Monday, September 29, 2008
P E N T E C O S T X X I
Lexegete ™ | Year A | Matthew
TWENTY-FIRST SUNDAY AFTER PENTECOST
October 5, 2008 (Lectionary 27)
Complementary Series
Isaiah 5:1-7
Psalm 80:7-15 (14, 15)
Philippians 3:4b-14
Matthew 21:33-46
Color: Green
Semicontinuous Series
Exodus 20:1-4, 7-9, 12-20
Psalm 19 (8)
Philippians 3:4b-14
Matthew 21:33-46
1a. CONTEXT - Matthew 21:33-46
The parable of the "Tenants" is the second in a series of three
parables (see Pentecost 19/Proper 21) dealing with the transfer of the
kingdom of God to "new" occupants. Jesus tell this story in the temple,
between a parable of two sons (21:28-32) and the marriage feast
(22:1-14). Jesus addresses the same temple audience, focusing his
allegory/parable on the chief priests and elders of the people. The first
parable in the series was aimed at the response to John's baptism, and this
one turns on the "wicked" tenants' response to the householder's servants
and son.
The parable uses remarkably traditional, if transparent, images
including the vineyard, delivering of fruit in due season, and the rejected
stone becoming a capstone. These images are favorite Old Testament
figures found in th psalms (see appointed Psalm 80, first lesson Isaiah
5:1-7, and Psalm 118:22f) in which God is a planter of the vineyard,
commonly understood as a figure for Israel. The first lesson trades on
this image and magnifies the judgment coming upon the vineyard for its
lack of righteousness and justice. Both psalmist and prophet depict the
Lord removing the protective hedge from the vineyard, and Isaiah adds
drought and neglect to signify judgment.
Indeed, as Luke T. Johnson interprets Matthew's use of the Old
Testament, "if Mark can fairly be read as an apocalyptic narrative,
Matthew's shaping of the story of Jesus owes most to the symbols of the
rabbinic tradition" (Johnson, p. 177).
Whereas the Lukan version of this parable stresses the role of
the temple, and the corruption collapsing upon itself, Matthew seems to
suggest that it is the occupancy of the kingdom itself which is at stake.
Jesus, according to Matthew, plays the role of judge, thoroughly. He
pronounces sentence (21: 43) upon the recommendation of the opponents
who serve ironically as jury (21:41).
1b. TEXT - Matthew 21:33-46
ESV:
33 “Hear another parable. There was a master of a house who planted a vineyard and put a fence around it and dug a winepress in it and built a tower and leased it to tenants, and went into another country. 34 When the season for fruit drew near, he sent his servants [1] to the tenants to get his fruit. 35 And the tenants took his servants and beat one, killed another, and stoned another. 36 Again he sent other servants, more than the first. And they did the same to them. 37 Finally he sent his son to them, saying, ‘They will respect my son.’ 38 But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let us kill him and have his inheritance.’ 39 And they took him and threw him out of the vineyard and killed him. 40 When therefore the owner of the vineyard comes, what will he do to those tenants?” 41 They said to him, “He will put those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their seasons.”
42 Jesus said to them, “Have you never read in the Scriptures:
“‘The stone that the builders rejected
has become the cornerstone; [2]
this was the Lord's doing,
and it is marvelous in our eyes’?
43 Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits.
* 44 And the one who falls on this stone will be broken to pieces; and when it falls on anyone, it will crush him.” [1]
45 When the chief priests and the Pharisees heard his parables, they perceived that he was speaking about them. 46 And although they were seeking to arrest him, they feared the crowds, because they held him to be a prophet.
* - [1] 21:44 Some manuscripts omit verse 44
1. 21:34 Greek - bondservants; also verses 35, 36
2. 21:42 Greek - the head of the corner
GREEK:
33αλλην παραβολην ακουσατε. ανθρωπος ην οικοδεσποτης οστις εφυτευσεν αμπελωνα και φραγμον αυτω περιεθηκεν και ωρυξεν εν αυτω ληνον και ωκοδομησεν πυργον, και εξεδετο αυτον γεωργοις, και απεδημησεν. 34οτε δε ηγγισεν ο καιρος των καρπων, απεστειλεν τους δουλους αυτου προς τους γεωργους λαβειν τους καρπους αυτου. 35και λαβοντες οι γεωργοι τους δουλους αυτου ον μεν εδειραν, ον δε απεκτειναν, ον δε ελιθοβολησαν. 36παλιν απεστειλεν αλλους δουλους πλειονας των πρωτων, και εποιησαν αυτοις ωσαυτως. 37υστερον δε απεστειλεν προς αυτους τον υιον αυτου λεγων, εντραπησονται τον υιον μου. 38οι δε γεωργοι ιδοντες τον υιον ειπον εν εαυτοις, ουτος εστιν ο κληρονομος: δευτε αποκτεινωμεν αυτον και σχωμεν την κληρονομιαν αυτου. 39και λαβοντες αυτον εξεβαλον εξω του αμπελωνος και απεκτειναν. 40οταν ουν ελθη ο κυριος του αμπελωνος, τι ποιησει τοις γεωργοις εκεινοις; 41λεγουσιν αυτω, κακους κακως απολεσει αυτους, και τον αμπελωνα εκδωσεται αλλοις γεωργοις, οιτινες αποδωσουσιν αυτω τους καρπους εν τοις καιροις αυτων. 42λεγει αυτοις ο ιησους, ουδεποτε ανεγνωτε εν ταις γραφαις, λιθον ον απεδοκιμασαν οι οικοδομουντες ουτος εγενηθη εις κεφαλην γωνιας: παρα κυριου εγενετο αυτη, και εστιν θαυμαστη εν οφθαλμοις ημων; 43δια τουτο λεγω υμιν οτι αρθησεται αφ υμων η βασιλεια του θεου και δοθησεται εθνει ποιουντι τους καρπους αυτης. 44[και ο πεσων επι τον λιθον τουτον συνθλασθησεται: εφ ον δ αν πεση λικμησει αυτον.] 45και ακουσαντες οι αρχιερεις και οι φαρισαιοι τας παραβολας αυτου εγνωσαν οτι περι αυτων λεγει: 46και ζητουντες αυτον κρατησαι εφοβηθησαν τους οχλους, επει εις προφητην αυτον ειχον.
© 1979 Novum Testamentum Graece, Nestle-Aland 26th edition , Deutsche Bibelgesellschaft, Stuttgart;
2. ANALYSIS: Matthew 21: 33-46
Matthew 21:33 - "Householder" is the best translation, for "Landowner"
fails to convey the literary allusion to the temple and an appropriate
connection with Jesus' choice of "house" ("O oikos mou oikos" - 21:13).
Note also that the householder, who manages a vineyard, is the setting for
the parable in chapter 20:1-16.
21:35 - Use of "stoning" as a means of death carries the implication of
religious apostacy.
21:37 - The phrase "my son" echoes the voice from heaven identifying
Jesus, "This is my son, with whom I am well pleased" (3:17 and 17:5),
appearing in the baptismal scene and again at the time of transfiguration.
21:40 - This is the question Jesus puts to the audience of chief priests and
elders ironically serving the function of prosecution.
21:41 - "legousin" serves as a reminder of the narrator's interest in
telling episodes occasionally using the historical "present" tense,
emphasizing the function of the parable as a figure for Jesus to make a
point and less as an unlimited allegory. Jesus involves the listeners in the
story with the questions, too. For Matthew, this is a story told with
tremendous rhetorical impact on the "implied reader" of the story.
Kakous kakos apolesei autous - the opponents of Jesus who answer the
question employ this idiom which is best captured in the NEB, "He will
bring those bad men to a bad end," although it need not be so gender
specific. Interpreters should be aware of the irony of the answer given by
the opponents, its indictment and self-sentencing.
21:42 - Jesus continues to follow upon the opponents' apparent lack of
self-awareness, now offering a converse example of scripture's (and
God's) playful historic irony.
21:43 - The word choice for a nation (ethnei) suggests the outsider motif
and most likely a Gentile opportunity.
3. STRATEGY: Matthew 21: 33-46
When preaching upon a parable with transparent images and
especially one which has parallels (Luke 20:9-19 appears the Fifth Sunday
in Lent--LBW), it is best to follow Krister Stendahl's advice to "seek the
analogy of the text." Even though we can see Jesus here as prosecuting
attorney, convicting his opponents for lack of trust in the prophets, for
misunderstanding the Law of God, and for blindness to the messiah, Jesus
adds to the criticism. He insinuates that they do not know scripture either
(21:42).
Possible sermons may deal with the nature of the kingdom, the need
to listen to the prophets, the blindness in "lazy" Christianity, or the
"cheap" grace concerns of Bonhoeffer. Lutherans, in my opinion, used to
overdue the Bonhoeffer quotations in the legitimate need to undermine
"cheap grace."
Since we no longer have the Christian-Jew and Pharisaic-Jew
seam in the community, nor the need to preach in defense of the Gentile
mission, we must find a suitable context for this parable in the modern
day. We may use this parable as it is addressed intra-murally to the
community of faithful, commandment-abiding citizens of the kingdom.
Judgment stories such as this one will "warn those already in the church
that their decision for the kingdom requires constant renewal." (Johnson ,
p. 183) Hence, a baptismal reminder may be in order.
Matthew's twist on this parable is to put the words of judgment on
the lips of the opponents themselves. It is as if Jesus wants to see a
transformation so badly among his opponents that he elicits the prophetic
warning in their own words. If they hear themselves say the words, will
they understand the significance? Will they hear it then? Matthew's
gospel is full of examples in which inconsistancies and hypocrisy
distinguishes followers from opponents.
The Matthean Jesus is so irritated by hypocrisy and a lifestyle
inconsistent with one's proclamation, that the very occupation of the
kingdom of God will be altered because of it
Certainly we can find numerous examples of Christian hypocrisy in
mouthing the words of forgiveness in our liturgy, in claiming inclusivity
for our fellowship, in our confirmation vows to grow in grace, and in the
very promises of baptism.
Robert Jenson reflected on the nature of the kingdom in light of
baptism in his book on sacramental theology (VISIBLE WORDS, p. 14). Here
he lifts the reversal of prevailing kingdom-logic in the church's preaching
on the baptismal "kingdom." He writes: "If the church is described as a
class-free political zone, baptism makes it possible to say to those yet
outside: 'The curse of your poverty (or) riches will be broken,' and to those
inside: 'It is too late for submission (or) exploitation: you no longer have
anything to gain from it.'"
In the same connection, Jenson believed that "social justice"
preaching in the sixties was "ineffective" because it was often thinly
veiled moralism. "Preachers said to white congregations: 'You ought to
love your black neighbors, because God loves you.' They should have said:
'It's too late for racial fears and hates--at least in your cases. In the
kingdom to which your baptism destines you, these outsiders will be your
priests and moral examples; and you might as well start getting used to
it.'" (Jenson, pp. 147ff.)
There are lots of opportunities for Christians to have the words
correct and miss the tune completely. In the fall, many congregations
become involved in activities to feed the hungry and walk for the causes of
our relief agencies. For Jesus, there is a "must" connection between our
celebration of the Eucharist and feeding, and the same consistency must be
stated explicitly about the criteria for the rule of God.
For some imaginative preachers, there is an environmental word to
be said from this set of texts. The opponents seek to seize ownership of
the vineyard and exercise an unjust stewardship. The dishonesty of false
ownership can have deadly results. While greed is not the main problem of
the text, unfaithfulness to right tenancy is.
Finally, there is an opportunity to speak about inclusivity in the
kingdom. The parables follow one on top of the other to identify the
disbelief and the blindness of "pharisaism." At the same time, the
parables leave open the opportunity for repentence and for those from
other nations to become faithful tenants. The key is knowing who owns
the vineyard. God is the one who never gives up on rejected stones. The
ones conventionally rejected become basic building blocks and capstones
in the renewed temple.
4. REFERENCES
Gundry, Robert H. MATTHEW: A COMMENTARY ON HIS LITERARY AND
THEOLOGICAL ART. Grand Rapids, MI: Eerdmans, 1982.
Jenson, Robert W. VISIBLE WORDS. Philadelphia: Fortress Press, 1978.
Johnson, Luke T. WRITINGS OF THE NEW TESTAMENT. Philadelphia:
Fortress Press, 1986.
Kingsbury, Jack Dean. MATTHEW AS STORY. Philadelphia: Fortress Press,
1986.
Minear, Paul S. MATTHEW: THE TEACHER'S GOSPEL. New York: Pilgrim
Press, 1982.
5. WORSHIP
The hymn of the day for Pentecost 20 is THE CHURCH OF CHRIST IN
EVERY AGE (LBW #433) which has adequate social gospel and inclusive
implications.
LORD CHRIST, WHEN YOU FIRST CAME TO EARTH (LBW # 421) alludes to the
temple stones, and YOU SERVANTS OF GOD (LBW # 252) would be an
alternative.
For Eucharistic hymns, take a look at LORD, WHO THE NIGHT YOU
WERE BETRAYED (LBW #206) and COME THOU ALMIGHTY KING (LBW #522,
"Italian Hymn")which draws an excellent picture of the kingship of Christ.
Exegete: The Rev. John R. Spangler, Jr. is Executive Assistant to the President for Communication and Planning for the Lutheran Theological Seminary at Gettysburg, PA. He was formerly Communicator for the New England Synod in the ELCA. He serves on the ELCA’s Advisory Committee for the Lutheran Magazine. His wife, the Rev. Dr. Maria Erling, teaches the History of Christianity in North America and Global Mission at the Seminary. He and Maria have two daughters, Marta and Johanna.
Marta Erling Spangler, 22, of Gettysburg, PA, and formerly of Nashua, N.H., will serve in East Jerusalem and the West Bank with the Evangelical Lutheran Church in Jordan and the Holy Land (ELCJHL), a companion relationship of the New England Synod. As one of six young adults headed to the Middle East, Erling Spangler will work with the Lutheran school in Beit Sahur, a village near Bethlehem, one of four schools operated by the ELCJHL.
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SEE ALSO:
http://archive.elca.org/globalserve/youngadults/jerusalem.asp
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Wednesday, September 3, 2008
Pentecost XX • The Rev. John R. Spangler, Jr.
Lexegete ™ | Year A | Matthew
TWENTIETH SUNDAY AFTER PENTECOST
September 28, 2008 (Lectionary 26)
Complementary Series
Ezekiel 18:1-4, 25-32
Psalm 25:1-9 (6)
Philippians 2:1-13
Matthew 21:23-32
Color: Green
Semicontinuous Series
Exodus 17:1-7
Psalm 78:1-4, 12-16 (4)
Philippians 2:1-13
Matthew 21:23-32
MICHAEL AND ALL ANGELS
September 29, 2008
Daniel 10:10-14; 12:1-3; Psalm 103:1-5, 20-22 (20-21); Revelation 12:7-12;
Luke 10:17-20
Color: White
1a. CONTEXT - Matthew 21:23-32
Having entered the temple and deflected the chief priest's and elders'
challenge to his authority, Jesus responded with a series of three parables
(Pentecost 19 - 21) in order to expose the temple leadership for what it
truly was. Our gospel reading for Pentecost 19 is the first of those three,
known often as the parable of the "two sons." It is probably Matthew's own
composition since it is unique to this gospel story and seems deliberately;
integrated wtih the previous challenge encounter (21:23-27) by means of
the baptism of John.
Failing to entrap the leaders by asking them from whence John's
Baptism had come, Jesus now tells a parable in which his temple
opponents respond to what Paul Minear calls a "trigger question": "Which
of the two (sons) did the will of his father?" (21:31).
While some interpreters understand this parable as part of the
indictment of the chief priests and elders (Gundry, p. 422), others connect
this story to a pattern of Jewish/Gentile relations. Luke Johnson puts the
parable squarely in the face of a theologically bankrupt and barren temple
household (Johnson, p. 191).
It is profitable to this parable against the backdrop of a Jewish
community factionalized into camps of Jewish Christians and Pharisaic
Jews traumatized by the destruction of the Temple (circa a.d. 70). The full
force of the Matthean Jesus' wrath against pharisaic hypocrisy with
respect to the Law and the messianic kingdom comes in chapter 23. But
already in these three parables, privilege of first entry into the kingdom,
tenancy of the vineyard, and guest status at the marriage feast are lost by
those traditionally postured to receive them and given to others.
When entry into the kingdom of God is offered first to "tax collectors
and harlots" Matthew is pointing out an untraditional group for model
discipleship. He has likened tax collectors to community troublemakers:
"If he refuses to listen even to the church, let him be to you as a Gentile
and a tax collector" (18:17). On the other hand, form the call of Matthew
the tax collector, Jesus is ready to make such persons insiders (cf. 9:9ff.).
Matthew's Jesus is hardly leading an invective against the Torah, nor is
Matthew's frame of mind anti-semitic. He gives Jesus a voice in an
intramural struggle for the integrity of Israel and of Jewish Christianity
whose traditional leaders and keepers failed to either interpret or live the
Law. The destruction of the Temple, for example, bolstered the Christian
point of view that the Temple had been in the charge of an ill-equipped
leadership, unable to understand the meaning of the heart of Israel, the
Law of God. Matthew kept Mark's figuration of this barrenness of the
Temple in the form of the withered fig tree (21:18f.).
Insightful scholars point out that in these three parables, Jesus turns
the challenge aroundll, so that it is the temple authorities who are "on
trial," and not the Messiah at all.
1b. TEXT: Matthew 21:23-32
ESV: (The Authority of Jesus Challenged)
23 And when he entered the temple, the chief priests and the elders of the people came up to him as he was teaching, and said, “By what authority are you doing these things, and who gave you this authority?” 24 Jesus answered them, “I also will ask you one question, and if you tell me the answer, then I also will tell you by what authority I do these things. 25 The baptism of John, from where did it come? From heaven or from man?” And they discussed it among themselves, saying, “If we say, ‘From heaven,’ he will say to us, ‘Why then did you not believe him?’ 26 But if we say, ‘From man,’ we are afraid of the crowd, for they all hold that John was a prophet.” 27 So they answered Jesus, “We do not know.” And he said to them, “Neither will I tell you by what authority I do these things.
(The Parable of the Two Sons)
28 “What do you think? A man had two sons. And he went to the first and said, ‘Son, go and work in the vineyard today.’ 29 And he answered, ‘I will not,’ but afterward he changed his mind and went. 30 And he went to the other son and said the same. And he answered, ‘I go, sir,’ but did not go. 31 Which of the two did the will of his father?” They said, “The first.” Jesus said to them, “Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you. 32 For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes believed him. And even when you saw it, you did not afterward change your minds and believe him.
[3] 21:34 Greek bondservants; also verses 35, 36
Greek:
23και ελθοντος αυτου εις το ιερον προσηλθον αυτω διδασκοντι οι αρχιερεις και οι πρεσβυτεροι του λαου λεγοντες, εν ποια εξουσια ταυτα ποιεις; και τις σοι εδωκεν την εξουσιαν ταυτην; 24αποκριθεις δε ο ιησους ειπεν αυτοις, ερωτησω υμας καγω λογον ενα, ον εαν ειπητε μοι καγω υμιν ερω εν ποια εξουσια ταυτα ποιω: 25το βαπτισμα το ιωαννου ποθεν ην; εξ ουρανου η εξ ανθρωπων; οι δε διελογιζοντο εν εαυτοις λεγοντες, εαν ειπωμεν, εξ ουρανου, ερει ημιν, δια τι ουν ουκ επιστευσατε αυτω; 26εαν δε ειπωμεν, εξ ανθρωπων, φοβουμεθα τον οχλον, παντες γαρ ως προφητην εχουσιν τον ιωαννην. 27και αποκριθεντες τω ιησου ειπαν, ουκ οιδαμεν. εφη αυτοις και αυτος, ουδε εγω λεγω υμιν εν ποια εξουσια ταυτα ποιω. 28τι δε υμιν δοκει; ανθρωπος ειχεν τεκνα δυο. και προσελθων τω πρωτω ειπεν, τεκνον, υπαγε σημερον εργαζου εν τω αμπελωνι. 29ο δε αποκριθεις ειπεν, ου θελω, υστερον δε μεταμεληθεις απηλθεν. 30προσελθων δε τω ετερω ειπεν ωσαυτως. ο δε αποκριθεις ειπεν, εγω, κυριε: και ουκ απηλθεν. 31τις εκ των δυο εποιησεν το θελημα του πατρος; λεγουσιν, ο πρωτος. λεγει αυτοις ο ιησους, αμην λεγω υμιν οτι οι τελωναι και αι πορναι προαγουσιν υμας εις την βασιλειαν του θεου. 32ηλθεν γαρ ιωαννης προς υμας εν οδω δικαιοσυνης, και ουκ επιστευσατε αυτω: οι δε τελωναι και αι πορναι επιστευσαν αυτω: υμεις δε ιδοντες ουδε μετεμεληθητε υστερον του πιστευσαι αυτω.
2. ANALYSIS - Matthew 21:23-32
Matthew 21:29 - Some manuscripts reverse the order of the sonsll, but the
most reliable order is for the first son to decline to go, thus providing
motive for asking the second son.
21:31 - legousin ("he says to them") - Matthew makes use of the
historical present, the mark of the skilled Matthean storyteller and of the
rhetorical, even aural nature of the narrative. The use of "tax collectors
and harlots" suggests a complete reversal of the religious-cultural social
order. Tax collectors are sometimes mentioned in parallel with Gentilesaa
(5:46f.) and sinners (9:10; 11:19).
Matthew nearly always uses "kingdom of heaven" or some other variation;
"Basileian tou Theou" appears only in the first two parables in this series
and in 12:28. It is practically futile to make significance out of it (contra
Gundry, p. 423). One can see a contextual preference for using "God" when
Satan is also mentioned with kingdom in 12:28. The same does not apply
here, however.
21:32 - The "Way of righteousness" may elicit all sorts of connotations
especially since Matthew uses righteousness several times and with other
clusters of expressions including "God's righteousness" (6:3) and "greater
righteousness" (5:20). Although Matthew follows Mark carefully in this
section of the Gospel, he does not copy Mark's motif "on the way." Brevard
Childs sees Matthew's usage in connection with Jesus' identification with
the "poor and sinful" living out God's call for justice and mercy (Childs, p.
76).
Many scholars see Luke 7:29 behind this episode, and others find that
Matthew echoes the psalmist's sense of righteousness (Psalm 1:5f.)
The integration of this parable with the litmus test of John's baptism
is clear, however, and the reference to John recalls explicitly Jesus'
opponents' relationship to the prophetic messenger.
3. STRATEGY - Matthew 21:28-32
In order to preach upon this text, one must take into account what was
previously preached about Matthean reversals and especially Matthew
20:1-16, since there are some similarities. Taking Ezekiel 18:1-4, 25-32
into account, there is a valuable word to be said about God's justice, and
the lack of human discernment. God's justice allows for the traitors
and the religious outcasts to be restored, and perhaps be first in the
kingdom. As far as the integrity of the Law is concerned, those who are
postured for the 'kingdom of righteousness' may be surprised.
Peter Shaffer popularized a legend about Wolfgang Mozart and
Antonio Salieri entitled "Amadeus." In the story, Salieri was the darling of
the Vienna cultural court and shows popular promise. He has become
extremely successful by most standards by mid-life. Early in the play, we
see him in prayer asking God to make him a worthy musician and for
enough fame only so that God would be glorified all the more. He enjoyed
his success.
Mozart, whose middle name means "beloved of God," was a child prodigy
from Salzburg and arrived in Vienna oozing talent and self-confidence,too.
He tended to leave strong first impressions with his pre-Victorian
manners and loose lips. He had very little will to resist telling the most
off-color joke, and one never needed to gues what was on his mind. His
reviews were mixed in the polited and slightly trendy company of the
Vienna Court and among the Emperor's friends.
Salieri heard him play, concspired to see some of his manuscriptsl, met
him, and soon enough knew that Mozart had been blessed by God in a very
special way. Salieri confessed angrily to God that he himself had been
given only enough talent to know who really had the gift of divine
inspiration. This drove him to bitterness, and finally to make an oath to
God that he would bring Mozart, whom he called "the Creature," down.
Mozart's style of life doesn't exactly teach us how to live, but he was
nevertheless God's chosen. He was, so to say, God's "voice" on earth. Mozart's
personality and Salieri's legendary plot led to a premature death of the
young "beloved of God." But we learn in the process that "all souls belong
to God" (Ezekiel 18:4) including Mozart, including Moses who could not
speak well, John the Baptizer who would also have received mixed reviews
in Vienna, and a believing tax collector or prostitute. God's sense of
shame differs from our own.
4. REFERENCES - Matthew 21:28-32
Childs, Brevard S. THE NEW TESTAMENT AS CANON. Phila.: Fortress Press, 1985.
Gundry, Robert H. MATTHEW: A COMMENTARY ON HIS LITERARY AND
THEOLOGICAL ART. Grand Rapids,MI: Eerdmans, 1982.
Johnson, Luke T. WRITINGS OF THE NEW TESTAMENT. Phila.: Fortress Press,
1986.
Minear, Paul S. MATTHEW: THE TEACHER'S GOSPEL. New York: Pilgrim
Press, 1982.
5. WORSHIP SUGGESTIONS
The appointed hymn of the day (LBW) for Pentecost 19 is LORD KEEP US
STEADFAST IN THY WORD (LBW 230), an excellent hymn that wears well.
The truly ambitious musician might try the plainsong version found in the old, red SERVICE BOOK AND HYMNAL (SBH 155a, Jesu Dulcedo Cordium).
O MASTER LET ME WALK WITH YOU (LBW 492, HB 659,660) is an appropriate hymn of commitment and true discipleship. LORD, WHOSE LOVE IN HUMBLE SERVICE (LBW 423, HB 610) is highly singable and serves as a prayer for the integrity theme that may arise in preaching this text.
Exegete: The Rev. John R. Spangler, Jr. is Executive Assistant to the President for Communication and Planning for the Lutheran Theological Seminary at Gettysburg, PA. He was formerly Communicator for the New England Synod in the ELCA. He serves on the ELCA’s Advisory Committee for the Lutheran Magazine. His wife, the Rev. Dr. Maria Erling, teaches the History of Christianity in North America and Global Mission at the Seminary. He and Maria have two daughters, Marta and Johanna.
Marta Erling Spangler, 22, of Gettysburg, PA, and formerly of Nashua, N.H., will serve in East Jerusalem and the West Bank with the Evangelical Lutheran Church in Jordan and the Holy Land (ELCJHL), a companion relationship of the New England Synod. As one of six young adults headed to the Middle East, Erling Spangler will work with the Lutheran school in Beit Sahur, a village near Bethlehem, one of four schools operated by the ELCJHL.
SEE ALSO:
http://archive.elca.org/globalserve/
youngadults/jerusalem.asp
LEXEGETE™ © 2008
TWENTIETH SUNDAY AFTER PENTECOST
September 28, 2008 (Lectionary 26)
Complementary Series
Ezekiel 18:1-4, 25-32
Psalm 25:1-9 (6)
Philippians 2:1-13
Matthew 21:23-32
Color: Green
Semicontinuous Series
Exodus 17:1-7
Psalm 78:1-4, 12-16 (4)
Philippians 2:1-13
Matthew 21:23-32
MICHAEL AND ALL ANGELS
September 29, 2008
Daniel 10:10-14; 12:1-3; Psalm 103:1-5, 20-22 (20-21); Revelation 12:7-12;
Luke 10:17-20
Color: White
1a. CONTEXT - Matthew 21:23-32
Having entered the temple and deflected the chief priest's and elders'
challenge to his authority, Jesus responded with a series of three parables
(Pentecost 19 - 21) in order to expose the temple leadership for what it
truly was. Our gospel reading for Pentecost 19 is the first of those three,
known often as the parable of the "two sons." It is probably Matthew's own
composition since it is unique to this gospel story and seems deliberately;
integrated wtih the previous challenge encounter (21:23-27) by means of
the baptism of John.
Failing to entrap the leaders by asking them from whence John's
Baptism had come, Jesus now tells a parable in which his temple
opponents respond to what Paul Minear calls a "trigger question": "Which
of the two (sons) did the will of his father?" (21:31).
While some interpreters understand this parable as part of the
indictment of the chief priests and elders (Gundry, p. 422), others connect
this story to a pattern of Jewish/Gentile relations. Luke Johnson puts the
parable squarely in the face of a theologically bankrupt and barren temple
household (Johnson, p. 191).
It is profitable to this parable against the backdrop of a Jewish
community factionalized into camps of Jewish Christians and Pharisaic
Jews traumatized by the destruction of the Temple (circa a.d. 70). The full
force of the Matthean Jesus' wrath against pharisaic hypocrisy with
respect to the Law and the messianic kingdom comes in chapter 23. But
already in these three parables, privilege of first entry into the kingdom,
tenancy of the vineyard, and guest status at the marriage feast are lost by
those traditionally postured to receive them and given to others.
When entry into the kingdom of God is offered first to "tax collectors
and harlots" Matthew is pointing out an untraditional group for model
discipleship. He has likened tax collectors to community troublemakers:
"If he refuses to listen even to the church, let him be to you as a Gentile
and a tax collector" (18:17). On the other hand, form the call of Matthew
the tax collector, Jesus is ready to make such persons insiders (cf. 9:9ff.).
Matthew's Jesus is hardly leading an invective against the Torah, nor is
Matthew's frame of mind anti-semitic. He gives Jesus a voice in an
intramural struggle for the integrity of Israel and of Jewish Christianity
whose traditional leaders and keepers failed to either interpret or live the
Law. The destruction of the Temple, for example, bolstered the Christian
point of view that the Temple had been in the charge of an ill-equipped
leadership, unable to understand the meaning of the heart of Israel, the
Law of God. Matthew kept Mark's figuration of this barrenness of the
Temple in the form of the withered fig tree (21:18f.).
Insightful scholars point out that in these three parables, Jesus turns
the challenge aroundll, so that it is the temple authorities who are "on
trial," and not the Messiah at all.
1b. TEXT: Matthew 21:23-32
ESV: (The Authority of Jesus Challenged)
23 And when he entered the temple, the chief priests and the elders of the people came up to him as he was teaching, and said, “By what authority are you doing these things, and who gave you this authority?” 24 Jesus answered them, “I also will ask you one question, and if you tell me the answer, then I also will tell you by what authority I do these things. 25 The baptism of John, from where did it come? From heaven or from man?” And they discussed it among themselves, saying, “If we say, ‘From heaven,’ he will say to us, ‘Why then did you not believe him?’ 26 But if we say, ‘From man,’ we are afraid of the crowd, for they all hold that John was a prophet.” 27 So they answered Jesus, “We do not know.” And he said to them, “Neither will I tell you by what authority I do these things.
(The Parable of the Two Sons)
28 “What do you think? A man had two sons. And he went to the first and said, ‘Son, go and work in the vineyard today.’ 29 And he answered, ‘I will not,’ but afterward he changed his mind and went. 30 And he went to the other son and said the same. And he answered, ‘I go, sir,’ but did not go. 31 Which of the two did the will of his father?” They said, “The first.” Jesus said to them, “Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you. 32 For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes believed him. And even when you saw it, you did not afterward change your minds and believe him.
[3] 21:34 Greek bondservants; also verses 35, 36
Greek:
23και ελθοντος αυτου εις το ιερον προσηλθον αυτω διδασκοντι οι αρχιερεις και οι πρεσβυτεροι του λαου λεγοντες, εν ποια εξουσια ταυτα ποιεις; και τις σοι εδωκεν την εξουσιαν ταυτην; 24αποκριθεις δε ο ιησους ειπεν αυτοις, ερωτησω υμας καγω λογον ενα, ον εαν ειπητε μοι καγω υμιν ερω εν ποια εξουσια ταυτα ποιω: 25το βαπτισμα το ιωαννου ποθεν ην; εξ ουρανου η εξ ανθρωπων; οι δε διελογιζοντο εν εαυτοις λεγοντες, εαν ειπωμεν, εξ ουρανου, ερει ημιν, δια τι ουν ουκ επιστευσατε αυτω; 26εαν δε ειπωμεν, εξ ανθρωπων, φοβουμεθα τον οχλον, παντες γαρ ως προφητην εχουσιν τον ιωαννην. 27και αποκριθεντες τω ιησου ειπαν, ουκ οιδαμεν. εφη αυτοις και αυτος, ουδε εγω λεγω υμιν εν ποια εξουσια ταυτα ποιω. 28τι δε υμιν δοκει; ανθρωπος ειχεν τεκνα δυο. και προσελθων τω πρωτω ειπεν, τεκνον, υπαγε σημερον εργαζου εν τω αμπελωνι. 29ο δε αποκριθεις ειπεν, ου θελω, υστερον δε μεταμεληθεις απηλθεν. 30προσελθων δε τω ετερω ειπεν ωσαυτως. ο δε αποκριθεις ειπεν, εγω, κυριε: και ουκ απηλθεν. 31τις εκ των δυο εποιησεν το θελημα του πατρος; λεγουσιν, ο πρωτος. λεγει αυτοις ο ιησους, αμην λεγω υμιν οτι οι τελωναι και αι πορναι προαγουσιν υμας εις την βασιλειαν του θεου. 32ηλθεν γαρ ιωαννης προς υμας εν οδω δικαιοσυνης, και ουκ επιστευσατε αυτω: οι δε τελωναι και αι πορναι επιστευσαν αυτω: υμεις δε ιδοντες ουδε μετεμεληθητε υστερον του πιστευσαι αυτω.
2. ANALYSIS - Matthew 21:23-32
Matthew 21:29 - Some manuscripts reverse the order of the sonsll, but the
most reliable order is for the first son to decline to go, thus providing
motive for asking the second son.
21:31 - legousin ("he says to them") - Matthew makes use of the
historical present, the mark of the skilled Matthean storyteller and of the
rhetorical, even aural nature of the narrative. The use of "tax collectors
and harlots" suggests a complete reversal of the religious-cultural social
order. Tax collectors are sometimes mentioned in parallel with Gentilesaa
(5:46f.) and sinners (9:10; 11:19).
Matthew nearly always uses "kingdom of heaven" or some other variation;
"Basileian tou Theou" appears only in the first two parables in this series
and in 12:28. It is practically futile to make significance out of it (contra
Gundry, p. 423). One can see a contextual preference for using "God" when
Satan is also mentioned with kingdom in 12:28. The same does not apply
here, however.
21:32 - The "Way of righteousness" may elicit all sorts of connotations
especially since Matthew uses righteousness several times and with other
clusters of expressions including "God's righteousness" (6:3) and "greater
righteousness" (5:20). Although Matthew follows Mark carefully in this
section of the Gospel, he does not copy Mark's motif "on the way." Brevard
Childs sees Matthew's usage in connection with Jesus' identification with
the "poor and sinful" living out God's call for justice and mercy (Childs, p.
76).
Many scholars see Luke 7:29 behind this episode, and others find that
Matthew echoes the psalmist's sense of righteousness (Psalm 1:5f.)
The integration of this parable with the litmus test of John's baptism
is clear, however, and the reference to John recalls explicitly Jesus'
opponents' relationship to the prophetic messenger.
3. STRATEGY - Matthew 21:28-32
In order to preach upon this text, one must take into account what was
previously preached about Matthean reversals and especially Matthew
20:1-16, since there are some similarities. Taking Ezekiel 18:1-4, 25-32
into account, there is a valuable word to be said about God's justice, and
the lack of human discernment. God's justice allows for the traitors
and the religious outcasts to be restored, and perhaps be first in the
kingdom. As far as the integrity of the Law is concerned, those who are
postured for the 'kingdom of righteousness' may be surprised.
Peter Shaffer popularized a legend about Wolfgang Mozart and
Antonio Salieri entitled "Amadeus." In the story, Salieri was the darling of
the Vienna cultural court and shows popular promise. He has become
extremely successful by most standards by mid-life. Early in the play, we
see him in prayer asking God to make him a worthy musician and for
enough fame only so that God would be glorified all the more. He enjoyed
his success.
Mozart, whose middle name means "beloved of God," was a child prodigy
from Salzburg and arrived in Vienna oozing talent and self-confidence,too.
He tended to leave strong first impressions with his pre-Victorian
manners and loose lips. He had very little will to resist telling the most
off-color joke, and one never needed to gues what was on his mind. His
reviews were mixed in the polited and slightly trendy company of the
Vienna Court and among the Emperor's friends.
Salieri heard him play, concspired to see some of his manuscriptsl, met
him, and soon enough knew that Mozart had been blessed by God in a very
special way. Salieri confessed angrily to God that he himself had been
given only enough talent to know who really had the gift of divine
inspiration. This drove him to bitterness, and finally to make an oath to
God that he would bring Mozart, whom he called "the Creature," down.
Mozart's style of life doesn't exactly teach us how to live, but he was
nevertheless God's chosen. He was, so to say, God's "voice" on earth. Mozart's
personality and Salieri's legendary plot led to a premature death of the
young "beloved of God." But we learn in the process that "all souls belong
to God" (Ezekiel 18:4) including Mozart, including Moses who could not
speak well, John the Baptizer who would also have received mixed reviews
in Vienna, and a believing tax collector or prostitute. God's sense of
shame differs from our own.
4. REFERENCES - Matthew 21:28-32
Childs, Brevard S. THE NEW TESTAMENT AS CANON. Phila.: Fortress Press, 1985.
Gundry, Robert H. MATTHEW: A COMMENTARY ON HIS LITERARY AND
THEOLOGICAL ART. Grand Rapids,MI: Eerdmans, 1982.
Johnson, Luke T. WRITINGS OF THE NEW TESTAMENT. Phila.: Fortress Press,
1986.
Minear, Paul S. MATTHEW: THE TEACHER'S GOSPEL. New York: Pilgrim
Press, 1982.
5. WORSHIP SUGGESTIONS
The appointed hymn of the day (LBW) for Pentecost 19 is LORD KEEP US
STEADFAST IN THY WORD (LBW 230), an excellent hymn that wears well.
The truly ambitious musician might try the plainsong version found in the old, red SERVICE BOOK AND HYMNAL (SBH 155a, Jesu Dulcedo Cordium).
O MASTER LET ME WALK WITH YOU (LBW 492, HB 659,660) is an appropriate hymn of commitment and true discipleship. LORD, WHOSE LOVE IN HUMBLE SERVICE (LBW 423, HB 610) is highly singable and serves as a prayer for the integrity theme that may arise in preaching this text.
Exegete: The Rev. John R. Spangler, Jr. is Executive Assistant to the President for Communication and Planning for the Lutheran Theological Seminary at Gettysburg, PA. He was formerly Communicator for the New England Synod in the ELCA. He serves on the ELCA’s Advisory Committee for the Lutheran Magazine. His wife, the Rev. Dr. Maria Erling, teaches the History of Christianity in North America and Global Mission at the Seminary. He and Maria have two daughters, Marta and Johanna.
Marta Erling Spangler, 22, of Gettysburg, PA, and formerly of Nashua, N.H., will serve in East Jerusalem and the West Bank with the Evangelical Lutheran Church in Jordan and the Holy Land (ELCJHL), a companion relationship of the New England Synod. As one of six young adults headed to the Middle East, Erling Spangler will work with the Lutheran school in Beit Sahur, a village near Bethlehem, one of four schools operated by the ELCJHL.
SEE ALSO:
http://archive.elca.org/globalserve/
youngadults/jerusalem.asp
LEXEGETE™ © 2008
September 21, 2008 (Lectionary 25)
Lexegete ™ | Year A | Matthew
NINETEENTH SUNDAY AFTER PENTECOST
September 21, 2008 (Lectionary 25)
Complementary Series
Jonah 3:10-4:11
Psalm 145:1-8 (8)
Philippians 1:21-30
Matthew 20:1-16
Color: Green
Semicontinuous Series
Exodus 16:2-15
Psalm 105:1-6, 37-45 (1, 45)
Philippians 1:21-30
Matthew 20:1-16
MATTHEW, APOSTLE AND EVANGELIST
September 22, 2008 (transferred from September 21)
Ezekiel 2:8 3:11
Psalm 119:33-40 (33)
Ephesians 2:4-10
Matthew 9:9-13
Color: Scarlet/Red
1a. CONTEXT: Matthew 20:1-16
In order to understand this parable, one must know both the literary
context and the way the parable has been interpreted down through the
ages.
This particular story is found only in St. Matthew's Gospel. It occurs as
an insertion in a part of Matthew's Gospel which adheres very strictly to
St. Mark's order. Indeed, Matthew replicates the exact sequence of stories
found in Mark 10: 13-45, with the single exception that today's Gospel
intervenes between Mark 10, verses 31 and 32l. It is almost as if Matthew
wishes to give an expanded illustration of the general principle stated in
Mark 10:31 (par. Mt. 19:30): "Mary that are first will be last, and the last
first."
It is also striking and significant that our Gospel is placed by St.
Matthew within a larger group of stories that deal with the theme, "status
in God's Kingdom." This section includes a) Mt. 19:13-15. The kingdom
belongs to children; b) 19:16-22. One who is rich on earth does not
necessarily have "treasure in heaven;" c) 19:23-30l. Jesus talks further
about riches and the reward due his disciples; d) 20:1-16l. Today's Gospel;
e) 20:17-19. The Son of Man will be crucified; and b) 20:20-28. The
greatest disciple must be a slave. Following close on the heels of this
section is the logical culmination of these stories, the passion narrative
of the One who achieves status by dying, which begins in chapter 21.
Throughout the entire section, one is struck by the jarring
juxtaposition of opposites. The last are contrasted with the first, the
least with the greatest, the slave with the ruler, those who sit at God's
left hand with those who sit at God's right. The purpose, as we shall see,
is to shock us into thinking differently about greatness in God's eyes.
Interestingly, interpreters have historically not been much drawn to
this prominent theme of "status," preferring a more allegorical treatment
of the parable. Jeremias relates that "already from the time of Irenaeus
the hours of the fivefold summons were taken to symbolize the periods in
the history of redemption from Adam onwards; from Origen's time they
symbolized the different stages of human life at which men (sic) become Christians" (Parables, p. 33).
If we have outgrown these rather wooden parallels, we do cling to the
familiar allegorization that sees our task in life as "a call to work in God's
vineyard." In an illuminating article on preaching, Gerhard Forde takes
Christian preaching on this text as an example of the common moralistic
bent of modern sermons ("God's Rights"). Our task, in other words, is to go
to work in the vineyard; it is never too late lllto do so! Even the
traditional title for the parable--"Laborers in the Vineyard"--places the
emphasis on our work rather than on the shocking pay schedule of the
employer.
Protestant preachers have also been tempted to find Reformation
themes in this passage. Our human equality in God's eyes, for example,
would seem to be shown by the equal pay given to all workers regardless
of how long they worked (20:8-10). But this is surely a minor detail
compared to the shocking fact that the last to be hired received so much
more than they "deserved" (See Jeremias, p. 36).
One begins to sense the original "Sitz im Leben" of the parable when one
notes, with Jeremias (p. 37f.) that this is a "double-edged parable." There
is , in other words, both the hiring of the laborers and the indignant
reaction of those who "deserved better." Just as in the Parable of the
Prodigal Son there is the return of the prodigal, which produces the
father's extravagant reaction (Luke 15:11-24)l and the equally outraged
reaction of the elder son (15:25-30). Jesus was in his day surrounded by
those "good people" who were in like manner offended by God's grace. In
particular, Norman Perrin (Rediscovering, p. 116) finds the original
context of today's Gospel in "the offence caused by Jesus' acceptance of
the 'tax collectors and sinners' who responded to the challenge of the
forgiveness of sins." The parable was told to "vindicate the Gospel against
its critics" writes Jeremias, by showing "how...loveless and unmerciful
was their criticism" (Parables, p. 38).
1b. TEXT: Matthew 20:1-16
ESV:
Laborers in the Vineyard
20:1 “For the kingdom of heaven is like a master of a house who went out early in the morning to hire laborers for his vineyard. 2 After agreeing with the laborers for a denarius [1] a day, he sent them into his vineyard. 3 And going out about the third hour he saw others standing idle in the marketplace, 4 and to them he said, ‘You go into the vineyard too, and whatever is right I will give you.’ 5 So they went. Going out again about the sixth hour and the ninth hour, he did the same. 6 And about the eleventh hour he went out and found others standing. And he said to them, ‘Why do you stand here idle all day?’ 7 They said to him, ‘Because no one has hired us.’ He said to them, ‘You go into the vineyard too.’ 8 And when evening came, the owner of the vineyard said to his foreman, ‘Call the laborers and pay them their wages, beginning with the last, up to the first.’ 9 And when those hired about the eleventh hour came, each of them received a denarius. 10 Now when those hired first came, they thought they would receive more, but each of them also received a denarius. 11 And on receiving it they grumbled at the master of the house, 12 saying, ‘These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.’ 13 But he replied to one of them, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius? 14 Take what belongs to you and go. I choose to give to this last worker as I give to you. 15 Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?’ [2] 16 So the last will be first, and the first last.”
[1] 20:2 A denarius was a day's wage for a laborer
[2] 20:15 Or is your eye bad because I am good?
Greek:
1ομοια γαρ εστιν η βασιλεια των ουρανων ανθρωπω οικοδεσποτη οστις εξηλθεν αμα πρωι μισθωσασθαι εργατας εις τον αμπελωνα αυτου: 2συμφωνησας δε μετα των εργατων εκ δηναριου την ημεραν απεστειλεν αυτους εις τον αμπελωνα αυτου. 3και εξελθων περι τριτην ωραν ειδεν αλλους εστωτας εν τη αγορα αργους:
4και εκεινοις ειπεν, υπαγετε και υμεις εις τον αμπελωνα, και ο εαν η δικαιον δωσω υμιν. 5οι δε απηλθον. παλιν [δε] εξελθων περι εκτην και ενατην ωραν εποιησεν ωσαυτως. 6περι δε την ενδεκατην εξελθων ευρεν αλλους εστωτας, και λεγει αυτοις, τι ωδε εστηκατε ολην την ημεραν αργοι; 7λεγουσιν αυτω, οτι ουδεις ημας εμισθωσατο. λεγει αυτοις, υπαγετε και υμεις εις τον αμπελωνα. 8οψιας δε γενομενης λεγει ο κυριος του αμπελωνος τω επιτροπω αυτου, καλεσον τους εργατας και αποδος αυτοις τον μισθον αρξαμενος απο των εσχατων εως των πρωτων. 9και ελθοντες οι περι την ενδεκατην ωραν ελαβον ανα δηναριον. 10και ελθοντες οι πρωτοι ενομισαν οτι πλειον λημψονται: και ελαβον [το] ανα δηναριον και αυτοι. 11λαβοντες δε εγογγυζον κατα του οικοδεσποτου 12λεγοντες, ουτοι οι εσχατοι μιαν ωραν εποιησαν, και ισους ημιν αυτους εποιησας τοις βαστασασι το βαρος της ημερας και τον καυσωνα. 13ο δε αποκριθεις ενι αυτων ειπεν, εταιρε, ουκ αδικω σε: ουχι δηναριου συνεφωνησας μοι; 14αρον το σον και υπαγε: θελω δε τουτω τω εσχατω δουναι ως και σοι. 15[η] ουκ εξεστιν μοι ο θελω ποιησαι εν τοις εμοις; η ο οφθαλμος σου πονηρος εστιν οτι εγω αγαθος ειμι; 16ουτως εσονται οι εσχατοι πρωτοι και οι πρωτοι εσχατοι.
2. ANALYSIS - Matthew 20:1-16
Modern interpreters of the parables, led by "structuralists" such as
John Dominic Crossan, have emphasized the inherently disturbing purpose
of all parables. In summarizing the conclusions of this new scholarship,
Joseph Sittler writes
"The parables shock the mind into opening to the unenvisioned possible;
they madly exaggerate in order to jolt the consciousness of the religiously
secure; they are an assault upon the obvious" (Gravity, p. 110).
Today's Gospel very much exemplifies this iconoclastic aspect of all
parables. The actual analysis of the present text is not so complex, while
the interpretation of it is exceedingly complex.
Matthew 20:15 - ei ho ophthalmos sou poneros estin hoti ego agathos
eimi? - A literal translation of the Greek would be, "Or is your eye evil
because I am good?" The response of the householder emphasizes his own
sovereign freedom to do as he wishes, in this case his freedom to be
gracious. Again, the parallel with the father in Luke 15:31 is striking.
3. STRATEGY - Matthew 20:1-16
Three avenues for preaching on this parable seem particularly fruitful:
1. God's offensive grace. Following Jeremias, who titles this parable
"The Good Employer" (Parables, p. 247)l, the emphasis of the sermon might
rightly be upon who GOD is rather than who WE are. But if God is "good,"
then God's goodness does not always bring us pleasure as, say, a "good
meal" would. Indeed, God's grace produces indignation before it does
anything else, as our paraable shows.
Thomas Merton contrasts the "consistent and logical world of justice,"
in which you and I spend most of our waking hours, and "the inconsistent
realm of mercy" (Raids, p. 31). But, writes Merton, "the world can only be
'consistent' without God. His (sic) freedom will always threaten it with
inconsistency--with unexpected gifts" (Ibid.).
This sovereign inconsistency is especially sounded in 20:15b: "Am I
not allowed to do as I wish with what is mine?" asks the householder.
Gerhard Forde picks up this theme in an outline for a sermon on this text
entitled "God's Rights" (p. 26). "It is God's right to make you his (sic) own,"
writes Forde. A preacher might play with examples of our resistance to
this gracious freedom. In what ways to we feverishly attempt always to
be first in line to work in the vineyard? In what particular circumstances
are we quick to scorn those who "get more than they deserve?" In what
respect is God's "unfair grace" good news, even for those of us early
workers and elder brothers of the world?
2. Our Work Ethic. Joseph Sittler wrote that he sometimes "preache(d) to a
cliche" (Grace Notes, p. 40) in support or critique of conventional wisdom.
So, for example, you have heard it said that "the best things in life are
free." Do we really believe this? Our fast-paced, get-ahead society
suggests the opposite, that the best that life holds is hard-earned, not
free. Psychologists, after all, rate vacations among the most stressful
life events, trailing only such monumental losses as death and divorce.
To relax is stressful: simply to take life as it comes produces anxiety!
We might feel more comfortable wtih a rabbinical counterpart to
today's Gospel, quoted by Norman Perrin (Rediscovering, p. 116f.). In the
rabbinical version, the man who works only a few hours also receives a
full day's wages. But he deserves it! To those grumbled the king (in this
version) said, "What cause have you for grumbling? This man did more in
the two hours than you in a whole day." Again, the best in life is hardly
free, even when it appears to be.
The preacher will want to illuminate the parable's perspective, which
seems to support the cliche mentioned above. Are we so certain that our
cleverness and hard work have achieved what is most precious to us? In
the parable, as in life, the perception that the workers had earned their
pay was illusoryll. The householder in fact had decided to give them all a
full day's pay, without regard to how long or hard they had worked. Which
makes our wages more on the order of a GIFT than an earning.
3. Religion versus Morality. In speaking about the Parable of the prodigal
son, Chaplain James Ford of the U.S. Senate says, "There you find the
difference between morality (the older brother) and religion (the prodigal).
The older brother obeyed all the rules--and never learned anything about
the father's love" (quoted in Lutheran Partners, August/September '84, p.
10). aOne finds the same contrast in our own double-edged parable. Or, in
the words of Monica Furlong (Merton's biographer), "Christians have to
choose between the safety of morals and danger of love" ( quoted in a
parish newsletter).
The ones encompassed by the category of "the last" in our Gospel
(20:16), are not those who have obeyed society's written or unwritten
codes. They include children, who "don't know any better." The include
those who "sell what they possess and give to the poor." They include
those willing to achieve greatness by being slaves. They include those
"who stand idle" in the town square. They all try our patience and
challenge us to forsake the refuge of our morals for the unpredictable love
of God.
4. REFERENCES - Matthew 20:1-16
Crossan, John Dominic. THE DARK INTERVAL: TOWARDS A THEOLOGY OF
STORY. Niles, IL: Argus Communications, 1975.
Forde, Gerhard O. "God's Rights," LUTHERAN PARTNERS, March/April '86,
pp. 14-26.
Jeremias, Joachim. THE PARABLES OF JESUS. 2nd Revised Edition. New
York: Scribner's, 1963.
LUTHERAN PARTNERS (LCA). "Interview with Jim Ford." August/September '84, p. 10.
Merton, Thomas. RAIDS ON THE UNSPEAKABLE. New York: New Directions,
1964.
Perrin, Norman. REDISCOVERING THE TEACHING OF JESUS. New York:
Harper and Row, 1976.
Sittler, Joseph. GRACE NOTES AND OTHER FRAGMENTS. Phila.: Fortress
Press, 1981.
___________. GRAVITY AND GRACE: REFLECTIONS AND PROVOCATIONS.
Minneapolis: Augsburg Publishing House, 1986.
5. MUSIC SUGGESTIONS - Matthew 20:1-16
HARK THE VOICE OF JESUS CALLING (LBW 381) was based on today's Gospel.
It fits, however, in the company of those who identify "our working in
God's vineyard" as the major theme of the parable. A better choice is the
Hymn of the Day suggested by the LBW: "SALVATION UNTO US HAS COME"
(LBW 297). This Reformation-era German hymn will be musically
challenging for most congregations. Thought should be given to having it
used as a "hymn of the month" or at least to having the choir sing the first
stanza as a helpful introduction to the congregation.
Other suggestions:
COME, LABOR ON (HB 541)
RISE UP, YE SAINTS OF GOD (HB 551, LBW 383)
FROM GLORY TO GLORY ADVANCING (HB 326)
O MASTER LET ME WALK WITH YOU (LBW 492, HB 659,660)
Ppst-Communion Suggestion:
RISE, O CHURCH, LIKE CHRIST ARISEN (ELW 548)
Exegete: Rev. Richard Priggie is Campus Pastor of Augustana College
[ 639 38th St Rock Island, IL 61201-2210 ] email: amnrp@augustana.edu
6. FURTHER RESOURCES
Because today's gospel possibly opens the door upon moral and ethical
Concerns --just when many are “world weary” from the recent social and
political scene--some titles might be worth considering as resource reading:
1. If you have not seen the film FROZEN RIVER, I highly recommend it to you. Here’s a good basic introduction from the Sundance Festival:
www.cinematical.com/2008/01/28/sundance-review-frozen-river/
2. The wonderful book of Kierkegaard’s writings compiled by Charles Moore as PROVOCATIONS
Is now available online in Acrobat format at this address:
http://www.plough.com/ebooks/Provocations.html
Highly recommended (esp. chapter 23) !!!!
3. Risking Truth: Reshaping the World through Prayers of Lament
By Scott A. Ellington. Wipf & Stock, 2008
From the publisher: Ours is a world characterized by change. Often the most fundamental changes in our lives result from experiences of profound suffering and loss as we are wrenched from our familiar world and driven into one that is alien. In the midst of such loss, we are compelled to choose between trying to cling to the remnants of a reality that is passing away and trying to make a home in a strange new world. Biblical prayers of lament wait for us at this crossroad of loss and newness.
Prayers of lament are marked both by loss and by the inexplicable silence of God. Everything we believe about God's justice and goodness is placed in doubt by his hiddenness. The cry of lament is an act of tremendous risk. To lament is to abandon the sinking ship of religious certainty and strike out in a small dingy, amidst stormy seas, in search of a hidden God.
Faced with God's silence, the biblical writers are willing to place at risk their most fundamental beliefs and to lament. The Psalm writers risk the loss of the Exodus story by crying out to a God who has failed to save, demanding that he once more part the chaotic waters and make a way in the desert. Job risks the loss of a moral God by confronting God with his injustice. Jeremiah risks the loss of the covenant by calling out for God to return yet again to a faithless partner and a failed marriage. Matthew and John the Revelator recognize that the coming of Messiah is impelled by the cries of innocent sufferers. Throughout the Bible, lament risks the possible loss of relationship with God and presses for a new, though uncertain, experience of God's presence.
4. A photomontage of important images from the past decade our so can be found on TO DIE FOR from Panoramica. This collection of beautiful, provocative, and unsettling images is the product of Peter Kennard and Cat Picton Phillipps, whose work in photomontage takes political satire to biting new heights …This program, which can be set to run in a continuous loop, is sure to provoke some intense conversation. 8 hrs. Soundtrack: English Dolby Digital stereo. See the remarkable cover photo of Tony Blair copying himself to a cell phone here:
www.artrepublic.com/articles/8-the-peter-kennard-print-downing-st-tried-to-ban-now-at-artrepublic.html © 2008 PANORAMICA DVD
LEXEGETE™ © 2008
NINETEENTH SUNDAY AFTER PENTECOST
September 21, 2008 (Lectionary 25)
Complementary Series
Jonah 3:10-4:11
Psalm 145:1-8 (8)
Philippians 1:21-30
Matthew 20:1-16
Color: Green
Semicontinuous Series
Exodus 16:2-15
Psalm 105:1-6, 37-45 (1, 45)
Philippians 1:21-30
Matthew 20:1-16
MATTHEW, APOSTLE AND EVANGELIST
September 22, 2008 (transferred from September 21)
Ezekiel 2:8 3:11
Psalm 119:33-40 (33)
Ephesians 2:4-10
Matthew 9:9-13
Color: Scarlet/Red
1a. CONTEXT: Matthew 20:1-16
In order to understand this parable, one must know both the literary
context and the way the parable has been interpreted down through the
ages.
This particular story is found only in St. Matthew's Gospel. It occurs as
an insertion in a part of Matthew's Gospel which adheres very strictly to
St. Mark's order. Indeed, Matthew replicates the exact sequence of stories
found in Mark 10: 13-45, with the single exception that today's Gospel
intervenes between Mark 10, verses 31 and 32l. It is almost as if Matthew
wishes to give an expanded illustration of the general principle stated in
Mark 10:31 (par. Mt. 19:30): "Mary that are first will be last, and the last
first."
It is also striking and significant that our Gospel is placed by St.
Matthew within a larger group of stories that deal with the theme, "status
in God's Kingdom." This section includes a) Mt. 19:13-15. The kingdom
belongs to children; b) 19:16-22. One who is rich on earth does not
necessarily have "treasure in heaven;" c) 19:23-30l. Jesus talks further
about riches and the reward due his disciples; d) 20:1-16l. Today's Gospel;
e) 20:17-19. The Son of Man will be crucified; and b) 20:20-28. The
greatest disciple must be a slave. Following close on the heels of this
section is the logical culmination of these stories, the passion narrative
of the One who achieves status by dying, which begins in chapter 21.
Throughout the entire section, one is struck by the jarring
juxtaposition of opposites. The last are contrasted with the first, the
least with the greatest, the slave with the ruler, those who sit at God's
left hand with those who sit at God's right. The purpose, as we shall see,
is to shock us into thinking differently about greatness in God's eyes.
Interestingly, interpreters have historically not been much drawn to
this prominent theme of "status," preferring a more allegorical treatment
of the parable. Jeremias relates that "already from the time of Irenaeus
the hours of the fivefold summons were taken to symbolize the periods in
the history of redemption from Adam onwards; from Origen's time they
symbolized the different stages of human life at which men (sic) become Christians" (Parables, p. 33).
If we have outgrown these rather wooden parallels, we do cling to the
familiar allegorization that sees our task in life as "a call to work in God's
vineyard." In an illuminating article on preaching, Gerhard Forde takes
Christian preaching on this text as an example of the common moralistic
bent of modern sermons ("God's Rights"). Our task, in other words, is to go
to work in the vineyard; it is never too late lllto do so! Even the
traditional title for the parable--"Laborers in the Vineyard"--places the
emphasis on our work rather than on the shocking pay schedule of the
employer.
Protestant preachers have also been tempted to find Reformation
themes in this passage. Our human equality in God's eyes, for example,
would seem to be shown by the equal pay given to all workers regardless
of how long they worked (20:8-10). But this is surely a minor detail
compared to the shocking fact that the last to be hired received so much
more than they "deserved" (See Jeremias, p. 36).
One begins to sense the original "Sitz im Leben" of the parable when one
notes, with Jeremias (p. 37f.) that this is a "double-edged parable." There
is , in other words, both the hiring of the laborers and the indignant
reaction of those who "deserved better." Just as in the Parable of the
Prodigal Son there is the return of the prodigal, which produces the
father's extravagant reaction (Luke 15:11-24)l and the equally outraged
reaction of the elder son (15:25-30). Jesus was in his day surrounded by
those "good people" who were in like manner offended by God's grace. In
particular, Norman Perrin (Rediscovering, p. 116) finds the original
context of today's Gospel in "the offence caused by Jesus' acceptance of
the 'tax collectors and sinners' who responded to the challenge of the
forgiveness of sins." The parable was told to "vindicate the Gospel against
its critics" writes Jeremias, by showing "how...loveless and unmerciful
was their criticism" (Parables, p. 38).
1b. TEXT: Matthew 20:1-16
ESV:
Laborers in the Vineyard
20:1 “For the kingdom of heaven is like a master of a house who went out early in the morning to hire laborers for his vineyard. 2 After agreeing with the laborers for a denarius [1] a day, he sent them into his vineyard. 3 And going out about the third hour he saw others standing idle in the marketplace, 4 and to them he said, ‘You go into the vineyard too, and whatever is right I will give you.’ 5 So they went. Going out again about the sixth hour and the ninth hour, he did the same. 6 And about the eleventh hour he went out and found others standing. And he said to them, ‘Why do you stand here idle all day?’ 7 They said to him, ‘Because no one has hired us.’ He said to them, ‘You go into the vineyard too.’ 8 And when evening came, the owner of the vineyard said to his foreman, ‘Call the laborers and pay them their wages, beginning with the last, up to the first.’ 9 And when those hired about the eleventh hour came, each of them received a denarius. 10 Now when those hired first came, they thought they would receive more, but each of them also received a denarius. 11 And on receiving it they grumbled at the master of the house, 12 saying, ‘These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.’ 13 But he replied to one of them, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius? 14 Take what belongs to you and go. I choose to give to this last worker as I give to you. 15 Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?’ [2] 16 So the last will be first, and the first last.”
[1] 20:2 A denarius was a day's wage for a laborer
[2] 20:15 Or is your eye bad because I am good?
Greek:
1ομοια γαρ εστιν η βασιλεια των ουρανων ανθρωπω οικοδεσποτη οστις εξηλθεν αμα πρωι μισθωσασθαι εργατας εις τον αμπελωνα αυτου: 2συμφωνησας δε μετα των εργατων εκ δηναριου την ημεραν απεστειλεν αυτους εις τον αμπελωνα αυτου. 3και εξελθων περι τριτην ωραν ειδεν αλλους εστωτας εν τη αγορα αργους:
4και εκεινοις ειπεν, υπαγετε και υμεις εις τον αμπελωνα, και ο εαν η δικαιον δωσω υμιν. 5οι δε απηλθον. παλιν [δε] εξελθων περι εκτην και ενατην ωραν εποιησεν ωσαυτως. 6περι δε την ενδεκατην εξελθων ευρεν αλλους εστωτας, και λεγει αυτοις, τι ωδε εστηκατε ολην την ημεραν αργοι; 7λεγουσιν αυτω, οτι ουδεις ημας εμισθωσατο. λεγει αυτοις, υπαγετε και υμεις εις τον αμπελωνα. 8οψιας δε γενομενης λεγει ο κυριος του αμπελωνος τω επιτροπω αυτου, καλεσον τους εργατας και αποδος αυτοις τον μισθον αρξαμενος απο των εσχατων εως των πρωτων. 9και ελθοντες οι περι την ενδεκατην ωραν ελαβον ανα δηναριον. 10και ελθοντες οι πρωτοι ενομισαν οτι πλειον λημψονται: και ελαβον [το] ανα δηναριον και αυτοι. 11λαβοντες δε εγογγυζον κατα του οικοδεσποτου 12λεγοντες, ουτοι οι εσχατοι μιαν ωραν εποιησαν, και ισους ημιν αυτους εποιησας τοις βαστασασι το βαρος της ημερας και τον καυσωνα. 13ο δε αποκριθεις ενι αυτων ειπεν, εταιρε, ουκ αδικω σε: ουχι δηναριου συνεφωνησας μοι; 14αρον το σον και υπαγε: θελω δε τουτω τω εσχατω δουναι ως και σοι. 15[η] ουκ εξεστιν μοι ο θελω ποιησαι εν τοις εμοις; η ο οφθαλμος σου πονηρος εστιν οτι εγω αγαθος ειμι; 16ουτως εσονται οι εσχατοι πρωτοι και οι πρωτοι εσχατοι.
2. ANALYSIS - Matthew 20:1-16
Modern interpreters of the parables, led by "structuralists" such as
John Dominic Crossan, have emphasized the inherently disturbing purpose
of all parables. In summarizing the conclusions of this new scholarship,
Joseph Sittler writes
"The parables shock the mind into opening to the unenvisioned possible;
they madly exaggerate in order to jolt the consciousness of the religiously
secure; they are an assault upon the obvious" (Gravity, p. 110).
Today's Gospel very much exemplifies this iconoclastic aspect of all
parables. The actual analysis of the present text is not so complex, while
the interpretation of it is exceedingly complex.
Matthew 20:15 - ei ho ophthalmos sou poneros estin hoti ego agathos
eimi? - A literal translation of the Greek would be, "Or is your eye evil
because I am good?" The response of the householder emphasizes his own
sovereign freedom to do as he wishes, in this case his freedom to be
gracious. Again, the parallel with the father in Luke 15:31 is striking.
3. STRATEGY - Matthew 20:1-16
Three avenues for preaching on this parable seem particularly fruitful:
1. God's offensive grace. Following Jeremias, who titles this parable
"The Good Employer" (Parables, p. 247)l, the emphasis of the sermon might
rightly be upon who GOD is rather than who WE are. But if God is "good,"
then God's goodness does not always bring us pleasure as, say, a "good
meal" would. Indeed, God's grace produces indignation before it does
anything else, as our paraable shows.
Thomas Merton contrasts the "consistent and logical world of justice,"
in which you and I spend most of our waking hours, and "the inconsistent
realm of mercy" (Raids, p. 31). But, writes Merton, "the world can only be
'consistent' without God. His (sic) freedom will always threaten it with
inconsistency--with unexpected gifts" (Ibid.).
This sovereign inconsistency is especially sounded in 20:15b: "Am I
not allowed to do as I wish with what is mine?" asks the householder.
Gerhard Forde picks up this theme in an outline for a sermon on this text
entitled "God's Rights" (p. 26). "It is God's right to make you his (sic) own,"
writes Forde. A preacher might play with examples of our resistance to
this gracious freedom. In what ways to we feverishly attempt always to
be first in line to work in the vineyard? In what particular circumstances
are we quick to scorn those who "get more than they deserve?" In what
respect is God's "unfair grace" good news, even for those of us early
workers and elder brothers of the world?
2. Our Work Ethic. Joseph Sittler wrote that he sometimes "preache(d) to a
cliche" (Grace Notes, p. 40) in support or critique of conventional wisdom.
So, for example, you have heard it said that "the best things in life are
free." Do we really believe this? Our fast-paced, get-ahead society
suggests the opposite, that the best that life holds is hard-earned, not
free. Psychologists, after all, rate vacations among the most stressful
life events, trailing only such monumental losses as death and divorce.
To relax is stressful: simply to take life as it comes produces anxiety!
We might feel more comfortable wtih a rabbinical counterpart to
today's Gospel, quoted by Norman Perrin (Rediscovering, p. 116f.). In the
rabbinical version, the man who works only a few hours also receives a
full day's wages. But he deserves it! To those grumbled the king (in this
version) said, "What cause have you for grumbling? This man did more in
the two hours than you in a whole day." Again, the best in life is hardly
free, even when it appears to be.
The preacher will want to illuminate the parable's perspective, which
seems to support the cliche mentioned above. Are we so certain that our
cleverness and hard work have achieved what is most precious to us? In
the parable, as in life, the perception that the workers had earned their
pay was illusoryll. The householder in fact had decided to give them all a
full day's pay, without regard to how long or hard they had worked. Which
makes our wages more on the order of a GIFT than an earning.
3. Religion versus Morality. In speaking about the Parable of the prodigal
son, Chaplain James Ford of the U.S. Senate says, "There you find the
difference between morality (the older brother) and religion (the prodigal).
The older brother obeyed all the rules--and never learned anything about
the father's love" (quoted in Lutheran Partners, August/September '84, p.
10). aOne finds the same contrast in our own double-edged parable. Or, in
the words of Monica Furlong (Merton's biographer), "Christians have to
choose between the safety of morals and danger of love" ( quoted in a
parish newsletter).
The ones encompassed by the category of "the last" in our Gospel
(20:16), are not those who have obeyed society's written or unwritten
codes. They include children, who "don't know any better." The include
those who "sell what they possess and give to the poor." They include
those willing to achieve greatness by being slaves. They include those
"who stand idle" in the town square. They all try our patience and
challenge us to forsake the refuge of our morals for the unpredictable love
of God.
4. REFERENCES - Matthew 20:1-16
Crossan, John Dominic. THE DARK INTERVAL: TOWARDS A THEOLOGY OF
STORY. Niles, IL: Argus Communications, 1975.
Forde, Gerhard O. "God's Rights," LUTHERAN PARTNERS, March/April '86,
pp. 14-26.
Jeremias, Joachim. THE PARABLES OF JESUS. 2nd Revised Edition. New
York: Scribner's, 1963.
LUTHERAN PARTNERS (LCA). "Interview with Jim Ford." August/September '84, p. 10.
Merton, Thomas. RAIDS ON THE UNSPEAKABLE. New York: New Directions,
1964.
Perrin, Norman. REDISCOVERING THE TEACHING OF JESUS. New York:
Harper and Row, 1976.
Sittler, Joseph. GRACE NOTES AND OTHER FRAGMENTS. Phila.: Fortress
Press, 1981.
___________. GRAVITY AND GRACE: REFLECTIONS AND PROVOCATIONS.
Minneapolis: Augsburg Publishing House, 1986.
5. MUSIC SUGGESTIONS - Matthew 20:1-16
HARK THE VOICE OF JESUS CALLING (LBW 381) was based on today's Gospel.
It fits, however, in the company of those who identify "our working in
God's vineyard" as the major theme of the parable. A better choice is the
Hymn of the Day suggested by the LBW: "SALVATION UNTO US HAS COME"
(LBW 297). This Reformation-era German hymn will be musically
challenging for most congregations. Thought should be given to having it
used as a "hymn of the month" or at least to having the choir sing the first
stanza as a helpful introduction to the congregation.
Other suggestions:
COME, LABOR ON (HB 541)
RISE UP, YE SAINTS OF GOD (HB 551, LBW 383)
FROM GLORY TO GLORY ADVANCING (HB 326)
O MASTER LET ME WALK WITH YOU (LBW 492, HB 659,660)
Ppst-Communion Suggestion:
RISE, O CHURCH, LIKE CHRIST ARISEN (ELW 548)
Exegete: Rev. Richard Priggie is Campus Pastor of Augustana College
[ 639 38th St Rock Island, IL 61201-2210 ] email: amnrp@augustana.edu
6. FURTHER RESOURCES
Because today's gospel possibly opens the door upon moral and ethical
Concerns --just when many are “world weary” from the recent social and
political scene--some titles might be worth considering as resource reading:
1. If you have not seen the film FROZEN RIVER, I highly recommend it to you. Here’s a good basic introduction from the Sundance Festival:
www.cinematical.com/2008/01/28/sundance-review-frozen-river/
2. The wonderful book of Kierkegaard’s writings compiled by Charles Moore as PROVOCATIONS
Is now available online in Acrobat format at this address:
http://www.plough.com/ebooks/Provocations.html
Highly recommended (esp. chapter 23) !!!!
3. Risking Truth: Reshaping the World through Prayers of Lament
By Scott A. Ellington. Wipf & Stock, 2008
From the publisher: Ours is a world characterized by change. Often the most fundamental changes in our lives result from experiences of profound suffering and loss as we are wrenched from our familiar world and driven into one that is alien. In the midst of such loss, we are compelled to choose between trying to cling to the remnants of a reality that is passing away and trying to make a home in a strange new world. Biblical prayers of lament wait for us at this crossroad of loss and newness.
Prayers of lament are marked both by loss and by the inexplicable silence of God. Everything we believe about God's justice and goodness is placed in doubt by his hiddenness. The cry of lament is an act of tremendous risk. To lament is to abandon the sinking ship of religious certainty and strike out in a small dingy, amidst stormy seas, in search of a hidden God.
Faced with God's silence, the biblical writers are willing to place at risk their most fundamental beliefs and to lament. The Psalm writers risk the loss of the Exodus story by crying out to a God who has failed to save, demanding that he once more part the chaotic waters and make a way in the desert. Job risks the loss of a moral God by confronting God with his injustice. Jeremiah risks the loss of the covenant by calling out for God to return yet again to a faithless partner and a failed marriage. Matthew and John the Revelator recognize that the coming of Messiah is impelled by the cries of innocent sufferers. Throughout the Bible, lament risks the possible loss of relationship with God and presses for a new, though uncertain, experience of God's presence.
4. A photomontage of important images from the past decade our so can be found on TO DIE FOR from Panoramica. This collection of beautiful, provocative, and unsettling images is the product of Peter Kennard and Cat Picton Phillipps, whose work in photomontage takes political satire to biting new heights …This program, which can be set to run in a continuous loop, is sure to provoke some intense conversation. 8 hrs. Soundtrack: English Dolby Digital stereo. See the remarkable cover photo of Tony Blair copying himself to a cell phone here:
www.artrepublic.com/articles/8-the-peter-kennard-print-downing-st-tried-to-ban-now-at-artrepublic.html © 2008 PANORAMICA DVD
LEXEGETE™ © 2008
HOLY CROS -- Sept. 14, 2008 (Lectionary 24)
Lexegete ™ | Year A | Matthew
EIGHTEENTH SUNDAY AFTER PENTECOST
September 14, 2008 (Lectionary 24)
Complementary Series
Genesis 50:15-21
Psalm 103:[1-7] 8-13 (8)
Romans 14:1-12
Matthew 18:21-35
Color: Green
Semicontinuous Series
Exodus 14:19-31
Psalm 114 (7) or Exodus 15:1b-11, 20-21 (1)
Romans 14:1-12
Matthew 18:21-35
or Holy Cross Day may be observed:
HOLY CROSS DAY
September 14, 2008
Numbers 21:4b-9
Psalm 98:1-4 (1) or Psalm 78:1-2, 34-38 (35)
1 Corinthians 1:18-24
John 3:13-17
Color: Scarlet/Red
TEXT - John 3:13-17 (The Message)
13-15"No one has ever gone up into the presence of God except the One who came down from that Presence, the Son of Man. In the same way that Moses lifted the serpent in the desert so people could have something to see and then believe, it is necessary for the Son of Man to be lifted up—and everyone who looks up to him, trusting and expectant, will gain a real life, eternal life.
16-18"This is how much God loved the world: He gave his Son, his one and only Son. And this is why: so that no one need be destroyed; by believing in him, anyone can have a whole and lasting life. God didn't go to all the trouble of sending his Son merely to point an accusing finger, telling the world how bad it was. He came to help, to put the world right again. Anyone who trusts in him is acquitted; anyone who refuses to trust him has long since been under the death sentence without knowing it. And why? Because of that person's failure to believe in the one-of-a-kind Son of God when introduced to him.
© 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson
The Message at Navpress
EIGHTEENTH SUNDAY AFTER PENTECOST
September 14, 2008 (Lectionary 24)
1a. CONTEXT - Matthew 18:21-35
These two texts (Matt. 18:21-22, and 23-35) conclude the chapter in
Matthew which is sometimes called the "Rule for the Congregation," or
"Life in the Church." The first text is Peter's question on forgiveness,
which finds a parallel in Luke 17:4. This material does come from Q, but
it would be hard to say what the original for was, since Matthew and Luke
have used the material to meet their needs.
Jesus is interrupted for the first time in this discourse by a
question from Peter. (It doesn't matter in this case whether Peter
represents the disciples or not.) The question is asked as if Peter were
seeking clarification on some portion of the discourse. Peter's question
deals with the number of times he is to forgive when someone has wronged
him. He knows the obligation to forgive, but does it have a limit (heos
heptakis--up to seven?) Jesus turns the Song of Lamech (Gen. 4:24)
around ("if Cain is avenged seven-fold, truly Lamech seventy-sevenfold"),
and uses those numbers to express unlimited forgiveness. As one of my
pastor-teachers told me, "You are to forgive the sin of your brother or
sister until you've got the hang of it. If you are counting, you are not
forgiving."
The second text, commonly known as the "Parable of the Unforgiving
Servant," is not a "fleshing out" of the previous text. It comes from
Matthew's source material, and is only connected to the previous text by
the words dia touto (therefore) which is a common Matthean link. There is
nonetheless a unifying thought to the two texts, and that is best expressed
in Matt. 6:14-15.
This parable is one of the most fantastic parables in Scripture, for
so many aspects of it are foreign to the audience of Jesus. Wives could
not be sold; a person could not be forced into slavery because of debt; and
torture was not allowed under Jewish law. However all this, plus the
money angle, is the stuff of which stories worth remembering are made.
The king decides that the day has come to settle accounts with his
officials. One official owed the king an unbelievable amount of money.
(The talent was the largest form of currency, and 10,000 was the highest
number in reckoning--we are talking megabucks!) The official could not
pay it, so he and his wife were ordered to be sold. The official begs at the
feet of the king for a little more time; he promises to pay it all back
(though he knows he could not). The king shows mercy on him, however,
and he rescinds the order and cancels the debt. This same official
happened upon one of his underlings who owed him money (about
1/600,000 of what the official owed the king), and he demands payment on
the spot. The lesser official begs for a little more time (paying this debt
after a while was within his means), but his co-worker and immediate
boss shows no mercy, and he has him put into jail until his dependents can
make full payment. Other officials see this, and "full of indignation," they
report this to the king. The king then calls the official back, reprimands
him, cancels the remission of debt, and throws him into jail for good.
Matthew then adds v. 35 as a reminder to the key of the parable, which is
v. 33. The official had the chance to offer forgiveness as he had received
it, and he blew it.
1b. CONTEXT - Matthew 18:21-35
ESV: ‘ The Parable of the Unforgiving Servant ‘
21 Then Peter came up and said to him, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” 22 Jesus said to him, “I do not say to you seven times, but seventy times seven. [7]
23 “Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. [8] 24 When he began to settle, one was brought to him who owed him ten thousand talents. [9] 25 And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made. 26 So the servant [10] fell on his knees, imploring him, ‘Have patience with me, and I will pay you everything.’ 27 And out of pity for him, the master of that servant released him and forgave him the debt. 28 But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, [11] and seizing him, he began to choke him, saying, ‘Pay what you owe.’ 29 So his fellow servant fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ 30 He refused and went and put him in prison until he should pay the debt. 31 When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place. 32 Then his master summoned him and said to him, ‘You wicked servant! I forgave you all that debt because you pleaded with me. 33 And should not you have had mercy on your fellow servant, as I had mercy on you?’ 34 And in anger his master delivered him to the jailers, [12] until he should pay all his debt. 35 So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.”
[7] 18:22 Or seventy-seven times
[8] 18:23 Greek bondservants; also verses 28, 31
[9] 18:24 A talent was a monetary unit worth about twenty years' wages for a laborer
[10] 18:26 Greek bondservant; also verses 27, 28, 29, 32, 33
[11] 18:28 A denarius was a day's wage for a laborer
[12] 18:34 Greek torturers
21τοτε προσελθων ο πετρος ειπεν αυτω, κυριε, ποσακις αμαρτησει εις εμε ο αδελφος μου και αφησω αυτω; εως επτακις; 22λεγει αυτω ο ιησους, ου λεγω σοι εως επτακις αλλα εως εβδομηκοντακις επτα. 23δια τουτο ωμοιωθη η βασιλεια των ουρανων ανθρωπω βασιλει ος ηθελησεν συναραι λογον μετα των δουλων αυτου. 24αρξαμενου δε αυτου συναιρειν προσηνεχθη αυτω εις οφειλετης μυριων ταλαντων. 25μη εχοντος δε αυτου αποδουναι εκελευσεν αυτον ο κυριος πραθηναι και την γυναικα και τα τεκνα και παντα οσα εχει, και αποδοθηναι. 26πεσων ουν ο δουλος προσεκυνει αυτω λεγων, μακροθυμησον επ εμοι, και παντα αποδωσω σοι. 27σπλαγχνισθεις δε ο κυριος του δουλου εκεινου απελυσεν αυτον, και το δανειον αφηκεν αυτω. 28εξελθων δε ο δουλος εκεινος ευρεν ενα των συνδουλων αυτου ος ωφειλεν αυτω εκατον δηναρια, και κρατησας αυτον επνιγεν λεγων, αποδος ει τι οφειλεις. 29πεσων ουν ο συνδουλος αυτου παρεκαλει αυτον λεγων, μακροθυμησον επ εμοι, και αποδωσω σοι. 30ο δε ουκ ηθελεν, αλλα απελθων εβαλεν αυτον εις φυλακην εως αποδω το οφειλομενον. 31ιδοντες ουν οι συνδουλοι αυτου τα γενομενα ελυπηθησαν σφοδρα, και ελθοντες διεσαφησαν τω κυριω εαυτων παντα τα γενομενα. 32τοτε προσκαλεσαμενος αυτον ο κυριος αυτου λεγει αυτω, δουλε πονηρε, πασαν την οφειλην εκεινην αφηκα σοι, επει παρεκαλεσας με: 33ουκ εδει και σε ελεησαι τον συνδουλον σου, ως καγω σε ηλεησα; 34και οργισθεις ο κυριος αυτου παρεδωκεν αυτον τοις βασανισταις εως ου αποδω παν το οφειλομενον. 35ουτως και ο πατηρ μου ο ουρανιος ποιησει υμιν εαν μη αφητε εκαστος τω αδελφω αυτου απο των καρδιων υμων.
GreekBible.com Online Text Source:
Novum Testamentum Graece, Nestle-Aland 26th edition © 1979, Deutsche Bibelgesellschaft,
Stuttgart; The Greek New Testament, 3rd edition © 1975, United Bible Societies, London
2. ANALYSIS - Matthew 18:21-35
It is important to take note of the sequence of events in the three
scenes of the parable (each scene has an introduction, followed by words,
and then an action) as there are linguistic and literary parallels in the
scenes. In this instance, however, I shall only concentrate on the two
little Greek words in v. 33, namely ouk edei. The negative ouk assumes and
anticipates a positive answer to the rhetorical quesstion that the king is
asking the official (and the reader!). Furthermore, as Thompson says, "The
imperfect edei implies that the master considers the following action as
something necessary which did not take place." This is the same verb that
is used in the passion predictions (The Son of Man must....). As Linnemann
says, "it...conveys the deep solemnity of a sacred law."
3. STRATEGY - Matthew 18:21-35
These texts bring to bear the context under which mercy and
forgiveness are given. Is mercy more than "getting a break," or is it the
exception to the rule of justice? Linnemann speaks of an "ordinance of
mercy" which is not the exception for our lives, but is the norm. She says
further, "Here mercy is not put at our discretion as one possibility among
others, but meets us as a demand." We are called to match this truth with
our lives.
It is not an easy task to preach on this text, but the fifth petition
of the Lord's Prayer provides a clue. When we pray "forgive us our sins as
we forgive the sins of others," it assumes our capacity to forgive. Do I
want God to show mercy to me in the same way I show mercy to others?
God is holding us up against a reality that has been offered by that same
God. However, lest we think that all is lost in the face of an "unreasonable
reality," God also extends us an invitation, for in forgiveness, we
recognize that there is a way of life for the merciful.
Linnemann writes, "Forgiveness for instance here means something
other than 'saying no more about it' or as it is nicely put, 'letting the grass
grow over it.' It means the confidence that for the other (human being) and
me a common future is possible." And so it is also, with God.
Sermon titles that come to mind are "Mercy, Mercy, Mercy," "He Got
More Than What He Asked For--Twice" (in reference to the unmerciful
servant), "Forgive Us Our Debts, As," and, in a little less serious vein, "How
Often Should I Forgive Thee? Let Me Count the Times." The important
thing, I think, is that the parable can stand on its own without a whole lot
of help from the preacher. This however, makes preparation all the more
difficult.
4. WORSHIP SUGGESTIONS - Matthew 18:21-35
The suggested hymn of the day from the LBW # 307, "FORGIVE OUR
SINS AS WE FORGIVE" was an excellent choice. If the tune is a problem, sing it to the music of #331. TODAY YOUR MERCY CALLS US (LBW #304) is another good choice. In an evening service, ALL PRAISE TO THEE, MY GOD (LBW #278) and the
CONFESSION FROM PRAYER AT THE CLOSE OF THE DAY (LBW p. 155) can also be used. A much loved hymn, THERE'S A WIDENESS IN GOD'S MERCY (LBW
#290) could be sung as a hymn or anthem.
5. REFERENCES
Bornkamm, Gunther. "The Authority to 'Bind' and "Loose' in the Church in
Matthew's Gospel: The Problem of Sources in Matthew's Gospel," in THE
INTERPRETAION OF MATTHEW, ed. G. Stanton. Philadelphia and London:
Fortress and SPCK, 1983.
Fenton, John. SAINT MATTHEW. Baltimore: Penguin, 1963.
Kingsbury, Jack Dean. MATTHEW: STRUCTURE, CHRISTOLOGY, KINGDOM.
Philadelphia: Fortress, 1975.
Linnemann, Eta. JESUS OF THE PARABLES. New York and Evanston: Harper
and Row, 1966.
Thompson, William G. MATTHEW'S ADVICE TO A DIVIDED COMMUNITY. Rome:
Biblical Institute, 1970.
Exegete: Rev. Michael L. Cobbler is Pastor of Hilltop Lutheran Church of the Ascension in South Bend, Indiana
===========================
Lexegete ™
© 2008 Tischrede Software
www.Yourobdtsvt.blogspot.com
===========================
EIGHTEENTH SUNDAY AFTER PENTECOST
September 14, 2008 (Lectionary 24)
Complementary Series
Genesis 50:15-21
Psalm 103:[1-7] 8-13 (8)
Romans 14:1-12
Matthew 18:21-35
Color: Green
Semicontinuous Series
Exodus 14:19-31
Psalm 114 (7) or Exodus 15:1b-11, 20-21 (1)
Romans 14:1-12
Matthew 18:21-35
or Holy Cross Day may be observed:
HOLY CROSS DAY
September 14, 2008
Numbers 21:4b-9
Psalm 98:1-4 (1) or Psalm 78:1-2, 34-38 (35)
1 Corinthians 1:18-24
John 3:13-17
Color: Scarlet/Red
TEXT - John 3:13-17 (The Message)
13-15"No one has ever gone up into the presence of God except the One who came down from that Presence, the Son of Man. In the same way that Moses lifted the serpent in the desert so people could have something to see and then believe, it is necessary for the Son of Man to be lifted up—and everyone who looks up to him, trusting and expectant, will gain a real life, eternal life.
16-18"This is how much God loved the world: He gave his Son, his one and only Son. And this is why: so that no one need be destroyed; by believing in him, anyone can have a whole and lasting life. God didn't go to all the trouble of sending his Son merely to point an accusing finger, telling the world how bad it was. He came to help, to put the world right again. Anyone who trusts in him is acquitted; anyone who refuses to trust him has long since been under the death sentence without knowing it. And why? Because of that person's failure to believe in the one-of-a-kind Son of God when introduced to him.
© 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson
The Message at Navpress
EIGHTEENTH SUNDAY AFTER PENTECOST
September 14, 2008 (Lectionary 24)
1a. CONTEXT - Matthew 18:21-35
These two texts (Matt. 18:21-22, and 23-35) conclude the chapter in
Matthew which is sometimes called the "Rule for the Congregation," or
"Life in the Church." The first text is Peter's question on forgiveness,
which finds a parallel in Luke 17:4. This material does come from Q, but
it would be hard to say what the original for was, since Matthew and Luke
have used the material to meet their needs.
Jesus is interrupted for the first time in this discourse by a
question from Peter. (It doesn't matter in this case whether Peter
represents the disciples or not.) The question is asked as if Peter were
seeking clarification on some portion of the discourse. Peter's question
deals with the number of times he is to forgive when someone has wronged
him. He knows the obligation to forgive, but does it have a limit (heos
heptakis--up to seven?) Jesus turns the Song of Lamech (Gen. 4:24)
around ("if Cain is avenged seven-fold, truly Lamech seventy-sevenfold"),
and uses those numbers to express unlimited forgiveness. As one of my
pastor-teachers told me, "You are to forgive the sin of your brother or
sister until you've got the hang of it. If you are counting, you are not
forgiving."
The second text, commonly known as the "Parable of the Unforgiving
Servant," is not a "fleshing out" of the previous text. It comes from
Matthew's source material, and is only connected to the previous text by
the words dia touto (therefore) which is a common Matthean link. There is
nonetheless a unifying thought to the two texts, and that is best expressed
in Matt. 6:14-15.
This parable is one of the most fantastic parables in Scripture, for
so many aspects of it are foreign to the audience of Jesus. Wives could
not be sold; a person could not be forced into slavery because of debt; and
torture was not allowed under Jewish law. However all this, plus the
money angle, is the stuff of which stories worth remembering are made.
The king decides that the day has come to settle accounts with his
officials. One official owed the king an unbelievable amount of money.
(The talent was the largest form of currency, and 10,000 was the highest
number in reckoning--we are talking megabucks!) The official could not
pay it, so he and his wife were ordered to be sold. The official begs at the
feet of the king for a little more time; he promises to pay it all back
(though he knows he could not). The king shows mercy on him, however,
and he rescinds the order and cancels the debt. This same official
happened upon one of his underlings who owed him money (about
1/600,000 of what the official owed the king), and he demands payment on
the spot. The lesser official begs for a little more time (paying this debt
after a while was within his means), but his co-worker and immediate
boss shows no mercy, and he has him put into jail until his dependents can
make full payment. Other officials see this, and "full of indignation," they
report this to the king. The king then calls the official back, reprimands
him, cancels the remission of debt, and throws him into jail for good.
Matthew then adds v. 35 as a reminder to the key of the parable, which is
v. 33. The official had the chance to offer forgiveness as he had received
it, and he blew it.
1b. CONTEXT - Matthew 18:21-35
ESV: ‘ The Parable of the Unforgiving Servant ‘
21 Then Peter came up and said to him, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” 22 Jesus said to him, “I do not say to you seven times, but seventy times seven. [7]
23 “Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. [8] 24 When he began to settle, one was brought to him who owed him ten thousand talents. [9] 25 And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made. 26 So the servant [10] fell on his knees, imploring him, ‘Have patience with me, and I will pay you everything.’ 27 And out of pity for him, the master of that servant released him and forgave him the debt. 28 But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, [11] and seizing him, he began to choke him, saying, ‘Pay what you owe.’ 29 So his fellow servant fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ 30 He refused and went and put him in prison until he should pay the debt. 31 When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place. 32 Then his master summoned him and said to him, ‘You wicked servant! I forgave you all that debt because you pleaded with me. 33 And should not you have had mercy on your fellow servant, as I had mercy on you?’ 34 And in anger his master delivered him to the jailers, [12] until he should pay all his debt. 35 So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.”
[7] 18:22 Or seventy-seven times
[8] 18:23 Greek bondservants; also verses 28, 31
[9] 18:24 A talent was a monetary unit worth about twenty years' wages for a laborer
[10] 18:26 Greek bondservant; also verses 27, 28, 29, 32, 33
[11] 18:28 A denarius was a day's wage for a laborer
[12] 18:34 Greek torturers
21τοτε προσελθων ο πετρος ειπεν αυτω, κυριε, ποσακις αμαρτησει εις εμε ο αδελφος μου και αφησω αυτω; εως επτακις; 22λεγει αυτω ο ιησους, ου λεγω σοι εως επτακις αλλα εως εβδομηκοντακις επτα. 23δια τουτο ωμοιωθη η βασιλεια των ουρανων ανθρωπω βασιλει ος ηθελησεν συναραι λογον μετα των δουλων αυτου. 24αρξαμενου δε αυτου συναιρειν προσηνεχθη αυτω εις οφειλετης μυριων ταλαντων. 25μη εχοντος δε αυτου αποδουναι εκελευσεν αυτον ο κυριος πραθηναι και την γυναικα και τα τεκνα και παντα οσα εχει, και αποδοθηναι. 26πεσων ουν ο δουλος προσεκυνει αυτω λεγων, μακροθυμησον επ εμοι, και παντα αποδωσω σοι. 27σπλαγχνισθεις δε ο κυριος του δουλου εκεινου απελυσεν αυτον, και το δανειον αφηκεν αυτω. 28εξελθων δε ο δουλος εκεινος ευρεν ενα των συνδουλων αυτου ος ωφειλεν αυτω εκατον δηναρια, και κρατησας αυτον επνιγεν λεγων, αποδος ει τι οφειλεις. 29πεσων ουν ο συνδουλος αυτου παρεκαλει αυτον λεγων, μακροθυμησον επ εμοι, και αποδωσω σοι. 30ο δε ουκ ηθελεν, αλλα απελθων εβαλεν αυτον εις φυλακην εως αποδω το οφειλομενον. 31ιδοντες ουν οι συνδουλοι αυτου τα γενομενα ελυπηθησαν σφοδρα, και ελθοντες διεσαφησαν τω κυριω εαυτων παντα τα γενομενα. 32τοτε προσκαλεσαμενος αυτον ο κυριος αυτου λεγει αυτω, δουλε πονηρε, πασαν την οφειλην εκεινην αφηκα σοι, επει παρεκαλεσας με: 33ουκ εδει και σε ελεησαι τον συνδουλον σου, ως καγω σε ηλεησα; 34και οργισθεις ο κυριος αυτου παρεδωκεν αυτον τοις βασανισταις εως ου αποδω παν το οφειλομενον. 35ουτως και ο πατηρ μου ο ουρανιος ποιησει υμιν εαν μη αφητε εκαστος τω αδελφω αυτου απο των καρδιων υμων.
GreekBible.com Online Text Source:
Novum Testamentum Graece, Nestle-Aland 26th edition © 1979, Deutsche Bibelgesellschaft,
Stuttgart; The Greek New Testament, 3rd edition © 1975, United Bible Societies, London
2. ANALYSIS - Matthew 18:21-35
It is important to take note of the sequence of events in the three
scenes of the parable (each scene has an introduction, followed by words,
and then an action) as there are linguistic and literary parallels in the
scenes. In this instance, however, I shall only concentrate on the two
little Greek words in v. 33, namely ouk edei. The negative ouk assumes and
anticipates a positive answer to the rhetorical quesstion that the king is
asking the official (and the reader!). Furthermore, as Thompson says, "The
imperfect edei implies that the master considers the following action as
something necessary which did not take place." This is the same verb that
is used in the passion predictions (The Son of Man must....). As Linnemann
says, "it...conveys the deep solemnity of a sacred law."
3. STRATEGY - Matthew 18:21-35
These texts bring to bear the context under which mercy and
forgiveness are given. Is mercy more than "getting a break," or is it the
exception to the rule of justice? Linnemann speaks of an "ordinance of
mercy" which is not the exception for our lives, but is the norm. She says
further, "Here mercy is not put at our discretion as one possibility among
others, but meets us as a demand." We are called to match this truth with
our lives.
It is not an easy task to preach on this text, but the fifth petition
of the Lord's Prayer provides a clue. When we pray "forgive us our sins as
we forgive the sins of others," it assumes our capacity to forgive. Do I
want God to show mercy to me in the same way I show mercy to others?
God is holding us up against a reality that has been offered by that same
God. However, lest we think that all is lost in the face of an "unreasonable
reality," God also extends us an invitation, for in forgiveness, we
recognize that there is a way of life for the merciful.
Linnemann writes, "Forgiveness for instance here means something
other than 'saying no more about it' or as it is nicely put, 'letting the grass
grow over it.' It means the confidence that for the other (human being) and
me a common future is possible." And so it is also, with God.
Sermon titles that come to mind are "Mercy, Mercy, Mercy," "He Got
More Than What He Asked For--Twice" (in reference to the unmerciful
servant), "Forgive Us Our Debts, As," and, in a little less serious vein, "How
Often Should I Forgive Thee? Let Me Count the Times." The important
thing, I think, is that the parable can stand on its own without a whole lot
of help from the preacher. This however, makes preparation all the more
difficult.
4. WORSHIP SUGGESTIONS - Matthew 18:21-35
The suggested hymn of the day from the LBW # 307, "FORGIVE OUR
SINS AS WE FORGIVE" was an excellent choice. If the tune is a problem, sing it to the music of #331. TODAY YOUR MERCY CALLS US (LBW #304) is another good choice. In an evening service, ALL PRAISE TO THEE, MY GOD (LBW #278) and the
CONFESSION FROM PRAYER AT THE CLOSE OF THE DAY (LBW p. 155) can also be used. A much loved hymn, THERE'S A WIDENESS IN GOD'S MERCY (LBW
#290) could be sung as a hymn or anthem.
5. REFERENCES
Bornkamm, Gunther. "The Authority to 'Bind' and "Loose' in the Church in
Matthew's Gospel: The Problem of Sources in Matthew's Gospel," in THE
INTERPRETAION OF MATTHEW, ed. G. Stanton. Philadelphia and London:
Fortress and SPCK, 1983.
Fenton, John. SAINT MATTHEW. Baltimore: Penguin, 1963.
Kingsbury, Jack Dean. MATTHEW: STRUCTURE, CHRISTOLOGY, KINGDOM.
Philadelphia: Fortress, 1975.
Linnemann, Eta. JESUS OF THE PARABLES. New York and Evanston: Harper
and Row, 1966.
Thompson, William G. MATTHEW'S ADVICE TO A DIVIDED COMMUNITY. Rome:
Biblical Institute, 1970.
Exegete: Rev. Michael L. Cobbler is Pastor of Hilltop Lutheran Church of the Ascension in South Bend, Indiana
===========================
Lexegete ™
© 2008 Tischrede Software
www.Yourobdtsvt.blogspot.com
===========================
Michael Cobbler's Exegesis
Lexegete™ | Year A | Matthew
SEVENTEENTH SUNDAY AFTER PENTECOST
September 7, 2008 (Lectionary 23)
Complementary Series
Ezekiel 33:7-11
Psalm 119:33-40 (35)
Romans 13:8-14
Matthew 18:15-20
Color: Green
Semicontinuous Series
Exodus 12:1-14
Psalm 149 (1)
Romans 13:8-14
Matthew 18:15-20
1a. CONTEXT - Matthew 18:15-20
The discourse in Chapter 18 has been called the "Rule for the
Congregation," with this text being the central portion of it. Exegetes who
advance the so-called "fivefold formula" (Bacon, Fenton, and others) would
call this chapter the end of the fourth teaching discourse. For Thompson,
this text is a reflection of the Matthean community, and is a key to
Matthew's thought and structure. Kingsbury claims that a portion of this
text, in association with others, gives a clear picture of Matthew's
christology.
This text is actually a group of sayings, the most likely division
being vv. 15-17 as a unit, and 18, 19 and 20 standing on their own. The
whole text is unique to Matthew, though the sayings probably came to him
close to their present form. The first saying (the instructions) is a likely
elaboration on the Q logion found in Luke 17:3. Verse 15 harks back to
Leviticus 19:17, namely, giving no room to hatred towards a brother who
wrongs you. Verse 16 quotes Deuteronomy 19:15; this is not a means to
seek out witnesses to the offense, but an opportunity to determine the
willingness of the offender to change his or her ways. Furthermore, it is
meant as an encouragement for the offender to change. Verse 17 takes the
matter to the gathered community, the church, and ultimately leads to the
exclusion of the impenitent brother or sister from the church. This
process for discipline is found in the LCA Model Constitution for
Congregations, and the same is proposed for the ELCA document.
Verse 18, which is an independent saying, is a variant of Matt.
16:19, where the authority to "bind" and to "loose" was given to Peter.
Verses 19-20 is also an independent saying, though possibly more
developed than the previous one, for it spells out a more sophisticated
earth/heaven relationship. The saying is similar to a passage of Torah
interpretation which says, "But when two sit, and there are between them
words of Torah, the Shekinah (the presence of God) rests between them..."
However, as G. Barth says, "in the place of the Torah is the onoma ("name")
of Jesus, in the place of the Shekinah is Jesus himself."
1b. TEXT - Matthew 18:15-20
ESV:
15 “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. 16 But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. 17 If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. 18 Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed [1] in heaven. 19 Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. 20 For where two or three are gathered in my name, there am I among them.”
Footnotes
[1] 18:18 Or shall have been bound . . . shall have been loosed
Greek:
15εαν δε αμαρτηση [εις σε] ο αδελφος σου, υπαγε ελεγξον αυτον μεταξυ σου και αυτου μονου. εαν σου ακουση, εκερδησας τον αδελφον σου: 16εαν δε μη ακουση, παραλαβε μετα σου ετι ενα η δυο, ινα επι στοματος δυο μαρτυρων η τριων σταθη παν ρημα: 17εαν δε παρακουση αυτων, ειπε τη εκκλησια: εαν δε και της εκκλησιας παρακουση, εστω σοι ωσπερ ο εθνικος και ο τελωνης. 18αμην λεγω υμιν, οσα εαν δησητε επι της γης εσται δεδεμενα εν ουρανω και οσα εαν λυσητε επι της γης εσται λελυμενα εν ουρανω. 19παλιν [αμην] λεγω υμιν οτι εαν δυο συμφωνησωσιν εξ υμων επι της γης περι παντος πραγματος ου εαν αιτησωνται, γενησεται αυτοις παρα του πατρος μου του εν ουρανοις. 20ου γαρ εισιν δυο η τρεις συνηγμενοι εις το εμον ονομα, εκει ειμι εν μεσω αυτων.
GreekBible.com Online Text Source:
Novum Testamentum Graece, Nestle-Aland 26th edition © 1979, Deutsche Bibelgesellschaft, Stuttgart; The Greek New Testament, 3rd edition © 1975, United Bible Societies, London
2. ANALYSIS: Matthew 18:15-20
Two portions of the text call for closer examination. They are
"go and tell him his fault" (v. 15), and the "binding" and "loosing" of v. 18.
The RSV translation of the second portion of v. 15 does not, in my
mind, convey the full force of the Greek words. The verb form elegxon is
the aorist imperative of elegkein, which in the RSV translation would
mean "to tell (him his) fault." Such wording could imply a rebuke or
judgment against the one who sins; this is not the intent of the text. A
more useful (though hardly used) phrase might be "remonstrate with him,"
which means pleading with him in opposition to the offense, or showing
him the error of his ways.
The business of binding and loosing has concerned exegetes for a
long time. The "binding and loosing" formula is mentioned only in this text
and in the authority given to Peter text (Matt. 16:17-19). These are also
the only synoptic texts where the word ekklesia is found, and in both cases
it is linked to the binding and loosing. In the Greek text, the passive
participles for deo and luo are used to describe the corresponding action in
heaven (or the universe) for the act of binding and loosing on earth.
Consequently, a translation that speaks to the action in its fullest sense
might go like this: "Everything which you all bind on earth will be found to
be bound in heaven...," and so forth. In this context, "everything" would
refer to offenses, and "you all" would refer to the church, with the process
seen as one piece. As Luther says, "It shall be one single action, mine and
yours, not a twofold one."
3. STRATEGY: Matthew 18:15-20
The temptation for the preacher to focus on the most recent
manifestation of the hard-hearted (or hard-headed) member ofthe
congregation, and preach a sermon that says, "the church will get you, if
you don't watch out," is great. However, the text provides a richer
opportunity than this. First of all, the text assumes at least two things.
The first is God is for the fulfillment of human beings, and does not desire
to lose anyone to sin or separation from the gathered community. The
second is trust in the reconciling power that God gives to the church, and
individuals in the church, through Jesus. The text is filled with a
heightened sense of confidence in what followers of Jesus can do alone
and together to see reconciliation come to pass.
Some sermon titles that come to mind, given this background, are:
"I Am My Brother's Keeper, and Then Some," or "Blest Be the Tie that
Binds," and "Confidence in Reconciliation." The sermon can focus on the
church as the context in which the regaining of brothers and sisters can
take place, and the peace and the Lord's Supper can be highlighted as
elements of our life together that affirm reconciliation.
4. WORSHIP SUGGESTIONS
The aforementioned "BLEST BE THE TIE THAT BINDS" (LBW 370) is a
useful choice for the Hymn of the Day. Other hymns are "LORD OF ALL
NATIONS, GRANT ME GRACE" (LBW 419), and "DAME LA MANO" (Give Me Your
Hand) from the worship booklet IN ACCORD. There could be opportunity for
members to give testimony to a time when a brother or sister in the faith
brought them back to the gathered community. If the opportunity presents
itself, persons could be restored to membership (LBW p. 199) on this day.
5. REFERENCES
Bornkamm, Gunther. "The Authority to 'Bind' and 'Loose' in the Church in
Matthew's Gospel: The Problem of Sources in Matthew's Gospel," in THE
INTERPRETATION OF MATTHEW, ed. G. Stanton. Philadelphia and London:
Fortress and SPCK, 1983.
Fenton, John. SAINT MATTHEW. Baltimore: Penguin, 1963.
Gonzalez, Justo and Catherine. IN ACCORD. New York: Friendship, 1981.
Kingsbury, Jack Dean. MATTHEW: STRUCTURE, CHRISTOLOGY, KINGDOM.
Philadelphia: Fortress, 1975.
Luther, Martin. "The Keys" (1530) in CHURCH AND MINISTRY II of LUTHER'S
WORKS: VOL. 40, American Edition, trans. E. Beyer and C. Bergendoff.
Philadelphia: Muhlenberg, 1958.
Thompson, William G. MATTHEW'S ADVICE TO A DIVIDED COMMUNITY. Rome:
Biblical Institute, 1970.
Exegete: Rev. Michael L. Cobbler is Pastor of Hilltop Lutheran Church of the Ascension in South Bend, Indiana
© 2008 Tischrede Software
SEVENTEENTH SUNDAY AFTER PENTECOST
September 7, 2008 (Lectionary 23)
Complementary Series
Ezekiel 33:7-11
Psalm 119:33-40 (35)
Romans 13:8-14
Matthew 18:15-20
Color: Green
Semicontinuous Series
Exodus 12:1-14
Psalm 149 (1)
Romans 13:8-14
Matthew 18:15-20
1a. CONTEXT - Matthew 18:15-20
The discourse in Chapter 18 has been called the "Rule for the
Congregation," with this text being the central portion of it. Exegetes who
advance the so-called "fivefold formula" (Bacon, Fenton, and others) would
call this chapter the end of the fourth teaching discourse. For Thompson,
this text is a reflection of the Matthean community, and is a key to
Matthew's thought and structure. Kingsbury claims that a portion of this
text, in association with others, gives a clear picture of Matthew's
christology.
This text is actually a group of sayings, the most likely division
being vv. 15-17 as a unit, and 18, 19 and 20 standing on their own. The
whole text is unique to Matthew, though the sayings probably came to him
close to their present form. The first saying (the instructions) is a likely
elaboration on the Q logion found in Luke 17:3. Verse 15 harks back to
Leviticus 19:17, namely, giving no room to hatred towards a brother who
wrongs you. Verse 16 quotes Deuteronomy 19:15; this is not a means to
seek out witnesses to the offense, but an opportunity to determine the
willingness of the offender to change his or her ways. Furthermore, it is
meant as an encouragement for the offender to change. Verse 17 takes the
matter to the gathered community, the church, and ultimately leads to the
exclusion of the impenitent brother or sister from the church. This
process for discipline is found in the LCA Model Constitution for
Congregations, and the same is proposed for the ELCA document.
Verse 18, which is an independent saying, is a variant of Matt.
16:19, where the authority to "bind" and to "loose" was given to Peter.
Verses 19-20 is also an independent saying, though possibly more
developed than the previous one, for it spells out a more sophisticated
earth/heaven relationship. The saying is similar to a passage of Torah
interpretation which says, "But when two sit, and there are between them
words of Torah, the Shekinah (the presence of God) rests between them..."
However, as G. Barth says, "in the place of the Torah is the onoma ("name")
of Jesus, in the place of the Shekinah is Jesus himself."
1b. TEXT - Matthew 18:15-20
ESV:
15 “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. 16 But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. 17 If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. 18 Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed [1] in heaven. 19 Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. 20 For where two or three are gathered in my name, there am I among them.”
Footnotes
[1] 18:18 Or shall have been bound . . . shall have been loosed
Greek:
15εαν δε αμαρτηση [εις σε] ο αδελφος σου, υπαγε ελεγξον αυτον μεταξυ σου και αυτου μονου. εαν σου ακουση, εκερδησας τον αδελφον σου: 16εαν δε μη ακουση, παραλαβε μετα σου ετι ενα η δυο, ινα επι στοματος δυο μαρτυρων η τριων σταθη παν ρημα: 17εαν δε παρακουση αυτων, ειπε τη εκκλησια: εαν δε και της εκκλησιας παρακουση, εστω σοι ωσπερ ο εθνικος και ο τελωνης. 18αμην λεγω υμιν, οσα εαν δησητε επι της γης εσται δεδεμενα εν ουρανω και οσα εαν λυσητε επι της γης εσται λελυμενα εν ουρανω. 19παλιν [αμην] λεγω υμιν οτι εαν δυο συμφωνησωσιν εξ υμων επι της γης περι παντος πραγματος ου εαν αιτησωνται, γενησεται αυτοις παρα του πατρος μου του εν ουρανοις. 20ου γαρ εισιν δυο η τρεις συνηγμενοι εις το εμον ονομα, εκει ειμι εν μεσω αυτων.
GreekBible.com Online Text Source:
Novum Testamentum Graece, Nestle-Aland 26th edition © 1979, Deutsche Bibelgesellschaft, Stuttgart; The Greek New Testament, 3rd edition © 1975, United Bible Societies, London
2. ANALYSIS: Matthew 18:15-20
Two portions of the text call for closer examination. They are
"go and tell him his fault" (v. 15), and the "binding" and "loosing" of v. 18.
The RSV translation of the second portion of v. 15 does not, in my
mind, convey the full force of the Greek words. The verb form elegxon is
the aorist imperative of elegkein, which in the RSV translation would
mean "to tell (him his) fault." Such wording could imply a rebuke or
judgment against the one who sins; this is not the intent of the text. A
more useful (though hardly used) phrase might be "remonstrate with him,"
which means pleading with him in opposition to the offense, or showing
him the error of his ways.
The business of binding and loosing has concerned exegetes for a
long time. The "binding and loosing" formula is mentioned only in this text
and in the authority given to Peter text (Matt. 16:17-19). These are also
the only synoptic texts where the word ekklesia is found, and in both cases
it is linked to the binding and loosing. In the Greek text, the passive
participles for deo and luo are used to describe the corresponding action in
heaven (or the universe) for the act of binding and loosing on earth.
Consequently, a translation that speaks to the action in its fullest sense
might go like this: "Everything which you all bind on earth will be found to
be bound in heaven...," and so forth. In this context, "everything" would
refer to offenses, and "you all" would refer to the church, with the process
seen as one piece. As Luther says, "It shall be one single action, mine and
yours, not a twofold one."
3. STRATEGY: Matthew 18:15-20
The temptation for the preacher to focus on the most recent
manifestation of the hard-hearted (or hard-headed) member ofthe
congregation, and preach a sermon that says, "the church will get you, if
you don't watch out," is great. However, the text provides a richer
opportunity than this. First of all, the text assumes at least two things.
The first is God is for the fulfillment of human beings, and does not desire
to lose anyone to sin or separation from the gathered community. The
second is trust in the reconciling power that God gives to the church, and
individuals in the church, through Jesus. The text is filled with a
heightened sense of confidence in what followers of Jesus can do alone
and together to see reconciliation come to pass.
Some sermon titles that come to mind, given this background, are:
"I Am My Brother's Keeper, and Then Some," or "Blest Be the Tie that
Binds," and "Confidence in Reconciliation." The sermon can focus on the
church as the context in which the regaining of brothers and sisters can
take place, and the peace and the Lord's Supper can be highlighted as
elements of our life together that affirm reconciliation.
4. WORSHIP SUGGESTIONS
The aforementioned "BLEST BE THE TIE THAT BINDS" (LBW 370) is a
useful choice for the Hymn of the Day. Other hymns are "LORD OF ALL
NATIONS, GRANT ME GRACE" (LBW 419), and "DAME LA MANO" (Give Me Your
Hand) from the worship booklet IN ACCORD. There could be opportunity for
members to give testimony to a time when a brother or sister in the faith
brought them back to the gathered community. If the opportunity presents
itself, persons could be restored to membership (LBW p. 199) on this day.
5. REFERENCES
Bornkamm, Gunther. "The Authority to 'Bind' and 'Loose' in the Church in
Matthew's Gospel: The Problem of Sources in Matthew's Gospel," in THE
INTERPRETATION OF MATTHEW, ed. G. Stanton. Philadelphia and London:
Fortress and SPCK, 1983.
Fenton, John. SAINT MATTHEW. Baltimore: Penguin, 1963.
Gonzalez, Justo and Catherine. IN ACCORD. New York: Friendship, 1981.
Kingsbury, Jack Dean. MATTHEW: STRUCTURE, CHRISTOLOGY, KINGDOM.
Philadelphia: Fortress, 1975.
Luther, Martin. "The Keys" (1530) in CHURCH AND MINISTRY II of LUTHER'S
WORKS: VOL. 40, American Edition, trans. E. Beyer and C. Bergendoff.
Philadelphia: Muhlenberg, 1958.
Thompson, William G. MATTHEW'S ADVICE TO A DIVIDED COMMUNITY. Rome:
Biblical Institute, 1970.
Exegete: Rev. Michael L. Cobbler is Pastor of Hilltop Lutheran Church of the Ascension in South Bend, Indiana
© 2008 Tischrede Software
Monday, September 1, 2008
P E N T E C O S T XVII
Lexegete™ | Year A | Matthew
SEVENTEENTH SUNDAY AFTER PENTECOST
September 7, 2008 (Lectionary 23)
Complementary Series
Ezekiel 33:7-11
Psalm 119:33-40 (35)
Romans 13:8-14
Matthew 18:15-20
Color: Green
Semicontinuous Series
Exodus 12:1-14
Psalm 149 (1)
Romans 13:8-14
Matthew 18:15-20
1a. CONTEXT - Matthew 18:15-20
The discourse in Chapter 18 has been called the "Rule for the
Congregation," with this text being the central portion of it. Exegetes who
advance the so-called "fivefold formula" (Bacon, Fenton, and others) would
call this chapter the end of the fourth teaching discourse. For Thompson,
this text is a reflection of the Matthean community, and is a key to
Matthew's thought and structure. Kingsbury claims that a portion of this
text, in association with others, gives a clear picture of Matthew's
christology.
This text is actually a group of sayings, the most likely division
being vv. 15-17 as a unit, and 18, 19 and 20 standing on their own. The
whole text is unique to Matthew, though the sayings probably came to him
close to their present form. The first saying (the instructions) is a likely
elaboration on the Q logion found in Luke 17:3. Verse 15 harks back to
Leviticus 19:17, namely, giving no room to hatred towards a brother who
wrongs you. Verse 16 quotes Deuteronomy 19:15; this is not a means to
seek out witnesses to the offense, but an opportunity to determine the
willingness of the offender to change his or her ways. Furthermore, it is
meant as an encouragement for the offender to change. Verse 17 takes the
matter to the gathered community, the church, and ultimately leads to the
exclusion of the impenitent brother or sister from the church. This
process for discipline is found in the LCA Model Constitution for
Congregations, and the same is proposed for the ELCA document.
Verse 18, which is an independent saying, is a variant of Matt.
16:19, where the authority to "bind" and to "loose" was given to Peter.
Verses 19-20 is also an independent saying, though possibly more
developed than the previous one, for it spells out a more sophisticated
earth/heaven relationship. The saying is similar to a passage of Torah
interpretation which says, "But when two sit, and there are between them
words of Torah, the Shekinah (the presence of God) rests between them..."
However, as G. Barth says, "in the place of the Torah is the onoma ("name")
of Jesus, in the place of the Shekinah is Jesus himself."
1b. TEXT - Matthew 18:15-20
2. ANALYSIS
Two portions of the text call for closer examination. They are
"go and tell him his fault" (v. 15), and the "binding" and "loosing" of v. 18.
The RSV translation of the second portion of v. 15 does not, in my
mind, convey the full force of the Greek words. The verb form elegxon is
the aorist imperative of elegkein, which in the RSV translation would
mean "to tell (him his) fault." Such wording could imply a rebuke or
judgment against the one who sins; this is not the intent of the text. A
more useful (though hardly used) phrase might be "remonstrate with him,"
which means pleading with him in opposition to the offense, or showing
him the error of his ways.
The business of binding and loosing has concerned exegetes for a
long time. The "binding and loosing" formula is mentioned only in this text
and in the authority given to Peter text (Matt. 16:17-19). These are also
the only synoptic texts where the word ekklesia is found, and in both cases
it is linked to the binding and loosing. In the Greek text, the passive
participles for deo and luo are used to describe the corresponding action in
heaven (or the universe) for the act of binding and loosing on earth.
Consequently, a translation that speaks to the action in its fullest sense
might go like this: "Everything which you all bind on earth will be found to
be bound in heaven...," and so forth. In this context, "everything" would
refer to offenses, and "you all" would refer to the church, with the process
seen as one piece. As Luther says, "It shall be one single action, mine and
yours, not a twofold one."
3. STRATEGY
The temptation for the preacher to focus on the most recent
manifestation of the hard-hearted (or hard-headed) member ofthe
congregation, and preach a sermon that says, "the church will get you, if
you don't watch out," is great. However, the text provides a richer
opportunity than this. First of all, the text assumes at least two things.
The first is God is for the fulfillment of human beings, and does not desire
to lose anyone to sin or separation from the gathered community. The
second is trust in the reconciling power that God gives to the church, and
individuals in the church, through Jesus. The text is filled with a
heightened sense of confidence in what followers of Jesus can do alone
and together to see reconciliation come to pass.
Some sermon titles that come to mind, given this background, are:
"I Am My Brother's Keeper, and Then Some," or "Blest Be the Tie that
Binds," and "Confidence in Reconciliation." The sermon can focus on the
church as the context in which the regaining of brothers and sisters can
take place, and the peace and the Lord's Supper can be highlighted as
elements of our life together that affirm reconciliation.
4. WORSHIP SUGGESTIONS
The aforementioned "BLEST BE THE TIE THAT BINDS" (LBW 370) is a
useful choice for the Hymn of the Day. Other hymns are "LORD OF ALL
NATIONS, GRANT ME GRACE" (LBW 419), and "DAME LA MANO" (Give Me Your
Hand) from the worship booklet IN ACCORD. There could be opportunity for
members to give testimony to a time when a brother or sister in the faith
brought them back to the gathered community. If the opportunity presents
itself, persons could be restored to membership (LBW p. 199) on this day.
5. REFERENCES
Bornkamm, Gunther. "The Authority to 'Bind' and 'Loose' in the Church in
Matthew's Gospel: The Problem of Sources in Matthew's Gospel," in THE
INTERPRETATION OF MATTHEW, ed. G. Stanton. Philadelphia and London:
Fortress and SPCK, 1983.
Fenton, John. SAINT MATTHEW. Baltimore: Penguin, 1963.
Gonzalez, Justo and Catherine. IN ACCORD. New York: Friendship, 1981.
Kingsbury, Jack Dean. MATTHEW: STRUCTURE, CHRISTOLOGY, KINGDOM.
Philadelphia: Fortress, 1975.
Luther, Martin. "The Keys" (1530) in CHURCH AND MINISTRY II of LUTHER'S
WORKS: VOL. 40, American Edition, trans. E. Beyer and C. Bergendoff.
Philadelphia: Muhlenberg, 1958.
Thompson, William G. MATTHEW'S ADVICE TO A DIVIDED COMMUNITY. Rome:
Biblical Institute, 1970.
Exegete: Michael L. Cobbler is Pastor of Hilltop Lutheran Church
of the Ascension in South Bend, Indiana.
SEVENTEENTH SUNDAY AFTER PENTECOST
September 7, 2008 (Lectionary 23)
Complementary Series
Ezekiel 33:7-11
Psalm 119:33-40 (35)
Romans 13:8-14
Matthew 18:15-20
Color: Green
Semicontinuous Series
Exodus 12:1-14
Psalm 149 (1)
Romans 13:8-14
Matthew 18:15-20
1a. CONTEXT - Matthew 18:15-20
The discourse in Chapter 18 has been called the "Rule for the
Congregation," with this text being the central portion of it. Exegetes who
advance the so-called "fivefold formula" (Bacon, Fenton, and others) would
call this chapter the end of the fourth teaching discourse. For Thompson,
this text is a reflection of the Matthean community, and is a key to
Matthew's thought and structure. Kingsbury claims that a portion of this
text, in association with others, gives a clear picture of Matthew's
christology.
This text is actually a group of sayings, the most likely division
being vv. 15-17 as a unit, and 18, 19 and 20 standing on their own. The
whole text is unique to Matthew, though the sayings probably came to him
close to their present form. The first saying (the instructions) is a likely
elaboration on the Q logion found in Luke 17:3. Verse 15 harks back to
Leviticus 19:17, namely, giving no room to hatred towards a brother who
wrongs you. Verse 16 quotes Deuteronomy 19:15; this is not a means to
seek out witnesses to the offense, but an opportunity to determine the
willingness of the offender to change his or her ways. Furthermore, it is
meant as an encouragement for the offender to change. Verse 17 takes the
matter to the gathered community, the church, and ultimately leads to the
exclusion of the impenitent brother or sister from the church. This
process for discipline is found in the LCA Model Constitution for
Congregations, and the same is proposed for the ELCA document.
Verse 18, which is an independent saying, is a variant of Matt.
16:19, where the authority to "bind" and to "loose" was given to Peter.
Verses 19-20 is also an independent saying, though possibly more
developed than the previous one, for it spells out a more sophisticated
earth/heaven relationship. The saying is similar to a passage of Torah
interpretation which says, "But when two sit, and there are between them
words of Torah, the Shekinah (the presence of God) rests between them..."
However, as G. Barth says, "in the place of the Torah is the onoma ("name")
of Jesus, in the place of the Shekinah is Jesus himself."
1b. TEXT - Matthew 18:15-20
2. ANALYSIS
Two portions of the text call for closer examination. They are
"go and tell him his fault" (v. 15), and the "binding" and "loosing" of v. 18.
The RSV translation of the second portion of v. 15 does not, in my
mind, convey the full force of the Greek words. The verb form elegxon is
the aorist imperative of elegkein, which in the RSV translation would
mean "to tell (him his) fault." Such wording could imply a rebuke or
judgment against the one who sins; this is not the intent of the text. A
more useful (though hardly used) phrase might be "remonstrate with him,"
which means pleading with him in opposition to the offense, or showing
him the error of his ways.
The business of binding and loosing has concerned exegetes for a
long time. The "binding and loosing" formula is mentioned only in this text
and in the authority given to Peter text (Matt. 16:17-19). These are also
the only synoptic texts where the word ekklesia is found, and in both cases
it is linked to the binding and loosing. In the Greek text, the passive
participles for deo and luo are used to describe the corresponding action in
heaven (or the universe) for the act of binding and loosing on earth.
Consequently, a translation that speaks to the action in its fullest sense
might go like this: "Everything which you all bind on earth will be found to
be bound in heaven...," and so forth. In this context, "everything" would
refer to offenses, and "you all" would refer to the church, with the process
seen as one piece. As Luther says, "It shall be one single action, mine and
yours, not a twofold one."
3. STRATEGY
The temptation for the preacher to focus on the most recent
manifestation of the hard-hearted (or hard-headed) member ofthe
congregation, and preach a sermon that says, "the church will get you, if
you don't watch out," is great. However, the text provides a richer
opportunity than this. First of all, the text assumes at least two things.
The first is God is for the fulfillment of human beings, and does not desire
to lose anyone to sin or separation from the gathered community. The
second is trust in the reconciling power that God gives to the church, and
individuals in the church, through Jesus. The text is filled with a
heightened sense of confidence in what followers of Jesus can do alone
and together to see reconciliation come to pass.
Some sermon titles that come to mind, given this background, are:
"I Am My Brother's Keeper, and Then Some," or "Blest Be the Tie that
Binds," and "Confidence in Reconciliation." The sermon can focus on the
church as the context in which the regaining of brothers and sisters can
take place, and the peace and the Lord's Supper can be highlighted as
elements of our life together that affirm reconciliation.
4. WORSHIP SUGGESTIONS
The aforementioned "BLEST BE THE TIE THAT BINDS" (LBW 370) is a
useful choice for the Hymn of the Day. Other hymns are "LORD OF ALL
NATIONS, GRANT ME GRACE" (LBW 419), and "DAME LA MANO" (Give Me Your
Hand) from the worship booklet IN ACCORD. There could be opportunity for
members to give testimony to a time when a brother or sister in the faith
brought them back to the gathered community. If the opportunity presents
itself, persons could be restored to membership (LBW p. 199) on this day.
5. REFERENCES
Bornkamm, Gunther. "The Authority to 'Bind' and 'Loose' in the Church in
Matthew's Gospel: The Problem of Sources in Matthew's Gospel," in THE
INTERPRETATION OF MATTHEW, ed. G. Stanton. Philadelphia and London:
Fortress and SPCK, 1983.
Fenton, John. SAINT MATTHEW. Baltimore: Penguin, 1963.
Gonzalez, Justo and Catherine. IN ACCORD. New York: Friendship, 1981.
Kingsbury, Jack Dean. MATTHEW: STRUCTURE, CHRISTOLOGY, KINGDOM.
Philadelphia: Fortress, 1975.
Luther, Martin. "The Keys" (1530) in CHURCH AND MINISTRY II of LUTHER'S
WORKS: VOL. 40, American Edition, trans. E. Beyer and C. Bergendoff.
Philadelphia: Muhlenberg, 1958.
Thompson, William G. MATTHEW'S ADVICE TO A DIVIDED COMMUNITY. Rome:
Biblical Institute, 1970.
Exegete: Michael L. Cobbler is Pastor of Hilltop Lutheran Church
of the Ascension in South Bend, Indiana.
P E N T E C O S T XVI
Lexegete™ | Year A | Matthew
___________________________________
SIXTEENTH SUNDAY AFTER PENTECOST
August 31, 2008 (Lectionary 22)
Complementary Series
Jeremiah 15:15-21
Psalm 26:1-8 (3)
Romans 12:9-21
Matthew 16:21-28
Color: Green
Semicontinuous Series
Exodus 3:1-15
Psalm 105:1-6, 23-26, 45b (1, 45)
Romans 12:9-21
Matthew 16:21-28
1. CONTEXT: Matthew 16:21-28
A. The Place is important. Jesus goes outside Israel for the first time, to
the region round Caesarea Philippi, 20 mi. N of Lake Galilee in the Tyrian
hills. The city was founded by Philip, brother of Herod Antipas, and is
referred to as "Philippi" to distinguish it from that Caesarea on the
coastline just south of the Syrian border.
The move to a pagan venue is Mark's sign of retreat from public ministry; and the beginning of Jesus' preparation for passion (cf., e.g., F.W. Beare,
The Earliest Records of Jesus, p. 136; also Julius Schniewind,Das
Evangelium Nach Markus, pp. 114ff.: the early christians knew that from
Caesarea Philippi, the messiah takes the way of the cross and subverts the
coming-Kingdom-of-God theme).
Luke omits the place reference; Jesus "was praying alone."
Matthew adds that Jesus must "go to Jerusalem." Thomas Talley, in The
Origins of the Liturgical Yearl, connects the gospels to centers of the
early church; Matthew is connected with Jerusalem from early times. This
connection blossoms in the 4th Century when Cyril historicizes the
liturgical year in his Catechetical Lectures and as recorded in the
Pilgrimage of Egeria, a woman who kept a journal of her experience en
route from her native Gaul to Palestinian churches.
Before Talley, Philip Carrington (The Primitive Christian Calendar) showed
Mark and Matthew as lectionaries in the early church, with the first
prophecy of the passion coming right before midsummer, which explains
the old date of August 6 for the Transfiguration. Our text closely relates
to the old reckoning in Year A, but in Year C the Lucan parallel (9:18-24) is
used as the Gospel for Pentecost 5 and the Marcan parallel (8:27-35) is
appointed for Peter and Paul (June 29).
B. This Gospel lies between two important texts: the Confession of Peter
and the account of the Transfiguration.
Preceding our text is the confession of Peter, which Wilhelm Wrede used
as a key text to analyze the strange fact that Jesus calls for a shroud of
secrecy around his messianic ministry. Recently, scholars have been
divided regarding Jesus's self-designation as Messiah. Many see Jesus'
shift from the christos-answer of Peter to "huios tou anthropou" in his
reply as a deflection of the title "christ" and an allusion to his own
eschatogical hopes. The so-called supplement (Matthew 16:17-19) is out
of place and is not considered authentic.
Of the Transfiguration, Karl Barth said that the event coming "six days
after" the confession/prophecy is a "provisional fulfillment of the
promise that some will not taste death before the Kingdom of God comes."
The Transfiguration anticipates Easter in the disciples' lives; this "special
Sabbath" points to eschatological salvation (Preaching through the
Christian Year, pp. 139ff.).
Peter is sharply rebuked in our Gospel lesson, which shows that Jesus
would change the meaning of Messiah, no matter to whom it refers.
"Everything turns, not upon the title, but the content. And the title cannot
be filled with content until a certain history has been accomplished"
(Fuller, Mission and Achievement of Jesus, p. 110). If, as some hold (e.g.,
Beare, op.cit. , p. 137) , "we are inclined ...to look upon the little dialogue
of Mark 8:27-9 as an artificially contrived introduction to the prophecy of
the Passion," then we have to contend with a new interpretation of the
incident in Matthew.
2. Text: Matthew 16:21-28
ESV Bible:
Jesus Foretells His Death and Resurrection:
21 From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. 22 And Peter took him aside and began to rebuke him, saying, “Far be it from you, Lord! [1] This shall never happen to you.” 23 But he turned and said to Peter, “Get behind me, Satan! You are a hindrance [2] to me. For you are not setting your mind on the things of God, but on the things of man.”
Take Up Your Cross and Follow Jesus:
24 Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. 25 For whoever would save his life [3] will lose it, but whoever loses his life for my sake will find it. 26 For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul? 27 For the Son of Man is going to come with his angels in the glory of his Father, and then he will repay each person according to what he has done. 28 Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.”
_________________________________________
[1] 16:22 Or “[May God be] merciful to you, Lord!”
[2] 16:23 Greek stumbling block
[3] 16:25 The same Greek word can mean either soul or life, depending on the context; twice in this verse and twice in verse 26
Greek:
21απο τοτε ηρξατο ο ιησους δεικνυειν τοις μαθηταις αυτου οτι δει αυτον εις ιεροσολυμα απελθειν και πολλα παθειν απο των πρεσβυτερων και αρχιερεων και γραμματεων και αποκτανθηναι και τη τριτη ημερα εγερθηναι. 22και προσλαβομενος αυτον ο πετρος ηρξατο επιτιμαν αυτω λεγων, ιλεως σοι, κυριε: ου μη εσται σοι τουτο.
23ο δε στραφεις ειπεν τω πετρω, υπαγε οπισω μου, σατανα: σκανδαλον ει εμου, οτι ου φρονεις τα του θεου αλλα τα των ανθρωπων. 24τοτε ο ιησους ειπεν τοις μαθηταις αυτου, ει τις θελει οπισω μου ελθειν, απαρνησασθω εαυτον και αρατω τον σταυρον αυτου και ακολουθειτω μοι. 25ος γαρ εαν θελη την ψυχην αυτου σωσαι απολεσει αυτην: ος δ αν απολεση την ψυχην αυτου ενεκεν εμου ευρησει αυτην. 26τι γαρ ωφεληθησεται ανθρωπος εαν τον κοσμον ολον κερδηση την δε ψυχην αυτου ζημιωθη; η τι δωσει ανθρωπος ανταλλαγμα της ψυχης αυτου; 27μελλει γαρ ο υιος του ανθρωπου ερχεσθαι εν τη δοξη του πατρος αυτου μετα των αγγελων αυτου, και τοτε αποδωσει εκαστω κατα την πραξιν αυτου. 28αμην λεγω υμιν οτι εισιν τινες των ωδε εστωτων οιτινες ου μη γευσωνται θανατου εως αν ιδωσιν τον υιον του ανθρωπου ερχομενον εν τη βασιλεια αυτου.
GreekBible.com Online Text Copyright Info
Novum Testamentum Graece, Nestle-Aland 26th edition
© 1979, Deutsche Bibelgesellschaft, Stuttgart;
The Greek New Testament, 3rd edition
© 1975, United Bible Societies, London
3. ANALYSIS: Matthew 16:21-28
Matthew 16:24 - the cross-saying is in the synoptic parallels but is most
closely paralleled at Luke 14:25-7. This is also in the Gospel of
Thomas,55, where we are called to "take up the cross in my Way."
16:25 - Remember that the Semitic sense of psyche includes life and soul;
hebrew nephesh lies below the text; the nephesh chayah of Genesis 2:7,
"living being" in RSV, means the whole person.
16:28 - This verse is paralleled at Mark 9:1 and at Luke 9:27. Here we have
a study in shifting NT interpretations. Mark speaks of the "kingdom of God
come with power (dynamis)," an eschatological hope of Jesus of Nazareth.
In the Lukan text, this saying is changed to the simple promise that we
will see "the Kingdom of God," probably meaning that we will experience
the era of Pentecost. In Matthew the text, reinterpreted, expresses early
christian hope in the second coming (cf. David Abernathy, Understanding
the Teachings of Jesus, pp. 4f., 148ff.).
3. STRATEGY: Matthew 16:21-28
Because this text is separated from its precursor we focus on the
prophecy of the passion in our proclamation.
We need assign no supernatural powers to Jesus; his ministry was
controversial enough that he would have been opposed by many and his
death sought by some. The prophecy is not predictive but is Jesus'
observation that forces now begin to gather against his ministry.
The passage offers strong evidence that Jesus believed (with the
Pharisees and against the Sadducees) in resurrection from the dead and
applied that to himself. The phrase "on the third day" is not significant; it
likely refers to a well-known saying at Hosea 6:2.
The sayings about the cost of discipleship in verses 24-8 must not be
spiritualized. Even if this passage is a "catena of sayings," they are
authentic with Jesus. If Mark arranged the order, he made a decision to
connect the disciple's mission to the ministry and death of Jesus. The
good news is that the resurrection is also granted to the disciples.
The conclusion (vss. 27f.) should be retained for preaching even if the
pericope ends at 26, since in these verses we hear that the coming
kingdom is near at hand; this eschatological note empowers our labor now,
this proleptic hope fuels contemporary ministries, even when we cannot
see their worth or tangible results.
James and Margaret Adams say the Pentecost pericopes propound an
alternative consciousness under five heads:
1. Awareness of the wholeness of life;
2. Appreciation of gifts rather than assignment of roles;
3. Hope of transformed social arrangements;
4. Focus on the rule of God rather than principalities and powers; and
5. Awareness that the Bible is to be read "from beneath" rather than
"from above"
(cf. the chapter "Pentecost" in D.T.Hessel, Social Themes of the Christian Year, pp. 243ff.).
Surely this text can be viewed under headings 3 and 4 above with no
trouble, and under 2 with some work. As Neill Q. Hamilton says, "the
primary function of the gospel lessons in the pentecost season should be
to control the subjectivity of persons and congregations who give spiritual
reasons for avoiding responsibility for the whole will of God as displayed
in Jesusl...[which] includes responsibility for social justice" (Ibid., p. 222).
Our preaching focuses on discipleship of the cross which, for Jesus,
meant obedience to the will of God and for us means loyalty to his Word
and to his person into death and resurrection. This loyalty begins with
baptism as sacramentum, the oath of allegiance to Christ.
4. REFERENCES
Abernathy, D. UNDERSTANDING THE TEACHINGS OF JESUS. NY:Seabury,1983.
Barth, Karl. PREACHING THROUGH THE CHRISTIAN YEAR. London: T. &. T.
Clark, 1978.
Beare, F.W. THE EARLIEST RECORDS OF JESUS. NY: Abingdon, 1962.
Carrington, THE PRIMITIVE CHRISTIAN CALENDAR. NY: Oxford, 1952.
Fuller, R. THE MISSION AND ACHIEVEMENT OF JESUS. London: SCM, 1960.
Hessel, SOCIAL THEMES OF THE CHRISTIAN YEAR. Phila.: Geneva, 1983.
Schniewind,J. DAS EVANGELIUM NACH MARKUS. Goettingen: Vandenhoeck
and Rupprecht, 1956.
Talley,T. THE ORIGINS OF THE LITURGICAL YEAR. NY: Pueblo, 1986.
5. WORSHIP SUGGESTIONS
In connection with the proclamation on Pentecost 15, you may want to
use an order such as the "Affirmation of the Vocation of Christians in the
World," from OCCASIONAL SERVICES (p. 147ff.) which accompany the
LUTHERAN BOOK OF WORSHIP, stressing Christian service as a priesthood
rooted in the covenant of baptism.
Three hymns seem especially appropriate to accompany the sermon:
TAKE UP YOUR CROSS, THE SAVIOR SAID (LBW 398,HB 675 )
LORD, WHOSE LOVE IN HUMBLE SERVICE (LBW 423.HB 610), and
THE SON OF GOD, OUR CHRIST (LBW 434).
Exegete: Jay C. Rochelle was formerly Lutheran Campus Minister at Yale
University as well as Dean of the Chapel at Lutheran School of Theology in Chicago, IL.
___________________________________
SIXTEENTH SUNDAY AFTER PENTECOST
August 31, 2008 (Lectionary 22)
Complementary Series
Jeremiah 15:15-21
Psalm 26:1-8 (3)
Romans 12:9-21
Matthew 16:21-28
Color: Green
Semicontinuous Series
Exodus 3:1-15
Psalm 105:1-6, 23-26, 45b (1, 45)
Romans 12:9-21
Matthew 16:21-28
1. CONTEXT: Matthew 16:21-28
A. The Place is important. Jesus goes outside Israel for the first time, to
the region round Caesarea Philippi, 20 mi. N of Lake Galilee in the Tyrian
hills. The city was founded by Philip, brother of Herod Antipas, and is
referred to as "Philippi" to distinguish it from that Caesarea on the
coastline just south of the Syrian border.
The move to a pagan venue is Mark's sign of retreat from public ministry; and the beginning of Jesus' preparation for passion (cf., e.g., F.W. Beare,
The Earliest Records of Jesus, p. 136; also Julius Schniewind,Das
Evangelium Nach Markus, pp. 114ff.: the early christians knew that from
Caesarea Philippi, the messiah takes the way of the cross and subverts the
coming-Kingdom-of-God theme).
Luke omits the place reference; Jesus "was praying alone."
Matthew adds that Jesus must "go to Jerusalem." Thomas Talley, in The
Origins of the Liturgical Yearl, connects the gospels to centers of the
early church; Matthew is connected with Jerusalem from early times. This
connection blossoms in the 4th Century when Cyril historicizes the
liturgical year in his Catechetical Lectures and as recorded in the
Pilgrimage of Egeria, a woman who kept a journal of her experience en
route from her native Gaul to Palestinian churches.
Before Talley, Philip Carrington (The Primitive Christian Calendar) showed
Mark and Matthew as lectionaries in the early church, with the first
prophecy of the passion coming right before midsummer, which explains
the old date of August 6 for the Transfiguration. Our text closely relates
to the old reckoning in Year A, but in Year C the Lucan parallel (9:18-24) is
used as the Gospel for Pentecost 5 and the Marcan parallel (8:27-35) is
appointed for Peter and Paul (June 29).
B. This Gospel lies between two important texts: the Confession of Peter
and the account of the Transfiguration.
Preceding our text is the confession of Peter, which Wilhelm Wrede used
as a key text to analyze the strange fact that Jesus calls for a shroud of
secrecy around his messianic ministry. Recently, scholars have been
divided regarding Jesus's self-designation as Messiah. Many see Jesus'
shift from the christos-answer of Peter to "huios tou anthropou" in his
reply as a deflection of the title "christ" and an allusion to his own
eschatogical hopes. The so-called supplement (Matthew 16:17-19) is out
of place and is not considered authentic.
Of the Transfiguration, Karl Barth said that the event coming "six days
after" the confession/prophecy is a "provisional fulfillment of the
promise that some will not taste death before the Kingdom of God comes."
The Transfiguration anticipates Easter in the disciples' lives; this "special
Sabbath" points to eschatological salvation (Preaching through the
Christian Year, pp. 139ff.).
Peter is sharply rebuked in our Gospel lesson, which shows that Jesus
would change the meaning of Messiah, no matter to whom it refers.
"Everything turns, not upon the title, but the content. And the title cannot
be filled with content until a certain history has been accomplished"
(Fuller, Mission and Achievement of Jesus, p. 110). If, as some hold (e.g.,
Beare, op.cit. , p. 137) , "we are inclined ...to look upon the little dialogue
of Mark 8:27-9 as an artificially contrived introduction to the prophecy of
the Passion," then we have to contend with a new interpretation of the
incident in Matthew.
2. Text: Matthew 16:21-28
ESV Bible:
Jesus Foretells His Death and Resurrection:
21 From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. 22 And Peter took him aside and began to rebuke him, saying, “Far be it from you, Lord! [1] This shall never happen to you.” 23 But he turned and said to Peter, “Get behind me, Satan! You are a hindrance [2] to me. For you are not setting your mind on the things of God, but on the things of man.”
Take Up Your Cross and Follow Jesus:
24 Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. 25 For whoever would save his life [3] will lose it, but whoever loses his life for my sake will find it. 26 For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul? 27 For the Son of Man is going to come with his angels in the glory of his Father, and then he will repay each person according to what he has done. 28 Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.”
_________________________________________
[1] 16:22 Or “[May God be] merciful to you, Lord!”
[2] 16:23 Greek stumbling block
[3] 16:25 The same Greek word can mean either soul or life, depending on the context; twice in this verse and twice in verse 26
Greek:
21απο τοτε ηρξατο ο ιησους δεικνυειν τοις μαθηταις αυτου οτι δει αυτον εις ιεροσολυμα απελθειν και πολλα παθειν απο των πρεσβυτερων και αρχιερεων και γραμματεων και αποκτανθηναι και τη τριτη ημερα εγερθηναι. 22και προσλαβομενος αυτον ο πετρος ηρξατο επιτιμαν αυτω λεγων, ιλεως σοι, κυριε: ου μη εσται σοι τουτο.
23ο δε στραφεις ειπεν τω πετρω, υπαγε οπισω μου, σατανα: σκανδαλον ει εμου, οτι ου φρονεις τα του θεου αλλα τα των ανθρωπων. 24τοτε ο ιησους ειπεν τοις μαθηταις αυτου, ει τις θελει οπισω μου ελθειν, απαρνησασθω εαυτον και αρατω τον σταυρον αυτου και ακολουθειτω μοι. 25ος γαρ εαν θελη την ψυχην αυτου σωσαι απολεσει αυτην: ος δ αν απολεση την ψυχην αυτου ενεκεν εμου ευρησει αυτην. 26τι γαρ ωφεληθησεται ανθρωπος εαν τον κοσμον ολον κερδηση την δε ψυχην αυτου ζημιωθη; η τι δωσει ανθρωπος ανταλλαγμα της ψυχης αυτου; 27μελλει γαρ ο υιος του ανθρωπου ερχεσθαι εν τη δοξη του πατρος αυτου μετα των αγγελων αυτου, και τοτε αποδωσει εκαστω κατα την πραξιν αυτου. 28αμην λεγω υμιν οτι εισιν τινες των ωδε εστωτων οιτινες ου μη γευσωνται θανατου εως αν ιδωσιν τον υιον του ανθρωπου ερχομενον εν τη βασιλεια αυτου.
GreekBible.com Online Text Copyright Info
Novum Testamentum Graece, Nestle-Aland 26th edition
© 1979, Deutsche Bibelgesellschaft, Stuttgart;
The Greek New Testament, 3rd edition
© 1975, United Bible Societies, London
3. ANALYSIS: Matthew 16:21-28
Matthew 16:24 - the cross-saying is in the synoptic parallels but is most
closely paralleled at Luke 14:25-7. This is also in the Gospel of
Thomas,55, where we are called to "take up the cross in my Way."
16:25 - Remember that the Semitic sense of psyche includes life and soul;
hebrew nephesh lies below the text; the nephesh chayah of Genesis 2:7,
"living being" in RSV, means the whole person.
16:28 - This verse is paralleled at Mark 9:1 and at Luke 9:27. Here we have
a study in shifting NT interpretations. Mark speaks of the "kingdom of God
come with power (dynamis)," an eschatological hope of Jesus of Nazareth.
In the Lukan text, this saying is changed to the simple promise that we
will see "the Kingdom of God," probably meaning that we will experience
the era of Pentecost. In Matthew the text, reinterpreted, expresses early
christian hope in the second coming (cf. David Abernathy, Understanding
the Teachings of Jesus, pp. 4f., 148ff.).
3. STRATEGY: Matthew 16:21-28
Because this text is separated from its precursor we focus on the
prophecy of the passion in our proclamation.
We need assign no supernatural powers to Jesus; his ministry was
controversial enough that he would have been opposed by many and his
death sought by some. The prophecy is not predictive but is Jesus'
observation that forces now begin to gather against his ministry.
The passage offers strong evidence that Jesus believed (with the
Pharisees and against the Sadducees) in resurrection from the dead and
applied that to himself. The phrase "on the third day" is not significant; it
likely refers to a well-known saying at Hosea 6:2.
The sayings about the cost of discipleship in verses 24-8 must not be
spiritualized. Even if this passage is a "catena of sayings," they are
authentic with Jesus. If Mark arranged the order, he made a decision to
connect the disciple's mission to the ministry and death of Jesus. The
good news is that the resurrection is also granted to the disciples.
The conclusion (vss. 27f.) should be retained for preaching even if the
pericope ends at 26, since in these verses we hear that the coming
kingdom is near at hand; this eschatological note empowers our labor now,
this proleptic hope fuels contemporary ministries, even when we cannot
see their worth or tangible results.
James and Margaret Adams say the Pentecost pericopes propound an
alternative consciousness under five heads:
1. Awareness of the wholeness of life;
2. Appreciation of gifts rather than assignment of roles;
3. Hope of transformed social arrangements;
4. Focus on the rule of God rather than principalities and powers; and
5. Awareness that the Bible is to be read "from beneath" rather than
"from above"
(cf. the chapter "Pentecost" in D.T.Hessel, Social Themes of the Christian Year, pp. 243ff.).
Surely this text can be viewed under headings 3 and 4 above with no
trouble, and under 2 with some work. As Neill Q. Hamilton says, "the
primary function of the gospel lessons in the pentecost season should be
to control the subjectivity of persons and congregations who give spiritual
reasons for avoiding responsibility for the whole will of God as displayed
in Jesusl...[which] includes responsibility for social justice" (Ibid., p. 222).
Our preaching focuses on discipleship of the cross which, for Jesus,
meant obedience to the will of God and for us means loyalty to his Word
and to his person into death and resurrection. This loyalty begins with
baptism as sacramentum, the oath of allegiance to Christ.
4. REFERENCES
Abernathy, D. UNDERSTANDING THE TEACHINGS OF JESUS. NY:Seabury,1983.
Barth, Karl. PREACHING THROUGH THE CHRISTIAN YEAR. London: T. &. T.
Clark, 1978.
Beare, F.W. THE EARLIEST RECORDS OF JESUS. NY: Abingdon, 1962.
Carrington, THE PRIMITIVE CHRISTIAN CALENDAR. NY: Oxford, 1952.
Fuller, R. THE MISSION AND ACHIEVEMENT OF JESUS. London: SCM, 1960.
Hessel, SOCIAL THEMES OF THE CHRISTIAN YEAR. Phila.: Geneva, 1983.
Schniewind,J. DAS EVANGELIUM NACH MARKUS. Goettingen: Vandenhoeck
and Rupprecht, 1956.
Talley,T. THE ORIGINS OF THE LITURGICAL YEAR. NY: Pueblo, 1986.
5. WORSHIP SUGGESTIONS
In connection with the proclamation on Pentecost 15, you may want to
use an order such as the "Affirmation of the Vocation of Christians in the
World," from OCCASIONAL SERVICES (p. 147ff.) which accompany the
LUTHERAN BOOK OF WORSHIP, stressing Christian service as a priesthood
rooted in the covenant of baptism.
Three hymns seem especially appropriate to accompany the sermon:
TAKE UP YOUR CROSS, THE SAVIOR SAID (LBW 398,HB 675 )
LORD, WHOSE LOVE IN HUMBLE SERVICE (LBW 423.HB 610), and
THE SON OF GOD, OUR CHRIST (LBW 434).
Exegete: Jay C. Rochelle was formerly Lutheran Campus Minister at Yale
University as well as Dean of the Chapel at Lutheran School of Theology in Chicago, IL.
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