The Seventh Sunday after Pentecost, Proper 12, 27 July 2014
Genesis 29:15-28
Psalm 105:1011, 45b or
Psalm 128
Or
I Kings 3:5-12
Psalm 119:129-136
Romans 8:26-39
St. Matthew13:31-33,
44-52
Background: Parables
Parables ask hard spiritual questions, or
highlight pertinent spiritual issues, and yet they are immensely popular. They are known prior to their use by
Jesus. A primary example of parabolic
teaching in the Hebrew Scriptures is the parable that the Prophet Nathan uses
to chastise David after his affair with Bathsheba (II Samuel 12:1-6.) Unlike a fable, which often uses animals to
teach a human lesson, or allegory which substitutes symbols for the main idea
of the lesson, the parable here gives the reader, and David, a conjectural case
worthy of the law courts and a guilty or not guilty verdict. The parable leads David to recognize his own
guilt in the situation that the prophet speaks against. This connection between the Law and the
parable helps us to understand the role that Jesus would play as he used the
parable as a device for personal or public instruction. In a sense, the parable underscores Jesus
role as “Rabbi” – the interpreter of the Law.
Whether or not this term was even known or used by Jesus, (some argue
that it only emerges as a title following the destruction of the temple in 70
CE) the connection between Law and teacher/interpreter still holds.
The audience of Jesus’ parables, however,
could range from those who followed him, either disciples or those interested
in his teaching, or those who opposed Jesus’ teaching. Either was game to receive the parabolic point
that he wished to make. In Matthew, the
parables fall generally into one of three areas: a) broadly dealing with the
Kingdom of Heaven, b) teaching the detailed connections of covenant and the
Kingdom of Heaven, or c) dealing with the decision to go to Jerusalem and the
destiny that awaits him there. Examples
of each are: a) The Parable of the Sower (St. Matthew 13:3-8) with its
addition themes of harvesting and winnowing, b) The Parable of the Lost Sheep (St. Matthew 18:12-14) where
Jesus explores the value of the one in contrast to the many, and c) The Parable
of the Tenants (Saint
Matthew 21:33-41) placed after Jesus’ entry into Jerusalem, fully
describing in parabolic form what awaits him there. William F. Albright makes some interesting
comments about the connection of Covenant (Law) and Jesus’ teaching,
“It seems likely that any reflection on covenant by Jesus would mean that
he had considered the implied claim that any “New” Covenant must have God as
author, and the OT requirement that it be sealed in blood.”[1]
Preachers or interested readers might do well
to read Albright’s excellent article on the Parables, as they appear not only
in Matthew, Mark, and Luke, but parallels in the Gospel of Thomas as well. See the footnote below.
Genesis 29:15-28
Laban said to Jacob,
"Because you are my kinsman, should you therefore serve me for nothing?
Tell me, what shall your wages be?" Now Laban had two daughters; the name
of the elder was Leah, and the name of the younger was Rachel. Leah's eyes were
lovely, and Rachel was graceful and beautiful. Jacob loved Rachel; so he said,
"I will serve you seven years for your younger daughter Rachel."
Laban said, "It is better that I give her to you than that I should give
her to any other man; stay with me." So Jacob served seven years for
Rachel, and they seemed to him but a few days because of the love he had for
her.
Then Jacob said to
Laban, "Give me my wife that I may go in to her, for my time is
completed." So Laban gathered together all the people of the place, and
made a feast. But in the evening he took his daughter Leah and brought her to
Jacob; and he went in to her. (Laban gave his maid Zilpah to his daughter Leah
to be her maid.) When morning came, it was Leah! And Jacob said to Laban,
"What is this you have done to me? Did I not serve with you for Rachel?
Why then have you deceived me?" Laban said, "This is not done in our
country-- giving the younger before the firstborn. Complete the week of this
one, and we will give you the other also in return for serving me another seven
years." Jacob did so, and completed her week; then Laban gave him his
daughter Rachel as a wife.
 |
| Michelangelo - Rachel and Leah |
It is too bad that in this track of readings we are skipping around,
missing crucial texts and developments.
Following Jacob’s deceitful behavior over against Esau (substituting the
“red red stew” for a mess of lentils
and bread) both Rebekah and Jacob trick Isaac into giving a blessing to Jacob
that was meant for the firstborn. Now in
this reading, Jacob receives his comeuppance.
After working for seven years (seven is a number given to completeness
or perfection in the Hebrew Scriptures) for Rachel, whom he loved, Jacob is
surprised when Laban gives to him Leah rather than Rachel. The explanation is easy enough for she is the
first-born and she is exercising her rights.
The text does not comment on whether Jacob gets the point, but merely
moves on to his seven years of additional labor (due to the lack of the bride
price) for the hand of Rachel.
Breaking open Genesis:
- Why does Jacob not comment on his being given Leah instead of
Rachel?
- Is this karma? Why or why
not?
- Where have the tables been turned on you?
Psalm 105:1-11, 45b Confitemini Domino
Give thanks to the LORD
and call upon his Name; *
make known his deeds
among the peoples.
Sing to him, sing
praises to him, *
and speak of all his
marvelous works.
Glory in his holy Name;
*
let the hearts of those
who seek the LORD rejoice.
Search for the LORD and
his strength; *
continually seek his
face.
Remember the marvels he
has done, *
his wonders and the
judgments of his mouth,
O offspring of Abraham
his servant, *
O children of Jacob his
chosen.
He is the LORD our God;
*
his judgments prevail
in all the world.
He has always been
mindful of his covenant, *
the promise he made for
a thousand generations:
The covenant he made
with Abraham, *
the oath that he swore
to Isaac,
Which he established as
a statute for Jacob, *
an everlasting covenant
for Israel,
Saying, "To you
will I give the land of Canaan *
to be your allotted
inheritance."
Hallelujah!
Were we to read the entirety of this historical psalm, we would see
rehearsed for us in its many verses the history of Israel. Our particular section for today reviews the
history of the Patriarchs, Abraham, Isaac, and Jacob, and the promise made to
them that is recapped in the final verse of the psalm, “To you will I give the land of Canaan, be your allotted
inheritance.” What is crucial in
this reading (and relates to comments made on parables in the introductory
section above) is the Covenant that God has made with Abraham. The verses of the psalm illustrate not only
the recipients of theses promises, but its summary detail as well. To understand the psalm fully and to catch
its complete gist, one might want to read the missing verses that will give
additional meaning to the promise repeated in verse 45.
Breaking open Psalm 105:
- How has God lived out the Covenant with you?
- What kind of covenants have you made in your life?
- How have you honored them?
or
Psalm 128 Beati omnes
Happy are they all who
fear the LORD, *
and who follow in his
ways!
You shall eat the fruit
of your labor; *
happiness and
prosperity shall be yours.
Your wife shall be like
a fruitful vine within your house, *
your children like
olive shoots round about your table.
The man who fears the
LORD *
shall thus indeed be
blessed.
The LORD bless you from
Zion, *
and may you see the
prosperity of Jerusalem all the days of your life.
May you live to see
your children's children; *
may peace be upon
Israel.
The use of this psalm seems to work against the theological sense of the
first reading, instead asserting its romantic nature. I, for one, will not use it in that Psalm 105
has a great deal more to say. This psalm
comments obliquely on labor such as Jacob performed for Laban, but more succinctly
comments on the role of woman at this time.
“Your wife shall be like a
fruitful vine within your house.” There
is no public place for the wife, or for women in general, in this psalm. It is the man, “who fears the Lord (and) shall thus indeed be blessed. Perhaps this is an interesting text to
preach on, but certainly not to read without accompanying comment.
Breaking open Psalm 128:
- What are your thoughts about how women are pictured in this
psalm?
- How might you explain the “fruitful vine” verse to others?
- If you are a woman, what is your role in your household and
faith. If you are a man, what are
your thoughts on this psalm.
or
Track 2
1 Kings 3:5-12
At Gibeon the LORD
appeared to Solomon in a dream by night; and God said, "Ask what I should
give you." And Solomon said, "You have shown great and steadfast love
to your servant my father David, because he walked before you in faithfulness,
in righteousness, and in uprightness of heart toward you; and you have kept for
him this great and steadfast love, and have given him a son to sit on his
throne today. And now, O LORD my God, you have made your servant king in place
of my father David, although I am only a little child; I do not know how to go
out or come in. And your servant is in the midst of the people whom you have
chosen, a great people, so numerous they cannot be numbered or counted. Give
your servant therefore an understanding mind to govern your people, able to
discern between good and evil; for who can govern this your great people?"
It pleased the Lord
that Solomon had asked this. God said to him, "Because you have asked
this, and have not asked for yourself long life or riches, or for the life of
your enemies, but have asked for yourself understanding to discern what is
right, I now do according to your word. Indeed I give you a wise and discerning
mind; no one like you has been before you and no one like you shall arise after
you.
 |
| Marc Chagall - Solomon's Prayer |
Last week we commented on the various holy places in Israel as an
explanation about the importance of the incident at Beth-el in the Track 1
reading. You may click
here to see that article. Here the
shrine is at Gibeon, a “high place” that indicates that in spite of David’s
insistence (and we might assume Solomon’s too) on the use of Jerusalem as the
sole place for cultic activity, this ancient high place is used by Solomon as
well (see the preceding verses). The Deuteronomist author of this section
offers a somewhat embarrassed reply, “For
a house had not yet been built for the Lord.”
The real point here, however, is the monarchy’s (Solomon’s
specifically) relationship with God.
Here, like prophets of old, Solomon has a “night dream”, a revelation.
This vision is unusual in that it is actually a conversation or a prayer
in which Solomon asks for wisdom for his coming reign. This is probably the connection that this
reading has to the Gospel for this day – a collection of pieces of wisdom about
the Kingdom of Heaven. God replies and
offers to Solomon great wealth and wisdom. It is the common wisdom, however, that will
be his reputation in the ages to come.
Breaking open the I
Kings:
- What do you wish God would give to the rulers of this world?
- What do you wish that God would give to you.
- In what ways are you wise?
Psalm 119:129-136 Feci judicium
Your decrees are
wonderful; *
therefore I obey them
with all my heart.
When your word goes
forth it gives light; *
it gives understanding
to the simple.
I open my mouth and pant;
*
I long for your
commandments.
Turn to me in mercy, *
as you always do to
those who love your Name.
Steady my footsteps in
your word; *
let no iniquity have
dominion over me.
Rescue me from those
who oppress me, *
and I will keep your
commandments.
Let your countenance
shine upon your servant *
and teach me your
statutes.
My eyes shed streams of
tears, *
because people do not
keep your law.
We have been reading from this acrostic psalm devoted to the Law for
several Sundays now. Here the psalm
comments on the intents of the first reading regarding the Wisdom that Solomon
requests from God. The author is in an
ecstasy about the Law and Word that God gives.
In the verse, “it (your decrees)
gives understanding to the simple.” Thus
the wisdom that Solomon requests is not only something available to the rich
and powerful, but to “the simple” as
well.
Breaking open the Psalm 119:
- When and where do you read the Bible?
- If not, why not?
- What wisdom does the Bible give to you?
Romans 8:26-39
The Spirit helps us in
our weakness; for we do not know how to pray as we ought, but that very Spirit
intercedes with sighs too deep for words. And God, who searches the heart,
knows what is the mind of the Spirit, because the Spirit intercedes for the
saints according to the will of God.
We know that all things
work together for good for those who love God, who are called according to his
purpose. For those whom he foreknew he also predestined to be conformed to the
image of his Son, in order that he might be the firstborn within a large
family. And those whom he predestined he also called; and those whom he called
he also justified; and those whom he justified he also glorified.
What then are we to say
about these things? If God is for us, who is against us? He who did not
withhold his own Son, but gave him up for all of us, will he not with him also
give us everything else? Who will bring any charge against God's elect? It is
God who justifies. Who is to condemn? It is Christ Jesus, who died, yes, who
was raised, who is at the right hand of God, who indeed intercedes for us. Who
will separate us from the love of Christ? Will hardship, or distress, or
persecution, or famine, or nakedness, or peril, or sword? As it is written,
"For your sake we
are being killed all day long;
we are accounted as
sheep to be slaughtered."
No, in all these things
we are more than conquerors through him who loved us. For I am convinced that
neither death, nor life, nor angels, nor rulers, nor things present, nor things
to come, nor powers, nor height, nor depth, nor anything else in all creation,
will be able to separate us from the love of God in Christ Jesus our Lord.
Paul often makes effective use of the notion of “weakness”. Here weakness becomes an invitation for the
entrance of the Spirit into our speaking and praying. Paul assets our inclusion in the family of
God in spite of our weakness, and then wonders what we are to say about this
relationship. God is seen as a
companion, someone standing by us in all things. He imagines that no one can accuse us for we
are allied with God. Is this a fool’s
paradise? No. Paul outlines that we yet encounter difficult
times and decisions. He uses a quotation
from Psalm 42:22 to underscore our strength standing in the face
of difficulties, “For your sake we are
killed all day long, we are counted as sheep for slaughter.” People of faith, including Christians and
Jews have stood and will stand in the face of danger and threats. Nonetheless, God it is who stands with us.
In the final verses, looks away from the difficulties to once again perceive
the love of God, and the tight relationship of God and those God calls as God’s
own. In this hymn, all the powers that
might threaten us are rendered useless in the faith of the love that God bears
for us and that we in faith bear toward God.
Breaking open Romans:
- What are your weaknesses?
- How do they give you strength?
- How do you stand up to the powers of this world?
St. Matthew 13:31-33,44-52
Jesus put before the
crowds another parable: "The kingdom of heaven is like a mustard seed that
someone took and sowed in his field; it is the smallest of all the seeds, but
when it has grown it is the greatest of shrubs and becomes a tree, so that the
birds of the air come and make nests in its branches."
He told them another
parable: "The kingdom of heaven is like yeast that a woman took and mixed
in with three measures of flour until all of it was leavened."
"The kingdom of
heaven is like treasure hidden in a field, which someone found and hid; then in
his joy he goes and sells all that he has and buys that field.
"Again, the
kingdom of heaven is like a merchant in search of fine pearls; on finding one
pearl of great value, he went and sold all that he had and bought it.
"Again, the
kingdom of heaven is like a net that was thrown into the sea and caught fish of
every kind; when it was full, they drew it ashore, sat down, and put the good
into baskets but threw out the bad. So it will be at the end of the age. The
angels will come out and separate the evil from the righteous and throw them
into the furnace of fire, where there will be weeping and gnashing of teeth.
"Have
you understood all this?" They answered, "Yes." And he said to them,
"Therefore every scribe who has been trained for the kingdom of heaven is
like the master of a household who brings out of his treasure what is new and
what is old."
Again,
today, we have more parables to sharpen our understanding of the Kingdom of heaven. The devices are simple: mustard, yeast,
treasure, pearls, and a fishnet. The
themes are there to illustrate the scope of the kingdom, from the very small to
the very large. Of special interest are
the birds that rest in the “mustard tree” that represent the nations of the
earth (cf. Daniel 4:7-9, 17-19). Thus the kingdom is more than we can or want
to perceive. It includes more than we
can imagine.
There
are other contrasts related to value, the treasure, and the pearl, which
require us to give up all that we have in order to gain more. The image of the fishing net is especially
valuable in that all sorts and condition of sea life is captured in the net. Some will be useful, and some will not. Some will be a sign of the kingdom, and some
will be cast into the fire – a sign of condemnation and damnation.
The
final comment has reference to the scribes “who
have been trained for the kingdom.” These
are not the old scribes, who only bring out the old, but scribes of the Kingdom
of heaven, who bring out the new (good news) as well as the old (the law and
the prophets). These images strike an
inclusionary note that is good for us to see.
Breaking open the Gospel:
- What is the depth and breadth of your faith.
- What about the Kingdom of Heaven is valuable to you?
- What are your old things, and what are the new things of your
faith?
After breaking open the
Word, you might want to pray the Collect for Sunday:
O God, the protector of all who trust in you, without whom nothing is
strong, nothing is holy: Increase and multiply upon us your mercy; that, with
you as our ruler and guide, we may so pass through things temporal, that we
lose not the things eternal; 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
[1] Albright, W, and Mann, C. (1971) The Anchor Bible Matthew, Introduction,
Translation and Notes, Doubleday and Company, Inc. New York City, New York,
p. CL.
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