Proper 9
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
The 1 Kings reading is the account of Ahab coveting and taking Naboth's vineyard, and God's judgment on him. The Isaiah passage speaks of "Mother" Jerusalem, who is restored and can provide abundantly for all. God's comforting is compared to that of a mother's comfort which is sufficient. Galatians 6:1-18 will be dealt with, since the three lectionaries select various verses from the entire chapter, dealing with exhortations to charity and zeal. The Lucan passage is the account of the mission of the Seventy and their return.
Commentary
1 Kings 21:1-3, 17-21 (C)
The plot is simple. Ahab wants to buy Naboth's vineyard, which adjoins his palace in Jezreel, to use as a vegetable garden. But Naboth refuses to sell or exchange his ancestral land saying, "The Lord forbid that I should give you the inheritance of my fathers." (v. 3) It was not that Naboth was just selfish or stubborn or proud of his family's plot. By well-established legal and religious custom, ancestral property had to remain in the family in perpetuity (see Leviticus 25:10, 13-17, 23-24, 34). Naboth's attitude toward his ancestral land reflects the solidarity of the family among Palestinian peasants. Realize that Naboth's status as a freeman and probably a man of substance was connected to his possession of his ancestral land, since an aristocrat was one who had remained on the ancestral lands. To have accepted Ahab's proposition would not only have broken legal and religious custom, but would have prejudiced his own status and that of his family, making them in effect royal dependents.
King Ahab was vexed and sullen because he knew that Naboth was legally and religiously right. What follows is not a part of the pericope (until verses 17-21), but is essential to understanding the story. Queen Jezebel had no real respect for the laws and religion of Israel and so devised a plot to put Naboth to death so his land could be seized. This kind of scheme was not unusual in pagan circles, where "might makes right," but went directly against the Hebrew code of respect for every person and his/her property, peasant or king.
Jezebel has Naboth condemned and executed on the false charge that he had cursed God and the king. But when Elijah the man of God learns of this he follows God's command to go down to meet Ahab and confront him in Naboth's vineyard. God commands Elijah to confront Ahab with his crime. Elijah prophesies that the blood of Naboth will be expiated on that very spot where he died. This was fulfilled (although not absolutely literally) when Jehu slaughtered Ahab's son Joram in the field of Naboth at Jezreel. This is described in 2 Kings 9:26. Elijah tells Ahab that, where dogs licked up the blood of Naboth, dogs will also lick his own blood. This was fulfilled in Joram's death since, according to ancient Semitic belief, the blood of the son was the blood of the father!
It may be that verses 1-16 provide a simple narrative of the incident of Naboth's vineyard in its historical setting, while verses 17-19 offer a version from a different source of Elijah's oracle, and verses 20-26 are a Deuteronomistic elaboration of this oracle.
In verse 18 we read that Elijah is commanded to "go down to meet Ahab." (Jezreel is only 375 feet above sea level.) Ahab is indicted for two infringements of Hebrew law: (1) he has murdered a man, and (2) he has forcibly appropriated his land. According to the Book of the Covenant, these were both capital offenses.
In verse 20 it appears that Ahab regards Elijah the prophet as the avenger of blood who pursues his victim relentlessly. In verse 21 a familiar formula appears: "Behold, I shall bring ..." introduces imminent judgment in the prophetic tradition. Elijah pronounces a sweeping judgment of punishment on Ahab and his whole male household, bond or free. They will be utterly swept away and cut off.
Isaiah 66:10-14 (L) (RC)
In verse 13 the oracle of salvation reaches its climax. This verse is of great importance in understanding the Old Testament view of God. The prophet writes: "As one whom his mother comforts, so I will comfort you; you shall be comforted in Jerusalem." (v. 13) This is the first time in the Old Testament that feminine predications are associated with God. Note the passion in God's love for those who wait in sorrow and humility for his salvation. Feminist theology takes special note of this verse, pointing out the feminine as well as masculine expressions of God's nature.
This passage is part of what has come to be known as Third Isaiah. In verses 10-11 there is a response to the message that salvation is bound to come to birth since it is God's work. This summons to rejoice is made to "all you who mourn over her." The turn toward salvation is reinforced with images suggestive of great abundance: "that you may suck and be satisfied with her consoling breasts; that you may drink deeply with delight from the abundance of her glory." (v. 11) The particular Hebrew word for udder or breast used in this verse is only found here.
In verses 12-14 there is a climax to the passage of verses 7-14. The message of salvation is given in verses 7f. Verses 10f summon people to rejoice in the message of salvation. Verses 12f give a fuller description of what this breakthrough to salvation will mean for all in Zion.
In verse 12 salvation is compared to a river, as also in 48:18. The wealth ofthe nations is brought to Zion, as mentioned also in 60:5. Children are carried carefully. Notice that the words "and you shall be comforted in Jerusalem" are an explanation.
Compare verse 14a to 60:4a. Here the revival of Zion is compared to the springing up of the grass. This should be seen against the background of a lament (see Psalm 31:11) which speaks of bones wasting away. Their bones flourish like grass.
In verse 14b we read "and his indignation is against his enemies," which serves as a transition to verses 15f, dealing with God's judgment on the nations. The promise given applies to the entire chosen people. So the enemies referred to here are not the Samaritans, or the faithless, or one set of people or part of Israel.
Galatians 6:7-18 (C)
Galatians 6:1-10, 14-16 (L)
Galatians 6:14-18 (RC)
Chapter and verse divisions often interfere with understanding the movement of Paul's thought. This is true here. We should view verses 1-10 as part of a thought beginning with 5:25: "If we live by the Spirit, let us also walk by the Spirit." Verse 25 is both a summary of what has gone before, and introduces the admonitions which begin with verse 26 and continue through 6:10.
The section 1-10 consists of exhortations to charity and zeal. Specific examples are given. In verse 2 the law of Christ refers to the central truth of the Gospel, namely that righteousness is given to all who live by faith. Faith is active in love, as 5:6 says. In bondage to love one becomes truly free. Love reclaims and sets right the one who trespasses the law of love by taking unto itself the burdens of sin and guilt. (v. 2) The law of Christ is thus the quality of love, agape, revealed in the Cross.
In verses 3-5 Paul warns about pride, pointing out that a Christian should never use the failings of another person as a reason for self-congratulation. As Paul says in Romans 3:23, "all have sinned and fall short of the glory of God." In verse 5 Paul says "for each man will have to bear his own load." Earlier, in verse 2, Paul has written, "Bear one another's burdens ..." These are not contradictory statements since "load" refers to one's individual responsibility before God, from which a person cannot escape. It does not mean that one has to bear his or her own sin and guilt, from which we may be redeemed by sharing love. One interpretation of these two statements is that we are to help one another with our "trunks" of life, but we are to carry our own "suitcases." This is suggestive for preaching on individual responsibility before God, along with corporate duty to share the burdens of others. Some would try to carry their own trunks of burdens alone and so are crushed by life. Others shirk from carrying their own suitcases of responsibility and seek to get others to assume this for them.
In verses 6-10 we have admonitions that are loosely connected with the discussion of life in the Spirit. In verse 6 Paul says the church is obligated to support its teachers. Those who receive the Gospel are accountable to God for the responsible use of freedom, recognizing that its misuse leads to destruction but its proper use to eternal life.
Note that in verse 9 there is a play on words in the Greek which cannot be reproduced in English. A loose paraphrase would go like this: "Let's not let ourselves go to seed in our sowing!" We have the assurance that in due time the harvest will come, since it is made possible by the Spirit's power.
In verse 10 Paul admonishes the reader to do good. This is synonymous with the command to love. While Paul says we are to do good to the household of faith, this does not restrict expressing love to the church family.
In verses 11-18 we have the conclusion of the letter to the Galatians. The theme of verses 11-16 is "a new creation." This final paragaph was written by Paul in his own handwriting and is a summary of the appeal he has been making throughout. He emphasizes again that to compromise in the matter of Gentile circumcision would empty the Cross of its power and cancel the truth of the Gospel. Those who want to circumcise the Gentiles do so only in order to avoid the censure and persecution which may result otherwise.
Those who receive circumcision, says Paul, do not themselves keep the law and have turned away from the true Gospel and are hypocrites with regard both to their Christian profession and to the law.
The Christian glories only in the Cross of our Lord Jesus Christ. A person in Christ has a radically new orientation to life, to values, goals, and ultimate objectives. For this reason Paul can speak of the world being crucified to him, and he to the world. Right relation to God comes only through a new creation. Faith is active in love and brings about a total inner transformation of the person. It is not outward signs, such as circumcision, but rather the inner new creation which is essential.
Note that verse 16 is a benediction which exhorts the reader to walk or order his or her life by the guidance of God's Spirit, thus becoming a true member of the church which is God's Israel. In verses 17-18 there is a final plea and benediction. Paul refers to the marks of Jesus which he bears, probably referring to the scars on his body, earned through suffering as an apostle. Even as Roman slaves and soldiers bore identification, designating whose property they were and to whom they owed allegiance, so Paul's scars mark him as a servant of Christ. Paul prays that no one will trouble him by wandering from the truth of the Gospel which he preached and to which they were originally converted. Note that the use of the word "brethren" softens the severity of Paul's letter on this critical issue.
Luke 10:1-12, 17-20 (C) (RC)
Luke 10:1-13, 16 (17-20) (L)
The mission of the seventy is outlined in verses 1-20. Our pericope contains part of this account. The mission can be divided into three movements: (1) the instructions to the seventy (or seventy-two in the Septuagint), (2) the woes pronounced upon the rejecting towns, and (3) the victory and meaning of the mission. Consider that the mission is an expansion of a group of advance messengers (9:51f) and is a parallel to the mission of the Twelve. (9:1ff) In the first movement we have more or less standardized instructions like those found in later post-resurrection missions of the church. Jesus pronounces "woe" on the rejecting towns, warnings which are found in a different place in Matthew but which are placed here by Luke for his purpose. The heart of this episode is found in verses 17-20, telling of the return of the seventy with joy and the victory they reported.
The instructions to the seventy both present the theology of world mission and give guidelines to govern missionary activity. The number seventy or seventy-two symbolized all the nations of the world, indicating the mission is a universal one. The outline of instruction goes like this: (1) the mission to all the nations; (2) a call for prayer that God will supply laborers for the missionary work (Note that Matthew locates this more appropriately before Jesus' choice of the Twelve. The people were ready to hear the Gospel.); (3) the missionaries were completely dependent on God for their protection and sustenance; (4) the mission is urgent and must not be postponed; (5) the missionaries are not to have reservations about subsisting off the generosity of others, yet are not to beg from house to house, or worry about Jewish food restrictions: they are to eat what is put before them; (6) they are to proclaim the kingdom by deed and word; and (7) rejection of them is rejection of Jesus and God.
The missionaries have a two-fold task: (1) to make the Kingdom present by healing, through exorcism and by giving the messianic peace; and (2) in proclaiming that Jesus is Lord and that the public revelation of the Kingdom of God is about to happen.
In verses 17-20 we learn that the seventy reported to Jesus with joyful astonishment at what their mission had accomplished in using Jesus' name. Jesus sees a vision of Satan cast from heaven, defeated, indicating that the new age has begun.
Jesus tells them the real grounds for rejoicing are in having their names written in heaven. "But now, if thou wilt forgive their sin - and if not, blot me, I pray thee, out of thy book which thou hast written." (Exodus 32:32) Jesus cautions the disciples that no matter how much authority and success they may have over demons, they still are the recipients of God's forgiveness and mercy, and this is their motive for rejoicing.
Theological Reflections
The 1 Kings passage tells of Ahab's evil and God's judgment on him and his descendents. Ahab and Jezebel are judged for disregarding God's covenant, that which protects individual rights. Isaiah speaks of restored Jerusalem who will comfort her people as a mother comforts her children, giving prosperity to her people like a river. In Galatians Paul gives guidance for living by the Spirit and a summation of what really matters in Christianity. Luke tells of the mission of the seventy to all nations and their joy in casting out demons in Jesus' name.
Homiletical Moves
1 Kings 21:1-3, 17-21 (C)
God's Judgment on Evil
1. Ahab covets and seizes Naboth's vineyard after arranging for his murder
2. Elijah is sent by God to confront Ahab with his evil of both killing Naboth and forcibly appropriating his land
3. Elijah declares Ahab will be swept away along with every male, bond or free, and that dogs will lick up his blood
4. Let us repent of individual and corporate injustice against the weak, poor, and oppressed, and turn to God and do good to them
Isaiah 66:10-14 (L) (RC)
You Shall Be Comforted in Jerusalem
1. God calls all who love Jerusalem to rejoice and be glad for her
2. God promises to extend prosperity to Jerusalem like a river and the wealth of the nations will flow to her
3. As a mother comforts her children, so God will comfort Jerusalem and those in her
4. God has comforted us in Jesus Christ with his abundant grace, loving us and delivering us from evil as a mother protects her children and nourishes them
5. Let us accept God's free gift of grace and live in the Spirit
Galatians 6:7-18 (C)
Galatians 6:1-10, 14-16 (L)
Galatians 6:14-18 (RC)
Live and Walk by the Spirit
1. You are a new creation in Christ, so live and walk by the Spirit
2. Bear one another's burdens (trunks)
3. But carry your own load (suitcase)
4. Let us not grow weary in well-doing, for in due season we shall reap if we do not lose heart
This Preacher's Preference
Luke 10:1-12, 17-20 (C) (RC)
Luke 10:1-12, 16 (17-20) (L)
The Seventy Returned With Joy!
1. Jesus sent out seventy missionaries to all the places he was about to come
2. They are to declare that the Kingdom of God has come near them
3. When rejected, they are to leave and go on to other towns
4. The seventy returned with joy, saying that even the demons were subject to them in Jesus' name
5. Jesus has a vision of Satan falling from heaven, with the new age beginning now
6. Rejoice with the disciples that your names are written in heaven because you have received God's forgiveness and mercy in Jesus Christ
Hymn for Proper 9: God is Working His Purpose Out
Prayer
Gracious God, who has forgiven our sins and granted us mercy in Jesus Christ, we rejoice that our names are written in heaven. We thank you for protecting and sustaining us as a mother cares for and nourishes her children. We pray that we may live in and walk by the Spirit, bearing one another's burdens and accepting our individual responsibilities before you. May we know the joy of serving you in mission to the world around us, a world white unto harvest, eager to hear the good news of Jesus in word and deed. Amen
The 1 Kings reading is the account of Ahab coveting and taking Naboth's vineyard, and God's judgment on him. The Isaiah passage speaks of "Mother" Jerusalem, who is restored and can provide abundantly for all. God's comforting is compared to that of a mother's comfort which is sufficient. Galatians 6:1-18 will be dealt with, since the three lectionaries select various verses from the entire chapter, dealing with exhortations to charity and zeal. The Lucan passage is the account of the mission of the Seventy and their return.
Commentary
1 Kings 21:1-3, 17-21 (C)
The plot is simple. Ahab wants to buy Naboth's vineyard, which adjoins his palace in Jezreel, to use as a vegetable garden. But Naboth refuses to sell or exchange his ancestral land saying, "The Lord forbid that I should give you the inheritance of my fathers." (v. 3) It was not that Naboth was just selfish or stubborn or proud of his family's plot. By well-established legal and religious custom, ancestral property had to remain in the family in perpetuity (see Leviticus 25:10, 13-17, 23-24, 34). Naboth's attitude toward his ancestral land reflects the solidarity of the family among Palestinian peasants. Realize that Naboth's status as a freeman and probably a man of substance was connected to his possession of his ancestral land, since an aristocrat was one who had remained on the ancestral lands. To have accepted Ahab's proposition would not only have broken legal and religious custom, but would have prejudiced his own status and that of his family, making them in effect royal dependents.
King Ahab was vexed and sullen because he knew that Naboth was legally and religiously right. What follows is not a part of the pericope (until verses 17-21), but is essential to understanding the story. Queen Jezebel had no real respect for the laws and religion of Israel and so devised a plot to put Naboth to death so his land could be seized. This kind of scheme was not unusual in pagan circles, where "might makes right," but went directly against the Hebrew code of respect for every person and his/her property, peasant or king.
Jezebel has Naboth condemned and executed on the false charge that he had cursed God and the king. But when Elijah the man of God learns of this he follows God's command to go down to meet Ahab and confront him in Naboth's vineyard. God commands Elijah to confront Ahab with his crime. Elijah prophesies that the blood of Naboth will be expiated on that very spot where he died. This was fulfilled (although not absolutely literally) when Jehu slaughtered Ahab's son Joram in the field of Naboth at Jezreel. This is described in 2 Kings 9:26. Elijah tells Ahab that, where dogs licked up the blood of Naboth, dogs will also lick his own blood. This was fulfilled in Joram's death since, according to ancient Semitic belief, the blood of the son was the blood of the father!
It may be that verses 1-16 provide a simple narrative of the incident of Naboth's vineyard in its historical setting, while verses 17-19 offer a version from a different source of Elijah's oracle, and verses 20-26 are a Deuteronomistic elaboration of this oracle.
In verse 18 we read that Elijah is commanded to "go down to meet Ahab." (Jezreel is only 375 feet above sea level.) Ahab is indicted for two infringements of Hebrew law: (1) he has murdered a man, and (2) he has forcibly appropriated his land. According to the Book of the Covenant, these were both capital offenses.
In verse 20 it appears that Ahab regards Elijah the prophet as the avenger of blood who pursues his victim relentlessly. In verse 21 a familiar formula appears: "Behold, I shall bring ..." introduces imminent judgment in the prophetic tradition. Elijah pronounces a sweeping judgment of punishment on Ahab and his whole male household, bond or free. They will be utterly swept away and cut off.
Isaiah 66:10-14 (L) (RC)
In verse 13 the oracle of salvation reaches its climax. This verse is of great importance in understanding the Old Testament view of God. The prophet writes: "As one whom his mother comforts, so I will comfort you; you shall be comforted in Jerusalem." (v. 13) This is the first time in the Old Testament that feminine predications are associated with God. Note the passion in God's love for those who wait in sorrow and humility for his salvation. Feminist theology takes special note of this verse, pointing out the feminine as well as masculine expressions of God's nature.
This passage is part of what has come to be known as Third Isaiah. In verses 10-11 there is a response to the message that salvation is bound to come to birth since it is God's work. This summons to rejoice is made to "all you who mourn over her." The turn toward salvation is reinforced with images suggestive of great abundance: "that you may suck and be satisfied with her consoling breasts; that you may drink deeply with delight from the abundance of her glory." (v. 11) The particular Hebrew word for udder or breast used in this verse is only found here.
In verses 12-14 there is a climax to the passage of verses 7-14. The message of salvation is given in verses 7f. Verses 10f summon people to rejoice in the message of salvation. Verses 12f give a fuller description of what this breakthrough to salvation will mean for all in Zion.
In verse 12 salvation is compared to a river, as also in 48:18. The wealth ofthe nations is brought to Zion, as mentioned also in 60:5. Children are carried carefully. Notice that the words "and you shall be comforted in Jerusalem" are an explanation.
Compare verse 14a to 60:4a. Here the revival of Zion is compared to the springing up of the grass. This should be seen against the background of a lament (see Psalm 31:11) which speaks of bones wasting away. Their bones flourish like grass.
In verse 14b we read "and his indignation is against his enemies," which serves as a transition to verses 15f, dealing with God's judgment on the nations. The promise given applies to the entire chosen people. So the enemies referred to here are not the Samaritans, or the faithless, or one set of people or part of Israel.
Galatians 6:7-18 (C)
Galatians 6:1-10, 14-16 (L)
Galatians 6:14-18 (RC)
Chapter and verse divisions often interfere with understanding the movement of Paul's thought. This is true here. We should view verses 1-10 as part of a thought beginning with 5:25: "If we live by the Spirit, let us also walk by the Spirit." Verse 25 is both a summary of what has gone before, and introduces the admonitions which begin with verse 26 and continue through 6:10.
The section 1-10 consists of exhortations to charity and zeal. Specific examples are given. In verse 2 the law of Christ refers to the central truth of the Gospel, namely that righteousness is given to all who live by faith. Faith is active in love, as 5:6 says. In bondage to love one becomes truly free. Love reclaims and sets right the one who trespasses the law of love by taking unto itself the burdens of sin and guilt. (v. 2) The law of Christ is thus the quality of love, agape, revealed in the Cross.
In verses 3-5 Paul warns about pride, pointing out that a Christian should never use the failings of another person as a reason for self-congratulation. As Paul says in Romans 3:23, "all have sinned and fall short of the glory of God." In verse 5 Paul says "for each man will have to bear his own load." Earlier, in verse 2, Paul has written, "Bear one another's burdens ..." These are not contradictory statements since "load" refers to one's individual responsibility before God, from which a person cannot escape. It does not mean that one has to bear his or her own sin and guilt, from which we may be redeemed by sharing love. One interpretation of these two statements is that we are to help one another with our "trunks" of life, but we are to carry our own "suitcases." This is suggestive for preaching on individual responsibility before God, along with corporate duty to share the burdens of others. Some would try to carry their own trunks of burdens alone and so are crushed by life. Others shirk from carrying their own suitcases of responsibility and seek to get others to assume this for them.
In verses 6-10 we have admonitions that are loosely connected with the discussion of life in the Spirit. In verse 6 Paul says the church is obligated to support its teachers. Those who receive the Gospel are accountable to God for the responsible use of freedom, recognizing that its misuse leads to destruction but its proper use to eternal life.
Note that in verse 9 there is a play on words in the Greek which cannot be reproduced in English. A loose paraphrase would go like this: "Let's not let ourselves go to seed in our sowing!" We have the assurance that in due time the harvest will come, since it is made possible by the Spirit's power.
In verse 10 Paul admonishes the reader to do good. This is synonymous with the command to love. While Paul says we are to do good to the household of faith, this does not restrict expressing love to the church family.
In verses 11-18 we have the conclusion of the letter to the Galatians. The theme of verses 11-16 is "a new creation." This final paragaph was written by Paul in his own handwriting and is a summary of the appeal he has been making throughout. He emphasizes again that to compromise in the matter of Gentile circumcision would empty the Cross of its power and cancel the truth of the Gospel. Those who want to circumcise the Gentiles do so only in order to avoid the censure and persecution which may result otherwise.
Those who receive circumcision, says Paul, do not themselves keep the law and have turned away from the true Gospel and are hypocrites with regard both to their Christian profession and to the law.
The Christian glories only in the Cross of our Lord Jesus Christ. A person in Christ has a radically new orientation to life, to values, goals, and ultimate objectives. For this reason Paul can speak of the world being crucified to him, and he to the world. Right relation to God comes only through a new creation. Faith is active in love and brings about a total inner transformation of the person. It is not outward signs, such as circumcision, but rather the inner new creation which is essential.
Note that verse 16 is a benediction which exhorts the reader to walk or order his or her life by the guidance of God's Spirit, thus becoming a true member of the church which is God's Israel. In verses 17-18 there is a final plea and benediction. Paul refers to the marks of Jesus which he bears, probably referring to the scars on his body, earned through suffering as an apostle. Even as Roman slaves and soldiers bore identification, designating whose property they were and to whom they owed allegiance, so Paul's scars mark him as a servant of Christ. Paul prays that no one will trouble him by wandering from the truth of the Gospel which he preached and to which they were originally converted. Note that the use of the word "brethren" softens the severity of Paul's letter on this critical issue.
Luke 10:1-12, 17-20 (C) (RC)
Luke 10:1-13, 16 (17-20) (L)
The mission of the seventy is outlined in verses 1-20. Our pericope contains part of this account. The mission can be divided into three movements: (1) the instructions to the seventy (or seventy-two in the Septuagint), (2) the woes pronounced upon the rejecting towns, and (3) the victory and meaning of the mission. Consider that the mission is an expansion of a group of advance messengers (9:51f) and is a parallel to the mission of the Twelve. (9:1ff) In the first movement we have more or less standardized instructions like those found in later post-resurrection missions of the church. Jesus pronounces "woe" on the rejecting towns, warnings which are found in a different place in Matthew but which are placed here by Luke for his purpose. The heart of this episode is found in verses 17-20, telling of the return of the seventy with joy and the victory they reported.
The instructions to the seventy both present the theology of world mission and give guidelines to govern missionary activity. The number seventy or seventy-two symbolized all the nations of the world, indicating the mission is a universal one. The outline of instruction goes like this: (1) the mission to all the nations; (2) a call for prayer that God will supply laborers for the missionary work (Note that Matthew locates this more appropriately before Jesus' choice of the Twelve. The people were ready to hear the Gospel.); (3) the missionaries were completely dependent on God for their protection and sustenance; (4) the mission is urgent and must not be postponed; (5) the missionaries are not to have reservations about subsisting off the generosity of others, yet are not to beg from house to house, or worry about Jewish food restrictions: they are to eat what is put before them; (6) they are to proclaim the kingdom by deed and word; and (7) rejection of them is rejection of Jesus and God.
The missionaries have a two-fold task: (1) to make the Kingdom present by healing, through exorcism and by giving the messianic peace; and (2) in proclaiming that Jesus is Lord and that the public revelation of the Kingdom of God is about to happen.
In verses 17-20 we learn that the seventy reported to Jesus with joyful astonishment at what their mission had accomplished in using Jesus' name. Jesus sees a vision of Satan cast from heaven, defeated, indicating that the new age has begun.
Jesus tells them the real grounds for rejoicing are in having their names written in heaven. "But now, if thou wilt forgive their sin - and if not, blot me, I pray thee, out of thy book which thou hast written." (Exodus 32:32) Jesus cautions the disciples that no matter how much authority and success they may have over demons, they still are the recipients of God's forgiveness and mercy, and this is their motive for rejoicing.
Theological Reflections
The 1 Kings passage tells of Ahab's evil and God's judgment on him and his descendents. Ahab and Jezebel are judged for disregarding God's covenant, that which protects individual rights. Isaiah speaks of restored Jerusalem who will comfort her people as a mother comforts her children, giving prosperity to her people like a river. In Galatians Paul gives guidance for living by the Spirit and a summation of what really matters in Christianity. Luke tells of the mission of the seventy to all nations and their joy in casting out demons in Jesus' name.
Homiletical Moves
1 Kings 21:1-3, 17-21 (C)
God's Judgment on Evil
1. Ahab covets and seizes Naboth's vineyard after arranging for his murder
2. Elijah is sent by God to confront Ahab with his evil of both killing Naboth and forcibly appropriating his land
3. Elijah declares Ahab will be swept away along with every male, bond or free, and that dogs will lick up his blood
4. Let us repent of individual and corporate injustice against the weak, poor, and oppressed, and turn to God and do good to them
Isaiah 66:10-14 (L) (RC)
You Shall Be Comforted in Jerusalem
1. God calls all who love Jerusalem to rejoice and be glad for her
2. God promises to extend prosperity to Jerusalem like a river and the wealth of the nations will flow to her
3. As a mother comforts her children, so God will comfort Jerusalem and those in her
4. God has comforted us in Jesus Christ with his abundant grace, loving us and delivering us from evil as a mother protects her children and nourishes them
5. Let us accept God's free gift of grace and live in the Spirit
Galatians 6:7-18 (C)
Galatians 6:1-10, 14-16 (L)
Galatians 6:14-18 (RC)
Live and Walk by the Spirit
1. You are a new creation in Christ, so live and walk by the Spirit
2. Bear one another's burdens (trunks)
3. But carry your own load (suitcase)
4. Let us not grow weary in well-doing, for in due season we shall reap if we do not lose heart
This Preacher's Preference
Luke 10:1-12, 17-20 (C) (RC)
Luke 10:1-12, 16 (17-20) (L)
The Seventy Returned With Joy!
1. Jesus sent out seventy missionaries to all the places he was about to come
2. They are to declare that the Kingdom of God has come near them
3. When rejected, they are to leave and go on to other towns
4. The seventy returned with joy, saying that even the demons were subject to them in Jesus' name
5. Jesus has a vision of Satan falling from heaven, with the new age beginning now
6. Rejoice with the disciples that your names are written in heaven because you have received God's forgiveness and mercy in Jesus Christ
Hymn for Proper 9: God is Working His Purpose Out
Prayer
Gracious God, who has forgiven our sins and granted us mercy in Jesus Christ, we rejoice that our names are written in heaven. We thank you for protecting and sustaining us as a mother cares for and nourishes her children. We pray that we may live in and walk by the Spirit, bearing one another's burdens and accepting our individual responsibilities before you. May we know the joy of serving you in mission to the world around us, a world white unto harvest, eager to hear the good news of Jesus in word and deed. Amen
