God's servant" working for God to punish wrongdoers. Caesar's top officials are "ministers of God," carrying out subordinate political responsibilities under the authority of God. In this entire section, Paul carefully placed Caesar under the authority of God rather than under the authority of Jesus, the Risen Christ and Lord, because to place Caesar under Jesus Christ as Lord too openly would endanger the lives of each follower of Jesus. Not until the end of chapter 13 does Paul mention Jesus Christ. Then, however, Paul boldly urged his readers in Rome itself to "put on the Lord Jesus Christ."
The primary concern here and in similar situations in the Synoptic Gospels and in 1 Peter is the safety and survival of each individual follower of Jesus. Any individual follower of Jesus who would stand out as disrespectful and insubordinate could expect to be put to death without delay as an example to others. Therefore, it was not advisable to put anything into writing that would even hint of disrespect and insubordination of the governing authorities. It was even wise to put something into each document to assure the governing authorities that the followers of Jesus were not subversives. Romans 13:1-7 fulfills that assignment in this epistle. 1 Peter 2:13-17 does the same in that document. Mark 12:13-17 and its parallels in Matthew 22:15-22 and Luke 20:20-26 do the same thing in the Synoptic Gospels. It would be most interesting to hear what followers of Jesus said privately to each other about Caesar and his officials who had tortured and crucified Jesus and killed the top leaders of the early Church (Paul, Peter, and James during the first century; Polycarp during the second century; and many others whose names are not known to us).
It is important for our understanding of Romans 13 and of the other New Testament texts that are similar to it for us to realize that no portion of the biblical material (Old Testament or New Testament) was written within a constitutional democracy such as ours. Given, therefore, these biblical texts and the overall theme that "God is concerned about every individual person," how should we as followers of Jesus today function over against or within the state of this constitutional democracy? Given these same texts and theme, how should we function if and when we may have to live within a totalitarian state? How best in each instance, under God, by the inspiration of God, with these texts and with this theme, shall we demonstrate that "God is concerned about each individual person"? This theme expression of God's grace remains constant even though the text and the situation will change.
Matthew 18:15-20
Within its context in Matthew 18, this text is also an expression of "God's concern for every individual person." In Matthew it follows immediately after the Matthean account of the one sheep that has gone astray and it is followed by the saying about unlimited interpersonal forgiveness. Whatever can be done to demonstrate that "God is concerned about every individual person" should be done, not only in our sermons but also in our lives.
Our situation is, of course, not identical to that of the Matthean Church late in the first century. Nevertheless, this theme expression of God's grace remains constant. How can we best express this theme without being tied to the first century situation? Perhaps we may be able to do this best next Sunday by letting Romans 13 function as our central text. The other texts will then fit around this text. Each of us can develop, with the help and participation of others within the congregations, the implications for our particular time and place of this theme expression of God's grace.
Common:
Exodus 19:16-24
In the midst of the signs and wonders (earthquake, wind, and fire) of this impressive theophany, God is portrayed as solicitous about the welfare of each of the people at the foot of the mountain. Therefore, the Lord asks Moses to go down from the mountain to warn the people to stay at the foot of the mountain so that they will not be consumed by the holiness of God.
As our Ultimate Concern, God is holy for us, beyond the limits that we can go within our limited world. Whether we are God's Ultimate Concern, whether we are holy to God as God is holy to us, we do not know, but this text suggests that each of us is precious to God, the object of God's concern. Should that not be sufficient for us?
Lutheran, Roman Catholic: Ezekiel 33:7-9
The Ezekiel traditions are noteworthy for the transition within them from corporate responsibility and accountability to individual responsibility and accountability. This transition can be seen within Ezekiel 33:7-9 in its context.
As a result of the fall of Jerusalem and the end of the nation, those who survived and maintained the Israelite traditions as exiles in Babylon were perceived as surviving as individuals. The prophet Ezekiel was commissioned, therefore, to speak words of judgment and of hope not so much to the entire nation as to individuals within "Israel." This emphasis on individual accountability and the judgment by God of each individual became important in Israelite apocalyptic thought and was carried over into Christian thought. Although God was certainly perceived as being concerned about every individual person prior to the time of the Ezekiel traditions, from that time on there has been much more emphasis on God's concern for each person. In Ezekiel 33:8 this emphasis on each person is so great that it is said that the prophet will be held responsible for the death of any person to whom God's word of warning is not relayed by the prophet.
Common:
Psalm 115:1-11
This psalm suggests that although Yahweh is in the heavens far from us, Yahweh thinks, acts, speaks, sees, hears, smells, feels, and walks, helping and protecting each of us. Yahweh will be good to each of us, regardless of whether we are from the human standpoint large and important or small and insignificant. We, too, believe that God cares for each of us, regardless of who we are. We try to teach this even to our smallest children.
Lutheran: Psalm 119:33-40
In this segment of the most extensive psalm within the Psalter - a lengthy acrostic psalm that attained its present form at a relatively late date - the psalmist as an individual addresses Yahweh seeking the gift of righteousness from Yahweh within the written and oral traditions of the Torah (the Bible as it was perceived at that time)
Roman Catholic: Psalm 95:1-2, 6-9
Although throughout this psalm it is the worshiping community as a group that is addressed, Yahweh is portrayed as a Shepherd who is concerned about each sheep. The sheep are the sheep of Yahweh's hand (verse 7). Yahweh is committed to rescue each one of them from danger and to hold it to reassure it of Yahweh's love.
Common, Lutheran: Romans 13:1-10
Roman Catholic: Romans 13:8-10
From what we can know about the political and religious system that prevailed throughout the Roman Empire during the second half of the first century, it appears that most of the people who lived in lands that were under Roman control were perfectly willing to say, "Caesar is Lord," if that was what the Roman authorities and the advocates of Roman Civil Religion as a unifying factor within the Empire wanted them to do. Apparently, if the people were willing to acknowledge Caesar as supreme, they could then have and believe in whatever "Gods" they wished. For Jews and for followers of Jesus who took their commitment to Yahweh and to Jesus Christ as Lord seriously, however, the demands of the Roman State for religious allegiance presented a great problem. Jews and followers of Jesus were monotheistic. Their perception of the Lord (Yahweh for the Jews and Jesus as the Christ for the followers of Jesus) was personal. They believed that the Lord was concerned about each of them and would not permit them to acclaim anyone else as Lord for them. Although the Roman officials at times at least made an exception of the Jews and did not require them to "pledge allegiance" to the Caesar and to the other symbols of the Roman State, this exception was not in most instances extended to the followers of Jesus once it became clear that they were a spin-off group separate from the Jews and that their numbers increasingly were made up of non-Jewish background persons. If they were a religious group composed increasingly of Gentiles and if their number increasing as it was might conceivably grow to the point that the majority of the people who lived within the Roman Empire might become followers of Jesus and refuse to "pledge allegiance" to Caesar, the Roman State and its security might be jeopardized from within. Even if this new religious movement would not grow this rapidly, their non-allegiance to the State could easily lead to the non-allegiance of other religious groups. It was the growth of the following of Jesus among Gentiles that was the key factor.
Within the political situation just described, the Apostle Paul and later the writers of the Synoptic Gospels and of 1 Peter wrote that in their opinion each person among the followers of Jesus would fare best by being subject to the Roman authorities through payment of taxes and showing respect and honor appropriate to their situation. If we look carefully at Romans 13:1-7, we see that Paul in every instance placed Caesar and the authorities who governed under Caesar in a position that was definitely subordinate to God. He wrote that they have no authority except the authority that is given to them by God. God has appointed them. Their authority exists only because it has been instituted by God. Caesar is "God's servant" working for God to punish wrongdoers. Caesar's top officials are "ministers of God," carrying out subordinate political responsibilities under the authority of God. In this entire section, Paul carefully placed Caesar under the authority of God rather than under the authority of Jesus, the Risen Christ and Lord, because to place Caesar under Jesus Christ as Lord too openly would endanger the lives of each follower of Jesus. Not until the end of chapter 13 does Paul mention Jesus Christ. Then, however, Paul boldly urged his readers in Rome itself to "put on the Lord Jesus Christ."
The primary concern here and in similar situations in the Synoptic Gospels and in 1 Peter is the safety and survival of each individual follower of Jesus. Any individual follower of Jesus who would stand out as disrespectful and insubordinate could expect to be put to death without delay as an example to others. Therefore, it was not advisable to put anything into writing that would even hint of disrespect and insubordination of the governing authorities. It was even wise to put something into each document to assure the governing authorities that the followers of Jesus were not subversives. Romans 13:1-7 fulfills that assignment in this epistle. 1 Peter 2:13-17 does the same in that document. Mark 12:13-17 and its parallels in Matthew 22:15-22 and Luke 20:20-26 do the same thing in the Synoptic Gospels. It would be most interesting to hear what followers of Jesus said privately to each other about Caesar and his officials who had tortured and crucified Jesus and killed the top leaders of the early Church (Paul, Peter, and James during the first century; Polycarp during the second century; and many others whose names are not known to us).
It is important for our understanding of Romans 13 and of the other New Testament texts that are similar to it for us to realize that no portion of the biblical material (Old Testament or New Testament) was written within a constitutional democracy such as ours. Given, therefore, these biblical texts and the overall theme that "God is concerned about every individual person," how should we as followers of Jesus today function over against or within the state of this constitutional democracy? Given these same texts and theme, how should we function if and when we may have to live within a totalitarian state? How best in each instance, under God, by the inspiration of God, with these texts and with this theme, shall we demonstrate that "God is concerned about each individual person"? This theme expression of God's grace remains constant even though the text and the situation will change.
Matthew 18:15-20
Within its context in Matthew 18, this text is also an expression of "God's concern for every individual person." In Matthew it follows immediately after the Matthean account of the one sheep that has gone astray and it is followed by the saying about unlimited interpersonal forgiveness. Whatever can be done to demonstrate that "God is concerned about every individual person" should be done, not only in our sermons but also in our lives.
Our situation is, of course, not identical to that of the Matthean Church late in the first century. Nevertheless, this theme expression of God's grace remains constant. How can we best express this theme without being tied to the first century situation? Perhaps we may be able to do this best next Sunday by letting Romans 13 function as our central text. The other texts will then fit around this text. Each of us can develop, with the help and participation of others within the congregations, the implications for our particular time and place of this theme expression of God's grace.
