NEW TESTAMENT: Hebrews 13: 1 - 8, 15 - 16 (RCL)
Hebrews 13: 1 - 8 (Can. BAS)
Hebr 13:1 (NRSV) Let mutual love continue. 2 Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it. 3 Remember those who are in prison, as though you were in prison with them; those who are being tortured, as though you yourselves were being tortured. 4 Let marriage be held in honor by all, and let the marriage bed be kept undefiled; for God will judge fornicators and adulterers. 5 Keep your lives free from the love of money, and be content with what you have; for he has said, "I will never leave you or forsake you." 6 So we can say with confidence,
"The Lord is my helper;
I will not be afraid.
What can anyone do to me?"
7 Remember your leaders, those who spoke the word of God to you; consider the outcome of their way of life, and imitate their faith. 8 Jesus Christ is the same yesterday and today and forever.
15 Through him, then, let us continually offer a sacrifice of praise to God, that is, the fruit of lips that confess his name. 16 Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.
h/t montreal Anglican
The author, in concluding his letter, offers guidance regarding the shared life in the Christian community. He expects members to “show hospitality to strangers” (v. 2), i.e. to Christians from other churches. (Inns existed, but because they were frequented by prostitutes and bandits, travellers generally stayed with other Christians.) Perhaps you will entertain “angels”, as Abraham did at Mamre: he looked after three men who were either angels or God himself. Marital irresponsibility (v. 4) and greed (v. 5) can corrupt community life, so should be avoided. God will look after your needs. (The quotation is God’s words to Joshua, after Moses died.) Emulate the way of life of your past “leaders” (v. 7), now deceased. Jesus is always the same (v. 8); the “word of God” (v. 7) they spoke continues. Vv. 9-11 counsel avoidance of errant teachings: dietary restrictions and (probably) sharing in Jewish sacrificial meals. Be “strengthened” by God’s gift of love, not Mosaic law. Being Christian may involve persecution and even martyrdom; remember and share Jesus’ suffering. Focus on eternal life, not earthly (v. 14). Offer the “sacrifice” (v. 15) of thanksgiving, made in faith. Lead an exemplary life of faith so your present “leaders” (v. 17) can be proud of you.
Verse 10: The emphatic position of the first words implies that this is an answer to the charge that Christians are at a disadvantage with respect to sacrifice.
Verse 10: “altar”: Probably the sacrifice of Christ, in which believers participate. There is no convincing reason to think that the Eucharist is in view. This verse may be speaking of useless meals, i.e. the sacrificial meals of Judaism. [NJBC]
Verse 11: As is commanded in Leviticus 16:27. [NOAB]
Verse 12: A rather inexact comparison between the Day of Atonement ritual and Jesus’ suffering. Jesus “suffered outside the city gate” of Jerusalem. [NOAB]
Verse 14: “the city that is to come”: i.e. the new, heavenly Jerusalem. In 11:10, the author speaks of “the city that has foundations, whose architect and builder is God”. See also 12:22. [NOAB]
Verse 15: “sacrifice”: i.e. of thanksgiving. Leviticus 7:12 commands: “If you offer it [the sacrifice of the offering of well-being] for thanksgiving, you shall offer with the thank offering unleavened cakes mixed with oil, unleavened wafers spread with oil, and cakes of choice flour well soaked in oil”. See also Psalm 50:14, 23; Hosea 14:2. [NOAB]
Verse 15: “the fruit of lips”: This is from the Septuagint translation of Hosea 14:3: “... turn to the Lord your God: speak to him that you may not receive the reward of unrighteousness, but that you may receive good things; and we will render in return the fruit of our lips”. [BlkHeb]
GOSPEL: Luke 14: 1, 7 - 14 (all)
Luke 14:1 (NRSV) On one occasion when Jesus was going to the house of a leader of the Phar'isees to eat a meal on the sabbath, they were watching him closely.
7 When he noticed how the guests chose the places of honor, he told them a parable. 8 "When you are invited by someone to a wedding banquet, do not sit down at the place of honor, in case someone more distinguished than you has been invited by your host; 9 and the host who invited both of you may come and say to you, "Give this person your place,' and then in disgrace you would start to take the lowest place. 10 But when you are invited, go and sit down at the lowest place, so that when your host comes, he may say to you, "Friend, move up higher'; then you will be honored in the presence of all who sit at the table with you. 11 For all who exalt themselves will be humbled, and those who humble themselves will be exalted."
12 He said also to the one who had invited him, "When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, in case they may invite you in return, and you would be repaid. 13 But when you give a banquet, invite the poor, the crippled, the lame, and the blind. 14 And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous."
Luke continues his series of sayings of Jesus about the qualifications for entry into the kingdom of God. The Pharisees believed in the resurrection of the godly at the end of time, and were keen to be among those chosen as faithful, so they “were watching him closely”. As he has done earlier, Jesus heals a person on the sabbath (vv. 2-6), this time one with “dropsy” (edema). The “lawyers and Pharisees” (v. 3), experts on correct observance of the sabbath, are speechless when Jesus challenges them (v. 6): surely acts of compassion can be done on this day. Jesus’ host is a prominent Pharisee (v. 1); we recognize that the “parable” (v. 7) is about membership in the Kingdom. The Greek word rendered as “guests” means apparently chosen or see themselves as chosen. The gathering of God’s elect at the end of time was commonly depicted as a “wedding banquet” (v. 8). There the host is God. The punch line (v. 11) is good manners, but Jesus is drawing a conclusion about the kingdom: attendance depends on God’s invitation. God will not be fooled by self-promotion! Jewish and Greco-Roman societies both spurned the “poor” (v. 13) and the disabled. A Qumran document says that these people will be excluded from the banquet, but Jesus says: share with them! (v. 13) Giving to those unable to “repay” (v. 14) will admit one to the kingdom. For the Pharisee, this is a real surprise. He should have invited the man with dropsy.
Verse 5: “a child or an ox ... well”: In Aramaic, there is a pun here. A scholar quoted by BlkLk offers as the original: Which of you shall have an ox (be`ira) or an ass (bar hamra) fallen into a well (bera) ... The Aramaic word for “ass” literally means son of the yoke; this would account for the word “child”. [BlkLk] The NRSV footnote says that donkey is a possible translation.
Verse 6: Perhaps because there was a difference of opinion among them on this matter. [BlkLk]
Verse 7: “the guests”: The Greek word is keklemenoi. The parable of the Great Dinner, which follows in vv. 16-24, contrasts those considered elect and those deemed non-elect. [NJBC]
Verse 8: Proverbs 25:6-7 advises: “Do not put yourself forward in the king's presence or stand in the place of the great; for it is better to be told, ‘Come up here,’ than to be put lower in the presence of a noble”. In Luke, the same idea is found in 11:43 and 20:46. [NOAB]
Saturday, August 28, 2010
Saturday, August 21, 2010
NEW TESTAMENT: Hebrews 12: 18 - 29 (RCL)
Hebr 12:18 (NRSV) You have not come to something that can be touched, a blazing fire, and darkness, and gloom, and a tempest, 19 and the sound of a trumpet, and a voice whose words made the hearers beg that not another word be spoken to them. 20 (For they could not endure the order that was given, "If even an animal touches the mountain, it shall be stoned to death." 21 Indeed, so terrifying was the sight that Moses said, "I tremble with fear.") 22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, 23 and to the assembly of the firstborn who are enrolled in heaven, and to God the judge of all, and to the spirits of the righteous made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
25 See that you do not refuse the one who is speaking; for if they did not escape when they refused the one who warned them on earth, how much less will we escape if we reject the one who warns from heaven! 26 At that time his voice shook the earth; but now he has promised, "Yet once more I will shake not only the earth but also the heaven." 27 This phrase, "Yet once more," indicates the removal of what is shaken--that is, created things--so that what cannot be shaken may remain. 28 Therefore, since we are receiving a kingdom that cannot be shaken, let us give thanks, by which we offer to God an acceptable worship with reverence and awe; 29 for indeed our God is a consuming fire.
h/t montreal Anglican
Hebrews 12:18-29
The author contrasts the assembly of the Israelites when the old covenant (“something that can be touched”) was given with those who have entered the new covenant (vv. 22-24) brought from God (“mediator”, v. 24) by Jesus. On Mount Sinai, the Israelites were filled with awe and terror. Death by stoning was the Jewish form of capital punishment. In the story of the Golden Calf, Moses trembles with fear (v. 21). The old covenant was made on earth, but the new is in heaven (“Mount Zion ...”, v. 22). The community celebrating (“festal”) it includes all the Christian faithful, who “have [already] come ... to the city”, (“the firstborn”, v. 23) and the exemplars of the Old Testament (“spirits of the righteous”) who trusted in God despite not having the promises brought by Jesus.
The author has written: “By faith Abel offered to God a more acceptable sacrifice than Cain’s ... he died, but through faith he still speaks” (11:4). The “sprinkled blood” (v. 24) of Jesus, his death and resurrection that established the new covenant, speaks much more definitively of forgiveness than Abel’s example. Then v. 25: greater punishment is in store for those who reject Jesus’ warning from heaven than for those who rejected his warning at Sinai (“on earth”).
In vv. 26-29, the author interprets God’s words spoken through the prophet Haggai as a reference to the Last Judgement. The kingdom that Christ has brought is unshakable, permanent, but those who “reject” (v. 25) him and his message will perish, be consumed with fire (v. 29), at the Last Day: God will “will shake not only the earth but also the heaven” (v. 26).
Verses 14-17: The necessity of pursuing peace and purity. [NOAB] If the faithful tolerate “bitterness” (v. 15) or moral defilement, they will forfeit their inheritance, as Esau did. [CAB]
Verse 15: There are similarities between this verse and the Septuagint translation of Deuteronomy 29:18: “Lest there be among you man, or woman, or family or tribe, whose heart has turned aside from the Lord your God, having gone to serve the gods of other nations; lest there be in you a root springing up with gall and bitterness”. [NOAB] [BLXX] Watch over one another to avoid straying from the faith. [NJBC]
Verse 16: “like Esau, an immoral and godless person”: NJBC offers no fornicator or profane person like Esau. He says that fornicator may not refer to Esau. Esau’s profaneness is shown by his giving up his birthright for a single meal: see Genesis 25:29-34. JB translates this verse as And be careful that there is no immorality, or that any of you does not degrade religion like Esau, who sold ... . To degrade religion refers to the sin Esau committed when he surrendered the position that was his by birth, of being heir to the messianic promises.
GOSPEL: Luke 13: 10 - 17 (RCL)
Luke 13:10 (NRSV) Now he was teaching in one of the synagogues on the sabbath. 11 And just then there appeared a woman with a spirit that had crippled her for eighteen years. She was bent over and was quite unable to stand up straight. 12 When Jesus saw her, he called her over and said, "Woman, you are set free from your ailment." 13 When he laid his hands on her, immediately she stood up straight and began praising God. 14 But the leader of the synagogue, indignant because Jesus had cured on the sabbath, kept saying to the crowd, "There are six days on which work ought to be done; come on those days and be cured, and not on the sabbath day." 15 But the Lord answered him and said, "You hypocrites! Does not each of you on the sabbath untie his ox or his donkey from the manger, and lead it away to give it water? 16 And ought not this woman, a daughter of Abraham whom Satan bound for eighteen long years, be set free from this bondage on the sabbath day?" 17 When he said this, all his opponents were put to shame; and the entire crowd was rejoicing at all the wonderful things that he was doing.
Luke 13:10-17
In the story of the healing of the crippled woman, Jesus shows what it means to be a citizen of God’s kingdom – through his actions. That he heals a woman and refers to her as a ”daughter of Abraham” (v. 16), a full member of Jewish society, is remarkable: the kingdom is equally open to women and the sick. In Jesus’ day, physical and mental ailments were seen as the work of evil forces (“Satan”); the very being of someone with a serious ailment was thought to be hostile to God. The woman does not ask to be cured; no one asks on her behalf; Jesus notices her (“Jesus saw her”, v. 12). Her response to his saving action is to praise God (v. 13). Anyone could speak in the synagogue: the “leader” (v. 14) speaks to the “crowd”, but his words are directed at Jesus. He is blind to God’s kingdom.
Jesus’ rebuttal is clever, for while untying an ox or a donkey on the sabbath was forbidden in one part of the Mishnah (a Jewish book of laws), it was permitted in another. Jesus has “set free” (v. 12), untied, the woman who was tied to Satan. If you untie animals on the sabbath, why not humans? Honour and “shame” (v. 17) were, and are, important in Near Eastern cultures. Realizing that Jesus is right, the “leader” (v. 14) and other “opponents” (v. 17) are shamed before the crowd, who rejoice in this wonder-worker. The kingdom is open to all when they turn to God
Verse 14: “because Jesus had cured on the sabbath”: On this subject, see also:
• Matthew 12:10-12: Jesus cites the example of saving a sheep on the Sabbath as showing that doing good on this day is in accord with the law.
• Luke 6:6-11: on the Sabbath Jesus heals “a man [in a synagogue] whose right hand was withered”. When criticised, he asks “is it lawful to do good or to do harm on the sabbath, to save life or to destroy it?”.
• Luke 14:1-6: Jesus sees a man with dropsy. He asks religious leaders whether it is “ lawful to cure people on the sabbath” – they do not reply. He cures the man. He then cites the example of “a child or an ox that has fallen into a well”, and asks whether they would not “pull it out on the sabbath day”. Again they are silent.
• John 5:1-18: Jesus heals a paralysed man at the Beth-zatha pool on the Sabbath. [NOAB]
Verse 14: The “leader of the synagogue” recalls one of the Ten Commandments: see Exodus 20:9-10. [NOAB] Detailed rules with regard to the kind of work allowed on the Sabbath, according to the urgency of the injury, were published by the rabbis. A prohibition is found in CD (Damascus Document) 8:22-23: No man shall help an animal in its delivery on the Sabbath day. And if it falls into a pit or ditch, he shall not raise it up on the Sabbath. [BlkLk]
Verses 15,16: “untie his ox ... whom Satan bound ... be set free ...”: BlkLk offers for these verses: Jesus answered him and said, “Hypocrites, does not each of you on the sabbath untie his ox or ass from the manager and lead him away and water him? This woman, a daughter of Abraham, whom Satan has tied up - see! – eighteen years, was it not right that she should be untied from her bonds on the sabbath days?”. “Untie” (v. 15) and “set free” (v. 16) are translations of the same Greek verb; “bound” is a translation of the opposite Greek verb. BlkLk’s translation brings out the sense of what Jesus said better than the NRSV. REB goes part way in making the sense clear.
Verse 15: “untie his ox ...”: Per the Mishnah (Shabbath 7:2), tying and loosing knots are among the 39 kinds of work forbidden on the sabbath, but Shabbath 15:1-2 exempts certain kinds of knots. [JBC]
Verse 15: “lead it away”: CD (Damascus Document) 11:5-7 says that a stubborn animal can be led up to “a thousand cubits” (i.e. half a kilometre) on the sabbath. [JBC]
Hebr 12:18 (NRSV) You have not come to something that can be touched, a blazing fire, and darkness, and gloom, and a tempest, 19 and the sound of a trumpet, and a voice whose words made the hearers beg that not another word be spoken to them. 20 (For they could not endure the order that was given, "If even an animal touches the mountain, it shall be stoned to death." 21 Indeed, so terrifying was the sight that Moses said, "I tremble with fear.") 22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, 23 and to the assembly of the firstborn who are enrolled in heaven, and to God the judge of all, and to the spirits of the righteous made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
25 See that you do not refuse the one who is speaking; for if they did not escape when they refused the one who warned them on earth, how much less will we escape if we reject the one who warns from heaven! 26 At that time his voice shook the earth; but now he has promised, "Yet once more I will shake not only the earth but also the heaven." 27 This phrase, "Yet once more," indicates the removal of what is shaken--that is, created things--so that what cannot be shaken may remain. 28 Therefore, since we are receiving a kingdom that cannot be shaken, let us give thanks, by which we offer to God an acceptable worship with reverence and awe; 29 for indeed our God is a consuming fire.
h/t montreal Anglican
Hebrews 12:18-29
The author contrasts the assembly of the Israelites when the old covenant (“something that can be touched”) was given with those who have entered the new covenant (vv. 22-24) brought from God (“mediator”, v. 24) by Jesus. On Mount Sinai, the Israelites were filled with awe and terror. Death by stoning was the Jewish form of capital punishment. In the story of the Golden Calf, Moses trembles with fear (v. 21). The old covenant was made on earth, but the new is in heaven (“Mount Zion ...”, v. 22). The community celebrating (“festal”) it includes all the Christian faithful, who “have [already] come ... to the city”, (“the firstborn”, v. 23) and the exemplars of the Old Testament (“spirits of the righteous”) who trusted in God despite not having the promises brought by Jesus.
The author has written: “By faith Abel offered to God a more acceptable sacrifice than Cain’s ... he died, but through faith he still speaks” (11:4). The “sprinkled blood” (v. 24) of Jesus, his death and resurrection that established the new covenant, speaks much more definitively of forgiveness than Abel’s example. Then v. 25: greater punishment is in store for those who reject Jesus’ warning from heaven than for those who rejected his warning at Sinai (“on earth”).
In vv. 26-29, the author interprets God’s words spoken through the prophet Haggai as a reference to the Last Judgement. The kingdom that Christ has brought is unshakable, permanent, but those who “reject” (v. 25) him and his message will perish, be consumed with fire (v. 29), at the Last Day: God will “will shake not only the earth but also the heaven” (v. 26).
Verses 14-17: The necessity of pursuing peace and purity. [NOAB] If the faithful tolerate “bitterness” (v. 15) or moral defilement, they will forfeit their inheritance, as Esau did. [CAB]
Verse 15: There are similarities between this verse and the Septuagint translation of Deuteronomy 29:18: “Lest there be among you man, or woman, or family or tribe, whose heart has turned aside from the Lord your God, having gone to serve the gods of other nations; lest there be in you a root springing up with gall and bitterness”. [NOAB] [BLXX] Watch over one another to avoid straying from the faith. [NJBC]
Verse 16: “like Esau, an immoral and godless person”: NJBC offers no fornicator or profane person like Esau. He says that fornicator may not refer to Esau. Esau’s profaneness is shown by his giving up his birthright for a single meal: see Genesis 25:29-34. JB translates this verse as And be careful that there is no immorality, or that any of you does not degrade religion like Esau, who sold ... . To degrade religion refers to the sin Esau committed when he surrendered the position that was his by birth, of being heir to the messianic promises.
GOSPEL: Luke 13: 10 - 17 (RCL)
Luke 13:10 (NRSV) Now he was teaching in one of the synagogues on the sabbath. 11 And just then there appeared a woman with a spirit that had crippled her for eighteen years. She was bent over and was quite unable to stand up straight. 12 When Jesus saw her, he called her over and said, "Woman, you are set free from your ailment." 13 When he laid his hands on her, immediately she stood up straight and began praising God. 14 But the leader of the synagogue, indignant because Jesus had cured on the sabbath, kept saying to the crowd, "There are six days on which work ought to be done; come on those days and be cured, and not on the sabbath day." 15 But the Lord answered him and said, "You hypocrites! Does not each of you on the sabbath untie his ox or his donkey from the manger, and lead it away to give it water? 16 And ought not this woman, a daughter of Abraham whom Satan bound for eighteen long years, be set free from this bondage on the sabbath day?" 17 When he said this, all his opponents were put to shame; and the entire crowd was rejoicing at all the wonderful things that he was doing.
Luke 13:10-17
In the story of the healing of the crippled woman, Jesus shows what it means to be a citizen of God’s kingdom – through his actions. That he heals a woman and refers to her as a ”daughter of Abraham” (v. 16), a full member of Jewish society, is remarkable: the kingdom is equally open to women and the sick. In Jesus’ day, physical and mental ailments were seen as the work of evil forces (“Satan”); the very being of someone with a serious ailment was thought to be hostile to God. The woman does not ask to be cured; no one asks on her behalf; Jesus notices her (“Jesus saw her”, v. 12). Her response to his saving action is to praise God (v. 13). Anyone could speak in the synagogue: the “leader” (v. 14) speaks to the “crowd”, but his words are directed at Jesus. He is blind to God’s kingdom.
Jesus’ rebuttal is clever, for while untying an ox or a donkey on the sabbath was forbidden in one part of the Mishnah (a Jewish book of laws), it was permitted in another. Jesus has “set free” (v. 12), untied, the woman who was tied to Satan. If you untie animals on the sabbath, why not humans? Honour and “shame” (v. 17) were, and are, important in Near Eastern cultures. Realizing that Jesus is right, the “leader” (v. 14) and other “opponents” (v. 17) are shamed before the crowd, who rejoice in this wonder-worker. The kingdom is open to all when they turn to God
Verse 14: “because Jesus had cured on the sabbath”: On this subject, see also:
• Matthew 12:10-12: Jesus cites the example of saving a sheep on the Sabbath as showing that doing good on this day is in accord with the law.
• Luke 6:6-11: on the Sabbath Jesus heals “a man [in a synagogue] whose right hand was withered”. When criticised, he asks “is it lawful to do good or to do harm on the sabbath, to save life or to destroy it?”.
• Luke 14:1-6: Jesus sees a man with dropsy. He asks religious leaders whether it is “ lawful to cure people on the sabbath” – they do not reply. He cures the man. He then cites the example of “a child or an ox that has fallen into a well”, and asks whether they would not “pull it out on the sabbath day”. Again they are silent.
• John 5:1-18: Jesus heals a paralysed man at the Beth-zatha pool on the Sabbath. [NOAB]
Verse 14: The “leader of the synagogue” recalls one of the Ten Commandments: see Exodus 20:9-10. [NOAB] Detailed rules with regard to the kind of work allowed on the Sabbath, according to the urgency of the injury, were published by the rabbis. A prohibition is found in CD (Damascus Document) 8:22-23: No man shall help an animal in its delivery on the Sabbath day. And if it falls into a pit or ditch, he shall not raise it up on the Sabbath. [BlkLk]
Verses 15,16: “untie his ox ... whom Satan bound ... be set free ...”: BlkLk offers for these verses: Jesus answered him and said, “Hypocrites, does not each of you on the sabbath untie his ox or ass from the manager and lead him away and water him? This woman, a daughter of Abraham, whom Satan has tied up - see! – eighteen years, was it not right that she should be untied from her bonds on the sabbath days?”. “Untie” (v. 15) and “set free” (v. 16) are translations of the same Greek verb; “bound” is a translation of the opposite Greek verb. BlkLk’s translation brings out the sense of what Jesus said better than the NRSV. REB goes part way in making the sense clear.
Verse 15: “untie his ox ...”: Per the Mishnah (Shabbath 7:2), tying and loosing knots are among the 39 kinds of work forbidden on the sabbath, but Shabbath 15:1-2 exempts certain kinds of knots. [JBC]
Verse 15: “lead it away”: CD (Damascus Document) 11:5-7 says that a stubborn animal can be led up to “a thousand cubits” (i.e. half a kilometre) on the sabbath. [JBC]
Saturday, August 14, 2010
NEW TESTAMENT: Hebrews 11: 29 - 12: 2 (RCL)
Hebr 11:29 (NRSV) By faith the people passed through the Red Sea as if it were dry land, but when the Egyptians attempted to do so they were drowned. 30 By faith the walls of Jericho fell after they had been encircled for seven days. 31 By faith Ra'hab the prostitute did not perish with those who were disobedient, because she had received the spies in peace.
32 And what more should I say? For time would fail me to tell of Gideon, Bar'ak, Samson, Jeph'thah, of David and Samuel and the prophets-- 33 who through faith conquered kingdoms, administered justice, obtained promises, shut the mouths of lions, 34 quenched raging fire, escaped the edge of the sword, won strength out of weakness, became mighty in war, put foreign armies to flight. 35 Women received their dead by resurrection. Others were tortured, refusing to accept release, in order to obtain a better resurrection. 36 Others suffered mocking and flogging, and even chains and imprisonment. 37 They were stoned to death, they were sawn in two, they were killed by the sword; they went about in skins of sheep and goats, destitute, persecuted, tormented-- 38 of whom the world was not worthy. They wandered in deserts and mountains, and in caves and holes in the ground.
39 Yet all these, though they were commended for their faith, did not receive what was promised, 40 since God had provided something better so that they would not, apart from us, be made perfect. 12:1 Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, 2 looking to Jesus the pioneer and perfecter of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.
The author has given examples of figures mentioned in Genesis and Exodus who lacked the promise of eternal life with Christ yet acted on faith in God; they acted “by faith” in doing God’s will. Now he tells of others who relied on God’s promise for the future. The author gives as examples of such actions the crossing of the “Red Sea”, the fall of “Jericho” (11:30) and Rahab hiding the Israelite spies – sent to scout out Jericho’s defences. (The people of this city were “disobedient”, 11:31, to God’s will.) In 11:32, several judges, a king and a prophet are named as examples. (For “obtained promises”, 11:33, the Revised English Bible has saw God’s promises fulfilled.) Daniel “shut the mouths of lions” so they did not eat him. Shadrach, Meshach and Abednego had faith that God would save them from a fiery death. (For “won strength out of weakness”, 11:34, the Revised English Bible has their weakness was turned to strength.) Elijah was God’s instrument in returning the widow’s son to life (11:35a).
The sufferings in 11:35b-38 are mostly those endured by faithful Israelites before and during the Maccabean revolt in the mid 100s BC; in some cases it is not known to whom the author refers. The world was not worthy of these exemplars of faith! (11:38a). For all of them (11:39), though God found their actions pleasing (“commended ...”), fulfilment of his promise did not occur at the time; rather it was delayed until the saving work of Christ was completed, i.e. in also saving us (“not, apart from us”, 11:40). So being “surrounded” (12:1) by all these exemplars of faith (“witnesses” to the efficacy of faith in God), let us “lay aside” anything that may hinder us in living a godly life (“the race”): in it, we look to Jesus as both forerunner (“pioneer”, 12:2) and fulfiller of our faith. He, we, and those who have gone before us run the race to attain eternal life (“joy”) and oneness with God – through suffering and shame.
1 Maccabees 1:60-63 says that at the time of the desecration of the Temple in 167 BC: “According to the decree, they put to death the women who had their children circumcised, and their families and those who circumcised them; and they hung the infants from their mothers' necks. But many in Israel stood firm and were resolved in their hearts not to eat unclean food. They chose to die rather than to be defiled by food or to profane the holy covenant; and they did die”. See also 1 Maccabees 7:34; 2 Maccabees 6: 18-31; 7: 1-42.
Hebresw 12: 1 - 2, 12 - 17 (Can. BAS)
Hebrews 12: 1 - 4 (Roman Catholic)
Hebr 12:1 (NRSV) Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, 2 looking to Jesus the pioneer and perfecter of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.
3 Consider him who endured such hostility against himself from sinners, so that you may not grow weary or lose heart. 4 In your struggle against sin you have not yet resisted to the point of shedding your blood.
12 Therefore lift your drooping hands and strengthen your weak knees, 13 and make straight paths for your feet, so that what is lame may not be put out of joint, but rather be healed.
14 Pursue peace with everyone, and the holiness without which no one will see the Lord.
15 See to it that no one fails to obtain the grace of God; that no root of bitterness springs up and causes trouble, and through it many become defiled. 16 See to it that no one becomes like Esau, an immoral and godless person, who sold his birthright for a single meal. 17 You know that later, when he wanted to inherit the blessing, he was rejected, for he found no chance to repent, even though he sought the blessing with tears.
GOSPEL: Luke 12: 49 - 56 (RCL)
Luke 12: 49 - 53 (Roman Catholic)
Luke 12:49 (NRSV) "I came to bring fire to the earth, and how I wish it were already kindled! 50 I have a baptism with which to be baptized, and what stress I am under until it is completed! 51 Do you think that I have come to bring peace to the earth? No, I tell you, but rather division! 52 From now on five in one household will be divided, three against two and two against three; 53 they will be divided:
father against son
and son against father,
mother against daughter
and daughter against mother,
mother-in-law against her daughter-in-law
and daughter-in-law against mother-in-law."
54 He also said to the crowds, "When you see a cloud rising in the west, you immediately say, "It is going to rain'; and so it happens. 55 And when you see the south wind blowing, you say, "There will be scorching heat'; and it happens. 56 You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?
Luke presents several sayings of Jesus. V. 49 is one saying. “Fire” here is a symbol of purification and separation of the godly from the ungodly. (Gold was separated from the host rock in a fire that had been “kindled”.) He wishes that he was called on to exercise judgement now. In Mark 10:38, Jesus says to James and John: “Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?” This is the sense of “baptism” in v. 50: Jesus is under great “stress” until his “baptism” is completed in suffering death and being raised again. Vv. 51-53 are another saying. After the word “peace”, it helps understanding to add at any cost. Micah used notions like those in vv. 52-53 to tell of the total corruption of the people. Jesus has come for division between godly and ungodly people. Vv. 54-56 present yet another saying. The “crowds” are able to “interpret” (v. 56) signs of impending weather, but they, in spite of seeing signs in the “present time”, fail to see their implications for the end of the era
Verses 54-56: Matthew 16:2-3 is similar. The crowds, because of their hypocrisy, refuse to see God’s key moment of salvation history, present in Jesus’ kingdom ministry. The “present” is the period of the kingdom. Winds from the “west” blew off the Mediterranean, bringing rain; those from the south blew off the desert. [NOAB] Those concerned with various kinds of portents cannot see the significance of God’s work through Jesus in “the present time”. [CAB]
Hebr 11:29 (NRSV) By faith the people passed through the Red Sea as if it were dry land, but when the Egyptians attempted to do so they were drowned. 30 By faith the walls of Jericho fell after they had been encircled for seven days. 31 By faith Ra'hab the prostitute did not perish with those who were disobedient, because she had received the spies in peace.
32 And what more should I say? For time would fail me to tell of Gideon, Bar'ak, Samson, Jeph'thah, of David and Samuel and the prophets-- 33 who through faith conquered kingdoms, administered justice, obtained promises, shut the mouths of lions, 34 quenched raging fire, escaped the edge of the sword, won strength out of weakness, became mighty in war, put foreign armies to flight. 35 Women received their dead by resurrection. Others were tortured, refusing to accept release, in order to obtain a better resurrection. 36 Others suffered mocking and flogging, and even chains and imprisonment. 37 They were stoned to death, they were sawn in two, they were killed by the sword; they went about in skins of sheep and goats, destitute, persecuted, tormented-- 38 of whom the world was not worthy. They wandered in deserts and mountains, and in caves and holes in the ground.
39 Yet all these, though they were commended for their faith, did not receive what was promised, 40 since God had provided something better so that they would not, apart from us, be made perfect. 12:1 Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, 2 looking to Jesus the pioneer and perfecter of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.
The author has given examples of figures mentioned in Genesis and Exodus who lacked the promise of eternal life with Christ yet acted on faith in God; they acted “by faith” in doing God’s will. Now he tells of others who relied on God’s promise for the future. The author gives as examples of such actions the crossing of the “Red Sea”, the fall of “Jericho” (11:30) and Rahab hiding the Israelite spies – sent to scout out Jericho’s defences. (The people of this city were “disobedient”, 11:31, to God’s will.) In 11:32, several judges, a king and a prophet are named as examples. (For “obtained promises”, 11:33, the Revised English Bible has saw God’s promises fulfilled.) Daniel “shut the mouths of lions” so they did not eat him. Shadrach, Meshach and Abednego had faith that God would save them from a fiery death. (For “won strength out of weakness”, 11:34, the Revised English Bible has their weakness was turned to strength.) Elijah was God’s instrument in returning the widow’s son to life (11:35a).
The sufferings in 11:35b-38 are mostly those endured by faithful Israelites before and during the Maccabean revolt in the mid 100s BC; in some cases it is not known to whom the author refers. The world was not worthy of these exemplars of faith! (11:38a). For all of them (11:39), though God found their actions pleasing (“commended ...”), fulfilment of his promise did not occur at the time; rather it was delayed until the saving work of Christ was completed, i.e. in also saving us (“not, apart from us”, 11:40). So being “surrounded” (12:1) by all these exemplars of faith (“witnesses” to the efficacy of faith in God), let us “lay aside” anything that may hinder us in living a godly life (“the race”): in it, we look to Jesus as both forerunner (“pioneer”, 12:2) and fulfiller of our faith. He, we, and those who have gone before us run the race to attain eternal life (“joy”) and oneness with God – through suffering and shame.
1 Maccabees 1:60-63 says that at the time of the desecration of the Temple in 167 BC: “According to the decree, they put to death the women who had their children circumcised, and their families and those who circumcised them; and they hung the infants from their mothers' necks. But many in Israel stood firm and were resolved in their hearts not to eat unclean food. They chose to die rather than to be defiled by food or to profane the holy covenant; and they did die”. See also 1 Maccabees 7:34; 2 Maccabees 6: 18-31; 7: 1-42.
Hebresw 12: 1 - 2, 12 - 17 (Can. BAS)
Hebrews 12: 1 - 4 (Roman Catholic)
Hebr 12:1 (NRSV) Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, 2 looking to Jesus the pioneer and perfecter of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.
3 Consider him who endured such hostility against himself from sinners, so that you may not grow weary or lose heart. 4 In your struggle against sin you have not yet resisted to the point of shedding your blood.
12 Therefore lift your drooping hands and strengthen your weak knees, 13 and make straight paths for your feet, so that what is lame may not be put out of joint, but rather be healed.
14 Pursue peace with everyone, and the holiness without which no one will see the Lord.
15 See to it that no one fails to obtain the grace of God; that no root of bitterness springs up and causes trouble, and through it many become defiled. 16 See to it that no one becomes like Esau, an immoral and godless person, who sold his birthright for a single meal. 17 You know that later, when he wanted to inherit the blessing, he was rejected, for he found no chance to repent, even though he sought the blessing with tears.
GOSPEL: Luke 12: 49 - 56 (RCL)
Luke 12: 49 - 53 (Roman Catholic)
Luke 12:49 (NRSV) "I came to bring fire to the earth, and how I wish it were already kindled! 50 I have a baptism with which to be baptized, and what stress I am under until it is completed! 51 Do you think that I have come to bring peace to the earth? No, I tell you, but rather division! 52 From now on five in one household will be divided, three against two and two against three; 53 they will be divided:
father against son
and son against father,
mother against daughter
and daughter against mother,
mother-in-law against her daughter-in-law
and daughter-in-law against mother-in-law."
54 He also said to the crowds, "When you see a cloud rising in the west, you immediately say, "It is going to rain'; and so it happens. 55 And when you see the south wind blowing, you say, "There will be scorching heat'; and it happens. 56 You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?
Luke presents several sayings of Jesus. V. 49 is one saying. “Fire” here is a symbol of purification and separation of the godly from the ungodly. (Gold was separated from the host rock in a fire that had been “kindled”.) He wishes that he was called on to exercise judgement now. In Mark 10:38, Jesus says to James and John: “Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?” This is the sense of “baptism” in v. 50: Jesus is under great “stress” until his “baptism” is completed in suffering death and being raised again. Vv. 51-53 are another saying. After the word “peace”, it helps understanding to add at any cost. Micah used notions like those in vv. 52-53 to tell of the total corruption of the people. Jesus has come for division between godly and ungodly people. Vv. 54-56 present yet another saying. The “crowds” are able to “interpret” (v. 56) signs of impending weather, but they, in spite of seeing signs in the “present time”, fail to see their implications for the end of the era
Verses 54-56: Matthew 16:2-3 is similar. The crowds, because of their hypocrisy, refuse to see God’s key moment of salvation history, present in Jesus’ kingdom ministry. The “present” is the period of the kingdom. Winds from the “west” blew off the Mediterranean, bringing rain; those from the south blew off the desert. [NOAB] Those concerned with various kinds of portents cannot see the significance of God’s work through Jesus in “the present time”. [CAB]
Saturday, August 7, 2010
NEW TESTAMENT: Hebrews 11: 1 - 3, 8 - 16 (RCL)
Hebrews 11: 1 - 3, 8 - 19 (Can. BAS)
Hebrews 11: 1 - 2, 8 - 12 (13 - 19) (Roman Catholic)
Hebr 11:1 (NRSV) Now faith is the assurance of things hoped for, the conviction of things not seen. 2 Indeed, by faith our ancestors received approval. 3 By faith we understand that the worlds were prepared by the word of God, so that what is seen was made from things that are not visible.
8 By faith Abraham obeyed when he was called to set out for a place that he was to receive as an inheritance; and he set out, not knowing where he was going. 9 By faith he stayed for a time in the land he had been promised, as in a foreign land, living in tents, as did Isaac and Jacob, who were heirs with him of the same promise. 10 For he looked forward to the city that has foundations, whose architect and builder is God. 11 By faith he received power of procreation, even though he was too old--and Sarah herself was barren--because he considered him faithful who had promised.12 Therefore from one person, and this one as good as dead, descendants were born, "as many as the stars of heaven and as the innumerable grains of sand by the seashore."
13 All of these died in faith without having received the promises, but from a distance they saw and greeted them. They confessed that they were strangers and foreigners on the earth, 14 for people who speak in this way make it clear that they are seeking a homeland. 15 If they had been thinking of the land that they had left behind, they would have had opportunity to return. 16 But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; indeed, he has prepared a city for them.
17 By faith Abraham, when put to the test, offered up Isaac. He who had received the promises was ready to offer up his only son, 18 of whom he had been told, "It is through Isaac that descendants shall be named for you." 19 He considered the fact that God is able even to raise someone from the dead--and figuratively speaking, he did receive him back.
Notes h/t montreal Anglican
The author has urged his readers to recall the time after they were baptised: they endured hardships: – public abuse, persecution and “plundering of your possessions” (10:34), accepting these privations cheerfully “knowing that you ... possessed something better and more lasting”. So, he urges, “do not abandon ... that confidence of yours” (10:35). “You need endurance” (10:36) to “receive what was promised” (i.e. eternal life with Christ). Christ will come again; keep your faith in him
11:1: Scholars interpret this verse in various ways:
• NOAB says that, instead of defining faith comprehensively, the author describes those aspects of it that bear upon the argument.
• CAB says that the explanation of “faith” here conforms in style to the definitions in Greek philosophical writings, and that the crucial terms “conviction” and “assurance” carry philosophical meaning as to how ultimate reality can be known. But the writer has made a crucial addition: “faith” is also oriented toward the future and is grounded in the hope of fulfilment of God’s purpose. The “assurance” is that the heavenly realities, which humans have “not seen”, will be revealed to God’s faithful people, just as the “ancestors” (v. 2) looked forward to this reality.
• NJBC says that the meanings of the words hypostasis (“assurance”) and elenchos (“conviction”) are much disputed. He considers that the words mean reality and demonstration. (The REB seems to agree.) “Faith” then is the reality of good things and events hoped for, the proof of things one cannot see, the latter being the heavenly world, and the former, those of that world. At least in 1:3 (NRSV: “very being”), hypostasis clearly means reality or substance
12:33-34: See also Matthew 6:19-21; Mark 10:21; Luke 18:22; Acts 2:45 (Christians share their possessions); 4:32-35. Jesus spoke against abuse, not possession, of property: in v. 15, he tells the crowd: “Take care! Be on your guard against all kinds of greed; for one's life does not consist in the abundance of possessions”. [NOAB] Luke’s version puts a positive spin on Jesus’ words; Matthew 6:21 says “‘Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal.’
GOSPEL: Luke 12: 32 - 40 (RCL)
Luke 12: (32 - 34) 35 - 40 (41 - 48) (Roman Catholic)
Luke 12:32 (NRSV) "Do not be afraid, little flock, for it is your Father's good pleasure to give you the kingdom. 33 Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. 34 For where your treasure is, there your heart will be also.
35 "Be dressed for action and have your lamps lit; 36 be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. 37 Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. 38 If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves.
39 "But know this: if the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. 40 You also must be ready, for the Son of Man is coming at an unexpected hour."
41 Peter said, "Lord, are you telling this parable for us or for everyone?" 42 And the Lord said, "Who then is the faithful and prudent manager whom his master will put in charge of his slaves, to give them their allowance of food at the proper time? 43 Blessed is that slave whom his master will find at work when he arrives. 44 Truly I tell you, he will put that one in charge of all his possessions. 45 But if that slave says to himself, "My master is delayed in coming,' and if he begins to beat the other slaves, men and women, and to eat and drink and get drunk, 46 the master of that slave will come on a day when he does not expect him and at an hour that he does not know, and will cut him in pieces, and put him with the unfaithful. 47 That slave who knew what his master wanted, but did not prepare himself or do what was wanted, will receive a severe beating. 48 But the one who did not know and did what deserved a beating will receive a light beating. From everyone to whom much has been given, much will be required; and from the one to whom much has been entrusted, even more will be demanded.
Jesus has told his disciples, in the presence of a large crowd, the story of the farmer who, keeping all of his huge harvest for himself, completely obliterated God from his life. Wealth per se is acceptable, but abusing it is not. To “strive for his kingdom” (v. 31) is much more important than acquisition of material goods: “life is more than food” (v. 23). Trust in God’s care of you! He knows what you need, and will give it you. Now Jesus calls his disciples “little flock” (v. 32), for they are few, and oppressed (“do not be afraid”). (In Ezekiel 34, God speaks of his people as his “flock”.) They will be citizens of “the kingdom”. Avoid over-attachment to “possessions” (v. 33) and share what you have with the needy (“give alms”). Emphasize your relationship with God, not material wealth; integrity with him lasts, but wealth ends with the grave
Hebrews 11: 1 - 3, 8 - 19 (Can. BAS)
Hebrews 11: 1 - 2, 8 - 12 (13 - 19) (Roman Catholic)
Hebr 11:1 (NRSV) Now faith is the assurance of things hoped for, the conviction of things not seen. 2 Indeed, by faith our ancestors received approval. 3 By faith we understand that the worlds were prepared by the word of God, so that what is seen was made from things that are not visible.
8 By faith Abraham obeyed when he was called to set out for a place that he was to receive as an inheritance; and he set out, not knowing where he was going. 9 By faith he stayed for a time in the land he had been promised, as in a foreign land, living in tents, as did Isaac and Jacob, who were heirs with him of the same promise. 10 For he looked forward to the city that has foundations, whose architect and builder is God. 11 By faith he received power of procreation, even though he was too old--and Sarah herself was barren--because he considered him faithful who had promised.12 Therefore from one person, and this one as good as dead, descendants were born, "as many as the stars of heaven and as the innumerable grains of sand by the seashore."
13 All of these died in faith without having received the promises, but from a distance they saw and greeted them. They confessed that they were strangers and foreigners on the earth, 14 for people who speak in this way make it clear that they are seeking a homeland. 15 If they had been thinking of the land that they had left behind, they would have had opportunity to return. 16 But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; indeed, he has prepared a city for them.
17 By faith Abraham, when put to the test, offered up Isaac. He who had received the promises was ready to offer up his only son, 18 of whom he had been told, "It is through Isaac that descendants shall be named for you." 19 He considered the fact that God is able even to raise someone from the dead--and figuratively speaking, he did receive him back.
Notes h/t montreal Anglican
The author has urged his readers to recall the time after they were baptised: they endured hardships: – public abuse, persecution and “plundering of your possessions” (10:34), accepting these privations cheerfully “knowing that you ... possessed something better and more lasting”. So, he urges, “do not abandon ... that confidence of yours” (10:35). “You need endurance” (10:36) to “receive what was promised” (i.e. eternal life with Christ). Christ will come again; keep your faith in him
11:1: Scholars interpret this verse in various ways:
• NOAB says that, instead of defining faith comprehensively, the author describes those aspects of it that bear upon the argument.
• CAB says that the explanation of “faith” here conforms in style to the definitions in Greek philosophical writings, and that the crucial terms “conviction” and “assurance” carry philosophical meaning as to how ultimate reality can be known. But the writer has made a crucial addition: “faith” is also oriented toward the future and is grounded in the hope of fulfilment of God’s purpose. The “assurance” is that the heavenly realities, which humans have “not seen”, will be revealed to God’s faithful people, just as the “ancestors” (v. 2) looked forward to this reality.
• NJBC says that the meanings of the words hypostasis (“assurance”) and elenchos (“conviction”) are much disputed. He considers that the words mean reality and demonstration. (The REB seems to agree.) “Faith” then is the reality of good things and events hoped for, the proof of things one cannot see, the latter being the heavenly world, and the former, those of that world. At least in 1:3 (NRSV: “very being”), hypostasis clearly means reality or substance
12:33-34: See also Matthew 6:19-21; Mark 10:21; Luke 18:22; Acts 2:45 (Christians share their possessions); 4:32-35. Jesus spoke against abuse, not possession, of property: in v. 15, he tells the crowd: “Take care! Be on your guard against all kinds of greed; for one's life does not consist in the abundance of possessions”. [NOAB] Luke’s version puts a positive spin on Jesus’ words; Matthew 6:21 says “‘Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal.’
GOSPEL: Luke 12: 32 - 40 (RCL)
Luke 12: (32 - 34) 35 - 40 (41 - 48) (Roman Catholic)
Luke 12:32 (NRSV) "Do not be afraid, little flock, for it is your Father's good pleasure to give you the kingdom. 33 Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. 34 For where your treasure is, there your heart will be also.
35 "Be dressed for action and have your lamps lit; 36 be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. 37 Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. 38 If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves.
39 "But know this: if the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. 40 You also must be ready, for the Son of Man is coming at an unexpected hour."
41 Peter said, "Lord, are you telling this parable for us or for everyone?" 42 And the Lord said, "Who then is the faithful and prudent manager whom his master will put in charge of his slaves, to give them their allowance of food at the proper time? 43 Blessed is that slave whom his master will find at work when he arrives. 44 Truly I tell you, he will put that one in charge of all his possessions. 45 But if that slave says to himself, "My master is delayed in coming,' and if he begins to beat the other slaves, men and women, and to eat and drink and get drunk, 46 the master of that slave will come on a day when he does not expect him and at an hour that he does not know, and will cut him in pieces, and put him with the unfaithful. 47 That slave who knew what his master wanted, but did not prepare himself or do what was wanted, will receive a severe beating. 48 But the one who did not know and did what deserved a beating will receive a light beating. From everyone to whom much has been given, much will be required; and from the one to whom much has been entrusted, even more will be demanded.
Jesus has told his disciples, in the presence of a large crowd, the story of the farmer who, keeping all of his huge harvest for himself, completely obliterated God from his life. Wealth per se is acceptable, but abusing it is not. To “strive for his kingdom” (v. 31) is much more important than acquisition of material goods: “life is more than food” (v. 23). Trust in God’s care of you! He knows what you need, and will give it you. Now Jesus calls his disciples “little flock” (v. 32), for they are few, and oppressed (“do not be afraid”). (In Ezekiel 34, God speaks of his people as his “flock”.) They will be citizens of “the kingdom”. Avoid over-attachment to “possessions” (v. 33) and share what you have with the needy (“give alms”). Emphasize your relationship with God, not material wealth; integrity with him lasts, but wealth ends with the grave
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