Proper 24
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments an the Lessons
The Habakkuk passage was dealt with in Proper 22 (C) for (L) lectionary and will not be repeated here. The Genesis reading is the account of Jacob wrestling with the man at Peniel where Jacob is given a new name, Israel. In the Exodus passage we learn of the battle with the Amalekites and the victory ensured by Moses' rod and outstretched arms. The 2 Timothy reading encourages Timothy to preach the word faithfully and to be unfailing in patience and in teaching. Luke records the parable of the unjust judge and importunate widow who persisted until she got a verdict.
Commentary
Habakkuk 1:1-3; 2:1-4 (C)
(Dealt with in Proper 22 (C) for (L) reading.)
Genesis 32:22-30 (L)
The thrust of this passage is Jacob's wrestling at the Jabbok and the change of Jacob's name to Israel, indicating the inner change. The story is an old one and is probably the basic legend of Jacob in the Old Testament. The man is understood to be a supernatural opponent. Jacob wrestled with God through an angel representative and prevailed. But take note of Jacob's superhuman strength here. In other accounts he is accorded the strength of a giant. In Genesis 28:10 he set up the pillar at Bethel, and in 29:10 Jacob alone moved a stone which ordinarily would take several men to move.
This is the only place this particular Hebrew word for "wrestled" occurs in the Old Testament. The man seems to have been the numen or spiritual force of the place. His purpose was to prevent Jacob from crossing the stream. In the struggle Jacob's thigh is put out of joint. And at dawn the mysterious man asks to be let go, implying he is a night demon who must not be seen during the day. He asks Jacob to let him go, but Jacob demands that he bless him first. The story as we now have it has Jacob lamed. This was the occasion of an extraordinary change in Jacob's character, and from now on he appears in a new light. He has a new name, Israel, meaning "He who strives with God" or "God strives."
Jacob emerges from the conflict physically lamed but spiritually regenerated. No longer is Jacob the Supplanter, but rather Israel (which can also mean "God rules"). The mention of striving with men in verse 28 refers to Jacob's strife with Esau and Laban. In verse 29 the "man" or divine being refuses to tell Jacob his name, lest Jacob - through knowing his name - gain power over him. While Jacob had feared to see Esau's face because of his past trickery with his brother, he now sees God face to face and is allowed to live.
Exodus 17:8-13 (RC)
The real purpose of the writers of this account is to give an account of and keep alive the bitter feud between Israel and Amalek. The Amalekites were related to the Edomites and were an older people than Israel. They lived to the north of Kadesh. Joshua is brought onto the scene here, without introduction, as the main warrior. In this battle Moses seems to serve as a thaumaturge, the conjurer who assures victory. Note that Moses takes with him the rod of God which he had carried to Egypt. (4:20)
We are not told anything more about Hur. (v. 10) While verse 11 says Moses held up "his hand," the Septuagint (Greek translation) says he lifted up both hands. The latter seems more likely in light of verse 12, which refers to Moses' hands.
Moses sat on a certain stone and Aaron and Hur held up his hands. When Moses' hands were up, Israel prevailed in the battle. The outstretched hands of Moses communicate the divine power. The outstretched arms were considered to be intrinsically effective, like an oath or an acted parable. We are not told whether Moses' hands were stretched vertically or horizontally. If stretched horizontally, they would be the sign of the Cross. Note, however, that it is not Moses' silhouette but his uplifted arms which communicate the power of God.
Because God was with them, Israel won the battle and thus held Kadesh.
2 Timothy 3:14--4:5 (C) (L)
2 Timothy 3:14--4:2 (RC)
"Timothy" stands in the direct line of those who have received the apostolic preaching. (v. 14) He does not need to follow new fads or philosophies since he has been acquainted from childhood with the sacred writings which are able to instruct him for salvation through faith in Jesus Christ. The sacred writings are the books of the Old Testament which the church interpreted as foretelling Christ. In verse 16 "all Scripture." is the Old Testament. It could mean all of Scripture, or "every Scripture," meaning each text. The former is preferable here. Christian writers of this period seem to be highly selective in drawing on the Old Testament.
All Scripture is inspired by God, but the Greek could also be translated, as the margin note of the RSV says, "every Scripture inspired by God is also ..." But the writer does not intend to say that some Old Testament is not inspired. The thrust is that the whole Old Testament is inspired by God.
The heretics were selective in their use of Scripture, and may have drawn from texts without thinking of the Old Testament as a whole. The notion of the inspiration of Scripture is inherited from Judaism. Philo held a strong view of it. Those who speak in the Old Testament were seen to be possessed by God's Spirit. Second Peter also has a strong doctrine similar to that of Philo. The main point the writer is making is that the Christian faith is grounded in Scripture, which is inspired by God. When written down, these inspired Scriptures became the standard for "teaching, reproof, correction, and for training in righteousness ..." (v. 16) The minister finds in inspired Scripture the correct teaching to refute heretics and to train people in the moral and religious way of living.
In 4:1-5 the writer urges the fulfilling of the ministry given Timothy. He tells him to be faithful in his ministry in critical times, and to preach the word and be urgent "in season and out of season," for the time is coming when people will not endure sound teaching ..." (vv. 2, 3) Be aware of the personal note which becomes stronger here than in 1 Timothy or Titus. It finds its climax in verses 6ff.
The writer warns that people will become so fascinated by extravagant myths that they will turn away from the Gospel, for they will have "itching ears." Here is a description of contemporary American culture which follows after whatever is new, the New Age philosophy, or cults of various kinds - anything which tells people what they want to hear.
Instead, Timothy is urged always to be steady in his work, to endure suffering, and to do the work of an evangelist, so fulfilling his ministry. The work of an evangelist is to preach the "evangel" or Good News. To fulfill one's ministry means to discharge all one's duties as a minister. The minister who is doing this will not yield to the temptation to go off on tangents and fall into heresy.
Luke 8:1-8 (C) (RC)
Luke 8:1-8a (L)
This parable of the unjust judge states the point of the text clearly: "that they ought always to pray and not lose heart." (v. 1) Compare this parable with that in 11:5-8, about the visitor who comes at night. Our reading serves as an exhortation not to lose heart, and is an expansion of the End time discourse which began at 17:20. It serves to encourage Christians not to give up hope of the parousia and Christ's return, but instead to go on praying for God's kingdom to come.
The argument here is "from the lesser to the greater," as Jesus says that if a corrupt judge with no concern for human need or for God will give an insistent widow her request just to "get rid of her," then how much more will not God, who is the righteous judge, quickly vindicate his elect when they cry to him. Justice at the village level was sometimes in the hands of a single judge. A widow often represents those who need to be defended against exploitation. It is assumed that her cause is just. The people of Luke's day had been praying for God's kingdom to come but it had not, and this parable serves to encourage them to go on praying and not give up hope.
The reading also deals with those who are plagued with doubt and tells how faith is maintained:
by constant prayer. The maintenance of faith depends upon persistence in prayer. This is true because when we pray we enter into a new reality, God's reality, and see things as they really are from God's point of view.
Could it be that the lack of faith among Christians today is due to failure in praying persistently? Those who have developed a disciplined prayer life - Mother Theresa, for example - can work with the sick and dying among the poorest of the poor in places like Calcutta without losing faith. They see the battle as one in which God's power of love is already victorious.
Jesus asks the disciples if God will not vindicate his elect who cry to him day and night. He assures them, "I tell you, he will vindicate them speedily." Israel came to be known as God's elect only in the days of her national humiliation, which points up the fact that the elect are those who are specially called of God to serve him through suffering for their faith whenever the world persecutes them. Because they are loyal to God, they pray to him day and night for the deliverance God alone can bring. While this election may seem like favoritism, it is so because God has a bias toward the innocent victims of persecution.
Jesus asks, "When the Son of man comes, will he find faith on earth?" (v. 8), indicating that it is no longer God but the Son of man who is judge. Faith here means true or orthodox faith.
A modern-day story of faith is found in that of Beulah Mae Donald of Mobile, Alabama. Her son, Michael, was murdered by the United Klans of America of the Ku Klux Klan in 1981. She challenged the silence of the Klan and the recalcitrance of the criminal justice system to prove her son had done no wrong. Her determination inspired a handful of lawyers and black and white civil rights advocates. They took her case and, in February 1987, an all-white jury awarded her $7 million. This broke the power base of the Klan. Several men involved in the murder were convicted of the crime. In a feature article by Jesse Kornbluth in The New York Times Magazine November 1, 1987, Mrs. Donald, who was desperately poor before being awarded the court settlement, says of the money: "What is a dream to me is that money comes out of this. I don't need it. I live day to day, like always. But there's some sad people in the world who don't have food to eat or a decent place to stay. I've been there. I know what ii means to have nothing. If the Klan doesn't give me a penny, that's okay. But if they do, I'm going to help a lot of people who don't have none." (page 39, The New York Times Magazine, November 1, 1987)
Theological Reflections
The theme of the Genesis passage is Jacob's wrestling with the "man" or angel of God and over-coming him. Jacob asks for a blessing and is given a new name, indicating a change of character. He saw God face to face in the event and yet lived. The Exodus reading tells of the power of Moses' rod and uplifted arms in the battle with the Amalekites, a conflict in which Israel prevailed. The writer of 2 Timothy urges "Timothy" to be steadfast in the work of ministry and to remember that all Scripture is inspired by God and profitable for the work of ministry. In Luke Jesus tells the parable of the unjust judge to urge his hearers always to pray and not to lose heart. This parable encouraged Christians in the early church to persist in faith and not give in to doubt and persecution.
Homiletical Moves
Genesis 32:22-20 (L)
Jacob's New Name and New Self!
1. As Jacob prepared to meet Esau he sent his wives, maids and children on across the Jabbok stream, but remained on the other side alone
2. A man who was an angel of God wrestled with Jacob until the dawn
3. Jacob prevailed, but the man put Jacob's thigh out of joint
4. Jacob demanded a blessing which the man gave him, and he gave Jacob a new name, Israel, meaning "God strives" or "God rules"
5. Jacob called the place Peniel, for there he saw God face to face, but was allowed to live
6. When God confronts us by the power of his Spirit with our sins, let him change us into a new person
Exodus 17:8-13 (RC)
The Power of the Uplifted Hands
1. Israel fought the Amalekites at Rephidim, under the leadership of Joshua
2. Moses stood on the top of the hill with the rod of God, and when he lifted up his hands the battle went for Israel
3. Aaron and Hun put a stone under Moses and held up his hands until the sun went down, so that Amalek was defeated
4. In the battles of our life we often need others to hold up our hands with encouragement and support, and we have opportunities to uphold the hands of others in their struggles with evil
2 Timothy 3:14--4:5 (C) (L)
2 Timothy 3:14--4:2 (RC)
Preach the Word, Fulfill, Your Ministry
1. Continue in the tradition you learned from the sacred writings, which instruct you for salvation in Christ Jesus
2. All Scripture is inspired by God, so that the minister of God may be complete and equipped with every good work
3. Preach the Word and be urgent in season and out of season, convince, rebuke and exhort, and be unfailing in patience and in teaching
4. Beware of the foolish people who turn from the truth to listen to myths
5. Always be steady, endure suffering, do the work of an evangelist, and fulfill your ministry
This Preacher's Preference
Luke 18:1-8 (C) (RC)
Luke 18:1-8a (L)
Pray Always and Don't Lose Heart
1. Jesus told a parable of an unjust judge who neither feared God non regarded humans
2. A widow kept coming to him, asking to be vindicated against hen adversary, but he at first refused
3. The unjust judge finally gave in and vindicated her to stop hen coming to him
4. Jesus says that if this is the way an unjust judge acts, then God the just judge will surely vindicate his elect who cry to him day and night
5. Pray always and don't lose heart because the Kingdom has not yet fully come, for through prayer we gain faith to continue until Christ's return
Hymn for Proper 24: A Charge to Keep I Have
Prayer
O Righteous Judge, we come before you as sinners saved by grace. We have wrestled with you by the Spirit and you have prevailed. Grant that we may live new lives befitting our new name "Christian." Forgive us when we have lost hope and doubted. Help us to uphold the hands of one another in the battle with evil. We thank you for the assurance that all Scripture is inspired and is profitable for teaching and training in righteousness. May we be faithful in preaching the Word, in doing the work ofan evangelist and so fulfill our ministry. We pray that we may be found faithful when Christ returns at the End of the age. By the power of your Spirit, enable us to pray and not to lose heart. Amen
The Habakkuk passage was dealt with in Proper 22 (C) for (L) lectionary and will not be repeated here. The Genesis reading is the account of Jacob wrestling with the man at Peniel where Jacob is given a new name, Israel. In the Exodus passage we learn of the battle with the Amalekites and the victory ensured by Moses' rod and outstretched arms. The 2 Timothy reading encourages Timothy to preach the word faithfully and to be unfailing in patience and in teaching. Luke records the parable of the unjust judge and importunate widow who persisted until she got a verdict.
Commentary
Habakkuk 1:1-3; 2:1-4 (C)
(Dealt with in Proper 22 (C) for (L) reading.)
Genesis 32:22-30 (L)
The thrust of this passage is Jacob's wrestling at the Jabbok and the change of Jacob's name to Israel, indicating the inner change. The story is an old one and is probably the basic legend of Jacob in the Old Testament. The man is understood to be a supernatural opponent. Jacob wrestled with God through an angel representative and prevailed. But take note of Jacob's superhuman strength here. In other accounts he is accorded the strength of a giant. In Genesis 28:10 he set up the pillar at Bethel, and in 29:10 Jacob alone moved a stone which ordinarily would take several men to move.
This is the only place this particular Hebrew word for "wrestled" occurs in the Old Testament. The man seems to have been the numen or spiritual force of the place. His purpose was to prevent Jacob from crossing the stream. In the struggle Jacob's thigh is put out of joint. And at dawn the mysterious man asks to be let go, implying he is a night demon who must not be seen during the day. He asks Jacob to let him go, but Jacob demands that he bless him first. The story as we now have it has Jacob lamed. This was the occasion of an extraordinary change in Jacob's character, and from now on he appears in a new light. He has a new name, Israel, meaning "He who strives with God" or "God strives."
Jacob emerges from the conflict physically lamed but spiritually regenerated. No longer is Jacob the Supplanter, but rather Israel (which can also mean "God rules"). The mention of striving with men in verse 28 refers to Jacob's strife with Esau and Laban. In verse 29 the "man" or divine being refuses to tell Jacob his name, lest Jacob - through knowing his name - gain power over him. While Jacob had feared to see Esau's face because of his past trickery with his brother, he now sees God face to face and is allowed to live.
Exodus 17:8-13 (RC)
The real purpose of the writers of this account is to give an account of and keep alive the bitter feud between Israel and Amalek. The Amalekites were related to the Edomites and were an older people than Israel. They lived to the north of Kadesh. Joshua is brought onto the scene here, without introduction, as the main warrior. In this battle Moses seems to serve as a thaumaturge, the conjurer who assures victory. Note that Moses takes with him the rod of God which he had carried to Egypt. (4:20)
We are not told anything more about Hur. (v. 10) While verse 11 says Moses held up "his hand," the Septuagint (Greek translation) says he lifted up both hands. The latter seems more likely in light of verse 12, which refers to Moses' hands.
Moses sat on a certain stone and Aaron and Hur held up his hands. When Moses' hands were up, Israel prevailed in the battle. The outstretched hands of Moses communicate the divine power. The outstretched arms were considered to be intrinsically effective, like an oath or an acted parable. We are not told whether Moses' hands were stretched vertically or horizontally. If stretched horizontally, they would be the sign of the Cross. Note, however, that it is not Moses' silhouette but his uplifted arms which communicate the power of God.
Because God was with them, Israel won the battle and thus held Kadesh.
2 Timothy 3:14--4:5 (C) (L)
2 Timothy 3:14--4:2 (RC)
"Timothy" stands in the direct line of those who have received the apostolic preaching. (v. 14) He does not need to follow new fads or philosophies since he has been acquainted from childhood with the sacred writings which are able to instruct him for salvation through faith in Jesus Christ. The sacred writings are the books of the Old Testament which the church interpreted as foretelling Christ. In verse 16 "all Scripture." is the Old Testament. It could mean all of Scripture, or "every Scripture," meaning each text. The former is preferable here. Christian writers of this period seem to be highly selective in drawing on the Old Testament.
All Scripture is inspired by God, but the Greek could also be translated, as the margin note of the RSV says, "every Scripture inspired by God is also ..." But the writer does not intend to say that some Old Testament is not inspired. The thrust is that the whole Old Testament is inspired by God.
The heretics were selective in their use of Scripture, and may have drawn from texts without thinking of the Old Testament as a whole. The notion of the inspiration of Scripture is inherited from Judaism. Philo held a strong view of it. Those who speak in the Old Testament were seen to be possessed by God's Spirit. Second Peter also has a strong doctrine similar to that of Philo. The main point the writer is making is that the Christian faith is grounded in Scripture, which is inspired by God. When written down, these inspired Scriptures became the standard for "teaching, reproof, correction, and for training in righteousness ..." (v. 16) The minister finds in inspired Scripture the correct teaching to refute heretics and to train people in the moral and religious way of living.
In 4:1-5 the writer urges the fulfilling of the ministry given Timothy. He tells him to be faithful in his ministry in critical times, and to preach the word and be urgent "in season and out of season," for the time is coming when people will not endure sound teaching ..." (vv. 2, 3) Be aware of the personal note which becomes stronger here than in 1 Timothy or Titus. It finds its climax in verses 6ff.
The writer warns that people will become so fascinated by extravagant myths that they will turn away from the Gospel, for they will have "itching ears." Here is a description of contemporary American culture which follows after whatever is new, the New Age philosophy, or cults of various kinds - anything which tells people what they want to hear.
Instead, Timothy is urged always to be steady in his work, to endure suffering, and to do the work of an evangelist, so fulfilling his ministry. The work of an evangelist is to preach the "evangel" or Good News. To fulfill one's ministry means to discharge all one's duties as a minister. The minister who is doing this will not yield to the temptation to go off on tangents and fall into heresy.
Luke 8:1-8 (C) (RC)
Luke 8:1-8a (L)
This parable of the unjust judge states the point of the text clearly: "that they ought always to pray and not lose heart." (v. 1) Compare this parable with that in 11:5-8, about the visitor who comes at night. Our reading serves as an exhortation not to lose heart, and is an expansion of the End time discourse which began at 17:20. It serves to encourage Christians not to give up hope of the parousia and Christ's return, but instead to go on praying for God's kingdom to come.
The argument here is "from the lesser to the greater," as Jesus says that if a corrupt judge with no concern for human need or for God will give an insistent widow her request just to "get rid of her," then how much more will not God, who is the righteous judge, quickly vindicate his elect when they cry to him. Justice at the village level was sometimes in the hands of a single judge. A widow often represents those who need to be defended against exploitation. It is assumed that her cause is just. The people of Luke's day had been praying for God's kingdom to come but it had not, and this parable serves to encourage them to go on praying and not give up hope.
The reading also deals with those who are plagued with doubt and tells how faith is maintained:
by constant prayer. The maintenance of faith depends upon persistence in prayer. This is true because when we pray we enter into a new reality, God's reality, and see things as they really are from God's point of view.
Could it be that the lack of faith among Christians today is due to failure in praying persistently? Those who have developed a disciplined prayer life - Mother Theresa, for example - can work with the sick and dying among the poorest of the poor in places like Calcutta without losing faith. They see the battle as one in which God's power of love is already victorious.
Jesus asks the disciples if God will not vindicate his elect who cry to him day and night. He assures them, "I tell you, he will vindicate them speedily." Israel came to be known as God's elect only in the days of her national humiliation, which points up the fact that the elect are those who are specially called of God to serve him through suffering for their faith whenever the world persecutes them. Because they are loyal to God, they pray to him day and night for the deliverance God alone can bring. While this election may seem like favoritism, it is so because God has a bias toward the innocent victims of persecution.
Jesus asks, "When the Son of man comes, will he find faith on earth?" (v. 8), indicating that it is no longer God but the Son of man who is judge. Faith here means true or orthodox faith.
A modern-day story of faith is found in that of Beulah Mae Donald of Mobile, Alabama. Her son, Michael, was murdered by the United Klans of America of the Ku Klux Klan in 1981. She challenged the silence of the Klan and the recalcitrance of the criminal justice system to prove her son had done no wrong. Her determination inspired a handful of lawyers and black and white civil rights advocates. They took her case and, in February 1987, an all-white jury awarded her $7 million. This broke the power base of the Klan. Several men involved in the murder were convicted of the crime. In a feature article by Jesse Kornbluth in The New York Times Magazine November 1, 1987, Mrs. Donald, who was desperately poor before being awarded the court settlement, says of the money: "What is a dream to me is that money comes out of this. I don't need it. I live day to day, like always. But there's some sad people in the world who don't have food to eat or a decent place to stay. I've been there. I know what ii means to have nothing. If the Klan doesn't give me a penny, that's okay. But if they do, I'm going to help a lot of people who don't have none." (page 39, The New York Times Magazine, November 1, 1987)
Theological Reflections
The theme of the Genesis passage is Jacob's wrestling with the "man" or angel of God and over-coming him. Jacob asks for a blessing and is given a new name, indicating a change of character. He saw God face to face in the event and yet lived. The Exodus reading tells of the power of Moses' rod and uplifted arms in the battle with the Amalekites, a conflict in which Israel prevailed. The writer of 2 Timothy urges "Timothy" to be steadfast in the work of ministry and to remember that all Scripture is inspired by God and profitable for the work of ministry. In Luke Jesus tells the parable of the unjust judge to urge his hearers always to pray and not to lose heart. This parable encouraged Christians in the early church to persist in faith and not give in to doubt and persecution.
Homiletical Moves
Genesis 32:22-20 (L)
Jacob's New Name and New Self!
1. As Jacob prepared to meet Esau he sent his wives, maids and children on across the Jabbok stream, but remained on the other side alone
2. A man who was an angel of God wrestled with Jacob until the dawn
3. Jacob prevailed, but the man put Jacob's thigh out of joint
4. Jacob demanded a blessing which the man gave him, and he gave Jacob a new name, Israel, meaning "God strives" or "God rules"
5. Jacob called the place Peniel, for there he saw God face to face, but was allowed to live
6. When God confronts us by the power of his Spirit with our sins, let him change us into a new person
Exodus 17:8-13 (RC)
The Power of the Uplifted Hands
1. Israel fought the Amalekites at Rephidim, under the leadership of Joshua
2. Moses stood on the top of the hill with the rod of God, and when he lifted up his hands the battle went for Israel
3. Aaron and Hun put a stone under Moses and held up his hands until the sun went down, so that Amalek was defeated
4. In the battles of our life we often need others to hold up our hands with encouragement and support, and we have opportunities to uphold the hands of others in their struggles with evil
2 Timothy 3:14--4:5 (C) (L)
2 Timothy 3:14--4:2 (RC)
Preach the Word, Fulfill, Your Ministry
1. Continue in the tradition you learned from the sacred writings, which instruct you for salvation in Christ Jesus
2. All Scripture is inspired by God, so that the minister of God may be complete and equipped with every good work
3. Preach the Word and be urgent in season and out of season, convince, rebuke and exhort, and be unfailing in patience and in teaching
4. Beware of the foolish people who turn from the truth to listen to myths
5. Always be steady, endure suffering, do the work of an evangelist, and fulfill your ministry
This Preacher's Preference
Luke 18:1-8 (C) (RC)
Luke 18:1-8a (L)
Pray Always and Don't Lose Heart
1. Jesus told a parable of an unjust judge who neither feared God non regarded humans
2. A widow kept coming to him, asking to be vindicated against hen adversary, but he at first refused
3. The unjust judge finally gave in and vindicated her to stop hen coming to him
4. Jesus says that if this is the way an unjust judge acts, then God the just judge will surely vindicate his elect who cry to him day and night
5. Pray always and don't lose heart because the Kingdom has not yet fully come, for through prayer we gain faith to continue until Christ's return
Hymn for Proper 24: A Charge to Keep I Have
Prayer
O Righteous Judge, we come before you as sinners saved by grace. We have wrestled with you by the Spirit and you have prevailed. Grant that we may live new lives befitting our new name "Christian." Forgive us when we have lost hope and doubted. Help us to uphold the hands of one another in the battle with evil. We thank you for the assurance that all Scripture is inspired and is profitable for teaching and training in righteousness. May we be faithful in preaching the Word, in doing the work ofan evangelist and so fulfill our ministry. We pray that we may be found faithful when Christ returns at the End of the age. By the power of your Spirit, enable us to pray and not to lose heart. Amen
