Login / Signup

Free Access

Hearing the Prophets and Becoming One of Them

Commentary
Isaiah 61:1-4, 8-11
The First Lesson is the product of two or three distinct literary traditions. The first 39 chapters are the work of the historical prophet who proclaimed a message to Jerusalem and the southern kingdom from 742 BC to 701 BC, a period when the northern kingdom of Israel had been annexed by Assyria. Chapters 40-66 emerged in a later period after the Babylonian exile in the 6th century BC. A hypothesized third section (Chapters 56-66) of the book, perhaps written by second Isaiah or by one of his disciples in view of the close stylistic similarities to Chapters 40 on begins at the conclusion of the Babylonian captivity, is likely written after the restoration of exiled Judah, expressing some disappointment about what had transpired since the exiles return. This lesson is the work of this last section. The speaker is either the prophet or the suffering servant (Messiah of Deutero-Isaiah [especially 50:4-11]). The anointed prophet/servant is sent to bring good news to the oppressed/poor to bind up the brokenhearted and to proclaim freedom/liberty to the captives, planting them as oaks of righteousness (vv.1-3). We should keep in mind here that righteousness in Hebraic thinking is not so much a demand for morality as it is the expectation of being right in relation with God (Gerhard von Rad, Old Testament Theology, Vol.1, p.371).

Reference to the building up of the ancient ruins (v.4) is a prophecy of a rebuilding of Jerusalem by the returning exiles. God is said to love justice and to promise to punish the oppressors. (The Hebrew term mishpat used here may connote a sense of comfort to the faithful, not just the threat of punishment. This would link with the subsequent testimony to the Lord’s forgiving nature, and the fact that Yahweh is said to seek fairness in Jacob [in Israel] might suggest the validity of understanding his judgments as pertaining to social interactions [justice].) The nations will change their estimate of Israel as a result of these actions with God (vv.8-9). The prophet (or all of Israel) will be clothed with the garment of salvation/safety [yesha] and righteousness (v.10).

Certainly, the original Hebraic concept of righteousness [tsedeq] with reference to God’s judgment could connote legal, strongly judgmental actions on God’s part or a legalism. Yet as we have already noted, most Old Testament scholars contend that this attribute of God is not in any way punitive but more about relationship. It has to do with God’s loyalty to his covenant in saving us, and even here later in the Old Testament era righteousness is construed as something God bestows on the faithful as it is in v.10 (von Rad, pp.373,376ff). So, whether we continue to employ the judicial metaphor for understanding the concept of righteousness (God declaring us righteous) or regard it as God’s faithfulness to the covenant in restoring his relationship with the faithful, it does not ultimately matter. Either way, righteousness and so justification is a gift of God. If the text is read as words of the suffering servant about himself and is in turn read as referring to Christ, then the text is about the coming child who works righteousness and justice and the good news for the oppressed/poor.

Things are clearly not good in America at the tail end of 2020, no matter who is president in the new year, A July “New York Times” poll found that just one in six Americans is proud of America and two of three are fearful of what comes next. Like our lesson says, we need to “come home” and rebuild the nation. Sermons on this text might make this point, noting that God does not give up on his people but that he is a God concerned about freedom for the poor. We certainly need that word in view of the large numbers of unemployed caused by the pandemic, gaps in our safety nets for those still on the job (underinsurance and lack of paid sick leave), the growing problems of homelessness in America, and the inherent biases in the system against African Americans which the Black Lives Matter Movement has helped reveal. Christians are people whose God cares about those who have gotten the shaft in life. Sermons which offer these prophetic reflections will remind the faithful of our responsibility to get into our communities and do something about them. If the suffering servant is identified with Christ, then we have in the sermon about preparing for his coming at Christmas a reminder that the coming child cares for all those who are trapped in the underside of our economy, promising to restore his people (even this nation) to justice and health.

To avoid the idea that we can do these things on our own just by following Jesus, note the reflections above on the theme of righteousness in the Old Testament, that justice and righteousness are the result of a restored relationship which is a gift of God. Jesus is the one who restores us in relationship with God and so makes possible a better, more just America.

1 Thessalonians 5:16-24
The Second Lesson is part of an authentic letter by Paul written in the early 50s to a church of mostly Gentiles in a Greek city (the capital of the Roman province of Macedonia) threatened by social pressures and some persecution aiming to return the people to the values of secular culture. In a concluding exhortation, Paul urges the faithful to rejoice always (v.16), never to cease to pray (v.17), give thanks in all circumstances (v.18), not quench the Spirit (v.19), and not despise the words of the prophets (v.20). Also, Paul urges that we test everything, holding fast to what is good and abstaining from evil (vv.21-22). In considering the warning not to despise prophecies (v.20), it is relevant to note that the Greek term for “prophet” [prophetes] literally means “public expounder.” Paul concludes with a benediction by praying with confidence that God would sanctify the recipients of the epistle, expressing that a faithful God will do this (vv.23-24). The reference to spirit, soul, and body in verse 23 is not to suggest he thinks of a person in three parts, but as a unity which may be viewed from three distinct points of view.

Paul warns us not to despise prophecies. American Christians do it all the time. According to a 2019 Pew Research Center poll, over three in five (63%) of us think that that the church should keep out of political matters. For many, religion only belongs to the private sphere. Sermons on this lesson do well to address these dynamics, noting that Paul calls us not to quench the Spirit, and not despise the works of prophets. The church has a role in being “public expounders” (see the definition of prophecy above), not giving in to the social pressures of the day. Among these are the income inequality, unemployment, and poverty (often along racial/ethnic lines) that this year’s pandemic has exacerbated.

John 1:6-8, 19-28
The gospel reading is drawn from the last of the gospels to be written, probably not composed until the last two decades of the first century. In fact, it is probably based on the earlier gospels. The book has been identified with John the son of Zebedee, the disciple whom Jesus loved, and this claim was made as long ago as in the late first century by the famed theologian of the early church Irenaeus (Ante-Nicene Fathers, Vol.1, p.414). It is likely that it was written by a disciple of John. Hints of that possibility are offered by the first post-biblical church historian Eusebius of Caesarea, who claimed that the book was written on the basis of the external facts made plain in the gospel and so John is a “spiritual gospel” (presumably based on the eyewitness accounts of the author) (Nicene and Post-Nicene Fathers, Second Series, Vol.1, p.261). Its main agenda was probably to encourage Jewish Christians in conflict with the synagogue to believe that Jesus is the Messiah, the Son of God (20:31).

The first three verses of the lesson are drawn from the prologue of the gospel. John the Baptist is introduced as one who came to testify to the light while he himself was not the light who is Christ (vv.6-8). The remaining verses are the author’s version of John’s testimony. They echo the prologue’s report of his coming to testify to the light, not to that status for himself. He denies both being the Messiah or Elijah (vv.19-22). Isaiah 40:3 is cited as John’s testimony to prepare the way of the Lord (v.23). Some biblical critics have speculated that John the Baptist’s clear subordination of himself to Jesus is a function of the fact that rivalry between the disciples and John’s followers continued until well into the late first century. Having denied his status as Elijah or the Messiah, John is challenged by the Pharisees for performing baptism (vv.24-25). (None of the parallel synoptic gospel accounts report this dialogue.) He responds again with humility, pointing to the Messiah, for he only baptizes with water (v.26). John claims that he is not worthy to untie the thong of the Messiah’s sandal (v.27). There is more focus on what John did than on how he looked, as is typical of the parallel gospel accounts.

Every major mainline Protestant denomination, the Roman Catholic Church, and even the National Association of Evangelicals have claimed to be prophetic, even if a lot of Americans do not want them to play that role (see the polls cited for the Second Lesson)! The story of John the Baptist teaches us how to be prophetic, and to sermons on this lesson should have this aim. Sermons should help the flock recognize that we can learn from John not to proclaim ourselves and our agendas, but always to be pointing to Christ and God’s work of justice. That kind of approach opens the way to dialogue, for when prophecy is about God in Christ and not our own agendas, then we are more likely to seek common areas of agreement, to seek common ground, and get our own private agendas out of the way. Sermons on this theme may go a long way towards muting the sort of the despising of prophecy which sermons on the Second Lesson should also seek to address.

Sermons for this Sunday should be all about repentance, prophesying against our social sins and all the injustices that remain in America. But in calling us to prophesy and to hear the prophetic word, we need to make clear in our preaching that everything depends on God in Christ. We need to be centered on them, or we’ll get so hung up on ourselves and our own private agendas that nothing will get done. When justice happens it is God’s work, and all we’ve done effectively is get out the way ever pointing to his work among us.
UPCOMING WEEKS
In addition to the lectionary resources there are thousands of non-lectionary, scripture based resources...
Signup for FREE!
(No credit card needed.)
Easter 4
28 – Sermons
160+ – Illustrations / Stories
33 – Children's Sermons / Resources
23 – Worship Resources
34 – Commentary / Exegesis
5 – Pastor's Devotions
and more...
Easter 5
33 – Sermons
140+ – Illustrations / Stories
34 – Children's Sermons / Resources
30 – Worship Resources
35 – Commentary / Exegesis
5 – Pastor's Devotions
and more...
Easter 6
30 – Sermons
180+ – Illustrations / Stories
32 – Children's Sermons / Resources
23 – Worship Resources
31 – Commentary / Exegesis
5 – Pastor's Devotions
and more...
Plus thousands of non-lectionary, scripture based resources...
Signup for FREE!
(No credit card needed.)

New & Featured This Week

The Immediate Word

Dean Feldmeyer
Elena Delhagen
Thomas Willadsen
Mary Austin
Christopher Keating
Quantisha Mason-Doll
George Reed
Katy Stenta
For May 5, 2024:
  • Longing for Belonging by Dean Feldmeyer — “A deep sense of love and belonging is an irreducible need of all people. We are biologically, cognitively, physically, and spiritually wired to love and be loved and to belong.” — Brene Brown
  • Second Thoughts: Is Blood Thicker Than Water? by Elena Delhagen based on 1 John 5:1-6 and Acts 10:44-48.

Emphasis Preaching Journal

Wayne Brouwer
It was a dark and stormy night. Lightning flashed and thunder crashed. Suddenly, Kimberly, our middle daughter, was standing next to our bed, sobbing in fear. My wife held and comforted her for a few minutes, and then I led her back to the room she shared with her older sister Kristyn. I tucked her tightly into the sandwich of her sheets and blankets, snugging things up for extra safety.
Bill Thomas
Mark Ellingsen
Frank Ramirez
Bonnie Bates
Acts 10:44-48

CSSPlus

John Jamison
Object: Pieces you might use, like dice, a spinner, a ball, or any other “unusual” things you might find. I used a beanbag, a shoe, and a piece of paper.

* * *

StoryShare

John E. Sumwalt
This is my commandment, that you love one another as I have loved you. No one has greater love than this, to lay down one’s life for one’s friends. (v. 12-13)

You have heard the saying “We are not called to be successful; we are called to be faithful.” Jesus’ invitation to “follow me” is an invitation to faithfulness. That might be described by the old-fashioned word “fidelity.”

The Village Shepherd

Janice B. Scott
Do you love anyone enough to offer them your last Rolo? According to the advert, Rolos are so incredibly delicious that nobody could be that selfless. Those who consider offering their last Rolo to someone they love, snatch it back at the last moment and keep it for themselves.

Or you might of course, love Terry's chocolate orange, and feel it's something which would be good to share. But at the last moment, like cuddly Dawn French, you'd say, "No, it's mine, not Terry's, it's all mine!"

SermonStudio

Schuyler Rhodes
Anyone who has made a long road trip with children singing "99 Bottles Of Beer On The Wall" can support the notion of "singing a new song." Children love the repetition of singing the same song over and over. Parents or youth group leaders who have been in this situation can identify with the need to sing a new song.
Nancy Kraft
Are you in love with God? In 1 John, the author has a lot to say about the love of God and the way that love changes our lives. We love because God first loved us. God's love fills us to overflowing so that it flows through us to other people. Annie Dillard said that we catch grace like a man filling a cup underneath a waterfall.1 That's the way we receive God's love. But there can be a problem for us when we put a lid on our cups and the water can't get inside. We're closing our hearts off to the love of God.

Harry N. Huxhold
A remarkable feature of Dwight D. Eisenhower's memoirs is the composure with which he greeted crises. He titled his autobiography At Ease, an appropriate description for not only his retirement, but the manner in which he appeared to be on top of life. Colleagues, of course, could recall how excited he could get in revealing his impatience with mediocrity and the failures of the people in his command. However, what was impressive was the way he took control in the European theater in World War II with no fear for his own life and great confidence in the Allied offensive.
E. Carver Mcgriff
Charles Wesley began one of the Methodist Church's favorite hymns with this line: "Come Holy Ghost, Our Hearts Inspire." Of course, tradition now uses the alternate term, "Holy Spirit." Wesley called it the "fountain of life and love." And so it is. Once we experience the Holy Spirit, we know it is exactly that: the source of life and love. The giving of that Spirit into the lives of us all is the point of this passage.

Special Occasion

Wildcard SSL