Text Study for the Ninth Sunday in Pentecost –

Year C
The Rev. Joseph Winston
July 24, 2010

Commentary
Genesis 18:20-32
In last week’s lesson, three men came to Abraham’s encampment, Abraham greeted
them with lavish hospitality that preserved their life, and One gave Abraham a
promise that Sarah would have a child the next time they came. The audience
learns before Abraham that these three are not just a group of men wandering but
instead the L ORD.
Before today’s lesson, the LORD speaks to no one in particular that He will
keep nothing from Abraham because Abraham works for justice and judgment. In
return, the L ORD keeps His promises.
The LORD comments to Abraham that reports are coming to Him that the
cities are not following the way of the L ORD. But before anything drastic happens,
the L ORD wants to inspect the situation Himself. The three leave but Abraham
approaches them with a plea that if a portion of the area is just then everyone
should live. This bargaining between Abraham and the L ORD starts with fifty,
moves to forty-five, then forty, thirty, twenty, and ends up with ten. If ten righteous
people can be found, then the L ORD will not destroy Sodom.

Genesis 18:20 How great is the outcry against Sodom and Gomorrah and how
very grave their sin! – The reports that are reaching the L ORD speak of
actions that are not just nor are the full of correct judgement.

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Genesis 18:21 I must go down and see – Like any other leader, the L ORD wants
to see exactly what is happening and if the intelligence that He receives on
this specific situation is accurate.

Genesis 18:22 So the men turned from there, and went towards Sodom, while
Abraham remained standing before the L ORD – This translation gives the
appearance that the L ORD is separate from the group of three. If the three
set their course for Sodom, then Abraham could still be with them.

Genesis 18:23 Then Abraham came near and said – Rather than standing outside
of the assembly, Abraham risked everything by directly approaching the
L ORD.
Will you indeed sweep away the righteous with the wicked? – This question
of the L ORD’s judgement remains with us through all these years. Natural
disasters take the good and the bad. War and pestilence kill the just and
the evil. At what level, will the L ORD intervene with history and remove
the offence? This question presses hard on the community in the face of the
Holocaust and genocide that the world has seen these last seventy five years.

Genesis 18:24 Suppose there are fifty righteous – One can view this arbitration
between the L ORD and Abraham as prayer. Abraham is beseeching with the
L ORD for the lives of everyone: both those that deserve to live and those
who do not.

Genesis 18:25 Far be it from you to do such a thing, to slay the righteous with
the wicked, so that the righteous fare as the wicked! Far be that from you!
Shall not the Judge of all the earth do what is just? – Here Abraham reminds
the L ORD the basic principles of what is right and wrong. First, Abraham
implores the L ORD to completely put the idea out of His mind. The rea-
son for this is clear. Punishment must fit the crime. Uniformly destroying
everyone implies that all are the same or even worse that the judge cannot
tell the difference between the two. Next, Abraham pleads that the L ORD
totally forgets this idea. Here Abraham argues that the L ORD must model
the behavior given to His name. Otherwise, He is not worthy of His title or
He has lied about what He can and cannot do.

Genesis 18:26 If I find at Sodom fifty righteous in the city, I will forgive the whole
place for their sake. – Pardon comes to everyone for the actions of a small
number.

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 Genesis 18:27 I who am but dust and ashes – Abraham is reminding the L ORD
that a created human should not be the one who argues this type of case
with the L ORD.

Genesis 18:28 Suppose five of the fifty righteous are lacking? – The audience
now learns of Abraham’s approach to this discussion with the L ORD. A few
people from the originally agreed to number that will grant pardon from
everyone do not really matter.

Genesis 18:29 Suppose forty are found there – Abraham is trying to find the
lower limit on the L ORD’s patience.

Genesis 18:30 Oh do not let the L ORD be angry if I speak. – The privilege of
appearing in the L ORD’s courts is something that is granted. Likewise, the
ability to address the L ORD is something that is given. Abraham, a man of
power, understands this principle well. He has spoken to the Pharaoh and
does not want his welcome to be worn out.

Genesis 18:31 Let me take it upon myself to speak to the L ORD. – Abraham is
stating that he is invoking personal privilege because he feels that the L ORD
is growing tried of his arguments.

Genesis 18:32 if I speak just once more – Abraham’s pleas for the people have
reached his limit.

Psalm 138
The psalmist praises the L ORD because the L ORD has answered him. The assump-
tion is that every king has heard the L ORD and they will join in the praise the
L ORD. In both good times and bad, the L ORD protects the psalmist. The L ORD’s
plans will be brought to a completion and the L ORD’s love lasts forever.

Psalm 138:1 I give you thanks, O L ORD, with my whole heart – Every part of the
author’s intellect is involved in praising the L ORD.
before the gods I sing your praise – All the other items that the psalmist
might serve have been given final notice. They run a distant second to the
L ORD.

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 Psalm 138:2 I bow down towards your holy temple – Even from far away, the
author acknowledges the L ORD’s importance in his life.
give thanks to your name for your steadfast love and your faithfulness – The
L ORD keeps His word and this is reason to praise Him.

Psalm 138:3 On the day I called, you answered me – The L ORD listens and
responds to the prayer of the psalmist.
you increased my strength of soul – The author’s life is measurably better
after prayer.

Psalm 138:4 All the kings of the earth shall praise you, O L ORD – Whether they
know it or not, the rulers of the world, have a L ORD over them. The question
is when this day occurs. Do the leaders in this day and age recognize the
L ORD or does this happen at another time?

Psalm 138:5 T HEY SHALL SING OF THE WAYS OF THE L ORD – Salvation is not
limited to the Jews, others will know the L ORD.

Psalm 138:6 For though the L ORD is high, he regards the lowly – The perceived
and actual distance between the L ORD and His creation does not prevent
God from remembering people others forget.

Psalm 138:7 you stretch out your hand, and your right hand delivers me. – The
L ORD helps. This verse that assures God’s protection needs to be read at the
same time as Psalm 22.

Psalm 138:8 The L ORD will fulfil his purpose for me – There is a plan to creation
and the L ORD move history itself to achieve His purpose.

Colossians 2:6-19
The author of this section of the letter to the church in Colossae advocates that the
followers of Christ continue down the road Jesus set before them. The reason for
this type of behavior is that Jesus completely lives in each believer. This is not a
threat of someone watching over the faithful, rather it is an appeal to recall all the
work that Jesus has already accomplished for the followers of Christ. The result
of this understanding is that all are the same in Christ.

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Colossians 2:6 you therefore have received Christ Jesus the Lord – The impos-
sibility expressed is that the King is with each believer. Not only does this
divide the ruler without decreasing His ability to be in charge but is also
erases the lines that divide the powerful from the ordinary.
Colossians 2:7 rooted and built up in him – The essence of life comes from the
soil that is Christ Jesus and this alone gives the believer what is necessary
for everyday existence.
Colossians 2:8 See to it that no one takes you captive – Certainly there are com-
peting ideas in the marketplace that want your attention. Pay no need to
them because they do not come from Jesus.
Colossians 2:9 in him the whole fullness of deity dwells bodily – This should not
be taken as a Christological formula that expresses Jesus is a only man with
God living in him.
Colossians 2:10 who is the head of every ruler and authority – The assumption
is that there is a L ORD of all even if those in power do not realize this fact.
Colossians 2:11 by putting off the body of the flesh in the circumcision of Christ
– This statement is problematic because it appears to show that the body
given to humans is something less desirable that what Christians have. In
other words, this sounds very gnostic. Instead, this should be understood as
the transformation not out of this world but into one that is able to serve
those in need.
Colossians 2:12 when you were buried with him in baptism, you were also raised
with him through faith – The argument is that when one is joined to Christ
in the waters of baptism, that one also is given the gift of life. The unspoken
question is one of responsibility. Does one need to feel remorse over sin
and then ask for forgiveness or does as the text states here that baptism is
enough for eternal life?
Colossians 2:13 God made you alive together with him – The transformation
from death to life is impossible for the dead. This work is done by God
because of the actions of Jesus.
Colossians 2:14 erasing the record that stood against us with its legal demands
– Everything that is held against the believer is removed. The question is
what happens next.

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 Colossians 2:15 He disarmed the rulers and authorities and made a public exam-
ple of them, triumphing over them in it. – The life that God brought out of
death shows that the state does not exercise absolute control. This authority
resides in God.

Colossians 2:16 do not let anyone condemn you in matters of food and drink or of
observing festivals, new moons, or sabbaths – A portion of the preexisting
law no longer applies to followers of Jesus.

Colossians 2:17 the substance belongs to Christ – What is real in this world is
given to Jesus.

Colossians 2:18 Do not let anyone disqualify you – If Christ has welcomed the
believer, then that is all that matters.

Colossians 2:19 grows with a growth that is from God – God provides what is
needed for life.

Luke 11:1-13
The disciples know they are students and they ask Jesus for instruction on prayer.
Jesus provides them with a form that addresses God as Father whose name is set
aside from all others. It acknowledges the Father’s rule over all. It requests what
is needed for life. It asks for guilt to be removed. It reminds all believers that they
help others. It states the Father is in charge and hopes for a quiet life.
Jesus then gives an example of friendship. One friend helps another. God fol-
lows this same behavior. He helps. Next, Jesus reminds the disciples that parents
normally do not hurt their children. This analogy can be applied to God. He gives
the Advocate and not something that might injure.

Luke 11:1 He was praying – Throughout Luke, prayer indicates a “critical mo-
ment” in Christ’s ministry.1
Lord, teach us to pray – This appears to mean that Jewish prayer is in some
way missing elements essential the the Christian tradition.
1
Luke Timothy Johnson; Daniel J. Harrington, S.J., editor, The Gospel of Luke, Volume 3,
Sacra Pagina, (The Liturgical Press, Collegeville, MN: The Liturgical Press, 1991), p. 69.

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 Luke 11:2 When you pray – This seems to mean that all prayers should follow
this form. The version presented in Luke is simpler than the versions found
in Matthew and the Didache.2
Father – This establishes a relationship between the petitioner and God.
Loader notes that this is a subversive use of Father.3 The early church knew
of bad Fathers. This certainly includes the Roman tradition of the paterfa-
milias. God shows us a different Father that all Father’s should emulate.
hallowed be your name – This is a recognition that God is separate from us
and the name of God is set aside for specific use.
Your kingdom come – The work and the world of God moves into the earth.

Luke 11:3 daily bread – The Greek has τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον, which
could be translated as “the bread that we need.” The problem is that we
do not know what ἐπιούσιος actually means. It only is found here and in
Matthew 6:11 and no where else in Greek literature.4 Even Origen noted
the rareness of this word in De Orat. 27.7. The options for ἐπιούσιος seem
to be: “daily,” “future,” and “necessary.”5

Luke 11:4 forgive us our sins – This is a major theme in Luke and Acts.6
do not bring us to the time of trial – This shows that God is in control of the
universe.

Luke 11:5 has a friend – The assumption in the ancient Greek world was the
friends shared everything in common.7

Luke 11:6 a friend of mine has arrived, and I have nothing to set before him –
Poor planning is not an excuse to ask another for food in the middle of the
night.

Luke 11:7 Do not bother me – There are definite limits on what a friend will do.
2
Johnson, Luke, p. 177.
3
William Loader, First Thoughts on Year C Gospel Passages from the Lectionary Pentecost 9,
http://wwwstaff.murdoch.edu.au/˜loader/LkPentecost9.htm.
4
Johnson, Luke, p. 177.
5
Ibid., p. 178.
6
Ibid.
7
Ibid.

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 Luke 11:8 his persistence – The Greek word ἀνίστημι translated here as persis-
tence is better translated as lack of shame.8 Not only is this the middle of
the night but also the man refuses to take no as the answer. This type of
behavior insults the friend’s honor.9

Luke 11:9 So I say to you – The application is for moral behavior.10

Luke 11:10 For everyone who asks receives, and everyone who searches finds,
and for everyone who knocks, the door will be opened. – The type of answer
might not be what you are looking for.

Luke 11:11 Is there anyone among you who – The assumption is that people are
basically good to their children.

Luke 11:12 if the child asks for an egg, will give a scorpion – Food is meant to
bring life and not pain or even death.

Luke 11:13 how much more will the heavenly Father give – This is a rhetorical
argument of the greater to the lesser.11

References
Johnson, Luke Timothy; Harrington, S.J., Daniel J., editor, The Gospel of Luke,
Volume 3, Sacra Pagina, (The Liturgical Press, Collegeville, MN: The
Liturgical Press, 1991).

Loader, William, First Thoughts on Year C Gospel Passages from the

Lectionary Pentecost 9, http://wwwstaff.murdoch.edu.au/
˜loader/LkPentecost9.htm.

8
Johnson, Luke, p. 178.
9
Ibid.
10
Ibid.
11
Ibid.