The Episcopal Church of the
Incarnation
The Twenty-seventh Sunday after Pentecost [Proper 28](A)
Zephaniah
1.7, 12-18 Ps. 90.1-8, 12 1 Thess. 5.1-11
Matthew 25.14-30
Zephaniah
1.7, 12-18
1) Zephaniah (a descendant of King Hezekiah) prophesied during the reign of Josiah (640-609 B.C.), during a period when Josiah sought to undo the apostasy of his predecessor, Manasseh.
a) Zephaniah’s prophecy forms a part of the early phase of Josiah’s reforms (see. 2 Chr. 34.3-7).
b) Zephaniah emphasizes that the fate of nations is in the hands of the Lord.
2)
Having emphasized the judgment of God, in this section
Zephaniah is speaking specifically of the destruction of
a) He speaks to those who believe that their chosen status will protect from judgment.
b) The prophet speaks of an invasion (in verses omitted in this lesson).
i) The searching referenced is, therefore, by those who have invaded.
(1) The invaders are agents of God’s wrath.
Psalm
90.1-8, 12
1) A mixture of hymn and a lament on human mortality:
a) A national lament, concluding (in this selection) with a petition for wisdom.
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) Human mortality (vv. 3-7) switches to one of human sinfulness (at v. 7).
b) And yet, God may teach us wisdom, that we may live the span of our days not in misery.
1
Thessalonians 5.1-11
1) The
content of this section doubles that found at 4.13-18 (used in the lesson for
Proper 27A), stated from a slightly different perspective.
a) In
4.13-18 Paul commends the fate of the dead to God; here he reflects on the
implications of the day of judgment for those who are
then alive.
2) Paul refers to the day of judgment as the “day of the Lord,” following the terminology used in the O.T. (including today’s lesson from Zephaniah; cf. Amos 5.13; Joel 2.1).
a) Later in his writing career (e.g., at Phil. 1.6, 10) Paul refer to the “day of the Lord Jesus”.
b) Paul makes clear that believers need not be concerned about “times and seasons,” about when the age is to end (under an ancient periodic view of human history).
c) The day will come like a “thief in the night”. This echoes traditional imagery used by Jesus (Matt. 24.43-44; Luke 12.39-40).
3) Paul switches to a discussion of the Christian condition, using imagery of light and darkness (common in religious literature of the age, see, e.g., Job 22.11).
a) Christians are to remain vigilant.
b)
Breastplate, helmet: The imagery of a warrior’s protection echoes
the theme found at Isa. 59.17 (cf. Eph. 6.14 and
i) The imagery suggests that Christians are involved in a final, eschatological confrontation.
4) Christians are “destined” for salvation.
a) This is distinct from being “predestined”.
i) “Destined” implies that God has disposed us, through faith, to salvation, but we can still reject this (which would not be possible in the case of predestination).
Matthew
25.14-30
1) The eschatological discourse (24.1 to 25.46), in which Jesus teaches about judgment, continues.
2) The parable of the talents has the ring of a traditional teaching, and echoes a theme found at Mark 4.25.
a) Believers live in an interim time before the return of the Lord. During this time we are to be responsible in the use of the gifts given to us by God.
b) The references to the talents being “handed over” may also refer to religious tradition.
i) In the original Greek, the language used is also used to refer to religious tradition.
(1) There may, therefore, be an implied criticism of religious tradition which is static (as in the Sadduccees).
(a) Tradition is not convention. It is alive.
3) In v. 15 reference is made to each servant being given a talent “each according to his ability”.
a) This combination of a fiscal term (talent) and a reference to ability, is the origin of the modern usage of “talent” in the sense of ability.
4) Jesus refers to the return of the owner of the talents “after a long time “ (v. 19). This continues the theme of the delay in the return of the Lord.
a) At this return “to all those who have, more will be given” (v. 29). This echoes Mark 4.25; Matt. 13.12; and Luke 8.18.
i) The verb is passive. The action is God’s.