Proper 23 / Pentecost 18 / Ordinary Time 28, Cycle A
THEME OF THE DAY
Celebrations with an awesome God! These texts focus on the ways of God, who defies our expectations but always to the surprising good of his people (Providence and Justification by Grace).
Psalm 106:1-6, 19-23
A song of the story of God’s great deeds; in contrast to Psalm 105, with which it is usually paired, this one is more somber with stress laid on the perversity of the people. The goodness of the Lord and his steadfast love [chesed, also translated as "mercy"] are noted (vv. 1-2). Those who observe justice [keep God's judgment (mishpat)] are said to be blessed [ashere] (v. 3). (For the Hebrew mind, blessedness includes happiness, an English word that can also be used to translate the Hebrew term.) The psalmist prays for a share in Israel’s blessings when it (the chosen nation) is restored, so he may rejoice in its gladness (vv. 4-5). He confesses the iniquity and sin of people and their ancestors (v. 6). The story of the golden calf erected by the Hebrews and how they forgot what God had done in Egypt and at the Red Sea is recounted (vv. 19-22; cf. Exodus 32). They would have been destroyed had not the chosen one [bachir], Moses, stood in the breach before God (v. 23).
Application: The psalm invites serious reflection on our Sin, Justification by Grace, and the joy that accompanies this experience (Sanctification).
OR
Psalm 23
This famed psalm expresses confidence in God the shepherd’s protection, extolling the comfort of Providence. This is a psalm attributed to David, but as we have noted he is not likely the author or even the collector of the psalms attributed to him (Brevard Childs, Introduction to the Old Testament as Scripture, p. 512). Consequently we cannot be sure when this psalm was written. This inability to pin-point the place or time of origin of the psalm indicates that the psalm is properly read as a living voice for the present and not bound to its historical point of origin (Ibid., p. 523).
The image of Yahweh as shepherd [raah] or the faithful as sheep is not unique to this Psalm; see 95:7; 100:3; Ezekiel 34:11-16. The Lord is said to lead us in right paths [magal, a broad path or road]. Reference to the soul [nephesh] here does not entail endorsement of Greek philosophical dualism. Rather this is a mere reference to human vitality (v. 3). As a result of being led in this way, we need fear no evil (v. 4). We have been invited to the Lord’s home to be treated as honored guests (v. 5). Surrounded by goodness [tob] and mercy [chesed, also translated "kindness"], the psalmist pledges regular worship in the temple (v. 6). This is a psalm about gratitude to God. The believer is pursued not by enemies, but by God’s love/mercy.
Application: Sermons on God leading us as our shepherd are of course appropriate (Providence, Justification by Grace, and Sanctification). But we could focus on the comments pertaining to verse 5, noting how the psalm implies our status as honored guests of God (Justification by Grace).
Exodus 32:1-14
Again we read from the book of liberation of the Israelites from Egyptian bondage. It is good to be reminded that the book is a compilation of three distinct oral traditions. The lesson is a story of Israel’s breaking the covenant and Yahweh’s forgiveness. It seems likely to be the work of the ninth/tenth-century BC oral tradition called J for its use of the name Jahweh/Yahweh when speaking of God.
The account begins with a report of the people gathering around Moses during Moses’ delay on Mount Sinai and seeking to have him make gods for them, as it was not clear what had become of Moses (v. 1). Aaron has the people bring all their golden earrings to him (vv. 2-3). He molds the gold into the image of a calf, proclaiming it to be gods who delivered Israel (v. 4). The calf or young bull was a symbol of fertility in the nature-religions of the ancient Near East. He builds an altar and proclaims a festival of dedication where sacrifices are performed. The people’s reveling [making merry] might have sexual connotations (vv. 5-6). Yahweh directs Moses to return, instructing him about the people’s idolatry (vv. 7-8). He speaks of their being stiff-necked (v. 9). Yahweh further directs Moses to leave him, so his wrath might consume Israel (v. 10). Moses begs for mercy, reminding Yahweh of his good works of deliverance on their behalf. He invokes God’s promises to the ancestors (vv. 11-13). The Lord changes his mind/purpose and does not punish (v. 14).
Application: This text afford opportunities to indict our faithlessness and spiritual whoredom, our efforts to harmonize God with our experience and expectations (Sin), but also to comfort with an appreciation of the compassion of our awesome (Transcendent) God (Justification by Grace and Providence).
OR
Isaiah 25:1-9
The two or three distinct written traditions which comprise the book have been reviewed and are well known. This lesson is the work of the historical prophet, who proclaimed a message to Jerusalem and the Southern Kingdom of Judah from 742 BC to 701 BC, a period during which the Northern Kingdom of Israel had been annexed by the Assyrian empire. The text is a psalm of thanksgiving (employing the Hebraic literary technique of parallelism, repeating the same point in consecutive lines though with different words), followed by an eschatological section.
The prophet proclaims that Yahweh is his God and that he will exalt and praise his name for the wonderful things done, executing plans formed long ago (v.1). Yahweh is said to have made the city (which one spoken of is uncertain) a heap, never to be rebuilt (v. 2). Thus strong peoples glorify him, and cities of ruthless nations fear the Lord (v. 3). Yahweh is said to have been a refuge [machseh] for the poor [dal], stilling the songs of the ruthless (vv. 4-5). On the mountain of the Lord (the highest and oldest place in Jerusalem) it is said that Yahweh will make a feast [mishteh] for all (v. 6). And on that mountain the sheet spread over all nations will be destroyed. Death will be swallowed up forever (v. 7). Every tear will be wiped away and the disgrace of Yahweh/Elohim‘s people will be taken away, for Yahweh speaks (v. 8). It will be said on this day that we have waited for God who might save us (v. 9). This may be interpreted as a messianic expectation.
Application: This Complementary Version of the First Lesson invites sermons on the better times that lie ahead and the promise of overcoming death (Eschatology). Also God’s love (Justification by Grace) and his concern for the poor (Social Ethics) are viable directions for a sermon on this text.
Philippians 4:1-9
The lesson is part of a letter written by Paul while a prisoner to Christians in a province of Macedonia (present-day Greece). There is some debate about whether the epistle in its present form might be a combination of three separate letters. The apostle is concerned with urging persistence in faith in face of opposition. The epistle is also a kind of last will and testament by Paul, offering the church a witness on living faithfully even when he is no longer present. This lesson is a final appeal urging rejoicing, harmony, and prayer. Paul begins by exhorting the beloved to stand firm in the Lord (v. 1). He proceeds to urge that two women in the church, Eudoia and Synthyche, who had been bickering resolve their dispute (v. 2). A number of women seem to have been in leadership positions in churches related to Paul’s ministry (Romans 16:3-4, 6; 1 Corinthians 16:19; Philemon 2). Paul asks his “loyal companion” (some leader of the church in Philippi, perhaps named Syzgus, a name resembling the Greek word for “companion”) to help the women. Together with Clement all of them have labored with Paul in the work of the gospel, and their names must be in the book of life (v. 3). He then calls for rejoicing [chairo] in the Lord (v. 4). This is a recurring theme in the epistle (1:18; 2:28; 3:1; 4:10).
Paul further urges the church to be known for gentleness, for the Lord is near (v. 5; Psalm 119:51). There is no need to worry about anything, but in prayer and supplication with thanksgiving it is good to let God know their requests (v. 6). The apostle then offers the benediction (a blessing of peace surpassing all understanding) (v. 7). Speaking to the recipients of the epistle, whom he terms “brothers” [adelphoi], Paul urges them to reflect on all that is good and worthy of praise and to continue doing things they have learned and received, for God will be with them (vv. 8-9).
Application: This text provides occasion to proclaim a life of rejoicing for what God has done, thereby facilitating attention to the importance of prayer and harmony among the faithful (Sanctification). Attention could also be given to the importance of the role of women in the early church and today (Social Ethics and Church).
Matthew 22:1-14
We read again from the most Jewish-oriented of the gospels, an anonymous work based on oral traditions about Jesus (though traditionally attributed to Matthew, one of Jesus’ disciples [9:9]). The text recounts the parable of the marriage feast. Although much of the parable appears in Luke (14:15-24), verses 11-14 have no parallels in any of the other gospels.
The text begins with Jesus still teaching in parables in Jerusalem during Holy Week (v. 1). He introduces the relationship between the kingdom of heaven and a king who gave a wedding banquet for his son (v. 2). The phrase “kingdom of heaven” [basileia tov ouranos] is more dominant in Matthew. In this way this Jewish Christian author could avoid naming God. Jesus reportedly claimed that the king sends his slaves to call [kaleo, translated "invited" literally means "called"] those who had been invited to the banquet but would not come (v. 3). These slaves probably represent Hebraic prophets. The slaves are sent again to tell those who had been invited that the food had been prepared, but the guests make light of it, each going to their own businesses or killing the slaves (vv. 4-6). This second action by the slaves probably represents the reaction to Christian apostles.
Enraged, the king sends his troops to destroy and burn their city (v. 7). The king instructs his slaves that since the wedding is ready and those invited/called were not worthy, these slaves are to go into the streets and invite everyone (vv. 8-9). The slaves proceed and find enough guests (good and bad) to fill the wedding hall (v. 10). Some New Testament scholars think that what follows to the end of the lesson was a distinct parable added by the writer of Matthew (Eduard Schweizer, The Good News According to Matthew, pp. 416-417). These additional verses commence with the king coming to see the guests and noting that one man was not wearing a wedding robe. The king asks the man how he had gotten into the hall not properly attired (vv. 11-12). The king then tells the attendants to bind the guest and throw him out in darkness where there will be weeping and gnashing of teeth (v. 13). (This is a phrase used on a number of occasions in Matthew’s gospel [8:12; 13:42; 24:51; 25:30] to evoke horror and fear of God’s final judgment.) For many are called but few are chosen (v. 14; cf. 7:13-14). The last verse may be a warning against self-righteous arrogance by Christians.
Application: Sermons on this lesson can proclaim the joy of Christ’s relationship with us (that it is like a marriage, as per the concept of Justification by Grace construed as Union with Christ in a marriage). Attention to Sanctification is also entailed by such an approach, since it is in celebration with the union with Christ that spontaneous joy emerges. The text also reminds us that we do not deserve involvement in the marriage ceremony, in consequence of our lives or position, but are truly not worthy of the invitation, and yet we still need to be properly prepared — clothed in right manner with the robes/righteousness of Christ (Sin and Repentance). There is also an eschatological dimension to the text which can be introduced, an awareness that God’s final judgment is in the background and so we need to be prepared. (Also recall, though, given Matthew’s Jewish roots, that the ancient Hebrew term for “judgment,” mishpat, may connote a sense of comfort, not just terror.)
