This text is used for the Lectionary Year A on April 30, 2017.
Rhetorically, 1 Peter can be organized around seven “Therefores.” They function like hinges that open a door for people discovering their identity as those reborn by the resurrection of Christ (see my previous post).
1:13- Therefore prepare to be educated like children.
2:1- Therefore rid yourselves of your habits before you were exiles.
4:1- Therefore imitate Christ’s model of suffering.
4:17- Therefore live as if you are at the end of time.
5:6- Therefore let your conduct with others in God’s flock match your conduct in society.
First Peter also redefines faith for the follower of Jesus. Six concepts are worth reintroducing (and explaining) to the church, many of which are used in the first chapter:
Exile– a person on a journey with Jesus, imitating him in life.
Resurrection– the cause of a Christian’s birth into the new age of Jesus.
Reborn or born again– the status of a believer in Christ.
Ransom– the transaction made by the blood of Jesus through Christ’s resurrection to liberate people from their indentured servitude to the old sinful ways of living.
Holiness– the condition of our lives as newborn babies in Christ, the choices we make to grow as converts, and the way God transforms us into his people.
Flock of God– the church as the pilgrim exiled community.
This text is used for the Lectionary Year C on October 9th, 2016.
This sermon series began last week in Lamentations 1:1-6 and ends in a few weeks in Joel 2:23-32. This allows the pastor the opportunity to trace the arc of redemption as told through Israel’s story with God. This is the foundation of Christ’s coming, through which this story finds its fruition and fulfillment. Such a sermon series allows a congregation to re-engage the movement of their own life with God, starting in Lamentations with disorientation over their own sin and its consequences. This confrontation with sin is necessary if a congregation is to engage in the faithful application of hope toward Joel’s vision of life and land indwelled with the presence of the Spirit.
Therefore, this sermon moves with Israel deeper into the anguish of exile that Jeremiah describes, and initiates anew for God’s people the foundational posture of life with God – hope and faith. Hope and faith are the posture of God’s people that propel them into a world that lacks, a world whose reality remains a pale vision of God’s covenant promises. Jeremiah began his prophetic career at the end of the seventh century, at the close of Assyria’s reign, and he prophesied through the Babylonian conflict and the subsequent exile of God’s people. Although Jeremiah consistently warns of doom for Israel at the hands of Babylon, his book is primarily about hope, the hope of Israel’s restoration. This theme is explained as Jeremiah communicates that Israel’s God is in charge of creation and is eternally faithful to God’s own promises.
This text is used for the Lectionary Year C on October 2nd, 2016.
Lamentations opens with the personification of Jerusalem as a woman widowed, abandoned in death by her husband. Who is her husband? Her husband is YHWH who, though not dead, has given over his people to suffering. The lament announces abandonment, the deep grief of one alone in anguish. This book of poems was likely written soon after the fall of Jerusalem to Babylon, a time when the wounds of sorrow were still raw with hurt. Such an abandonment by God to a foreign power not only weighed the Israelites down with grief over the death of her people; it also called into question God’s place in the pantheon of godly powers. Grief is thus expressed over the physical desolation of the city and the diminishing of YHWH’s covenant faithfulness. Once the symbols of God’s covenant faithfulness: land, temple, and king were now the symbols of all that was lost. Israel’s life with God is now broken, as is their place among the nations. The people of God, the lament asks? Are they the bride of YHWH, a queen among the nations? No, they are now a widow and a slave.
To explicate this point clearly, the Hebrew text uses the word translated “queen” in verse one. This is the same word used for Abraham’s wife, Sara. Jerusalem is no longer the bride of the promise, wed to the fulfillment of God’s covenant to make them a people within the land. Instead, that covenant appears abandoned, as they are abandoned to the grief of exile.
Verse two presents the corporate response of the city, the grieving widow. What is the response of the people in their abandonment? Their response is deep grief. Jerusalem looks in verse two for comfort and love. The nation searches for friends, but none exist. There is only the mocking presence of friends turned to enemies. In whom can Jerusalem put their trust? There is no one present for them.
Verse three describes the torment over Jerusalem’s untethering. Israel’s identity, previously experienced as anchored in the land of promise, is now ripped from under their feet. They are untethered from the land, set adrift in exile and in relation to YHWH. The people of God dwell now among the nations, a people of no place, a people of no Sabbath, no rest within the world.
This text is used for the Lectionary Year B on December 7, 2014.
It’s hard for those of us separated by more than twenty-five centuries to understand the enormity of what the people of God were told in Isaiah 40. “Speak tenderly to Jerusalem, and proclaim to her that her hard service has been completed.” Good news is probably far too anemic a description to encapsulate what these words represented to people whose entire world had been turned upside down. Continue reading