Episcopal Church of the Incarnation

West Point, Mississippi

The Nineteenth Sunday after Pentecost [Proper 23B]

Amos 5.6-7, 10-15 Psalm 90.12-17 Hebrews 4.12-16 Mark 10.17-31

Amos 5.6-7, 10-15

1) Amos is the first of the classical prophets (8^th C., B.C.). He lived in a time of great prosperity, during the “calm before the storm.”

a) His prophesy is associated both with the cult at Beth-El and

b) with the Wisdom tradition.

c) He was not a priest, being a herder of livestock, and a vinedresser.

2) Amos speaks to four major themes: judgment; social justice; the cult of the Lord at Beth-El; and the word of reproach.

a) Ch. 5 relates to social justice:

b) The relationship to one’s neighbor and to God (as established by covenant) are interrelated.

c) The quality of one’s relationship with God is expressed in one’s relationship with his/her neighbors.

d) v. 6 reflects cultic language: “Seek the Lord and live.”

i) Haters of social justice are haters of God’s righteousness.

Psalm 90.12-17 Domine, refugium

1) A mixture of hymn and a lament on human mortality:

a) A national lament.

i) The lament focuses (in this section) on the status of humanity before God, that we might be better cognizant of our dependency.

b) The alienation which is caused by human sinfulness is to be healed by God’s action (v.13).

2) The complete psalm is a “chiasm” (a verse structure in which beginning and end “mirror” each other), being bracketed by references to humanity being “birthed” of God (cf. Deut. 32.18).

a) God may teach us wisdom, that we may live the span of our days not in misery.

b) The cry that we might be taught wisdom is the counterpart to humanity turning to dust (as referred to in v. 3).

c) The petition that we might be taught the number of our days is complimented by the petition that these days may be filled with happiness.

Hebrews 4.12-16

1) This lesson concludes a section which warns about Israel’s infidelity. The “word” referred to in v. 12 as a living and active force is the Word just referred to in v. 7.

a) This is a reference to “his voice,” i.e., the Word as the active principle of God. The verse quoted at Heb. 4.7 is from Ps. 95-7-8 (the Venite), and so is intended as an explicit reference that is is God who is speaking.

i) The author is not just saying that Scripture can convict us or instruct us in our own minds, but that Scripture literrally embodies God’s guidance, and we are convicted or instructed by God through Scripture.

ii) Those who ignore the word as thus judged by the Word. (Cf. John 12.48.)

2) Immediately following this message of judgment is the Good News that we have an intercessor, a great high priest, in Jesus Christ.

a) Our intercessor is one who knew temptation, and thus knows what we face.

b) Our intercessor appears for us before the throne of grace, and yet it is on this throne that he Himself reigns.

Mark 10.17-31

1) Jesus continues His second discourse on Christology and discipleship.

a) vv. 17-22: the story of the rich man

b) vv. 23-27: Jesus instructs His disciples

c) vv. 28-31: the reward of renouncing all to follow God.

2) The form of address “Good Teacher” is unusual, and in Greek connotes obsequiousness. Is Jesus annoyed?

3) Jesus says “you” lack one thing in the singular.

a) What this man lacks, in his self-righteousness, is compassion.

i) Jesus still calls him to follow.

ii) Note that the Gospel here says Jesus “loved” them man.

4) The disciples are “astounded” because in classical Judaism, wealth was a sign of God’s favor to the righteous.

a) Jesus was addressing this man, not a general principle.

b) In response to the disciples’ astonishment, Jesus reminds that with God all things are possible.

c) Peter’s question has a subtext: What is our reward for following you?

i) Jesus reminds that rewards are in heaven.

ii) The rewards of discipleship surpass the sacrifices of discipleship.