Only By the Grace of God
Commentary
The lessons consistently send that message that what transpires is only by the grace of God.
Proverbs 1:20-33
The First Lesson is part of a compilation of several wisdom sayings, aphorisms traditionally ascribed to Solomon. In fact, some of these sayings may derive from Gentile texts (see Chapters 30-31) that received final editing in the post-exilic period (6th century BC and later). Some of these sayings are indebted to other ancient near-eastern cultures (especially Egypt). Wisdom (sometimes personified as female) in the Hebraic context was the work of sages, generally equated with the way of righteousness. It was practical knowledge of life rooted in basic experience and in faith.
This Proverb was traditionally attributed to Solomon. Wisdom [chokmoth] is here personified as a female prophet, raising her voice everywhere (vv.20-21; also see 3:13-18; 4:5-9; 7:45; 9:1-18). Much like the preaching of the prophets, threats and laments are issued to those who have rejected these teachings (vv.22-32). It is noted that wisdom itself brings the knowledge of wisdom (v.23). In that sense it is God-given. Concern for gaining knowledge [daoth], equated with the fear [yirah, literally “reverence”] of the Lord is expressed (v.29). Concern is expressed about those who are simple (v.32). Assurance is given that those who listen to wisdom will be secure (v.33).
Several possibilities for sermons emerge from this text. The character of wisdom as female, proclaimed by a female prophet invites sermons on the validity of women in ministry, a word to address members still wondering if we have departed the biblical witness on this point in favor of feminism. Another more universal angle is to focus on what wisdom is. In that case, just as in the first sermon option, we need to make clear that wisdom (and female ministry) is God-given, works of God’s grace and not of human ingenuity. You don’t gain wisdom from formal education. It comes with life. Aristotle once said it is self-knowledge. Someone who is wise is and knows herself/himself, no longer has to put on a show, to try to be or appear as someone you are not. Wise people are beyond the need to prove themselves to themselves or to anyone else. This God-given sense of knowing who you are also makes you secure. The wise woman and man begin to see themselves as good enough, as being okay with who they are because God has made and accepted them as they are. No longer discontent or with no more need to prove anything, wise people are secure, filled with joy. Wisdom really is just another name for grace and forgiveness. Help the flock make those connections.
James 3:1-12
The Second Lesson is found in a book that is probably a piece of Christian literature with an epistolary greeting appended (1:1). Traditionally attributed to James the brother of Jesus (Galatians 1:19; Acts 15:13; 21:28), the Greek seems too good to have been his work.
This text is an analysis of the power of words and the awesome responsibilities of the teacher, in the context of a discussion of true wisdom. The writer emphasizes what a demanding job teaching is, since the tongue, though small, can have a great impact, like a small bit guides a horse or a rudder directs a large ship. And all of us make mistakes in our teaching and speech (vv.1-5). The tongue is said to be a fire that can stain the whole body and set on fire the cycles of nature. And yet though we can tame animals we cannot tame the tongue (vv.6-8). (The reference to the “cycle of nature” may refer to the Pythagorean idea of the transmigration of souls. James is either borrowing from Greek philosophy here or simply indicating that words can upend the soul’s destiny.) The tongue can fulfill the sacred undertaking of humanity (praising God) or sink to the depths of cursing fellow humans in God’s image (vv.9-11). But that the tongue could be used to work such evil makes no sense, the author notes. Such evil use is as ridiculous as a fig tree yielding two different fruits or as salt water also being fresh.
Many of the points about wisdom recommended in the sermon help for the First Lesson are appropriate for this New Testament Word of Christian wisdom. Our lesson reminds us that as we come to know ourselves we also gain knowledge about the power of words – how easily they can heal and give pain. This is a sermon for those of us who speak on behalf of the church (although the text expressly focuses on teachers of the word, we may broaden the audience for purposes of the sermon). Note how James makes clear that we have a challenging job to do, speaking words which have the power to lure some to Christ and may shut off that option for others.
The sermon affords good opportunity to recount what it takes to makes sure that our tongues are not doing dirty work. Studying the Word of God (making sure we say nothing contrary to it) is a good place to start. If as much as possible your words are in line with scripture, the only trouble you will get into is the “good trouble” that Jesus wants his followers to get into. We also do well to spend more time, using our ears even more than our tongues. Above all, though, we should want to be sure to remember that if something good happens because of what comes out of our mouths (esp. if our words bring others to faith), this only happens because the Holy Spirit has taken our words and made them God’s Word. Indeed, when we get it right we are nothing more than God’s puppets (his dummies). That word can embolden us, take some of the pressure off. Indeed, your and my words may be very good, right in line with scripture, but if they bring no one that day to our Lord, it is not so much because of our shortcomings but because the Spirit did not use them to bring about conversions. This text teaches us, then, to keep on carefully wagging our tongues in Jesus’ Name, assured that Christ will use them sometime, even if not in a recent episode in which we tried to do everything right. Yes, words are powerful things. But they are ultimately powerless to save and change lives without the Holy Spirit.
Mark 8:27-38
The Gospel lesson is the story of Peter’s confession of faith and teachings about discipleship. This story and the teachings which follow appear in all the gospels, most fully in Matthew 16:13ff. where Peter receives special praise for his confession. As the oldest gospel, Mark is less inclined to make the disciples look good. Many scholars believe this book was written for the church in Rome (especially Gentiles), as it presumes readers unfamiliar with Jewish custom and Palestinian geography (see 7:2-4,31).
In Mark’s narrative, Jesus and his disciples proceed to Ceasarea Philippi, a town in the far north of Israel that is at the source of the Jordan River. On the way, Jesus asks them who people say he is (v.27). Answers include John the Baptist, Elijah, or one of the prophets. Peter alone confesses him to be the Messiah [Christos]. In characteristic fashion [according to Mark], Jesus orders secrecy about his status (vv.28-30). Unlike the Matthean version, there are no references to the praise of Peter for his confession nor to Jesus calling him the rock on which the church is to be built.
Jesus proceeds to offer the first of three predictions of his passion and subsequent resurrection. He refers to himself not as the anointed one but as Son of Man [huios tou anthropou] (perhaps a humble way of merely identifying himself as a man [as per ordinary Hebraic/Aramaic usage]). But on the contrary, he may have intended to use the phrase to connote as Ezekiel (2:1; 3:17,24; 33:7) did, a Spirit-filled watchman for Israel (v.31) or to suggest Daniel’s reference to the one who would be given everlasting dominion over all (7:13-14). Peter rebukes Jesus on grounds that such a Son of Man (widely perceived to be Messiah in first-century Judaism) would not suffer the rejection just prophesied. Jesus in turn chides Peter for setting his mind on human things (regarding the Messiah’s ministry as most Jews did in the first century as a great military warrior) (vv.32-33). Jesus’ chiding of Peter is not present in the Gospels of Luke and John.
With a larger audience, Jesus proceeds to teach that his followers must be those who deny themselves, take up their crosses and follow him. Those who want to save their lives will lose them, and if done for Jesus’ sake in so doing they save [sozo, literally “keep sound”] their lives (vv.34-35). There is said to be no profit in gaining the world if we forfeit our lives (v.36). Those ashamed of Jesus and his word in this sinful generation will find the Son of Man ashamed of them when he comes in the Father’s glory (vv.36-38).
Several possibilities merge from this text. The idea that the church is to be built on Peter provides an opportunity to preach about the church and its roots in Peter and the heritage of the apostles. Another possibility is to focus on Peter’s boldness as a model for the boldness Christians caught up in God’s presence might be enabled to display (confessing Jesus in social circumstances when such a confession might be awkward). Of course this theme could be combined with the story of his subsequent shortcoming in understanding the way of the Jesus. In that case, sermons on this lesson become proclamations of justification by grace through faith, the Good News that even those of us weaker in faith than Peter have still been chosen to lead in the church.
I propose a different approach, related to recent neurobiological and psychological research which indicates that attention to agendas bigger than ourselves, to new projects, leads the brain to secrete feel-good chemicals (dopamine and serotonin) which not only calm us in depression but also provide us with energy (Stephen Klein, The Science of Happiness). Peter reacts negatively to Jesus’ prophecy of his passion. Of course we could hardly blame him for that reaction. For after sticking out his neck to confess Jesus as the anointed exalted Son of Man, the Messiah, who would rule in everlasting dominion,
Jesus’ claim that he would suffer rejection seemed to imply Peter was wrong about Him. But Jesus’ point was that he and his followers were on earth, not to be exalted, but to serve others. Instead of suggesting that he and his followers were on their way to glory, Jesus’ point was that they were on earth to serve the needs of others (and take backlash that would emerge as a result of such service).
But this apparently masochistic, self-sacrificing mission on behalf of others (on behalf of the world) leads to a life of joy. Both the Bible and the neurobiological research noted indicate that it results in neurobiological pleasure. It is no accident, then, that Christians designate who they are with a cross. This apparent symbol of death and defeat is an emblem Jesus and we wave henceforth. For we know the secret that a life of the cross leads to us to service and joy.
All the lessons describe or commend certain behaviors by the faithful, but in each case the behavior described does no good without the grace of God. The texts are distorted if the last word in sermons on them is not about the Holy Spirit and the role of grace in taking our actions and making them useful to God and our neighbor.
Proverbs 1:20-33
The First Lesson is part of a compilation of several wisdom sayings, aphorisms traditionally ascribed to Solomon. In fact, some of these sayings may derive from Gentile texts (see Chapters 30-31) that received final editing in the post-exilic period (6th century BC and later). Some of these sayings are indebted to other ancient near-eastern cultures (especially Egypt). Wisdom (sometimes personified as female) in the Hebraic context was the work of sages, generally equated with the way of righteousness. It was practical knowledge of life rooted in basic experience and in faith.
This Proverb was traditionally attributed to Solomon. Wisdom [chokmoth] is here personified as a female prophet, raising her voice everywhere (vv.20-21; also see 3:13-18; 4:5-9; 7:45; 9:1-18). Much like the preaching of the prophets, threats and laments are issued to those who have rejected these teachings (vv.22-32). It is noted that wisdom itself brings the knowledge of wisdom (v.23). In that sense it is God-given. Concern for gaining knowledge [daoth], equated with the fear [yirah, literally “reverence”] of the Lord is expressed (v.29). Concern is expressed about those who are simple (v.32). Assurance is given that those who listen to wisdom will be secure (v.33).
Several possibilities for sermons emerge from this text. The character of wisdom as female, proclaimed by a female prophet invites sermons on the validity of women in ministry, a word to address members still wondering if we have departed the biblical witness on this point in favor of feminism. Another more universal angle is to focus on what wisdom is. In that case, just as in the first sermon option, we need to make clear that wisdom (and female ministry) is God-given, works of God’s grace and not of human ingenuity. You don’t gain wisdom from formal education. It comes with life. Aristotle once said it is self-knowledge. Someone who is wise is and knows herself/himself, no longer has to put on a show, to try to be or appear as someone you are not. Wise people are beyond the need to prove themselves to themselves or to anyone else. This God-given sense of knowing who you are also makes you secure. The wise woman and man begin to see themselves as good enough, as being okay with who they are because God has made and accepted them as they are. No longer discontent or with no more need to prove anything, wise people are secure, filled with joy. Wisdom really is just another name for grace and forgiveness. Help the flock make those connections.
James 3:1-12
The Second Lesson is found in a book that is probably a piece of Christian literature with an epistolary greeting appended (1:1). Traditionally attributed to James the brother of Jesus (Galatians 1:19; Acts 15:13; 21:28), the Greek seems too good to have been his work.
This text is an analysis of the power of words and the awesome responsibilities of the teacher, in the context of a discussion of true wisdom. The writer emphasizes what a demanding job teaching is, since the tongue, though small, can have a great impact, like a small bit guides a horse or a rudder directs a large ship. And all of us make mistakes in our teaching and speech (vv.1-5). The tongue is said to be a fire that can stain the whole body and set on fire the cycles of nature. And yet though we can tame animals we cannot tame the tongue (vv.6-8). (The reference to the “cycle of nature” may refer to the Pythagorean idea of the transmigration of souls. James is either borrowing from Greek philosophy here or simply indicating that words can upend the soul’s destiny.) The tongue can fulfill the sacred undertaking of humanity (praising God) or sink to the depths of cursing fellow humans in God’s image (vv.9-11). But that the tongue could be used to work such evil makes no sense, the author notes. Such evil use is as ridiculous as a fig tree yielding two different fruits or as salt water also being fresh.
Many of the points about wisdom recommended in the sermon help for the First Lesson are appropriate for this New Testament Word of Christian wisdom. Our lesson reminds us that as we come to know ourselves we also gain knowledge about the power of words – how easily they can heal and give pain. This is a sermon for those of us who speak on behalf of the church (although the text expressly focuses on teachers of the word, we may broaden the audience for purposes of the sermon). Note how James makes clear that we have a challenging job to do, speaking words which have the power to lure some to Christ and may shut off that option for others.
The sermon affords good opportunity to recount what it takes to makes sure that our tongues are not doing dirty work. Studying the Word of God (making sure we say nothing contrary to it) is a good place to start. If as much as possible your words are in line with scripture, the only trouble you will get into is the “good trouble” that Jesus wants his followers to get into. We also do well to spend more time, using our ears even more than our tongues. Above all, though, we should want to be sure to remember that if something good happens because of what comes out of our mouths (esp. if our words bring others to faith), this only happens because the Holy Spirit has taken our words and made them God’s Word. Indeed, when we get it right we are nothing more than God’s puppets (his dummies). That word can embolden us, take some of the pressure off. Indeed, your and my words may be very good, right in line with scripture, but if they bring no one that day to our Lord, it is not so much because of our shortcomings but because the Spirit did not use them to bring about conversions. This text teaches us, then, to keep on carefully wagging our tongues in Jesus’ Name, assured that Christ will use them sometime, even if not in a recent episode in which we tried to do everything right. Yes, words are powerful things. But they are ultimately powerless to save and change lives without the Holy Spirit.
Mark 8:27-38
The Gospel lesson is the story of Peter’s confession of faith and teachings about discipleship. This story and the teachings which follow appear in all the gospels, most fully in Matthew 16:13ff. where Peter receives special praise for his confession. As the oldest gospel, Mark is less inclined to make the disciples look good. Many scholars believe this book was written for the church in Rome (especially Gentiles), as it presumes readers unfamiliar with Jewish custom and Palestinian geography (see 7:2-4,31).
In Mark’s narrative, Jesus and his disciples proceed to Ceasarea Philippi, a town in the far north of Israel that is at the source of the Jordan River. On the way, Jesus asks them who people say he is (v.27). Answers include John the Baptist, Elijah, or one of the prophets. Peter alone confesses him to be the Messiah [Christos]. In characteristic fashion [according to Mark], Jesus orders secrecy about his status (vv.28-30). Unlike the Matthean version, there are no references to the praise of Peter for his confession nor to Jesus calling him the rock on which the church is to be built.
Jesus proceeds to offer the first of three predictions of his passion and subsequent resurrection. He refers to himself not as the anointed one but as Son of Man [huios tou anthropou] (perhaps a humble way of merely identifying himself as a man [as per ordinary Hebraic/Aramaic usage]). But on the contrary, he may have intended to use the phrase to connote as Ezekiel (2:1; 3:17,24; 33:7) did, a Spirit-filled watchman for Israel (v.31) or to suggest Daniel’s reference to the one who would be given everlasting dominion over all (7:13-14). Peter rebukes Jesus on grounds that such a Son of Man (widely perceived to be Messiah in first-century Judaism) would not suffer the rejection just prophesied. Jesus in turn chides Peter for setting his mind on human things (regarding the Messiah’s ministry as most Jews did in the first century as a great military warrior) (vv.32-33). Jesus’ chiding of Peter is not present in the Gospels of Luke and John.
With a larger audience, Jesus proceeds to teach that his followers must be those who deny themselves, take up their crosses and follow him. Those who want to save their lives will lose them, and if done for Jesus’ sake in so doing they save [sozo, literally “keep sound”] their lives (vv.34-35). There is said to be no profit in gaining the world if we forfeit our lives (v.36). Those ashamed of Jesus and his word in this sinful generation will find the Son of Man ashamed of them when he comes in the Father’s glory (vv.36-38).
Several possibilities merge from this text. The idea that the church is to be built on Peter provides an opportunity to preach about the church and its roots in Peter and the heritage of the apostles. Another possibility is to focus on Peter’s boldness as a model for the boldness Christians caught up in God’s presence might be enabled to display (confessing Jesus in social circumstances when such a confession might be awkward). Of course this theme could be combined with the story of his subsequent shortcoming in understanding the way of the Jesus. In that case, sermons on this lesson become proclamations of justification by grace through faith, the Good News that even those of us weaker in faith than Peter have still been chosen to lead in the church.
I propose a different approach, related to recent neurobiological and psychological research which indicates that attention to agendas bigger than ourselves, to new projects, leads the brain to secrete feel-good chemicals (dopamine and serotonin) which not only calm us in depression but also provide us with energy (Stephen Klein, The Science of Happiness). Peter reacts negatively to Jesus’ prophecy of his passion. Of course we could hardly blame him for that reaction. For after sticking out his neck to confess Jesus as the anointed exalted Son of Man, the Messiah, who would rule in everlasting dominion,
Jesus’ claim that he would suffer rejection seemed to imply Peter was wrong about Him. But Jesus’ point was that he and his followers were on earth, not to be exalted, but to serve others. Instead of suggesting that he and his followers were on their way to glory, Jesus’ point was that they were on earth to serve the needs of others (and take backlash that would emerge as a result of such service).
But this apparently masochistic, self-sacrificing mission on behalf of others (on behalf of the world) leads to a life of joy. Both the Bible and the neurobiological research noted indicate that it results in neurobiological pleasure. It is no accident, then, that Christians designate who they are with a cross. This apparent symbol of death and defeat is an emblem Jesus and we wave henceforth. For we know the secret that a life of the cross leads to us to service and joy.
All the lessons describe or commend certain behaviors by the faithful, but in each case the behavior described does no good without the grace of God. The texts are distorted if the last word in sermons on them is not about the Holy Spirit and the role of grace in taking our actions and making them useful to God and our neighbor.
