Proper 25C (OT30)
image: pcstratman, “NT141.Pharisee and Tax Collector” (flickr)
Voice in the Wilderness: Renee Roederer
Time Stamps: Voice 4:35, Gospel 12:30, Hebrew Bible 32:45
Voices in the Wilderness: Susan Presley and Max Hazell (Hezekiah: Buried in the bowels of the Earth for centuries, recently unearthed by a team of hearty explorers_
Psalmist: Richard Bruxvoort Colligan Psalmimmersion.com, @pomopsalmist, Patreon
Voice in the Wilderness: Cheryl Kerr, parablesofhope.org
Musician: Amanda Opelt, “Whale” from her album Seven Songs, @AmandaHeldOpelt, Web: http://www.amandaopelt.com/
An accompanying album to her sister’s book, Searching for Sunday. Here is our interview with Rachel Held Evans.
Psalmist: Richard Bruxvoort Colligan Psalmimmersion.com, @pomopsalmist, Patreon
Luke 18:9-14
Initial Thoughts
Self image
Which are you, the tax collector or the Pharisee?
Are we afraid to talk about sin?
Are “Church people” supposed to have it all together?
What happens when a member of the family falls into public sin? How do we respond?
Human image - beautiful, good, yet flawed
What does it mean to be God’s beloved, imperfect, creation?
Pharisee- is good and follows the commandments
Tax Collector - most like is the perpetrator of some very real sins/ cheating/ oppression
Bible Study
Sin as the total depravity of humanity
Karl Barth - Both are equally “shamed” before God, the difference is the Pharisee doesn’t recognize it
Original Sin?
Not necessarily - it is human to sin, we can acknowledge this without subscribing to the notion of “original sin”.
We are not condemned by Adam’s sin as much as we share Adam’s humanity - which is sinful (see Genesis 9)
Karl Barth & The depravity of humankind
God the creator vs humanity the sinful creation
Both men pray to God about what they have done
Pharisee - fasting, giving
sin of pride, arrogance and hypocrisy
Tax Collector - sinning (though undisclosed what his sin is)
Humbles himself before God
Justification: how are we made right before God
Tax collector is justified because he recognizes his total depravity and relies on God’s mercy
Pharisee is not because he relies on his own actions
ERIC DISAGREES WITH BARTH
The Pharisee does recognize God as is exemplified in his prayer of thanksgiving. His prayer may be misguided but it is still focused on God
Justification
The Pharisee is not condemned, but remains- “unjustified”
The higher we lift ourselves up - the farther we fall
Justification is based in love - not in perfection or pride
Jesus does not say the Pharisee is a sinner - perhaps the problem is the Pharisee views his faithfulness only in comparison to others
In comparison to God- we all fall short
About love of neighbor
Justification does not come about by orthodoxy nor orthopraxis - it comes about through love of God and love of neighbor
“This parable is interested only in his trust in God's mercy. If a tax collector can find mercy before God, who is excluded?” - Marjorie Proctor-Smith, Feasting on the Word: Year C, Volume 4: Season After Pentecost 2 (Propers 17-Reign of Christ).
Psalms
Pharisee prays Psalm 17:3-5 “If you try my heart, if you visit me by night, if you test me, you will find no wickedness in me; my mouth does not transgress. As for what others do, by the word of your lips I have avoided the ways of the violent. My steps have held fast to your paths; my feet have not slipped.”
Tax Collector prays Psalm 51:1 "Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions”
Problem with Pride
“Greatest sin”
Confuses who has done the “good deeds”
Places ourselves above others or even God
Perception of others
About how we view others and how we view ourselves
We cannot earn God’s grace - we can only accept it and give thanks for it
Pharisee is condemning the sinning of the other man as one who has not received God’s grace (when he really doesn’t know)
The redemption of ZACCHEUS NEXT WEEK!
Pharisee somehow thinks he has earned God’s grace when it is freely and joyfully given to all
Discipleship is seeing others as beloved children of God- balancing love of God and love of other
The problem with equality
We constantly want to exalt some over others or humble some below others. However-if the humbled are exalted and the exalted are humbled- isn’t this the great leveling foretold by Isaiah 40:4?
Call back to 13:30 - some will be first, others will be last, but all get in eventually
Both progressives and conservatives fall into the trap of the Pharisee:
Thank God I am not that godless, pc, unrealistic liberal…
Thank God I am not that close-minded, judgmental conservative…
God does not pick and choose. God welcomes and loves all.
Thoughts and Questions
Ask your congregation who they are- the tax collector or the Pharisee? Why do they think that? Who do they view as the other? Why? Do they feel they deserve to be exalted or humbled?
How might you approach this text in light of the deep division in our world and nation? Are we able to see the Spirit alive within all people- then those who we thank God we are not?
Humanity is constantly trying to order ourselves regarding power and worth. The challenge of the Gospel is all people are beloved and that challenge is lived out in the Beloved Community (& the Kingdom of Heaven). In what ways are we humbling and exalting others or ourselves in appropriate (leveling) ways and inappropriate ways?
Joel 2:23-32
Initial Thoughts
What is this doing here? It’s not Ash Wednesday or Pentecost or Thanksgiving.
This is also the sermon that Peter draws from in his Pentecost sermon.
Bible Study
Background of Joel
Hard to place historically. Is it an ecological disaster or a response to an invading army?
1:4 Describes a terrible locust plague.
1:6 Describes a nation that has invaded the land.
Alter and Holder assert that it is locusts, and that the nation invading is a metaphor for this natural disaster.
“In this instance, the invading nation is a metaphorical representation of the locusts.” (Robert Alter, The Hebrew Bible, v. 2 The Prophets, p. 1242)
“The breadth of the prophet’s vision is cosmically expansive rather than historically specific. Many scholars propose that the strong apocalyptic elements featured in the second half of the book suggest a late rather than early dating.” (William P. Brown in the notes on Joel in the Discipleship Study Bible, p. 1242).
“The theological center of Joel is found in the motif ‘the day of the Lord,’” which is marked by judgment and salvation, and destruction and restoration. (ibid.)
“Joel’s message, in short, dramatically moves from repentance to the explosive possibilities of new life and worship.” (ibid.)
In the aftermath of disaster - natural or man-made, ecological or militaristic (for all options are a possible reading of this text)
God will restore all things.
There will be a time of plenty and abundance.
Repeats: “My people will never be put to shame.”
Joel and the oppressed
In the Africana Bible, Holder asserts that the trouble is a plague of locusts - a natural disaster with social and economic implications. As in most natural disasters, it is the poor who suffer the most.
He compares Joel to African American Spirituals, “I Am Seekin For a City”
“There are significant levels of convergence between the message of the Old Testament prophets and African American spirituals that emerged out of oppressed Black communities in the United States. Both the Hebrew Bible and the songs spring from the well of human experience that seeks to resolve contradictions of life while embracing hope in God who never lets go, in spite of these contradictions.” (John W.D. Holder, Africana Bible, p. 169)
“The community of Joel also needed assurance of Yahweh’s presence in spite of the ‘devil’ reflected in the locust plague. The prophet provides assurance by asking the people to engage in acts of prayer and penance. Like the experience of slavery, the locust plague is interpreted as having some eschatological significance.” (Holder)
“In the spiritual, as in the case of Joel, there is a longing for that decisive moment of divine intervention. The song offers words of hope and encouragement for a beleaguered people. The same can be said of Joel 2:18-27, where Yahweh promises to relieve dire conditions created by locusts.” (Holder)
V. 28
The “ruach” of God - same word used a couple weeks ago as the wind which caused the storm that hit Jonah when he was fleeing to Tarshish
Spirit is (James Limburg, Interpretation: Hosea-Micah)
powerful (Give the power to tear a lion apart-Judges 14:6; break bindings - Judges 15:14; kill enemies - Judges 14:19)
Inspiring (ralling tribes together - Judges 6:34)
Life-giving (life into dry bones - Ezekiel 37:1-14)
Liberative (makes a path to freedom amidst the waters - Exodus 15:8)
Spirit upon everyone
The healing of the people and the land is a remarkably universal healing.
Sons and Daughters
Young and Old
Slave and Free
This is a wonderful picture of God working through all people.
Looking ahead - V. 32 “But…”
There is also suffering. The restoration is marked with “blood, and fire, and pillars of smoke.”
“Those who call upon the Lord” are saved. Sort of undoes the great universality of the previous couple of verses.
“…why does there always have to be a big but? But…then we come to verse 30—32 and all of a sudden our vision of inclusive—hope filled—dreams are made dark with apocalyptic images of blood, fire, darkness and terrible days. I guess we can’t have our cake and eat it too! Someone is going to have to suffer and endure the days ahead. Top it all off only those who call on the name of the Lord shall be saved…”
All this brings to mind my younger days sitting in front of a fired up revivalist selling the fear of hell as the ticket price to heaven. “Turn or burn!” “If you died tonight would you go to heaven?” Whatever happened to “All” and the power that comes through God’s grace and redemptive action on our behalf?
I guess, I wonder at what point did this eschatological vision of hope and God’s gracious outpouring on all flesh turn toward doomsday darkness and the need of self justification?” (Roy Terry, The Hardest Question)
Thoughts and Questions
For Sunday of Peace, this story of ecological disaster seems like it doesn’t fit. This should be about the end of war, not of the end of a natural disaster. Yet climate change, which has caused a lack of potable water in many places, has pushed people to migration and extremism.
There is ecological good news, especially if you include verses 21 and 22. God is telling the soil and the animals “Do not fear.” This is good news not just for Israel, but for all creation. Part of our act of repentance that God calls for is to remove the fear from the soil and animals as well. Good news for Israel is good news for all of Creation.
Female ordination and inclusion is still an issue - not for mainline Christians, but for a large part of Christianity. Even within mainline tradition, where women have been ordained for decades, how many of the “First Churches” in our conferences are pastored by women? The Spirit poured out on “all flesh” is an important concept as women continue to be denied a voice (#Repealthe19th). It is also applicable concerning matters of ordination for LGBT community.
2 Timothy 4:6-8, 16-18
Initial Thoughts
Last week in 2 Timothy.
Next week is either All Saints Sunday, or Proper 26C, which starts three weeks in 2 Thessalonians.
Picks up right where we left off last week.
Verses 9-15 are not in lectionary
Okay to leave out.
Oddly personal requests (bring me my coat I left in Troas)
2 Timothy 4:19-22 are the last words in the letter (the last words attributed to Paul?).
Final greetings, greeting Prisca and Aquila, and others.
Urged him to visit before winter.
Bible Study
Feel like the last words of a man whose fate is sealed
Whatever you think of this passage (and the Pastorals) historically, canonically this is presented to the church as final words of a seasoned minister of the gospel to one of his young apprentices. Pastor Paul has encouraged and instructed Timothy throughout this brief epistle, and in this text (2 Timothy 4:6-8, 16-18) he gives parting words. The occasion, Paul’s anticipated departure from this life and ministry, gives all of us the opportunity to reflect on the central theme of this passage – finishing well.” (Michael Jackson, A Plain Account blog)
V 6-7 - Paul has finished his course in faith, and feels good about what he has accomplished
Poured out as a sacrifice
Pouring an offering is an act of worship
Dare I compare this to the modern act of pouring out a drink for someone?
Reminiscent of communion liturgy
I have fought the good fight, finished the race, and kept the faith
From Michael Jackson’s blog: “all three verbs are in the perfect (prophetic perfect perhaps). Even though Paul is still alive and writing these words, he views his life lived for Christ as complete… and as my Greek teacher, Roger Hahn always loved to point out for the perfect tense – completed action that has continuing and ongoing repercussions… I like that idea – our finished lives continue to speak, to influence, to make a difference in the lives of those we have served. That’s how we leave a legacy!”
At last the champion's wreath that is awarded for righteousness is waiting for me
Paul has always liked sports metaphors, comparing the Christian life to a race.
Here he evokes the finish line of a marathon, where one champion is crowned, but everyone who finishes is considered victorious.
Transitions to “this is not about me, but anyone can have this kind of assurance”
V 16-18 focus shifts entirely to God
Offers forgiveness to those who may expect something less
Faith in God who will rescue - even from the lion’s mouth. There is no evidence about how Paul died. Most think he simply died while imprisoned.
“These verses are filled with hope. Despite the description of a hopeless situation, Paul's vision is directed to what is often called an eschatological hope. An eschatological hope, however, is not a hope directed towards some future justification (even if Paul refers to his final vindication before the Throne). Eschatological hope is a present hope. It is hope in the present moment that forms, that transforms the "now" in which we live. Eschatological hope is the knowledge that Christ is present today. It "sees" the world with different eyes, with eyes that are not confined by the restrictions of self-interest.” (Dirk Lange, Working Preacher)
Thoughts and Questions
Famous / good deaths
Jean Valjean dying with confession after years of protecting Causette.
Walter Payton - advocating for organ donation even after an organ could not save him.
Star Wars is full of them
Obiwan Kenobi in A New Hope
Yoda and Darth Vader in Return of the Jedi
Luke Skywalker in The Last Jedi
A Tale of Two Cities - Sydney Carton dying in place of another.
“We should allow the words of 4:6-8 to work on us in the way that the eulogy delivered at the funeral of a very fine person works on us - at the emotional level, to fire us not simply with admiration for that person, but with resolve to cherish the memory of that person and to allow it to influence and mold our own lives for the better. This should be the value of Christian testimony, the value of ‘sharing’ experience as well as faith in the way the earliest Methodist class meetings did so successfully. In these cases, ‘testimony’ was not simply of one’s conversion, but of one’s continuing discipleship, of God’s continuing dealing with the low points as well as the high points.” (James, D. G. Dunn, New Interpreter’s Bible, v. XI, p. 859)
Thanks to our Psalms correspondent, Richard Bruxvoort Colligan (psalmimmersion.com,@pomopsalmist). Thank you to Scott Fletcher for our voice bumpers, Dick Dale and the Del Tones for our Theme music (“Miserlou”), Nicolai Heidlas (“Sunday Morning”,"Real Ride"and“Summertime”) and Bryan Odeen for our closing music.