Jeremiah 8:18–9:1: This lament expressed Jeremiah’s distress over some calamity which had befallen Israel. Widespread suffering afflicted the nation. The prophet mourned with the people, the poor in particular. He spoke for them by asking the unanswerable question: “Is the Lord not in Zion?” Feeling deserted by God was a natural reflection of their dire straits. It still may be so for many people, but does not mean they have lost faith.
Psalm 79:1-9: Another lament for another disaster, but this time an invasion by a foreign power had caused national suffering. It not only depicts scene of great horror, but raises significant theological questions about God’s covenant with Israel: How long will the terror last? Will God’s anger persist?
1 Timothy 2:1-7 (sermon text): The theological and historical situation implicit in this passage point to a much later date that the 50s AD when Paul carried on his ministry to the Gentiles with Timothy as a co-worker. The Jews had a well-developed liturgical system which Paul would have known intimately, but prayers for rulers as in vs. 2 would have been unlikely. When we reflect on the meaning of Christ’s death in relation to other religious traditions, the statement of universal salvation in vs. 3 and the “one mediator” in vs. 5 seem as contemporary today as then.
Luke 16:1-13: This parable tells of an incompetent steward who is told to hand over his accounts. Because he successfully collected part of what is owed him by placing his debtors in obligation to him, the master commends him for his shrewdness. But is there anything edifying about this steward’s dishonesty? Kickbacks were as common in those times as now.
The point of the passage came in the following interpretation. Jesus made it clear that no one can serve two masters. Either we serve God faithfully and with honesty and compassion toward others or we look out for ourselves without regard for the moral issues involved.
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