PROPER 7
Worship
Scripture Notes
For use with Common, Lutheran and Roman Catholic Lectionaries
Through the words of these texts God calls us to be inspired individuals in the time and place where we are. As inspired individuals, the message that we shall proclaim can perhaps best be built around the central core of the Matthew 10 text, verses 26-31, reminiscences of words of Jesus about courage, the power of God, the value of human life, and the humorous comparison of human life to that of sparrows. This can be supplemented by material from the other texts appointed for this occasion.
Common:
Psalm 91:1-10
This psalm is a vivid testimony of the wisdom of trusting in Yahweh, the Lord, the God of Israel, who is for us also the God and Father of our Lord Jesus the Christ. The inspired individual who trusts in Yahweh is said to be protected from all evil. While the concept of total protection from all evil may be an exaggeration, recognized as such as much by the psalmist and the ancient Israelites as it may be today, the person who trusts in God will indeed be safer, whether on the battlefield or in a hostile, barren desert, or in our time in a danger-filled urban area, than a person who does not trust in God. Our lives as inspired individuals are and should be evidence of this.
Lutheran: Psalm 69:1-20
Roman Catholic: Psalm 69:8-10, 14, 17, 33-35
In this urgent individual lament, the psalmist calls earnestly on God for rescue from enemies and for vindication. Although the psalmist does not claim to be without sin, the suffering being endured by the psalmist is said to be primarily a result of the psalmist's advocacy of God and of God's cause rather than as a result of the psalmist's sin. Even the members of the immediate family of the psalmist are said to have turned away from this ardent inspired individual. God has shown no evidence of support. The psalmist stands alone. Nevertheless, the inspired psalmist continues to call on God with words of respect. Therefore, the inspired psalmist provides for us an exemplary model in the Hebrew Scriptures for our time.
Common:
Genesis 28:10-17
This story of Jacob's dream at Bethel is a reminder to us that the person called to be an inspired individual is not necessarily one who would in our opinion be considered to be deserving of that responsibility. The point here is that Jacob responds in an appropriate manner; he is receptive to the revelation. That basically is what is also required of us. In this story of the extension of the four-part promise of God to Abraham to Abraham's grandson Jacob we see evidence of the mysterious grace of God, of the mysterious grace of God that is extended also to us and to the members of the People of God among whom we serve. Like Jacob in this story, we stand in the
house of God wherever we are; we too stand at the gate of heaven. That is awesome, and we are afraid! Nevertheless, in our fear we proclaim the power of God and the value of human life.
Lutheran: Jeremiah 20:7-13
Roman Catholic: Jeremiah 20:10-13
There are numerous similarities between this text and the Psalm 69 selections appointed for this occasion. Since this text has a significant particular setting within the extended Jeremiah traditions, it would be helpful for us in our study and preparation for use of this text to read it in its setting, perhaps from Jeremiah 19:14 through 21:14.
The portion to be read within our worship situation next Sunday is a portion of the famous personal prayer of lament - the first of which begins at Jeremiah 11:18 - for which the Jeremiah traditions are noted. In this connection, we should look at Jeremiah 20:7-18 in the context of Jeremiah 11:18-20, 12:1-4, 15:10-18, 17:14-18, 18:18-23, and the Servant Songs of the Isaiah traditions.
Apparently the majority of the religious leaders of Jerusalem of Jeremiah's time were adherents of what we today call civil religion. They considered Jeremiah to be not only unpatriotic, but also a traitor to their nation for proclaiming in the name of Yahweh that Jerusalem would be destroyed by the Babylonians. Nevertheless, Jeremiah would not be silent. The Word burned within him. In spite of everything, he would still proclaim that Yahweh would destroy the city but rescue the needy from those who were evil.
What message similar to this are we called to proclaim next Sunday? How can we be faithful to God and to this text, especially when we are aware that most of those who appear to be the most successful preachers would never think about using a text such as this as a basis for their message? Many even advise against the use of this kind of text. Shall we join the large number, the swelling ranks of those whose religion is basically no more than Americanism in a Christian vestment? We shall not if we want to be faithful to God and to this text. This text calls us to recognize and to testify that God and Christianity at its best are far greater than our nation or any other nation and that repentance and concern for the poor and for the oppressed here and throughout the world and a sharing of resources is what is needed most. If we proclaim this message, based on this text, we can expect to encounter opposition, and that opposition may find many reasons that we should be removed from our ecclesial positions. If we proclaim this message, we shall need the assurance of the grace of God within the Romans 5 text and the encouragement not to be afraid within the Matthew 10 Gospel selection for this occasion.
Common:
Romans 5:12-19
Lutheran, Roman Catholic: Romans 5:12-15
In this section of the Epistle of Paul to the Romans, Paul contrasts Adamsin-death with Christ-grace-life. Through the one man Adam, many sinned; through the one man Jesus Christ, many receive God's grace. Just as Jesus Christ is greater than Adam, so also God's grace is greater than human sin and life is greater than death. In Paul's estimation, sin and death ruled from the time of Adam until the time of Moses and the giving of the Torah. As Paul depicts it, sin was not, however, actually recorded or charged to anyone's account until the time when the Torah was given. Once the Torah had been given, sin could be identified and recorded. Forgiveness and release from the power of sin come to us freely and fully by the grace of God that is revealed in Jesus Christ.
It is fascinating to note the extent to which Paul perceives all of this from the human point of view. Especially in his statement that sin was not recorded or charged to anyone's account until the Torah was given, he reveals his intense preoccupation with the Torah. For us, the emphasis should be on the grace of God revealed to us in the expanded Torah that is Scripture for us, in the Sacraments, in Jesus as the Christ, and in our lives.
Common, Lutheran: Matthew 10:24-33
Roman Catholic: Matthew 10:26-33
Most of this text has a parallel in Luke 6:40 and Luke 12:2-9. None of it has a close parallel in Mark or in John. This text and its Lukan parallels, therefore, are probably "Q" materials, or Matthean material used in Luke. The core of this text probably includes reminiscences of the words of the Jesus of history, words that he spoke in many situations. This core of the text is the central section (10:26-31) about courage, the power of God, the value of human life, and the humorous comparison of human life to that of sparrows. Matthew 10:24-25, regarding teacher-disciple positions and the future experiences of the members of the master's household, as well as Matthew 10:32-33 about acknowledging Jesus within the human situation and being acknowledged by Jesus within the divine presence, reflect conditions among followers of Jesus in later decades of the first century. Since the Jesus of history and his life, rather than the followers of Jesus later in the first century and their lives, constitute the center of our lives as followers of Jesus today, it is appropriate that we focus on verses 26-31 and the life of the Jesus of history in which courage, the power of God, and the value of human life were most beautifully portrayed, and let the remainder of this text and the other texts appointed for this day be given a secondary position in our proclamation and parenesis.
Common:
Psalm 91:1-10
This psalm is a vivid testimony of the wisdom of trusting in Yahweh, the Lord, the God of Israel, who is for us also the God and Father of our Lord Jesus the Christ. The inspired individual who trusts in Yahweh is said to be protected from all evil. While the concept of total protection from all evil may be an exaggeration, recognized as such as much by the psalmist and the ancient Israelites as it may be today, the person who trusts in God will indeed be safer, whether on the battlefield or in a hostile, barren desert, or in our time in a danger-filled urban area, than a person who does not trust in God. Our lives as inspired individuals are and should be evidence of this.
Lutheran: Psalm 69:1-20
Roman Catholic: Psalm 69:8-10, 14, 17, 33-35
In this urgent individual lament, the psalmist calls earnestly on God for rescue from enemies and for vindication. Although the psalmist does not claim to be without sin, the suffering being endured by the psalmist is said to be primarily a result of the psalmist's advocacy of God and of God's cause rather than as a result of the psalmist's sin. Even the members of the immediate family of the psalmist are said to have turned away from this ardent inspired individual. God has shown no evidence of support. The psalmist stands alone. Nevertheless, the inspired psalmist continues to call on God with words of respect. Therefore, the inspired psalmist provides for us an exemplary model in the Hebrew Scriptures for our time.
Common:
Genesis 28:10-17
This story of Jacob's dream at Bethel is a reminder to us that the person called to be an inspired individual is not necessarily one who would in our opinion be considered to be deserving of that responsibility. The point here is that Jacob responds in an appropriate manner; he is receptive to the revelation. That basically is what is also required of us. In this story of the extension of the four-part promise of God to Abraham to Abraham's grandson Jacob we see evidence of the mysterious grace of God, of the mysterious grace of God that is extended also to us and to the members of the People of God among whom we serve. Like Jacob in this story, we stand in the
house of God wherever we are; we too stand at the gate of heaven. That is awesome, and we are afraid! Nevertheless, in our fear we proclaim the power of God and the value of human life.
Lutheran: Jeremiah 20:7-13
Roman Catholic: Jeremiah 20:10-13
There are numerous similarities between this text and the Psalm 69 selections appointed for this occasion. Since this text has a significant particular setting within the extended Jeremiah traditions, it would be helpful for us in our study and preparation for use of this text to read it in its setting, perhaps from Jeremiah 19:14 through 21:14.
The portion to be read within our worship situation next Sunday is a portion of the famous personal prayer of lament - the first of which begins at Jeremiah 11:18 - for which the Jeremiah traditions are noted. In this connection, we should look at Jeremiah 20:7-18 in the context of Jeremiah 11:18-20, 12:1-4, 15:10-18, 17:14-18, 18:18-23, and the Servant Songs of the Isaiah traditions.
Apparently the majority of the religious leaders of Jerusalem of Jeremiah's time were adherents of what we today call civil religion. They considered Jeremiah to be not only unpatriotic, but also a traitor to their nation for proclaiming in the name of Yahweh that Jerusalem would be destroyed by the Babylonians. Nevertheless, Jeremiah would not be silent. The Word burned within him. In spite of everything, he would still proclaim that Yahweh would destroy the city but rescue the needy from those who were evil.
What message similar to this are we called to proclaim next Sunday? How can we be faithful to God and to this text, especially when we are aware that most of those who appear to be the most successful preachers would never think about using a text such as this as a basis for their message? Many even advise against the use of this kind of text. Shall we join the large number, the swelling ranks of those whose religion is basically no more than Americanism in a Christian vestment? We shall not if we want to be faithful to God and to this text. This text calls us to recognize and to testify that God and Christianity at its best are far greater than our nation or any other nation and that repentance and concern for the poor and for the oppressed here and throughout the world and a sharing of resources is what is needed most. If we proclaim this message, based on this text, we can expect to encounter opposition, and that opposition may find many reasons that we should be removed from our ecclesial positions. If we proclaim this message, we shall need the assurance of the grace of God within the Romans 5 text and the encouragement not to be afraid within the Matthew 10 Gospel selection for this occasion.
Common:
Romans 5:12-19
Lutheran, Roman Catholic: Romans 5:12-15
In this section of the Epistle of Paul to the Romans, Paul contrasts Adamsin-death with Christ-grace-life. Through the one man Adam, many sinned; through the one man Jesus Christ, many receive God's grace. Just as Jesus Christ is greater than Adam, so also God's grace is greater than human sin and life is greater than death. In Paul's estimation, sin and death ruled from the time of Adam until the time of Moses and the giving of the Torah. As Paul depicts it, sin was not, however, actually recorded or charged to anyone's account until the time when the Torah was given. Once the Torah had been given, sin could be identified and recorded. Forgiveness and release from the power of sin come to us freely and fully by the grace of God that is revealed in Jesus Christ.
It is fascinating to note the extent to which Paul perceives all of this from the human point of view. Especially in his statement that sin was not recorded or charged to anyone's account until the Torah was given, he reveals his intense preoccupation with the Torah. For us, the emphasis should be on the grace of God revealed to us in the expanded Torah that is Scripture for us, in the Sacraments, in Jesus as the Christ, and in our lives.
Common, Lutheran: Matthew 10:24-33
Roman Catholic: Matthew 10:26-33
Most of this text has a parallel in Luke 6:40 and Luke 12:2-9. None of it has a close parallel in Mark or in John. This text and its Lukan parallels, therefore, are probably "Q" materials, or Matthean material used in Luke. The core of this text probably includes reminiscences of the words of the Jesus of history, words that he spoke in many situations. This core of the text is the central section (10:26-31) about courage, the power of God, the value of human life, and the humorous comparison of human life to that of sparrows. Matthew 10:24-25, regarding teacher-disciple positions and the future experiences of the members of the master's household, as well as Matthew 10:32-33 about acknowledging Jesus within the human situation and being acknowledged by Jesus within the divine presence, reflect conditions among followers of Jesus in later decades of the first century. Since the Jesus of history and his life, rather than the followers of Jesus later in the first century and their lives, constitute the center of our lives as followers of Jesus today, it is appropriate that we focus on verses 26-31 and the life of the Jesus of history in which courage, the power of God, and the value of human life were most beautifully portrayed, and let the remainder of this text and the other texts appointed for this day be given a secondary position in our proclamation and parenesis.
