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Light on the Lessons

Isaiah 45:1-7; 1 Thessalonians 1:1-10; Matthew 22:15-22

Twentieth Sunday after Pentecost (Proper 24, Lectionary 29); Cycle A; October 18, 2020

Leader Guidance

Materials Needed

+ Bibles for everyone (variety of translations often useful)

+ Lectionary sheets (very convenient if you use them in worship)

+ Chalkboard, newsprint, overhead, or another means for displaying information and recording thoughts

+ Basic reference books for use as needed: Bible dictionary, Bible atlas, concordance, a one-volume Bible commentary

I Getting Started

Discuss experiences with “Through the Week.” Share prayer concerns. Ask the Holy Spirit to enlighten the group. Read the lessons. Then turn to the questions in “Getting Started.”

1. Responses will vary. Most of us know Jews, for example, who are very caring and loving, though by definition not Christians. Luther held that non-believers could be outstanding persons in society. The simplistic view that Christian = goodness ignores the reality of human sin that also infects Christians. The “image of God” abides however dimly in believer and non-believer alike.

2. Usually we feel good. The offer to pray for us comes as an expression of concern. When we can do nothing else to help a friend, we can always pray. And we should never underestimate the power of prayer, or make that offer without meaning it.

3. In classic terms, God’s work in the world, as expected ideally of Israel’s kings, involves justice, protection from enemies and oppression, defending the poor, delivering the needy, and pity on the weak and needy. (See Psalm 72:1-4, 12-14) Secular governments pursuing these aims are doing God’s work whether or not they are aware of it.

II Check the Texts

1. Isaiah 45:1-7

A. Verses 24-27 describe God’s great power. “Omens” and “diviners” refer servants of false gods over which Yahweh triumphs. Because of his great power, Yahweh can recruit anyone to his cause, even the mighty Cyrus who barely knows Yahweh’s name. God’s power will be used to rebuild Judah and restore his people (verse 26; verse 27 may be a reference to crossing the Reed, or Red, Sea during the Exodus; if so, it is a nice touch here.) Cyrus will serve as God’s instrument in this task, and God calls him “my shepherd (verse 28; “shepherd” is an image used of Israel’s kings.)

B. Cyrus is called “anointed,” another extravagant title. See of anyone can recall other translations for “anointed.” (The term is elsewhere translated as “messiah” and in the NT as “Christ.”) God has grasped Cyrus’ right hand and God will give Cyrus his power to achieve victory. (On other occasions, God has used foreign forces to pass judgment on his people, but this time a foreigner will be the deliverer; thus the messianic titles.)

C. In 45:2-3, Yahweh gives everything Cyrus needs to succeed. The aim is to let Cyrus know that it is by Yahweh’s power that he does what he does. Yet, even if Cyrus never knows Yahweh, the world from east to west will know Yahweh’s power and how he delivered his people.

D. God promises to tend and uphold his people who need never fear. He will strengthen and uphold them. Right now, he is delivering them from exile as he delivered them from Egypt. Only now, Cyrus the Persian will be his instrument. 45:5-7 asserts God’s power, to make the point that God, not Cyrus, is the key player. 44:24-27 makes the same point, but in more general, cosmic terms, with a focus on delivering Israel. Verses 45:5-7 connect God’s power to a desire to reveal himself to the world, not just to Israel.

E. In 45:4, God addresses Cyrus and admits, in verse 4b, that Cyrus does not know him. Verses 5-7, then, show that God’s power is such that he can assert his purposes even through people who do not know him.

2. 1 Thessalonians 1:1-10

A. Silvanus (Silas) and Timothy join Paul. Such joint notices often start Paul’s letters. Paul’s name comes first because he is the actual writer. “Grace” means God’s gift of mercy and love, undeserved by us but given through Christ. “Peace” for Paul would be the Jewish term “shalom,” which meant wholeness of life and completeness more than just absence of conflict. In an e-mail, the sender’s ID would be added automatically; the “send to” box would include “the church of the Thessalonians”; the subject line could read “Grace to you and peace,” because that, in the end, is the subject of this and all Paul’s letters.

B. The theme of verses 2-5 is thanksgiving. The famous “faith, hope, love” triad appears in 1:3; the same three words end Paul great “hymn to love,” 1 Corinthians 12:31–13:13. They present a good summary of what it means to be a Christian: Have faith in Jesus, love your neighbor as Jesus loved you, and place your hope in Jesus’ resurrection victory, which you share in baptism.

C. “He has chosen you” leads some folks to swim in the murky waters of predestination. But to say “you have chosen him” makes faith a human effort. Saying “God has chosen you” makes faith God’s work, not ours. It does not mean that God picks Mary for heaven and decides to send Matilda off to the nether regions. Paul knows the Thessalonians have responded to God’s offer of faith because he sees the power of the Holy Spirit in their lives. (In the context of praising and thanking the Thessalonians, the statement fits well. But as a criterion for judging whether one has or has not faith, it is quite dangerous. God gives faith; it’s not our job to decide who does and who does not have “real, true” faith.)

D. The Greek reads “our gospel,” but Paul never thought of the gospel as his own invention. The gospel or good news came from God. It proclaimed Christ. So adding “our message of the gospel” clarifies the issue as meaning Paul’s particular style of proclaiming the gospel. Paul was so intimately wrapped up in Christ and the gospel that “our” gospel would mean for him the gospel of God which he was privileged to proclaim.

E. “Power” could mean power to heal or power to change lives. In any case, “power” is separate here from Holy Spirit, who, for Paul, is the assurance for Christians, the “down payment” on salvation; see 2 Corinthians 1:21-22.

F. Verses 6-10 deal with imitators and the imitated. Paul wants them to imitate his endurance and fortitude in the face of persecution. (Read Acts 17:1-9 to find out about the persecution at Thessalonica.)

G. 1 Thessalonians deals with idols, a Jewish concern, while 1 Corinthians does not. 1 Thessalonians briefly mentions the resurrection while 1 Corinthians emphasizes it.

H. The early Christians expected the end of time to come very soon. The destructive powers of the world would be defeated, causing a time of troubles, but God would emerge triumphant. This apocalyptic view was presented in detail by the writer of Revelation, from which believers have vainly tried to deduce a timetable and scenario for the future. 1 Thessalonians dates from about 50-55 AD; Revelation is not earlier than 90-100 AD. So the Thessalonians did not have the specific ideas of Revelation in mind.

3. Matthew 22:15-22

A. They were trying to soften Jesus, disarm him so they could set him up. It’s a familiar debating trick. In verse 18, Jesus responds to show he knows their tactic.

B. Participants may not see the connection immediately. Let them explore with their imaginations. Isaiah asserts God’s overall cosmic sovereignty over heavens and earth; the emperor, on the other hand, has limited power, symbolized by a coin used in earthly trade. The emperor may be powerful, but God is more powerful and can use the emperor as he used Cyrus.

C. Three of the following incidents are test for Jesus; in the fourth, Jesus tests his enemies. Their inadequacies being revealed, Jesus can evaluate them in 23:1-12.

III What Does It All Mean?

1. Responses will vary.

2. Isaiah understood Cyrus as doing God’s work and thus was God’s chosen instrument. Are we equally bold to see God at work when we are benefited by a non-believer? (An example: how about a skilled surgeon who is an atheist but who saves your life, an outcome for which you fervently prayed?)

3. Using the biblical language, how about: protect from enemies (e.g., the military and diplomacy); support the poor and needy (e.g., various social welfare programs, Medicare, unemployment insurance, and more); protect the widow and provide justice (e.g., police, courts, legislation, and more). Psalm 72 describes what an “ideal” king of Israel would do; note especially verses 1-4 and 12-14.

4. The lessons make clear that secular governments have a role in God’s plan. As Christians in a democracy, we have a chance to help make the government do more of what we know God intends for human governments. For example, does it seem more in line with God’s purposes for government to organize society to provide benefits for the poor, or for government to do the minimum and leave the major work to private and personal charity?

5. Taxes that provide for the common welfare can be considered as part of our stewardship for God’s civil realm of justice. Our church giving is our stewardship for the Gospel.

6. Responses will vary.

7. Responses will vary. Often, folks choose a parent or older relative, which is a lovely example of handing on the faith

8. True joy, for Paul, comes from the Holy Spirit who, in the present time, is our seal and assurance of our ultimate salvation. Perhaps the face we put on our faith is too serious by half!

IV Into the Week

Share some possible answers to #1. Make plans for #2. Commit to trying #3.

Copyright © 2020, Lutheran Bible Ministries. All rights reserved. Permission is granted to make photocopies for use in church-related study groups.

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