Text Study for the Fifth Sunday after Pentecost

The Rev. Joseph Winston July 17, 2011

Commentary
Isaiah 44:6-8
The text from Isaiah tells Gods followers not to fear because our God is the L ORD of hosts. This specic word of encouragement is needed when congregations nd themselves troubled due to internal and external forces that threaten to tear them apart. Isaiah 44:6 Thus says the L ORD The proclamation from the prophet is on the L ORDs behalf. besides me there is no god While there are other powers in the world and possibly outside of it, none of them can be called a god. Isaiah 44:7 Who is like me? This question silently assumes the answer No one. The L ORD is unique in all that is and is not. Isaiah 44:8 There is no other rock The primary imagery here is of a large object that cannot be moved. A secondary idea is of a birthing chair. The L ORD has brought the people into life and this One will not be swayed by popular opinion or fear or anything else.

Psalm 86:11-17
The Psalm reminds the assembly that the L ORD loves us and will deliver us from the threat of nonexistence.

Psalm 86:11 Teach me your way The psalmist asks the L ORD to instruct him in the ways of life. give me an undivided heart This echos the intent of the rst commandment that one must keep the L ORD in their mind at all times. Psalm 86:12 I give thanks to you The response of the psalmist and his audience will be one of utter devotion. Psalm 86:13 you have delivered my soul from the depths of Sheol The L ORD has kept the author in mind and this work by God has prevented the psalmist from being forgotten. Psalm 86:14 the insolent rise up against me The direction of the psalm changes when the author informs or reminds the L ORD of the adversaries that the psalmist faces. Psalm 86:15 merciful and gracious, slow to anger and abounding in steadfast love Just as quickly as before, the author changes the tone of the psalm. Now the authors attention is back on the L ORD and the L ORDs attributes. Psalm 86:16 Turn to me and be gracious to me The direction reverses again and the author asks for help. Psalm 86:17 Show me a sign of your favour The author asks God for a testimony of what will come.

Romans 8:12-25
Pauls letter tells us that everyone who follows God is a child of God. We have been adopted into the family and we will receive what Christ gives us. Before the end of the age, all of the universe, ourselves included, is patiently waiting for Gods nal cleansing. Romans 8:12 we are debtors This lectionary selection drops right into the middle of Pauls argument. The obvious answer from reading the proceeding text is that followers of Christ owe their life to Jesus. Romans 8:13 if you live according to the esh, you will die; but if by the Spirit you put to death the deeds of the body, you will live. This is the logical outcome in Pauls mind. However, it fails to address the questions of why Christians 2

die in this day and age and why true life without any problems must come later. It is as if Jesus cannot change this world but Christs followers must trust that in the future, existence will be dramatically different. Romans 8:14 all who are led by the Spirit of God are children of God Paul once again sets up an argument that distinguishes between God fearers and those who are not. Romans 8:15 you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption The distinction between the L ORD God and that of other gods is very important in this line of reasoning. The Jews and the Christians talk of a God that loves the people of this earth and then incorporates them into the most intimate parts of the life of God while the Greeks and the Romans tell of the gods who use and abuse humanity so that they can live. When we cry, Abba! Father! The words of a child show the proper relationship between Christians and their God. They are rightfully known as His children. Romans 8:16 it is that very Spirit bearing witness with our spirit that we are children of God In the court, whether it be of law or the king, someone must speak on behalf of those who do not have the authority or the wherewithal to be in such an esteemed place. Gods Spirit takes up the case and argues that followers of Jesus belong to Gods family. Unlike the earthly advocates that charge outrageous sums to argue your case in the highest court in the land, the Spirit takes everyone who comes and pleads that the human belongs with all rights and privileges assigned to the other members of the royal family. Romans 8:17 and if children, then heirs Using the illustration of a family, Paul then draws the logical conclusion that followers are really members of Gods family with all the rights and privileges. Romans 8:18 I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us. Paul explains his idea of why suffering happens. Pain is insignicant when compared to what is coming. The problem with the concept is that the future is cloudy and what might come next seems uncertain. This lls believers with doubts about what might happen. Just as important is the idea of impotence. Why must 3

the glory come later? Is God powerless to do anything here? Maybe the answer is that is the calling of Gods family to exterminate suffering and they have failed to do this. Romans 8:19 For the creation waits with eager longing All of the world wants to know what will nally happen. Romans 8:20 creation was subjected to futility, not of its own will but by the will of the one who subjected it Creation was ruled by humanity who was more concerned about itself than God, neighbor, or even creation. This is why creation suffers. Our desires for what we want has irreparably damaged creation. Romans 8:21 that the creation itself will be set free from its bondage to decay Christs salvation is for all of existence not just people. Romans 8:22 We know that the whole creation has been groaning in labour pains In Pauls mind, the end is coming very soon. With this in mind, the image of a woman about to bear a child is apropos. Since two thousand years have passed since this was written, Christians must ask the hard question of, Why so long? Is it that God is never coming back or is it one of grace where God is hoping for a fuller harvest? Romans 8:23 groan inwardly while we wait for adoption This image does not work because Paul has already asserted that Christians are Gods children because of the cries of Dear Dad. Perhaps, Paul is speaking of the pain caused by doubt or the concern that happens while people wait to hear the outcome of the case. Romans 8:24 For in hope we were saved. Now hope that is seen is not hope. For who hopes for what is seen? Paul attempts to explain the uncertain nature of faith. Christians hope in a story that is too good to be true. Romans 8:25 we wait for it with patience Using an idea from the philosophers that patience is a virtue, Paul tells the followers that sometime in the future we will see clearly.

Matthew 13:24-30, 36-43

The parable of the Wheat and the Tares is found both in Matthew and in Thomas 57 although the version in Thomas appears to be an edited version of the story 4

found in Matthew.1 The parables original author along with its earliest interpretation remains unknown. Some interpreters think the parable found in Matthew is based on the story found in Mark 4:26-29 due to the duplicate words, parallel plot, and the similar sequence found in both parables.2 While others propose that the parable is actually a result of Matthew or his community.34 Most interpreters feel the parables interpretation is from Matthews community because it uses terms unique to Matthew along with the post-Easter interpretation that Jesus is both the Son of man here on earth and He is the one who is in charge of the angels.56 Harrington and Hare both agree that the parables major theme is the question of why some people reject Jesus.78 This single theme leads to three different explanations. The rst one considers the parable by itself and speaks to Gods patience.9 This message of patience does not mean that authority and rules in the Church are ignored here on earth because Matthew includes specic instructions for discipline inside of the church (Matthew 18:15-20). Instead, this parable serves as a check against those who would try to create a pure community.10 The second interpretation considers Matthew 13:36-43 along with the parable proper and uses this section of text to provide a message of trusting in Gods nal judgments.11 This explanation functions as an exhortation to believers because the righteous have the promise of salvation.12 The nal explanation reads the parable along with the interpretation found in Matthew and concludes that both the lawless and the causes of stumbling will be thrown into the re while the righteous will be found in heaven with the Father.13 In this interpretation, the parable of the wheat and the tares asserts that in the current age, the world is composed of those who follow
Arland J. Hultgren, Chap. Parables of Final Judgement In The Parables of Jesus: A Commentary, (William B. Eerdmans Publishing Company, 2000), pp. 295, 295. 2 Ibid., p. 294. 3 Daniel J. Harrington, S.J.; Idem, editor, The Gospel of Matthew, Volume 1, Sacra Pagina Series, (Collegeville, Minnesota: The Liturgical Press, 1991), p. 206,208. 4 Hultgren, The Parables of Jesus, pp. 294, 299-301. 5 Harrington, The Gospel of Matthew, pp. 206, 208. 6 Hultgren, The Parables of Jesus, p. 301. 7 Harrington, The Gospel of Matthew, pp. 197-198, 209-210. 8 Douglas R. A. Hare; James Luther Mays, Jr. Patrick D. Miller and Paul J. Achtemeier, editors, Matthew Interpretation, (Louisville, Kentucky: John Knox Press, 1993), Interpretation: A Bible Commentary for Preaching and Teaching, p. 151. 9 Hultgren, The Parables of Jesus, p. 299. 10 Ibid. 11 Harrington, The Gospel of Matthew, p. 209. 12 Hultgren, The Parables of Jesus, p. 301. 13 Ibid., p. 302.
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Christ and those that do not. These children of the evil one are the ones who cause others to stumble and they are the ones who are against Gods Law. Jesus then tells the audience that it is very difcult to separate the good from the evil and that gathering the evil prematurely will harm the good. This version emphasizes that it is Gods will that both the weeds and the wheat continue to grow together until the end of the age when the weeds will be removed. Matthew 13:24 He put before them The dialog with the crowd mentioned in 13:2 continues. The kingdom of heaven may be compared to someone The kingdom is not a man ( ) since the kingdom is the entire saying found in 13:24b30.14 A better translation of the phrase would be the kingdom of heaven has become like a man because the kingdom is like the metaphor that has already started in Jesus ministry where there were wheat and weeds growing together in a eld.15 Matthew 13:25 an enemy The Greek has his enemy not just any enemy.1617 This one knows the plans of God and comes up with a crafty counterattack. weeds The problematic weed () can only be separated out at harvest time and if the weed is not removed when milling the seeds, the weeds seeds destroy the our.1819 Leviticus 19:19 says that the planting of weeds in the eld makes the entire eld impure and this state of impurity for the wheat would continue even if the weeds were gathered.20 The parables weeds might be Christian heretics, unbelieving Israel, or persons in the Church that cause problems, but the most likely interpretation is that the weeds are the lawless and those who cause others to stumble.21
Harrington, The Gospel of Matthew, p. 204. Hultgren, The Parables of Jesus, p. 295-296. 16 Harrington, The Gospel of Matthew, p. 203. 17 Hultgren, The Parables of Jesus, p. 292. 18 Walter Bauer et al., editors, A GreekEnglish Lexicon Of The New Testament and Other Early Christian Literature, (The University of Chicago Press, 1979), p. 339. 19 Hultgren, The Parables of Jesus, p. 296. 20 Chris Haslam, Revised Common Lectionary Commentary Clippings: Ninth Sunday after Pentecost - July 17, 2005, (http://montreal.anglican.org/comments/apr16l. shtml?, July 2005). 21 Hultgren, The Parables of Jesus, p. 299.
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Matthew 13:27 Master When the slaves address the householder as master (), this could refer to Jesus as the Christ or it might be the only possible way that the slaves could address their owner.22 Matthew 13:28 do you want us to go and gather The question presented here is how Christs followers are to deal with opponents that are inside of the Church in specic or the Kingdom of God in general. Matthew 13:29 No The master refuses to pull up the weeds since the roots are intertwined and pulling up one will damage the other.2324 Matthew 13:30 Let both of them grow The farmers patience allows for the possibility of the weeds becoming wheat.2526 It also allows blessings in the form of nutrients, water, and sunlight to be used by both the good and the evil plants. until the harvest Jesus shows no patience at the harvest time.27 This image of the harvest as a nal judgment appears several times in the Bible.28 The Scriptures also talk of burning by re as a divine judgment.29 the reapers The slaves do not harvest the wheat, instead the reapers will do the work. Matthew 13:36 Explain The term explain () is only used twice in the entire New Testament here and in Matthew 18:31. Matthew 13:38 world The eld is the universe ( ) not the world.30 Matthew 13:40 end of the age This unusual phrase is only used once outside of Matthew.31
Hultgren, The Parables of Jesus, p. 296. Ibid., p. 295. 24 Harrington, The Gospel of Matthew, p. 204. 25 Hare, Matthew Interpretation, p. 155. 26 Martin Luther, The Sermons of Martin Luther, (Volume II, 1906). 27 Hare, Matthew Interpretation, p. 155. 28 Isaiah 27:12; Hosea 6:11; Joel 3:13; 2 Esdras 4:28-32, 9:17, 31-35; Mark 4:29; Matthew 3:12//Luke 3:17; Revelation 14:15. Hultgren, The Parables of Jesus, p. 297 29 Jeremiah 29:22; 2 Esdras 7:36, 1 Enoch 103:3; Matthew 3:10//Luke 3:9; Matthew 13:50, 18:8-9, 25:41; Luke 9:54; John 15:6; Hebrews 10:27; Jude 7, 23; Revelation 19:20, 20:9; 21:8. Ibid. 30 Bauer et al., BAGD, p. 445. 31 Matthew 13:39, 40, 49; 24:3; 28:20; Hebrews 9:26.
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weeds are collected In this story, Christ only comes to condemn the universe. Matthew 13:41 The Son of Man will send his angels This phrase is unique to Matthew.32 causes of sin The phrase all that scandalizes ( ) is also unique to Matthew.33 evildoers Matthew is the only Gospel that uses for those who oppose the Law. Matthew 13:42 furnace of re The phrase here and in 13:50 is similar to LXXs translation of Daniel 3:6.34 weeping and gnashing of teeth This is a typical phrase used by the author of Matthew.35 Matthew 13:43 righteous will shine like the sun This phrase is found in the Old Testament.36 Sharing in divine glory is found both in rabbinic literature and in the Scriptures.37

References
Bauer, Walter et al., editors, A GreekEnglish Lexicon Of The New Testament and Other Early Christian Literature, (The University of Chicago Press, 1979). Hare, Douglas R. A.; Mays, James Luther, Patrick D. Miller, Jr. and Achtemeier, Paul J., editors, Matthew Interpretation, (Louisville, Kentucky: John Knox Press, 1993), Interpretation: A Bible Commentary for Preaching and Teaching. Harrington, S.J., Daniel J.; Idem, editor, The Gospel of Matthew, Volume 1, Sacra Pagina Series, (Collegeville, Minnesota: The Liturgical Press, 1991).
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Matthew 13:41, 16:27, 24:31. Harrington, The Gospel of Matthew, p. 206 Matthew 13:41; 16:23; 18:7. Hultgren, The Parables of Jesus, p. 298. 34 Ibid. 35 Matthew 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28. Ibid. 36 Judges 5:31; 2 Samuel 23:3-4. Ibid. 37 Daniel 12:3; Sirach 50:7; 1 Enoch 39:7; 104:2; Matthew 17:2; Revelation 1:16; 10:1. Ibid..

Haslam, Chris, Revised Common Lectionary Commentary Clippings: Ninth Sunday after Pentecost - July 17, 2005, (http://montreal.anglican. org/comments/apr16l.shtml?, July 2005). Hultgren, Arland J., Chap. Parables of Final Judgement In The Parables of Jesus: A Commentary, (William B. Eerdmans Publishing Company, 2000), pp. 292330. Luther, Martin, The Sermons of Martin Luther, (Volume II, 1906), This sermon is on the text from Matthew 13:24-30 and come from Luthers Church Postil of 1525. The collection cited here was originally published by Baker Book House (Grand Rapids, MI) and was later translated into English in 1906 by Lutherans in All Lands Press (Minneapolis, MN) under the title of The Precious and Sacred Writings of Martin Luther, Vol. 11. The pagination is from Bakers edition.