The Eighth Sunday after Pentecost, Proper 13, 3 August 2014
Genesis 32:22-31
Psalm 17:1-7, 16
Or
Isaiah 55:1-5
Psalm 145:8-9, 15-22
Romans 9”1-5
St. Matthew 14:13-21
Background: Foods in ancient
Israel
The reading from Isaiah (see Track 2, below)
sparks a question – what did people of second Isaiah’s time eat? What was the food that they had experienced
in Babylon, and what could they expect upon their return to the Levant? In Mesopotamia crops were only possible
through irrigation. The crops common to
the Mesopotamian civilization were barley, onions, grapes, turnips and apples.
Beer and wine were also made. Spices
were more abundant, and were used in cooking. During times of flooding, back up
foods of cow and lamb were used.
Israelite foods depended on whether the settlement was on the coastal
plain, or in the hill country. Basic
foods were bread, wine, and oil, and the Bible lists seven basic foods: wheat,
barley, figs, grapes olives, pomegranates, and dates. Milk and honey are also mentioned. The
consumption of meat was limited to fowl, lambs, goats, and cows. Pigs were
forbidden by the Law, but there is archeological evidence that there was some
small consumption of pork as well. Meat
was not a staple of the diet, but was limited to times of slaughter, or to
communion sacrifices at holy places.
Later as access to seas became more stable, fish became a part of the
diet.
Track 1:
Genesis 32:22-31
The same night Jacob
got up and took his two wives, his two maids, and his eleven children, and
crossed the ford of the Jabbok. He took them and sent them across the stream,
and likewise everything that he had. Jacob was left alone; and a man wrestled
with him until daybreak. When the man saw that he did not prevail against
Jacob, he struck him on the hip socket; and Jacob's hip was put out of joint as
he wrestled with him. Then he said, "Let me go, for the day is
breaking." But Jacob said, "I will not let you go, unless you bless
me." So he said to him, "What is your name?" And he said,
"Jacob." Then the man said, "You shall no longer be called
Jacob, but Israel, for you have striven with God and with humans, and have
prevailed." Then Jacob asked him, "Please tell me your name."
But he said, "Why is it that you ask my name?" And there he blessed
him. So Jacob called the place Peniel, saying, "For I have seen God face
to face, and yet my life is preserved." The sun rose upon him as he passed
Penuel, limping because of his hip.
This is a potent reading, and its purposes are multiple. It may be an etiology regarding the name
“Israel”, or one describing the name “Peniel”, or finally one that explains the
dietary restriction regarding the sciatic muscle (read verses 23 and 33 as well). These however are not the only purposes of
the pericope. The name change from Jacob
the Israel is of import, and the wrestling with the unknown “beings divine”[1]
adds further twists to the plot of the story.
Let’s begin with the names. The
name “Jacob” has as a part of its structure the Hebrew vocable that indicates
“crookedness”, for that is Jacob’s role in his epic. He has deceived Esau, his
brother, and his father Isaac as well.
The name “Israel” contains a vocable that indicates “openness,” which
gives a more virtuous portrait of Jacob.
That Jacob wrestles with God is not precisely indicated in the
text. Robert Alter uses that translation[2],
but also goes on to describe the ambiguity of the term. Speiser[3],
as well as Alter indicate all the possible translations of “elohim”, such as “divine beings,” “sons of”, “gods” or “God.” One of the clues is that the contender with
Jacob expresses the need to depart, “Let
me go for dawn is breaking,” indicating perhaps a “night spirit.” The point of the story is not to indicate a
struggle with God alone, but rather the struggle that has been evident
throughout the Jacob saga: Jacob grasping Esau’s heel at birth, the birthright
incident, the struggle with Isaac to receive the first born’s blessing, the
struggle with Laban, and now this penultimate struggle. Such is Jacob’s life. Some commentators see the contender as an
avatar for Esau himself. Jacob is, after
all, on a journey to meet up again with his estranged brother. Once again, however, Jacob contends for a
blessing and receives it. And the
name? Jacob sees the name as meaning,
“he strives with God,” the name, however, is better seen as “God will overcome.” Whatever course or understanding we wish to
take, we can by means of this reading see a character of the Bible who has a
genuine and honest relationship with God.
It is not all sweetness and light.
Breaking open Genesis:
- How might the story change in your mind? Was it God, or an angel, or a divine
being?
- Have you struggled, as Jacob did, in your own life? How?
- Where have you seen God’s face?
Psalm 17:1-7,16 Exaudi, Domine
Hear my plea of
innocence, O LORD;
give heed to my cry; *
listen to my prayer,
which does not come from lying lips.
Let my vindication come
forth from your presence; *
let your eyes be fixed
on justice.
Weigh my heart, summon
me by night, *
melt me down; you will
find no impurity in me.
I give no offense with
my mouth as others do; *
I have heeded the words
of your lips.
My footsteps hold fast
to the ways of your law; *
in your paths my feet
shall not stumble.
I call upon you, O God,
for you will answer me; *
incline your ear to me
and hear my words.
Show me your marvelous
loving-kindness, *
O Savior of those who
take refuge at your right hand
from those who rise up
against them.
But at my vindication I
shall see your face; *
when I awake, I shall
be satisfied, beholding
your likeness.
The superscription of this psalm describes it as “a David prayer” rather
than “a psalm.” The body of the psalm described in the supplications of the
author indicates a striving with others, “foes”,
“wicked”, “deadly enemies”, and indeed the pathway of the author’s journey
as well, “Set firm my steps on your pathways,
so my feet will not stumble.” The psalm describes God’s role as well: “the Word of your lips”, “you answered”,
“incline”, “rescuer”, and “guard”. It
is in the final verse that we see the connection with the Track 1 first
reading, “But at my vindication I shall
see your face, when I awake, I shall be satisfied, beholding your likeness.” The
psalmist, like Jacob, understands that in his strivings, he will see and behold
God.
Breaking open Psalm 17:
- What distinguishes this psalm as a prayer?
- What active roles does God take in the psalm?
- How is the psalmist satisfied?
or
Track 2:
Isaiah 55:1-5
Thus says the Lord:
"Ho, everyone who
thirsts,
come to the waters;
and you that have no
money,
come, buy and eat!
Come, buy wine and milk
without money and without
price.
Why do you spend your
money for that which is not bread,
and your labor for that
which does not satisfy?
Listen carefully to me,
and eat what is good,
and delight yourselves
in rich food.
Incline your ear, and
come to me;
listen, so that you may
live.
I will make with you an
everlasting covenant,
my steadfast, sure love
for David.
See, I made him a
witness to the peoples,
a leader and commander
for the peoples.
See, you shall call
nations that you do not know,
and nations that do not
know you shall run to you,
because of the LORD
your God, the Holy One of Israel,
for he has glorified
you."
Usually the prophet calls upon his reader/listener “to hear”. However, in this pericope the prophet asks for something
completely different, “to buy and eat”. Before
we engage that imperative and metaphor, it might be good for the reader of this
blog to read the entirety of chapter 54 where the prophet dwells on the notion
of the Covenant and where the verb “to swear” underscores the intent to look at
the covenant of Abraham, et al. in a new light.
On the condition of a new covenant and a permanent promise (like unto
the promise made to Noah) this chapter explores the satisfying nature of the
relationship with God (hence the “buy and
eat.” We are clued into this theme with the question, “Why do you spend your money for that which is not bread, and your
labor for that which does not satisfy?” The implication is that what God
will offer as bread and food will satisfy
and make whole. He intends for his
readers to understand that it is not enough just to return home, to the land of
fathers and mother. The return needs to
be to the God who “will make with you an
everlasting covenant.” This is a covenant that is not made with an
individual such as Abraham, or any of the matriarchs and patriarchs, or even
David, for that matter. It is not the
monarchy that receives the blessing, but the whole nation – every person. Monarchs and rulers disappointed. Davidid kings were conquered, and the rulers
of Mesopotamia did not know of or understand the God of Israel. It is not in them that God sees glory. Rather it is something different. “Because
of the Lord your God, the Holy One of Israel, for he has glorified you.” The
glory is seen in the relationship, in the promises of the Covenant. Now we can
be satisfied.
Breaking open the Isaiah:
- What is satisfying to you about your faith?
- What would be satisfying to the people of our time?
- What is the glory of Israel?
Psalm 145: 8-9, 15-22 Exaltabo te, Deus
The LORD is gracious
and full of compassion, *
slow to anger and of
great kindness.
The LORD is loving to
everyone *
and his compassion is
over all his works.
The LORD upholds all
those who fall; *
he lifts up those who
are bowed down.
The eyes of all wait
upon you, O LORD, *
and you give them their
food in due season.
You open wide your hand
*
and satisfy the needs
of every living creature.
The LORD is righteous
in all his ways *
and loving in all his
works.
The LORD is near to
those who call upon him, *
to all who call upon
him faithfully.
He fulfills the desire
of those who fear him; *
he hears their cry and
helps them.
The LORD preserves all
those who love him, *
but he destroys all the
wicked.
My mouth shall speak
the praise of the LORD; *
let all flesh bless his
holy Name for ever and ever.
The themes of satiation
and food are present here,
“The eyes of all look
in hope to you and you give them their food in its season, opening your hand
and sating to their pleasure all living things.”
The framers of the lectionary have missed the point in second Isaiah
however, in assigning this psalm to accompany the first reading. The point is not food – but satiation. It is neither food nor pleasure (needs) that
God is want to give, but rather promise and relationship. Some of those themes are present in this
psalm, but the familiarity of the verse above as a table grace may dissuade us
for exploring its other blessings. Other
themes are: nearness, fulfilling needs, preserving, and destruction of the
wicked. It is too bad that we are not
bidden to say the entire psalms, for Isaiah’s themes ring true in the elided
verses: “Let one generation to the next
extol your mighty deeds and tell of your mighty acts.” The mighty acts are
those promises made to the forbearers – and it is here that the psalm speaks
obliquely of relationship and covenant.
Although it is necessary for us to “buy
and eat” as Isaiah has bidden us to do, it is more important to remember
what it is that God has done, so that we may sit at table with all creation
partaking of God’s goodness.
Breaking open the Psalm 145:
- What goodness has God bestowed upon you?
- What goodness have you bestowed upon others?
- How do you share God’s goodness with the next generation?
Romans 9:1-5
I am speaking the truth
in Christ-- I am not lying; my conscience confirms it by the Holy Spirit-- I
have great sorrow and unceasing anguish in my heart. For I could wish that I
myself were accursed and cut off from Christ for the sake of my own people, my
kindred according to the flesh. They are Israelites, and to them belong the
adoption, the glory, the covenants, the giving of the law, the worship, and the
promises; to them belong the patriarchs, and from them, according to the flesh,
comes the Messiah, who is over all, God blessed forever. Amen.
This is a chapter of Romans that I wish more Christians were familiar
with. It pauses in its message to look
back and to understand how former ages and peoples brought us to “speaking the truth in Christ.” This was
the question that Paul first addresses in the first chapters (cf. Romans 3:1-2). In answering his
own question, Paul rehearses Israel’s role in salvation history, and trots out
a list of virtues that Israel enjoys, “and
to them belong the adoption, etc.” The
final virtue, however, is Paul’s saving point, “and from them, according to the flesh, comes the Messiah.” What
follows is an exclamation of praise, that is mirrored again in 11:36. The following verses
from the chapter are omitted in the lectionary, and it might do the
reader/preacher/lector well to rehearse Paul’s argument. It is not the flesh “of Abraham” that is the
gift, nor is it the gift of the Law or of works
as Paul would say, but rather the gift faith.
Does that place Israel outside of the gift of salvation? Well, no, for we need to read again, “and to them belong…” It is God’s gift
and God’s act. Therefore we need to
repeat with Paul, “God blessed forever.”
Breaking open Romans:
- Are Christians the only ones to experience salvation?
- What is Paul really saying about the Jews?
- How is God glorified in all people?
St. Matthew 14:13-21
Jesus
withdrew in a boat to a deserted place by himself. But when the crowds heard
it, they followed him on foot from the towns. When he went ashore, he saw a
great crowd; and he had compassion for them and cured their sick. When it was
evening, the disciples came to him and said, "This is a deserted place,
and the hour is now late; send the crowds away so that they may go into the
villages and buy food for themselves." Jesus said to them, "They need
not go away; you give them something to eat." They replied, "We have
nothing here but five loaves and two fish." And he said, "Bring them
here to me." Then he ordered the crowds to sit down on the grass. Taking
the five loaves and the two fish, he looked up to heaven, and blessed and broke
the loaves, and gave them to the disciples, and the disciples gave them to the
crowds. And all ate and were filled; and they took up what was left over of the
broken pieces, twelve baskets full. And those who ate were about five thousand
men, besides women and children.
The
Gospel for today is well tied to the reading from second Isaiah. Followers of Track 1 might find it beneficial
to read that reading and its subsequent commentary. Both readings address the issue of
satisfaction. The Gospel, however, goes
well beyond this understanding, for the satisfaction (“And all ate and were filled”) does not happen in isolation but
rather other actions, which we will discuss below. Perhaps it is better to append a phrase that
we have learned in the preceding chapters, “The
Kingdom of Heaven is like…” Some commentators describe Matthew’s version of
the feeding as “terse.” That it may be,
but we focus better on the actions that give a better hearing of the
account.
If
they escaped your notice, listen again to the active verbs in the text, “taking”, “blessed and broke” “gave” and
“all ate and were filled.” We look to
the account in John for a Eucharistic understanding of this text, but we find
it here as well. It is a sign (even in
Matthew) of the coming of the Kingdom of Heaven. The satisfaction that we must address is not
that of either stomach or body, but rather of sign and foretelling. That a great number of people should be fed
from simple means is not as compelling as is that a great number of people were
fed from simple means and understood in this action the coming of the Kingdom
of Heaven. Talk to those after a celebration of the Eucharist. How are they satisfied? How was the Kingdom of Heaven shown to them
in this act? What follows in Matthew,
namely a series of teaching and experiences of Jesus interspersed with Passion
Predictions, connects this action with Jesus destiny in Jerusalem. Oblique as these references and relationships
might be, they were strong enough to influence several traditions about
Jesus. In Matthew it is repeated
twice. Indeed it was and is a powerful
sign, and we, like the disciples, are left to wonder as to what will come next.
Breaking open the Gospel:
- How is the Eucharist a sign of the Kingdom of Heaven?
- What other signs of the Kingdom evident about you?
- How are you satisfied in the Eucharist?
After breaking open the
Word, you might want to pray the Collect for Sunday:
Let your continual mercy, O Lord, cleanse and defend your Church; and,
because it cannot continue in safety without your help, protect and govern it
always by your goodness; through Jesus Christ our Lord, who lives and reigns
with you and the Holy Spirit, one God, for ever and ever. Amen.
Questions and comments copyright © 2014, Michael
T. Hiller
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