Pericope Study for Epiphany 5C

This is a pericope study presented in an effort to assist in studying the lectionary as part of sermon preparation. Therefore, while I am responsible for the content, it does not necessarily directly reflect my opinions or theology, though it might. My intention is to provide some useful tidbits of information and hopefully help you hear God’s Word and sense the Spirit’s movement.

Ecumenical Lectionary Concerns: The lessons for this week studied here are those for “Proper 21C Sunday between 9/25 and 10/1 inclusive” in the ELCA version of the RCL. This Sunday is known as Proper 21C in the (US) BCP and as “Ordinary Time 26" in the RC lectionary. The day is known as the “17^th Sunday after Pentecost” in the LBW church year, but the lessons are essentially those of the “19^th Sunday after Pentecost” in the LBW. Remember that the lessons, especially OT, vary somewhat from lectionary to lectionary.

God of love, you know our frailties and failings. Give us your grace to overcome them; keep us from those things that harm us; and guide us in the way of salvation; through your Son, Jesus Christ our Lord. (99)

The lessons this week are overwhelmingly about wealth, money, possessions, etc and the proper use of them, ie, stewardship. What does this collect have to do with stewardship?

6.1 Zion = Jerusalem = Southern Kingdom of Judah; Mount Samaria = Northern Kingdom of Israel; While Amos prophesied in the North, he was from the South, and, like many others, still held on to the dream of a reunited kingdom.

6.4 Alas This word is in neither the Hebrew or the Greek, but does mark the beginning of a list in verses 3-6 of “the ones . . .”, ending with the lack of concern in 6b and a curse in 6.7. Different translations use various devices to begin and express this list and its dramatic effect. An interesting Bible study exercise might be to have people look at 2 or 3 of these and come up with their own.

6.6 drink wine from bowls One would normally drink from a cup, so this would indicate a noticeable excess.

6.6 ruin of Joseph, ie, the destruction of the descendants of Abraham, Isaac, Jacob, & Joseph, ie, both Israel & Judah.

How might our time be like that of the leaders of Israel, feeling secure in relative comfort and knowing that we are secure? How might we become “the first to go into exile”?

146.5-9a Blessed are those whose help is in YHWH, for YHWH who created all things, remains faithful forever, makes justice, and cares for those in need

LBW 538 “Oh, Praise the Lord, My Soul” and LBW 539 “Praise the Almighty” are based on this psalm, as was SBH 579 “Put Thou Thy Trust”.

This is a Hallel psalm, one of the set of Psalms 146-150 which all begin and end with “Hallelujah!”, “Praise the Lord”.

The LXX attributes this psalm to Haggai and Zechariah. While there is no other evidence to support this claim, the language and frequent dependence on other psalms suggests a post-exilic origin.

Is this Psalm constructed as a chiasm or with an inclusio of 14.1-4 and 146.9b-10? Does it matter? Why or why not?

146.3 Do not put your trust in princes This does not undermine appropriate patriotism but is a warning not to put inordinate trust in humans which properly should be placed in God.

146.5 happy Heb: ; Gk: makarioV (makarios), blessed, happy, as in the Beatitudes.

146.6b keeps faith Heb: remains faithful; LXX: keeps truth; How are faithfulness and truthfulness related?

146.7b-9a Note the 5 repetitions of the Lord. Why are these verses singled out for such strong emphasis?

146.9 strangers ie, sojourners, resident aliens who did not enjoy citizenship.

146.10 The LORD will reign forever Note the contrast in the transience of humans (146.4,9) and the eternal Kingdom of God.

“Psalm 146 is illumined by the good fortune of the person who has found help and salvation with Yahweh. The praise of God fills his life. The Creator and Savior is praised (vv. 6-9). The "King" in his power and grace is honored. At the same time, however, there is an emphatic warning against relying on feeble, helpless potentates of this world. The praise of God fills the whole of life (v. 2). To praise God is even the very fulfillment of human existence. But only he can praise God who trusts in God, and that means the one who does not rely on human beings and on powers that are subject to sudden collapse and death. But the God of Israel is the Creator of heaven and earth (v. 6). His faithfulness consists of the fact that he sets up the justice of the Creator among all the oppressed and poor. It is unmistakable that all these statements are influenced by the message of the unknown prophet of the exile (Isaiah 40-55, Deutero-Isaiah); so too the theme "kingdom of Yahweh" (v. 10). Like Psalm 145, Psalm 146 has decisive things to say about the future basileia tou qeou (Kingdom / Reign of God) proclaimed in the NT.” (Hans-Joachim Kraus, tr Hilton C Oswald, Psalms 60-150 A Continental Commentary. Minneapolis: Augsburg, 1999, p 552-553)

[6] Of course, there is great gain in godliness combined with contentment; [7] for we brought nothing into the world, so that we can take nothing out of it; [8] but if we have food and clothing, we will be content with these. [9] But those who want to be rich fall into temptation and are trapped by many senseless and harmful desires that plunge people into ruin and destruction. [10] For the love of money is a root of all kinds of evil, and in their eagerness to be rich some have wandered away from the faith and pierced themselves with many pains.

[11] But as for you, man of God, shun all this; pursue righteousness, godliness, faith, love, endurance, gentleness. [12] Fight the good fight of the faith; take hold of the eternal life, to which you were called and for which you made the good confession in the presence of many witnesses. [13] In the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pontius Pilate made the good confession, I charge you [14] to keep the commandment without spot or blame until the manifestation of our Lord Jesus Christ, [15] which he will bring about at the right time--he who is the blessed and only Sovereign, the King of kings and Lord of lords. [16] It is he alone who has immortality and dwells in unapproachable light, whom no one has ever seen or can see; to him be honor and eternal dominion. Amen.

[17] As for those who in the present age are rich, command them not to be haughty, or to set their hopes on the uncertainty of riches, but rather on God who richly provides us with everything for our enjoyment. [18] They are to do good, to be rich in good works, generous, and ready to share, [19] thus storing up for themselves the treasure of a good foundation for the future, so that they may take hold of the life that really is life.

6.11-16 pursue righteousness; fight good fight; take eternal life; keep “the commandment”

Authorship: There exists no consensus that the pastorals (1&2 Timothy and Titus) are by Paul nor that they are not; their authorship is disputed from all directions. We must therefore take care that any discussion of their authorship does not distract from the content of these letters, all of which are indisputably canonical and Pauline, if not clearly by Paul himself.

6.6-8 there is great gain in godliness combined with contentment; . . . if we have food and clothing, we will be content with these What kind of “‘gain” do you think is meant here? Remember that to the Jewish mind, “peace” (Heb: shalom; Greek: irene) included not only the absence of conflict, but also prosperity and good reputation.

What is enough? Are “food and clothing” literally enough? What about shelter? Medical care? Security from war &/o crime? Education? Are we truly to remain at the bottom of Maslow’s pyramid of needs?

William Loader has an interesting perspective: “The challenge is usually to know the cut off point of what is enough. Usually that inflates to levels of wealth which make the leftovers a symbol of excess rather than generous self giving.” (http://wwwstaff.murdoch.edu.au/~loader/CEpPentecost17.htm) What is the standard for “excess”? Is this culturally determined? At what scope on the local - global continuum?

6.10 the love of money is a root of all kinds of evil Note that “the love of money is a root of all kinds of evil”, ie, a common, but not the only, cause of many evils.

6.13, 15b-16 What is the purpose and/or function of these “liturgical outbursts”? Remember that this passage is near the end of the book. Is this a closing doxology for the book or part of this passage per se?

6.14 keep the commandment Probably Timothy’s vows of ordination, but possibly his baptismal vows.

6.18-19 They are to do good, . . . , thus storing up for themselves the treasure of a good foundation . . . so that they may take hold of the life that really is life. Is this works righteousness? If not, then what is it?

[19] "There was a rich man who was dressed in purple and fine linen and who feasted sumptuously every day. [20] And at his gate lay a poor man named Lazarus, covered with sores, [21] who longed to satisfy his hunger with what fell from the rich man's table; even the dogs would come and lick his sores. [22] The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried. [23] In Hades, where he was being tormented, he looked up and saw Abraham far away with Lazarus by his side. [24] He called out, 'Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue; for I am in agony in these flames.' [25] But Abraham said, 'Child, remember that during your lifetime you received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in agony. [26] Besides all this, between you and us a great chasm has been fixed, so that those who might want to pass from here to you cannot do so, and no one can cross from there to us.' [27] He said, 'Then, father, I beg you to send him to my father's house-- [28] for I have five brothers--that he may warn them, so that they will not also come into this place of torment.' [29] Abraham replied, 'They have Moses and the prophets; they should listen to them.' [30] He said, 'No, father Abraham; but if someone goes to them from the dead, they will repent.' [31] He said to him, 'If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead.' "

6.22-23 death of Lazarus & Rich Man; Lazarus -> bosom of Abraham; Rich Man -> torment in Hades

6.27-28 Rich Man: send Lazarus to rich man’s brothers to warn them to avoid torment

6.31 Abraham: not listen to Moses & prophets, then won’t listen even to resurrected one

16.19-23 Note the many contrasts in the story between the rich man and Lazarus in the table below. Can you add any? What is the narrative &/o theological significance of these differences?

rich man	Lazarus
rich	poor
unnamed	named
dressed in purple and fine linen	covered with sores
had five brothers	dogs licked sores
feasted sumptuously every day	longed to satisfy his hunger
died and was buried	died and carried away by angels
agony, tormented in “Hades”	comforted, went to Abraham’s bosom
received good things during his life	received evil things during his life
uncross able chasm between him and Abraham	by Abraham’s side
separated from Lazarus by great chasm	separated from rich man by gate
before Lazarus in earthly	first in afterlife

16.20, 23-25 Lazarus There is probably no link between this Lazarus and the one Jesus raised from the dead in John 11. Or is there?

16.19 rich man No name is given, though he is sometimes called “Dives” because in the Vulgate and the Latin word for “rich”: “homo quidam erat dives et . . .” (Lk 16.19a Vg)

16.19 dressed in purple and fine linen Both purple dye and linen were very expensive, were considered luxuries, and were often symbols of power and authority.

16.24 Father Abraham Cf, Luke 3.8: “Bear fruits worthy of repentance. Do not begin to say to yourselves, ‘We have Abraham as our ancestor (Gk: patera, father)’; for I tell you, God is able from these stones to raise up children to Abraham.”

16.27-31 Some people consider this to be an addition to 16.19-26, notably R Bultmann, J Jeremias, & JD Crossan. How does regarding it as originally part of the pericope or as an addition change the meaning of the passage?

16.29 They have Moses and the prophets; they should listen to them. Does this refer to any particular places in “Moses & the Prophets”?

16.31 even if someone rises from the dead A reference to Christ’s resurrection. How does the “even if” play itself out today when someone (Jesus Christ) has in historical fact risen from the dead? What are the implications of this statement?

If a sign as dramatic as a resurrection was denied, then why did Jesus perform the miracles of raising the dead and especially why did God send the sign of Christ’s resurrection?

This is the only parable in which a character has a name, and also the only one which deals with the afterlife. Significance?

What do you make of the role of Abraham in this story? Is he to be identified or equated with God in any way(s)?

If the afterlife = eternal life = Kingdom of God, which has already begun even if only proleptically, then how does this parable speak to each of us, perhaps especially as pastors, today? Who is the particular Lazarus in front of our own individual doors?

What do you think of the idea of comfort in the afterlife for those afflicted in this life and torment in the afterlife for those who fail to exercise compassion and mercy in this life? As a case of eschatological reversal? As an instance of the concept of “heaven and hell”? How do your opinions affect your life, ministry, and preaching?

The conventional wisdom of Jesus’ day would assume that the rich man was blessed by God for his righteousness and that the poor man was cursed, or not blessed, by God for his sin. Thus, this parable would shock its original hearers and be difficult to hear and understand. What might similarly shock, not just get attention but actually shock and possibly offend, today’s listeners?

Theological Themes & Threads:	Amos	Ps	1Tim	Lk
adequacy of God &/o Christ		x	x
inadequacy of wealth, earthly power		x	x
perils of wealth, earthly power	x		x	x
reversal	x			x
solidarity	x			x
stewardship, proper use of wealth			x	x
vigilance		x	x	x

Suggested Sermon Titles:*	Amos	Ps	1Tim	Lk
Fight the Good Fight			x
First in Luxury, First in Exile	x
Flip Flop Fate	x			x
Have Your Cake and Eat it Upside down	x			x
How Full Is Your Treasure Chest?			x
It’s Never Too Late – Not!	x			x
Praise the Lord, Hallelujah!		x
You Can’t Take it with You	x		x	x

*I do not necessarily advocate using these as titles for real sermons, but rather present them in the hope that you might stumble over them and fall on some useful ideas. Actually, I rarely give my sermons titles, but I like to make up hypothetical titles for hypothetical sermons I might hypothetically give someday, or not. Enjoy.

Mays, James Luther Amos: A Commentary. Old Testament Library. Philadelphia: Westminster Press, 1969.

Anderson, Arnold A The Book of Psalms, Vol II: Psalms 73-150. New Century Bible. (Grand Rapids: Wm B Eerdmans Publishing Company, 1980.

Johnson, Luke Timothy 1 Timothy, 2 Timothy, Titus. Knox Preaching Guides. Atlanta: John Knox Press, 1987.

Johnson, Luke Timothy The Gospel of Luke. Sacra Pagina. Collegeville: The Liturgical Press, 1991.

Scott, Bernard Brandon Hear Then the Parable: A Commentary on the Parables of Jesus. Minneapolis: Fortress Press, 1989.