Proper 13
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
The 2 Kings reading tells of the death of Elisha. The Ecclesiastes passage deals with the purposeless of human life as "Solomon" reflects on the fact that what he has gathered will become the property of the one who follows him, someone who has not earned it. In Colossians Paul contrasts the new life of the Christian raised with Christ, with the old earthly life on which the wrath of God is coming. The thrust of the Lucan passage is Jesus' call for a Christian response in regard to possessions, a message directed to the disciples.
Commentary
2 Kings 13:14-20a (C)
This is the very touching deathbed scene in which Elisha lies dying and the king of Israel comes to visit him. When Elisha seeks to leave a legacy of victory for Israel he is frustrated by the timid action of the king. Note that Joash the king repeats the exact words which Elisha himself spoke on the occasion of Elijah's departure from this life. In verse 14 the Hebrew word means "chariotry," so that "chariots" (RSV) is better than "chariot" (KJV). The cry, "My father, my father!" indicates not only Joash's affection for Elisha but also respect for his authority. It appears the revival of Israel had begun, possibly with Aram's hasty withdrawal from Samaria in Benhadad's time. Elisha was highly regarded by the royal family since he had inspired resistance and predicted the relief of the siege.
Then follow what are called "imitative magic" and "prophetic oracles." Joash's respect for Elisha explains his special interest in the entire Elisha tradition after Elisha's death. (8:4)
The drawing of the bow and shooting of the arrow eastward is in keeping with similar rituals in the cult in ancient Egypt. Shooting the arrows and striking them on the ground are acts of imitative magic. They sought to influence the god by autosuggestion. They were adapted by Old Testament prophets to get the attention of the people and to impress upon them the certainty of what they fore-told as a prophet. The great prophets may not have believed in such primitive notions of imitative magic.
The function of the prophet was not only to offer up the desires of the people to God, but also to mediate the will of God to the people. Thus, acts like these were used by the prophets, not only to suggest an idea to the god, but also to reveal that idea to the people to whom he spoke. In this case it may be that Elisha was testing Joash the king.
When Elisha commands Joash to strike the ground with the arrows, he does not specify how many times he is to strike. It appears the king obeyed in a perfunctory manner to humor the dying Elisha rather than to express his conviction in what Elisha was seeking to demonstrate.
Consequently, Joash fails his test. Consider the immediate relation of contemporary politics and the divine economy as revealed by the act of imitative magic. But Joash shows that he is a materialist whose thoughts are limited to political factors. Elisha may have feared a conciliatory policy toward Aram. There are many other instances of imitative magic in the Old Testament and literature of the ancient Near East.
By striking the arrows into the ground three times, Joash ensured three victories against Syria. If he had struck more, however, he would have ensured more victories. We see, therefore, a rather vacillating character revealed by Joash's actions.
In verse 20a we learn that Elisha died and was buried. The following verses indicate that even his bones have miraculous power and contain enough divine energy to bring a dead man to life again.
Ecclesiastes 1:2; 2:18-26 (L)
Ecclesiastes 1:2; 2:21-23 (RC)
The thrust of verses 18-23 is "you can't take it with you." Someone has observed that you never see a Brink's armored car following the hearse in a funeral possession. In spite of the efforts of Egyptian Pharaohs such as Ramses II, to take their great wealth and power with them beyond death, all such attempts fail. Koheleth, as the Hebrew Bible calls the writer of this book, sees all human efforts as vanity. We do not know the meaning of this name, however.
Note how these verses continue the thought of verse 12b, where one called "Solomon" asks himself what the man who follows him will do. It matters not whether this man is wise or a fool, he will inherit the king's labors. Although one has worked and used one's wisdom, the results are vanity since the result of such labor goes to one who had not worked for it.
In verses 21-22 this personal concern is contemplated in the broader light of general experience. Clearly all humanity will share a common fate. In this life there is no exact justice, guaranteeing that each person will receive what he or she has toiled for with wisdom, knowledge and skill. "Skill" refers to proficiency. In verse 22 "strain" probably refers to mental effort. All the strain and effort of hard work and sleepless nights is vanity. The results go to another as his or her portion. We are reminded of the words of Jesus in our Lucan pericope: "Then whose shall those things be, which thou has provided?" (Luke 12:20) This passage provides a strong illustration for the Lucan reading on covetousness.
Koheleth goes into a deep despair when he realizes that there is an irrational and arbitrary element at the very core of human affairs.
In verses 24-26 the author adjusts his thinking to these facts of life and says that the best response one can make to these circumstances is to accept life's conditions and get what enjoyment one can out of life. But such enjoyment is temporary and belongs to present reality. While earthly joys are a gift of God, no one can have enjoyment apart from God. As the writer goes on to observe, such enjoyment does not depend upon one's moral qualities, but entirely on the favor of God. Notice the irony in the thrust of verse 26, where Koheleth says that God does indeed give the person he favors the power and means of enjoyment, while to others he gives the work of gathering and heaping for his favorites!
Consider the importance of the interpretation of verse 26 for the understanding of Koheleth. He contrasts the "sinner" with the man who is good before God, the one who pleases God. Scholars are not fully agreed on the meaning here. It does not seem that sinners and those who please God are to be taken in the ethical sense, but rather in the sense of those who find and those who miss the enjoyment referred to in verse 24. Koheleth-Solomon, as the author is sometimes called, has described himself as one who heaps up for the benefit of another all his earthly wealth. This puts him in the sinner class, but not on moral grounds.
So the sinner is the one with whom God is displeased. The one who is good before God is seldom so described in ethical terms in the Old Testament. There are two norms of conduct set forth by the writer of this book. One is an absolute moral norm concerning what pleases and displeases God. Koheleth has this and applies it. There is also a relative norm concerning what pleases or displeases God. Koheleth apparently finds that God does not pay attention to the absolute norm. Instead, the rule for success in life is that a person should conform to the caprice of the divine Being, and note when that caprice changes, whatever direction it may take. Note the iron of Koheleth's verdict on life, written with tongue in cheek in verse 26. The words of verse 26 are almost identical to those of an Egyptian tomb inscription.
Colossians 3:1-11 (C) (L)
Colossians 3:1-5, 9-11 (RC)
In order to understand this passage, the preacher should read the preceding one, in which the implications of the false teacher's doctrine for practical everyday living are set forth by Paul. In 2:20 Paul says that the Christian has died to all this. Now (in this passage) he turns to the implications of genuine Christian teaching. In the first two chapters Paul has described the truth about Christ. Now, in 3:1, Paul describes the implications of Christ's work for living the Christian life.
The thrust of this passage, which is part of a larger section of verses 1-17, is the risen life with Christ and its moral implications. In verses 12-17 we have the positive aspects of this risen life with Christ. Paul refers to the vices which a Christian is to avoid as the "old nature," in contrast to the new nature which restores the original human state of being in Adam and Eve.
But note carefully that Paul does not set forth a new set of commands, as though parallel to the Ten Commandments but now given by Christ. Rather, Paul links the ethic to his doctrinal teaching in a more intimate fashion. Paul says the Christian has his or her whole life in relation to Christ (v. 3), and the new life in Christ is given the Christian. (v. 1) In verse 4 Paul assures the reader that when Christ appears in the future, the Christian will appear with him also. The moral qualities the Christian is to exhibit are those of this new life in Christ. Paul describes such a life, which is the Christian's present possession, rather than urging that one attain it. While this might appear to rule out the expectation of a final intervention of God, this is not the case.
Parallel to this stress on the Christian's present new nature in Christ, which is assured and permanent, there is also the expectation of the imminent End as noted in verse 4. When Christ returns, the Christian will be one who is behaving in such a way that Christ will recognize him or her and keep that person safe from the wrath of God.
These two aspects of being in Christ are set forth in verse 3f, in which Paul says that "you have died, and your life is hid with Christ in God." This is the Christ whose power is now the sphere of the Christian's life. "When Christ who is our life appears, then you also will appear with him in glory" sets forth the coming judgment and salvation God will accomplish through Christ. Notice that Paul's references to the future are declarations about God and his work, not mere predictions of what is to come.
Paul urges the Colossians to "set your minds on things that are above" (v. 2), and in doing so Paul turns back on the false teachers. But now, with a Christian content, Paul urges the very thing they had urged the Colossians to do - namely, to worship angels and follow the principalities and powers which are "above." So Paul has neatly turned the philosophy of these false teachers back on them, a philosophy which is now reformed and Christian in content. The "things that are above" in Paul's mind are simply "Christ." Thus, dying with Christ concerns more than food and drink and customs, and goes right to the heart of the evil desires and habits in a person's heart and life.
The reference to Christ "seated at the right hand of God" is derived from Psalm 110:1: "The Lord says to my Lord, 'Sit at my right hand, till I make your enemies your footstool.' " This is the most quoted Old Testament text found in the New Testament, and is either quoted or alluded to by almost every major New Testament writer. This text was used as a kind of proof text to support the exaltation and ruling power of Christ over all creation.
Notice there are two lists of vices in the pericope - in verse 5, and again in verses 8, 9. In verse 5 idolatry is listed last, and in a typical Jewish fashion sexual sin is realted to idol worhip. See how each of these evils is really an object worshiped in the place of God, a desire which is inordinate and becomes a ruling passion. These two lists point to the existence in the early church of other such lists which were used in moral teaching, especially in training converts in preparation for baptism.
In verse 9 Paul speaks of the old nature as an old piece of clothing one has put off. In verse 10 he refers to the new nature as a new piece of clothing the Christian has put on, much as a baptismal subject put on new clothes when coming out of the water. In the Greek these two natures are literally "old man ... new man." Adam, the first man was made in God's image, and now in Christ the new humanity is formed. This new nature is being renewed in knowledge after the image of its creator. So the new nature is both a status conferred and a process still going on. The knowledge referred to is the perfect acknowledgment and full awareness of God in an intimate relationship.
The term "Scythian" probably refers to Gentiles of a non-Greek culture, although the term describes the land on the eastern shore of the Black Sea. It is used of the most uncivilized barbarian. Paul stresses there cannot be divisions, but Christ is all and in all. A new day has arrived through faith in Christ.
Luke 12:13-21
Our pericope is part of a larger section, 12:1--13:21, dealing with possessions, preparedness and repentance. While much of the teaching is found elsewhere in the other two synoptics, Luke uses it in a quite different way. Luke puts the teachings into two parts: (1) the first is 12:1-53 and is addressed to the disciples; (2) the second is 12:54--13:21 and is spoken to the multitudes.
In speaking to the multitudes, Jesus calls for conversion. The first section, directed to the discipies, is a call for response in regard to three aspects of living: (1) persecution, 12:1-12; (2) possessions, 12:13-34 (includes our pericope); (3) preparation for the parousia, 12:35-48. Note especially that in 12:49-53 there is a climax to this first section, as Jesus declares the decisive effects of his ministry.
Appreciate that our pericope, verses 13-21, is tied to verses 22-34 by the reference to treasure and bars, with similar references in verses 15b and verse 23. In our pericope Jesus centers down on the disciple's attitude toward possessions, with covetousness singled out as a special evil. In 12:13-21 Luke deals with covetousness in a way peculiar to this Gospel.
The outline is: a pronouncement story which is climaxed with Jesus' rebuke of covetousness in verses 13-15, and then the parable of the Rich Fool in verses 16-21. This parable illustrates the folly of the grasping, covetous attitude. Note that in verse 15b Jesus warns against "all covetousness." Recall that the Ten Commandments forbid this evil in Exodus 20:17: "You shall not covet your neighbor's house ..." Micah and other prophets condemned it also: "They covet fields, and seize them; and houses, and take them away ..." (Micah 2:2) And before Luke wrote, it was already a problem for the church.
Jesus says that the reason one should beware of covetousness is that "a man's life does not consist in the abundance of his possessions." (Luke 12:15b)
The occasion of this teaching about covetousness was the question put to Jesus by a man who asked Jesus to make his brother divide the inheritance with him. According to Jewish custom, the older son in a family of two received twice as much as the other brother (that is, two-thirds), while the younger received one-third of their father's possessions. (Recall the prodigal son and elder brother in the familiar parable.)
The request for Jesus to decide the case was natural since Mosaic law included criminal, civil, ecclesiastical and moral law. As a rabbi Jesus was expected to be proficient in all these aspects of law, but he refuses to act as judge or arbitrator, leaving such matters to civil authorities. He was concerned with the higher claims of the Kingdom of God. Civil law can restrain people from doing evil but does not make them good. By contrast, when people enter God's Kingdom they have a higher standard of moral principles, and legislation is no longer relevant to them. (See Mark 10:1-12 regarding divorce.) Here Jesus replies to the request in words reminding us of the question the Israelites asked Moses (Exodus 2:14): "Who made you a prince and a judge over us?"
Verse 15 prepares the way for the parable which follows. There would be no dispute to take to a rabbi or other arbiter if a person did not covet what another has. Jesus points out that a person's life does not consist in the abundance of possessions.
Next follows an "example story," in which the folly of spending one's life in accumulating material possessions is pointed up. (Note the teaching of the Ecclesiastes pericope for today, and its relevance to the Lucan passage here.)
The rich fool discovered all too late that worldly goods are not permanent possessions. Since he had spent all his life building up more wealth, he had nothing he could call his own and his death revealed this. Material possessions pass on to someone else when one dies. This was pointed up sharply to me on one occasion. I went with a son-in-law of a modestly wealthy man, one who had just died in the hospital, to claim his personal possessions from the room. The son-in-law remarked that he would now inherit the expensive shotgun he had given his father-in-law a few years earlier, since his wife was an only child! An estate sale after a death also points to the fact one's valued possessions may be sold to the public at one's death.
Verse 21 points to the obvious moral of the story and is probably an addition by Luke to prepare for what follows. Being rich toward God, not laying up treasure in this world, is the thrust of this teaching. Covetousnesss is evil because it puts things in the place of God and the coveteous person puts his or her ultimate security in possessions instead of in God. It becomes a seeking for more and more things, not because they are needed, but because there is a drive to hoard, forgetting love for God and neighbor. For Luke (in both Luke and Acts) the purpose of wealth lies in its being shared. Paul, in the Colossians pericope, says the Christian is to put to death "covetousnes, which is idolatry." (3:5)
This passage has a powerful message for participants in the American consumer economy. It cuts directly across the whole Madison Avenue advertising effort, which plays on the greed and insecurity of persons, luring them to buy security in things. The slogan, "The man who dies with the most toys, wins" sums up this worldly philosophy against which the parable of the Rich Fool offers a sharp rebuttal: The person who dies with the most toys, loses!
Theological Reflection
The 2 Kings passage tells of Elisha's death, but also of the indecisiveness of Joash the king regarding the Syrian enemy. In Ecclesiastes the writer points up the vanity of striving to lay up possessions, since they will go to another at one's death. The only good one can find is in present enjoyment (if God wills it). To the person who pleases him, God gives wisdom, knowledge and joy. In Colossians Paul urges living the true Christian life as one raised with Christ to a new life, having died to the old nature. He lists specific evils to which the Christian has died. Now, in Christ, old divisions are broken down and Christ is all and in all, says Paul. The Lucan passage shows the folly of covetousness and of placing one's security in material goods. The call is to be rich toward God rather than laying up treasure for oneself.
Homiletical Moves
2 Kings 13:14-20a (C)
The Failure of Joash's Will
1. When Elisha was on his deathbed, Joash, king of Israel went down to him and wept before him
2. Elisha commanded Joash to take bow and arrows and to shoot an arrow eastward, which he did, symbolizing a victory over he Syrians which took place at Aphek
3. Elisha next commanded Joash to strike the ground with the arrows, but he struck only three times, showing a lack of determination in his conflict with Syria; Elisha warns the king that he will strike down Syria only three times
4. God calls us to be decisive in our following his commands and not to doubt and waiver
Ecclesiastes 1:2; 2:18-26 (L)
Ecclesiastes 1:2; 2:21-23 (RC)
God's Gifts to the Person Who Pleases Him
1. All that one earns by toil and strain must be left behind at death and is passed on to someone else to enjoy
2. There is nothing better than for a person to eat, drink and find enjoyment in one's work, which is a gift from God
3. To the person who pleases him God gives wisdom, knowledge and joy; the sinner is given the work of gathering and heaping (although this is also given to the one who pleases God)
4. Jesus says life does not consist in the abundance of possessions, but rather in riches toward God
Colossians 3:1-11 (C) (L)
Colossians 3:1-5, 9-11 (RC)
Seek the Things That Are Above, Where Christ Is
1. You have been raised to a new life with Christ and your life is hid with Christ in God
2. Put to death what is earthly in you (vv. 5, 8, 9)
3. Our new nature is being renewed in knowledge after the image of its creator
4. Christ has broken down the divisions between human beings, and Christ is all and in all
5. When Christ, who is our life appears, we also will appear with him in glory
This Preacher's Preference
Luke 12:13-21
Beware of All Covetousness!
1. Since the land of a rich man brought forth such abundant crops, that he had nowhere to store his grain and goods, he decided to pull down his old barns and build bigger ones
2. He said to his soul, "Soul, you have ample goods laid up for many years; take your ease; eat, drink, be merry!"
3. But God said to him, "Fool! This night your soul is required of you; and the things you have prepared, whose will they be?"
4. Jesus warns, "Beware of all covetousness" since one's life does not consist in the abundance of one's possessions
5. Jesus urges us to be rich toward God
The sermon might begin with an imaginary walk through a zoo, where one stops at a sign, "Beware of the lions!" People are warned not to get too close to the cage bars. Jesus tells us to beware
of all coveteousness, since it leads only to poverty of life, since and goods cannot be "taken with you." Or, the sermon might be titled, "You can't take it with you! " The thrust of Jesus' parable speaks to the compulsive shopper, whose philosophy is summed up in the sign, "Born to shop!" It speaks to the man or woman whose goals are "getting it all as quickly as possible and retiring." Or the person whose goal is to make a million dollars by age thirty. The sermon can provoke needed consciousness-raising for folks who have become so caught up in the rat race of making money and "getting more things," that they have forgotten that death will come and all their things must be left behind. "There are no pockets in a funeral shroud," an old Spanish saying reminds us. This is updated in the observation that you never see a Brinks truck in a funeral procession! The preacher should let his or her imagination have plenty of time to work on this passage and its application for life today. Some humor will help make the sermon more acceptable, since the passage packs a radical message.
Hymn for Proper 13: Son of God, Eternal Savior
Prayer
God of grace and God of glory, we confess that we have trusted in our own toil and striving to
lay up security on earth, forgetting that one day our soul will be required by you. Give us courage to withstand the temptation of covetousness. May we be rich toward you rather than lay up treasure for ourselves. By the power of your Spirit enable us to die more and more to earthly things and be raised to the things that are above, where Christ is. We rejoice that Christ has broken down the divisions among humans, and that Christ is all and in all. Amen
The 2 Kings reading tells of the death of Elisha. The Ecclesiastes passage deals with the purposeless of human life as "Solomon" reflects on the fact that what he has gathered will become the property of the one who follows him, someone who has not earned it. In Colossians Paul contrasts the new life of the Christian raised with Christ, with the old earthly life on which the wrath of God is coming. The thrust of the Lucan passage is Jesus' call for a Christian response in regard to possessions, a message directed to the disciples.
Commentary
2 Kings 13:14-20a (C)
This is the very touching deathbed scene in which Elisha lies dying and the king of Israel comes to visit him. When Elisha seeks to leave a legacy of victory for Israel he is frustrated by the timid action of the king. Note that Joash the king repeats the exact words which Elisha himself spoke on the occasion of Elijah's departure from this life. In verse 14 the Hebrew word means "chariotry," so that "chariots" (RSV) is better than "chariot" (KJV). The cry, "My father, my father!" indicates not only Joash's affection for Elisha but also respect for his authority. It appears the revival of Israel had begun, possibly with Aram's hasty withdrawal from Samaria in Benhadad's time. Elisha was highly regarded by the royal family since he had inspired resistance and predicted the relief of the siege.
Then follow what are called "imitative magic" and "prophetic oracles." Joash's respect for Elisha explains his special interest in the entire Elisha tradition after Elisha's death. (8:4)
The drawing of the bow and shooting of the arrow eastward is in keeping with similar rituals in the cult in ancient Egypt. Shooting the arrows and striking them on the ground are acts of imitative magic. They sought to influence the god by autosuggestion. They were adapted by Old Testament prophets to get the attention of the people and to impress upon them the certainty of what they fore-told as a prophet. The great prophets may not have believed in such primitive notions of imitative magic.
The function of the prophet was not only to offer up the desires of the people to God, but also to mediate the will of God to the people. Thus, acts like these were used by the prophets, not only to suggest an idea to the god, but also to reveal that idea to the people to whom he spoke. In this case it may be that Elisha was testing Joash the king.
When Elisha commands Joash to strike the ground with the arrows, he does not specify how many times he is to strike. It appears the king obeyed in a perfunctory manner to humor the dying Elisha rather than to express his conviction in what Elisha was seeking to demonstrate.
Consequently, Joash fails his test. Consider the immediate relation of contemporary politics and the divine economy as revealed by the act of imitative magic. But Joash shows that he is a materialist whose thoughts are limited to political factors. Elisha may have feared a conciliatory policy toward Aram. There are many other instances of imitative magic in the Old Testament and literature of the ancient Near East.
By striking the arrows into the ground three times, Joash ensured three victories against Syria. If he had struck more, however, he would have ensured more victories. We see, therefore, a rather vacillating character revealed by Joash's actions.
In verse 20a we learn that Elisha died and was buried. The following verses indicate that even his bones have miraculous power and contain enough divine energy to bring a dead man to life again.
Ecclesiastes 1:2; 2:18-26 (L)
Ecclesiastes 1:2; 2:21-23 (RC)
The thrust of verses 18-23 is "you can't take it with you." Someone has observed that you never see a Brink's armored car following the hearse in a funeral possession. In spite of the efforts of Egyptian Pharaohs such as Ramses II, to take their great wealth and power with them beyond death, all such attempts fail. Koheleth, as the Hebrew Bible calls the writer of this book, sees all human efforts as vanity. We do not know the meaning of this name, however.
Note how these verses continue the thought of verse 12b, where one called "Solomon" asks himself what the man who follows him will do. It matters not whether this man is wise or a fool, he will inherit the king's labors. Although one has worked and used one's wisdom, the results are vanity since the result of such labor goes to one who had not worked for it.
In verses 21-22 this personal concern is contemplated in the broader light of general experience. Clearly all humanity will share a common fate. In this life there is no exact justice, guaranteeing that each person will receive what he or she has toiled for with wisdom, knowledge and skill. "Skill" refers to proficiency. In verse 22 "strain" probably refers to mental effort. All the strain and effort of hard work and sleepless nights is vanity. The results go to another as his or her portion. We are reminded of the words of Jesus in our Lucan pericope: "Then whose shall those things be, which thou has provided?" (Luke 12:20) This passage provides a strong illustration for the Lucan reading on covetousness.
Koheleth goes into a deep despair when he realizes that there is an irrational and arbitrary element at the very core of human affairs.
In verses 24-26 the author adjusts his thinking to these facts of life and says that the best response one can make to these circumstances is to accept life's conditions and get what enjoyment one can out of life. But such enjoyment is temporary and belongs to present reality. While earthly joys are a gift of God, no one can have enjoyment apart from God. As the writer goes on to observe, such enjoyment does not depend upon one's moral qualities, but entirely on the favor of God. Notice the irony in the thrust of verse 26, where Koheleth says that God does indeed give the person he favors the power and means of enjoyment, while to others he gives the work of gathering and heaping for his favorites!
Consider the importance of the interpretation of verse 26 for the understanding of Koheleth. He contrasts the "sinner" with the man who is good before God, the one who pleases God. Scholars are not fully agreed on the meaning here. It does not seem that sinners and those who please God are to be taken in the ethical sense, but rather in the sense of those who find and those who miss the enjoyment referred to in verse 24. Koheleth-Solomon, as the author is sometimes called, has described himself as one who heaps up for the benefit of another all his earthly wealth. This puts him in the sinner class, but not on moral grounds.
So the sinner is the one with whom God is displeased. The one who is good before God is seldom so described in ethical terms in the Old Testament. There are two norms of conduct set forth by the writer of this book. One is an absolute moral norm concerning what pleases and displeases God. Koheleth has this and applies it. There is also a relative norm concerning what pleases or displeases God. Koheleth apparently finds that God does not pay attention to the absolute norm. Instead, the rule for success in life is that a person should conform to the caprice of the divine Being, and note when that caprice changes, whatever direction it may take. Note the iron of Koheleth's verdict on life, written with tongue in cheek in verse 26. The words of verse 26 are almost identical to those of an Egyptian tomb inscription.
Colossians 3:1-11 (C) (L)
Colossians 3:1-5, 9-11 (RC)
In order to understand this passage, the preacher should read the preceding one, in which the implications of the false teacher's doctrine for practical everyday living are set forth by Paul. In 2:20 Paul says that the Christian has died to all this. Now (in this passage) he turns to the implications of genuine Christian teaching. In the first two chapters Paul has described the truth about Christ. Now, in 3:1, Paul describes the implications of Christ's work for living the Christian life.
The thrust of this passage, which is part of a larger section of verses 1-17, is the risen life with Christ and its moral implications. In verses 12-17 we have the positive aspects of this risen life with Christ. Paul refers to the vices which a Christian is to avoid as the "old nature," in contrast to the new nature which restores the original human state of being in Adam and Eve.
But note carefully that Paul does not set forth a new set of commands, as though parallel to the Ten Commandments but now given by Christ. Rather, Paul links the ethic to his doctrinal teaching in a more intimate fashion. Paul says the Christian has his or her whole life in relation to Christ (v. 3), and the new life in Christ is given the Christian. (v. 1) In verse 4 Paul assures the reader that when Christ appears in the future, the Christian will appear with him also. The moral qualities the Christian is to exhibit are those of this new life in Christ. Paul describes such a life, which is the Christian's present possession, rather than urging that one attain it. While this might appear to rule out the expectation of a final intervention of God, this is not the case.
Parallel to this stress on the Christian's present new nature in Christ, which is assured and permanent, there is also the expectation of the imminent End as noted in verse 4. When Christ returns, the Christian will be one who is behaving in such a way that Christ will recognize him or her and keep that person safe from the wrath of God.
These two aspects of being in Christ are set forth in verse 3f, in which Paul says that "you have died, and your life is hid with Christ in God." This is the Christ whose power is now the sphere of the Christian's life. "When Christ who is our life appears, then you also will appear with him in glory" sets forth the coming judgment and salvation God will accomplish through Christ. Notice that Paul's references to the future are declarations about God and his work, not mere predictions of what is to come.
Paul urges the Colossians to "set your minds on things that are above" (v. 2), and in doing so Paul turns back on the false teachers. But now, with a Christian content, Paul urges the very thing they had urged the Colossians to do - namely, to worship angels and follow the principalities and powers which are "above." So Paul has neatly turned the philosophy of these false teachers back on them, a philosophy which is now reformed and Christian in content. The "things that are above" in Paul's mind are simply "Christ." Thus, dying with Christ concerns more than food and drink and customs, and goes right to the heart of the evil desires and habits in a person's heart and life.
The reference to Christ "seated at the right hand of God" is derived from Psalm 110:1: "The Lord says to my Lord, 'Sit at my right hand, till I make your enemies your footstool.' " This is the most quoted Old Testament text found in the New Testament, and is either quoted or alluded to by almost every major New Testament writer. This text was used as a kind of proof text to support the exaltation and ruling power of Christ over all creation.
Notice there are two lists of vices in the pericope - in verse 5, and again in verses 8, 9. In verse 5 idolatry is listed last, and in a typical Jewish fashion sexual sin is realted to idol worhip. See how each of these evils is really an object worshiped in the place of God, a desire which is inordinate and becomes a ruling passion. These two lists point to the existence in the early church of other such lists which were used in moral teaching, especially in training converts in preparation for baptism.
In verse 9 Paul speaks of the old nature as an old piece of clothing one has put off. In verse 10 he refers to the new nature as a new piece of clothing the Christian has put on, much as a baptismal subject put on new clothes when coming out of the water. In the Greek these two natures are literally "old man ... new man." Adam, the first man was made in God's image, and now in Christ the new humanity is formed. This new nature is being renewed in knowledge after the image of its creator. So the new nature is both a status conferred and a process still going on. The knowledge referred to is the perfect acknowledgment and full awareness of God in an intimate relationship.
The term "Scythian" probably refers to Gentiles of a non-Greek culture, although the term describes the land on the eastern shore of the Black Sea. It is used of the most uncivilized barbarian. Paul stresses there cannot be divisions, but Christ is all and in all. A new day has arrived through faith in Christ.
Luke 12:13-21
Our pericope is part of a larger section, 12:1--13:21, dealing with possessions, preparedness and repentance. While much of the teaching is found elsewhere in the other two synoptics, Luke uses it in a quite different way. Luke puts the teachings into two parts: (1) the first is 12:1-53 and is addressed to the disciples; (2) the second is 12:54--13:21 and is spoken to the multitudes.
In speaking to the multitudes, Jesus calls for conversion. The first section, directed to the discipies, is a call for response in regard to three aspects of living: (1) persecution, 12:1-12; (2) possessions, 12:13-34 (includes our pericope); (3) preparation for the parousia, 12:35-48. Note especially that in 12:49-53 there is a climax to this first section, as Jesus declares the decisive effects of his ministry.
Appreciate that our pericope, verses 13-21, is tied to verses 22-34 by the reference to treasure and bars, with similar references in verses 15b and verse 23. In our pericope Jesus centers down on the disciple's attitude toward possessions, with covetousness singled out as a special evil. In 12:13-21 Luke deals with covetousness in a way peculiar to this Gospel.
The outline is: a pronouncement story which is climaxed with Jesus' rebuke of covetousness in verses 13-15, and then the parable of the Rich Fool in verses 16-21. This parable illustrates the folly of the grasping, covetous attitude. Note that in verse 15b Jesus warns against "all covetousness." Recall that the Ten Commandments forbid this evil in Exodus 20:17: "You shall not covet your neighbor's house ..." Micah and other prophets condemned it also: "They covet fields, and seize them; and houses, and take them away ..." (Micah 2:2) And before Luke wrote, it was already a problem for the church.
Jesus says that the reason one should beware of covetousness is that "a man's life does not consist in the abundance of his possessions." (Luke 12:15b)
The occasion of this teaching about covetousness was the question put to Jesus by a man who asked Jesus to make his brother divide the inheritance with him. According to Jewish custom, the older son in a family of two received twice as much as the other brother (that is, two-thirds), while the younger received one-third of their father's possessions. (Recall the prodigal son and elder brother in the familiar parable.)
The request for Jesus to decide the case was natural since Mosaic law included criminal, civil, ecclesiastical and moral law. As a rabbi Jesus was expected to be proficient in all these aspects of law, but he refuses to act as judge or arbitrator, leaving such matters to civil authorities. He was concerned with the higher claims of the Kingdom of God. Civil law can restrain people from doing evil but does not make them good. By contrast, when people enter God's Kingdom they have a higher standard of moral principles, and legislation is no longer relevant to them. (See Mark 10:1-12 regarding divorce.) Here Jesus replies to the request in words reminding us of the question the Israelites asked Moses (Exodus 2:14): "Who made you a prince and a judge over us?"
Verse 15 prepares the way for the parable which follows. There would be no dispute to take to a rabbi or other arbiter if a person did not covet what another has. Jesus points out that a person's life does not consist in the abundance of possessions.
Next follows an "example story," in which the folly of spending one's life in accumulating material possessions is pointed up. (Note the teaching of the Ecclesiastes pericope for today, and its relevance to the Lucan passage here.)
The rich fool discovered all too late that worldly goods are not permanent possessions. Since he had spent all his life building up more wealth, he had nothing he could call his own and his death revealed this. Material possessions pass on to someone else when one dies. This was pointed up sharply to me on one occasion. I went with a son-in-law of a modestly wealthy man, one who had just died in the hospital, to claim his personal possessions from the room. The son-in-law remarked that he would now inherit the expensive shotgun he had given his father-in-law a few years earlier, since his wife was an only child! An estate sale after a death also points to the fact one's valued possessions may be sold to the public at one's death.
Verse 21 points to the obvious moral of the story and is probably an addition by Luke to prepare for what follows. Being rich toward God, not laying up treasure in this world, is the thrust of this teaching. Covetousnesss is evil because it puts things in the place of God and the coveteous person puts his or her ultimate security in possessions instead of in God. It becomes a seeking for more and more things, not because they are needed, but because there is a drive to hoard, forgetting love for God and neighbor. For Luke (in both Luke and Acts) the purpose of wealth lies in its being shared. Paul, in the Colossians pericope, says the Christian is to put to death "covetousnes, which is idolatry." (3:5)
This passage has a powerful message for participants in the American consumer economy. It cuts directly across the whole Madison Avenue advertising effort, which plays on the greed and insecurity of persons, luring them to buy security in things. The slogan, "The man who dies with the most toys, wins" sums up this worldly philosophy against which the parable of the Rich Fool offers a sharp rebuttal: The person who dies with the most toys, loses!
Theological Reflection
The 2 Kings passage tells of Elisha's death, but also of the indecisiveness of Joash the king regarding the Syrian enemy. In Ecclesiastes the writer points up the vanity of striving to lay up possessions, since they will go to another at one's death. The only good one can find is in present enjoyment (if God wills it). To the person who pleases him, God gives wisdom, knowledge and joy. In Colossians Paul urges living the true Christian life as one raised with Christ to a new life, having died to the old nature. He lists specific evils to which the Christian has died. Now, in Christ, old divisions are broken down and Christ is all and in all, says Paul. The Lucan passage shows the folly of covetousness and of placing one's security in material goods. The call is to be rich toward God rather than laying up treasure for oneself.
Homiletical Moves
2 Kings 13:14-20a (C)
The Failure of Joash's Will
1. When Elisha was on his deathbed, Joash, king of Israel went down to him and wept before him
2. Elisha commanded Joash to take bow and arrows and to shoot an arrow eastward, which he did, symbolizing a victory over he Syrians which took place at Aphek
3. Elisha next commanded Joash to strike the ground with the arrows, but he struck only three times, showing a lack of determination in his conflict with Syria; Elisha warns the king that he will strike down Syria only three times
4. God calls us to be decisive in our following his commands and not to doubt and waiver
Ecclesiastes 1:2; 2:18-26 (L)
Ecclesiastes 1:2; 2:21-23 (RC)
God's Gifts to the Person Who Pleases Him
1. All that one earns by toil and strain must be left behind at death and is passed on to someone else to enjoy
2. There is nothing better than for a person to eat, drink and find enjoyment in one's work, which is a gift from God
3. To the person who pleases him God gives wisdom, knowledge and joy; the sinner is given the work of gathering and heaping (although this is also given to the one who pleases God)
4. Jesus says life does not consist in the abundance of possessions, but rather in riches toward God
Colossians 3:1-11 (C) (L)
Colossians 3:1-5, 9-11 (RC)
Seek the Things That Are Above, Where Christ Is
1. You have been raised to a new life with Christ and your life is hid with Christ in God
2. Put to death what is earthly in you (vv. 5, 8, 9)
3. Our new nature is being renewed in knowledge after the image of its creator
4. Christ has broken down the divisions between human beings, and Christ is all and in all
5. When Christ, who is our life appears, we also will appear with him in glory
This Preacher's Preference
Luke 12:13-21
Beware of All Covetousness!
1. Since the land of a rich man brought forth such abundant crops, that he had nowhere to store his grain and goods, he decided to pull down his old barns and build bigger ones
2. He said to his soul, "Soul, you have ample goods laid up for many years; take your ease; eat, drink, be merry!"
3. But God said to him, "Fool! This night your soul is required of you; and the things you have prepared, whose will they be?"
4. Jesus warns, "Beware of all covetousness" since one's life does not consist in the abundance of one's possessions
5. Jesus urges us to be rich toward God
The sermon might begin with an imaginary walk through a zoo, where one stops at a sign, "Beware of the lions!" People are warned not to get too close to the cage bars. Jesus tells us to beware
of all coveteousness, since it leads only to poverty of life, since and goods cannot be "taken with you." Or, the sermon might be titled, "You can't take it with you! " The thrust of Jesus' parable speaks to the compulsive shopper, whose philosophy is summed up in the sign, "Born to shop!" It speaks to the man or woman whose goals are "getting it all as quickly as possible and retiring." Or the person whose goal is to make a million dollars by age thirty. The sermon can provoke needed consciousness-raising for folks who have become so caught up in the rat race of making money and "getting more things," that they have forgotten that death will come and all their things must be left behind. "There are no pockets in a funeral shroud," an old Spanish saying reminds us. This is updated in the observation that you never see a Brinks truck in a funeral procession! The preacher should let his or her imagination have plenty of time to work on this passage and its application for life today. Some humor will help make the sermon more acceptable, since the passage packs a radical message.
Hymn for Proper 13: Son of God, Eternal Savior
Prayer
God of grace and God of glory, we confess that we have trusted in our own toil and striving to
lay up security on earth, forgetting that one day our soul will be required by you. Give us courage to withstand the temptation of covetousness. May we be rich toward you rather than lay up treasure for ourselves. By the power of your Spirit enable us to die more and more to earthly things and be raised to the things that are above, where Christ is. We rejoice that Christ has broken down the divisions among humans, and that Christ is all and in all. Amen
