The Daily Lectionary
with Expository Commentary by Kenny Sallee, ThM
Friday, February 23, 2024
Faith in Adversity: Lessons of Trust and Promise
Psalm 22:23-31; Genesis 16:1-6; Romans 4:1-12
(Revised Common Lectionary Year B)
(Lent 2)
Introduction
with Expository Commentary by Kenny Sallee, ThM
Friday, February 23, 2024
Faith in Adversity: Lessons of Trust and Promise
Psalm 22:23-31; Genesis 16:1-6; Romans 4:1-12
(Revised Common Lectionary Year B)
(Lent 2)
Introduction
This compilation of scripture, encompassing Psalm 22:23-31, Genesis 16:1-6, and Romans 4:1-12, delves into the profound themes of faith and perseverance in times of trial. Psalm 22, often associated with deep despair yet concluding in trust and praise, reflects the struggle and ultimate faith in God's deliverance. Genesis 16 narrates the story of Sarai and Hagar, illustrating the complexities of human actions and God’s overarching plans. Finally, Romans 4 discusses the faith of Abraham, emphasizing that righteousness comes through faith, not just adherence to the law. Together, these passages offer a rich tapestry of lessons on trusting in God's promises, even when circumstances challenge our faith and understanding.
A Psalm and A Prayer
Responsive Readings from the Psalms and Prayers
for Public Worship and Private Devotions
Psalm 22:23-31
All The Earth Shall Turn to God
Responsive Readings from the Psalms and Prayers
for Public Worship and Private Devotions
Psalm 22:23-31
All The Earth Shall Turn to God
In this profound passage from Psalm 22, verses 23 to 31, we find ourselves immersed in a message of profound hope and universal redemption. This section of the Psalm shifts from the earlier expressions of distress and desolation to a celebration of deliverance and God's enduring faithfulness. The psalmist calls on those who fear the Lord to praise Him, reflecting a journey from suffering to salvation. This passage powerfully conveys the message that God's dominion extends beyond the present struggles, encompassing all nations and future generations. It serves as a reminder that in the midst of trials and tribulations, there remains an unshakeable promise of divine intervention and grace, offering solace and strength to all believers.23 You who fear the LORD, praise him!
All you offspring of Jacob, glorify him; *
Stand in awe of him, all you offspring of Israel!
24 For he did not despise or abhor
the affliction of the afflicted; *
He did not hide his face from me,
but heard when I cried to him.
25 From you comes my praise in the great congregation; *
My vows I will pay before those who fear him.
26 The poor shall eat and be satisfied; *
Those who seek him shall praise the LORD.
May your hearts live forever!
27 All the ends of the earth shall remember
and turn to the LORD; *
And all the families of the nations
shall worship before him.
28 For dominion belongs to the LORD, *
And he rules over the nations.
29 To him, indeed, shall all who sleep in the earth bow down; *
Before him shall bow all who go down to the dust,
and I shall live for him.
30 Posterity will serve him; *
Future generations will be told about the LORD,
31 And proclaim his deliverance to a people yet unborn, *
Saying that he has done it.
Heavenly Father, in the spirit of Psalm 22, we come before You with humility and awe. We praise You, Lord, for You have not despised or abhorred the affliction of the afflicted; neither have You hidden Your face from us. In our cries for help, You have heard.
We declare Your name to our brothers and sisters; in the midst of the congregation, we praise You. For those who fear the Lord, let us praise Him together. All descendants of Jacob, glorify Him; stand in awe of Him, all offspring of Israel.
We are reminded that You have not scorned or disdained the suffering of the afflicted one; You have not hidden Your face from us, but have listened when we cried to You.
From You comes the theme of our praise in the great assembly; before those who fear You, we fulfill our vows. The poor will eat and be satisfied; those who seek the Lord will praise Him – may their hearts live forever!
All the ends of the earth will remember and turn to the Lord. All the families of the nations will bow down before Him, for dominion belongs to the Lord and He rules over the nations.
To You alone, all who sleep in the earth will bow down; all who go down to the dust will kneel before You, those who cannot keep themselves alive. Posterity will serve You; future generations will be told about the Lord. They will proclaim His righteousness to a people yet unborn—for He has done it.
Be with us today and every day in Jesus Christ, Who taught us to pray:
“Our Father who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil. For thine is the kingdom and the power, and the glory, forever and ever. Amen.”
Genesis 16:1-6 presents a complex and emotionally charged narrative involving Abram (later Abraham), his wife Sarai (later Sarah), and Hagar, Sarai's Egyptian maidservant. In these verses, the reader witnesses the unfolding of a deeply human drama set against the backdrop of ancient societal norms and the divine promise of progeny. As Sarai remains childless, she offers Hagar to Abram as a surrogate to fulfill the promise of offspring, leading to a series of events marked by jealousy, interpersonal tension, and the struggle for power and recognition within the family structure. This passage not only reflects the customs and beliefs of the time but also sets the stage for significant developments in the broader narrative of the Hebrew Bible, particularly in relation to themes of faith, covenant, and the complexities of human relationships in the pursuit of divine promises.16 1 Now Sarai, Abram’s wife, bore him no children. She had an Egyptian slave-girl whose name was Hagar, 2 and Sarai said to Abram, “You see that the Lord has prevented me from bearing children; go in to my slave-girl; it may be that I shall obtain children by her.” And Abram listened to the voice of Sarai. 3 So, after Abram had lived ten years in the land of Canaan, Sarai, Abram’s wife, took Hagar the Egyptian, her slave-girl, and gave her to her husband Abram as a wife. 4 He went in to Hagar, and she conceived; and when she saw that she had conceived, she looked with contempt on her mistress. 5 Then Sarai said to Abram, “May the wrong done to me be on you! I gave my slave-girl to your embrace, and when she saw that she had conceived, she looked on me with contempt. May the Lord judge between you and me!” 6 But Abram said to Sarai, “Your slave-girl is in your power; do to her as you please.” Then Sarai dealt harshly with her, and she ran away from her.
Expository Commentary
Verse 1: This verse sets the stage for the unfolding narrative. Sarai's barrenness is a critical aspect, indicative of significant distress in the cultural and religious context of the time. The introduction of Hagar, an Egyptian slave-girl, hints at the complex interpersonal dynamics and cultural nuances that will play out in the story.
Verse 2: Sarai's proposal to Abram to have a child through Hagar is driven by her desperation and the societal pressure to produce an heir. Her belief that the Lord has prevented her from bearing children reflects the theological understanding of the time. Abram's compliance indicates a level of acquiescence to Sarai's distress and to cultural norms regarding heirs and surrogacy.
Verse 3: The passage of ten years underscores the prolonged period of childlessness. Sarai's action of giving Hagar to Abram as a wife, though seemingly an act of desperation, also reflects her agency within the constraints of her cultural and social context. This arrangement was not uncommon in ancient Near Eastern cultures as a solution to childlessness.
Verse 4: Hagar's conception is a pivotal moment in the narrative. It alters the dynamics among the characters, especially between Hagar and Sarai. Hagar's change in attitude upon realizing she is pregnant suggests a shift in power dynamics, as well as the emotional and social complexities of the surrogacy arrangement.
Verse 5: Sarai's distress and anger are palpable in this verse. She blames Abram for the situation, reflecting the intense emotional turmoil and interpersonal strife arising from the arrangement. Her appeal to the Lord for judgment is both a cry of anguish and a reflection of her belief in divine justice.
Verse 6: Abram's response signifies a relinquishing of responsibility and a return of authority over Hagar to Sarai. Sarai's harsh treatment of Hagar, leading to Hagar's flight, underscores the severity of the conflict and the profound impact of the surrogate arrangement on all parties involved. It also foreshadows further complexities in the narrative.
Throughout these verses, the narrative weaves together themes of faith, desperation, societal norms, power dynamics, and the human struggle in the face of unfulfilled promises and desires. The story is not just a historical or religious account but a deeply human drama that continues to resonate with themes of ethical complexity, relationships, and faith.
Romans 4:1-12 is a pivotal section in the Apostle Paul's epistle to the Romans, where he delves into the nature of faith and its paramount importance in achieving righteousness before God. In these verses, Paul uses the example of Abraham, the patriarch of the Jewish faith, to illustrate that righteousness is not attained through adherence to the law, but through faith. He argues that Abraham's righteousness was attributed to him not because of his works, but because of his belief in God, who has the power to bring the dead to life and call into existence things that do not exist. This passage emphasizes that faith is available to all, both Jews and Gentiles, and it is this faith that bridges the gap between humanity and God. Paul's teaching in this segment forms the core of the Christian understanding of justification by faith, highlighting that it is not the law, but faith in God's promises, that justifies an individual before God.4 1 What then are we to say was gained by Abraham, our ancestor according to the flesh? 2 For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the scripture say? “Abraham believed God, and it was reckoned to him as righteousness.” 4 Now to one who works, wages are not reckoned as a gift but as something due. 5 But to one who without works trusts him who justifies the ungodly, such faith is reckoned as righteousness. 6 So also David speaks of the blessedness of those to whom God reckons righteousness apart from works:
7 “Blessed are those whose iniquities are forgiven,
and whose sins are covered;
8 blessed is the one against whom the Lord will not reckon sin.”
9 Is this blessedness, then, pronounced only on the circumcised, or also on the uncircumcised? We say, “Faith was reckoned to Abraham as righteousness.” 10 How then was it reckoned to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. 11 He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the ancestor of all who believe without being circumcised and who thus have righteousness reckoned to them, 12 and likewise the ancestor of the circumcised who are not only circumcised but who also follow the example of the faith that our ancestor Abraham had before he was circumcised.
Expository Commentary
Verses 1-3: Justification by Faith, Not Works
- Verse 1: Paul begins by questioning what Abraham, the forefather of the Jews, gained according to the flesh (in human terms). This inquiry sets the stage for a discussion contrasting works and faith.
- Verse 2: He posits that if Abraham was justified by works, he had a reason to boast. However, Paul quickly negates this by emphasizing that before God, such boasting is irrelevant.
Verses 4-5: The Nature of Faith and Grace
- Verse 3: Paul references Genesis 15:6, where Abraham's faith was "reckoned to him as righteousness." This is the crux of his argument: righteousness comes from believing in God's promises, not from fulfilling the law.
- Verse 4: Introduces a metaphor of work and wages to illustrate that if righteousness were based on works, it would be an obligation, not a gift.
Verses 6-8: Blessedness of the Forgiven
- Verse 5: Contrasts this with the one who does not work but believes in God, who justifies the ungodly. Here, faith is depicted as reliance on God's grace, not on human effort.
- Verse 6-7: Paul quotes David (from Psalms) to support his argument, showing that blessedness comes from God's forgiveness and grace, not from law-keeping.
Verses 9-12: Faith for All, Jew and Gentile
- Verse 8: Reinforces the joy and blessedness of a person whose sins are forgiven and covered, a state attainable through faith.
- Verse 9: Raises the question of whether this blessedness is for the circumcised (Jews) or also for the uncircumcised (Gentiles).
- Verse 10-11: Paul clarifies that Abraham's righteousness was accounted to him before circumcision. Circumcision was a sign of the righteousness he had by faith while still uncircumcised, making him the father of all who believe without being circumcised.
Conclusion: In Romans 4:1-12, Paul systematically breaks down the concept of faith versus works in the context of attaining righteousness. Using Abraham as a prime example, he argues that it is faith, not adherence to the law (embodied in practices like circumcision), that justifies a person before God. This passage is fundamental in Christian theology, particularly regarding the doctrine of justification by faith. It highlights that righteousness is a gift from God, accessible to all through faith, irrespective of cultural or religious background. Paul's message is clear: faith transcends the law and unites believers in their shared trust in God's promises.
- Verse 12: Extends Abraham’s spiritual paternity to both groups: he is the father of circumcision to those who are not only circumcised but who also walk in the faith of Abraham before his circumcision.
Optional parts of the readings are set off in [square brackets.]
The Bible texts of the Old Testament, Epistle, and Gospel lessons are from the New Revised Standard Version (NRSV) Bible, copyright © 1989, 1993 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Commentaries are by Kenny Sallee, ThM, aided by ChatGPT.
The Daily Lectionary is a three year cyclical lectionary. We are currently in Year B. Beginning with the first Sunday of Advent in 2024, we will be in Year C. The year which ended at Advent 2023 was Year A. These readings complement the Sunday and festival readings: Thursday through Saturday readings help prepare the reader for the Sunday ahead; Monday through Wednesday readings help the reader reflect and digest on what they heard in worship. Revised Common Lectionary Daily Readings, copyright © 2005 Consultation on Common Texts. www.commontexts.org
The Bible texts of the Old Testament, Epistle, and Gospel lessons are from the New Revised Standard Version (NRSV) Bible, copyright © 1989, 1993 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Commentaries are by Kenny Sallee, ThM, aided by ChatGPT.
The Daily Lectionary is a three year cyclical lectionary. We are currently in Year B. Beginning with the first Sunday of Advent in 2024, we will be in Year C. The year which ended at Advent 2023 was Year A. These readings complement the Sunday and festival readings: Thursday through Saturday readings help prepare the reader for the Sunday ahead; Monday through Wednesday readings help the reader reflect and digest on what they heard in worship. Revised Common Lectionary Daily Readings, copyright © 2005 Consultation on Common Texts. www.commontexts.org
