NEW TESTAMENT: 1 Timothy 6: 6 - 19 (RCL)
1 Timothy 6: 11 - 16 (Roman Catholic)
1Tim 6:6 (NRSV) Of course, there is great gain in godliness combined with contentment; 7 for we brought nothing into the world, so that we can take nothing out of it; 8 but if we have food and clothing, we will be content with these. 9 But those who want to be rich fall into temptation and are trapped by many senseless and harmful desires that plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evil, and in their eagerness to be rich some have wandered away from the faith and pierced themselves with many pains.
11 But as for you, man of God, shun all this; pursue righteousness, godliness, faith, love, endurance, gentleness. 12 Fight the good fight of the faith; take hold of the eternal life, to which you were called and for which you made the good confession in the presence of many witnesses. 13 In the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pon'tius Pilate made the good confession, I charge you 14 to keep the commandment without spot or blame until the manifestation of our Lord Jesus Christ, 15 which he will bring about at the right time--he who is the blessed and only Sovereign, the King of kings and Lord of lords. 16 It is he alone who has immortality and dwells in unapproachable light, whom no one has ever seen or can see; to him be honor and eternal dominion. Amen.
17 As for those who in the present age are rich, command them not to be haughty, or to set their hopes on the uncertainty of riches, but rather on God who richly provides us with everything for our enjoyment. 18 They are to do good, to be rich in good works, generous, and ready to share, 19 thus storing up for themselves the treasure of a good foundation for the future, so that they may take hold of the life that really is life.
Our passage is the concluding section of the book. In vv. 3-5, the author has again warned against those who teach other than the body of faith passed down from Jesus and the apostles. He has charged these teachers with monetary gain for teaching falsehoods. Now, writing in Paul’s name, he counters that there is “great [spiritual] gain” (v. 6) in teaching the truth; those who do so are content with enough to pay for necessities (“food and clothing”, v. 8). But false teachers “who want to be rich” (v. 9) succumb to “senseless and harmful desires”, and lead people astray from godliness. The true church leader is very different.
Now he addresses Timothy, a “man of God” (v. 11), spiritual leader of the Church. He sees Christian life as a “fight” (v. 12). Timothy “made the good confession” that Jesus is Lord at his baptism; Jesus made his “confession” (v. 13) of fidelity in his conduct when facing death. Timothy is to keep “the commandment” (v. 14, Christ’s orders) until he returns at the end of the era, “at the right time” (v. 15), i.e. when God chooses. “Immortality” (v. 16) is an attribute of God. We cannot see him, but Jesus can and will reveal him. The author now speaks to affluent members of the community (v. 17). They should not set store in money, but rather in God, for it is God’s gift. It is to be used in a godly way, for “good works” (v. 18) and sharing with the needy, for through such generosity they will attain eternal life, “life that really is life” (v. 19).
GOSPEL: Luke 16: 19 - 31 (all)
Luke 16:19 (NRSV) "There was a rich man who was dressed in purple and fine linen and who feasted sumptuously every day. 20 And at his gate lay a poor man named Laz'arus, covered with sores, 21 who longed to satisfy his hunger with what fell from the rich man's table; even the dogs would come and lick his sores. 22 The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried. 23 In Hades, where he was being tormented, he looked up and saw Abraham far away with Laz'arus by his side. 24 He called out, "Father Abraham, have mercy on me, and send Laz'arus to dip the tip of his finger in water and cool my tongue; for I am in agony in these flames.' 25 But Abraham said, "Child, remember that during your lifetime you received your good things, and Laz'arus in like manner evil things; but now he is comforted here, and you are in agony. 26 Besides all this, between you and us a great chasm has been fixed, so that those who might want to pass from here to you cannot do so, and no one can cross from there to us.' 27 He said, "Then, father, I beg you to send him to my father's house-- 28 for I have five brothers--that he may warn them, so that they will not also come into this place of torment.' 29 Abraham replied, "They have Moses and the prophets; they should listen to them.' 30 He said, "No, father Abraham; but if someone goes to them from the dead, they will repent.' 31 He said to him, "If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead.'"
h/t montreal anglican
Luke has described Pharisees as “lovers of money” (v. 14). Now Jesus expands on a tale from popular folklore to tell a parable. Only the rich could afford cloth dyed with “purple” (v. 19), and “fine linen” undergarments from Egypt. No moral judgements are made directly on the “rich man” and Lazarus (v. 20), but they are implied: v. 30 infers that the rich man, and his brothers, have not repented of their sins, but “Lazarus” (v. 21) means God helps, so he has. (“Dogs” ate the bread guests had used to wipe their plates and hands and then tossed under the table.) Vv. 22-23 tell of the reversal of fates after death, in contemporary Jewish terms: Lazarus goes to a place of bliss, beside “Abraham”, the founder of God’s covenant people, but the rich man roasts in “Hades” (v. 23, the Greek name for Sheol, the abode of the dead). Recall the Abraham was wealthy, and obedient to God’s will.
In v. 27-28, the rich man changes tactics: upon learning that the gulf between him and Lazarus cannot be bridged (“a great chasm has been fixed”, v. 26), he asks that his brothers be saved from the same fate. Abraham’s answer (v. 29) amounts to: God reveals himself and his will in the Old Testament, so the “brothers” (v. 28) have been warned of the fate that awaits them. The Law required landowners, God’s tenants, to share with the needy.
In v. 31, in speaking of “someone rises from the dead”, Jesus is referring to his resurrection. Even then, “they” will not “repent” (v. 30). Like Lazarus, those whom God helps will come into his presence but, like the rich man, the ungodly will suffer irreversible punishment. God has revealed his will through “Moses and the prophets” (v. 29); those who neglect it will suffer after death. In this case, Jesus overturns conventional Jewish wisdom: it said that wealth was a sign of being blessed by God; if one was poor, one must be ungodly.
Saturday, September 25, 2010
Saturday, September 18, 2010
NEW TESTAMENT: 1 Timothy 2: 1 - 7 (RCL)
1 Timothy 2: 1 - 8 (Roman Catholic)
1Tim 2:1 (NRSV) First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for everyone, 2 for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity. 3 This is right and is acceptable in the sight of God our Savior, 4 who desires everyone to be saved and to come to the knowledge of the truth. 5 For
there is one God;
there is also one mediator between God and humankind,
Christ Jesus, himself human,
6 who gave himself a ransom for all
--this was attested at the right time. 7 For this I was appointed a herald and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.
8 I desire, then, that in every place the men should pray, lifting up holy hands without anger or argument;
h/t Chris Haslam, Anglican Diocese of Montreal
At a time when Christians were suspect for not joining in worship of Roman gods, an act expected of all, the author urges them to pray for “everyone”, including civil authorities (“kings ...”, v. 2), so that Christians may live “a quiet and peaceable life”, as good citizens yet godly ones. This, he says, is in accord with God’s plan, for he wishes “everyone” (v. 4) to be saved, through knowledge of Christian “truth”. God desires this for:
• he is the “one God” (v. 5) for all people;
• the “one mediator”, Christ, shared in being human with all of us, and represents us all before the Father, and
• gave his life as the price of freedom (“ransom”, v. 6) for all.
His life and death were “attested” (shown to be an authentic part of the plan) “at the right time”, at the time chosen by God. Paul (“I”, v. 7) was “appointed” by God to announce (“herald”) this to all, genuinely sent out by him (“apostle”) to teach doctrine (“faith”) and the truth about God to everyone.
Verses 1-7: Prayer intentions. The stress on God’s desire to save every human being is also found in 1 Timothy 4:10: “For to this end we toil and struggle, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe”. See also Titus 2:11; 3:2, 8. [NJBC]
Verses 1-2: The Christian prays even for bad rulers. CAB says that praying for secular authorities will result in respect for Christianity among those outside the faith, and will lessen the risk of persecution. In Romans 13:1, Paul says “Let every person be subject to the governing authorities; for there is no authority except from God, and those authorities that exist have been instituted by God”. [NOAB] Such prayer is not out of patriotism; there is a hope (possibly implied) that these rulers/authorities might “come to the knowledge of the truth” (v. 4). [NJBC]
Verse 4: This is one of the strongest affirmations of the universality of God’s grace. [NOAB]
GOSPEL: Luke 16: 1 - 13 (all)
Luke 16:1 (NRSV) Then Jesus said to the disciples, "There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. 2 So he summoned him and said to him, "What is this that I hear about you? Give me an accounting of your management, because you cannot be my manager any longer.' 3 Then the manager said to himself, "What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg. 4 I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.' 5 So, summoning his master's debtors one by one, he asked the first, "How much do you owe my master?' 6 He answered, "A hundred jugs of olive oil.' He said to him, "Take your bill, sit down quickly, and make it fifty.' 7 Then he asked another, "And how much do you owe?' He replied, "A hundred containers of wheat.' He said to him, "Take your bill and make it eighty.' 8 And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light. 9 And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes.
10 "Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest also in much. 11 If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches? 12 And if you have not been faithful with what belongs to another, who will give you what is your own? 13 No slave can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth."
Note: Vs. 1-9 are optional in the Roman Catholic lectionary
Luke 16:1-13
As he continues to travel towards Jerusalem, Jesus says more about what is required of a disciple. Many in the crowd were poor, oppressed by the rich, so a story about a “rich man” (vv. 1-8a) would be popular. Jesus speaks in their terms, calling money “dishonest wealth” (v. 9) or filthy lucre. (A “manager”, v. 1, negotiated and signed contracts on his master’s behalf; the master was usually a (hated) absentee landlord.) Mosaic law forbade charging interest on a loan, but there was a way round this: the debtor in v. 6 had probably received 50 jugs of olive oil but the bill was for 100. The manager settles the account by forgiving the usurious interest, probably to his master’s benefit, not his own. Both the “master” (v. 8, the rich man) and the manager are businessmen; the master praises the manager for acting “shrewdly” (the Greek word means pragmatically). Both understand prudent use of financial resources.
From elsewhere in the New Testament and from the Qumran literature, we know that “the children of light” (v. 8) are the spiritually enlightened: business-people are more pragmatic in their sphere than are disciples in affairs of the Kingdom. Then v. 9: Jesus advises accumulation of heavenly capital by providing for the needy. If one does this in one’s own small way, God will see one as trustworthy regarding Kingdom affairs (v. 10) – and if one isn’t, he won’t. Being “faithful” now involves sharing possessions; one who doesn’t now won’t be entrusted with “true riches” (v. 11), i.e. the Kingdom. Financial resources are God’s gift; they belong “to another” (v. 12), i.e. to him. “Your own” is your inheritance as God’s children, i.e. eternal life. So in v. 12 Jesus asks: if you have not managed your finances prudently, will God give you eternal life? Then v. 13: one cannot make a god out of money and serve God. Disciples must serve God exclusively, using material resources for his purposes, sharing with the needy. The alternative is enslavement to materialism.
The unifying theme of this apparently disunified chapter is that of using possessions to benefit others, especially the needy. [NJBC]
This is the Parable of the Dishonest Manager [NOAB] or of the Unjust Steward [Blomberg].
Usually in a parable one can recognize good and evil characters, but here both the master and the manager are at least suspected of being evil, at least to an extent. Perhaps Jesus is saying: one can learn even from the dishonest. [CAB]
Luke offers various example stories instead of parables, to arrest his readers’ attention and to drive home a lesson. To some scholars, this is such a story. But others take it as a parable. [NJBC]
As an example story, it is interpreted in two ways:
• A popular version: Jesus is teaching that his disciples should imitate the actions of the dishonest manager. (This is morally repugnant.)
• A scholarly version: What is to be imitated is the steward’s shrewdness in the use of possessions (even though the possessions are not his own). [NJBC]
As a parable about the kingdom of God, it is interpreted in two ways:
• That there is a point of contact between the actions in the parable and the actions in Jesus’ audiences as he travels to Jerusalem: as the manager was decisive when faced with a crisis, so too should Jesus’ listeners be; they are wavering in their decision to follow him and his kingdom message.
• That the point of contact is one of dissimilarity: the sense of justice normally implied in Kingdom does not accord with the behaviour of the master in v. 8a: how can the master praise such unjust conduct perpetrated on him and not have the rascal punished? Are normal standards of justice being denied in the Kingdom Jesus preaches? Yes, in Jesus’ kingdom of justice and power, masters do not get even. Recall Jesus’ command to love one’s enemies and his teaching about non-retaliation and love of enemies: see 9:51-55 (Samaritans “did not receive him”); 10:29-37 (the Good Samaritan, and bad robbers, priest and Levite); 17:11-19 (the nine lepers); 22:47-55 (Judas Iscariot); 23:34 (on the Cross). [NJBC]
1 Timothy 2: 1 - 8 (Roman Catholic)
1Tim 2:1 (NRSV) First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for everyone, 2 for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity. 3 This is right and is acceptable in the sight of God our Savior, 4 who desires everyone to be saved and to come to the knowledge of the truth. 5 For
there is one God;
there is also one mediator between God and humankind,
Christ Jesus, himself human,
6 who gave himself a ransom for all
--this was attested at the right time. 7 For this I was appointed a herald and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.
8 I desire, then, that in every place the men should pray, lifting up holy hands without anger or argument;
h/t Chris Haslam, Anglican Diocese of Montreal
At a time when Christians were suspect for not joining in worship of Roman gods, an act expected of all, the author urges them to pray for “everyone”, including civil authorities (“kings ...”, v. 2), so that Christians may live “a quiet and peaceable life”, as good citizens yet godly ones. This, he says, is in accord with God’s plan, for he wishes “everyone” (v. 4) to be saved, through knowledge of Christian “truth”. God desires this for:
• he is the “one God” (v. 5) for all people;
• the “one mediator”, Christ, shared in being human with all of us, and represents us all before the Father, and
• gave his life as the price of freedom (“ransom”, v. 6) for all.
His life and death were “attested” (shown to be an authentic part of the plan) “at the right time”, at the time chosen by God. Paul (“I”, v. 7) was “appointed” by God to announce (“herald”) this to all, genuinely sent out by him (“apostle”) to teach doctrine (“faith”) and the truth about God to everyone.
Verses 1-7: Prayer intentions. The stress on God’s desire to save every human being is also found in 1 Timothy 4:10: “For to this end we toil and struggle, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe”. See also Titus 2:11; 3:2, 8. [NJBC]
Verses 1-2: The Christian prays even for bad rulers. CAB says that praying for secular authorities will result in respect for Christianity among those outside the faith, and will lessen the risk of persecution. In Romans 13:1, Paul says “Let every person be subject to the governing authorities; for there is no authority except from God, and those authorities that exist have been instituted by God”. [NOAB] Such prayer is not out of patriotism; there is a hope (possibly implied) that these rulers/authorities might “come to the knowledge of the truth” (v. 4). [NJBC]
Verse 4: This is one of the strongest affirmations of the universality of God’s grace. [NOAB]
GOSPEL: Luke 16: 1 - 13 (all)
Luke 16:1 (NRSV) Then Jesus said to the disciples, "There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. 2 So he summoned him and said to him, "What is this that I hear about you? Give me an accounting of your management, because you cannot be my manager any longer.' 3 Then the manager said to himself, "What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg. 4 I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.' 5 So, summoning his master's debtors one by one, he asked the first, "How much do you owe my master?' 6 He answered, "A hundred jugs of olive oil.' He said to him, "Take your bill, sit down quickly, and make it fifty.' 7 Then he asked another, "And how much do you owe?' He replied, "A hundred containers of wheat.' He said to him, "Take your bill and make it eighty.' 8 And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light. 9 And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes.
10 "Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest also in much. 11 If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches? 12 And if you have not been faithful with what belongs to another, who will give you what is your own? 13 No slave can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth."
Note: Vs. 1-9 are optional in the Roman Catholic lectionary
Luke 16:1-13
As he continues to travel towards Jerusalem, Jesus says more about what is required of a disciple. Many in the crowd were poor, oppressed by the rich, so a story about a “rich man” (vv. 1-8a) would be popular. Jesus speaks in their terms, calling money “dishonest wealth” (v. 9) or filthy lucre. (A “manager”, v. 1, negotiated and signed contracts on his master’s behalf; the master was usually a (hated) absentee landlord.) Mosaic law forbade charging interest on a loan, but there was a way round this: the debtor in v. 6 had probably received 50 jugs of olive oil but the bill was for 100. The manager settles the account by forgiving the usurious interest, probably to his master’s benefit, not his own. Both the “master” (v. 8, the rich man) and the manager are businessmen; the master praises the manager for acting “shrewdly” (the Greek word means pragmatically). Both understand prudent use of financial resources.
From elsewhere in the New Testament and from the Qumran literature, we know that “the children of light” (v. 8) are the spiritually enlightened: business-people are more pragmatic in their sphere than are disciples in affairs of the Kingdom. Then v. 9: Jesus advises accumulation of heavenly capital by providing for the needy. If one does this in one’s own small way, God will see one as trustworthy regarding Kingdom affairs (v. 10) – and if one isn’t, he won’t. Being “faithful” now involves sharing possessions; one who doesn’t now won’t be entrusted with “true riches” (v. 11), i.e. the Kingdom. Financial resources are God’s gift; they belong “to another” (v. 12), i.e. to him. “Your own” is your inheritance as God’s children, i.e. eternal life. So in v. 12 Jesus asks: if you have not managed your finances prudently, will God give you eternal life? Then v. 13: one cannot make a god out of money and serve God. Disciples must serve God exclusively, using material resources for his purposes, sharing with the needy. The alternative is enslavement to materialism.
The unifying theme of this apparently disunified chapter is that of using possessions to benefit others, especially the needy. [NJBC]
This is the Parable of the Dishonest Manager [NOAB] or of the Unjust Steward [Blomberg].
Usually in a parable one can recognize good and evil characters, but here both the master and the manager are at least suspected of being evil, at least to an extent. Perhaps Jesus is saying: one can learn even from the dishonest. [CAB]
Luke offers various example stories instead of parables, to arrest his readers’ attention and to drive home a lesson. To some scholars, this is such a story. But others take it as a parable. [NJBC]
As an example story, it is interpreted in two ways:
• A popular version: Jesus is teaching that his disciples should imitate the actions of the dishonest manager. (This is morally repugnant.)
• A scholarly version: What is to be imitated is the steward’s shrewdness in the use of possessions (even though the possessions are not his own). [NJBC]
As a parable about the kingdom of God, it is interpreted in two ways:
• That there is a point of contact between the actions in the parable and the actions in Jesus’ audiences as he travels to Jerusalem: as the manager was decisive when faced with a crisis, so too should Jesus’ listeners be; they are wavering in their decision to follow him and his kingdom message.
• That the point of contact is one of dissimilarity: the sense of justice normally implied in Kingdom does not accord with the behaviour of the master in v. 8a: how can the master praise such unjust conduct perpetrated on him and not have the rascal punished? Are normal standards of justice being denied in the Kingdom Jesus preaches? Yes, in Jesus’ kingdom of justice and power, masters do not get even. Recall Jesus’ command to love one’s enemies and his teaching about non-retaliation and love of enemies: see 9:51-55 (Samaritans “did not receive him”); 10:29-37 (the Good Samaritan, and bad robbers, priest and Levite); 17:11-19 (the nine lepers); 22:47-55 (Judas Iscariot); 23:34 (on the Cross). [NJBC]
Saturday, September 11, 2010
NEW TESTAMENT: 1 Timothy 1: 12 - 17 (all)
1Tim 1:12 (NRSV) I am grateful to Christ Jesus our Lord, who has strengthened me, because he judged me faithful and appointed me to his service, 13 even though I was formerly a blasphemer, a persecutor, and a man of violence. But I received mercy because I had acted ignorantly in unbelief, 14 and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. 15 The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners--of whom I am the foremost. 16 But for that very reason I received mercy, so that in me, as the foremost, Jesus Christ might display the utmost patience, making me an example to those who would come to believe in him for eternal life. 17 To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.
h/t WorkingPreacher
In this case, the theological pivot for these verses concerns God's mercy. The letter — in highlighting God's characteristic of gratuitous mercy — explains that Paul received mercy "because I had acted ignorantly in unbelief." Now, of what could Paul have been ignorant? He knew the God of Israel, the Torah, and the Prophets. He even knew enough about Jesus to oppose his cause. Paul did not know what he was doing in the same way that Jesus' crucifiers did not know what they were doing: they did not grasp fully what was going on around them. They saw (to adopt a Pauline figure) in a glass darkly, but they reached incorrect conclusions about what they perceived there.
GOSPEL: Luke 15: 1 - 10 (RCL)
Luke 15: 1 - 10 (11 - 32) (Roman Catholic)
Luke 15:1 (NRSV) Now all the tax collectors and sinners were coming near to listen to him. 2 And the Phar'isees and the scribes were grumbling and saying, "This fellow welcomes sinners and eats with them."
3 So he told them this parable: 4 "Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? 5 When he has found it, he lays it on his shoulders and rejoices. 6 And when he comes home, he calls together his friends and neighbors, saying to them, "Rejoice with me, for I have found my sheep that was lost.' 7 Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.
8 "Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? 9 When she has found it, she calls together her friends and neighbors, saying, "Rejoice with me, for I have found the coin that I had lost.' 10 Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents."
h/t montreal anglican
Jesus is keeping company with “tax collectors and sinners”, people avoided and despised by apparently godly people like “the Pharisees and the scribes” (v. 2). Their observation (v. 2) begs the question: are any beyond God’s mercy? Tax collectors were known for their unethical behaviour. The Roman authorities contracted out collection of taxes; how a tax collector got the money was up to him. Usury, fraud and excessive profits were common. Tax collectors worked for tax farmers, who were usually foreigners. As such, they were ritually unclean.
Now Jesus defends associating with these people, using parables. Our reading includes two: vv. 3-7 and 8-10. Jesus asks if you had many and lost one, wouldn’t you search until you found it? expecting the answer of course I would! Vv. 6 and 10 explain the parables: God is shepherd/housewife; the lost sheep/coin are people who repent, who turn to God. God willingly accepts them; in fact, he rejoices, as does the community (“friends and neighbours”, vv. 6, 9)! Neither the sheep nor the coin can find their owner; God cares about those unable to find him; he seeks them. But, as so often in a parable, there are twists to them which helps people remember them: what shepherd would leave his flock “in the wilderness” (v. 4)? The Pharisees would find God symbolized by a woman as outrageous, and first-century shepherds were considered lawless and dishonest. (The coin, v. 8 was a drachmas, a day’s wage.) Would a shepherd really care about one sheep out of 100? God is like that.
Verse 4: Comments: first-century shepherds were considered lawless and dishonest: unlike Old Testament shepherds.
Verse 5: “rejoices”: The theme of joy suffuses this chapter: see also vv. 7, 9, 10, 23, 29, 32. Joy in this chapter has four emphases:
• The motifs of universality, community and soteriology (systematic interpretation of Christ’s saving work for humans and the world) are inextricably commingled.
• Conversion is a prerequisite for finding joy.
• Happiness consists in a willingness to share in God’s own joy in dispensing salvation.
• The call to participate in God’s love and joy is issued through Jesus.
Verse 8: “coins”: The Hebrew word (and perhaps the Aramaic) for coins, zuzim, can also mean those who have moved away, departed. Perhaps Jesus uses a play on words; perhaps the lost coin is representative of those who have lost faith but can still be reached.
Verse 8: “light a lamp”: A Palestinian house had a door and no windows. The woman would “sweep the house” hoping to hear a tinkle. [NJBC]
Verses 11-32: A third parable on God’s joy at recovery of the lost, the parable of the Prodigal Son. In this case, the father’s rejoicing at the return of his errant son has to be explained to the son who followed tradition (as the religious establishment did) and stayed at home. [CAB]
1Tim 1:12 (NRSV) I am grateful to Christ Jesus our Lord, who has strengthened me, because he judged me faithful and appointed me to his service, 13 even though I was formerly a blasphemer, a persecutor, and a man of violence. But I received mercy because I had acted ignorantly in unbelief, 14 and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. 15 The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners--of whom I am the foremost. 16 But for that very reason I received mercy, so that in me, as the foremost, Jesus Christ might display the utmost patience, making me an example to those who would come to believe in him for eternal life. 17 To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.
h/t WorkingPreacher
In this case, the theological pivot for these verses concerns God's mercy. The letter — in highlighting God's characteristic of gratuitous mercy — explains that Paul received mercy "because I had acted ignorantly in unbelief." Now, of what could Paul have been ignorant? He knew the God of Israel, the Torah, and the Prophets. He even knew enough about Jesus to oppose his cause. Paul did not know what he was doing in the same way that Jesus' crucifiers did not know what they were doing: they did not grasp fully what was going on around them. They saw (to adopt a Pauline figure) in a glass darkly, but they reached incorrect conclusions about what they perceived there.
GOSPEL: Luke 15: 1 - 10 (RCL)
Luke 15: 1 - 10 (11 - 32) (Roman Catholic)
Luke 15:1 (NRSV) Now all the tax collectors and sinners were coming near to listen to him. 2 And the Phar'isees and the scribes were grumbling and saying, "This fellow welcomes sinners and eats with them."
3 So he told them this parable: 4 "Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? 5 When he has found it, he lays it on his shoulders and rejoices. 6 And when he comes home, he calls together his friends and neighbors, saying to them, "Rejoice with me, for I have found my sheep that was lost.' 7 Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.
8 "Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? 9 When she has found it, she calls together her friends and neighbors, saying, "Rejoice with me, for I have found the coin that I had lost.' 10 Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents."
h/t montreal anglican
Jesus is keeping company with “tax collectors and sinners”, people avoided and despised by apparently godly people like “the Pharisees and the scribes” (v. 2). Their observation (v. 2) begs the question: are any beyond God’s mercy? Tax collectors were known for their unethical behaviour. The Roman authorities contracted out collection of taxes; how a tax collector got the money was up to him. Usury, fraud and excessive profits were common. Tax collectors worked for tax farmers, who were usually foreigners. As such, they were ritually unclean.
Now Jesus defends associating with these people, using parables. Our reading includes two: vv. 3-7 and 8-10. Jesus asks if you had many and lost one, wouldn’t you search until you found it? expecting the answer of course I would! Vv. 6 and 10 explain the parables: God is shepherd/housewife; the lost sheep/coin are people who repent, who turn to God. God willingly accepts them; in fact, he rejoices, as does the community (“friends and neighbours”, vv. 6, 9)! Neither the sheep nor the coin can find their owner; God cares about those unable to find him; he seeks them. But, as so often in a parable, there are twists to them which helps people remember them: what shepherd would leave his flock “in the wilderness” (v. 4)? The Pharisees would find God symbolized by a woman as outrageous, and first-century shepherds were considered lawless and dishonest. (The coin, v. 8 was a drachmas, a day’s wage.) Would a shepherd really care about one sheep out of 100? God is like that.
Verse 4: Comments: first-century shepherds were considered lawless and dishonest: unlike Old Testament shepherds.
Verse 5: “rejoices”: The theme of joy suffuses this chapter: see also vv. 7, 9, 10, 23, 29, 32. Joy in this chapter has four emphases:
• The motifs of universality, community and soteriology (systematic interpretation of Christ’s saving work for humans and the world) are inextricably commingled.
• Conversion is a prerequisite for finding joy.
• Happiness consists in a willingness to share in God’s own joy in dispensing salvation.
• The call to participate in God’s love and joy is issued through Jesus.
Verse 8: “coins”: The Hebrew word (and perhaps the Aramaic) for coins, zuzim, can also mean those who have moved away, departed. Perhaps Jesus uses a play on words; perhaps the lost coin is representative of those who have lost faith but can still be reached.
Verse 8: “light a lamp”: A Palestinian house had a door and no windows. The woman would “sweep the house” hoping to hear a tinkle. [NJBC]
Verses 11-32: A third parable on God’s joy at recovery of the lost, the parable of the Prodigal Son. In this case, the father’s rejoicing at the return of his errant son has to be explained to the son who followed tradition (as the religious establishment did) and stayed at home. [CAB]
Wednesday, September 8, 2010
Saturday, September 4, 2010
NEW TESTAMENT: Philemon 1 - 21 (RCL)
Philemon 1 - 20 (Can. BAS)
Philemon 9 - 10, 12 - 17 (Roman Catholic)
Phle 1:1 (NRSV) Paul, a prisoner of Christ Jesus, and Timothy our brother,
To Phile'mon our dear friend and co-worker, 2 to Ap'phia our sister, to Archip'pus our fellow soldier, and to the church in your house:
3 Grace to you and peace from God our Father and the Lord Jesus Christ.
4 When I remember you in my prayers, I always thank my God 5 because I hear of your love for all the saints and your faith toward the Lord Jesus. 6 I pray that the sharing of your faith may become effective when you perceive all the good that we may do for Christ. 7 I have indeed received much joy and encouragement from your love, because the hearts of the saints have been refreshed through you, my brother.
8 For this reason, though I am bold enough in Christ to command you to do your duty, 9 yet I would rather appeal to you on the basis of love--and I, Paul, do this as an old man, and now also as a prisoner of Christ Jesus. 10 I am appealing to you for my child, Ones'imus, whose father I have become during my imprisonment. 11 Formerly he was useless to you, but now he is indeed useful both to you and to me. 12 I am sending him, that is, my own heart, back to you. 13 I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the gospel; 14 but I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced. 15 Perhaps this is the reason he was separated from you for a while, so that you might have him back forever, 16 no longer as a slave but more than a slave, a beloved brother--especially to me but how much more to you, both in the flesh and in the Lord.
17 So if you consider me your partner, welcome him as you would welcome me. 18 If he has wronged you in any way, or owes you anything, charge that to my account. 19 I, Paul, am writing this with my own hand: I will repay it. I say nothing about your owing me even your own self. 20 Yes, brother, let me have this benefit from you in the Lord! Refresh my heart in Christ. 21 Confident of your obedience, I am writing to you, knowing that you will do even more than I say.
Notes montreal anglican
This appears to be a personal letter to Philemon, a slave owner, but it is also addressed to “the church in your house” (v. 2). In the first century, the Christian community gathered at a member’s house. It is likely that the letter was read during worship. Paul writes not using his authority as an apostle (as he does in other letters) but as a “prisoner” (v. 1). (Perhaps “Apphia”, v. 2, was Philemon’s wife and “Archippus” his son.) It opens as letters usually did: from Paul, to various addressees, followed by best wishes (v. 3). Paul wishes “grace” (the Greek greeting) and “peace” (the Jewish) as well – from God. Thanksgiving (vv. 4-7) was also customary. The “saints” (v. 5) are those set apart for God’s work in the world, i.e. all Christians. Perhaps in v. 6 he says: may greater understanding of all that comes through being incorporated in Christ strengthen your sharing of faith. Philemon (“you”, v. 7) has been instrumental in nurturing Paul and other Christians.
“Onesimus” (v. 10), a slave, has run away from Philemon’s house. While visiting Paul, he has been converted to Christianity: he is Paul’s “child”. A penalty for leaving a master was death, so Paul is in a delicate position, pleading for the man’s life. Paul did not try to free Greco-Roman society of slavery, because he had higher priorities; rather he pleads for one slave. Rather than “command” (v. 8), he appeals “on the basis of love” (v. 9), the very foundation of the faith. The slave’s fate is in his master’s hands; Philemon can choose to preserve his life. May his “good deed” (v. 14) be “voluntary”, of his own free will. Onesimus is a Greek word for useful or beneficial. He has been changed from “useless” (v. 11) to “useful” – both to Philemon and to Paul; in v. 20, Paul speaks of “benefit”. Paul sends him back to his master (v. 13), bearing this letter, although he would have preferred to “keep him with me”. May Philemon take him “back forever” (v. 15) as a slave and as a “beloved brother” (v. 16) in Christ. May Philemon treat Onesimus as he would Paul (v. 17). Paul offers to take on himself any and all punishment that may be in store for the slave (v. 18). May he be treated as a fellow Christian. V. 19b may indicate that Philemon came to Christ through Paul. Paul is “confident” (v. 21) of Philemon’s “obedience” to Christ.
erse 15: “was separated”: This is a tactful expression for ran away
GOSPEL: Luke 14: 25-33 (all)
Luke 14:25 (NRSV) Now large crowds were traveling with him; and he turned and said to them, 26 "Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple. 27 Whoever does not carry the cross and follow me cannot be my disciple. 28 For which of you, intending to build a tower, does not first sit down and estimate the cost, to see whether he has enough to complete it? 29 Otherwise, when he has laid a foundation and is not able to finish, all who see it will begin to ridicule him, 30 saying, "This fellow began to build and was not able to finish.' 31 Or what king, going out to wage war against another king, will not sit down first and consider whether he is able with ten thousand to oppose the one who comes against him with twenty thousand? 32 If he cannot, then, while the other is still far away, he sends a delegation and asks for the terms of peace. 33 So therefore, none of you can become my disciple if you do not give up all your possessions.
In vv. 13-24, Jesus has told the “crowds” that even outsiders, the poor and the disabled are called to God’s kingdom. Now he tells what is required to become a follower. The word “hate” (v. 26) is surprising, until we recall that exaggeration was a common linguistic trait in Hebrew, as Jesus does here: “hate” means love less, be less attached to. The disciple must find his prime security in Jesus, not in his or her family, nor in preserving one’s “life”. One must be prepared to suffer, as Jesus did on the “cross” (v. 27). In vv. 28-32, Jesus uses two examples to advise full realization of the cost of being a follower, before enlisting. You must be so dedicated to the cause that you are willing to forfeit all that you have. Then vv. 34-35: don’t allow your allegiance to Christ to deteriorate and so become ineffectual. If you do, God will throw you away as useless! If you are prepared for the challenge, grasp it!
Verses 34-35: Jesus also uses the example of salt losing its taste in Matthew 5:13 (“You are the salt of the earth ...”) and Mark 9:49-50. [NOAB] “Salt” does not really lose its taste, but in Judaism it can become ritually unclean and need to be thrown out. (It was used to season incense and offerings to God.) Jesus may also be thinking of the salt deposits around the Dead Sea: when heavily rained upon, they still look like salt but no longer are.
Philemon 1 - 20 (Can. BAS)
Philemon 9 - 10, 12 - 17 (Roman Catholic)
Phle 1:1 (NRSV) Paul, a prisoner of Christ Jesus, and Timothy our brother,
To Phile'mon our dear friend and co-worker, 2 to Ap'phia our sister, to Archip'pus our fellow soldier, and to the church in your house:
3 Grace to you and peace from God our Father and the Lord Jesus Christ.
4 When I remember you in my prayers, I always thank my God 5 because I hear of your love for all the saints and your faith toward the Lord Jesus. 6 I pray that the sharing of your faith may become effective when you perceive all the good that we may do for Christ. 7 I have indeed received much joy and encouragement from your love, because the hearts of the saints have been refreshed through you, my brother.
8 For this reason, though I am bold enough in Christ to command you to do your duty, 9 yet I would rather appeal to you on the basis of love--and I, Paul, do this as an old man, and now also as a prisoner of Christ Jesus. 10 I am appealing to you for my child, Ones'imus, whose father I have become during my imprisonment. 11 Formerly he was useless to you, but now he is indeed useful both to you and to me. 12 I am sending him, that is, my own heart, back to you. 13 I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the gospel; 14 but I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced. 15 Perhaps this is the reason he was separated from you for a while, so that you might have him back forever, 16 no longer as a slave but more than a slave, a beloved brother--especially to me but how much more to you, both in the flesh and in the Lord.
17 So if you consider me your partner, welcome him as you would welcome me. 18 If he has wronged you in any way, or owes you anything, charge that to my account. 19 I, Paul, am writing this with my own hand: I will repay it. I say nothing about your owing me even your own self. 20 Yes, brother, let me have this benefit from you in the Lord! Refresh my heart in Christ. 21 Confident of your obedience, I am writing to you, knowing that you will do even more than I say.
Notes montreal anglican
This appears to be a personal letter to Philemon, a slave owner, but it is also addressed to “the church in your house” (v. 2). In the first century, the Christian community gathered at a member’s house. It is likely that the letter was read during worship. Paul writes not using his authority as an apostle (as he does in other letters) but as a “prisoner” (v. 1). (Perhaps “Apphia”, v. 2, was Philemon’s wife and “Archippus” his son.) It opens as letters usually did: from Paul, to various addressees, followed by best wishes (v. 3). Paul wishes “grace” (the Greek greeting) and “peace” (the Jewish) as well – from God. Thanksgiving (vv. 4-7) was also customary. The “saints” (v. 5) are those set apart for God’s work in the world, i.e. all Christians. Perhaps in v. 6 he says: may greater understanding of all that comes through being incorporated in Christ strengthen your sharing of faith. Philemon (“you”, v. 7) has been instrumental in nurturing Paul and other Christians.
“Onesimus” (v. 10), a slave, has run away from Philemon’s house. While visiting Paul, he has been converted to Christianity: he is Paul’s “child”. A penalty for leaving a master was death, so Paul is in a delicate position, pleading for the man’s life. Paul did not try to free Greco-Roman society of slavery, because he had higher priorities; rather he pleads for one slave. Rather than “command” (v. 8), he appeals “on the basis of love” (v. 9), the very foundation of the faith. The slave’s fate is in his master’s hands; Philemon can choose to preserve his life. May his “good deed” (v. 14) be “voluntary”, of his own free will. Onesimus is a Greek word for useful or beneficial. He has been changed from “useless” (v. 11) to “useful” – both to Philemon and to Paul; in v. 20, Paul speaks of “benefit”. Paul sends him back to his master (v. 13), bearing this letter, although he would have preferred to “keep him with me”. May Philemon take him “back forever” (v. 15) as a slave and as a “beloved brother” (v. 16) in Christ. May Philemon treat Onesimus as he would Paul (v. 17). Paul offers to take on himself any and all punishment that may be in store for the slave (v. 18). May he be treated as a fellow Christian. V. 19b may indicate that Philemon came to Christ through Paul. Paul is “confident” (v. 21) of Philemon’s “obedience” to Christ.
erse 15: “was separated”: This is a tactful expression for ran away
GOSPEL: Luke 14: 25-33 (all)
Luke 14:25 (NRSV) Now large crowds were traveling with him; and he turned and said to them, 26 "Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple. 27 Whoever does not carry the cross and follow me cannot be my disciple. 28 For which of you, intending to build a tower, does not first sit down and estimate the cost, to see whether he has enough to complete it? 29 Otherwise, when he has laid a foundation and is not able to finish, all who see it will begin to ridicule him, 30 saying, "This fellow began to build and was not able to finish.' 31 Or what king, going out to wage war against another king, will not sit down first and consider whether he is able with ten thousand to oppose the one who comes against him with twenty thousand? 32 If he cannot, then, while the other is still far away, he sends a delegation and asks for the terms of peace. 33 So therefore, none of you can become my disciple if you do not give up all your possessions.
In vv. 13-24, Jesus has told the “crowds” that even outsiders, the poor and the disabled are called to God’s kingdom. Now he tells what is required to become a follower. The word “hate” (v. 26) is surprising, until we recall that exaggeration was a common linguistic trait in Hebrew, as Jesus does here: “hate” means love less, be less attached to. The disciple must find his prime security in Jesus, not in his or her family, nor in preserving one’s “life”. One must be prepared to suffer, as Jesus did on the “cross” (v. 27). In vv. 28-32, Jesus uses two examples to advise full realization of the cost of being a follower, before enlisting. You must be so dedicated to the cause that you are willing to forfeit all that you have. Then vv. 34-35: don’t allow your allegiance to Christ to deteriorate and so become ineffectual. If you do, God will throw you away as useless! If you are prepared for the challenge, grasp it!
Verses 34-35: Jesus also uses the example of salt losing its taste in Matthew 5:13 (“You are the salt of the earth ...”) and Mark 9:49-50. [NOAB] “Salt” does not really lose its taste, but in Judaism it can become ritually unclean and need to be thrown out. (It was used to season incense and offerings to God.) Jesus may also be thinking of the salt deposits around the Dead Sea: when heavily rained upon, they still look like salt but no longer are.
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