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Sixteenth Sunday after Pentecost

 

Exodus 32:7-14

7  The Lord said to Moses, "Go down at once! Your people, whom you brought up out of the land of Egypt, have acted perversely;  8  they have been quick to turn aside from the way that I commanded them; they have cast for themselves an image of a calf, and have worshiped it and sacrificed to it, and said, "These are your gods, O Israel, who brought you up out of the land of Egypt!' "  9  The Lord said to Moses, "I have seen this people, how stiff-necked they are. 

Commentary on First Reading by Rolf Jacobson

A Commentary on Human Nature

This Sunday's Old Testament lesson can be understood as a narrative commentary on the first commandment ("you shall have no other gods...you shall not make for yourself an idol"; cf. Exodus 20:1-4). Or, it can be understood as a narrative commentary on the fickleness of human nature (we are the kind of creatures who do exactly what we are told not to do) and the faithfulness of God (The Lord is the kind of creator who keeps promises).

Jeremiah 4:11-12, 22-28

11  At that time it will be said to this people and to Jerusalem: A hot wind comes from me out of the bare heights in the desert toward my poor people, not to winnow or cleanse—   12  a wind too strong for that. Now it is I who speak in judgment against them.


22 "For my people are foolish, they do not know me; they are stupid children, they have no understanding. They are skilled in doing evil, but do not know how to do good."

Commentary on Alternate First Reading by Frank M. Yamada

Many preachers avoid topics like divine judgment.

One can understand why. The stereotypical "doom and gloom" rant has done much to harm peoples' perception of God's nature and character in relation to humankind. Moreover, the underlying assumption behind this type of sermon provides an unbalanced view of our nature—that it is primarily sinful and always bent on evil. Such predispositions against divine judgment make it difficult for us to hear the profound truth that lies within these often difficult texts. Today's reading continues the lectionary's path through the book of Jeremiah. The images of impending doom that fill this passage point to the intimate connection between the people's disobedience and the cosmic and natural order. Patrick Miller's comment on this passage is fitting: "Covenant and creation are so connected that the dissolution of the one threatens the other."1

Psalm 51:1-10

1  Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions.  2  Wash me thoroughly from my iniquity, and cleanse me from my sin.  3  For I know my transgressions, and my sin is ever before me.  4  Against you, you alone, have I sinned, and done what is evil in your sight, so that you are justified in your sentence and blameless when you pass judgment.  5  Indeed, I was born guilty, a sinner when my mother conceived me. 

Commentary on Psalm by Paul O. Myhre

Psalm 51 is one of the most common psalms recited by Protestant Christians.

They know it as a familiar component of weekly worship services. It has been a mainstay for decades in corporate prayers of confession. People affirm together their individual and corporate guilt within a service of worship and seek as individuals and communities right relationships with the living God. The prayer is generally followed by the presiding minister's affirmation that affirms in Christ Jesus all sins are forgiven. People are given a clean slate to begin again. The hope for joy and gladness is restored through a work of God's grace and mercy in and through Christ. It is a palpable event that can evoke tears of sadness and joy.

1 Timothy 1:12-17

12  I am grateful to Christ Jesus our Lord, who has strengthened me, because he judged me faithful and appointed me to his service,  13  even though I was formerly a blasphemer, a persecutor, and a man of violence. But I received mercy because I had acted ignorantly in unbelief,  14  and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus.  15  The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners—of whom I am the foremost. 

Commentary on Second Reading by A.K.M. Adam

Probably the first thing to be said about preaching from one of the letters whose Pauline authorship is disputed is, "Hardly ever should the question of disputed authorship come up in the sermon."

Disputes about authorship are technical exercises among scholars, and their role in building up the Body of Christ is strictly incidental. All too often, preachers use sermon time for cheerleading on behalf of their particular side ("As everyone knows, Paul did not write this" or "Some radical skeptics think Paul did not write this, but we know...") or showing off the fact that they have a seminary education. There may be congregations where taking sides on this topic actually advances the cause of the gospel, but I do not think I have ever met one.

Luke 15:1-10

1  Now all the tax collectors and sinners were coming near to listen to him.  2  And the Pharisees and the scribes were grumbling and saying, "This fellow welcomes sinners and eats with them."  3  So he told them this parable:  4  "Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it?  5  When he has found it, he lays it on his shoulders and rejoices. 

Commentary on Gospel by Greg Carey

Luke 15:1-10 launches an extended reflection on one of the most provocative aspects of Jesus' ministry, his companionship with tax collectors and sinners.

Context is everything here. The passage includes a setting (15:1-2) followed by the parables of the Lost Sheep (15:3-7) and the Lost Coin (15:8-10). It sets the table for the grand third parable concerning things lost, the parable of the Lost Son (15:11-32). Moreover, Luke 15:1-10 follows close upon the parable of the Banquet, in which the "poor, the maimed, the lame, and the blind" replace the anticipated guest list (14:15-24).

San Lucas 15:1-10

La parábola de la oveja perdida

    1 Se acercaban a Jesús todos los publicanos y pecadores para oírlo,

    2 y los fariseos y los escribas murmuraban, diciendo:

    --Este recibe a los pecadores y come con ellos.

    3 Entonces él les refirió esta parábola, diciendo:

   

Comentario del Evangelio por Guillermo Hansen

Los textos para este domingo presentan dos parábolas, la oveja y la dracma (moneda) perdidas.

Comentarios al texto