By Faith We Endure – 14 August 2022

All three readings depict [a] drama unfolding on a cosmic screen. Just as Jesus describes this division in apocalyptic language, so does Jeremiah picture God as both near and far (23:23). . . Against this cosmic backdrop, Jesus calls upon his followers to attend to the signs of the times and settle accounts in preparation for the coming judgment (vv 54–59). –– Fritz West

Luke 12:49–56

Like Jeremiah, Jesus confronts us forthrightly (12:51). . .

Jesus does initiate a reign of peace. . . He reveals how God has now befriended humankind and how we may befriend one another. But while this kingdom is one of peace, its announcement calls for a decision that leads to division. Indeed the decision Jesus called for resulted in his “baptism” (Lk 12:50 NRSV) on the cross.

Luke goes on in Acts to record the division resulting from the apostles’ words and actions. However, Luke’s view is more nuanced than Jeremiah’s. While Jeremiah saw God’s word as a consuming fire and a smashing hammer (23:29), Luke understood the Holy Spirit, which enabled the disciples to speak God’s Word, able to either ignite the faith (Cornelius) or consume in judgment (Ananias and Sapphira). –– Fritz West

Jeremiah 23:23–29

The word of God shared by the prophet Jeremiah warns of some prophets who dream. While dreams can reveal God’s word (Gen 40–41, Mt 1:20), these prophets are false in two ways. They declare their dreams to be the word of God and, without fear of God’s judgment, they prophesy only good news in good times. This may simply affirm the status quo rather than provide a prophetic critique capable of cutting through illusion.

In a similar vein, Jesus challenges the romantic notion that pictures the reign of God solely as a peaceable kingdom. When used faithfully the word shalom refers to reconciliation and well-being; when used falsely it papers over injustice. –– Fritz West

Hebrews 11:29––12:2

The selections that RCL and BCP take from Hebrews offer different takes on 12:1–2, by coupling it with different verses. The selection in RCL reads verses preceding it, and BCP verses following it. The two verses look from the present travail to Jesus, who—as one of us—"endured” (vv 2–3) suffering and death on the cross. The author of Hebrews sees in this both an example of how Christians should suffer and a path to God.

Jesus is “the pioneer and perfecter of our faith” (v 2), the one in whom it originated and the one who, through his perfect suffering, opened up the way for us into God’s presence. By choosing prior verses, RCL offers a midrash upon the “cloud of witnesses” (v 1), pictured as spectators to the race of faith all Christians run. By selecting verses following, BCP offers a midrash on “endurance,” depicting the suffering of Christians as discipline by our loving parent God. –– Fritz West

Fritz West, a liturgical author and retired pastor of the United Church of Christ living in Minnesota, serves as the Presiding Member of the Association for Reformed & Liturgical Worship Steering Committee.

Homily Service 43, no. 3 (2010): 114–122.