The Nineteenth Sunday after Pentecost, Proper 24, 19 October 2014
Exodus 33:12-23
Psalm 99
Or
Isaiah 45:1-7
Psalm 96
I Thessalonians 1:1-10
St. Matthew 22:15-22
Background: Cyrus
Second Isaiah extols the virtues of Cyrus II
of Persia, also known as Cyrus the Great. It is not vain praise, for Cyrus the
Mede, the founder of the Achaemenid Empire, and author of the Cyrus Cylinder
that outlined perhaps the oldest declaration of human rights. He strikes this latter Isaiah as a gift from
God for his so-called Edict of Restoration, which allowed Jews to return to the
Levant, rebuild city walls and temple, and resume the life of their ancestors. This largess was not only visited upon the
Jews but also seemed to be a personal and national policy in Persia. Other national groups enjoyed these
provisions as well. The lands under his
suasion encompassed the ancient lands of Mesopotamian culture, Sumer and Akkad,
Babylon and Media along with most of Southwest Asia, along with sections of
Central Asia, and the Caucasus. His empire stretched from the Mediterranean Sea
to the Indus River in India. He reigned for thirty years.
Track 1:
Exodus 33:12-23
Moses said to the LORD,
"See, you have said to me, `Bring up this people'; but you have not let me
know whom you will send with me. Yet you have said, `I know you by name, and
you have also found favor in my sight.' Now if I have found favor in your
sight, show me your ways, so that I may know you and find favor in your sight.
Consider too that this nation is your people." He said, "My presence
will go with you, and I will give you rest." And he said to him, "If
your presence will not go, do not carry us up from here. For how shall it be
known that I have found favor in your sight, I and your people, unless you go
with us? In this way, we shall be distinct, I and your people, from every
people on the face of the earth."
The LORD said to Moses,
"I will do the very thing that you have asked; for you have found favor in
my sight, and I know you by name." Moses said, "Show me your glory, I
pray." And he said, "I will make all my goodness pass before you, and
will proclaim before you the name, `The LORD'; and I will be gracious to whom I
will be gracious, and will show mercy on whom I will show mercy. But," he
said, "you cannot see my face; for no one shall see me and live." And
the LORD continued, "See, there is a place by me where you shall stand on
the rock; and while my glory passes by I will put you in a cleft of the rock,
and I will cover you with my hand until I have passed by; then I will take away
my hand, and you shall see my back; but my face shall not be seen."
This text is bound up in the Hebrew vocables for “presence”, “face”.
“knowing”, “glory” and “goodness.” All play a role, as Moses pleads with God
that God would continue to be present with the people, God’s nation. Perhaps it
is Moses’ weariness that makes for this request on his part. Given the pattern
of mumbling, and unfaithfulness that have been evident to us in these last
weeks, Moses may wonder if God might leave them to their own devices in the
wilderness. Thus he makes his request, “whom will you send with me?” Moses knew
God’s presence and mission in the vision of the burning bush, and now he needs
a deeper knowledge of (perhaps even relationship with) God. Receiving God’s assurances about God’s
continuing presence, Moses then wants to deepen his knowledge or relationship with
God. “Show me your glory, I pray.” The
resulting theophany, like the experience that Elijah has in the wilderness, is
profound yet humbling. It is not God’s
glory that is hidden from Moses as God passes by Moses, hidden in the cleft of
the rock and shielded by God’s palm. God
wants Moses to understand that such a vision would be impossible for a human to
bear, “I shall make all my goodness pass in front of you.” Thus
it is not the kavod (the glory or
weightiness) that passes by but rather the tuv
– the goodness of God that Moses glimpses.
Breaking open Exodus:
- In what way might God’s goodness be too much for a human to
comprehend or see?
- How is your relationship with God like Moses’, in what ways is
it not?
- How does God accompany you in life?
Psalm 99 Dominus regnavit
The LORD is King;
let the people tremble;
*
he is enthroned upon
the cherubim;
let the earth shake.
The LORD is great in
Zion; *
he is high above all
peoples.
Let them confess his
Name, which is great and awesome; *
he is the Holy One.
"O mighty King,
lover of justice,
you have established
equity; *
you have executed
justice and righteousness in Jacob."
Proclaim the greatness
of the LORD our God
and fall down before
his footstool; *
he is the Holy One.
Moses and Aaron among
his priests,
and Samuel among those
who call upon his Name, *
they called upon the
LORD, and he answered them.
He spoke to them out of
the pillar of cloud; *
they kept his
testimonies and the decree that he gave them.
O LORD our God, you
answered them indeed; *
you were a God who
forgave them,
yet punished them for
their evil deeds.
Proclaim the greatness
of the LORD our God
and worship him upon
his holy hill; *
for the LORD our God is
the Holy One.
Suitably connected to Moses’ vision in the first reading, this vision of
God as God of the nations, enthroned upon the cherubim, gives a greater
physicality to God’s presence than the subtle vision that Moses is given. Up until the sixth verse we are in awe of a
God who is over all the nations, images that are tied up with ancient near
eastern kingship and power. At the sixth
verse this cosmic view abruptly changes to a more national aspect. The prototypical prophets and priests are
recalled – Moses and Aaron, and Samuel. The journey through the wilderness is
recalled, “he spoke to them out of the
pillar of cloud,” and a hoped for faithfulness is declaimed. Here the
vision is one of a people gathered to worship YHWH the God of Israel, who meets
God’s people with reproof and with forgiveness.
Breaking open Psalm 99:
- How do you envision God?
- How does God envision you?
- How does God speak to you?
Or
Track 2:
Isaiah 45:1-7
Thus says the LORD to
his anointed, to Cyrus,
whose right hand I have
grasped
to subdue nations
before him
and strip kings of
their robes,
to open doors before
him--
and the gates shall not
be closed:
I will go before you
and level the
mountains,
I will break in pieces
the doors of bronze
and cut through the
bars of iron,
I will give you the
treasures of darkness
and riches hidden in
secret places,
so that you may know
that it is I, the LORD,
the God of Israel, who
call you by your name.
For the sake of my
servant Jacob,
and Israel my chosen,
I call you by your
name,
I surname you, though
you do not know me.
I am the LORD, and
there is no other;
besides me there is no
god.
I arm you, though you
do not know me,
so that they may know,
from the rising of the sun
and from the west, that
there is no one besides me;
I am the LORD, and
there is no other.
I form light and create
darkness,
I make weal and create
woe;
I the LORD do all these
things.
Just as a point of comparison, read lines 9-15 of the Cyrus Cylinder,
which describes Cyrus’ relationship with Marduk, the god of Babylon:
Enlil-of-the-gods
became extremely angry at their complaints, and […] their territory. The gods
who lived within them left their shrines, angry that he had made (them) enter
into Shuanna (Babylon). Ex[alted Marduk, Enlil-of-the-Go]ds, relented. He
changed his mind about all the settlements whose sanctuaries were in ruins, and
the population of the land of Sumer and Akkad who had become like corpses, and
took pity on them. He inspected and checked all the countries, seeking for the
upright king of his choice. He took the hand of Cyrus, king of the city of
Anshan, and called him by his name, proclaiming him aloud for the kingship over
all of everything. He made the land of Guti and all the Median troops prostrate
themselves at his feet, while he shepherded in justice and righteousness the
black-headed people whom he had put under his care. Marduk, the great lord, who
nurtures his people, saw with pleasure his fine deeds and true heart, and
ordered that he should go to Babylon. He had him take the road to Tintir
(Babylon), and, like a friend and companion, he walked at his side.[1]
The phraseology and vocabulary should seem familiar to us, as Cyrus and
his relationship with the deity are described for us. Similar phrases appear in our text for this
morning:
Cyrus is YHWH’s
anointed (verse 1)
YHWH holds Cyrus by the
right hand (verse 1)
YHWH calls Cyrus by
name (verses 3b and 4b)
YHWH gives Cyrus a name
of honor (verse 4b)
YHWH binds him (verse
5b)
Thus, in many ways the second of the Isaiah’s mirrors the honorifics and
relationships described in the Cylinder – only here the agency is through YHWH
and not the god of Babylon. There is a distinct difference here that creates
problems with the limits of what we can say about God. In Genesis God separates
the dark from the light, but does not create the dark. In second Isaiah, however, we have a
different perspective, “I am the LORD,
and there is no other.
I form light and create
darkness, I make weal and create woe; I the LORD do all these things.” This all-powerful God
also makes for salvation, and therein lays the difference. In his descriptions
of YHWH and Cyrus, this Isaiah tests the limits of human language to describe
the role that God plays in life and creation.
Cyrus is anointed for God’s purposes and for the good of God’s
people. The implicit universalism is
limited by this intent. The weal and woe that God creates is distinctly limited
to the situation at hand (Israel and Babylon), and the dualism of the Persians
is set aside.
Breaking open the Isaiah:
- Can you think of any contemporary rulers who might be called
“messiah” or “anointed”?
- In this reading is God, just the God of Israel, or something
more? How?
- What do you find unutterable about God?
Psalm 96:1-9, (10-13) Cantate Domino
Sing to the LORD a new
song; *
sing to the LORD, all
the whole earth.
Sing to the LORD and
bless his Name; *
proclaim the good news
of his salvation from day to day.
Declare his glory among
the nations *
and his wonders among
all peoples.
For great is the LORD
and greatly to be praised; *
he is more to be feared
than all gods.
As for all the gods of
the nations, they are but idols; *
but it is the LORD who
made the heavens.
Oh, the majesty and
magnificence of his presence! *
Oh, the power and the
splendor of his sanctuary!
Ascribe to the LORD,
you families of the peoples; *
ascribe to the LORD
honor and power.
Ascribe to the LORD the
honor due his Name; *
bring offerings and
come into his courts.
Worship the LORD in the
beauty of holiness; *
let the whole earth
tremble before him.
Tell it out among the
nations: "The LORD is King! *
he has made the world
so firm that it cannot be moved;
he will judge the
peoples with equity."
Let the heavens
rejoice, and let the earth be glad;
let the sea thunder and
all that is in it; *
let the field be joyful
and all that is therein.
Then shall all the
trees of the wood shout for joy
before the LORD when he
comes, *
when he comes to judge
the earth.
He will judge the world
with righteousness *
and the peoples with
his truth.]
This psalm is, I suppose, a corrective for any confusion entertained by
the first reading from Isaiah. Here we
have a pastiche of lines from other psalms meant to praise the majesty of
God. The familiarity of these lines
would make for a memorable psalm, one kept easily in the heart. The sentiments here are not limited to Israel
alone, but to the whole of the earth. In
the fourth and fifth verses we have a curious relationship. “he is more to be feared than all gods”
is met with “as for all the gods of the
nations, they are but idols (literally ‘ungods’.” The former seems to
acknowledge a period of time where YHWH was primary among the gods, while the
later seems to come from a more monotheistic time. None-the-less, it is God, the creator of
heaven and earth who is lifted up here. The whole of creation including “the peoples” offer praise,
thanksgiving, and tribute to the God who is above all Gods.
Breaking open the Psalm 96:
- What is your favorite psalm?
Why?
- Can your find parts of it in this psalm? What?
- What are the “ungods” of our time?
1 Thessalonians 1:1-10
Paul, Silvanus, and
Timothy, to the church of the Thessalonians in God the Father and the Lord
Jesus Christ:
Grace to you and peace.
We always give thanks
to God for all of you and mention you in our prayers, constantly remembering
before our God and Father your work of faith and labor of love and
steadfastness of hope in our Lord Jesus Christ. For we know, brothers and
sisters beloved by God, that he has chosen you, because our message of the
gospel came to you not in word only, but also in power and in the Holy Spirit
and with full conviction; just as you know what kind of persons we proved to be
among you for your sake. And you became imitators of us and of the Lord, for in
spite of persecution you received the word with joy inspired by the Holy
Spirit, so that you became an example to all the believers in Macedonia and in
Achaia. For the word of the Lord has sounded forth from you not only in
Macedonia and Achaia, but in every place your faith in God has become known, so
that we have no need to speak about it. For the people of those regions report
about us what kind of welcome we had among you, and how you turned to God from
idols, to serve a living and true God, and to wait for his Son from heaven,
whom he raised from the dead-- Jesus, who rescues us from the wrath that is
coming.
Having completed our lectio
continua through Philippians, we now begin a reading through
Thessalonians. Thessalonica, a free city
due to its support of Octavian (Augustus) at the battle of Philippi, was a
Roman provincial capital, and the home to many Jews, and a plethora of
religious cults. Paul and the Christian communities found enemies here, and the
subsequent letter focuses on what is to come in the face of what was happening
to them in the present.
Paul begins by reminding the Thessalonians that it was God who founded
and who continues to care for the Christians of Thessalonica. Paul sees the word that was committed to them
as being especially blessed by the Holy Spirit as well, and thus they became imitators of not only Paul, but of Jesus
as well. The connection with Jesus is
telling, for it is not only Jesus’ relationship to the Father and the Spirit
that is important here, but also the people’s relationship to the suffering of
Jesus as well. Jesus is seen as the one
who will rescue them from “the wrath that
is coming.” Thus Paul describes the consequences of their presence in
Thessalonica, and the enmity with which they were and are being met. Paul
pictures repentance, a turning from
the idols so prevalent in the environment, to the “true and living God.”
Breaking open Thessalonians:
- How is your life in faith threatened by our times?
- Who are the “enemies” of your belief?
- How are the difficulties in your life connected to the suffering
of Jesus?
St. Matthew 22:15-22
The Pharisees went and
plotted to entrap Jesus in what he said. So they sent their disciples to him,
along with the Herodians, saying, "Teacher, we know that you are sincere,
and teach the way of God in accordance with truth, and show deference to no
one; for you do not regard people with partiality. Tell us, then, what you
think. Is it lawful to pay taxes to the emperor, or not?" But Jesus, aware
of their malice, said, "Why are you putting me to the test, you
hypocrites? Show me the coin used for the tax." And they brought him a
denarius. Then he said to them, "Whose head is this, and whose
title?" They answered, "The emperor's." Then he said to them,
"Give therefore to the emperor the things that are the emperor's, and to
God the things that are God's." When they heard this, they were amazed;
and they left him and went away.
The parables of the kingdom which we have enjoyed for the past few weeks
now give way to a period of questions on the part of others, and warnings on
the part of Jesus. Jesus is met by a
tendentious situation. The Pharisees who
would not have supported any taxation by the Roman authorities are present with
the Herodians, supporters of Herod (and his puppet status vis a vis the Roman
occupation) and Roman taxation. The intent by the parties was to place Jesus in
a tenuous situation that might lead to legal charges. Jesus sidesteps the issue
by commenting on the nature of “paying” tax. The images of the emperor provide
ample evidence that the tax is a “paying something that is due” rather than
providing “a gift.” Both emperor and God have given, and now must receive there
due is Jesus’ reasoning. It was an
unarguable point.
Breaking open the Gospel:
- What do you think is due to the government (Caesar?)
- What do you think is due to God?
- Do you think that your stewardship is adequate?
After breaking open the
Word, you might want to pray the Collect for Sunday:
Almighty and everlasting God, in Christ you have revealed your glory
among the nations: Preserve the works of your mercy, that your Church
throughout the world may persevere with steadfast faith in the confession of
your Name; through Jesus Christ our Lord, who lives and reigns with you and the
Holy Spirit, one God, for ever and ever. Amen.
Questions and comments copyright © 2014, Michael
T. Hiller
[1] Finkel,
I , translator, Assistant Keeper, Department of the Middle East, Cyrus Cylinder, The British Museum,
lines 9-15.
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