Proper 28C (OT33)
512: November 13, 2022
Voice in the Wilderness: Karla Seyb-Stockton
Times:
7:06 Voice in the Wilderness
13:10 Gospel
35:15 Hebrew Bible
Voice in the Wilderness: Bryan Odeen, @BryanOdeen, bryanodeen.com, soundcloud.com/bryanodeen
Richard Bruxvoort Colligan, Psalmimmersion.com, @pomopsalmist, Patreon
Musician: Heatherlyn “Do What You Can” from her album Heatherlyn. heatherlynmusic.com, @heatherlynmusic
Richard Bruxvoort Colligan, Psalmimmersion.com, @pomopsalmist, Patreon
Luke 21:5-19
Initial Thoughts
Apocalypse Review. (From Fred Craddock, Interpretation: Luke)
Means “revealed,” as in the source of writing is otherworldly.
Focus on eschatology - the end of the world as we now experience it.
Discloses the supernatural world bond the world of historical events.
Triggered by major historical crises.
“The destruction of the Temple is the historical event that prompted the apocalyptic speech of Jesus in the text before us… In other words, in an apocalypse of this type, what is going on is mixed with what is really going on, history being set in the larger context of God’s purpose, the whole being an extraordinary writing with historical descriptions laced with symbols, signs, and mysterious figures of speech.” (Craddock, p. 243)
Feels like an Advent text? Because it practically is. First Sunday of Year C (last calendar year) was Luke 21:25-36. And in two weeks we will deal with more Jesus apocalypse stuff in Matthew with first week of Advent.
Bible Study
Literary Context
Mark 13 is a source.
Part of a larger discourse that runs until v. 38.
19:29-40 Palm Sunday, entry into Jerusalem
19:41-47 Jesus weeps over Jerusalem, and clears out the Temple
“In Jesus’ ministry, the prediction of the destruction of the Temple is closely connected with his demonstration in thè Temple. The demonstration symbolically expresses his objection to corrupt exploitation practiced by Temple authorities, and it is linked at the same time both with prophetic texts expressing God’s eschatological judgment on this Temple, and with a saying which points to a fervent hope of restoration.” (Markus NA Bockmuel, Crux, 25 no 3 Sep 1989, p 11-18. Publication Type: Article)
20:1-26 Questions of Jesus’ authority, and attempts to trap Jesus
20:27-38 the reading from last week: the Sadducees question Jesus about resurrection
21:1-4 The widow puts in her two small copper coins into the Temple treasury.
Just spent the greater part of the chapter in conflict with the structures of power - Temple authority and legal authority. Then sees a woman giving “from her hopeless poverty.”
Prompted by remarks of “some,” not necessarily the disciples. After spending so much time in conflict with authority, hears someone praising the main symbol of that authority. This sparks the rest of the passage.
“They thought their Master should be as much affected with those things as they were, and should as much regret the destruction of them as they did. When we speak of the temple, it should be of the presence of God in it, and the communion which his people there have with him. It is a poor thing, when we speak of the church, to let our discourse dwell upon its pomps and revenues, and the dignities and powers of its officers and rulers.” (Matthew Henry’s Commentary, v. 5, p. 801)
The next passage is about the fig tree, which in Mark is tied directly to the prediction of the destruction of the Temple.
Then Chapter 22, “The chief priests and the legal experts were looking for a way to kill Jesus.”
Luke 17:20-37 has already discussed parousia. This attaches it directly to destruction of Temple. “They” respond with two questions:
When?
Will there be a warning?
What is going to happen? In order:
War
Earthquake
Famine and epidemic
Signs in the sky.
But before this:
Take you into custody and harass you because of your faith.
Hand you to prisons because of my name.
Provide you a chance to testify (which happens in Acts)
Family discord.
Executions for some.
Hatred, communal scorn.
“Still not a hair on your heads will be lost. By holding fast, you will gain your lives.”
Seems to contradict what he just said. “Verses 16 and 17 make verse 18 difficult, creating what seems to be a contradiction… Verse 18 is not fulfilled in Acts; in fact, disciples did suffer death… Perhaps verse 18 is a misplaced saying, or it may mean that the persecutors can kill in a physical sense but in a far more important way disciples will be kept safe. In any case, faithfulness and endurance under threat, under arrest, and under penalty of death are qualities of disciples during this time of witnessing.” (Craddock, p. 245)
Thoughts and Questions
“By telling Jesus’ prophecy of the destruction and razing of the temple in 70 CE, Luke offers a radical reinterpretation of this event. The destruction was not evidence of God's rejection and disfavor. Rather, it was the fulfillment of God’s plan. Hence, rather than anxiety, Luke argues, this disaster should instill expectations and hope. What might bring terror should result instead in trust: Jesus said these things would happen. Therefore, though it appears as if God’s plan and work has been undermined, it is not so. Despite the seeming signs of disaster, God is still in charge. God is faithful. The people, thus, should remain faithful to God.” (Patrick Oden, Connections: A Lectionary Commentary for Preaching and Worship, Year C, Volume 3, p. 491)
This is not a plan for escapism or raptured violence voyeurism. Discipleship is not about avoiding this time of trial, and persecution of the Church continues. Persecution is a part of Christian discipleship. No institution - even as grand as the Temple - can protect us from this. This passage is about faith and endurance through times of struggle.
“Luke’s point seems to be that believers were not to interpret the end of Jerusalem as a clear sign of the end of the world. What remains is, “the times of the Gentiles,” (v. 24). This may be a reference to the Gentile mission which went out from Jerusalem,” (Craddock, p. 246) as it is recorded in Luke’s sequel, Acts. This passage is a reminder that even though the Institution took a huge hit, even though it appeared as though everything was crumbling around them, even though there was going to be great - cosmic and familial - turmoil, faith endurance was the mark of discipleship because there was still work to be done.
Isaiah 65:17-25
Initial Thoughts
Trito (or third) Isaiah - collection of oracles from unknown prophets after the Exile
Pre-Revelation - Revelation text: new Heaven and New Earth
Bible Study
Context
Post-Exilic - community is faced with the difficult task of rebuilding Jerusalem and the temple
Word of judgment vs. 1-16
God’s judgment does not have the last word
About what God is doing!
Creating a New Heaven and New Earth
Not destroying the old, but renewing Heaven and Earth
“I am creating” so you will be glad and rejoice forever
Rejoicing and delighting in people
No longer being angry or judging them, but celebrating
I will answer, I will hear
God who will be in relationship with us
We don't need to ask - God will be fully present
New Jerusalem
Not necessarily an eschatological statement but a poetic hyperbole: “it is not that the order of nature will be radically transformed but that, in this Jerusalem now filled with joy and exultation, there will be a general sense of sweeping renewal.” Robert Alter, “Isaiah”, Hebrew Bible: A Translation with Commentary, p. 840
This is a message of celebration and joy in what God is doing - not about what God will do. God “is creating”
Very different from the post-millennial dispensationalism (“Left Behind Theology”) of judgment in which the new heaven and earth are only for the chosen few who have been raptured or withstood the tribulations. In this view- the new heaven and new earth of bad news for the majority
Here this is good news for all
This is not an Isaiah vs Revelation issue, but rather people misinterpreting and misunderstanding Revelation.
No weeping
Low infant mortality (75% infant mortality at the time of Isaiah!)
Long lives - NOT IMMORTALITY!
Work?
Yes- but you reap the fruits of your labor
No oppressive labor practices
Call back to Isaiah 11:6-9
All things are connected together
Lion, Lamb, Wolf will all live in harmony together
“the snake—its food will be dust” - an undoing of the curse in Genesis 3:14-15 “The Lord God said to the snake,..“Because you did this…I will put contempt between you and the woman, between your offspring and hers. They will strike your head, but you will strike at their heels.”
What does humanity do to “get” this New Jerusalem?
NOTHING! And yet…
We are invited to respond to God’s promise of radical grace, but we receive God’s blessing nevertheless
This hope-filled vision of how God is transforming creation invites participation from the faithful community (though it doesn’t require or demand it)
“One dreams of shalom as an avenue of escape from real life with the effect of disabling people by breaking their will to act with courage and determination on behalf of God’s order of justice. The other envisions shalom as an act of defiant affirmation that no power will thwart the fulfillment of God’s righteous purpose. The former leads to resignation and despair. The latter engenders hope. The former undermines social reform. The latter gives reform a clear focus by refusing to sacrifice justice to the logic of expediency.” Paul D. Hanson, Interpretation: Isaiah 40–66, p. 245–246.
Because this new heaven and earth are culminating around us, setbacks, shortfalls, and failures need not discourage us - because the healing of the world lies not on our shoulders alone, but is a part of God’s eternal and cosmic purpose.
Good News
Capacity for renewal
There is nothing and no one that God cannot re-create and renew to be a blessing to all people
Thoughts and Questions
Are we willing to relinquish control to usher in God’s new Kingdom and Earth which will look very different from the Heaven and Earth we would create?
What does it look like for God to celebrate with us? How do you celebrate with God?
If we truly want God’s will to be be on earth as it is in heaven- this is a good place to start: Infant mortality rates, care for the elderly, fair labor practices and a reminder of the interconnectedness of life.
Mary Eleanor Johns - “We are able to give one drink of cold water at a time. We are able to bring comfort to the poor and the wretched, one act of mercy or change at a time. One book given, one friendship claimed, one covenant of love, one can of beans, one moment of commendation, one confession of God's presence but for the asking, one moment in which another person is humanized rather than objectified, one challenge to the set order that maintains injustice, one declaration of the evil that is hiding in plain sight, one declaration that every person is a child of God: these acts accumulate within God's grace.”Feasting on the Word: Year C, Volume 4: Season After Pentecost 2 (Propers 17-Reign of Christ)
2 Thessalonians 3:6-13
Initial thoughts
Cannot remove 2 Thess. from historical context
There is a challenging question surrounding 2 Thessalonians: “What significance does this letter have for the life of the church two millennia after its composition? [It] plainly reflects an atmosphere in which believers are experiencing persecution. The situation has become so intense that some believers cope with it by imagining that the “day of the Lord is already here” (2:2), while others refuse to participate in the world of work (3:6-16). The author probably imagines that his enraged reminders about God’s inevitable justice will serve to comfort his audience; however, those same reminders sound a harsh note for readers removed from [its] time and situation.” Beverly Roberts Gaventa (Interpretation: First and Second Thessalonians, p. 95)
Rep. Kevin Cramer quoted this verse in response to someone posting Matthew 25:36-43 on his Facebook page
Using this passage to moralize against the poor is to misuse the text. This ignores the whole of Scripture that commands people to give away their wealth in support of the poor.
This cannot be used as proof that poor people are lazy, and should thus be ignored (or worse). The ultimate goal of this admonition is to bring the people back into the community.
Bible Study
This is basically the end of 2 Thessalonians (vv.14-17 include a very important caveat--see below--and the salutation)
This passage should include verses 14 and 15
First two chapters deal with outside pressure and reliance upon God. Chapter 3 shifts to inner workings of the community
Busybodies and the Protestant Work Ethic - a translation issue
This is not about being lazy, but instead is about judgment and gossip
Beverly Gaventa, in Texts for Preaching, stresses that ataktos is about behavior that is “insubordinate or irresponsible” (p. 599).
Idleness takes the shape of eating the food of others, but it goes to a deeper motivation that is detrimental to the community.
“To early Christians, work and prosperity were not signs of individual grace but, rather, evidence of supporting oneself and thereby the whole community. To refuse to work was therefore to rebel and take unfair advantage of others, and this was the problem, not mere idleness.” Barbara Blogdett, Feasting on the Word: Year C, Volume 4: Season After Pentecost 2 (Propers 17-Reign of Christ).
Not about laziness, but about being disruptive, not contributing but rather disturbing the community- the greek literally says, those “who are “not working, but working around.” They do not do their own work, but busy themselves with the work of other people.” (Gaventa, Interpretation: First and Second Thessalonians)
Unknown motivation for this behavior
Is it linked to thinking “The day of the Lord has come”? So there is no need to put in the work for a long-term commitment?
Are they so discouraged by persecution that there is no motivation to participate.
Accountability
V.10-12 are difficult verses
People are not allowed to live off the work of others
Note that is says those who are unwilling, to those who are unable to work
The second phrase, rendered more literally, is “Let them eat their own bread,” which recalls Genesis 3:19 with its edict to Adam and Eve, “By the sweat of your face you shall eat bread.” (Gaventa, Interpretation: First and Second Thessalonians)
Being a part of the community requires something in return.
Appeals to “tradition,” of the apostles.
There are responsibilities that come along with being part of the community
Adam Hamilton paraphrase: “Your privileges are revoked upon membership. You lose the good parking place. You lose the good seats. You lose the good worship times.”
Michael Kinnamon paraphrase: “What is your responsibility as a person in the community to participate in the act of worship? You are cheating others of your presence, gifts, and talents when you are not at the table.”
putting their own food on the table, not their table - the communal table
The question should not be, “Do I need to go to church today?” but instead, “Who needs me to be there in worship today?”
Verses 13-15
What do we do with these “free-loaders”? Love them.
Stay faithful, don’t be tired or overwhelmed doing what is right (v. 13)
Warn those who are behaving badly, avoid them if you can, but treat them as family members, not enemies.
Thoughts and Questions
What is the relationship between judgement, accountability and love?
Perhaps a good time to distinguish justice from judgement
Judgment - the providence of God, determines a person’s worth as a beloved child of God and recipient of God’s unconditional grace. We are not to judge. Our value and our neighbor’s value and our enemy's value has been preordained by God as beloved and forgiven.
Justice - God working through people to ensure that each and every person is able to live the life abundant as a grace-given child of God. Justice makes no negative proclamation on a person’s value or worth, but rather denotes the actions, thoughts and prayers dedicated to affirming the belovedness of all God’s children.
Being judgmental vs using good judgment
To a comfortable, middle class Christian, this seems like advice to be the worst kind of Christian.
Feel like passive-aggressive shunning.
Being judgmental is not a Christian virtue. Jesus warned against pointing out the speck in your neighbor’s eye.
What about when one’s actions are detrimental to the community?
This advice does not include public shame
All directions are to reminders to keep the faith, not to admonish those that are struggling.
The “undisciplined life” includes “meddling in other people’s business.”
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.