Matthew 22:1-14
"Go therefore to the main roads and invite to the wedding feast as many as you find."
(Matthew 22:9)
"And those servants went out into the roads and gathered all whom they found, both bad and good. So the wedding hall was filled with guests." (v. 10) Those that were invited would not come. Not only that, some of them killed the messengers. But God will have a harvest. God will fill his house with guests.
Again Jesus is going after the religious leaders. Here is the third parable in a row that he tells against them. The Pharisees have joined with the priests in the plotting (21:45; 22:15). Jesus' demise is more and more certain with each parable, with each encounter.
The second part of this parable (about the wedding garment) is considered by most scholars to be another parable that Matthew links to the first. I don't really understand "Many are called, but few are chosen." But it obviously has to do with the man who had no wedding garment. He strikes me as a wedding crasher. He wasn't there for the king or his son or even the wedding, otherwise he would be wearing a wedding garment. Obviously those who were there had wedding garments, perhaps they were provided by the king. (again this is probably a separate parable, one which was not originally about bringing in everyone at the last minute, so they didn't have time to prepare... the king didn't fill his hall with guests only to condemn all of them).
And again, I think back to chapter 13 and the kingdom parables there. A couple of them speak of the good and the bad not being sorted out until the end, by the angels. There may be those who are at the feast for a while that won't ultimately be there, but the king will sort them out.
Jesus seems to be saying two things in these parables: (1) the Jewish leaders had rejected the invitation of both John and Jesus (and the prophets before them) to come into the kingdom, and (2) though it may seem like they're are inside now, they not there for the king and for his son. Therefore they will not be there with the king and his son.
This is about dishonoring the King and his Son, despite all of his goodness and generosity. You can be bad, you can be good - just come, with thankfulness, reverence, honor and love. Just come and glory in the Father and the Son.
20100629
kingdom life and fruit
again, I'm re-posting entries from a couple of years ago with minor changes...
Matthew 21:33-46
"Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits."
(Matthew 21:43)
Jesus turns up the intensity some more with a second parable told against the chief priests in the temple. They are the tenants working in the master's vineyard who beat and kill first the master's servants sent to get his fruit, and then the master's son. They refuse to give to the Lord his fruitful harvest. This is getting intense; Jesus is amping up the conflict.
Jesus quotes from Psalm 118 (from the section which the crowds quoted when he came into Jerusalem on a donkey - in fact, "save us, we pray" [ESV, v. 25] is Hosanna in Hebrew): "The stone that the builders rejected has become the cornerstone." This psalm was viewed as a messianic text, or at least pointing to a victorious, vindicated king who enters the Jerusalem. Jesus is referring to their rejection of him, like the tenants killing the master's son, and to his ultimate vindication and victory.
As the chief priests answer Jesus' question they say that the master will "let out the vineyard to other tenants who will give him the fruits in their seasons.” The word for give here is not the normal word used, but has the idea of returning what is due or paying back what is due or deserved. Just as the Father is due our love and devotion and worship, so the Messiah was due trust and praise and pleas for salvation.
Then Jesus concludes, "Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits" (v. 43). As we heard in the parables back in chapter 13, there will be a harvest. The master will have his harvest. These priests have shown both their rejection of John the Baptist, who declared to the Sadducees (the chief priests) "Bear fruit in keeping with repentance" (ch. 3), and of Jesus.
By receiving Jesus as the Savior King, by honoring him as the Son, and by trusting and following him, we can and will bear good fruit in and for his kingdom. In this way we build our lives on the rock, the cornerstone, rather then rejecting it and being broken by it.
Matthew 21:33-46
"Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits."
(Matthew 21:43)
Jesus turns up the intensity some more with a second parable told against the chief priests in the temple. They are the tenants working in the master's vineyard who beat and kill first the master's servants sent to get his fruit, and then the master's son. They refuse to give to the Lord his fruitful harvest. This is getting intense; Jesus is amping up the conflict.
Jesus quotes from Psalm 118 (from the section which the crowds quoted when he came into Jerusalem on a donkey - in fact, "save us, we pray" [ESV, v. 25] is Hosanna in Hebrew): "The stone that the builders rejected has become the cornerstone." This psalm was viewed as a messianic text, or at least pointing to a victorious, vindicated king who enters the Jerusalem. Jesus is referring to their rejection of him, like the tenants killing the master's son, and to his ultimate vindication and victory.
As the chief priests answer Jesus' question they say that the master will "let out the vineyard to other tenants who will give him the fruits in their seasons.” The word for give here is not the normal word used, but has the idea of returning what is due or paying back what is due or deserved. Just as the Father is due our love and devotion and worship, so the Messiah was due trust and praise and pleas for salvation.
Then Jesus concludes, "Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits" (v. 43). As we heard in the parables back in chapter 13, there will be a harvest. The master will have his harvest. These priests have shown both their rejection of John the Baptist, who declared to the Sadducees (the chief priests) "Bear fruit in keeping with repentance" (ch. 3), and of Jesus.
By receiving Jesus as the Savior King, by honoring him as the Son, and by trusting and following him, we can and will bear good fruit in and for his kingdom. In this way we build our lives on the rock, the cornerstone, rather then rejecting it and being broken by it.
good news / bad news
Matthew 21:23-32
"Which of the two did the will of the father?"
(Matthew 21:31)
Jesus is back in Jerusalem, back in the temple, after a little conflict with a fig tree... and the conflict with the chief priests and elders builds. Today we hear the first of three parables in a row that Matthew records that contribute to the religious leaders' increasing opposition to Jesus and his ministry.
These leaders come with a question challenging Jesus' authority to teach, heal, upset things in the Temple, and receive praise as the Son of David. He asks them a question, saying if they tell him the answer then he will answer them, "The baptism of John, from where did it come?" These people out to get Jesus recognize a trap and refuse to answer, knowing that if they said John's ministry came from heaven that Jesus would confront them, "Why then did you not believe him?"
So Jesus tells the parable of the two sons who are told to go work in the vineyard by their father. One says he won't go, but then changes his mind and goes. The second says he'll go, and doesn't. And so Jesus answers the question of the chief priests and elders in this way. "The tax collectors and prostitutes go into the kingdom of God before you. For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and prostitutes believed him. And even when you saw it, you did not afterward change your minds and believe him."
Wow, the priests are told that "tax collectors and prostitutes go into the kingdom of God" before them. What a slam. Blatant sinners go in before the holy ones, corrupt traitors before righteous collaborators. How hard it is for not only the rich (19:23f), but also the religious, to enter the kingdom of God.
But the parable and real-life story here speak of good news, of grace and mercy. It also seems to show that the gospel will soften and progressively heal the receptive who recognize they need the message, and it will harden and progressively lead to destruction the resistant who insist they don't need it, who demand that God deal with them on their terms.
And yet, I think I might still hear an echo of an invitation here, even as Jesus indirectly answers their question and "backdoors" them with their continued rejection of the message of the way of righteousness and of the kingdom.
Several times a year we renew our Baptismal Covenant. It's a series of questions of what the new life looks like, both in terms of belief and behavior. One of the questions is:
"Will you persevere in resisting evil, and, whenever you fall into sin, repent and return to the Lord?" (1979 BCP, p. 304)
There is a way home, there's always a way home. There's a way back to the kingdom way if you go astray. It's the same as it was when you started the journey. Living a "baptized life" means this call to "repent and return" is part of our pattern for spiritual living.
It's not bad news that we have to repent and return, it's good news that we can.
Thanks be to God.
"Which of the two did the will of the father?"
(Matthew 21:31)
Jesus is back in Jerusalem, back in the temple, after a little conflict with a fig tree... and the conflict with the chief priests and elders builds. Today we hear the first of three parables in a row that Matthew records that contribute to the religious leaders' increasing opposition to Jesus and his ministry.
These leaders come with a question challenging Jesus' authority to teach, heal, upset things in the Temple, and receive praise as the Son of David. He asks them a question, saying if they tell him the answer then he will answer them, "The baptism of John, from where did it come?" These people out to get Jesus recognize a trap and refuse to answer, knowing that if they said John's ministry came from heaven that Jesus would confront them, "Why then did you not believe him?"
So Jesus tells the parable of the two sons who are told to go work in the vineyard by their father. One says he won't go, but then changes his mind and goes. The second says he'll go, and doesn't. And so Jesus answers the question of the chief priests and elders in this way. "The tax collectors and prostitutes go into the kingdom of God before you. For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and prostitutes believed him. And even when you saw it, you did not afterward change your minds and believe him."
Wow, the priests are told that "tax collectors and prostitutes go into the kingdom of God" before them. What a slam. Blatant sinners go in before the holy ones, corrupt traitors before righteous collaborators. How hard it is for not only the rich (19:23f), but also the religious, to enter the kingdom of God.
But the parable and real-life story here speak of good news, of grace and mercy. It also seems to show that the gospel will soften and progressively heal the receptive who recognize they need the message, and it will harden and progressively lead to destruction the resistant who insist they don't need it, who demand that God deal with them on their terms.
And yet, I think I might still hear an echo of an invitation here, even as Jesus indirectly answers their question and "backdoors" them with their continued rejection of the message of the way of righteousness and of the kingdom.
Several times a year we renew our Baptismal Covenant. It's a series of questions of what the new life looks like, both in terms of belief and behavior. One of the questions is:
"Will you persevere in resisting evil, and, whenever you fall into sin, repent and return to the Lord?" (1979 BCP, p. 304)
There is a way home, there's always a way home. There's a way back to the kingdom way if you go astray. It's the same as it was when you started the journey. Living a "baptized life" means this call to "repent and return" is part of our pattern for spiritual living.
It's not bad news that we have to repent and return, it's good news that we can.
Thanks be to God.
kingdoms clash
Matthew 21:12-22
"Hosanna to the Son of David!"
(Matthew 21:15)
In our passage today we have at least two groups of people with whom Jesus interacts in the temple. There are "all who sold and bought in the temple," the "money-changers," "those who sold pigeons," and "the chief priests and scribes." Then there are "the blind and the lame," and "the children crying out in the temple."
This is the third time in three passages where Jesus is addressed "the Son of David" and the second time in a row praised "Hosanna to the Son of David!" If we continue to look back at perhaps a trend or movement in the gospel, we had the interaction with James and John and their mother about places in the kingdom, and just before that Jesus' third prediction of his being delivered over to the chief priests and scribes to be condemned, crucified, and raised on the third day.
This shift in Jerusalem to a clash with the chief priests and scribes (from the resistance and plotting of the Pharisees) is significant. The chief priests were pretty much in league with the Romans in seeking to keep Jerusalem away from the empire's wrath. Without going much further into this right now, my point is to say that Jesus' doom was more than a religious conflict. It was a spiritual conflict, in the big, cosmic sense that everything is spiritual or theological from a certain perspective. But from a horizontal, historical, or earthly perspective, Jesus' descent to the lifting up on a cross was religious and political - national, economic, and social. In other words, it was a clash of kingdoms. (Tuck this away for some meditation and prayer, we'll be coming back to it in the weeks to come.)
The first clash in the temple we hear today closes with a quote from Isaiah 56:7 and Jeremiah 7:11. These are significant for a big picture of what seems to be going on here. Isaiah is prophesying that foreigners and eunuchs will come and be welcome in the temple. The buying and selling that Jesus was condemning was happening in the court of the Gentiles, where a sign had been put up saying something like "no Gentiles past this point on pain of death." And Jeremiah is prophesying that though the people were trusting in the Temple of the Lord, because of their sin and unfaithfulness, it would not (magically) protect them, it/they had just become like the dead, barren wilderness - a haven for robbers and thieves and murderers. (Jesus doesn't seem to be condemning the actual practice of money changing or the selling of appropriate sacrificial animals for financial gain or exploitation. Both sellers and buyers are cast out. And especially with Jeremiah's context in mind, it seems to be a symbolic act pointing to something much, much bigger than Jesus' sensibilities being offended at people making a business out of religion - though that is to be condemned too!)
Jesus comes to open up God's house for all people, Gentiles and eunuchs, the blind and the lame, and the poor and the prisoners, and the children - all who welcome him, his kingdom, his salvation and lordship, his gospel. This was God's will from the beginning. Once again we see that this thing Jesus has come for is HUGE. It is so much bigger than my little problems, than my private, personal salvation -
though this humble king, this gentle Jesus, this meek master of heaven and earth condescends to make a way for me, to invite and welcome me, to heal and restore me, to lift me up out of the ashes. Then to participate with him in this cosmic clash of kingdoms, this restoration of the world, this making all things right.
Hosanna to the Son of David!
thy kingdom come, thy will be done
"Hosanna to the Son of David!"
(Matthew 21:15)
In our passage today we have at least two groups of people with whom Jesus interacts in the temple. There are "all who sold and bought in the temple," the "money-changers," "those who sold pigeons," and "the chief priests and scribes." Then there are "the blind and the lame," and "the children crying out in the temple."
This is the third time in three passages where Jesus is addressed "the Son of David" and the second time in a row praised "Hosanna to the Son of David!" If we continue to look back at perhaps a trend or movement in the gospel, we had the interaction with James and John and their mother about places in the kingdom, and just before that Jesus' third prediction of his being delivered over to the chief priests and scribes to be condemned, crucified, and raised on the third day.
This shift in Jerusalem to a clash with the chief priests and scribes (from the resistance and plotting of the Pharisees) is significant. The chief priests were pretty much in league with the Romans in seeking to keep Jerusalem away from the empire's wrath. Without going much further into this right now, my point is to say that Jesus' doom was more than a religious conflict. It was a spiritual conflict, in the big, cosmic sense that everything is spiritual or theological from a certain perspective. But from a horizontal, historical, or earthly perspective, Jesus' descent to the lifting up on a cross was religious and political - national, economic, and social. In other words, it was a clash of kingdoms. (Tuck this away for some meditation and prayer, we'll be coming back to it in the weeks to come.)
The first clash in the temple we hear today closes with a quote from Isaiah 56:7 and Jeremiah 7:11. These are significant for a big picture of what seems to be going on here. Isaiah is prophesying that foreigners and eunuchs will come and be welcome in the temple. The buying and selling that Jesus was condemning was happening in the court of the Gentiles, where a sign had been put up saying something like "no Gentiles past this point on pain of death." And Jeremiah is prophesying that though the people were trusting in the Temple of the Lord, because of their sin and unfaithfulness, it would not (magically) protect them, it/they had just become like the dead, barren wilderness - a haven for robbers and thieves and murderers. (Jesus doesn't seem to be condemning the actual practice of money changing or the selling of appropriate sacrificial animals for financial gain or exploitation. Both sellers and buyers are cast out. And especially with Jeremiah's context in mind, it seems to be a symbolic act pointing to something much, much bigger than Jesus' sensibilities being offended at people making a business out of religion - though that is to be condemned too!)
Jesus comes to open up God's house for all people, Gentiles and eunuchs, the blind and the lame, and the poor and the prisoners, and the children - all who welcome him, his kingdom, his salvation and lordship, his gospel. This was God's will from the beginning. Once again we see that this thing Jesus has come for is HUGE. It is so much bigger than my little problems, than my private, personal salvation -
though this humble king, this gentle Jesus, this meek master of heaven and earth condescends to make a way for me, to invite and welcome me, to heal and restore me, to lift me up out of the ashes. Then to participate with him in this cosmic clash of kingdoms, this restoration of the world, this making all things right.
Hosanna to the Son of David!
thy kingdom come, thy will be done
20100624
to be served or to serve
Matthew 20:17-28
But whoever would be great among you must be your servant,
and whoever would be first among you must be your slave,
even as the Son of Man came not to be served but to serve,
and to give his life as a ransom for many.
(Matthew 20:26-28)
It seems so "natural" for us to seek the highest place, to want to be in control, or in the know, and in the safe, significant, secure place in power (or for our mothers to want us to be...). It's like James and John and their mother didn't even realize their fellow disciples would naturally be indignant. And again Jesus shows us another way, the kingdom way, the way to life.
"You do not know what you are asking." I hear this passage today guiding our praying as well as our actions; it's as if Jesus is implying, "Know what you are asking. Think about your requests, reflect on them. Filter them through my example, align your intentions with the movement of my life downward in humble service, pattern yourself and your prayers after me."
Jesus' very action in coming not to be served but to serve and giving his life as a ransom is not only what delivers us from eternal death, it is also the model or pattern for us to follow that will set us free. He came to rescue us from our bondage, our servitude to, our self - centeredness, self - absorption, self - exaltation, self - protection. Thanks be to God.
But whoever would be great among you must be your servant,
and whoever would be first among you must be your slave,
even as the Son of Man came not to be served but to serve,
and to give his life as a ransom for many.
(Matthew 20:26-28)
It seems so "natural" for us to seek the highest place, to want to be in control, or in the know, and in the safe, significant, secure place in power (or for our mothers to want us to be...). It's like James and John and their mother didn't even realize their fellow disciples would naturally be indignant. And again Jesus shows us another way, the kingdom way, the way to life.
"You do not know what you are asking." I hear this passage today guiding our praying as well as our actions; it's as if Jesus is implying, "Know what you are asking. Think about your requests, reflect on them. Filter them through my example, align your intentions with the movement of my life downward in humble service, pattern yourself and your prayers after me."
Jesus' very action in coming not to be served but to serve and giving his life as a ransom is not only what delivers us from eternal death, it is also the model or pattern for us to follow that will set us free. He came to rescue us from our bondage, our servitude to, our self - centeredness, self - absorption, self - exaltation, self - protection. Thanks be to God.
20100623
last first again
Numbers 16:36-50; Romans 4:13-25;
Matthew 20:1-16
"Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?" So the last will be first, and the first last.
(Matthew 20:15)
We have another story, or parable this time perhaps, of value, conflict and cost; the second passage in a row to end with the last first. In this case Jesus seems to be exposing conflict not among masters and servants, leaders and followers, men and women, husbands and wives, adults and children, or rich and poor... this time it's about old-timers and newbies in the kingdom movement, in the discipleship group, in the ecclesia - the church.
This may be the Jew-Gentile issue, which is one of the major themes underlying Matthew's gospel. Interestingly, in that John 3 reaading about Nicodemus, Jesus tells him he must be "born again," born from above, born of water and the Spirit... Very likely, what Nicodemus heard Jesus saying was something like, "you must become a proselyte, just like a Gentile convert to Judaism, if you are to enter the kingdom of God, if you want to be a part of my movement." The language in John 3 sounds like baptism, and in fact is similar language to what would have been used with regard to a non-Jew becoming a Jew in Jesus' day. One of the three requirements was to be immersed, preferably in "living water" and be reborn of the Spirit of God (I think this last part, about the Spirit, was not a primary thread in proselyte conversion teaching, but can be found some with regard to Jewish immersion practice in general).
This whole disquieting parable applies in many ways to us, however, who are not Jews with the history of covenant and call and promises from God, which could draw them into a sense of preference and priority in terms of their value in the kingdom. Robert has mentioned in his "Piece" in the e-newsletter about our "truth-o-meter", I think we also may have a "worth-o-meter" - whereby we place a value on people we encounter and our interaction with them somehow is reflected in where we see ourselves in relative worth to them... This ties in to our issues of pride and shame, of perfectionism and competition, of feeling good, or bad, about ourselves. [Read this as another confession of the Director of Spiritual Formation...] Thankfully, our "worth-o-meter" can be and is being redeemed as well as the rest of us! (A redeemed "worth-o-meter" has the indicator arrow immovably stuck on the highest value...)
This also speaks to to the church, our church in particular, valuing those who are newest in our midst, or perhaps not even "members" yet. Certainly, the church ought to value the elders, those who have history and experience in our midst. But we also need the input and perspective of the newest (even of those outside) to help us really see ourselves and to be able to perceive what God is doing among us.
To conclude, what I hear in this familiar story today is compassion. The footnote to verse 15 tells us that it literally reads "or is your eye bad (evil) because I am good?" Good eye / bad or evil eye is a Jewish way of speaking of generosity and stinginess or envy. The eleventh hour workers needed a day's wage to live and provide for their families, as did the all day workers. The master generously chose to provide what was needed to all, no matter length of service (or how long one has been sitting in this pew, or holding this ministry position, or been ordained...). This is how it is in the kingdom. Rather than about work and relative worth, about place and privilege, or status, blood-line, education or reputation, it's about gift and gratitude.
Thanks be to God.
Matthew 20:1-16
"Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?" So the last will be first, and the first last.
(Matthew 20:15)
We have another story, or parable this time perhaps, of value, conflict and cost; the second passage in a row to end with the last first. In this case Jesus seems to be exposing conflict not among masters and servants, leaders and followers, men and women, husbands and wives, adults and children, or rich and poor... this time it's about old-timers and newbies in the kingdom movement, in the discipleship group, in the ecclesia - the church.
This may be the Jew-Gentile issue, which is one of the major themes underlying Matthew's gospel. Interestingly, in that John 3 reaading about Nicodemus, Jesus tells him he must be "born again," born from above, born of water and the Spirit... Very likely, what Nicodemus heard Jesus saying was something like, "you must become a proselyte, just like a Gentile convert to Judaism, if you are to enter the kingdom of God, if you want to be a part of my movement." The language in John 3 sounds like baptism, and in fact is similar language to what would have been used with regard to a non-Jew becoming a Jew in Jesus' day. One of the three requirements was to be immersed, preferably in "living water" and be reborn of the Spirit of God (I think this last part, about the Spirit, was not a primary thread in proselyte conversion teaching, but can be found some with regard to Jewish immersion practice in general).
This whole disquieting parable applies in many ways to us, however, who are not Jews with the history of covenant and call and promises from God, which could draw them into a sense of preference and priority in terms of their value in the kingdom. Robert has mentioned in his "Piece" in the e-newsletter about our "truth-o-meter", I think we also may have a "worth-o-meter" - whereby we place a value on people we encounter and our interaction with them somehow is reflected in where we see ourselves in relative worth to them... This ties in to our issues of pride and shame, of perfectionism and competition, of feeling good, or bad, about ourselves. [Read this as another confession of the Director of Spiritual Formation...] Thankfully, our "worth-o-meter" can be and is being redeemed as well as the rest of us! (A redeemed "worth-o-meter" has the indicator arrow immovably stuck on the highest value...)
This also speaks to to the church, our church in particular, valuing those who are newest in our midst, or perhaps not even "members" yet. Certainly, the church ought to value the elders, those who have history and experience in our midst. But we also need the input and perspective of the newest (even of those outside) to help us really see ourselves and to be able to perceive what God is doing among us.
To conclude, what I hear in this familiar story today is compassion. The footnote to verse 15 tells us that it literally reads "or is your eye bad (evil) because I am good?" Good eye / bad or evil eye is a Jewish way of speaking of generosity and stinginess or envy. The eleventh hour workers needed a day's wage to live and provide for their families, as did the all day workers. The master generously chose to provide what was needed to all, no matter length of service (or how long one has been sitting in this pew, or holding this ministry position, or been ordained...). This is how it is in the kingdom. Rather than about work and relative worth, about place and privilege, or status, blood-line, education or reputation, it's about gift and gratitude.
Thanks be to God.
20100622
last first
Matthew 19:23-30
"But many who are first will be last, and the last first."
(Matthew 19:30)
Jesus comments on the young man who went away sorrowful, for he had great possessions, saying how difficult it will be for a rich person to enter the kingdom of heaven.
The disciples are greatly astonished, saying, "Who then can be saved?" (This is very similar to their response in v. 10 when they said, "If this is the way it is with a husband and his wife, it is better not to marry!" ) And Jesus says, "With man, this is impossible, but with God all things are possible."
We have these themes of value, conflict, and cost in this chapter. Jesus turns all of our values upside down, he inverts our "this is how it is or ought to be". Certainly a rich man (a blessed man) who basically kept the commandments would be considered enviable, and on an inside track to the kingdom. Not so, points out Jesus as the man walks away. That's reality, Jesus says as he looks at the man - people will choose their stuff over God most of the time, they will walk away from Jesus instead of making whatever radical change to be free from their bondage and servitude to their money or prejudices or hopes and dreams. All things are possible with God. Jesus says what seems inevitable is reversible with God. He came to set prisoners free. To deliver the oppressed. To raise up the lowly and humble trusting poor. Those who have left houses and lands and families for Jesus' sake will receive it all back manifold, and will inherit eternal life.
Here's a key to eternal life and to this upside-down kingdom, "many who are first will be last, and the last first." (v. 30) This is the theme of the beatitudes, and a repeated theme in the gospel: become like a child, humble yourself...
Yes, what is of value in the kingdom are the last, the powerless, the least; wives, children, the poor; believers and followers. But even moreso it is Jesus, for whose sake one might not marry or give away everything to the poor; it is Jesus who treasures and blesses the children; and it is Jesus who is good and who will sit finally on his glorious throne. For he is the one who took the lowest and last place, who let go of being first and exalted, and who through his death has been given the name above every name.
Those who value him most of all, those for whom no cost is too great to gain this treasure, those who have left everything to follow him, will indeed inherit eternal life, will be first with him who lives and reigns forever, and rather than going away sorrowful will enter his kingdom rejoicing.
"But many who are first will be last, and the last first."
(Matthew 19:30)
Jesus comments on the young man who went away sorrowful, for he had great possessions, saying how difficult it will be for a rich person to enter the kingdom of heaven.
The disciples are greatly astonished, saying, "Who then can be saved?" (This is very similar to their response in v. 10 when they said, "If this is the way it is with a husband and his wife, it is better not to marry!" ) And Jesus says, "With man, this is impossible, but with God all things are possible."
We have these themes of value, conflict, and cost in this chapter. Jesus turns all of our values upside down, he inverts our "this is how it is or ought to be". Certainly a rich man (a blessed man) who basically kept the commandments would be considered enviable, and on an inside track to the kingdom. Not so, points out Jesus as the man walks away. That's reality, Jesus says as he looks at the man - people will choose their stuff over God most of the time, they will walk away from Jesus instead of making whatever radical change to be free from their bondage and servitude to their money or prejudices or hopes and dreams. All things are possible with God. Jesus says what seems inevitable is reversible with God. He came to set prisoners free. To deliver the oppressed. To raise up the lowly and humble trusting poor. Those who have left houses and lands and families for Jesus' sake will receive it all back manifold, and will inherit eternal life.
Here's a key to eternal life and to this upside-down kingdom, "many who are first will be last, and the last first." (v. 30) This is the theme of the beatitudes, and a repeated theme in the gospel: become like a child, humble yourself...
Yes, what is of value in the kingdom are the last, the powerless, the least; wives, children, the poor; believers and followers. But even moreso it is Jesus, for whose sake one might not marry or give away everything to the poor; it is Jesus who treasures and blesses the children; and it is Jesus who is good and who will sit finally on his glorious throne. For he is the one who took the lowest and last place, who let go of being first and exalted, and who through his death has been given the name above every name.
Those who value him most of all, those for whom no cost is too great to gain this treasure, those who have left everything to follow him, will indeed inherit eternal life, will be first with him who lives and reigns forever, and rather than going away sorrowful will enter his kingdom rejoicing.
20100621
the justice of God, the faithfulness of Jesus
just a note on this great passage:
Romans 3:21 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe.
N.T. Wright argues that this term "the righteousness of God" might be better understood as "God's justice" (which includes a play on Rome's claim to being a just society... including their God Iustia). That is, how does this gospel relate to all God's promises and covenant with Israel, as it proclaims the kingdom of God and the invitation for all to be in covenant relationship with God.
the phrase in verse 22 might also better read, "the righteousness of God through the faithfulness of Jesus Christ for all who believe." This reading is less redundant - through faith for all who believe... is "faithful" to the Greek, and places the action, the vindication of his name, his promises, his covenant squarely on the Messiah, Jesus, and his faithfulness as representative Israel and representative Adam.
Romans 3:21 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe.
N.T. Wright argues that this term "the righteousness of God" might be better understood as "God's justice" (which includes a play on Rome's claim to being a just society... including their God Iustia). That is, how does this gospel relate to all God's promises and covenant with Israel, as it proclaims the kingdom of God and the invitation for all to be in covenant relationship with God.
the phrase in verse 22 might also better read, "the righteousness of God through the faithfulness of Jesus Christ for all who believe." This reading is less redundant - through faith for all who believe... is "faithful" to the Greek, and places the action, the vindication of his name, his promises, his covenant squarely on the Messiah, Jesus, and his faithfulness as representative Israel and representative Adam.
loving our poor neighbor
Matthew 19:16-22
"If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me."
(Matthew 19:21)
This passage continues to get under my skin. It's true that this was one case and one person who was basically coming to Jesus on his own terms. Jesus never responds to anyone else this way. However, we do probably squirm out of some of the radical impact this story is intended to have.
Jesus' initial answer to this man's question is "If you would enter life, keep the commandments." Then, in clarifying his initial answer Jesus seems to say that following him, trusting and obeying him is eternal life. But this man would not, could not, say "yes" to Jesus.
But Jesus' fuller response is instructive and ought to be taken very, very seriously. Jesus tells the man which commandments - those from the second tablet of the Law, summarized in "you shall love your neighbor as yourself" (which, of course, is not one of the Ten Commandments but may emphasize Jesus' point).
When the young man says, "All these I have kept. What do I still lack?" Jesus seems to flesh out a practical example of fulfilling both tables of the Law at once. In obeying Jesus, he would be both loving God with all his heart, soul, and strength (which includes wealth), and loving his neighbor as himself. He would be trusting and believing in Jesus as he would be casting his lot completely with him, no other options.
But let's not miss that on the surface of it, at face value, Jesus puts a high premium on loving our poor neighbor practically through identifying with their needs, and through sacrifice and generosity. Picking up on one of yesterday's points - the poor have value in Christ's kingdom. That kingdom value is, again, upside down, it runs counter to the world's evaluation. And it brings both conflict and cost. Help us, Lord. Have mercy upon us.
I really like the Suffrages (BCP, p. 97-98 in Morning Prayer. Today's reading reminds me of them (note themes of peace, justice, safety, the needy, the poor):
V. Show us your mercy, O Lord;
R. And grant us your salvation.
V. Clothe your ministers with righteousness;
R. Let your people sing with joy.
V. Give peace, O Lord, in all the world;
R. For only in you can we live in safety.
V. Lord, keep this nation under your care;
R. And guide us in the way of justice and truth.
V. Let your way be known upon earth;
R. Your saving health among all nations.
V. Let not the needy, O Lord, be forgotten;
R. Nor the hope of the poor be taken away.
V. Create in us clean hearts, O God;
R. And sustain us with your Holy Spirit.
(Prayer is one thing, and action is another.)
Clean hearts, indeed, and sustained by your Spirit - for real peace in all the world.
Amen.
"If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me."
(Matthew 19:21)
This passage continues to get under my skin. It's true that this was one case and one person who was basically coming to Jesus on his own terms. Jesus never responds to anyone else this way. However, we do probably squirm out of some of the radical impact this story is intended to have.
Jesus' initial answer to this man's question is "If you would enter life, keep the commandments." Then, in clarifying his initial answer Jesus seems to say that following him, trusting and obeying him is eternal life. But this man would not, could not, say "yes" to Jesus.
But Jesus' fuller response is instructive and ought to be taken very, very seriously. Jesus tells the man which commandments - those from the second tablet of the Law, summarized in "you shall love your neighbor as yourself" (which, of course, is not one of the Ten Commandments but may emphasize Jesus' point).
When the young man says, "All these I have kept. What do I still lack?" Jesus seems to flesh out a practical example of fulfilling both tables of the Law at once. In obeying Jesus, he would be both loving God with all his heart, soul, and strength (which includes wealth), and loving his neighbor as himself. He would be trusting and believing in Jesus as he would be casting his lot completely with him, no other options.
But let's not miss that on the surface of it, at face value, Jesus puts a high premium on loving our poor neighbor practically through identifying with their needs, and through sacrifice and generosity. Picking up on one of yesterday's points - the poor have value in Christ's kingdom. That kingdom value is, again, upside down, it runs counter to the world's evaluation. And it brings both conflict and cost. Help us, Lord. Have mercy upon us.
I really like the Suffrages (BCP, p. 97-98 in Morning Prayer. Today's reading reminds me of them (note themes of peace, justice, safety, the needy, the poor):
V. Show us your mercy, O Lord;
R. And grant us your salvation.
V. Clothe your ministers with righteousness;
R. Let your people sing with joy.
V. Give peace, O Lord, in all the world;
R. For only in you can we live in safety.
V. Lord, keep this nation under your care;
R. And guide us in the way of justice and truth.
V. Let your way be known upon earth;
R. Your saving health among all nations.
V. Let not the needy, O Lord, be forgotten;
R. Nor the hope of the poor be taken away.
V. Create in us clean hearts, O God;
R. And sustain us with your Holy Spirit.
(Prayer is one thing, and action is another.)
Clean hearts, indeed, and sustained by your Spirit - for real peace in all the world.
Amen.
20100618
Is it lawful to divorce?
Saturday, June 19, 2010
Matthew 19:1-12
I have a few comments about today's reading, but they will be limited mostly to casting a positive vision for disciples at Church of the Apostles. One of my most memorable sermons at St. James' (so people say) was from Mark's account (the gospel, that is) of this story... "the divorce sermon." I don't want to fuel another lasting discussion (seriously, I still hear comments about it). This is an important subject, with a lot of emotional, physical, social, absolutely life-changing weight connected to it. Hence, the disciples' response after Jesus' comments that it would be better not to marry, and Jesus' summary about being eunuchs for the sake of the kingdom (when you look up the word "eunuch" also look up the word "hyperbole", :) ).
One last thing before my devotional for today: if you haven't checked out Dwight Pryor yet, I commend him. His ministry's website is www.jcstudies.com (stands for Jewish Christian Studies). He has some excellent, in my opinion, teaching on divorce there.
+ + + + +
Matthew begins a new section, again noted with his phrase "Now when Jesus had finished these sayings..." and again reporting Jesus healing large crowds. This section seems definitely connected to chapter 18, while introducing, or revisiting, themes of conflict, value, and cost. Note that the whole discussion about divorce is premised on the Pharisees coming up and testing him. I think it's very significant that it immediately follows the teaching in chapter 18.
What is valuable in God's kingdom? How are we to treat the "weak" one? What kind of cost does that call for among disciples of Jesus? What place do the themes of chapter 18 - humbling ourselves, forgiveness, not causing a weak one to sin, seeking out a straying one, following a godly process of reconciliation, and experiencing Jesus in the midst of your union - have in this discussion? These are questions to keep in mind in thinking about divorce, NOT "how can I get away with it (and not go to hell)?"
Today's text speaks about wives (and then continues with children), who did not have the value or strength of the man in Jesus' day. Jesus recognizes and elevates their value, and consequently explicitly and implicitly clarifies the kingdom way and kingdom cost (see italics in paragraph above).
As Director of Spiritual Formation at Church of the Apostles, and as the pastor overseeing and encouraging our small group ministries, I want to share this:
For disciples of Jesus, our marriages can be our first "small group", and secondly, our families (ie. if there are children at home) can be our next small group.By "small group" we mean an intentional gathering of 2 or 3 people to perhaps around 12, for the purpose of spiritual growth, worship,encouragement and accountability.
Having said that, most Christian wives reading this are going to think, "that's all I've ever really wanted..." And many Christian husbands are going to panic, or at least feel defensive. Please resist that response. Casting this vision is meant to unify and bless, not cause distress.
Again I'd say, if discipleship is a step-by-step journey walking with and after Jesus, then what's the next step? Do you pray together, every day? If not, how can you start in a way that works for both of you? Could you say the Lord's Prayer together? Could you sit silently and pray?
Let me simply say this (and probably further complicate things): divorce is not the unforgivable sin. Of itself, to divorce may or may not be a sinful action. I believe the import of Jesus' teaching is that if one divorces in order to marry another, that constitutes adultery. I also believe that there is a long honest, humble dialogue/journey (cf. Matthew 18) that ought to be processed through with the faith community (and not on one's own, or the couple's own) before coming to any place of thinking divorce would be permissible. However, this rarely, if ever, happens. The pain associated with marital stress can be overwhelming; the fight or flight response usually ends up in "flight"... Lord, please help us as couples and as a community.
Brothers and sisters, we have a promise from the risen one. From the one who knows all of our stuff, all of our struggles and fears and temptations; the one who bore all the pain of sin, separation, and unforgiveness in his body on the cross. From the risen, victorious king; the Prince of Peace. From the third person in every Christian marriage, who makes two one. From him who humbled himself; from Immanuel:
"If two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I among them."
(Matthew 18:19-20)
20100617
restoration
Matthew 18:10-20
“If your brother sins against you, go and tell him his fault, between you and him alone.” (Matthew 18:15)
This is such an important passage, right in the middle of Jesus' discourse on relationships in the church. Let us note this priority of, and pattern for, reconciliation and restoration. This is a long one, but I didn't title it "two or three" because it's the length of two or three blogs...
It is so easy to draw others into our relational difficulties. It’s a dynamic called “triangling” - me (the first person) bringing a third person into a problem relationship, over and against the problem second person. We do it all the time, in our families, at work, in the neighborhood, and in church. Jesus says initially it is to be between “you and him alone.”
The process Jesus describes here has a number of components or steps, including bringing one or two people next, which would make a total of two or three witnesses to the other person’s alleged sin against you (consistent with Mosaic Law and)… which corresponds to Jesus’ promise that “where two or three are gathered in my name, there am I in the midst of them” (v. 20, also a reflection of one of the BIG themes of Matthew… Jesus is Immanuel, God with us, who will be with us always, to the end of the age), and finally bringing it to “the church.” We would do well to read, mark, learn, and inwardly digest this as a church. It’s hard stuff. But the purpose is to gain your brother (v. 15), to restore straying sheep to the fold, and to know Jesus' presence as we gather in his name.
We should not triangle others into our problem relationships, but we also ought to not allow ourselves to be triangled in another’s problem relationship. Sometimes this is easy to discern and handle, sometimes it’s so juicy or interesting or close to home that we gladly (or unknowingly) get pulled in. In such cases, we would do well to ask the person not to talk to us about it any more, and ask him or her to go alone to the other person, and not to involve you until after an unsuccessful first attempt on their part to deal with it alone, at which point you would go along as a “witness” (if you are willing to) to talk to the allegedly sinning person.
This whole concern has always been important to Christ's church. It's part of what we mean by saying we believe in "one, holy, catholic, and apostolic church." The three marks of the true church, so defined by all the Reformation churches, were the Word faithfully preached, the Sacraments faithfully administered, and Discipline (or a disciplined Christian life) adhered to.
Wow, this all seems so intense… who would want to be so involved or holier than thou or whatever? Well, that may be part of Jesus’ point. If you feel sinned against, either be quiet (and pray about it) or deal with it. Don’t go spreading division and probably even half-truths about others around the fellowship (half-truths because we’re going to spin the story somewhat out of our hurt, plus we don’t know the whole story unless we talk first to that person). And also, think/pray long and hard about it before you play the judge and separate yourself from a brother or sister, or maim the body by trying to cut a member off. The unity of the Body of Christ is that important.
I do think this also relates to a brother or sister who has not necessarily sinned against you personally (like lied about you, or committed adultery, or stole from you), but who has sinned or is sinning, and because you know about it and are a fellow member of Christ’s Body and are in relationship in His church, it is in effect a sin against you and the whole church.
Now, of course, we all sin, every day. We have our habitual sins, that God willing, we are working on and not hiding. This is a great place for a small group to help us, and to function as the first couple of steps in the process Jesus instructs us in today. Some of our small groups do this, and a couple are starting with this in mind – where we would confess our sins, share our struggles, and encourage and hold one another accountable. [This is such a sign to me of God’s grace and Spirit at work in our midst!]
Finally, “binding and loosing.” These were common rabbinic terms in Jesus’ day, referring to the authority Jesus gives the church to discern and decide what is permissible and what is forbidden (cf. 16:19). This fits in to the context here because whether or not one has sinned, or is sinning, could be brought before the church (which I understand first to mean church leaders) to make a final decision (either way), and then, if necessary, communicated to the whole church.
John Howard Yoder, in his book "Body Politics: Five Practices of the Christian Community before the Watching World," discusses binding and loosing as the first practice. Some of his points are:
- This whole process, which seems to be the central focus of the entire chapter, is not about church "discipline" - it is about restoration, moral discernment, a whole important perspective on how we will live together.
- There is no distinction between major and minor offenses.
- Any offense is forgivable, but none is trivial.
- The intention is not to protect the church’s reputation or to teach onlookers the seriousness of sin, but only to serve the offender’s own well-being by restoring her or him to the community
- What the believers do, God is doing, in and through human action.
- God will not normally do this without human action.
- This dialogical reconciling process must come first. Much Christian debate about moral issues makes the mistake of concentrating on what the standards ought to be rather than on how they are to be discerned and implemented
I have often fallen into the trap, the stumbling block, the sin of talking about others (rather than with others). I think it's rather innocent, and I really don't mean harm to others by it. But usually, if I stop and think about it (or if Brooke calls me on it), it's really because of pride, and insecurity, and exalting myself as greater than another - and because I'm not, as Jesus begins chapter 18 by saying, humbling myself, and as these last sections have called for, seeking the wholeness and restoration of my brother or sister.
Lord, have mercy.
Christ, have mercy.
Lord, have mercy.
“If your brother sins against you, go and tell him his fault, between you and him alone.” (Matthew 18:15)
This is such an important passage, right in the middle of Jesus' discourse on relationships in the church. Let us note this priority of, and pattern for, reconciliation and restoration. This is a long one, but I didn't title it "two or three" because it's the length of two or three blogs...
It is so easy to draw others into our relational difficulties. It’s a dynamic called “triangling” - me (the first person) bringing a third person into a problem relationship, over and against the problem second person. We do it all the time, in our families, at work, in the neighborhood, and in church. Jesus says initially it is to be between “you and him alone.”
The process Jesus describes here has a number of components or steps, including bringing one or two people next, which would make a total of two or three witnesses to the other person’s alleged sin against you (consistent with Mosaic Law and)… which corresponds to Jesus’ promise that “where two or three are gathered in my name, there am I in the midst of them” (v. 20, also a reflection of one of the BIG themes of Matthew… Jesus is Immanuel, God with us, who will be with us always, to the end of the age), and finally bringing it to “the church.” We would do well to read, mark, learn, and inwardly digest this as a church. It’s hard stuff. But the purpose is to gain your brother (v. 15), to restore straying sheep to the fold, and to know Jesus' presence as we gather in his name.
We should not triangle others into our problem relationships, but we also ought to not allow ourselves to be triangled in another’s problem relationship. Sometimes this is easy to discern and handle, sometimes it’s so juicy or interesting or close to home that we gladly (or unknowingly) get pulled in. In such cases, we would do well to ask the person not to talk to us about it any more, and ask him or her to go alone to the other person, and not to involve you until after an unsuccessful first attempt on their part to deal with it alone, at which point you would go along as a “witness” (if you are willing to) to talk to the allegedly sinning person.
This whole concern has always been important to Christ's church. It's part of what we mean by saying we believe in "one, holy, catholic, and apostolic church." The three marks of the true church, so defined by all the Reformation churches, were the Word faithfully preached, the Sacraments faithfully administered, and Discipline (or a disciplined Christian life) adhered to.
Wow, this all seems so intense… who would want to be so involved or holier than thou or whatever? Well, that may be part of Jesus’ point. If you feel sinned against, either be quiet (and pray about it) or deal with it. Don’t go spreading division and probably even half-truths about others around the fellowship (half-truths because we’re going to spin the story somewhat out of our hurt, plus we don’t know the whole story unless we talk first to that person). And also, think/pray long and hard about it before you play the judge and separate yourself from a brother or sister, or maim the body by trying to cut a member off. The unity of the Body of Christ is that important.
I do think this also relates to a brother or sister who has not necessarily sinned against you personally (like lied about you, or committed adultery, or stole from you), but who has sinned or is sinning, and because you know about it and are a fellow member of Christ’s Body and are in relationship in His church, it is in effect a sin against you and the whole church.
Now, of course, we all sin, every day. We have our habitual sins, that God willing, we are working on and not hiding. This is a great place for a small group to help us, and to function as the first couple of steps in the process Jesus instructs us in today. Some of our small groups do this, and a couple are starting with this in mind – where we would confess our sins, share our struggles, and encourage and hold one another accountable. [This is such a sign to me of God’s grace and Spirit at work in our midst!]
Finally, “binding and loosing.” These were common rabbinic terms in Jesus’ day, referring to the authority Jesus gives the church to discern and decide what is permissible and what is forbidden (cf. 16:19). This fits in to the context here because whether or not one has sinned, or is sinning, could be brought before the church (which I understand first to mean church leaders) to make a final decision (either way), and then, if necessary, communicated to the whole church.
John Howard Yoder, in his book "Body Politics: Five Practices of the Christian Community before the Watching World," discusses binding and loosing as the first practice. Some of his points are:
- This whole process, which seems to be the central focus of the entire chapter, is not about church "discipline" - it is about restoration, moral discernment, a whole important perspective on how we will live together.
- There is no distinction between major and minor offenses.
- Any offense is forgivable, but none is trivial.
- The intention is not to protect the church’s reputation or to teach onlookers the seriousness of sin, but only to serve the offender’s own well-being by restoring her or him to the community
- What the believers do, God is doing, in and through human action.
- God will not normally do this without human action.
- This dialogical reconciling process must come first. Much Christian debate about moral issues makes the mistake of concentrating on what the standards ought to be rather than on how they are to be discerned and implemented
I have often fallen into the trap, the stumbling block, the sin of talking about others (rather than with others). I think it's rather innocent, and I really don't mean harm to others by it. But usually, if I stop and think about it (or if Brooke calls me on it), it's really because of pride, and insecurity, and exalting myself as greater than another - and because I'm not, as Jesus begins chapter 18 by saying, humbling myself, and as these last sections have called for, seeking the wholeness and restoration of my brother or sister.
Lord, have mercy.
Christ, have mercy.
Lord, have mercy.
20100616
great & small (Mt 18:1-9)
Matthew 18:1-6
“Whoever humbles himself like this child is the greatest in the kingdom of heaven.”
(Matthew 18:4)
This passage begins the fourth discourse in Matthew, that is, one of those extended collection of sayings or sermons by Jesus that ends with Matthew’s formula “when Jesus finished these sayings…” (19:1; cf. 7:28; 11:1; 13:53; 26:1). This discourse seems to be about relationships in the “church” (this chapter has the second reference to the “church” in the gospels, the first being in 16:18.
So his instruction about being dealing with sin in the fellowship, about forgiveness, and resolving conflict, all begins with this question from the disciples, “Who is greatest in the kingdom of heaven?” But before he answers the question, he calls a child and places him in their midst and said, “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven.”
Jesus is rebuking them here. He’s saying something like, “Look, you won’t even be in the kingdom, let alone be great in it, unless you turn and change!” So an entrance requirement for God’s kingdom is becoming like children, and in some way not being concerned about who is greatest, or if you can be the greatest.
Children are able to recognize those who are greater than them, and thus try to imitate them. As prideful as I’ve been in my life, as much as I’ve really believed I could do this or that, or could have it I had worked at it or had the opportunity (much of it childish foolishness), it was generated by acknowledging the greatness of someone whom I wanted to be like, by someone “above” me. Children are also recognize their place in that order of greatness – they might not submit and serve as they ought to, but generally recognize they are not in the place to be giving orders. In other words, children recognize, or are forced to recognize, that they have to conform themselves to adults and can't expect adults to conform to them.
Perhaps Jesus is even saying something like, “Don’t you know who is greatest in the kingdom? Don’t you understand that I have humbled myself, and will humble myself, for you and your salvation?”
So he says, “Whoever humbles himself like this child is the greatest in the kingdom of heaven.” What we ought to aspire to is humbling ourselves, what we ought to look up to is the lowest place. Again, in the topsy-turvy kingdom, the way up is the way down.
Jesus is not pointing so much to a state of being that is radically honest, which is a way to define the noun “humility” (to be down to earth, real, with your feet in the “humus,” the ground), but rather to this action indicated by the verb, “to humble oneself”, which means to lower oneself in dignity or importance. The difference is important in that Jesus, who possessed perfect humility and was the greatest in reality, chose to humble himself, to lower himself in order to serve us.
Interestingly, the word “paidos” in the Greek, can be (and perhaps should be) interpreted in this context as “servant” or “slave”. It’s not as quaint and appealing, but may fit the scene better.
In any case, as Jesus teaches us about relationships in his kingdom and in the church, the fundamental principle on which it all hinges is that we humble ourselves in relation to one another. This of course is not so much a command or legal requirement; it just makes perfect sense. And secondly, it is the way of Jesus; it is the discipleship journey, for we are following the humble king, we are to walk in the footsteps of him and to have this mind among ourselves, which is ours in Christ Jesus, “who though he was in the form of God, did not count equality with God a thing to be grasped, but made himself nothing, taking the form of a servant (different word, “doulos”)… he humbled himself by becoming obedient to the point of death, even death on a cross” (cf. Philippians 2:5-8).
"Whoever receives one such child in my name receives me..." As we continue through this chapter we'll see this theme come up again. Somehow, receiving a child in Jesus' name is to receive him; Jesus will be present with you, in your midst, among you, if you will just humble yourself and receive whoever comes to you in his name - for his sake, because of him, because he commands it, as his representative. And O that name... Jesus... Emmanuel.
Come, Lord Jesus - even among the least of these, and give me grace to receive you.
“Whoever humbles himself like this child is the greatest in the kingdom of heaven.”
(Matthew 18:4)
This passage begins the fourth discourse in Matthew, that is, one of those extended collection of sayings or sermons by Jesus that ends with Matthew’s formula “when Jesus finished these sayings…” (19:1; cf. 7:28; 11:1; 13:53; 26:1). This discourse seems to be about relationships in the “church” (this chapter has the second reference to the “church” in the gospels, the first being in 16:18.
So his instruction about being dealing with sin in the fellowship, about forgiveness, and resolving conflict, all begins with this question from the disciples, “Who is greatest in the kingdom of heaven?” But before he answers the question, he calls a child and places him in their midst and said, “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven.”
Jesus is rebuking them here. He’s saying something like, “Look, you won’t even be in the kingdom, let alone be great in it, unless you turn and change!” So an entrance requirement for God’s kingdom is becoming like children, and in some way not being concerned about who is greatest, or if you can be the greatest.
Children are able to recognize those who are greater than them, and thus try to imitate them. As prideful as I’ve been in my life, as much as I’ve really believed I could do this or that, or could have it I had worked at it or had the opportunity (much of it childish foolishness), it was generated by acknowledging the greatness of someone whom I wanted to be like, by someone “above” me. Children are also recognize their place in that order of greatness – they might not submit and serve as they ought to, but generally recognize they are not in the place to be giving orders. In other words, children recognize, or are forced to recognize, that they have to conform themselves to adults and can't expect adults to conform to them.
Perhaps Jesus is even saying something like, “Don’t you know who is greatest in the kingdom? Don’t you understand that I have humbled myself, and will humble myself, for you and your salvation?”
So he says, “Whoever humbles himself like this child is the greatest in the kingdom of heaven.” What we ought to aspire to is humbling ourselves, what we ought to look up to is the lowest place. Again, in the topsy-turvy kingdom, the way up is the way down.
Jesus is not pointing so much to a state of being that is radically honest, which is a way to define the noun “humility” (to be down to earth, real, with your feet in the “humus,” the ground), but rather to this action indicated by the verb, “to humble oneself”, which means to lower oneself in dignity or importance. The difference is important in that Jesus, who possessed perfect humility and was the greatest in reality, chose to humble himself, to lower himself in order to serve us.
Interestingly, the word “paidos” in the Greek, can be (and perhaps should be) interpreted in this context as “servant” or “slave”. It’s not as quaint and appealing, but may fit the scene better.
In any case, as Jesus teaches us about relationships in his kingdom and in the church, the fundamental principle on which it all hinges is that we humble ourselves in relation to one another. This of course is not so much a command or legal requirement; it just makes perfect sense. And secondly, it is the way of Jesus; it is the discipleship journey, for we are following the humble king, we are to walk in the footsteps of him and to have this mind among ourselves, which is ours in Christ Jesus, “who though he was in the form of God, did not count equality with God a thing to be grasped, but made himself nothing, taking the form of a servant (different word, “doulos”)… he humbled himself by becoming obedient to the point of death, even death on a cross” (cf. Philippians 2:5-8).
"Whoever receives one such child in my name receives me..." As we continue through this chapter we'll see this theme come up again. Somehow, receiving a child in Jesus' name is to receive him; Jesus will be present with you, in your midst, among you, if you will just humble yourself and receive whoever comes to you in his name - for his sake, because of him, because he commands it, as his representative. And O that name... Jesus... Emmanuel.
Come, Lord Jesus - even among the least of these, and give me grace to receive you.
20100615
freedom
June 15, 2010
Matthew 17:22-27
“Then the sons are free.” (Matthew 17:26)
Interestingly, this tax that the collectors ask Peter about is probably the census tax, described in Exodus 30:12 and following:
“When you take the census of the people of Israel, then each shall give a ransom for his life to the LORD when you number them, that there be no plague among them when you number them…half a shekel as an offering to the LORD… the rich shall not give more, and the poor shall not give less, than the half shekel, when you give the LORD’s offering to make atonement for your lives… that is may bring the people of Israel to remembrance before the LORD, so as to make atonement for your lives.”
It apparently had turned into a temple tax in Jesus’ day, and around when Matthew was written the Romans demanded all Jews to pay it to the Roman government… but the original language of ransom and atonement is interesting.
Jesus seems to be saying that he and Peter are free, that they are sons of the King of the earth. However, not to give offense he provides the tax in an amazing, though kind of bizarre, way. Perhaps Jesus is showing that he is the king of the earth, or one with Him, by displaying his provision through such a way.
The King provides for ransom and atonement of his own. The King also provides for his children that they may fulfill their obligations within their society. This again may say something to us about the intersection of the kingdom and the world, or the involvement of the sons of the kingdom in the world (13:36-43), including be open and obedient to Jesus as he tells us to engage in, serve, or just be a responsible citizen and steward of our world… even if it’s in some ways we don’t understand. And all in the freedom of the children of God.
Matthew 17:22-27
“Then the sons are free.” (Matthew 17:26)
Interestingly, this tax that the collectors ask Peter about is probably the census tax, described in Exodus 30:12 and following:
“When you take the census of the people of Israel, then each shall give a ransom for his life to the LORD when you number them, that there be no plague among them when you number them…half a shekel as an offering to the LORD… the rich shall not give more, and the poor shall not give less, than the half shekel, when you give the LORD’s offering to make atonement for your lives… that is may bring the people of Israel to remembrance before the LORD, so as to make atonement for your lives.”
It apparently had turned into a temple tax in Jesus’ day, and around when Matthew was written the Romans demanded all Jews to pay it to the Roman government… but the original language of ransom and atonement is interesting.
Jesus seems to be saying that he and Peter are free, that they are sons of the King of the earth. However, not to give offense he provides the tax in an amazing, though kind of bizarre, way. Perhaps Jesus is showing that he is the king of the earth, or one with Him, by displaying his provision through such a way.
The King provides for ransom and atonement of his own. The King also provides for his children that they may fulfill their obligations within their society. This again may say something to us about the intersection of the kingdom and the world, or the involvement of the sons of the kingdom in the world (13:36-43), including be open and obedient to Jesus as he tells us to engage in, serve, or just be a responsible citizen and steward of our world… even if it’s in some ways we don’t understand. And all in the freedom of the children of God.
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