How to muzzle life's storms
Commentary
The books of Samuel may well be made up of several accounts that are woven together, sometimes without regard to trying to harmonize them. In today's lesson it appears that David has left the court and returned to shepherding, from which he is called to fight against Goliath. Neither Saul nor Goliath give him much chance of winning the encounter. Saul says, "You are but a boy," and Goliath "disdained him, for he was only a youth." Paul's advice not to choose leaders from among new converts is sound and sensible. But we are reminded by David -- as we learned earlier from Samuel -- that there are exceptions to all rules.
The importance of a single person in the outcome of an event in history is another lesson that looms large in this text. "One man, with God, is always in the majority," said John Knox. But the lesson applies to more than major events in history. The life of a community or a congregation or a family more often than not turns for the better or for the worse by the action or failure of a single person. History, large and small, is often indeed the lengthened shadow of a single courageous person.
There is also a valuable lesson to be learned in the account of David's inability to use the armor of Saul. It didn't fit. David had to go with his own defenses and his own weapons. Had he tried to go forward with Saul's armor and sword he would surely have been crushed by Goliath. God uses us as we are, taking whatever gifts we have and employing them for whatever is needed and in whatever place we find ourselves.
When the victory is complete David might have called attention to himself. As we noted earlier, defeat of the Philistines was critical to the nationhood of Israel. Certainly he deserved all the credit the people might heap on him. But at this point in his career David is sensitive to the work of God in his life. This victory is "in the name of the Lord of hosts."
2 Corinthians 6:1-13
This text comes near the end of the section of the letter in which Paul is appealing to the believers in Corinth to respect his ministry among them and to grow in love for each other. His appeal is based first on scripture, attesting to the ministry of Jesus as a unique and special work of God -- "at an acceptable time." But Paul also rests his appeal on his apostolic authority, reminding them what he has gone through in order to bring the Gospel to them and others. Paul speaks of his "endurance," a translation that does not do justice to the original term. This is not passive resistance or acceptance of something that is difficult. This kind of "endurance" is active and positive. It is not standing still against forces that are against us, but moving aggressively and purposefully against them.
To drive home his point about "endurance" Paul gives three sets of descriptive terms. "Afflictions, hardships, calamities" are the kinds of troubles that are simply a part of the human condition and are not necessarily inflicted by others. They "happen," as bumper stickers remind us. Life is such that some have more of these troubles than others. It is a part of the enigma of evil.
"Beatings, imprisonments, riots" are those difficulties that come to us because we refuse to compromise our beliefs. By this time Paul had felt the lashes many times and had etched his initials on many prison walls.
"Labors, watchings, hunger" are those afflictions Paul took upon himself voluntarily in order to do his work. Plummer notes that "labors" disturb the day, "watchings" the night, and "hunger" both day and night. "Labors" could also be translated "fatigue" -- a condition well known by disciples in every age who take their call seriously. And what faithful follower does not know about "watchings" in the night -- those hours when one is dead tired, yet unable to sleep because of the stress and anxiety that sometimes come with the call to be a faithful witness.
These troubles are followed by a list of virtues, all related as well to "endurance." These are like the "fruits of the Spirit" that Paul writes of in Galatians 5. God gives gifts to those who are faithful. It all comes to a grand climax in verse 10: "As having nothing, yet possessing everything." Augustine, in referring to this verse, remarked that "the whole world is the wealth of the believer."
All of this sets the stage for the appeal to the Corinthians to be renewed and to strengthen the bond between apostle and people. "Our heart is wide open to you" is Paul's way of telling them that he has bared his very soul to them in the hope that it will cause them to come to their senses.
Mark 4:35-41
We would all understand this text better if we were experienced fishermen. These veterans thought they knew the Sea of Galilee. They probably had calculated that there would be no storm. But they also knew how suddenly one could blow up and they all no doubt had their stories to tell about harrowing escapes from the vicious waters. A veteran Alaskan fisherman, who plied the waters every day during the season, once told me of a story of how his boat suddenly and unexpectedly capsized in turbulent waters. No matter how many times he went to sea, that experience is riveted in his memory, and in mine as well.
The words of Jesus, "Peace! Be Still!" lose all the drama in translation. This is only one of two places in the New Testament where the perfect imperative is used. One might better render the phrase, "Be muzzled and remain muzzled!" The wind is like a rabid pit bull, a wild boar, a bully giant. Though I've never experienced one directly, I've seen the destruction from hurricanes and tornadoes. Imagine how one would be impressed if someone had the power to "muzzle" a storm at its most violent moment.
The point of the text is in the question, "Who then is this?" If any of the disciples are still thinking that Jesus is simply an unusual human being, they must now think again. This man is no mere human. The power they see at work is not ordinary. Event by event they must wrestle with the question of whether this man is who he claims to be. Other miracle workers may have done wonders of one kind or another. But nothing they had seen could compare with the stilling of the storm. It is made all the more dramatic by their lack of faith. In Matthew's account of this incident the disciples simply cry out for Jesus to save them. Here, however, an interesting twist is added. The disciples accuse Jesus of indifference to their plight. It is as though Jesus must not only contend with the violence of the storm, but also with the barrier of their unbelief. There is an interesting parallel here with the story of Jonah where the captain of the ship accuses Jonah of not caring for the dilemma of his shipmates.
Suggestions For Preaching
All three lessons are about power -- the power of God. Though he does a mighty thing in felling Goliath, David gives the credit to God. Though he has been through everything one can imagine for the sake of the Gospel and the church, Paul attributes his survival to God's presence with him. Jesus, Son of God, has the power in himself to muzzle the storm.
"You can do it" theology is popular at any time. Pulling oneself up by the bootstraps and taking full credit for it massages the ego. But the message of the Bible from beginning to end is that the power is in God and not in us. Given the text, this is a good Sunday to use the "Navy Hymn" and to make reference to it in one's sermon: My hope is built on nothing lessThan Jesus' blood and righteousness;No merit of my own I claim,But wholly lean on Jesus' name.On Christ, the solid rock, I stand;All other ground is sinking sand.
FIRST LESSON FOCUS
By James A. Nestingen
1 Samuel 17:32-49
Stories of clay feet may work around the family table but they don't do so well on the other side of the door. There, where the public cocks an ear, there should be tales of strength, preferably superhuman. Israel won't leave out its God, however, at least not at this point.
The First Commandment, "You shall have no other Gods before me," has a way of making the faithful critical of the common claims of leadership. The fact that God rules so graciously exposes the pretenses of those who hold power, even legitimately. So when ancient Israel told the stories of its patriarchs and kings, rarely women leaders like Miriam, Moses' sister, it generally didn't cover up evidence of weakness. Eli, Samuel, Saul, and even David -- priests, judges, kings who have appeared since the beginning of the Pentecost season -- have not been able to escape the exposure.
But every once in a while, especially when the neighbors are involved, it's fun to take the baffles out of the muffler and just let things rip. And so we get the story of David and Goliath, one of the great heroic tales in all of Scripture.
Dog-eared, thumb-stained from generations of retelling, the story unfolds in a series of contrasts, each of them putting "little" David and his feat in bold relief.
Goliath himself sets down the first one. In the sagas of ancient warfare, giants, berserks (who fought in a crazed frenzy) and the like are nuclear weapon equivalents. Mayhem personified, Goliath's size intimidates all potential opponents.
Saul's army provides another contrast. Each day, they gather to watch the show as Goliath denounces all of them. But then they retreat, muttering their helplessness.
Saul, too, gets his share. He has several advantages -- his own size, since he was a tall man; his leadership and the services of the skilled blacksmiths capable of making the best armor of the day. When David tries it on and leaves it behind, the futility of Saul's advantages shows for all to see.
And so we're left with little David, whose most notable features are his ruddy, red complexion, his sex appeal, and experience with lions and bears. Maybe it was the latter that taught David that litheness and speed can whip lumbering strength, especially if the first shot tells. Wherever David learned it, Goliath landed on his back and Israel went dancing. For David, however, the story didn't end there. If the people momentarily forgot, David remembered the source of his strength: no heroism, but the "name of the Lord," the God of the First Commandment.
The importance of a single person in the outcome of an event in history is another lesson that looms large in this text. "One man, with God, is always in the majority," said John Knox. But the lesson applies to more than major events in history. The life of a community or a congregation or a family more often than not turns for the better or for the worse by the action or failure of a single person. History, large and small, is often indeed the lengthened shadow of a single courageous person.
There is also a valuable lesson to be learned in the account of David's inability to use the armor of Saul. It didn't fit. David had to go with his own defenses and his own weapons. Had he tried to go forward with Saul's armor and sword he would surely have been crushed by Goliath. God uses us as we are, taking whatever gifts we have and employing them for whatever is needed and in whatever place we find ourselves.
When the victory is complete David might have called attention to himself. As we noted earlier, defeat of the Philistines was critical to the nationhood of Israel. Certainly he deserved all the credit the people might heap on him. But at this point in his career David is sensitive to the work of God in his life. This victory is "in the name of the Lord of hosts."
2 Corinthians 6:1-13
This text comes near the end of the section of the letter in which Paul is appealing to the believers in Corinth to respect his ministry among them and to grow in love for each other. His appeal is based first on scripture, attesting to the ministry of Jesus as a unique and special work of God -- "at an acceptable time." But Paul also rests his appeal on his apostolic authority, reminding them what he has gone through in order to bring the Gospel to them and others. Paul speaks of his "endurance," a translation that does not do justice to the original term. This is not passive resistance or acceptance of something that is difficult. This kind of "endurance" is active and positive. It is not standing still against forces that are against us, but moving aggressively and purposefully against them.
To drive home his point about "endurance" Paul gives three sets of descriptive terms. "Afflictions, hardships, calamities" are the kinds of troubles that are simply a part of the human condition and are not necessarily inflicted by others. They "happen," as bumper stickers remind us. Life is such that some have more of these troubles than others. It is a part of the enigma of evil.
"Beatings, imprisonments, riots" are those difficulties that come to us because we refuse to compromise our beliefs. By this time Paul had felt the lashes many times and had etched his initials on many prison walls.
"Labors, watchings, hunger" are those afflictions Paul took upon himself voluntarily in order to do his work. Plummer notes that "labors" disturb the day, "watchings" the night, and "hunger" both day and night. "Labors" could also be translated "fatigue" -- a condition well known by disciples in every age who take their call seriously. And what faithful follower does not know about "watchings" in the night -- those hours when one is dead tired, yet unable to sleep because of the stress and anxiety that sometimes come with the call to be a faithful witness.
These troubles are followed by a list of virtues, all related as well to "endurance." These are like the "fruits of the Spirit" that Paul writes of in Galatians 5. God gives gifts to those who are faithful. It all comes to a grand climax in verse 10: "As having nothing, yet possessing everything." Augustine, in referring to this verse, remarked that "the whole world is the wealth of the believer."
All of this sets the stage for the appeal to the Corinthians to be renewed and to strengthen the bond between apostle and people. "Our heart is wide open to you" is Paul's way of telling them that he has bared his very soul to them in the hope that it will cause them to come to their senses.
Mark 4:35-41
We would all understand this text better if we were experienced fishermen. These veterans thought they knew the Sea of Galilee. They probably had calculated that there would be no storm. But they also knew how suddenly one could blow up and they all no doubt had their stories to tell about harrowing escapes from the vicious waters. A veteran Alaskan fisherman, who plied the waters every day during the season, once told me of a story of how his boat suddenly and unexpectedly capsized in turbulent waters. No matter how many times he went to sea, that experience is riveted in his memory, and in mine as well.
The words of Jesus, "Peace! Be Still!" lose all the drama in translation. This is only one of two places in the New Testament where the perfect imperative is used. One might better render the phrase, "Be muzzled and remain muzzled!" The wind is like a rabid pit bull, a wild boar, a bully giant. Though I've never experienced one directly, I've seen the destruction from hurricanes and tornadoes. Imagine how one would be impressed if someone had the power to "muzzle" a storm at its most violent moment.
The point of the text is in the question, "Who then is this?" If any of the disciples are still thinking that Jesus is simply an unusual human being, they must now think again. This man is no mere human. The power they see at work is not ordinary. Event by event they must wrestle with the question of whether this man is who he claims to be. Other miracle workers may have done wonders of one kind or another. But nothing they had seen could compare with the stilling of the storm. It is made all the more dramatic by their lack of faith. In Matthew's account of this incident the disciples simply cry out for Jesus to save them. Here, however, an interesting twist is added. The disciples accuse Jesus of indifference to their plight. It is as though Jesus must not only contend with the violence of the storm, but also with the barrier of their unbelief. There is an interesting parallel here with the story of Jonah where the captain of the ship accuses Jonah of not caring for the dilemma of his shipmates.
Suggestions For Preaching
All three lessons are about power -- the power of God. Though he does a mighty thing in felling Goliath, David gives the credit to God. Though he has been through everything one can imagine for the sake of the Gospel and the church, Paul attributes his survival to God's presence with him. Jesus, Son of God, has the power in himself to muzzle the storm.
"You can do it" theology is popular at any time. Pulling oneself up by the bootstraps and taking full credit for it massages the ego. But the message of the Bible from beginning to end is that the power is in God and not in us. Given the text, this is a good Sunday to use the "Navy Hymn" and to make reference to it in one's sermon: My hope is built on nothing lessThan Jesus' blood and righteousness;No merit of my own I claim,But wholly lean on Jesus' name.On Christ, the solid rock, I stand;All other ground is sinking sand.
FIRST LESSON FOCUS
By James A. Nestingen
1 Samuel 17:32-49
Stories of clay feet may work around the family table but they don't do so well on the other side of the door. There, where the public cocks an ear, there should be tales of strength, preferably superhuman. Israel won't leave out its God, however, at least not at this point.
The First Commandment, "You shall have no other Gods before me," has a way of making the faithful critical of the common claims of leadership. The fact that God rules so graciously exposes the pretenses of those who hold power, even legitimately. So when ancient Israel told the stories of its patriarchs and kings, rarely women leaders like Miriam, Moses' sister, it generally didn't cover up evidence of weakness. Eli, Samuel, Saul, and even David -- priests, judges, kings who have appeared since the beginning of the Pentecost season -- have not been able to escape the exposure.
But every once in a while, especially when the neighbors are involved, it's fun to take the baffles out of the muffler and just let things rip. And so we get the story of David and Goliath, one of the great heroic tales in all of Scripture.
Dog-eared, thumb-stained from generations of retelling, the story unfolds in a series of contrasts, each of them putting "little" David and his feat in bold relief.
Goliath himself sets down the first one. In the sagas of ancient warfare, giants, berserks (who fought in a crazed frenzy) and the like are nuclear weapon equivalents. Mayhem personified, Goliath's size intimidates all potential opponents.
Saul's army provides another contrast. Each day, they gather to watch the show as Goliath denounces all of them. But then they retreat, muttering their helplessness.
Saul, too, gets his share. He has several advantages -- his own size, since he was a tall man; his leadership and the services of the skilled blacksmiths capable of making the best armor of the day. When David tries it on and leaves it behind, the futility of Saul's advantages shows for all to see.
And so we're left with little David, whose most notable features are his ruddy, red complexion, his sex appeal, and experience with lions and bears. Maybe it was the latter that taught David that litheness and speed can whip lumbering strength, especially if the first shot tells. Wherever David learned it, Goliath landed on his back and Israel went dancing. For David, however, the story didn't end there. If the people momentarily forgot, David remembered the source of his strength: no heroism, but the "name of the Lord," the God of the First Commandment.
