Comfort perspectives
Commentary
During the winter months in the Midwest and East Coast USA, churches might see worshipers who are living in a situation of grief, distress, or simply loneliness. The major Thanksgiving and Christmas holidays are long over. Those who do various forms of caregiving and social outreach ministry already know that local news reporters are no longer around to write or produce the “feel good” story of the day. They only arrive when there is a tragedy or violent crime.
All three of today’s texts might be viewed as different perspectives on providing comfort. How do people of faith provide comfort to those who experience varied losses, potential setbacks, or chronic loneliness and isolation? The book of Job reminds people of faith of all times that sometimes one’s comforters only offer words or idleness. The lessons today offer opportunities to preach on texts that address situations which may require various perspectives on providing comfort. Isaiah speaks to a despondent people who have lost their land, monarchy, and temple for many years. In 1 Corinthians 9, Paul views himself as an agent of comfort. Mark 1 points to a messiah who is simultaneously mysterious, yet heals as a means toward the inbreaking of the Kingdom of God in his healing on the Sabbath day [Source: Johannes Beutler, “Comfort,” New Interpreters Dictionary of the Bible, Volume 1 (Abingdon, 2006)]
Isaiah 40:21-31
This text ends with resounding words of confidence which are oft-quoted for joyous occasions: “...but those who wait for the Lord shall renew their strength, they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint.” The strategy of the author (contested authorship, but usually referred to as “deutero-Isaiah”; this article will simply refer to him as “Isaiah”) is to reaffirm the sovereignty and providence of God. The text is intended to be a speech of disputation and salvation to a depressed people who grow numb with despair as they see the Babylonian god of Marduk hailed as the victorious, populist deity of the times. Babylon’s rulers practice a “might makes right” narrative over other nations, in which Southern Israel or Judah is caught in the clutches of the empire’s power grab.
Isaiah’s strategy is to remind the people that their God is the creator of the universe who knows no geographical boundaries. The creation is comparatively as small as grasshoppers to humans is the comparison made here (vv. 21-23). This also includes the world monarchs and princes. God knows each of the people by their names (v. 26). God can use whatever means God chooses to assert to assert his sovereign rule.
However, Isaiah is not simply telling the people to “take a positive attitude” or “keep your chin up” in their current plight. He affirms their feelings that God is hidden from them, in that they do not see action against Babylon (v. 27). Yet their God is eternal and does not give up on the people (vv. 28-29). God also tells the people who feel down and out to wait for the Lord to renew their strength (v. 31a). Waiting is hard; a preacher may wish to accent this point in and with the appropriate situation or person.
A sermon to preach might be “Renewed Strength with Eagle’s Wings.” 1) One could identify a power or adversary who seems to be in control currently in their lives. This could be a work, family, or community situation. In fact, the power in charge could be mocking them! 2) One response is to affirm what many Christians confess in a creed or in their statement of faith that God is creator and continues to create. The trick of this transition is to acknowledge and own the reasons for lament, but do not accept such lamentation the final word. There is a time for grief and bitterness. In Epiphany season people of faith need to know when to move beyond this stage in the grief or loss cycle. Isaiah anticipates Babylon’s demise and points to new possibilities for the people. 3) Wait and renew so believers can mount up like eagles’ wings might be a third point for this text. What would an upward direction look like for a certain congregation?
As pastors and church leaders this text wishes to remind people who are feeling disappointed, rejected, or left out of the latest fad of idols in any given culture that their God is still sits above the circle of the earth (v. 21). God rules over a future beyond any foreseeable horizons, be there natural or human-made disasters. The propaganda of the latest empire in control (Babylon in this case) is a false ideology. The God of the Hebrew Bible has and continues to override any empire’s claim to finality.
The powers of social media, pollsters, political action committees, corporate lobbyists, or huge building structures cannot withstand the power of a creator God who does use natural disasters as well as unpredictable human choices to accomplish his will. Isaiah is simply affirming that if one is unhappy with a less than serene status quo, God can and will change things. “[B]ut those who wait for the Lord shall renew their strength, they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint.” This verse can serve as a bookend for the beginning and end of any sermon. [Sources: Walter Brueggemann, Isaiah 40-66 (Westminster Press, 1998); John Polkinghorn, Science and Theology: An Introduction (Fortress Press, 1998); Claus Westermann, Old Testament Library: Isaiah 40-66 (Westminster Press, 1969)]
1 Corinthians 9:16-23
The key point of this text is that “Paul’s slavery to Christ” is expressed in the form of submitting himself in various ways to the cultural structures and limitations of the people he hopes to reach with the gospel (Hays, p. 153). As this relates to the textual theme, Paul is embodying the comfort he believes is contained in the gospel as he carries on missionary work where he believes God has called him. As one preaches on 1 Corinthians, one key core text that drives Paul’s ministry is in 1:18 -- “For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.”
In writing a sermon, one question to keep in the back of one’s mind is how does the cross bring power to any situation that needs comfort and consolation? A Christian is a servant of all things and subject to everyone, according to Paul. This is not a new form of “Law,” but a response to the gospel so the good news can be shared to all peoples -- especially those outside of the traditional religion circles of the day. How can a congregation provide a message of comfort to such people?
In today’s pastoral care language, Paul is arguing that caregivers are to meet people where they are in their life journey in order to be of some comfort to them. To the Jews, he is a Jew in being able to speak their language and understand their customs, though his ultimate goal is to point people to the cross and its power (1:18). This also applies for the weak people in the empire and other Gentiles. He strives to become all things to all humans, without compromising on his gospel message in 1 Corinthians 1:18-21. This is how Paul embodies comfort on this Sunday in Epiphany.
For modern churches, at what point do we set aside certain cherished traditions, Christian ethics, and valued worship practices? In a certain community there is a congregation who wishes to attract youth and younger people. The church council decides to allow the pulpit, lectern, and altar to be replaced by a stage for a praise band and a screen for PowerPoint presentations. Other liturgical churches in the same community believe that to be compromising cherished symbols of worship which help define their confessions. What happens when the older members leave the congregation to attend a more traditional gothic architectural sanctuary? Can a blended service work?
In another arena, a certain group of people wish to take aggressive outreach initiatives to the outsiders in the community. One younger couple in the church decides to enter into a local bar or drinking establishment which is notorious for conflicts and possible illegal activity. If the ordained pastor in many denominations enters such a place, he or she would be mandated to attend a “boundaries workshop” and told they “have used poor judgment.” The pastor can equip such efforts, but for the pastor to participate might be frowned upon at best. Are laity ready for such outreach efforts?
A sermon on how far does the church go to “be all things to all people” might be appropriate. Also, are there “certain kind of people” the leadership of a congregation simply do not want in their worship service? Another example might be a young student pastor who decides to start a Bible study at the local trailer park homes on “the other side of the tracks.” Are the trailer park residents welcome to worship in the church? Some church members protest that once the student pastor leaves they are “stuck” with these folks from the trailer park. Paul in 1 Corinthians would probably enter into such a ministry with enthusiasm and invite others to do the same! As many modern pollsters are pointing to the increasing growth of non-church attendees called “nones” and “dones,” how far does any congregation want to go to “become all things to all people”? Such questions point to an “epiphany experience” for any group of Christians to see what is negotiable and non-negotiable in their faith practices in order to attract new church members. [Source: RoyHarrisville, Augsburg Commentary on the New Testament: 1 Corinthians (Augsburg Fortress, 1987); Richard Hay, Interpretation, a Bible Commentary for Teaching and Preaching: First Corinthians (John Knox, 1997)]
Mark 1:29-39
To appreciate how this text is one of comfort, there are three immediate observations. First, before the era of modern medicine, having a fever was indeed a critical medical condition that could result in the loss of life. Only those people who lived in more urban areas had access to any medicine that was available at the time. This leads to the second point, that being Jesus goes out of the synagogue into Simon Peter’s mother-in-law’s house (note Peter is married!). He will later extend his ministry into neighboring market towns and throughout Galilee (vv. 38-39). Third, healing on the sabbath was the rough equivalent of taking on the “politically correct” monitors of his era. While the there are times to respect the sabbath, sickness and possible death transcend any local legalistic (“p.c.”) view of work on the sabbath.
In this account, Jesus uses touch instead of words to heal Simon (Peter’s) mother-in-law, who remains unnamed at this point. Another observation is while Jesus commands those who follow him to leave their homes (10:29), here is an example of Jesus going back to the home of Simon (Peter) and Andrew. So leaving home to follow Jesus might not such a hard, radical break from the family as one might assume.
During the evening healing event, Jesus casts out demons. Perhaps the crowds come to him to be under the cover of darkness on the sabbath, so as not to be recognized by temple authorities. Many had work to do during the day. So Jesus is no “weekday office hours” healer. He is more like the urgent care clinic that is open 24/7. It might be a comfort to know this option exists.
As he casts out demons, he instructs the disciples not to speak of him. If the preacher has not already covered this terrain in Mark, one alternative application might be to preach on the “messianic secret.” There are numerous scholarly theories on this throughout the years. Those who follow Jesus believe they are entering into the bottom career ranks of a power empire of their time. Instead, Mark wants readers to know that the messiah cannot be understood apart from the cross and crucifixion. Mark’s theology starts early here in chapter 1, pointing to the Passion as being the major definition of the messiah. One cannot preach about Jesus in this gospel without taking the cross into account (Powell, pp. 138-139).
Another area of this text which might be a good alternative direction is Jesus is praying alone. He is praying at the beginning of his ministry, rather than restricting it toward the end as he is marching toward and in Jerusalem. Prayer is another topic to pursue in preaching here.
A modern example might be after an economic shuffle in healthcare policy results in both insurers and health care facilities leaving a particular community -- thus leaving residents with a two- or three-hour drive to the nearest urban hospital. A traveling nurse feels the call to serve this community. She has to be more flexible than hospital employees. She might even bend a few “HIPPA” laws by giving prescriptions and medical advice over her cellphone while on route to the next community in her van. She might have to tell certain families to employ home remedies for certain ailments until the mail order pharmacy can send them their prescriptions. It is one thing to make medical decisions from a high-rise downtown building among other phone bank “healthcare advocates.” It is still another situation to be trying to outrun a winter snowstorm when one is low on their medications. Mark uses the world euthus or “immediately” 42 times in his gospel. Jesus spends much time “doing,” less time preaching and sharing parables in this gospel. [Sources: C. Clifton Black, Abingdon New Testament Commentaries: Mark (Abingdon Press, 2011); Adela Y. Collins, Hermaneia, A Critical Commentary on the Bible: Mark (Fortress Press, 2007); Mark Powell, Introducing the New Testament: A Historical, Literary, and Theological Survey (Baker Academic, 2009)]
Application
What sort of demons seem to remain in any certain community which continues to feed into a sickness which prevents them from healing? It could be a financial embezzlement from church treasurers of time past. One church employee called the IRS on a congregation, which placed a 10 year “lien” on their building until its late fees, fines, etc. were all paid up. How can a community of faith take action to heal when festering wounds from the past continue to act as open wounds? In Mark’s gospel, Jesus simply goes forward and stays on mission. He never takes his eye off the ball or target ministry. Today’s text is a point and case.
All three of today’s texts might be viewed as different perspectives on providing comfort. How do people of faith provide comfort to those who experience varied losses, potential setbacks, or chronic loneliness and isolation? The book of Job reminds people of faith of all times that sometimes one’s comforters only offer words or idleness. The lessons today offer opportunities to preach on texts that address situations which may require various perspectives on providing comfort. Isaiah speaks to a despondent people who have lost their land, monarchy, and temple for many years. In 1 Corinthians 9, Paul views himself as an agent of comfort. Mark 1 points to a messiah who is simultaneously mysterious, yet heals as a means toward the inbreaking of the Kingdom of God in his healing on the Sabbath day [Source: Johannes Beutler, “Comfort,” New Interpreters Dictionary of the Bible, Volume 1 (Abingdon, 2006)]
Isaiah 40:21-31
This text ends with resounding words of confidence which are oft-quoted for joyous occasions: “...but those who wait for the Lord shall renew their strength, they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint.” The strategy of the author (contested authorship, but usually referred to as “deutero-Isaiah”; this article will simply refer to him as “Isaiah”) is to reaffirm the sovereignty and providence of God. The text is intended to be a speech of disputation and salvation to a depressed people who grow numb with despair as they see the Babylonian god of Marduk hailed as the victorious, populist deity of the times. Babylon’s rulers practice a “might makes right” narrative over other nations, in which Southern Israel or Judah is caught in the clutches of the empire’s power grab.
Isaiah’s strategy is to remind the people that their God is the creator of the universe who knows no geographical boundaries. The creation is comparatively as small as grasshoppers to humans is the comparison made here (vv. 21-23). This also includes the world monarchs and princes. God knows each of the people by their names (v. 26). God can use whatever means God chooses to assert to assert his sovereign rule.
However, Isaiah is not simply telling the people to “take a positive attitude” or “keep your chin up” in their current plight. He affirms their feelings that God is hidden from them, in that they do not see action against Babylon (v. 27). Yet their God is eternal and does not give up on the people (vv. 28-29). God also tells the people who feel down and out to wait for the Lord to renew their strength (v. 31a). Waiting is hard; a preacher may wish to accent this point in and with the appropriate situation or person.
A sermon to preach might be “Renewed Strength with Eagle’s Wings.” 1) One could identify a power or adversary who seems to be in control currently in their lives. This could be a work, family, or community situation. In fact, the power in charge could be mocking them! 2) One response is to affirm what many Christians confess in a creed or in their statement of faith that God is creator and continues to create. The trick of this transition is to acknowledge and own the reasons for lament, but do not accept such lamentation the final word. There is a time for grief and bitterness. In Epiphany season people of faith need to know when to move beyond this stage in the grief or loss cycle. Isaiah anticipates Babylon’s demise and points to new possibilities for the people. 3) Wait and renew so believers can mount up like eagles’ wings might be a third point for this text. What would an upward direction look like for a certain congregation?
As pastors and church leaders this text wishes to remind people who are feeling disappointed, rejected, or left out of the latest fad of idols in any given culture that their God is still sits above the circle of the earth (v. 21). God rules over a future beyond any foreseeable horizons, be there natural or human-made disasters. The propaganda of the latest empire in control (Babylon in this case) is a false ideology. The God of the Hebrew Bible has and continues to override any empire’s claim to finality.
The powers of social media, pollsters, political action committees, corporate lobbyists, or huge building structures cannot withstand the power of a creator God who does use natural disasters as well as unpredictable human choices to accomplish his will. Isaiah is simply affirming that if one is unhappy with a less than serene status quo, God can and will change things. “[B]ut those who wait for the Lord shall renew their strength, they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint.” This verse can serve as a bookend for the beginning and end of any sermon. [Sources: Walter Brueggemann, Isaiah 40-66 (Westminster Press, 1998); John Polkinghorn, Science and Theology: An Introduction (Fortress Press, 1998); Claus Westermann, Old Testament Library: Isaiah 40-66 (Westminster Press, 1969)]
1 Corinthians 9:16-23
The key point of this text is that “Paul’s slavery to Christ” is expressed in the form of submitting himself in various ways to the cultural structures and limitations of the people he hopes to reach with the gospel (Hays, p. 153). As this relates to the textual theme, Paul is embodying the comfort he believes is contained in the gospel as he carries on missionary work where he believes God has called him. As one preaches on 1 Corinthians, one key core text that drives Paul’s ministry is in 1:18 -- “For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.”
In writing a sermon, one question to keep in the back of one’s mind is how does the cross bring power to any situation that needs comfort and consolation? A Christian is a servant of all things and subject to everyone, according to Paul. This is not a new form of “Law,” but a response to the gospel so the good news can be shared to all peoples -- especially those outside of the traditional religion circles of the day. How can a congregation provide a message of comfort to such people?
In today’s pastoral care language, Paul is arguing that caregivers are to meet people where they are in their life journey in order to be of some comfort to them. To the Jews, he is a Jew in being able to speak their language and understand their customs, though his ultimate goal is to point people to the cross and its power (1:18). This also applies for the weak people in the empire and other Gentiles. He strives to become all things to all humans, without compromising on his gospel message in 1 Corinthians 1:18-21. This is how Paul embodies comfort on this Sunday in Epiphany.
For modern churches, at what point do we set aside certain cherished traditions, Christian ethics, and valued worship practices? In a certain community there is a congregation who wishes to attract youth and younger people. The church council decides to allow the pulpit, lectern, and altar to be replaced by a stage for a praise band and a screen for PowerPoint presentations. Other liturgical churches in the same community believe that to be compromising cherished symbols of worship which help define their confessions. What happens when the older members leave the congregation to attend a more traditional gothic architectural sanctuary? Can a blended service work?
In another arena, a certain group of people wish to take aggressive outreach initiatives to the outsiders in the community. One younger couple in the church decides to enter into a local bar or drinking establishment which is notorious for conflicts and possible illegal activity. If the ordained pastor in many denominations enters such a place, he or she would be mandated to attend a “boundaries workshop” and told they “have used poor judgment.” The pastor can equip such efforts, but for the pastor to participate might be frowned upon at best. Are laity ready for such outreach efforts?
A sermon on how far does the church go to “be all things to all people” might be appropriate. Also, are there “certain kind of people” the leadership of a congregation simply do not want in their worship service? Another example might be a young student pastor who decides to start a Bible study at the local trailer park homes on “the other side of the tracks.” Are the trailer park residents welcome to worship in the church? Some church members protest that once the student pastor leaves they are “stuck” with these folks from the trailer park. Paul in 1 Corinthians would probably enter into such a ministry with enthusiasm and invite others to do the same! As many modern pollsters are pointing to the increasing growth of non-church attendees called “nones” and “dones,” how far does any congregation want to go to “become all things to all people”? Such questions point to an “epiphany experience” for any group of Christians to see what is negotiable and non-negotiable in their faith practices in order to attract new church members. [Source: RoyHarrisville, Augsburg Commentary on the New Testament: 1 Corinthians (Augsburg Fortress, 1987); Richard Hay, Interpretation, a Bible Commentary for Teaching and Preaching: First Corinthians (John Knox, 1997)]
Mark 1:29-39
To appreciate how this text is one of comfort, there are three immediate observations. First, before the era of modern medicine, having a fever was indeed a critical medical condition that could result in the loss of life. Only those people who lived in more urban areas had access to any medicine that was available at the time. This leads to the second point, that being Jesus goes out of the synagogue into Simon Peter’s mother-in-law’s house (note Peter is married!). He will later extend his ministry into neighboring market towns and throughout Galilee (vv. 38-39). Third, healing on the sabbath was the rough equivalent of taking on the “politically correct” monitors of his era. While the there are times to respect the sabbath, sickness and possible death transcend any local legalistic (“p.c.”) view of work on the sabbath.
In this account, Jesus uses touch instead of words to heal Simon (Peter’s) mother-in-law, who remains unnamed at this point. Another observation is while Jesus commands those who follow him to leave their homes (10:29), here is an example of Jesus going back to the home of Simon (Peter) and Andrew. So leaving home to follow Jesus might not such a hard, radical break from the family as one might assume.
During the evening healing event, Jesus casts out demons. Perhaps the crowds come to him to be under the cover of darkness on the sabbath, so as not to be recognized by temple authorities. Many had work to do during the day. So Jesus is no “weekday office hours” healer. He is more like the urgent care clinic that is open 24/7. It might be a comfort to know this option exists.
As he casts out demons, he instructs the disciples not to speak of him. If the preacher has not already covered this terrain in Mark, one alternative application might be to preach on the “messianic secret.” There are numerous scholarly theories on this throughout the years. Those who follow Jesus believe they are entering into the bottom career ranks of a power empire of their time. Instead, Mark wants readers to know that the messiah cannot be understood apart from the cross and crucifixion. Mark’s theology starts early here in chapter 1, pointing to the Passion as being the major definition of the messiah. One cannot preach about Jesus in this gospel without taking the cross into account (Powell, pp. 138-139).
Another area of this text which might be a good alternative direction is Jesus is praying alone. He is praying at the beginning of his ministry, rather than restricting it toward the end as he is marching toward and in Jerusalem. Prayer is another topic to pursue in preaching here.
A modern example might be after an economic shuffle in healthcare policy results in both insurers and health care facilities leaving a particular community -- thus leaving residents with a two- or three-hour drive to the nearest urban hospital. A traveling nurse feels the call to serve this community. She has to be more flexible than hospital employees. She might even bend a few “HIPPA” laws by giving prescriptions and medical advice over her cellphone while on route to the next community in her van. She might have to tell certain families to employ home remedies for certain ailments until the mail order pharmacy can send them their prescriptions. It is one thing to make medical decisions from a high-rise downtown building among other phone bank “healthcare advocates.” It is still another situation to be trying to outrun a winter snowstorm when one is low on their medications. Mark uses the world euthus or “immediately” 42 times in his gospel. Jesus spends much time “doing,” less time preaching and sharing parables in this gospel. [Sources: C. Clifton Black, Abingdon New Testament Commentaries: Mark (Abingdon Press, 2011); Adela Y. Collins, Hermaneia, A Critical Commentary on the Bible: Mark (Fortress Press, 2007); Mark Powell, Introducing the New Testament: A Historical, Literary, and Theological Survey (Baker Academic, 2009)]
Application
What sort of demons seem to remain in any certain community which continues to feed into a sickness which prevents them from healing? It could be a financial embezzlement from church treasurers of time past. One church employee called the IRS on a congregation, which placed a 10 year “lien” on their building until its late fees, fines, etc. were all paid up. How can a community of faith take action to heal when festering wounds from the past continue to act as open wounds? In Mark’s gospel, Jesus simply goes forward and stays on mission. He never takes his eye off the ball or target ministry. Today’s text is a point and case.
