The Eighth Sunday after Pentecost, Proper 12, 30 July 2017
Track One:
Genesis
28:10-19a
Psalm
139:1-11, or Wisdom of Solomon 12:13, 16-19
Track Two:
Isaiah
44:6-8
Psalm
86:11-17
Romans
8:12-25
St.
Matthew 13:24-30, 36-43
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.
Track One:
First Reading: 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.
Breaking open Genesis:
1.
Why does Jacob not comment on his being given Leah
instead of Rachel?
2.
Is this karma? Why or why not?
3.
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:
1.
How has God lived out the Covenant with you?
2.
What kind of covenants have you made in your life?
3.
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:
1.
What are your thoughts about how women are pictured in
this psalm?
2.
How might you explain the “fruitful vine” verse to
others?
3.
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 Two:
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.
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:
1.
What do you wish God would give to the rulers of this
world?
2.
What do you wish that God would give to you.
3.
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:
1.
When and where do you read the Bible?
2.
If not, why not?
3.
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:
1.
What are your weaknesses?
2.
How do they give you strength?
3.
How do you stand up to the powers of this world?
The
Gospel: 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:
1.
What is the depth and breadth of your faith?
2.
What about the Kingdom of Heaven is valuable to you?
3.
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 © 2017, Michael T. Hiller
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