Proper 28 | Ordinary Time 33, Cycle B (2015)
THEME OF THE DAY
Christ has made it a new day dawning. A celebration of the blessed and joyful future that lies ahead, all because of what God is doing and has done (Providence, Justification, Eschatology). This future-looking orientation is an especially appropriate theme with the celebration of Christ’s kingship and the last Sunday of the church year upcoming the following Sunday.
1 Samuel 2:1-10
The origin of this book as a distinct text derives from the Greek translation of the Hebrew Scriptures (the Septuagint), which divided the story of Israel’s monarchy into four sections (1 and 2 Samuel, and 1 and 2 Kings). This book is probably the result of two or three sources: 1) Early traditions about Samuel and Saul; 2) Editor-molded materials brought together into a connected history, implying a critique of the events, deeming kingship as problematic, and so must be set under the rule of God and Samuel his prophet; 3) Incorporating the previous strand into the more Deuteronomistic (D) history (the result of sweeping religious reforms under King Josiah in 621 BC). The role of this last source not surprisingly entails that a central theme is the struggle to remain obedient to Torah, to be God’s covenant people, and to inherit divine blessings.
The text is a Song of Hannah, in gratitude for the birth of her son Samuel. It may be a psalm of national thanksgiving inserted in the narrative by the editor. This text is the model for Mary’s famed song of thanksgiving, The Magnificat (Luke 1:46-55). The song begins with an exclamation that with God as our strength [gein, literally “horn”] (it is common in Hebrew poetry for references to the individual to connote a group), we can be assured of victory over enemies (v. 1). With God the rock [tsur] on the side of the people, the enemies can be rebuked, for Yahweh weighs human actions (vv. 2-3). A reversal of the ill fortunes of the oppressed [literally “those that stumble”] is next foretold (v. 4). Reference is made to the barren bearing seven, presumably a reference to Hannah’s many children born after Samuel (v. 5; cf. v. 21). Testimony is given to God’s control over all life, as he kills and brings to life, raises up the poor [dal] (vv. 6-8). It is promised that the faithful will be guarded and the wicked be judged [din] (vv. 9-10). We should remind ourselves at this point that God’s judgment in the Hebraic sense is a word of comfort, insofar as it can cause positive outcomes and comfort in knowing that God’s just actions against the faithful have an end in sight (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 343, 358-359).
Application: This psalm opens the way to sermons on gratitude, for God is our rock and strength, can make something of nothing. The concept of judgment in the Hebrew Bible and the hope it can generate about the future for those facing hard times might also be explained (Providence, Eschatology). God’s concern for the poor and how he works through contrary means to make this better down the road might also be considered (Theological Method, Providence [a Theology of the Cross, aware that God works in surprising ways to do new things], Eschatology, and Social Ethics).
OR
Psalm 16
This is a song of trust attributed to David. The reference to it being a Mitkam of his is of uncertain meaning, though it could refer to the fact that this Psalm was inscribed on a stone or wall. We have previously noted it is unlikely that David is the author of the Psalms attributed to him (Brevard Childs, Introduction to the Old Testament as Scripture, p. 512). In fact some scholars conclude that references to David in the Psalms may be a way of using him to represent the inner life of all his subjects, and so of all the faithful (Ibid., p. 521). In that sense this Psalm is a reminder that all the faithful may sing this song.
The psalmist confesses that there is no good [tob] apart from the Lord (v. 2). He claims to delight in the holy ones in the land who have not chosen other gods, but obey the Lord (vv. 3-4). Yahweh is praised for giving counsel and instruction (v. 7). Confidence that God will not abandon the faithful (Justification by Grace and Eschatology) gives joy [simchah], assurance that we will not be given up to Sheol (the place of death), and direction for living (Sanctification (vv. 9-11).
Application: Using this Psalm will result in sermons celebrating that all good comes from God and that he will never abandon us (Providence, Justification by Grace, Eschatology). We might explore the implications of these insights for Christian living (Sanctification) — the joy and assurance that results when following God’s path.
1 Samuel 1:4-20
See the Psalm of the Day for the nature of this book. This is the story of the miraculous birth of Samuel. The account pertains first to a man named Elkanah (Samuel’s father) who it seems had a Levitical priestly background (which would later quality his son for the priesthood). His home of Ramathaim is called Arimathea in the New Testament (v. 1). His two wives, Peninnah (who had children) and his favorite spouse Hannah (who did not) are introduced (vv. 2, 5). He journeys to Shiloh, just north of Jerusalem, which at that time was Israel’s central sanctuary (v. 3; cf. Joshua 18:1; Judges 18:31). The lesson begins with Hannah going to the Shiloh temple, presenting herself before Yahweh in deep distress (vv. 9-10). She prays for a son, promising to give him back to the Lord for service as a Nazarite (holy people who lived by strict lifestyle standards in lives dedicated to God [Numbers 6:1-21]) (v. 11). The priest Eli observes Hannah, thinking she is drunk at first and then engages her in conversation (vv. 12-16). He promises her that the Lord will grant her prayer (v. 17). Upon return home Samuel is born to her (vv. 19-20). The name given the child, “Samuel,” does not precisely mean “I have asked him of the Lord” as the text reads (v. 20). The Hebrew shemu’el may be more properly related to the Hebrew term shaal implying “borrowed” — borrowed from the Lord.
Application: Using this text to proclaim a joyful vision of the Christian life (Sanctification), which is linked to viewing life in terms of God’s surprises (Providence and the Theology of the Cross — God working in surprising means) are obvious homiletical themes. The ever-surprised Christian is future-oriented (Eschatology. Testimony might also be given to how such a vision leads to both joy and gratitude.
OR
Daniel 12:1-3
This apocalyptic book was likely written by a faithful Jew living under the persecution of
Antiochus Epiphanes in the mid-second century BC. To encourage his fellow-sufferers he tells six stories set in the days just before and after the Babylonian invasion of Jerusalem in the sixth century BC. These were tales that had been circulating earlier to which are added four dream visions. The main character Daniel is intended to refer to a worthy/righteous one [tsedaqah] to whom Ezekiel refers (14:14; 28:3). This is a book to give hope for deliverance for those facing persecution.
The lesson is part of Daniel’s vision of the final consummation. At that time (presumably after campaigns of Antiochus IV of Syria), the great prince/ruler Michael shall arise (v. 1a). (He is the Jews’ patron angel.) This will be a time of suffering, but the people will be delivered (v. 1b). Those sleeping in the death shall awake [quts], some to eternal life [chayim okim], and others to everlasting contempt. Those who are wise [sakal] will shine like the brightness of the sky and those who lead many to righteousness [tsedeq] will shine like the stars forever (vv. 2-3). This is the first clear reference to resurrection in the Bible.
Application: This Alternative Version of the First Lesson provides an opportunity for sermons on the Second Coming and the glory of eternal life or like the author of Daniel to preach a word of hope to those who are suffering, that those seeking wisdom or doing the work of evangelists (bringing others to righteousness [to right relationship with God]) are undertaking the work of the kingdom (Eschatology, Providence, Sanctification).
Hebrews 10:11-14 (15-18) 19-25
Again we examine this anonymous treatise which, given its argument for the superiority of Christ’s sacrifice to those of Levitical priests, was likely written prior to the destruction of the Jerusalem Temple in 70 AD. Remarks in 2:3-4 suggest it was written by a member of a generation of Christians after the apostles. Modern scholars are inclined to regard the book as a sermon, perhaps modified after it was delivered to include travel plans, greetings, and a closing (13:20-25). The Christians addressed are thought to have been in danger of falling away from their confession (3:1; 4:14; 10:23). They had endured persecution (10:32-36).
This lesson is the conclusion of a discussion of Christ’s sacrifice followed by exhortation. The author distinguishes Christ’s priestly sacrifice from that of priest of the Old Covenant (vv. 11-12). His enemies were made a footstool for Christ (v. 13; cf. Psalm 110:1). The sacrifice perfects/completes [teleiou] the sanctified [hagiazo] (v. 14). Reference is then made to a new covenant, a reality in which the Lord puts his laws on the faithful’s hearts [kardia], remembering [mnastho] sins no more. (The point is made by quoting Jeremiah 31:33-34.) No need for sacrifice where there is forgiveness of sin (vv. 15-18).
After describing the new reality for Christians, filled with confidence [parrasian] and able to enter the sanctuary /holies [hogiov] by the blood [haima] of Christ, our great high priest [hiereus] (vv. 19-21), the writer notes and exhorts three privileges and duties: 1) Approach God in faith and worship (v. 22); 2) Hold fast to the confession [homologian] of hope (v. 23); and 3) Provoke/Incite [paraksusmov] one another to love [agapes] and good deeds (v. 24). It is noted that the end times are coming (v. 25).
Application: Sermons in this lesson should proclaim the Atonement in such a way that we come to recognize how it has brought us into a new era (Realized Eschatology) marked by a forgiving love of God (Justification by Grace) and a life of spontaneous love on our part driven by God (Sanctification as Freedom from the Law).
Mark 13:1-8
We continue to focus on this the oldest of the Synoptic Gospels. It may even have been the source of other gospels (especially of Matthew and Luke, which may be based on it). It was probably written prior to the fall of Jerusalem in 70 AD, based on the oral traditions of the Passion Narrative and the teachings of Jesus (the so-called Q-source). Although an anonymous work, the tradition of ascribing authorship to John Mark is largely accepted, but his identity is not always clear — whether this is the John Mark referred to as an associate of Paul (Acts 12:12, 25; 15:37; Colossians 4:10) or as Peter’s scribe (1 Peter 5:13). There is an extra-biblical source (Eusebius of Caesarea, in Nicene and Post-Nicene Fathers, 2/1: 115-116) which designates Mark as the apostle to Africa. Some speculate that the original audience was the church in Rome (especially Gentiles), as it presumes readers unfamiliar with Jewish customs and Palestinian geography (see 7:2-4, 31), but it also could have been written for Palestinian Christians.
This lesson is the narrative of Jesus’ prophecy of the destruction of the temple in Jerusalem and the whole city, an account relayed in all the Synoptic Gospels in a very similar manner. Jesus is reported to have come to the temple during the last week of his life and prophesies in response to one of his disciples’ comments about the large stones and great buildings to be seen that not one stone will be left (vv. 1-2). The stones were visible because apparently Herod was still in the process of rebuilding the temple during Jesus’ ministry. Subsequently in a more private conversation with Peter, James, John, and Andrew on the Mount of Olives near the temple, Andrew asks Jesus when the temple will be destroyed and what signs will be evident (vv. 3-4). (Only in Mark is Andrew said to be the one to raise this question.) Jesus is reported to have warned them against being led astray, for many will come in his name [onoma], he contends, claiming the name “I am” [and so divinity, as such a phrase is related to the name of Yahweh] (vv. 5-6). The signs of this approaching cataclysm, the beginning of the birth-pangs [literally beginning of travails, apche odinon] are said to be wars and rumors of wars, earthquakes, and famines (vv. 7-8).
Application: This is a text for proclaiming that Jesus and his sacrifice (the Atonement) has placed us in the end of time and brought us a new day with the confidence that God will remain steadfast for those not led astray, that in the midst of any of the natural disasters described there is always hope (Eschatology).
