Lectionary Guide for August, September & October, 2013
Proper 13 – August 4, 2013
Hosea 11:1–11
The Lectionary abruptly skips ten chapters of the book of Hosea between Proper 12 and Proper 13. In large part, these chapters contain judgment for God’s people and not hope. Many of those judgments are repeated in chapter 11. Hosea always illustrates God’s love for God’s people. Hosea 2:14–23 captures this desire to return to a loving relationship with God’s people. Chapter 11 repeats this heartbroken call of God, “How can I give you up…” (11:8).
Psalm 107:1–9, 43
This Psalm recalls the steadfast love of God, the same love that Hosea has recalled at the conclusions of God’s judgments.
Ecclesiastes 1:2, 12–14; 2:18–23
The writer, known only as “Teacher” or in Hebrew Koheleth, writes of the vanity of human labor. In particular, Koheleth asks what humans get out of such labor. The apparent answer is only pain, eventually producing so that another may be the master of what one has produced.
Psalm 49:1–12
The Psalmist indicates that death is the great equalizer for humans, regardless of their status or wealth. “Mortals cannot abide in their pomp…” (49:12). Along with the readings from Ecclesiastes and Luke, there theme of today’s readings is quite strong.
Colossians 3:1–11
Given the translation of the NRSV, it may be tempting to lump this reading in with the theme of the Gospel, Psalm, and Old Testament readings for the day. However, the use of “things” in verses 1 and 2 is slightly misleading. The reader is likely to hear “things” in terms of objects, rather than the plural neuter pronoun that it represents. Paul seems to have in mind virtues and vices more than objects, possessions, and products.
Luke 12:13–21
The man in the parable not only exemplified the way in which greed increases anxiety, but also the impact it has on one’s relationship with God. Most commentaries are correct in indicating the quantity of first person pronouns the man uses. The wealthy farmer is self-centered and preoccupied with possessions. Jesus not only indicates that he cannot take that wealth with him when his life is over, but that there is destruction awaiting those who are rich toward themselves and not to God.
Proper 14 – August 11, 2013
Isaiah 1:1, 10–20
Judah has become a “sinful nation” (see verse 4). God no longer cares for the sacrifices and offerings of the people. God instead desires justice, equity, and the defense of the perennially devalued: the oppressed, the orphan, and the widow.
Psalm 50:1–8, 22–23
This Psalm picks up the forensic language of Isaiah; God is seen as a legal entity and the language of covenant is prominent. However, there is not the same negative stance toward sacrifice. The Psalmist holds up sacrifice as honoring to God. Note that the meaning of the Hebrew in verse 23 is uncertain. The NRSV burdens the translation with an interpretive paraphrase. “To him who set a way (derek), I will show the salvation of God” is more accurate. The word in question, derek, is not modified in the Hebrew with the word “right”. However, often this word alludes to the proper path of those who are righteous. Usually, that path is understood to be established, set, by God.
Genesis 15:1–6
This reading recounts God’s promise to Abram that Abram’s descendants would be numerous. God promises Abram an heir of his own issue, though God does not specify that Sarai would carry that child. This episode precedes Abram’s impregnating Hagar. Abram believes in God’s promise and is reckoned as righteous by God.
Psalm 33:12–22
The Psalmist is clear that those who rely on their own power, or the power of other humans, will meet only frustration not salvation. God’s steadfast love is the only hope for God’s creation.
Hebrews 11:1–3, 8–16
This section of Hebrews tells of the witnesses to faith, beginning with Abel. Abraham is seen as one who responded with faith at each turn in his journey, though without ever being able to see the final results. This certainly seems to take lightly some of the episodes from Abraham’s life, but the upshot is clear. The forerunners of faith are all understood to have considered themselves resident aliens on earth, all seeking God’s heavenly city.
Luke 12:32–40
By faith the followers of Christ are always to be prepared for the coming of the kingdom. Preparedness includes lettings go of earthly possessions and staying alert. Additionally, it is worth noting that language around the kingdom in this passage is rather passive for the “little flock”. The kingdom is God’s gift, to be received, not to be sought.
Proper 15 – August 18, 2013
Isaiah 5:1–7
Isaiah’s prophecy about Judah and Israel takes the form of parable in this lesson. God is a vinedresser with a vineyard on a pleasant hill (probably Zion). Though God has done so much work to bring forth good fruit from his choice vines, the vines have yielded only wild grapes. The seemingly exasperated vinedresser seems, in this section, to give up on these wild vines. Judah and Israel did not produce the expected fruits despite the good work God had done to cultivate them—instead they brought forth bloodshed and injustice.
Psalm 80:1–2, 8–19
Picking up on the viniculture language of Isaiah, this Psalm speaks of the vine that God brought out of Egypt. The Psalm recalls the work God put into growing the vine, but rather than God speaking of the future destruction it will visit to the vineyard, the Psalmist asks God why God has allowed destruction. Telling God of the poor state of the vineyard, the Psalmist pleads with the vinedresser to restore the vineyard God once regarded with such tenderness.
Jeremiah 23:23–29
God declares displeasure with the prophets who are spreading lies in God’s name. Though God promises to punish them and their households (verse 34), in this section God speaks from confidence that the Divine proclamation is infinitely stranger than the lies of the false prophets.
Psalm 82
This Psalm points to God’s supreme authority over the council of minor deities and over all the earth. They lesser deities are unjust and do not rescue those in need.
Hebrews 11:29–12:2
This selection continues to discuss the way faith has directed the story of God’s people. In this section, the writer of Hebrews recalls the deliverance at the Red Sea, the fall of Jericho, the sparing of Rahab because of her faithfulness, and alludes to many stories that would not fit in the letter. These stories include the lives of the faithful matriarchs, patriarchs, and prophets as well as the lives of the early martyrs. These who have passed through great ordeals by faith are witnesses to the perfect faith of Jesus that leads the way for all to the throne of God.
Luke 12:49–56
Jesus does not claim to have a ministry of peace. He declares instead that he came to bring division. One example of this division is the destruction of the basic family unit. Perhaps this is because of the radical nature of discipleship for those looking to participate in the kingdom of God. Perhaps the family is one form of an exclusionary human network, and as Jesus brings in the end of this age these systems will be burned along with empire, tribalism, and other groups. The exact meaning, of course, is unknown, but the character of Jesus ministry is decidedly not pacific.
Proper 16 – August 25, 2013
Jeremiah 1:4–10
Continuing in the summer track, year C, theme which follows the prophets, the Lectionary begins this week with Jeremiah. This passage details Jeremiah’s call from God, which the passage notes began before Jeremiah’s birth.
Psalm 71:1–6
This Psalm picks up the theme of God being the source of strength and support for the Psalmist ever since birth. One might have looked at Psalm 139 for a more direct link to Jeremiah, however, Psalm 71 might serve as a counterpoint instead. God extends grace even prior to our birth, before we can respond to that grace. It is only after our birth that we can begin to actively “lean” on God (71:6).
Isaiah 58:9b–14
Isaiah calls for justice in order to assure restoration. This justice includes taking care of the poor and needy, no longer pointing one’s finger in contempt or speaking evil, and honoring the Sabbath. It is notable that Isaiah’s words about the Sabbath are directed at avoiding acting in self-interest. One might argue that many of the other questions about justice in this passage are similarly linked to self-interests. If that is the case, then it makes particular sense for this passage to move from contempt to observing the Sabbath. The first injustices seem to be aimed at no longer actively dishonoring another. Verse 10 seems aimed at actively honoring those who are hungry or needy. The final call for justice is about giving honor to God in the observation of the holy Sabbath. In all cases, it is caring for another that qualifies as justice.
Psalm 103:1–8
Bless the Lord who blesses us with the forgiveness of sins, health, redemption, and justice for the oppressed. There are several stock phrases about God’s character in this Psalm. Perhaps the one most familiar and telling is the oft repeated line in verse 8. This characterization of God is first seen in Exodus 34:6, when God passes before Moses. One might consider this one of the clearest revelations of God’s character in Hebrew Scriptures; it is certainly a characterization seen perfectly in Jesus.
Hebrews 12:18–29
Hebrews contrasts Mount Sinai with the heavenly Mount Zion, the unshakable mountain of God. The contrast is always lesser to greater. Through Jesus, we have access to the heavenly Jerusalem which will not pass away. The proper response is to come in fear and worship—giving thanks with reverence and awe.
Luke 13:10–17
Jesus heals a woman on the Sabbath and is criticized by the leader of the synagogue in which he was teaching. Curing was work, and therefore should not, according to the law, have been done on the Sabbath. Jesus compares the curing of the woman to the care one gives to a draft animal, unbinding it and leading it to water. This comparison shames those who were criticizing Jesus.
Proper 17 – September 1, 2013
Jeremiah 2:4–13
As Jeremiah takes up his prophecy he announces to Israel God’s accusation that God’s people have not only forsaken God, but have also turned to other gods. God’s accusation uses forensic language, God is bringing a covenant lawsuit against Israel.
Psalm 81:1, 10–16
This Psalm, in similar fashion to Jeremiah, recalls the deliverance of Israel from Egypt, but also remembers that Israel did not submit to God.
Sirach 10:12–18
The Wisdom of Sirach argues that pride begins with forsaking God, withdrawing the heart from its Maker. This sin is ultimately the reason that the prideful fail.
Proverbs 25:6–7
This single proverb teaches that it is better to assume humility and be elevated than to assume grandeur and be humiliated.
Psalm 112
This Psalm speaks of the greatness of those who follow God’s commandments. They receive greatly for their faithfulness to the covenant and justice, and therefore they are unshaken. Having given freely to the poor, they are given honor, honor which further frustrates the wicked.
Hebrews 13:1–8, 15–16
This section of Hebrews turns to instructions for Christian living. Many of the exhortations are similar to others in the New Testament, but some seem unique. For instance, verse 3b urges Christians to empathetically remember those being tortured, though the exact meaning of the Greek term is not limited to torture.
Luke 14:1, 7–14
Like the Proverb, Jesus encourages disciples to assume humility. Further, Jesus teaches that when one has a banquet, one should invite the lowly due to the fact that the lowly cannot repay. Doing something for someone who does not have the capability to repay is a blessing.
Proper 18 – September 8, 2013
Jeremiah 18:1–11
Jeremiah’s prophecy is of God as a potter, one who has ultimate authority to shape the clay. God promises that like a potter can work clay into a vessel and rework it on a whim, so can God do this with nations and with the disaster that God had worked for the people of Judah.
Psalm 139:1–6, 13–18
Psalm 139 recalls the intimacy with which God knows God’s people, and how infinite is the scope of God’s knowledge.
Deuteronomy 30:15–20
This is the essential summary of the theology of Deuteronomy. God has placed before God’s chosen people the option of life and prosperity within the Covenant or death and adversity outside the Covenant. God urges the Israelites to choose life.
Psalm 1
This Psalm, fitting the them set in Deuteronomy, speaks of the two ways. One way is the way of the wicked, who are like chaff that the wind drives away. Those who walk on this path will perish. The other way is the way of the Covenant righteousness. Those who walk on this path are cared for by God, they prosper, and they are like trees whose leaves do not wither.
Philemon 1–21
The bulk of the letter to Philemon is presented in this one lectionary setting. Paul writes that he is sending Onesimus, the slave of Philemon, back to Philemon. It is unclear precisely what Paul wants Philemon to do once Onesimus returns. Most scholars lean toward manumission at the very least.
Luke 14:25–33
Disciples of Jesus must be ready to forsake all in order to follow Jesus. Disciples should be prepared to forsake their own families and pick up a cross. The cost of discipleship is total. Luke’s use of the word “hate” (miseo) is striking. The word appears elsewhere in the New Testament, but only in Johannine literature. It seems out of place in Luke, and yet hate is an apt translation.
Holy Cross – September 14, 2013
Numbers 21:4b–9
This narrative contains the corresponding type to Jesus allusion in today’s Gospel. There are many intriguing focal points for this narrative. For preachers, it may be best to look first at the link way in which god turns an instrument of death into an instrument of healing. The snakes (lit. seraphim) are agents of death until God transforms one into a symbol for life. God has done the very same with the Cross of Jesus.
Psalm 98:1–5
This Psalm calls for praise to the victorious God. It is the Gospel’s proclamation that the Cross and Resurrection are the ultimate signs of God’s victory and steadfast love.
Psalm 78:1–2, 34–38
God’s anger at Israel’s iniquity and its lack of faithfulness is not met with destruction, but with forgiveness.
1 Corinthians 1:18–24
Paul holds up the notion of the Cross as foolish according to the wisdom of the age. Through faith, however, the cross becomes the perfect of God’s power. Paul reminds us that our proclamation of Christ is of Christ crucified—not of a simple moral exemplar, wise teacher, or prophet.
John 3:13–17
The Son of Man is lifted up on the Cross that all who believe in him may have eternal life. John 3:16 is so well known as to be hard to look at freshly. It is helpful to look at the verse in its context, especially of verse 17: That God sent Jesus to save the world, not condemn the world. It is also helpful to look at the literal translation of the beginning of 3:16: “For in this manner, God loved the world, that his Son, the only–begotten, he gave….” The word “so” in most of our translations connotes for us the amount of God’s love. This is not faithful to the Greek. The Cross is not the measure of God’s love, but the perfect image of the manner in which God loves.
Proper 19 – September 15, 2013
Jeremiah 4:11–12, 22–28
Jeremiah’s prophecy of God’s judgment carries the emotional weight of God’s words. The vision of the destruction God will bring to Jerusalem is stunning. Even in the midst of this promised terror God also promises that God will not make a full end (v27).
Psalm 14
The foolish and the wicked say (in their hearts) that the God of Israel is not God. These are not atheists, but those who refuse to believe in the sovereignty of Israel’s God. These foolish ones oppress the poor and eat up the people of God—but God will deliver Israel and God is the refuge of the poor.
Exodus 32:7–14
Just after the Israelites break the covenant by worshiping the golden calf, Moses intercedes on behalf of the Israelites and convinces God not to destroy the people. Moses recalls to God the promises made to Abraham, Isaac, and Israel.
Psalm 51:1–10
One of the great psalms of repentance and forgiveness, Psalm 51 is associated (according to the superscript) with David’s repentance after sinning in his relationship with Bathsheba. Those from liturgical churches might most associate this Psalm with the observance of Ash Wednesday. The language of the Psalm is particularly concerned with sacrifice and atonement.
1 Timothy 1:12–17
In 1 Timothy Paul is the consummate saint: a life so transformed by the Gospel that God’s grace is on display in an eschatological breakout of grace intended to transform the world and fulfill God’s ultimate mission. Paul’s faithlessness, his sin, is so radically transformed that he is a shining example of the faith and love that in Jesus, the patience and mercy of God, and God’s power to change the whole world.
Luke 15:1–10
Jesus tells the parable of the shepherd who leaves behind the 99 sheep to save the one, as well as the woman who loses a silver coin. Though it is often the case that preachers focus on Jesus’ work in finding the lost, Jesus seems to place the focus elsewhere. For Jesus, the emphasis is on the celebration and rejoicing at recovering the lost. The tremendous, heavenly joy at recovering the lost is far greater than God’s joy at the Pharisaical following of regulations.
Proper 20 – September 22, 2013
Jeremiah 8:18–9:1
Jerusalem laments the foolishness of her people and how quickly they turn their back on God. Jerusalem herself mourns and empathizes with the pain of her inhabitants.
Psalm 79:1–9
This Psalm reflects the sort of destruction seen in the visions of Jeremiah, of gentiles coming in and destroying the Temple, laying waste to a generation of God’s people. The Psalm pleads that God forget the iniquities of generations past and replace focus on compassion instead.
Amos 8:4–7
Economic injustice, the ill treatment of the poor, and fraud are all to be remembered by God. The results of those injustices will be God’s judgment in the form of famine, draught, and the departure of God’s word (see 8:11–14).
Psalm 113
This Psalm is a call to the praise of God who reverses the situation of those whom society has devalued. God lifts up the lowly, God delivers the needy, and God gives children to the barren.
1 Timothy 2:1–7
The Epistle calls for prayers be made on behalf of everyone, even those in secular authority. While some may get bogged down on underlying atonement theories presented by verse six, the theological upshot here seems to be the universality of Christ giving him against the price of release/redemption. Note the use of “everyone” (v4) and “all” (v6).
Luke 16:1–13
At first glance, this parable is somewhat paradoxical. Jesus seems to encourage dishonesty in this life in order to advance in the next age. However, placed within the context of the further sayings about faithfulness and wealth (16:10–13) it appears to have its clear connection to one’s relationship to wealth and the use of the material in this age to ensure favor in the next age. This would be more consonant with Jesus’ teaching—store up treasures in heaven—and would lead into the discussion of serving two masters. One must understand wealth in this age as a tool for the kingdom, not as an end itself.
Proper 21 – September 29, 2013
Jeremiah 32:1–3a, 6–15
This is a longer historical narrative of Jeremiah instead of the prophecy of earlier weeks. Still, the main theme of hope in spite of the Babylonian conquest is present. Jeremiah purchases land just north of Jerusalem. His actions and his promise to Baruch both tell of the hope: God has not abandoned God’s people forever.
Psalm 91:1–6, 14–16
This Psalmist recalls the promise that God will deliver those in live in God’s shelter. The shelter of God is illustrated in beautiful imagery with God as a bird covering its young with its wings.
Amos 6:1a, 4–7
Amos has harsh words for those who live a life of luxury. These elites seemed sheltered from the grief that was afflicting the Northern Kingdom (Joseph, see 5:6, 15), but would be the first exported under the Assyrian conquest.
Psalm 146
A song of praise to the God that does not rule like the princes of the earth (temporarily and unjustly), but reigns forever and watches over the vulnerable.
1 Timothy 6:6–19
The Epistle turns its attention toward the relationship of the faithful to money. This passage contains the famous line, “…money is a root of all kinds of evil” (v10), though we normally remember a paraphrase of that verse. First Timothy urges the faithful to focus on the life to come and to be content with the minimum in this age.
Luke 16:19–31
The rich man, living a life of luxury did not actively mistreat Lazarus, but rather neglected him. Once the rich man realizes his mistake and how he cannot overcome his circumstance in the afterlife, he begs Abraham to send Lazarus to his family to warn them, believing that, though his family ignored Moses and the prophets, they might repent if faced with a resurrected man. Abraham responds, “If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead” (v31). In the luxuries of the 21st century, many are collectively more like the rich man and his family. Many fail to hear Scripture’s of injustices against the poor and oppressed, and its call for repentance. Those who cannot hear this call clearly (perhaps because the Church is not proclaiming this message clearly) are also unlikely to recognize the risen Christ or hear the Church’s proclamation of new life in Christ.
Proper 22 – October 6, 2013
Lamentation 1:1–6
Track 1 moves from the Book of Jeremiah to the Lamentations of Jeremiah. The lectionary provides the sequel to the episode presented in the last section from the Book of Jeremiah, in which the Babylonian forces were surrounding Jerusalem. In Lamentations we see the picture of the desolate city, now like a widow weeping in the night.
Lamentations 3:19–26
As an option corresponding to the Psalter, the RCL gives congregations the opportunity to put the words of Lamentations on their own lips. This seems out of place for “ordinary” time (as opposed to Holy Week). However, this section primarily deals with the remnant of hope left to those who are lost and in pain.
Psalm 137
This heart-wrenching Psalm takes its setting with those in captivity in Babylon. Should they forget Jerusalem, they pray that their right hands wither that they might no longer play their harps, and that their tongues might stick to the roofs of their mouths, that they might no longer sing. In their anger they consider the joy of those who will pay Babylon back for its destruction of Jerusalem. The imagery is violent and at some level repugnant, and for many, it perfectly captures the way of human grief as it seeks out a sort of karmic justice and hopes to vicariously share in the joy of those who deliver it.
Habakkuk 1:1–4, 2:1–4
This section of Habakkuk is a dialogue between the prophet and God. Habakkuk asks why it seems that injustice is winning and defeating the righteous. God responds that Habbakuk must have patience, as the appointed time will come without delay.
Psalm 37:1–9
The Psalmist picks up where God leaves off with Habbakuk, reminding us not to fret because of the wicked. Rather than struggling against the wicked in our anger or growing in frustration because the wicked seem to succeed in spite of their injustice, we are to keep our faith and wait for God’s actions.
2 Timothy 1:1–14
God did not put in us a spirit of cowardice, but power, love, and self-discipline. In spite of our flaws and the apparent foolishness of suffering for the Gospel, we are to hold fast in faith and rely on God’s power.
Luke 17:5–10
The apostles demand an increase in faith. Jesus notes that a small amount of faith is very powerful. Perhaps this response is aimed at convincing them to be content with their measure of faith or perhaps to ridicule them for lacking a faith worthy of increasing. After that saying, Jesus pushes them further by explaining that they are duty-bound to do the work they have been sent to do, and so they should remain humble and not expect any sort of reward for doing their duties.
Proper 23 – October 13, 2013
Jeremiah 29:1, 4–7
Turning back to Jeremiah, the Lectionary provides us with God’s message to the exiles in Babylon. God commands them to settle there and assimilate. Additionally, they are to seek the welfare of Babylon and pray on Babylon’s behalf, as the welfare of the exiles is tied to the welfare of Babylon. God presents the exiles with a long range vision of God’s care for them in the midst of their short-sighted understanding of their own loss.
Psalm 66:1–12
This Psalm is a call to praise God who has delivered the people, even when it seemed they were lost. At its core, it recalls the deliverance at the Red Sea, but this Psalm seems universal in its application. As such, it fits well with the setting of the Babylonian exiles, for whom all seemed lost.
2 Kings 5:1–3, 7–15c
This is the well known story of Naaman’s healing. The RCL disrupts the narrative for the sake of brevity, but the upshot is still clear. Naaman, though a foreigner, has the opportunity for healing at the hands of Israel’s prophet, Elisha. Naaman is at first upset because he expected the task of healing to be difficult while the prescription from Elisha was quite easy. Eventually, he comes to terms with the prescription, is healed, and proclaims the power of the God of Israel.
Psalm 111
The Psalm calls for the praise of God for God’s great works. This Psalm ends with the oft repeated phrase “the fear of the LORD is the beginning of wisdom” (v10).
2 Timothy 2:8–15
Timothy expresses a reciprocal participation in the lives of the faithful and the life of Christ. If we have died with Christ, then we will also live with Christ. The Epistle urges the faithful not to wrangle over words, which only ruins those listening. How different might the history of Christianity read if we had followed this command. Even now, the amount of infighting in the Church over words, doctrines, and theology is serious cause for concern. Many leave the Church or refuse to hear the Gospel because of our inability to lay aside our differences in pursuit of proclaiming the Gospel.
Luke 17:11–19
Like the story of Naaman’s healing, this section focuses on the healing and conversion of a foreigner. In this case, a Samarian is among the ten who are healed of leprosy. The Samaritan is the only one to return and praise God. Nearly every translation obscures the double meaning of verse 19. All were cured of leprosy and so were well. However, the word used here is actually “saved”. Jesus says only to the Samaritan “go, your faith has saved you.”
Proper 24 – October 20, 2013
Jeremiah 31:27–34
God promises the restoration of the exiles. God promises a new covenant, one characterized by the law being written on the very hearts of the people. This covenant will include forgiveness of sins and God’s being so close to the people that they need not learn about God through another human. This is the only occurrence of the phrase “new covenant” in the Hebrew Scriptures.
Psalm 119:97–104
This is the section of the acrostic Psalm 119 using the Hebrew letter mem to discuss Torah. Following God’s law brings wisdom greater than any other.
Genesis 32:22–31
Jacob wrestles with an angel at the river Jabbock. He limps away a changed man, given a new name and a blessing. Among the great interpretations of this narrative is that of the S’fat Emet, which built on earlier rabbinical commentaries to argue that this conflict between Jacob and the angel was God’s doing to change the character of Jacob. Jacob had previously faced struggle with trickery and attempts to flee. By struggling with the angel, Jacob changed into the person God would have him be—upright, not manipulative, direct, and willing to struggle in order to receive blessing.
Psalm 121
This Psalm is traditionally understood to have its setting in the liturgies of pilgrims to the Temple. The pilgrim asks the opening question, “whence comes my help?” and someone (presumably a priest) responds about how great God’s care is for the pilgrim.
2 Timothy 3:14–4:5
The Epistler has a high view of the Hebrew Scriptures. They are helpful to instruct the followers of Christ to make them wise with reference to God’s salvation through faith in Christ. Scripture is inspired by God for many uses, all ending in the training of the faithful to be equipped for good works. 4:3a inappropriately uses “doctrine” when teaching is sufficient and matches the second use of the same Greek root in 3b. Doctrine is an ecclesiastical term of art, and one 2 Timothy is not addressing.
Luke 18:1–8
Jesus tells the disciples a parable aimed at convincing them of their need to pray with persistence. The parable is quizzical if one too carefully tries to match the details as revealing God’s nature. Jesus is only attempting to convince the disciples to pray and wait in faith, not to compare God to an unjust judge who eventually might begrudgingly answer one’s prayers.
Proper 25 – October 27, 2013
Joel 2:23–32
God promises the coming days will be filled with abundance in harvest, in early rains, and in God’s presence. God will send God’s spirit out on all, that all will dream dreams and have visions before the day of the LORD comes. This is a passage most associated with the Feast of Pentecost.
Psalm 65
Praise is due to God who answers prayers and does great deeds. The focus of this Psalm is the work of God in agriculture terms. The whole earth seems to be compared to God’s garden, and God’s gardening skills are paramount.
Sirach 35:12–17
God does not take bribes, but deals honestly and without partiality with all. That said, God does defend the widow and the orphan and listens to the prayers of one who is wronged.
Jeremiah 14:7–10, 19–22
This section of Jeremiah illustrates a dialogue between God and God’s people. In spite of their apostasy, the people still hope for God’s salvation. God recalls their sins and promises punishment. The people plea and acknowledge their sins, and still put their hope in God.
Psalm 84:1–7
Happy is the pilgrim who comes into the house of God, the Temple. The pilgrim dreams of those who might live in God’s house, and recalls the happiness of those travelling to be in God’s house.
2 Timothy 4:6–8, 16–18
The hope of one headed toward death, being poured out as a libation (an offering of wine or oil in memory of the dead or in honor of a deity), is presented in its final stage. The race of life has come to its close, and friends failed to support the writer. However, God has not and will not fail. God will deliver the crown of righteousness.
Luke 18:9–14
Jesus tells a parable to those who trusted in their own righteousness. The Pharisee gives thanks that he is not like those for whom he holds contempt. The humble tax collector only sees his own sin and does not presume to even look toward heaven. It is the tax collector who is justified.
