August, 2008

LEXEGETE | August, 2008


TWELFTH SUNDAY AFTER PENTECOST
August 3, 2008 (Lectionary 18)
Complementary Series
Isaiah 55:1-5
Psalm 145:8-9, 14-21 (16)
Romans 9:1-5
Matthew 14:13-21
Color: Green

Semicontinuous Series
Genesis 32:22-31
Psalm 17:1-7, 15 (15)
Romans 9:1-5
Matthew 14:13-21

1. CONTEXT: Matthew 14:13-21

I confess to always having had trouble with this story, even though its
distinction as the only miracle to appear in all four gospels might seem to
add to its authenticity. A.W. Argyle, for example, sees no need to "cast
doubt on the historicity of a miracle so well attested" (Gospel According
to St. Matthew, p. 113).

But 5,000 men, plus women and children, adds up to quite a crowd!
Feeding them would have been a logistical feat even for MacDonald's.
Teaching them, as Mark reports Jesus did in pity, would have required a
P.A. system of considerable wattage simply to be heard.

Morever, J. Newton Davies notes, "It is astonishing to find in the
Synoptic record no reference to the impression the incident made on the
people; and very soon afterward, when short of bread, the disciples act as
though in complete ignorance of what has happened (16:5-12; "Matthew," in
the Interpreter's One Volume Commentary on the Bible, p. 979). It is, you
see, not the miracle, per se, that strains belief.



Such "non-therapeutic" miracles, as some have termed them, also seem
to offend the doctrine of the Incarnation. The Word become flesh was
therefore subject to hunger, exhaustion, and all the limitations of time
and space. If we cannot walk on water, He could not, and still be as human
as the creeds declare. Or pull off the feeding of the five thousand.



But this may all be beside the point, in any case. Gospels did not get
written by retired apostles, JESUS CHRIST SUPERSTAR notwithstanding.
It is in understanding how and why it was written, and for whom, that we
move beyond Theodore H. Robinson's explanation that "the ancient world
looked for a miracle, and where their faith was won in other ways, they
tended always to attribute miraculous powers to its objects" (THE GOSPEL
OF MATTHEW, p. 129).



Krister Stendahl makes a case for Matthew's Gospel being used as a
manual for teaching and administration within the early church, probably
for second or third generation Jewish Christians in his book, The School
of St. Matthew.



The inclusion of a story such as this not only continued what clearly was
a bit of the Jesus legend within the Christian community, but also
portrayed Jesus "as bringing to bear upon the ills of people and the
disturbances in nature the gracious, saving power of God's eschatological
rule" (Jack Dean Kingsbury, MATTHEW, p. 48). Kingsbury goes on to say
that, "For Matthew's church, Jesus is the exalted Son of God and no longer
the earthly Son of God. With divine authority, the earthly Son of God
performed mighty 'acts of power' (dynameis; cf. 11:20, 21,23; 13:54,58;
14:2). Similarly the exalted Son of God, who resides in the midst of his
church and to whom God has given all authority in heaven and on earth...can
perform mighty 'acts of power'" (ibid., p. 48).



This story, then, is about power, and about the empowering of the
church. "YOU feed the people," Jesus tells his disciples. They have an
authority which they are reluctant to use. The miracle accomplished they
then act as if they are deacons with the sacrament, reminding readers that
the church is to be the vehicle for God's continuing deliverance of his
people.



2. ANALYSIS



Matthew 14:13 - The news about John, of course, is of his violent death,
and signals a gathering storm of opposition that will soon break around
Jesus as well. Distressed, Jesus goes in to a wilderness (eis eremon topon
kat' idian) , as at the start of his ministry, as with the Baptist and as with
the Hebrew people fleeing Egypt.



14:14 - As Matthew describes the crowds who come to see Jesus, they are
enthusiastic, but lacking in faith. Jesus pities them (esplagchnisthe) ,
which Matthew declares produced healings. Matthew has Jesus teaching
his disciples, but showing his powre to the outside world.



14:15-17 - As with the incident on the sea when their boat was threatened
by the waves, Jesus tells the disciples that they already have the power to
deal with the situation, and their answer indicates their lack of
confidence and the limits they have set upon their service.



14:18-21 - The breaking of bread was an ingredient of table worship.
Numerologists might attach rich significance to the five loaves(pente
artous) , two fish (duo ichthuas) , and twelve (dodeka) baskets of
leftovers, but it is more appropriate to note that they began with very
little and ended with very much.



3. STRATEGY



Lutherans hear a passage from Isaiah 55 (1-5) as the first lesson this
Sunday, readers of the New Common Lectionary one from Exodus 12
(1-14) and Episcopalians one from Nehemiah 9 (16:-20). The first invites
all who hunger and thirst to a magnificent free banquet; the second

retells the institution of the Passover meal ; and the last reminds the
Hebrew people of the God who did not abandon them in the wilderness.
Nothing, Paul declares to the Romans, can separate us from the love of
Christ. The first two lessons of the day, in all three lectionaries, form
obvious preludes to this Gospel.



As when Jesus lived, we are a people in the wilderness, far from home
and without provisions. If only we found ourselves in our difficult straits
because of our desire to see Jesus! More likely we do it to ourselves
seeking pleasure or success or power.



How are we then fed, by God's grace? Look for answers that correspond
to human experience. People reach out and share, and there is enough for
all. People hold themselves or their substance back, and the wilderness
closes in on them.



Matthew meant this miracle story for the church's edification. Jesus
empowered his disciples; he empowers his church. Sunday by Sunday, or
better, day by day, the church goes about its diakonia, its work of serving.

It goes to the lonely places with warmth and love. Say how it happens
were your people. There are no limits to God's love; there are no limits to
our response.

Treat the story as story. The sermon is not the place for a defense of or
an attack upon its authenticity. Matthew told the story, decades removed
from whatever might have been the original event, as a celebration of
God's power alive and active within the church, even as year by year the
Hebrew people recalled the marvels of the Passover and the Exodus.


Some possible themes:



a - "More than enough" - We really have been empowered by God to do his
will, and we have more than enough of whatever might be needed. Lift up
the various vocations of the people, as well as their sensitivity, empathy
and caring.













b -"Pity, for Christ's sake" - When Jesus saw the crowd racing out to the
wilderness in adulation of him but still faithless, he pitied them, and
taught them (Mark) and healed their sick (Matthew). The faceless crowd
still looks for heroes. What did Jesus know about their deeper needs?
What should we know?



c - "Let Jesus Do it" - Still the storm, feed the 5000, count on good ol'
Jesus. But Jesus has different expectations of his disciples. All of us are
called to minister.



Some useful Quotations:



"Let God have your life. He can do more it with than you can." - Dwight L.
Moody



"A man there was and they called him mad: the more he gave the more he
had." - John Bunyan



"If you wish to be miserable, think about yourself, about what you want,
what you like, what respect people ought to pay to you. In this way you
can spoil everything, make misery out of everything, and be as wretched as
you choose." - Charles Kingsley



"I read in a book that man called CHRIST went about doing good. It is very
disconcerting to me that I am so easily satisfied with just going about."

- Toyohiko Kagawa



"I have never owned a home, because a home would stand between me and
all the homeless of the world. I have never eaten a luxurious meal, if I
could help it, because that meal would stand between me and the hungry of
the world." - Fritz Kreisler



4. REFERENCES



Argyle, A.W. THE GOSPEL ACCORDING TO MATTHEW. Cambridge: University
Press, 1963.



Davies, J.Newton. "Matthew" in INTERPRETER'S ONE VOLUME COMMENTARY
ON THE BIBLE. C. Laymon, ed. New York: Abingdon Press, 1971.



Kingsbury, Jack Dean. MATTHEW. Phila.: Fortress Press, 1977.



________________. MATTHEW AS STORY. Phila.: Fortress Press, 1986.









Major, H.D.A., Manson,T.W. and C.J. Wright. THE MISSION AND MESSAGE OF
JESUS. New York: E.P. Dutton and Co., Inc., 1946.



Robinson, Theodore H. THE GOSPEL OF MATTHEW. Garden City, NY:
Doubleday, 1928.



Stendahl, Krister. THE SCHOOL OF ST. MATTHEW AND ITS USE OF THE OLD
TESTAMENT. Philad.: Fortress Press, 1968.









5. WORSHIP SUGGESTIONS



The prayer of the church for this day could include petitions offered by
representatives of various helping professions, lifting up their special
ministries. THROUGH THE NIGHT OF DOUBT AND SORROW (LBW 355)
recreates the wilderness mood of God's people awaiting help, and I LOVE
TO TELL THE STORY (LBW 390) suggests our hunger and thirst for God's
Word. The sacramental implications of the story could find emphasis with
a communion hymn such as O LIVING BREAD FROM HEAVEN (LBW 197).





Exegete: Carl T. Uehling (ELCA, retired)





THIRTEENTH SUNDAY AFTER PENTECOST
August 10, 2008 (Lectionary 19)
Complementary Series
1 Kings 19:9-18
Psalm 85:8-13 (8)
Romans 10:5-15
Matthew 14:22-33
Color: Green

Semicontinuous Series
Genesis 37:1-4, 12-28
Psalm 105:1-6, 16-22, 45b (1, 45)
Romans 10:5-15
Matthew 14:22-33


1. CONTEXT - Matthew 14:22-33

"All four of our Gospels are records of discipleship. Bue it is the
Gospel according to St. Matthew which spells out most incisively the
meaning of discipleship and gives the clearest and completest record of
the impact which the divine revelation given in Jesus made on [those] who
were the first recipients and became the vehicles of that revelation."
(Franzmann, v.) Our pericope appears in a section of Matthew in which
Jesus deepens, strengthens, sustains, and purifies the faith of the first
disciples.


Matthew reworks the Marcan story of Jesus walking on the water
(MK 6:45-52) to fit his purpose. The story carries the features of a
Resurrection appearance (Schniewind): the disciples do not recognize
Jesus; they mistake him for a ghost [phantasm, in Greek]; he seems to
about pass them by; they recognize him by his word; the scene takes place
at the sea. Matthew's version is characterized by two special features.
The first is a confession of faith in Jesus as the Son of God that the
incident evokes from the awe-struck disciples (v. 33). The second is the
story of Peter's sinking beneath the waves (vv. 28-32) upon essaying to
come to Jesus from the boat.



"Whereas Mk uses the appearance of Jesus on the stormy waters to
heighten their lack of understanding..., Mt employs it as a confession of the
Lord who has marvelously appeared to them (v. 33). It is, in other words,
construed as an illustration of faith in the latter case and lack of faith in
the former." (Sloyan)



The rescue ofPeter is unique in the narratives of so-called nature
miracles. In none of the others is a single disciple afforded such
assistance.



According to Schniewind, the text of the Greek original indicates an
early origin for the narrative. The openness with which the narrative
portrays the shortcomings of the disciples and their leader Peter stands in
marked contrast to the kind of hagiography characteristic of later times.



2. GREEK ANALYSIS


Matthew 14:23 - kat' idian proseuxasthai -- to pray alone. A
characteristic feature of Jesus' life and ministry. Even this spectacular
miracle is done by him only as one in communion and petition with his
Father.



14:24 - stadious pollous apo tees gees -- many stadia from land. One
stadion is 200 meters. The disciples were, accordingly, very far from
land, a narrative touch that heightens the disciples' peril.





14:25 - tetartee de phulake tees nuktos -- in the fourth watch of the night.
Between three and six in the morning, before dawn. The contest in which
the disciples engaged with the contrary wind and turbulent sea had gone on
many hours. Their strength could well have been giving out.





14:25 - epi teen thalassan -- upon the sea. Later (v. 29) Matthew uses the
Greek word udoor, water, for the environment in which the scene is set.
An indication most likely of the process of redaction.





14:27 - Tharseite, egoo eimi, mee phobeisthe -- Take courage, it is I, fear
not. A unique heaping up of powerful imperatives of comfort.





14:28 - Kurie -- Lord. A favorite designation of Matthew for Jesus.





14:29 - ta udata -- the water. See above, v. 25.





14:30 - sooson me -- save me! Peter addresses Jesus as the one who
saves from certain death.





14:31 - oligopiste -- of little faith. Only in the synoptics, only in
addressing the disciples (Arndt-Gingrich).





14:31 - edistasas -- doubt. A word that occurs at key points in the
Gospels and the later NT, e.g., Mt 28:17. Jesus' question is the
counterpoint to his great words of encouragement. Faith and doubt are the
theme of the pericope.


14:33 - theoou uios --son of God. It appears as if the confessin is evoked
from the disciples purely by the performance of the supernatural act.
Jesus has come to the disciples, however, intending to help, a feature
which differentiates the story from other contemporary accounts of
supernatural deeds performed by some wonder worker.




3. STRATEGY


Matthew's redaction has made an indelible impression on the
Christian mind. Few stories in the Bible convey so vividly what the early
Christian community understood by faith and how faith comes to be. Don't
fix what isn't broken. The needs the story ministers to are present as
much today as they were in the days when the church was young. The
preacher who would fail to utilize the opportunity the text presents for
addressing the fundamental dynamics of faith and doubt would have to
have some weighty reasons. The image of the sinking Peter portrays what
every Christian knows, that is, that to walk by faith means to walk on
water. Far from being simply an early example of legend building, the
story is astonishing for its critical exposure of Peter's failure, and how
impossible faith is for the disciple on his own. Implicit in the Gospel
narrative is a concept of faith that stands in direct contrast to notions of
faith as the necessary confidence human beings should have in themselves
and the future in order to realize their "impossible dreams."



Christian faith is faith in God and God's power to help in time of
need. Faith counts on love to show itself stronger than sin and evil and
life stronger than death. There is no "elegant proof" (Auden, FOR THE TIME
BEING) for this daring stance that gives life its power on the basis of a
conviction that God is just--or that he is at all.





Consider this quote from Charles Baudelaire: "For ME to kill
myself would be absurd, would it? 'So you're going to leave your old
mother utterly alone?' you'll say. Indeed yes! If I don't exactly have the
right to do so, I believe that the amount of suffering I've undergone for
nearly 30 years would excuse me. 'And God?' you'll say. With all my heart
(how sincerely no one but I can know!) I long to believe that an external,
invisible being takes an interest in my destiny. But what must one do to
believe it?"


(Baudelaire to Caroline Aupick [6 May 1861] from NY TIMES, March 16,
1986, from "Selected Letters of Charles Baudelaire," translated, edited
and with an introduction by Rosemary Lloyd, (c) 1986 by the University of
Chicago.)


An atheist, someone observed, is a person who lives with no
invisible means of support. Christians live precisely from the fact that
they have invisible support.


As the movie makers know, almost everybody finds stories of danger
and disaster well nigh irresistible. Almost everyone secretly wonders
about her or his limits. The preacher fingering this text is handling one of
the richest pieces of story telling in the Bible, a story in which everyone
will be in the boat with the disciples in the storm, and everyone will hold
his or her breath as Peter gets out and puts his foot down on the sea. Even
the most elementary acquaintance with the power of the sea would be
sufficient for folks to identify with the fear of the disciples and the
daring of Peter. The text helps us to talk about the situations in life
where we have felt in over our heads not knowing what to do next except
to say, "Lord, save me!"


Our situation whether one of immediate peril from evil, sin, or
death or something less dramatic leaves us exposed and vulnerable. What
must one do to believe that we are not finally to go down under the blows
of our life experiences but that God has his eye upon us, that we are not
playthings of a malevolent deity like Thomas Hardy's Tess of the
D'urbervilles, but children of a Heavenly Father who loves us with the love
of a mother's tender care? There are a myriad reasons to doubt but only
one to believe--Jesus Christ.





"Take courage, it is I, be not afraid." With Luther we must put our
eyes in our ears and grasp these words in which the love of God works its
work in us to evoke from us the faith that we could not "by our own reason
or strength" produce in ourselves. In the crucified and risen Christ the
power of God's life and love asserted itself and triumphed. Its triumph
continues in the fearful and despondent. Love's power takes the measure
of tragedy both within and without us and enables us to walk paths we
never dreamed. "Take courage, it is I, be not afraid."




4. REFERENCES




Bornkamm, Guenther, JESUS VON NAZARETH. Stuttgart: W. Kohlhammer
Verlag, 1956.



Franzmann, Martin H. FOLLOW ME: DISCIPLESHIP ACCORDING TO SAINT
MATTHEW. St. Louis: Concordia Publishing House, 1961.



Kingsbury, Jack Dean. MATTHEW in PROCLAMATION COMMENTARIES.
Philadelphia: Fortress Press, 1977.



Schniewind, Julius. DAS EVANGELIUM MARKUS in DAS NEUE TESTAMENT
DEUTSCH. l (5th edition, 1949).





_______________. DAS EVANGELIUM MATTHAUS in DAS NEUE TESTAMENT
DEUTSCH (5th edition, 1950).



Sloyan, Gerard. A COMMENTARY ON THE NEW LECTIONARY. New York:
Paulist Press, 1975.


5. MUSIC SUGGESTIONS



Dare I suggest ETERNAL FATHER, STRONG TO SAVE? (LBW 467) If the
congregation is able to sing the hymn as a metaphor instead or in addition
to its cast as a prayer for travelers, it might reinforce the sermon in a
surprising way.


HOW FIRM A FOUNDATION (LBW 507) expresses the sturdy resolve of faith
in the face of trials and sounds the "Fear not" of the text. Though thought
of as a children's hymn sometimes, CHILDREN OF THE HEAVENLY FATHER
(LBW 474) from the Swedish is a simple, tender hymn that sings of strong
trust.









Exegete: Richard E. Koenig is a retired ELCA pastor and author of numerous articles and occasional writings on Luther and Lutheranism in the Christian Century and Lutheran Partners, for which he was the first editor-in-chief.









MARY, MOTHER OF OUR LORD
August 15, 2008
Isaiah 61:7-11
Psalm 34:1-9 (3)
Galatians 4:4-7
Luke 1:46-55
Color: White


1. CONTEXT - Luke 1:46-55





The Magnificat is probably one of the best known passages of
scripture--so familiar, in fact, that preaching on this text poses the
consummate challenge to the pastor who would take scripture seriously,
on its own terms. It is more than a canticle of praise; it is a text which
has posed a consummate dilemma for centuries of faithful women - and if
we are to be faithful to our task, we need to find fresh ways of looking at
what this text has to say. While building on the Song of Hannah (1 Sam.
2:28-32) in both form and content, this text has been identified with other
canticles which Luke has probably taken over from an earlier tradition, the
Benedictus (1:67-79), and the Nunc Dimitis (2:28-32).



It resembles as well, a number of hymns from the Psalms, especially
33, 47, 48, 113, 117, 135, and 136. Fitzmeyer (ANCHOR BIBLE
COMMENTARY, p. 359) argues that the hymn is probably non-Lucan --
especially since it fits so loosely into the context of Luke 1-2. Yet the
text as it stands points to important new dimensions in Luke's theology.
Heralding the reversal of the present order --salvation will come to the
most despised, most oppressed, most disenfranchised; in sum--the most
LOWLY--as represented by Mary herself. Reuther (SEXISM AND GOD-TALK p.
152ff.), in fact, sees the Magnificat as the "key text for the Lucan
identification of Mary with the Church, the New Israel."









Viewed in the context of the infancy narratives ofLuke 1-2, Mary's
song is set in striking contrast to both Hannah's song, on which it depends,
and Elizabeth's comments, which it follows. There are marked
similarities in Hannah's and Elizabeth's plight: both are old, both are
barren, both are dependent on well-churched men.









Elizabeth is even descended from the Aaronic priesthood! Yet as
Hannah's son Samuel annoints the Mighty One's choice of Jesse's smallest
son, David, as king (cf 1 Sam. 16:6-13), so Elizabeth's son John wil
announce the Holy One's choice of the lowly unwed Mary's son Jesus--as
Messiah. Something very new has clearly happened in Israel!







2. ANALYSIS





Luke 1:46 - my soul magnifies the lord and my spirit rejoices in God my
Savior--It may be desirable to translate "megalynei" as magnify for
familiarity's sake, although JB and Fitzmeyer in the ANCHOR BIBLE use
"declares/proclaims the greatness of...," especially in response to
Elizabeth's previous blessing of Mary (1:42, 45). The emphasis here is
more properly placed on Mary's expression of faith in God, correcting
Elizabeth's focus of blessing on Mary. Hence "my soul magnifies...my spirit
rejoices..."





1:48 - tapeinosis--can be translated "humiliation, low estate (KJV, RSV),
or lowliness. It is the same word used by Hannah in 1 Sam. 1:1, usually
translated "affliction." Here it is set in ironic contrast to Hannah's
affliction; Mary's humiliation, her low estate results from being unwed
and pregnant, not married and barren. That set of circumstances renders
their singing the same song all the more powerful.







apo tou nyn - from now on - used often in Luke to denote the new age
of salvation - signals the important changes which are about to take
place- as does the use of "all generations" - shifting the emphasis found in
this phrase in Gen 30:13 spoken by Leah re: her pregnancy "all women will
count me blessed." Luke calls our attention to the inclusivity of the new
age - and hints at larger issues than pregnancy.







1:52b - "he has exalted the lowly" - since tapeinous is used here as in v.
48, it would be best to be consistent in translation whichever form is
used; humiliation, lowly, low estate, etc.











3. STRATEGY





The challenge here is to preach the fullness of the message, and not
diminish that message by magnifying the pregnancy. Mary's faith in God's
plan for her stands over against both Hannah's and Elizabeth's focus on
their own well-being. To focus on the pregnancy is to miss a point worth
considerable rejoicing. God's transforming power in our lives transcends
our experience of either blessing or curse - both of which can be attendant
to child-bearing. This text calls for what Elisabeth Schussler Fiorenza
has named a pastoral-theological paradigm of biblical interpretaion.
(BREAD NOT STONE, p. 32ff).







In a time when most women are searching for a Word that regards
their personhood as well as their motherhood, Mary's rejoicing in God's
regard for her and her faith is indeed Bread for the journey. It helps all of
us who would be true to the new Israel do something new with a passage
usually taken for granted, literally or otherwise.





Other suggestions...Psalm 8 has an interesting ring if one
substitutes "what is woman that thou art mindful of her" in v.4. Or begin
the Lucan passage at v. 39, rather than v. 44 to tie in the contrast to
Elizabeth - and quote Wordsworth on leaping as rejoicing: "my heart leaps
up when I behold / a rainbow in the sky / so was it when my life began / so
is it now I am a man / so be it when i shall grow old / or let me die.









4. REFERENCES



Craddock, F., Hayes, J., Holladay, C., Tucker, G. PREACHING THE NEW
COMMON LECTIONARY, YEAR C ADVENT, CHRISTMAS, EPIPHANY. Nashville:
Abingdon Press, 1985.




Fitzmyer, Joseph A. THE GOSPEL ACCORDING TO LUKE I-IX, the ANCHOR
BIBLE. Garden City, NY: Doubleday, 1981.




Reuther, Rosemary Radford. SEXISM AND GOD TALK: TOWARD A FEMINIST
THEOLOGY. Boston, MA: Beacon Press, 1983.





Schussler-Fiorenza, Elizabeth. BREAD NOT STONE: THE CHALLENGE OF
FEMINIST BIBLICAL INTERPRETATION. Boston, MA: Beacon Press, 1984.





5. MUSIC SUGGESTIONS



Most important for this day of worship are hymns and selections of
praise and joy. Since the date is the middle of summer, it might be
refreshing to use music more often identified with Advent, and would
offset the change in emphasis in the text for the day.



If the soloist isn't vacationing , REJOICE GREATLY from Handel's MESSIAH
would fit beautifully, as would Bach's JESU, JOY OF MAN'S REJOICING(cf.
LBW 219 and HB 336) , using OUR for MAN'S, to catch the congregation's
attention!



THE GOD OF ABRAHAM PRAISE (LBW 544, HB 401) ties in nicely with the
reference to the Old Testament stories, while bringing to our attention the
central theme of praise.









Exegete: Emily Chandler, R.N., D.Min.























FOURTEENTH SUNDAY AFTER PENTECOST
August 17, 2008 (Lectionary 20)
Complementary Series
Isaiah 56:1, 6-8Psalm 67 (3)
Romans 11:1-2a, 29-32
Matthew 15:[10-20] 21-28

Semicontinuous Series
Genesis 45:1-15
Psalm 133 (1)
Romans 11:1-2a, 29-32
Matthew 15:[10-20] 21-28


1. CONTEXT: Matthew 15:21-28



Whether this pericope is taken from an earlier text (cf. R. Bultmann,
Synoptic Tradition, p. 38) or is an adaptation of the Marcan account
(7:24-30) is not known. What is evident is that through a process of
deletion and interpolation, the Marcan miracle story becomes in Matthew
a theological statement about the nature of the church and its mission.


The text immediately follows a discourse Jesus had with the Jewish
leaders on ritual rules in which he redefines what is clean and unclean
(15:10-20). Now his own words are tested by an "unclean" Canaanite
woman who asks that her demon-possessed daughter be healed.


2. ANALYSIS



Matthew 15:21 - eis ta merei turou kai Sidonos - Jesus withdraws form
Gennasaret (14:34) to Tyre and Sidon, a pagan territory to the north of
Palestine on the Mediterranean coast, now Lebanon. Since it is the woman
who exelthousa, "came out of," we can conclude that Jesus did not cross
the border, nor enter a house as in Mark 7:24. Earlier, Jesus had ordered
his disciples to "go nowhere among the Gentiles." (l0:5)



15:22 - Chananaia - Matthew uses the older term "Canaanite" rather

than Mark's (7:26) Syro-Phoenician. This is the only place in the New
Testament where this gentile name, synonomous with "sin" in the O.T., is
used. Eleisonme, kyrie - This familiar petition, "Have mercy on me, O
Lord," is here coupled with another title, huios David, "Son of David." Used
frequently in Matthew as a Christological phrase, it goes back to the
passages in the O.T. where God promises a son to David (II Sam. 7:17), and
is consistent with Matthew's genealogy in 1:17. Jesus' power to heal the
demon-possessed is already established in Matthew, and the Canaanite
woman seems well-rehearsed in her address of Jesus. It is to be noted
that the title "Son of David" is used almost exclusively in reference to
Jesus' earthly ministry, especially his healing ministry. This strengthens
the Matthean position that Jesus is the promised Messiah from the line of
David.











15:23 - ho de ouk apekrithe autei logon - How to interpret this verse? It
seems cruel and out of character for Jesus. Is his silence an outright
contradiction of his earlier teaching in 15:20b? Does God put people to
such a harsh test in their "most desperate hours?" (Mark C. Thompson,
"Matthew 15:21-28," INTERPRETATION, July, 1981, p. 280.) Is Jesus testing
the disciples? The answer is not certain, but it appears that this
interpolation has been added to the miracle story to reinforce the theme
that the mission of Jesus was first to Israel--the "harassed and helpless,"
who are "like sheep without a shepherd" (9:36). This is supported by verse
24.



In the Marcan account, it is the woman who "begs" Jesus for healing for her
daughter, while in Matthew, the disciples eiroton (begged) Jesus to get rid
of the woman. No questions are asked about whether a "healing" should or
should not take place. The disciples just want to be relieved of her
presence and urge Jesus to do whatever is necessary to accomplish that.





15:24 - The silence is broken with the answer, "I was sent only to the lost
sheep of the house of Israel." As Martin Luther explained in Table Talk
(Luther's Works, vol. 54, p. 45l): "Christ was therefore sent to the Jews in
person because they had the promise of his person. The Gentiles didn't
have the promise by they had mercy [Romans 15:9]."



15:25 - he de elthousa prosekunei auto legousa - The mother's spontaneous
worship of the Lord, and her persistent petitioning, kyrie, boethei moi.,

(amazing behavior for a Gentile woman) are the springboard for a
delightful repartee between Jesus and the Canaanite. He begins by
addressing his disciples (15:26). ouk estin kalon (Some western
witnesses use exestin instead of estin kalon, heightening Jesus' reply
form what is appropriate or fitting to what is lawful or permitted; cf.
Bruce M. Metzger, A Textual Commentary on the Greek New Testament, p.
40.)



labein ton arton to teknon kai balein tois kunariois - Although the words
have a ring of finality, the woman will not be turned away. Her bold, quick
answer, beginning with words of agreement, nai, kyrie (vs. 27) and
continuing, "Yet even the kunaria eat the crumbs that fall from their
master's table," is remarkable. The Jews frequently used the term "kuon"
to refer to both dogs and gentiles, since both were considered uncleanll.
Here the epithet is found in the dimunitive form, making it a reference to a
house pet.











15:28 - Now arrives the "kairos" of the passage. In the context of the
woman's great pistis, "faith," the request for healing is granted. Her faith
is in contrast to the apistia of the hometown folk who rejected Jesus
because of their "unbelief," (13:58) and the oligoistos of Peter, the man of
"little faith." (John P. Meier, The Vision of Matthew, p. 99.) It is the
stranger, the outcast, the sinner, who receives mercy! With the
pronouncement that the daughter, kai iathe he thugater, was healed
instantly, the wall between the Jew and the Gentile began to crumble. In
this verse is the preview of the great commission to the disciples to "Go
therefore and make disciples of all nations....." (28:19).



3. STRATEGY



This passage reminds us of St. Paul's conflict with Peter in Galatians (cf.
chapter 2ff. ). From the beginning, the early church struggled with
universalism. Was salvation based upon faith in Jesus Christ or an
"accident" of birth? Today, as the New Israel, we still stand in judgment
as to how we treat the "no-good" stranger, the foreigner...the sinner? Is
our response one of openness, forgiveness and merciful love toward all
who are "different," or do we, as did the disciples, BEG for deliverance
from such "nuisances"?



The Canaanite woman is significant for us as individuals and as the
church. She is no only a Gentile coming into the midst of Jews, but also a
"woman" who violated Jewish order by coming into the presence of males.

Even more she was the mother of a daughter who was ill with
demon-possession--a sure indication to others of the presence of sin. As
an outcast she embodies each of us in our isolation, alienation and
ungodliness. In her boldness, she challenges us to risk "speaking out" and
"acting" as advocates for all those who are victims of prejudice and
injustice. All this, that we might hear, individually and corporately, the
words of renewal, "Oh, woman / man / child, how great is your faith."

(Thompson, op.cit., p. 282.)



We also identify with her every Sunday as we sing the Kyrie Eleison.

Oh, that we might be as importunate as she, and that this oft-repeated
petition in our liturgies would be both an Affirmation of Faith as well as a
liturgical intercession for ourselves and others.



This text, as do others during the Pentecost season, invites us to
examine our worship practices. Are they perfunctory? Enthusiastic?
Creative? Does what we do in the sanctuary of the church affect our lives
in the "sanctuary" of the world?




Is the "call to worship" also a call to feed the poor, protect the
disenfranchised, heal the sick, work for justice and equality, and witness
to the "universal" words of St. Paul that "There is neither Jew nor Greek,
there is neither slave nor free, there is neither male nor female, for you
are all one in Christ Jesus" (Gal. 3:28)? When we gather to worship, do we
reaffirm God's basic promise to be personally present with us in Word and
Sacrament? It is no accident that this passage is immediately followed
by the "Feeding of the Four Thousand" (15:32ff.).



The gentile woman seemed to understand far better than we do at times,
that the central focus of our lives and worship is to be on Christ himself
who is the basic sacrament. And that his way is always the "way of the
Cross." We must not yield to the temptation to do as the disciples did for
the sake of expediency, make Jesus into nothing more than "the
coal-carrier" who unloads his sack of fuel at our back door. (Ernst
Kaesemann, Jesus Means Freedom, p. 65). Our Gospel text calls us, and all
others who would hear, to come and kneel before Jesus Christ, crying,
"Lord, help us," knowing full well that the good news of the Promise is
that He will!





4. REFERENCES



Bultmann, Rudolf. HISTORY OF THE SYNOPTIC TRADITION. New York: Harper
and Row, 1963.



Kaesemann, Ernst. JESUS MEANS FREEDOM. Phila. : Fortress Press, 1972.



Luther, Martin. LUTHER'S WORKS, American Edition. Phila.: Fortress Press,
1967.



Meier, John P. THE VISION OF MATTHEW: CHRIST, CHURCH AND MORALITY IN
THE FIRST GOSPEL. New York: Paulist Press, 1979.



Metzger, Bruce M. A TEXTUAL COMMENTARY ON THE GREEK NEW TESTAMENT.
United Bible Societies, 1971.



Thompson, Mark C. "Matthew 15:21-28," INTERPRETATION 3, July, 1981.

Richmond, VA: Union Theological Seminary.









5. MUSIC SUGGESTIONS



A MULTITUDE COMES FROM EAST AND WEST (LBW 313)



THERE'S A WIDENESS IN GOD'S MERCY (LBW 290; HB 469,470)



FATHER ETERNAL, RULER OF CREATION (LBW 413, HB 573)



IN CHRIST THERE IS NO EAST OR WEST (LBW 359, HB 529)



WHEN IN THE HOUR OF DEEPEST NEED (LBW 303)









Exegete: Suzanne Perez †




















FIFTEENTH SUNDAY AFTER PENTECOST
August 24, 2008 (Lectionary 21)
Complementary Series
Isaiah 51:1-6
Psalm 138 (8)
Romans 12:1-8
Matthew 16:13-20

Semicontinuous Series
Exodus 1:8-2:10
Psalm 124 (7)
Romans 12:1-8
Matthew 16:13-20

l. CONTEXT: Matthew 16:13-20



While this report of Peter's confession at Caesarea Philippi and the
response of Jesus to it shares much with the parallel accounts in Mark and
Luke, the three verses (17-19) which are unique to the Matthew pericope
have occasioned considerable discussion and controversy. The essential
outline of the event is not a subject of dispute. Jesus sought a verdict
from his disciples, "Who do men say that I am?" They answer: some say
John the Baptist, other Elijah, Jeremiah or one of the prophets--each one
of the answers fitting into the expectations of the Jewish people. But
Jesus wants to know whether his immediate followers have even an idea
of who he is or what he must do. Peter answers that he is the Messiah,
the son of the Living God. Jesus responds that Peter did not reason this
out for himself, but this knowledge is itself a gift from God. Then in
Matthew's rendition are added the words "You are Peter and upon this rock
I will build my Church." Here the interpretive battle begins. What is the
place and role of Peter in the New Testament and what are the
implications of the words of Jesus for the government of the Church
through the ages.



The Roman Catholic assertion is that Jesus built the Church upon the
primacy of Peter and it was the undisputable intention of the Lord that
Peter would hand on this letter of appointment to his successors.
Protestant object to this Roman Catholic position, saying that it does not
fit in with the total New Testament understanding of the nature and
government of the Church. Protestants and Roman Catholics alike, far too
frequently have been guided in their exegesis by the determination not to
yield anything to the other side.



Apart from the problem they have created in the relations between
Protestant and Catholic, the Matthean insertion also elicits at least one
other question. The use of the term "church," the exressions "flesh and
blood" and "the Son of the Living God," suggest that the incident actually
came later in the history of Jesus' relationship to his disciplesl. Oscar
Cullman sees the words of Jesus fitting naturally into the passion story.
Few have bought into this thesis. The scholars who produced the
interconfessional study PETER IN THE NEW TESTAMENT join others in
suggesting that the words actually blets into a post-resurrection context.











2. ANALYSIS



Matthew 16:13 - eis ta merei Kaisareias tes philippou - Mark and Matthew
agree that this pivotal encounter in the ministry and mission of Jesus took
place in the district of Caesarea Philippi about twenty miles north of the
Sea of Galilee. The population here was mainly non-Jewish and the area
was crowded with altars, set up for other Gods. The location offers a
strange setting for this sort of exchange between Jesus and his disciples.
Perhaps it can be said that coming in such a place the confession of Peter
is global in consequence.



16:16 - Su ei ho Christos ho huios tou theou tou zontos - The identification
of Jesus as the man or the man-who-is-to-some is made complete. The
authors of the Anchor Bible commentary are absolutely correct when they
write, "In its original context the question posed by Jesus and answered by
Peter as spokesman demands commitment to Jesus as Messiahl." Peter's
declaration is a way of acknowledging that human categories, even the
most sublime and lofty, can neither obtain nor adequately describe Jesus;l.

Matthew's rendition of this confession adds the expression, "the son of the
Living God." Most obviously this addition assigns to the concept of a
Messiah, a dynamic far greater that what the Jews had intended when they
began to speak of Messiah.



16:17 - Makarios ei, Simon Barjona, hoti sarx kai aima ouk apechalupsen

soi all' ho pater mou ho en tois ouranois. kago de soi lego hoti su ei
Petros, kai epi tautei tei petra oikodomeso mou ten ekklesian - This is the
declaration upon which Roman Catholics and Protestants have traditionally
parted company. Roman Catholics have contended that the intent is clear
and Jesus fully desired to build his Church in hierarchical fashion with
primacy being placed upon Peter. Protestants have sometimes sought to
respond that the only rock upon which the Church could be built is upon
Christ himself (1 Cor. 3:11), and Jesus' intention was to build the Church
upon the kind of faith that Peter demonstrated. This assertion is
counterproductive. The early Church, which received the Gospel according
to Matthew, apparently saw Jesus assigning a key position to Peter.
Intriguing is the contention of William Barclay that Peter is the rock, but
in a special sense. The rock is actually God but Peter is the first person to
make the leap of faith and hence to become the foundation stone u;pon
which the church, made up of many other stones, is built.



hoti su ei Petros, kai epi tautei ei petra oikodomeso mou ten ekklesian - In
the Aramaic original the sentence runs "you are kepha and upon this kepha"
I will build my Church. The fact that rock and Peter are identical in
Aramaic makes Jesus' statement into a delightful play on words.





While there is no doubt that Jesus gave this name to Peter, there is some
disagreement as to whether the name was given at Caesarea Philippi or on
some early occasion as the Gospel of John implies (John 1:42). The
designation rock would not have sounded strange to Jewish ears. The
rabbis had referred to Abraham as a rock.



ekklesian - Ekklesia means assembly and is rendered in English as
Churchll. In the four gospels it is used only here and in Matthew 18:17.
Some have questioned whether those who heard Jesus at this point in his
mission would have understood what he meant. Others have argued that to

his contemporaries a rabbi, or, for that matter, a Messiah without an
assembly of followers, would be unthinkable. The use of the word may
argue for post-resurrection context for these three verses.



16:18 - pulai hadou ou katischusousin auteis - The power of death is more
a correct translation of the Greek than "the gates of hell" used in the KJV.

The word is not "gehenna" but hades, which is a Greek word somewhat
equivalent to the Hebrew SHEOL.





16:19 - tas kleidas teis basileias ton ouranon - The keys of the kingdom
would be committed to the Chief Steward of the royal household and with
this goes full power. There is some confusion here since in other N.T.
passages the keys are quite clearly in the hands of Jesus (Rev. 1:18, 3:7).

In rabbinic literature to bind to to loose is often to declare certain actions
to be forbidden or permitted. It appears clear that Peter is being given
authority. Post-apostolic Christianity does ascribe to the apostles the
prerogatives of Jesus.







3. STRATEGY



Far too much energy and time has been spent in attempting to prove the
primacy of Peter and successors on the basis of this text, or in the
struggle to discount the claim. Lost in this fruitless activity is the
recognition that Jesus also made a statement that is of even greater
consequence, and that is: "I will build my Church and the powers of death
shall not prevail against it."



The Church is not finally a product of human ingenuity, strength or even
faithfulness to the teaching of Jesus. Jesus is the builder of the Church
and it is his power alone that will prevail against even death. That can
only be because the life of the Church is the life of the one who has
already put death behind him.





It does not, however, follow that the Church shall have an easy time of it,
or that its progress should inevitably be onward and upward.
Denominations and individual congregations are well able to forget who
they are and fail. Individual Christians can grow cold and uncaring. The
Church, however, persists. It has a power that will abide through change
and even momentary defeat. The Church lives eternally because the Lord
who builds the Church and is a presence within it lives forever.



Many years ago the respected conservative preacher Clarence E.
MacCartaney reported that a great London newpaper offered a prize for the
best essay on the subject, "What is wrong with the Church?" The prize
was won by a Welsh minister. And what do you think was his answer?
Was it the lack of doctrine, of which indeed there was a great lack? Was
it the lack of education? Was it the loss of touch with the masses, the
poor, the working people that was doing the Church in? Was it a lack of
friendlinesss and warmth? Was it bad preaching or poor music?

No, it was none of these, contended the Welsh minister. His answer was:

"What is wrong with the Church is our failure to realize and wonder at the
beauty, the mystery, the glory, the greatness of the Church." What is
wrong with the Church is that we get so involved and overextended that we
who are the Church forget that it is the resurrected Lord who will build
the Church.



In somewhat similar vein, Colin Morris of Great Britain has pointed out
that a prime difference between the Christian community of our day and

the early Church is that the early Church was preoccupied with a different
question than ours. They not ask, "How are we doing?" but "What is He
doing?" "I will build my Church," says the Lord, and the powers of death

shall not prevail against it. What might happen if we all took this promise
with a new seriousness?


4. REFERENCES



Albright,W.F. and C.S. Mann. MATTHEW. The Anchor Bible. Garden City, NY:
Doubleday, 1971.


Barclay, William. THE GOSPEL OF MATTHEW. Daily Bible Study Series, vol.
II. Philadelphia: Westminster Press, 1975.


Bornkamm, G.; Barth,G.; and H.J. Held. TRADITION AND INTERPRETATION OF
MATTHEW. New Testament Library. Philadelphia: Westminster Press,
1963.









Brown, Raymond E., Karl P. Donfried and John Reumann. PETER IN THE NEW
TESTAMENT. Minneapolis: Augsburg Publishing House, 1973.



Cullman, Oscar. PETER: DISCIPLE,APOSTLE, MARTYR: A HISTORICAL AND
THEOLOGICAL ESSAY, 2nd ed. Philadelphia: Westminster Press, 1962.



5. MUSIC SUGGESTIONS



THE CHURCH'S ONE FOUNDATION (LBW 369, HB 525) is particularly
appropriate to this day. Give careful attention to stanza 3 in light of the
suggested strategy.



Also appropriate but not quite as pointed in support of the suggested
strategy is Nicolai F.S. Grundtvig's great hymn BUILT ON A ROCK THE
CHURCH SHALL STAND (LBW 365).


OTHER SUGGESTIONS:


JESUS SHALL REIGN (LBW 530 , HB 544)

BY ALL YOUR SAINTS STILL STRIVING (HB 23l,231; cf. Confession of Peter)

CHRIST IS MADE THE SURE FOUNDATION (LBW 367; HB 518, note descant )

GOD IS WORKING HIS PURPOSE OUT (HB 534)

Exegete: John Stadtlander, Ph.D. †


BARTHOLOMEW, APOSTLE
August 25, 2008 (transferred from August 24)
Exodus 19:1-6 Psalm 12 (6)
1 Corinthians 12:27-31a John 1:43-51



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

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.



3. ANALYSIS



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



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:


• Awareness of the wholeness of life;

• Appreciation of gifts rather than assignment of roles;



• Hope of transformed social arrangements;



• Focus on the rule of God rather than principalities and powers; and



• 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 focusses 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 the 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 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 for many years Dean of the Chapel, Lutheran School of Theology in Chicago, and before that a campus pastor at Yale University.

Food Woes

Having just returned from a journey of several thousand miles and 10,000 steps daily on my pedometer, I am chagrined to find myself overweight and out of breath. I just plain can't believe I ate and walked The Whole Thing. So it was comforting to read the article "The Overflowing American Dinner Plate" in the Times for August 3rd:

http://www.nytimes.com/2008/08/03/business/03metrics.html?ex=
1375502400&en=3f9ef8734dffcb5e&ei=5124&partner=permalink&exprod=permalink


Shalom,

dave buehler | Yr. Obdt. Svt.

PS: I thought you might like to consume it, too! Be sure to look over the
multimedia chart!

[Advert . Sorry!]

Lexegete | July 27, 2008

LEXEGETE / Year A / Matthew 13:31-33, 44-52

============================================
JULY 27, 2008
============================================

ELEVENTH SUNDAY AFTER PENTECOST
July 27, 2008 (Lectionary 17)
Complementary Series
1 Kings 3:5-12
Psalm 119:129-136 (130)
Romans 8:26-39
Matthew 13:31-33, 44-52
Color: Green
Semicontinuous Series
Genesis 29:15-28
Psalm 105:1-11, 45b (1, 45) or Psalm 128 (1)
Romans 8:26-39
Matthew 13:31-33, 44-52



BCP: Proper 12 - Matthew 13:31-33, 44-49a

LBW: Pentecost 10 - Matthew 13:44-52

NCL: Sunday between July 24 and 30 - Matt. 13:33-52



______________________________________________________________



1. CONTEXT - Matthew 13: 31-33, 44-49a



Someone somewhere knows why two denominational lectionaries (ELCA and ECA) disagree.

Until that person appears we can but speculate. The LBW, for
example, included material peculiar only to Matthew, while the BCP adds
parables found in the other synoptics. Why? The LBW's inclusion of a
"fiery furnace," and its omission by the BCP, might reflect differing
churchly styles, the one more willing to frighten us into the fold than the
other. Or is that merely this writer's imagination?

Whatever the thinking ofthe designers of pericopes, these little
parables do need to be seen as deliberately arranged by the author of
Matthew in order to accomplish a churchly purpose. "The Reign of God,"
according to Theodore H. Robinson, "...as Matthew's rabbinic mind expressed
the idea---necessarily involved a social group," which was the Jewish
church of second half of the first century, and Matthew addresses that
entity.

John Reumann described that church as distinguishing between the
kingdom of God the Father, which arrives at the parousia, and the kingdom
of the Son of man, by definition the church itself, "the community of those
who acknowledge Jesus as Lord." As the parable of the net suggests, the
church contains good and bad, and some day God will throw away the bad.
So there is to be a judgment, and people must seek to be righteous.

It is also a missionary church, and the parable of the mustard seed
encourages readers to believe in the possibilities. But, Reumann again, "in
a missionary church some people may gain entrance who do not measure up
to the demands." Matthew wants converts to "match their lives to this
Gospel." The Kingdom is like fishermen throwing out their nets, but the
worthless fish will be thrown away.

Matthew's collection of parables in this thirteenth chapter,
probably selected and arranged quite deliberately, represents his doctrine
of the church. But, writes Reumann, "One should not lament too much the
fact that Matthew and the others have brought new meanings out of Jesus'
words, for to the early Christians these re-applications were also insights
provided by the Holy Spirit and the risen Christ. Indeed, one can claim,
some of these new insights might be just as relevant, or even more so
today, as the original point which was made by Jesus in his lifetime."



"Might not the same standard be applied to the selection of texts in these
latter days? Perhaps Lutherans are more prone to define the church in
terms of the cost of discipleship, Episcopalians in terms of the Kingdom's
surprising opportunities?)


1b. Text - Matthew 13:31-33, 44-49a

ESV Bible:

The Mustard Seed and the Leaven

31 He put another parable before them, saying, “The kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field. 32 It is the smallest of all seeds, but when it has grown it is larger than all the garden plants and becomes a tree, so that the birds of the air come and make nests in its branches.”

33 He told them another parable. “The kingdom of heaven is like leaven that a woman took and hid in three measures of flour, till it was all leavened.”....

The Parable of the Hidden Treasure

44 “The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field.
The Parable of the Pearl of Great Value

45 “Again, the kingdom of heaven is like a merchant in search of fine pearls, 46 who, on finding one pearl of great value, went and sold all that he had and bought it.
The Parable of the Net

47 “Again, the kingdom of heaven is like a net that was thrown into the sea and gathered fish of every kind. 48 When it was full, men drew it ashore and sat down and sorted the good into containers but threw away the bad. 49 So it will be at the close of the age. The angels will come out and separate the evil from the righteous 50 and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth.

New and Old Treasures

51 “Have you understood all these things?” They said to him, “Yes.” 52 And he said to them, “Therefore every scribe who has been trained for the kingdom of heaven is like a master of a house, who brings out of his treasure what is new and what is old.”


GREEK:

31allhn parabolhn pareqhken autoiV legwn, omoia estin h basileia twn ouranwn kokkw sinapewV, on labwn anqrwpoV espeiren en tw agrw autou: 32o mikroteron men estin pantwn twn spermatwn, otan de auxhqh meizon twn lacanwn estin kai ginetai dendron, wste elqein ta peteina tou ouranou kai kataskhnoun en toiV kladoiV autou. 33allhn parabolhn elalhsen autoiV: omoia estin h basileia twn ouranwn zumh, hn labousa gunh enekruyen eiV aleurou sata tria ewV ou ezumwqh olon. ....

44omoia estin h basileia twn ouranwn qhsaurw kekrummenw en tw agrw, on eurwn anqrwpoV ekruyen, kai apo thV caraV autou upagei kai pwlei panta osa ecei kai agorazei ton agron ekeinon. 45palin omoia estin h basileia twn ouranwn anqrwpw emporw zhtounti kalouV margaritaV: 46eurwn de ena polutimon margarithn apelqwn pepraken panta osa eicen kai hgorasen auton. 47palin omoia estin h basileia twn ouranwn saghnh blhqeish eiV thn qalassan kai ek pantoV genouV sunagagoush: 48hn ote eplhrwqh anabibasanteV epi ton aigialon kai kaqisanteV sunelexan ta kala eiV aggh, ta de sapra exw ebalon. 49outwV estai en th sunteleia tou aiwnoV: exeleusontai oi aggeloi kai aforiousin touV ponhrouV ek mesou twn dikaiwn 50kai balousin autouV eiV thn kaminon tou puroV: ekei estai o klauqmoV kai o brugmoV twn odontwn. 51sunhkate tauta panta; legousin autw, nai. 52o de eipen autoiV, dia touto paV grammateuV maqhteuqeiV th basileia twn ouranwn omoioV estin anqrwpw oikodespoth ostiV ekballei ek tou qhsaurou autou kaina kai palaia.

.......................................

Testamentum Graece, Nestle-Aland 26th edition
© 1979, Deutsche Bibelgesellschaft, Stuttgart;

The Greek New Testament, 3rd edition
© 1975, United Bible Societies, London


2. ANALYSIS - Matthew 13:31-33, 44-49a



Matthew 13:31-32 - Matthew takes this parable from Mark, though the
latter's conclusion seems somewhat more meaningful, since the birds take
shelter in the shade of this tiny seed become a large plant. Not the largest
of all plants, of course. Rabbis were allowed touches of homiletical
exaggeration. But the kingdom starts small, so small as to be unnoticed by
the world in which it is planted.



13:33 - Some commentators feel that the idea of leaven having its
influence upon the loaf originally was used to describe the pernicious
influence of evil. Thus Paul called for the Corinthians to remove the old
yeast of sin, so that the Passover might be celebrated with the unleavened
bread of purity and truth. Such a working of the yeast, moreover, is
hidden, active within the body of the faithful. The author of Q, Matthew
and Luke's source for this little parable, turns the concept around and
suggests that Christians, hidden within the "loaf" of the world, cause the
kingdom to come by working within the world their excitement and change.



13: 44-46 - These two parables are not found elsewhere in the gospels,
though a corrupted version appears in the Gospel of Thomas. The kingdom
is defined as a possession of some sort, so valuable that those who get
hold of it will go to any length in order to retain it. That kingdom,
moreover, comes to those who have the good fortune to find it unwittingly,
as well as to those who spend their lives searching for it. The point is not
in how it is found but in how it is valued.



13: 47-50 - These two pericopes do not include verses 36-43, with its
explanation of the parables of the weeds, but its consignment of the
worthless weeds to the fire helps to understand Matthew's insertion of a
fiery disposal for worthless fish. Such unwanted components of the catch
would be returned to the sea or used for fertilizer, not burned. But
Matthew wants to strike fear in the hearts of converts, and hell has
always been hot, not wet.





13: 51-52 - Matthew seems here to be justifying his use of material he
believed to be original to Jesus. He has collected some seven parables into
an arrangement that makes them appear to have been delivered at the same
time and in this order, edited a bit and even added some, but he is a
Christian rabbi, a "teacher of the Law who...is like a homeowner who takes
new and old things out of his storage room." The kingdom is not static.
New circumstances require new understandings of the Gospel.





3. STRATEGY



The homiletical temptation with this chapter has always been to
isolate individual parables and use them as springboards to thematic
discourses.

Thus, appropriately, a plethora of sermons on the power of good
influence, or the importance of setting priorities. Such sermons may need
to be preached, of course, but consider the possibilities for development
related to the thought of Matthew as this chapter was first assembled.

He was, again, a "Christian rabbi" who saw the church as a
gathering of both good and bad. He warned of God's coming judgment, and
insisted that faith in Christ needed to have a good effect...a tree sheltering
the weak, leaven raising the whole of a loaf. That church, moreover, was a
value to be cherished above all others, an interesting idea in this time
when newcomers to a community go church-shopping for the best music or
the most eloquent preaching or the most comprehensive children's
program.

It is always difficult to wrestle with the grace of God and human
response. That there ought be such a response we have no doubt, yet who
is to say who are the worthless fish, and what constitutes worthlessness?
The kingdom is worth the paying of any price, even the sale of all we have.
But hardly anyone will put a house on the market for the kingdom's sake.
What do we sell?

Give the answer and you've missed the point! The Gospel is always
a call to the daily struggle with the implications of our baptism, and these
gospels are no exceptions.












4. RESOURCES



SOME POSSIBLE THEMES

a) "When the kingdom comes"

The kingdom comes every day, by our search for it but also
without our expecting it. When it comes it has its good effect for all of
the others in our lives. That good effect is what makes it worth
everything we have.

b) "The church and the kingdom"

The church is so "human" an institution that we tend to
separate it from the more "spiritual" kingdom of God. But the two are the
same and not the same, and in any case inseparable, so we must value the
church as if it were a treasure beyond price even as we see it as a
collection of good and bad fish!



SOME USEFUL QUOTES



"In our crass chamber-of-commerce philosophies, we ignore
the leading fact that a bigger city does not therefore breed a better people.
Even the church brings forth "movements" which flourish for a day like a
green bay tree and then die, having printer's ink for sap and being stricken
by the blight of statistics."

-George A. Buttrick, THE PARABLES OF JESUS


"The world is equally shocked at hearing Christianity
criticized and seeing it practiced."

-D. Elton Trueblood



"Our Father, since we will be criticized, let it be for doing
too much or too little rather than for doing nothing at all.

-Peter Marshall


"Why should the world come to the church when its own
members do not?"

-James W. Brougher


"The very idea of an isolated Christian, that a person can be a
Christian on his own, is the myth of a degenerate Protestantism; just as
the idea that the Church and the Kingdom are one is the myth of a
degenerate Catholicism."

-D.R. Davies, SECULAR ILLUSION OR

CHRISTIAN REALISM?













5. WORSHIP SUGGESSTIONS



Hymns that evoke the mission of the church and the character of the
community of the faithful would be appropriate. Consider "YOUR KINGDOM
COME! O FATHER, HEAR OUR PRAYER" (LBW 376) and "O CHRIST THE HEALER,
WE HAVE COME TO PRAY FOR HEALTH, TO PLEAD FOR FRIENDS" (LBW 360).
The latter suggests the sheltering, nurturing quality of the church, an
important counterpoint to the eschatological harshness that conclues the
appointed gospels.







6. REFERENCES



Buttrick, George A. THE PARABLES OF JESUS. New York and London: Harper

& Brothers Publishers, 1928.



Major, H.D.A., Manson, T.W., and Wright, C.J. THE MISSION AND MESSAGE OF

JESUS. New York: E.P. Dutton and Co., Inc., 1946.



Reumann, John. JESUS IN THE CHURCH'S GOSPELS. Philadelphia: Fortress,

1968.



Robinson, Theodore H. THE GOSPEL OF MATTHEW. Garden City, NY:

Doubleday, Doran & Company, Inc., 1928



THE INTERPRETER'S ONE VOLUME COMMENTARY ON THE BIBLE, ed. Charles

M. Laymon. New York: Abingdon, 1971.













Exegete: Carl T. Uehling

Rev. Uehling is an ELCA Pastor (Retired) who lives in Brookville, PA.
Among other books, he is the author of Today's Grace, Tomorrow's Hope (1980),
Prime Time: The Middle Years (1970), Hope & Healing (1983),
Prayers for Lay Ministry (1973), Blood/Sweat/Love (1970),
and the worship classic, Prayers for Public Worship (1972).






__________________________________________________________

LEXEGETE (C) 2008

TISCHREDE SOFTWARE

Dartmouth,MA 02747


http://Yourobdtsvt.blogspot.com

__________________________________________________________

Pentecost IX -- July 13, 2008

Lexegete™ | Year A | Matthew

NINTH SUNDAY AFTER PENTECOST
July 13, 2008 (Lectionary 15)

Complementary Series:

Isaiah 55:10-13
Psalm 65:[1-8] 9-13 (11)
Romans 8:1-11
Matthew 13:1-9, 18-23

Semicontinuous Series:

Genesis 25:19-34
Psalm 119:105-112 (105)
Romans 8:1-11
Matthew 13:1-9, 18-23



1a. CONTEXT - Matthew 13:1-9, 18-23


The two parables in Propers 10 & 11 (and their corresponding Interpretations) make up a kind of unity within the teaching of Jesus as a whole. Whether or not one
puts brackets around the interpretation (as does the Lutheran Book of
Worship), the effect is much the same. The first is a seaside teaching
about the word of the kingdom, the second a variation on it in which the
metaphor shifts from the word as seed to the seed as the offspring of the
kingdom. Clear and simple and familiar as anything, these are what you
might call the "garden variety" Gospels for the Pentecost Season.

Since both Gospels fit together so closely, LEXEGETE has chosen to treat
them as one. In fact, the preacher (see STRATEGY below) may even
consider doing the same thing by preaching a sermon in two "halves" rather
than trying to cover similar ground (or roto-till the same garden) twice in
two weekends.

A few very basic points are in order. First of all, there is little danger
today of the exaggerated allegorical interpretation of parables that was
once the norm--or at least, we should hope so. If anything, the tendency
today is toward a "soft" approach to parabolic teaching in which one
parable (yours, mine, ours) is as good as any other, maybe even as good as
those of Jesus. This has the virtue of bringing the parables down to earth,
while it tends to dilute the uniqueness and especially the eschatological
dimension which almost always lurks in the background of The Parables.

The important thing is not to "modernize Jesus" in order to be heard, to
borrow a term from Henry Joel Cadbury (THE PERIL OF MODERNIZING JESUS).
Rather, we must attempt to hear the Parable, both in terms of what it
"means" and what it "meant," to borrow the late Krister Stendahl's useful distinction. ("Biblical Theology: A Program").

Secondly, the kind of "twist" ending or reversal theme which is evident in
some parables (e.g., the Prodigal Son, the Good Samaritan) is not visible
in these two parables. The intent of the Parables is more blunt than this.

In fact, these parables are rather straightforward and almost can be
understood without the help of the Interpretation passages. This is
partly due to Matthew's own agenda in the presentation of the parables.

After all, he differs from the other Evangelists in that he speaks of the
kingdom of "the heavens" as a Jewish substitute for "of God." More
important, he distinguishes the Kingdom of the Son of Man (i.e., the church)
and the Kingdom of the Father. This distinction traces itself back to the
dawning of apocalyptic and probably the 7th chapter of the Book of Daniel,
in which the "saints of the Most High " symbolize Israel.

Third, and most important, we must humbly admit that it is quite possible
for us to blithely misinterpret even the most "obvious" of parables, for
that is the nature of the genre. At best we can, through careful exegesis,
strive for a clearer understanding than would be possible without study.

On the other hand, we must also admit that often the Church has explained
the parables away so that they are often as obscure now as Jesus perhaps
intended. We may sometimes murder the parables in order to dissect
them, stilling the very quivering life we seek. And sometimes...sometimes
they speak boldy and beautifully--in spite of our attempts to understand!

1b. TEXT: Matthew 13:1-9, 18-23

ESV Bible:

The Parable of the Sower

13:1 That same day Jesus went out of the house and sat beside the sea. 2 And great crowds gathered about him, so that he got into a boat and sat down. And the whole crowd stood on the beach. 3 And he told them many things in parables, saying: “A sower went out to sow. 4 And as he sowed, some seeds fell along the path, and the birds came and devoured them. 5 Other seeds fell on rocky ground, where they did not have much soil, and immediately they sprang up, since they had no depth of soil, 6 but when the sun rose they were scorched. And since they had no root, they withered away. 7 Other seeds fell among thorns, and the thorns grew up and choked them. 8 Other seeds fell on good soil and produced grain, some a hundredfold, some sixty, some thirty. 9 He who has ears, [1] let him hear.”

The Parable of the Sower Explained

18 “Hear then the parable of the sower: 19 When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is what was sown along the path. 20 As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy, 21 yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away. [2] 22 As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the deceitfulness of riches choke the word, and it proves unfruitful. 23 As for what was sown on good soil, this is the one who hears the word and understands it. He indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty.”

[1] 13:9 Some manuscripts add here and in verse 43 to hear
[2] 13:21 Or stumbles
[3] 13:25 Probably darnel, a wheat-like weed
[4] 13:27 Greek bondservants; also verse 28
[5] 13:35 Some manuscripts Isaiah the prophet

GREEK:

1εν τη ημερα εκεινη εξελθων ο ιησους της οικιας εκαθητο παρα την θαλασσαν: 2και συνηχθησαν προς αυτον οχλοι πολλοι, ωστε αυτον εις πλοιον εμβαντα καθησθαι, και πας ο οχλος επι τον αιγιαλον ειστηκει. 3και ελαλησεν αυτοις πολλα εν παραβολαις λεγων, ιδου εξηλθεν ο σπειρων του σπειρειν. 4και εν τω σπειρειν αυτον α μεν επεσεν παρα την οδον, και ελθοντα τα πετεινα κατεφαγεν αυτα. 5αλλα δε επεσεν επι τα πετρωδη οπου ουκ ειχεν γην πολλην, και ευθεως εξανετειλεν δια το μη εχειν βαθος γης. 6ηλιου δε ανατειλαντος εκαυματισθη και δια το μη εχειν ριζαν εξηρανθη. 7αλλα δε επεσεν επι τας ακανθας, και ανεβησαν αι ακανθαι και επνιξαν αυτα. 8αλλα δε επεσεν επι την γην την καλην και εδιδου καρπον, ο μεν εκατον, ο δε εξηκοντα, ο δε τριακοντα. 9ο εχων ωτα ακουετω.
. . .

18υμεις ουν ακουσατε την παραβολην του σπειραντος. 19παντος ακουοντος τον λογον της βασιλειας και μη συνιεντος, ερχεται ο πονηρος και αρπαζει το εσπαρμενον εν τη καρδια αυτου: ουτος εστιν ο παρα την οδον σπαρεις. 20ο δε επι τα πετρωδη σπαρεις, ουτος εστιν ο τον λογον ακουων και ευθυς μετα χαρας λαμβανων αυτον: 21ουκ εχει δε ριζαν εν εαυτω αλλα προσκαιρος εστιν, γενομενης δε θλιψεως η διωγμου δια τον λογον ευθυς σκανδαλιζεται. 22ο δε εις τας ακανθας σπαρεις, ουτος εστιν ο τον λογον ακουων και η μεριμνα του αιωνος και η απατη του πλουτου συμπνιγει τον λογον, και ακαρπος γινεται. 23ο δε επι την καλην γην σπαρεις, ουτος εστιν ο τον λογον ακουων και συνιεις, ος δη καρποφορει και ποιει ο μεν εκατον, ο δε εξηκοντα, ο δε τριακοντα.

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 13:1-9, 18-23


Robert Farrar Capon's THE PARABLES OF THE KINGDOM (Grand Rapids, MI:
Zondervan Books, 1985) is without question one of the most refreshing and
original books I have every read on the subject of gospel parables. This is
not so surprising, considering the source. After all, Father Capon, an
Episcopal priest from Long Island, NY, has long been known for his highly
original approach to the gospel. He has, among other things, written
articles on cooking for the NEW YORK TIMES and his published works
include THE THIRD PEACOCK, HUNTING THE DIVINE FOX and a popular
cookbook, SUPPER OF THE LAMB.

Capon views the parables as the best lens we could have through which
to examine Jesus' self-understanding about the mystery of his kingdom.
But in order to appropriate them for ourselves, we must let go of some of
our own misguided assumptions, even as Jesus challenged his hearers to
do. Capon's language is colorful and down-to-earth, and he seems to convey
just the kind of flavor that is implied in the parables themselves. For
instance, he notes that "

From Jesus' point of view, the sooner their misguided minds had the props knocked out from under them, the better. After all their yammer about how God should or shouldn't run his own operation, getting them just to stand there with their eyes popped and their mouths shut would be a giant step forward" (pp. 14-15).

A fundamental key to understanding these parables, Capon argues,
is the concept of "left-handed power" governed by the right hemisphere of
the brain. It is this kind of paradoxical power which is the real essence of
the parables and which helps us to understand the kingdom. To quote
Capon:

Just as, in the whole of the Bible, it takes a while before God's
preference for paradoxical rather than straight-line power manifests
itself--just as God seems to do a lot of right-handed pushing and shoving

before he does the left-handed but ultimately saving thing on the cross--

so too it seems that, for quite some time, Jesus puts himself forth in the
Gospels as a plausible, intervening, advice-giving, miracle-working
Messiah before he finally reveals himself as a dying, rising and
disappearing one" (p. 24).





Thus the proclamation of the kingdom in the Parable of the Sower
(Matthew 13:1-9; cf. Mark 1-9 and Luke 8:4-8) is itself a paradox, and a
paradox yoked with another paradox in which Jesus quotes Isaiah 6:9-10
to explain why the parables are so unclear (Matt. 13:14-15). Is the purpose
here to separate the disciples from the others? Capon points out that this
is something of a false distinction, since the disciples are not much more
enlightened than anyone else where the kingdom is concerned. And here
lies the true paradox: the "explanation" in verses 18-23 actually makes
this parable of the kingdom that much harder for us (and Jesus' audience)
to absorb! Capon argues very convincingly that our characteristic mistake
is to assume that Jesus is the Sower. On the contrary, he points out, "...the Sower is God the Father, not Jesus. What Jesus turns out to be--since he is the Word--is the seed sown" (p. 69).

Once one accepts this premise (and it seems acceptably in line with
the Nicene Creed and the Logos Hymn of John 1), the parable becomes an
almost dizzying revelation to the hearer. The "interpretation" is therefore
as important as the parable itself, because "in these passages, Jesus has
kicked the whole mystery of the kingdom so far upstairs that many
Christians, for most of the church's history, have missed the point
completely and chosen instead to busy themselves with downright
contradictions of it" (pp. 69-70).

Even as the definition of the Sower becomes crucial to understanding
the meaning of that parable, likewise the meaning of "seed" (Gk., sperma)

is central to the parable of the Weeds (Matt. 13:24-30). Capon notes that,
of forty occurrences of the word in the New Testament, only four refer

specifically to the "seed" as the thing planted (two here and two in the
parable of the Mustard Seed).

According to this view, the interpretation is helpful in showing that the
seed stands for the progeny of the kingdom. And the interesting difference
that Capon notes in this parable is that now at the seed is not in danger
from birds, rocks, thorns or scorching heat). The key word in the passage,
is therefore the "enemy," who is the source of the invading weeds. The
farmer, in typical left-handed fashion opts not to retaliate at this point,
but chooses to "let both grow" (aphete). Then comes a Capon-esque
parenthesis:

"To simply pause over this statement, however, is not
enough; it calls for a full-scale application of the brakes--a compelte
parking of the theological car in order to take in an incredibly rich
landscape" (p. 105).



Once again with vivid originality, Capon shows how the use of aphete
here is connected very directly with the notion of forgiveness in the Greek
liturgy. But the point is not that God (the farmer) is somehow impotent or
unable to respond to evil, nor is it that "permissiveness" is identical
forgiveness (albeit they are closely connected). Nor is it even the point
found in the last part of the last verse (Matthew 13:30), that the weeds'
destiny is to be burned in the fire--much as we may enjoy poetic justice.

According to parable, this is foremost a parable about forgiveness and in
that sense it discloses the meaning of the kingdom more fully than we may
have realized in the past.

These are only two examples from the twelve chapters of PARABLES OF
THE KINGDOM of the compelling, thought-provoking style of author Robert
Farrar Capon. The book is brimming with joy and enthusiasm (transl.
"en-theos-ism") about the Good News! Fr. Capon promises to continue
with more on PARABLES OF GRACE and PARABLES OF JUDGMENT. Pastors,
seminarians and anyone willing to discover that theology can be fun
should watch for this wonderful new series from Zondervan Books!


3. STRATEGY: Matthew 13:1-9, 18-23


The preceding review of PARABLES OF THE KINGDOM sketched out two
main interpretive tools for preaching these two parables. First, one ought
to at least consider the notion that in the first parable the seed sown
represents the incarnate word, Jesus, with the God the Father as the
sower. Second, it follows that there is a definite shifting of gears in the
second parable in that now the seed is the "children of the kingdom," i.e.
what grows up from the seed.

As mentioned in the CONTEXT section, it would be possible to preach on
these two texts as if a single message in two parts, perhaps viewing them
as two sides of a coin.

The traditional emphasis in the preaching of the Parable of the Sower
seemed to come down to the verse 9: "Those who have ears, let them hear"
(AILL). But this sounds strangely superfluous, does it not? For a preacher
to exhort her listeners to listen to her is, quite frankly, a waste of EVERY-
BODY'S time! If the Word is truly spoken and faith is present, the
"acoustical event" of preaching will transpire. If not, it won't.

But the focus of these parables is not so much on preaching or worship as
it is on the lives people live in the kingdom of God. Moralizing is dangerous
indeed, and yet if any verse in this passage has a contemporary ring, it is
that "the cares of the world and the delight in riches choke the word, and
it proves unfruitful" (AILL, vs. 22). Amen! the panoply of distractions
from the authentic hearing of the Word is so overwhelming today that one
can hardly begin to enumerate. Take the VCR, for example. This simple
technological device has the power to bring wonderful experiences into the
homes of millions of otherwise lonely or bored individuals. In fact, it may
be doing that, but is it also bringing with it untold demoralization of the
minds of millions of others? Judging by the quality of what is rented in
the average "video shack," one would wonder. Is the concerned parent (or
pastor or teacher or just person) powerless to do anything but "let both
grow until the harvest"? Perhaps so, but perhaps it is not so simple as
that. An extended, two-part sermon might afford the preacher adequate
time to prepare and present some present-day applications and
implications of these two brief parables. Possible themes: "Seeds or
Weeds?".... " Sowing and Mowing " .... "The Field is the World"








4. REFERENCES

Capon, Robert Farrar. THE PARABLES OF THE KINGDOM. Grand Rapids, MI:
Zondervan Books, 1985.



Stendahl, Krister. MEANINGS: THE BIBLE AS DOCUMENT AND AS GUIDE.
Philadelphia: Fortress Press, 1984.



Stanley, David M., S.J. and Raymond E. Brown. "Aspects of New Testament
Thought: The Parables of Jesus," (ch. 78:131-145). THE JEROME BIBLICAL
COMMENTARY, ed. R.E. Brown, J.A. Fitzmyer, S.J., and R.E. Murphy,O.Carm.
Englewood Cliffs, N.J.: Prentice-Hall, Inc., 1968.







5. MUSIC SUGGESTIONS


ALMIGHTY GOD, YOUR WORD IS CAST (LBW 234,HB 588/9 );


ON WHAT HAS NOW BEEN SOWN (LBW 261);


HOW BLEST ARE THEY WHO HEAR GOD'S WORD (LBW 227);


WORD OF GOD, COME DOWN ON EARTH (HB 633);


WHEN SEED FALLS ON GOOD SOIL (LBW 236).


















……………………………………………………………………………………………..

Exegete: David A. Buehler, PhD, Editor of Lexegete™













____________________________________________________________________________________

____________________________________________________________________________________





Lexegete ™ © 2008

Tischrede Software

Dartmouth, Massachusetts

www.Yourobdtsvt.blogspot.com







____________________________________________________________________________________

____________________________________________________________________________________

July 6th | PENTECOST EIGHT

July 3, 2008 | PENTECOST 8

Judges 6:36-40 Psalm 136:1-4, 23-26 (1)
Ephesians 4:11-16 | John 14:1-7

============================================================


EIGHTH SUNDAY AFTER PENTECOST

July 6, 2008 (Lectionary 14)

Complementary Series:

Zechariah 9:9-12
Psalm 145:8-14 (8)
Romans 7:15-25a
Matthew 11:16-19, 25-30

Semicontinuous Series:

Genesis 24:34-38, 42-49, 58-67
Psalm 45:10-17 (7) or Song of Solomon 2:8-13 (10)
Romans 7:15-25a
Matthew 11:16-19, 25-30



1a. CONTEXT - Matthew 11:16-19, 25-30

The LBW lectionary (Pentecost XI) treated verses 25-30 as the full pericope. In the newer ELW lectionary, however, verses 16-19 round out this text in a way both undergirds and introduces the longer section. The naïve ignorance of the children playing in the marketplace is obviously a clear analog for the fickle treatment received by the Son of Man. Thus is the “messianic secret” of Jesus both reinforced and challenged here. Matthew 11:25-30 is also parallel to Luke 10:21-22, although they are
found in somewhat different contexts. In Luke the pericope immediately
follows the return of the seventy from their apostolic mission. In Matthew the question to Jesus from John in prison (11:3) precedes the pericope. Actually, the general context of both is quite similar. Although the setting in Luke suggests viewing this passage as a thanksgiving for the successful mission, the Lucan context also includes woes and threats of judgment (10:13-15) parallel to Matthew (11:20-24). Also, the complete
context of Matthew includes the commissioning of the twelve (10:5-42), much of which is parallel to the commissioning ofthe seventy in Luke (10:1-20). In Matthew, the

specific context is a general upbraiding of the Galilean people for their weak response to the words and deeds of Jesus, for their lack of repentance, and for their shallow or even non-existent discipleship. The "condemned" are then contrasted with the "accepted."

The best known verses of this pericope, vv. 28-30, are unique to
Matthew's gospel. Apparently, as commentators concur, Mt. 11:25-27 and
its Lucan parallel come from the common source (Q) which both
evangelists share. Is Mt. 11:28-30 also from Q or from an independent
source? Although a few have suggested that Luke dropped vv. 28-30, Hans
Dieter Betz, in his survey of this issue, persuasively argues that these
verses are independent from Q. He does not agree with D.F. Strauss and E.
Norden that the entire pericope, 11:25-30, may derive from Wisdom
literature, such as Sirach 51 [Sirach 51 being divided into three parts
(1-12, 13-22, and 23-30) corresponding to the three divisions of the
Matthew pericope (25-26, 27, 28-30) ]. (cf. also M.J. Suggs, WISDOM,
CHRISTOLOGY AND LAW IN MATTHEW'S GOSPEL, pp. 99-108). Betz notes the
apparent independence of vv. 28-30, since they are almost parallel to
logion 90 in the Gospel of Thomas (Betz, p. 19), which is not associated
with Mt. 11:25-27. That this pericope has some association with Wisdom
literature, even Gnostic literature, does not necessitate that it is derivative,
dependent upon other sources and then ascribed to Jesus (cf.
Dunn, James D.G., pp. 199-200).


1b. TEXT: Matthew 11:16-19, 25-30

ESV:

16 “But to what shall I compare this generation? It is like children sitting in the marketplaces and calling to their playmates,

17 “‘We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.’

18 For John came neither eating nor drinking, and they say, ‘He has a demon.’

19 The Son of Man came eating and drinking, and they say, ‘Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is justified by her deeds.” [1]


25 At that time Jesus declared, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children;

26 yes, Father, for such was your gracious will. [2]

27 All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him.

28 Come to me, all who labor and are heavy laden, and I will give you rest.

29 Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.

30 For my yoke is easy, and my burden is light.”


[1] 11:19 Some manuscripts children (compare Luke 7:35)

[2] 11:26 Or for so it pleased you well

( FROM: http://www.gnpcb.org/esv/ )


GREEK:

16τινι δε ομοιωσω την γενεαν ταυτην; ομοια εστιν παιδιοις καθημενοις εν ταις αγοραις α προσφωνουντα τοις ετεροις
17λεγουσιν, ηυλησαμεν υμιν και ουκ ωρχησασθε: εθρηνησαμεν και ουκ εκοψασθε.
18ηλθεν γαρ ιωαννης μητε εσθιων μητε πινων, και λεγουσιν, δαιμονιον εχει:
19ηλθεν ο υιος του ανθρωπου εσθιων και πινων, και λεγουσιν, ιδου ανθρωπος φαγος και οινοποτης, τελωνων φιλος και αμαρτωλων. και εδικαιωθη η σοφια απο των εργων αυτης.


25 εν εκεινω τω καιρω αποκριθεις ο ιησους ειπεν, εξομολογουμαι σοι, πατερ, κυριε του ουρανου και της γης, οτι εκρυψας ταυτα απο σοφων και συνετων και απεκαλυψας αυτα νηπιοις: 26 ναι, ο πατηρ, οτι ουτως ευδοκια εγενετο εμπροσθεν σου.
27 παντα μοι παρεδοθη υπο του πατρος μου, και ουδεις επιγινωσκει τον υιον ει μη ο πατηρ, ουδε τον πατερα τις επιγινωσκει ει μη ο υιος και ω εαν βουληται ο υιος αποκαλυψαι.
28 δευτε προς με παντες οι κοπιωντες και πεφορτισμενοι, καγω αναπαυσω υμας.
29 αρατε τον ζυγον μου εφ υμας και μαθετε απ εμου, οτι πραυς ειμι και ταπεινος τη καρδια, και ευρησετε αναπαυσιν ταις ψυχαις υμων:
30 ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν.

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 11:16-19, 25-30


Matthew 11:25 - (en ekeino to kairo) - ("At that time") is a connecting
phrase (Kingsbury, p. 6), a "literary seam" (McKenzie, JBC 43:2), which is
chronologically unspecific, but which relates the subsequent verses to the
preceding section (Carson, EBC, p. 274). (exomologoumai soi, pater....) - ("I
thank thee, Father, Lord of heaven and earth. . .") - Jeremias includes vv.
25-27 among the prayers of Jesus (Jeremias, p. 45ff.). It may have
originated with the language of berakah, a blessing or praising of God. The
verb (exomologoumai) basically means "to acknowledge." When used in
reference to sins, the verb then means "to confess," but when used in
reference to God, the meaning becomes "to praise" or "to give thanks." This
verse and its parallel in Luke are the only verses in the New Testament
where this verb is used with the meaning of giving thanks or praise.
Contrast this with 37 instances of the verb eucharisteo.

hoti ekrypsas tauta.... - Are the sophoi ("wise") and synetoi
("understanding" or "intelligent") specifically selected out and rejected by
God? Does Jesus refer specifically to the scribes and Pharisees? Is
education a hindrance to faith? Does Jesus say that God purposely hides
tauta ("these things" - i.e., the gospel of salvation) from the wise, while
mysteriously revealing them to the nepioi ("babes")? Or, are there certain
qualities attendant to the "wise" and to "babes" which allow one group to
see and understand the gospel while the other remains blind? Comparing
these words ofJesus with other biblical passages with a similar theme
(cf. Jer. 8:8-9; 9:23-24; Is. 29:14: ICor. 1:18-31; 2:6-8), it appears that the
wise and understanding are the "know-it-alls," the self-sufficient, who
perceive no need for God's grace; whereas, the babes are dependent and
acknowledge their need for God. Gerhard Kittel (TDNT, v. 4, p. 921)
associates the nepioi with the ptochoi, praies, astheneis, mikroi, paidia,
douloi, diakonoi, tapeinoi - (poor, meek, weak, little ones, children,
slaves, servants, humble). These people Kittel says, "whom the world does
not notice - children, the lowly, the disciples and the masses - bear
witness to Jesus. They acknowledge Him to the praise and glory of God
(Phil. 2:11). Flesh and blood did not reveal this to them, any more than to
Peter (Mt. 16:17), but God himself. To them is given understanding of the
mysteria (Mt. 13:11), tes basileias ton ouranon." (ibid.) "Because God so
wills it, because it corresponds to the nature of revelation, Jesus has not
garbed Himself in power, wealth, and wisdom. He is poor, mean and lowly,
and He comes to those who are themselves nepioi." (ibid.) Perhaps
intelligence does not preclude understanding that life is a gift, a
revelation, God's apocalypse for now.









3. STRATEGY: Matthew 11:16-19, 25-30


A preliminary decision is choosing which part of the text to focus
upon for preaching. Matthew 11:25-26 deal with the issue of
self-sufficient wisdom versus the dependent innocence of babes,
sophistication versus simplicity (cf. Mt. 21:16; Ps. 8:2). But lest we make
of this a "head-trip," let us remember that Matthew (Jesus, as well?) is
associating "babes" with those "who labor and are heavy laden." Albert
Barnes hears these words addressed to "the poor, the ignorant, and the
obscure; the teachable, the simple, the humble" (NOTES ON THE NEW
TESTAMENT, p. 123). Let's keep our thinking within the "theology of the
cross." Jesus prays to God, not for the impressively successful, not for
those wise in the ways of the world, who know how to "turn a buck" and
make someone else's loss their gain; but he prays for cross-carriers, for
those yoked with burdens, beaten by belligerent and bellicose brigadiers.
This is not self-congratulation time because we are God's beloved "babes."
It is appropriate that humble people of the Nicaraguan village called
Papaturro hear these words applying especially to them in their time and
place (Cardenal, pp. 9-16).

Another issue, which ties the first part with the second (vs.
27), is the issue of revelation. Is Jesus suggesting that the wisdom of
Jewish law and learning may be a hindrance, a stumbling-block, to
receiving God's revelation? Can our attachment to the ways of religion
darken and obscure the clear light of Christ, prohibiting us from perceiving
God's epiphany? Receiving God's revelation involves us in revolution,
repentance and transformation. Contemplate what happened to Peter after
Mt. 16:16-17.

The mystery of revelation directs us to the "revealed-One." We
move from the theme of revelation to relationship. Vs. 27 is spoken of as
"a synoptic thunderbolt from the Johannine sky" (Fuller, p. 222; cf. also
McKenzie, JBC 43:77). Unlike Jeremias (THE PRAYERS OF JESUS, p. 50),
who says that huios and pater are to be understood generically, I side with
those who hear Jesus speaking specifically of his own unique relationship
as Son of the Heavenly Father. So, certainly we are "wise" to confer with
John 1:18; 3:35; 5:19-27; 13:3; 17:1-5, but we need not conclude that St.
John has an "exclusive," a copyright or patent, on Father-Son language and
the vested authority of the Son. This theology is evident elsewhere (cf. Mt.
28:28-29; 1 Cor. 15:27), and has its roots in the Father-Son language of
the Old Testament, used analogously as a metaphor of God's relationship
with the children of Abraham (cf. Ps. 2:7; Hosea 11:1ff). But the
authoritative Sonship claim of Jesus goes beyond analogy and metaphor.
Jesus is THE Babe and THE revelation, contradicting the pious Jewish
claim that all revelation of God is in the Torah.

This may be an occasion to preach "relational" theology. God's
revelation is not merely factual, but personal (Carson, EBC, v. 8, p. 277).
Knowledge of the Father and Son, the knowledge of faith, is fundamentally
relational. The truth of the Christian faith is not more fact, but is
TROTH--God's promised fidelity proved true in Jesus. God's relationship
with us poor babes is proved true in his Son. In response we are true to
this divine relationship.
The third part, the invitation to the weary, vv. 28-30, is
particularly tempting for preaching. Beware of focusing exclusively on
v.28, lest the vessel (cf. Betz, p. 10) remain empty of meaning or the
content with which we fill it is unrelated to the context of Christ and
text. Even a fine sermon, such as "The Shadow And The Promise" by George
Hunsinger (SOJOURNERS, Oct. 1978, pp. 25-26), suffers this problem.
Beware of narrowly-focused, doctrinal spectacles, such as those worn by
Samuel Bacchiocchi, a Seventh-Day Adventist, who argues that the "rest"
referred to by Jesus is the messianic sabbath, a symbol of the messianic
age. Yet, his comments can help to expand the meaning of the text, rather
than restrict the meaning as he does. Beware of making the words overly
pious and sweetly religious, so that they become a passive, "comfortable
word" as in Cranmer's 1549 Prayer Book, or an invitation to sacramental
devotion as used by Zwingli in the communion context (Stanton,
EXPOSITORY TIMES). Yes, this is an invitation by the Savior to the Savior;
and yes, they are gentle words of assurance, but they are also paradoxical
words, speaking of the costly nature of discipleship. The yoke is easy, but
it is a yoke. The burden is light, but it is a burden.

Some of us naturally picture the Thorvaldsen statue of Jesus which
stands in the altar are of Our Lady's (vor Frue Kirke) in Copenhagen, the
very one which inspired Soren Kierkegaard with the inscribed words,
"Kommer til meg." (cf. S.K., TRAINING IN CHRISTIANITY). In concord with S.
Kierkegaard and in line with Lutheran theology, let us underscore the
paradoxical nature of this invitation. The Invitation is also an Imperative,
and it is filled with Ironic contrast. The irony is part of the relationship,
for this IS a relationship to which we are invited. The yoke is made for
two. You and I become yoke-fellows with Christ. This is "for better for
worse, for richer for poorer, in sickness and in health, to love and to
cherish, till death parts us." Except death won't part us from Christ.

The yoke of Christ is more than the yoke of the law (cf. Acts 15:10;
Mt. 12:1-14; 23:4). This is not a contrast between the Yoke of the Torah
(Law) and the Yoke of the Gospel (Grace), anymore than it is a contrast
between legalism and antinomianism, or harshness vs. humaneness.

Jesus did not come to abolish the law and the prophets (Mt. 5:17-48; Jer.
31:33; Ez. 36:26; 1 Jn. 5:3-4); neither does he come to crush us with a yoke
of slavery (Is. 42:2-4; 53:2-5; Mt. 8:17). Jesus bears the burden--the
burden of the law, of sin and guilt, of poverty, hunger, oppression and
injustice. Jesus joins the meek and humble, the gentle and lowly of heart.
"What he enjoins, he gives (de Dietrich, p. 73). Jesus carries the yoke,
"fellowed" with us in our yoke-bearing called discipleship. There is an
"upside-downness" to this yoke-bearing, to the discipline of the disciples'
way.

Allegiance to the reign of God is neither libertinism nor slavery,
but true liberation. To take Jesus' yoke is to accept his Lordship over my
life and follow his Way (cf. Jer. 6:16). This is the Way that begins at
baptism, for all of us "babes," no matter what our age. Thus, the Early
Church used Mt. 11:28-30 in its catechesis as preparation for the
Sacrament of Holy Baptism (Field, p. 33f), sometimes in association with
Isaiah 55: 1ff. And those early Christians understood that taking the yoke
of Jesus means learning Jesus' way of life. This is the Way of salt and
light (Mt. 5:13-16), and by this Way are all yoked-people blessed (Mt.
5:1-12). Our yoke is the stole of servanthood, given us in the ordination of
our baptism, by the Suffering Servant himself.














4. REFERENCES: Matthew 11:16-19, 25-30



BACCHIOCCHI, SAMUELE. "Mt. 11:28-30 --Jesus' Rest and the Sabbath",
ANDREWS UNIVERSITY SEMINARY STUDIES, Autumn '84, v. 22,
No. 3, pp. 289-316.



Barnes, Albert. NOTES ON THE NEW TESTAMENT: MATTHEW AND MARK,
ed. Robert Frew. Grand Rapids, MI: Kregel Publications, 1966.



Betz, Hans Dieter. "The Logion of the Easy Yoke and of Rest," JOURNAL OF
BIBLICAL LITERATURE, v. 86, March 1967, pp. 10-24.



Cardenal, Ernesto. THE GOSPEL IN SOLENTINAME, vol. 2. Maryknoll, NY:
Orbis Books, 1978.



Carson, D.A. EXPOSITOR'S BIBLE COMMENTARY, MATTHEW, vol. 8. Grand
Rapids: Zondervan, 1984.



De Dietrich, Suzanne. LAYMAN'S BIBLE COMMENTARY, vol. 16. Richmond,
VA: John Knox Press, 1961.



Dunn, James D.G. CHRISTOLOGY IN THE MAKING. Philadelphia: Westminster
Press, 1980.



Field, Anne, O. S. B. FROM DARKNESS TO LIGHT. Ann Arbor, MI: Servant
Books, 1978.



Fuller, Reginald. PREACHING THE NEW LECTIONARY: THE WORD OF GOD FOR
THE CHURCH TODAY. Collegeville, MN: Liturgical Press, 1971-74.




Jeremias, Joachim, THE PRAYERS OF JESUS. Philadelphia: Fortress, 1978.



Kierkegaard, Soren. TRAINING IN CHRISTIANITY. Princeton, NJ: Princeton

University Press, 1967.



Kingsbury, Jack Dean. PROCLAMATION COMMENTARIES: THE NEW

TESTAMENT WITNESSES FOR PREACHING - MATTHEW, ed.

Gerhard Krodel. Philadelphia: Fortress Press, 1977.



Kittel, Gerhard. THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT, vol. 4,

ed. Geoffrey W. Bromiley. Grand Rapids, MI: Eerdmans, 1967.



McKenzie, J.L. "The Gospel According to Saint Matthew," THE JEROME

BIBLICAL COMMENTARY, ch. 43, ed. R.E. Brown, J.A. Fitzmeyer

and R.O. Murphy. Englewood Cliffs, NJ: Prentice-Hall, 1968.



Stanton, Graham N. "Salvation Proclaimed," EXPOSITORY TIMES, vol. 94,

Oct. '82, pp. 3-8.



Suggs, Jack M. WISDOM, CHRISTOLOGY, AND LAW IN MATTHEW'S GOSPEL.

Cambridge, MA: Harvard University Press, 1970.



5. WORSHIP SUGGESTIONS: Pentecost 8


I think of the SBH hymn #508, MAKE ME A CAPTIVE, LORD, AND THEN
I SHALL BE FREE, but WIDE OPEN ARE YOUR HANDS (LBW 489), also to the
Leominster tune, would suit well. You might consider planning in advance
and having the congregation learn FORTH IN THY NAME, O LORD, I GO (LBW
505) and/or PRAISE GOD. PRAISE HIM (LBW 529) if they haven't already.




Other possibilities to consider are:




AT THE NAME OF JESUS (LBW 179,HB 435)

COME TO CALVARY'S HOLY MOUNTAIN (LBW 301)

I LAY MY SINS ON JESUS (LBW 305)

LORD JESUS, THINK ON ME (LBW 309, HB 641)

JESUS, THE VERY THOUGHT OF YOU (LBW 316, HB 642)

HOW SWEET THE NAME OF JESUS SOUNDS (LBW 345,HB 644)

O CHRIST, THE HEALER, WE HAVE COME (LBW 360)

THE CHURCH'S ONE FOUNDATION (LBW 369,HB 525)

DAY BY DAY (HB 654)

O GOD OF MERCY, GOD OF LIGHT (LBW 425)

WHAT A FRIEND WE HAVE IN JESUS (LBW 439)

THE LORD'S MY SHEPHERD (LBW 451)

"COME, FOLLOW ME," THE SAVIOR SPAKE (LBW 455)

JESUS, PRICELESS TREASURE (LBW 457 or 458)

I HEARD THE VOICE OF JESUS SAY (LBW 497)

COME, MY WAY, MY TRUTH, MY LIFE (LBW 513)

JESUS SHALL REIGN (LBW 530)

JOYFUL, JOYFUL WE ADORE THEE (LBW 551)





For Communion:



O LIVING BREAD FROM HEAVEN (LBW 197)

LORD JESUS CHRIST, YOU HAVE PREPARED (LBW 208)

COME, RISEN LORD (LBW 209)

COME, LET US EAT (LBW 214)

IN THE QUIET CONSECRATION (LBW 223)



For Baptism:

THIS IS THE SPIRIT'S ENTRY NOW (LBW 195)



Exegete: Glenn C. Petersen is Pastor of Central Lutheran Church in Anchorage Alaska

< http://www.centluth.org/ >





6. SEASIDE READING….The Olympics are Coming!



Whether or not you indulge yourself in the old custom of going to the beach ( or Lake Wobegon ) for the summer, you may enjoy taking some time out to read David Halberstam's remarkable 1985 book on rowing, THE AMATEURS (NY: Morrow). This "Story of Four Young Men and Their Quest for an Olympic Gold Medal" tells how four zealous rowers pursued their goal of rowing in the Olympics. It is a kind of parable of discipleship in that it presents in exquisite detail the almost fanatical commitment and rigorous sacrificial training experience by the four rowers as they move stroke by stroke to the book's inevitably decisive moment of truth. Rowing is a punishing, private world and yet one sees in this book on the "martyrdom"
of rowers why the early Christian martyrs were known as "athletos."




















____________________________________________________________________________________

____________________________________________________________________________________





Lexegete ™ © 2008

Tischrede Software

Dartmouth, Massachusetts

www.Yourobdtsvt.blogspot.com







____________________________________________________________________________________

_________________________________________________________

July 3, 2008 | PENTECOST 8

July 3, 2008 | PENTECOST 8

Judges 6:36-40 Psalm 136:1-4, 23-26 (1)
Ephesians 4:11-16 | John 14:1-7

EIGHTH SUNDAY AFTER PENTECOST

July 6, 2008 (Lectionary 14)

Complementary Series:

Zechariah 9:9-12
Psalm 145:8-14 (8)
Romans 7:15-25a
Matthew 11:16-19, 25-30

Semicontinuous Series:

Genesis 24:34-38, 42-49, 58-67
Psalm 45:10-17 (7) or Song of Solomon 2:8-13 (10)
Romans 7:15-25a
Matthew 11:16-19, 25-30



1a. CONTEXT - Matthew 11:16-19, 25-30

The LBW lectionary (Pentecost XI) treated verses 25-30 as the full pericope. In the newer ELW lectionary, however, verses 16-19 round out this text in a way both undergirds and introduces the longer section. The naïve ignorance of the children playing in the marketplace is obviously a clear analog for the fickle treatment received by the Son of Man. Thus is the “messianic secret” of Jesus both reinforced and challenged here. Matthew 11:25-30 is also parallel to Luke 10:21-22, although they are
found in somewhat different contexts. In Luke the pericope immediately
follows the return of the seventy from their apostolic mission. In Matthew the question to Jesus from John in prison (11:3) precedes the pericope. Actually, the general context of both is quite similar. Although the setting in Luke suggests viewing this passage as a thanksgiving for the successful mission, the Lucan context also includes woes and threats of judgment (10:13-15) parallel to Matthew (11:20-24). Also, the complete
context of Matthew includes the commissioning of the twelve (10:5-42), much of which is parallel to the commissioning ofthe seventy in Luke (10:1-20). In Matthew, the

specific context is a general upbraiding of the Galilean people for their weak response to the words and deeds of Jesus, for their lack of repentance, and for their shallow or even non-existent discipleship. The "condemned" are then contrasted with the "accepted."

The best known verses of this pericope, vv. 28-30, are unique to
Matthew's gospel. Apparently, as commentators concur, Mt. 11:25-27 and
its Lucan parallel come from the common source (Q) which both
evangelists share. Is Mt. 11:28-30 also from Q or from an independent
source? Although a few have suggested that Luke dropped vv. 28-30, Hans
Dieter Betz, in his survey of this issue, persuasively argues that these
verses are independent from Q. He does not agree with D.F. Strauss and E.
Norden that the entire pericope, 11:25-30, may derive from Wisdom
literature, such as Sirach 51 [Sirach 51 being divided into three parts
(1-12, 13-22, and 23-30) corresponding to the three divisions of the
Matthew pericope (25-26, 27, 28-30) ]. (cf. also M.J. Suggs, WISDOM,
CHRISTOLOGY AND LAW IN MATTHEW'S GOSPEL, pp. 99-108). Betz notes the
apparent independence of vv. 28-30, since they are almost parallel to
logion 90 in the Gospel of Thomas (Betz, p. 19), which is not associated
with Mt. 11:25-27. That this pericope has some association with Wisdom
literature, even Gnostic literature, does not necessitate that it is derivative,
dependent upon other sources and then ascribed to Jesus (cf.
Dunn, James D.G., pp. 199-200).


1b. TEXT: Matthew 11:16-19, 25-30

ESV:

16 “But to what shall I compare this generation? It is like children sitting in the marketplaces and calling to their playmates,

17 “‘We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.’

18 For John came neither eating nor drinking, and they say, ‘He has a demon.’

19 The Son of Man came eating and drinking, and they say, ‘Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is justified by her deeds.” [1]


25 At that time Jesus declared, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children;

26 yes, Father, for such was your gracious will. [2]

27 All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him.

28 Come to me, all who labor and are heavy laden, and I will give you rest.

29 Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.

30 For my yoke is easy, and my burden is light.”


[1] 11:19 Some manuscripts children (compare Luke 7:35)

[2] 11:26 Or for so it pleased you well

( FROM: http://www.gnpcb.org/esv/ )


GREEK:

16τινι δε ομοιωσω την γενεαν ταυτην; ομοια εστιν παιδιοις καθημενοις εν ταις αγοραις α προσφωνουντα τοις ετεροις
17λεγουσιν, ηυλησαμεν υμιν και ουκ ωρχησασθε: εθρηνησαμεν και ουκ εκοψασθε.
18ηλθεν γαρ ιωαννης μητε εσθιων μητε πινων, και λεγουσιν, δαιμονιον εχει:
19ηλθεν ο υιος του ανθρωπου εσθιων και πινων, και λεγουσιν, ιδου ανθρωπος φαγος και οινοποτης, τελωνων φιλος και αμαρτωλων. και εδικαιωθη η σοφια απο των εργων αυτης.


25 εν εκεινω τω καιρω αποκριθεις ο ιησους ειπεν, εξομολογουμαι σοι, πατερ, κυριε του ουρανου και της γης, οτι εκρυψας ταυτα απο σοφων και συνετων και απεκαλυψας αυτα νηπιοις: 26 ναι, ο πατηρ, οτι ουτως ευδοκια εγενετο εμπροσθεν σου.
27 παντα μοι παρεδοθη υπο του πατρος μου, και ουδεις επιγινωσκει τον υιον ει μη ο πατηρ, ουδε τον πατερα τις επιγινωσκει ει μη ο υιος και ω εαν βουληται ο υιος αποκαλυψαι.
28 δευτε προς με παντες οι κοπιωντες και πεφορτισμενοι, καγω αναπαυσω υμας.
29 αρατε τον ζυγον μου εφ υμας και μαθετε απ εμου, οτι πραυς ειμι και ταπεινος τη καρδια, και ευρησετε αναπαυσιν ταις ψυχαις υμων:
30 ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν.

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 11:16-19, 25-30


Matthew 11:25 - (en ekeino to kairo) - ("At that time") is a connecting
phrase (Kingsbury, p. 6), a "literary seam" (McKenzie, JBC 43:2), which is
chronologically unspecific, but which relates the subsequent verses to the
preceding section (Carson, EBC, p. 274). (exomologoumai soi, pater....) - ("I
thank thee, Father, Lord of heaven and earth. . .") - Jeremias includes vv.
25-27 among the prayers of Jesus (Jeremias, p. 45ff.). It may have
originated with the language of berakah, a blessing or praising of God. The
verb (exomologoumai) basically means "to acknowledge." When used in
reference to sins, the verb then means "to confess," but when used in
reference to God, the meaning becomes "to praise" or "to give thanks." This
verse and its parallel in Luke are the only verses in the New Testament
where this verb is used with the meaning of giving thanks or praise.
Contrast this with 37 instances of the verb eucharisteo.

hoti ekrypsas tauta.... - Are the sophoi ("wise") and synetoi
("understanding" or "intelligent") specifically selected out and rejected by
God? Does Jesus refer specifically to the scribes and Pharisees? Is
education a hindrance to faith? Does Jesus say that God purposely hides
tauta ("these things" - i.e., the gospel of salvation) from the wise, while
mysteriously revealing them to the nepioi ("babes")? Or, are there certain
qualities attendant to the "wise" and to "babes" which allow one group to
see and understand the gospel while the other remains blind? Comparing
these words ofJesus with other biblical passages with a similar theme
(cf. Jer. 8:8-9; 9:23-24; Is. 29:14: ICor. 1:18-31; 2:6-8), it appears that the
wise and understanding are the "know-it-alls," the self-sufficient, who
perceive no need for God's grace; whereas, the babes are dependent and
acknowledge their need for God. Gerhard Kittel (TDNT, v. 4, p. 921)
associates the nepioi with the ptochoi, praies, astheneis, mikroi, paidia,
douloi, diakonoi, tapeinoi - (poor, meek, weak, little ones, children,
slaves, servants, humble). These people Kittel says, "whom the world does
not notice - children, the lowly, the disciples and the masses - bear
witness to Jesus. They acknowledge Him to the praise and glory of God
(Phil. 2:11). Flesh and blood did not reveal this to them, any more than to
Peter (Mt. 16:17), but God himself. To them is given understanding of the
mysteria (Mt. 13:11), tes basileias ton ouranon." (ibid.) "Because God so
wills it, because it corresponds to the nature of revelation, Jesus has not
garbed Himself in power, wealth, and wisdom. He is poor, mean and lowly,
and He comes to those who are themselves nepioi." (ibid.) Perhaps
intelligence does not preclude understanding that life is a gift, a
revelation, God's apocalypse for now.









3. STRATEGY: Matthew 11:16-19, 25-30


A preliminary decision is choosing which part of the text to focus
upon for preaching. Matthew 11:25-26 deal with the issue of
self-sufficient wisdom versus the dependent innocence of babes,
sophistication versus simplicity (cf. Mt. 21:16; Ps. 8:2). But lest we make
of this a "head-trip," let us remember that Matthew (Jesus, as well?) is
associating "babes" with those "who labor and are heavy laden." Albert
Barnes hears these words addressed to "the poor, the ignorant, and the
obscure; the teachable, the simple, the humble" (NOTES ON THE NEW
TESTAMENT, p. 123). Let's keep our thinking within the "theology of the
cross." Jesus prays to God, not for the impressively successful, not for
those wise in the ways of the world, who know how to "turn a buck" and
make someone else's loss their gain; but he prays for cross-carriers, for
those yoked with burdens, beaten by belligerent and bellicose brigadiers.
This is not self-congratulation time because we are God's beloved "babes."
It is appropriate that humble people of the Nicaraguan village called
Papaturro hear these words applying especially to them in their time and
place (Cardenal, pp. 9-16).

Another issue, which ties the first part with the second (vs.
27), is the issue of revelation. Is Jesus suggesting that the wisdom of
Jewish law and learning may be a hindrance, a stumbling-block, to
receiving God's revelation? Can our attachment to the ways of religion
darken and obscure the clear light of Christ, prohibiting us from perceiving
God's epiphany? Receiving God's revelation involves us in revolution,
repentance and transformation. Contemplate what happened to Peter after
Mt. 16:16-17.

The mystery of revelation directs us to the "revealed-One." We
move from the theme of revelation to relationship. Vs. 27 is spoken of as
"a synoptic thunderbolt from the Johannine sky" (Fuller, p. 222; cf. also
McKenzie, JBC 43:77). Unlike Jeremias (THE PRAYERS OF JESUS, p. 50),
who says that huios and pater are to be understood generically, I side with
those who hear Jesus speaking specifically of his own unique relationship
as Son of the Heavenly Father. So, certainly we are "wise" to confer with
John 1:18; 3:35; 5:19-27; 13:3; 17:1-5, but we need not conclude that St.
John has an "exclusive," a copyright or patent, on Father-Son language and
the vested authority of the Son. This theology is evident elsewhere (cf. Mt.
28:28-29; 1 Cor. 15:27), and has its roots in the Father-Son language of
the Old Testament, used analogously as a metaphor of God's relationship
with the children of Abraham (cf. Ps. 2:7; Hosea 11:1ff). But the
authoritative Sonship claim of Jesus goes beyond analogy and metaphor.
Jesus is THE Babe and THE revelation, contradicting the pious Jewish
claim that all revelation of God is in the Torah.

This may be an occasion to preach "relational" theology. God's
revelation is not merely factual, but personal (Carson, EBC, v. 8, p. 277).
Knowledge of the Father and Son, the knowledge of faith, is fundamentally
relational. The truth of the Christian faith is not more fact, but is
TROTH--God's promised fidelity proved true in Jesus. God's relationship
with us poor babes is proved true in his Son. In response we are true to
this divine relationship.
The third part, the invitation to the weary, vv. 28-30, is
particularly tempting for preaching. Beware of focusing exclusively on
v.28, lest the vessel (cf. Betz, p. 10) remain empty of meaning or the
content with which we fill it is unrelated to the context of Christ and
text. Even a fine sermon, such as "The Shadow And The Promise" by George
Hunsinger (SOJOURNERS, Oct. 1978, pp. 25-26), suffers this problem.
Beware of narrowly-focused, doctrinal spectacles, such as those worn by
Samuel Bacchiocchi, a Seventh-Day Adventist, who argues that the "rest"
referred to by Jesus is the messianic sabbath, a symbol of the messianic
age. Yet, his comments can help to expand the meaning of the text, rather
than restrict the meaning as he does. Beware of making the words overly
pious and sweetly religious, so that they become a passive, "comfortable
word" as in Cranmer's 1549 Prayer Book, or an invitation to sacramental
devotion as used by Zwingli in the communion context (Stanton,
EXPOSITORY TIMES). Yes, this is an invitation by the Savior to the Savior;
and yes, they are gentle words of assurance, but they are also paradoxical
words, speaking of the costly nature of discipleship. The yoke is easy, but
it is a yoke. The burden is light, but it is a burden.

Some of us naturally picture the Thorvaldsen statue of Jesus which
stands in the altar are of Our Lady's (vor Frue Kirke) in Copenhagen, the
very one which inspired Soren Kierkegaard with the inscribed words,
"Kommer til meg." (cf. S.K., TRAINING IN CHRISTIANITY). In concord with S.
Kierkegaard and in line with Lutheran theology, let us underscore the
paradoxical nature of this invitation. The Invitation is also an Imperative,
and it is filled with Ironic contrast. The irony is part of the relationship,
for this IS a relationship to which we are invited. The yoke is made for
two. You and I become yoke-fellows with Christ. This is "for better for
worse, for richer for poorer, in sickness and in health, to love and to
cherish, till death parts us." Except death won't part us from Christ.

The yoke of Christ is more than the yoke of the law (cf. Acts 15:10;
Mt. 12:1-14; 23:4). This is not a contrast between the Yoke of the Torah
(Law) and the Yoke of the Gospel (Grace), anymore than it is a contrast
between legalism and antinomianism, or harshness vs. humaneness.

Jesus did not come to abolish the law and the prophets (Mt. 5:17-48; Jer.
31:33; Ez. 36:26; 1 Jn. 5:3-4); neither does he come to crush us with a yoke
of slavery (Is. 42:2-4; 53:2-5; Mt. 8:17). Jesus bears the burden--the
burden of the law, of sin and guilt, of poverty, hunger, oppression and
injustice. Jesus joins the meek and humble, the gentle and lowly of heart.
"What he enjoins, he gives (de Dietrich, p. 73). Jesus carries the yoke,
"fellowed" with us in our yoke-bearing called discipleship. There is an
"upside-downness" to this yoke-bearing, to the discipline of the disciples'
way.

Allegiance to the reign of God is neither libertinism nor slavery,
but true liberation. To take Jesus' yoke is to accept his Lordship over my
life and follow his Way (cf. Jer. 6:16). This is the Way that begins at
baptism, for all of us "babes," no matter what our age. Thus, the Early
Church used Mt. 11:28-30 in its catechesis as preparation for the
Sacrament of Holy Baptism (Field, p. 33f), sometimes in association with
Isaiah 55: 1ff. And those early Christians understood that taking the yoke
of Jesus means learning Jesus' way of life. This is the Way of salt and
light (Mt. 5:13-16), and by this Way are all yoked-people blessed (Mt.
5:1-12). Our yoke is the stole of servanthood, given us in the ordination of
our baptism, by the Suffering Servant himself.














4. REFERENCES: Matthew 11:16-19, 25-30



BACCHIOCCHI, SAMUELE. "Mt. 11:28-30 --Jesus' Rest and the Sabbath",
ANDREWS UNIVERSITY SEMINARY STUDIES, Autumn '84, v. 22,
No. 3, pp. 289-316.



Barnes, Albert. NOTES ON THE NEW TESTAMENT: MATTHEW AND MARK,
ed. Robert Frew. Grand Rapids, MI: Kregel Publications, 1966.



Betz, Hans Dieter. "The Logion of the Easy Yoke and of Rest," JOURNAL OF
BIBLICAL LITERATURE, v. 86, March 1967, pp. 10-24.



Cardenal, Ernesto. THE GOSPEL IN SOLENTINAME, vol. 2. Maryknoll, NY:
Orbis Books, 1978.



Carson, D.A. EXPOSITOR'S BIBLE COMMENTARY, MATTHEW, vol. 8. Grand
Rapids: Zondervan, 1984.



De Dietrich, Suzanne. LAYMAN'S BIBLE COMMENTARY, vol. 16. Richmond,
VA: John Knox Press, 1961.



Dunn, James D.G. CHRISTOLOGY IN THE MAKING. Philadelphia: Westminster
Press, 1980.



Field, Anne, O. S. B. FROM DARKNESS TO LIGHT. Ann Arbor, MI: Servant
Books, 1978.



Fuller, Reginald. PREACHING THE NEW LECTIONARY: THE WORD OF GOD FOR
THE CHURCH TODAY. Collegeville, MN: Liturgical Press, 1971-74.




Jeremias, Joachim, THE PRAYERS OF JESUS. Philadelphia: Fortress, 1978.



Kierkegaard, Soren. TRAINING IN CHRISTIANITY. Princeton, NJ: Princeton

University Press, 1967.



Kingsbury, Jack Dean. PROCLAMATION COMMENTARIES: THE NEW

TESTAMENT WITNESSES FOR PREACHING - MATTHEW, ed.

Gerhard Krodel. Philadelphia: Fortress Press, 1977.



Kittel, Gerhard. THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT, vol. 4,

ed. Geoffrey W. Bromiley. Grand Rapids, MI: Eerdmans, 1967.



McKenzie, J.L. "The Gospel According to Saint Matthew," THE JEROME

BIBLICAL COMMENTARY, ch. 43, ed. R.E. Brown, J.A. Fitzmeyer

and R.O. Murphy. Englewood Cliffs, NJ: Prentice-Hall, 1968.



Stanton, Graham N. "Salvation Proclaimed," EXPOSITORY TIMES, vol. 94,

Oct. '82, pp. 3-8.



Suggs, Jack M. WISDOM, CHRISTOLOGY, AND LAW IN MATTHEW'S GOSPEL.

Cambridge, MA: Harvard University Press, 1970.



5. WORSHIP SUGGESTIONS: Pentecost 8


I think of the SBH hymn #508, MAKE ME A CAPTIVE, LORD, AND THEN
I SHALL BE FREE, but WIDE OPEN ARE YOUR HANDS (LBW 489), also to the
Leominster tune, would suit well. You might consider planning in advance
and having the congregation learn FORTH IN THY NAME, O LORD, I GO (LBW
505) and/or PRAISE GOD. PRAISE HIM (LBW 529) if they haven't already.




Other possibilities to consider are:




AT THE NAME OF JESUS (LBW 179,HB 435)

COME TO CALVARY'S HOLY MOUNTAIN (LBW 301)

I LAY MY SINS ON JESUS (LBW 305)

LORD JESUS, THINK ON ME (LBW 309, HB 641)

JESUS, THE VERY THOUGHT OF YOU (LBW 316, HB 642)

HOW SWEET THE NAME OF JESUS SOUNDS (LBW 345,HB 644)

O CHRIST, THE HEALER, WE HAVE COME (LBW 360)

THE CHURCH'S ONE FOUNDATION (LBW 369,HB 525)

DAY BY DAY (HB 654)

O GOD OF MERCY, GOD OF LIGHT (LBW 425)

WHAT A FRIEND WE HAVE IN JESUS (LBW 439)

THE LORD'S MY SHEPHERD (LBW 451)

"COME, FOLLOW ME," THE SAVIOR SPAKE (LBW 455)

JESUS, PRICELESS TREASURE (LBW 457 or 458)

I HEARD THE VOICE OF JESUS SAY (LBW 497)

COME, MY WAY, MY TRUTH, MY LIFE (LBW 513)

JESUS SHALL REIGN (LBW 530)

JOYFUL, JOYFUL WE ADORE THEE (LBW 551)





For Communion:



O LIVING BREAD FROM HEAVEN (LBW 197)

LORD JESUS CHRIST, YOU HAVE PREPARED (LBW 208)

COME, RISEN LORD (LBW 209)

COME, LET US EAT (LBW 214)

IN THE QUIET CONSECRATION (LBW 223)



For Baptism:

THIS IS THE SPIRIT'S ENTRY NOW (LBW 195)



Exegete: Glenn C. Petersen is Pastor of Central Lutheran Church in Anchorage Alaska < http://www.centluth.org/ >





6. SEASIDE READING….The Olympics are Coming!



Whether or not you indulge yourself in the old custom of going to the beach ( or Lake Wobegon ) for the summer, you may enjoy taking some time out to read David Halberstam's remarkable 1985 book on rowing, THE AMATEURS (NY: Morrow). This "Story of Four Young Men and Their Quest for an Olympic Gold Medal" tells how four zealous rowers pursued their goal of rowing in the Olympics. It is a kind of parable of discipleship in that it presents in exquisite detail the almost fanatical commitment and rigorous sacrificial training experience by the four rowers as they move stroke by stroke to the book's inevitably decisive moment of truth. Rowing is a punishing, private world and yet one sees in this book on the "martyrdom"
of rowers why the early Christian martyrs were known as "athletos."




















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