Living the Book
Commentary
In the 2010 dystopian movie entitled Book of Eli (starring Denzel Washington), the main character “Eli” is a drifter in a post-apocalyptic American desolate, violent wasteland. He finds comfort and solace in a unique book which he guards very closely. While scavenging food and other supplies, Eli reaches a village ruled by a mobster named “Carnegie.” A girl named “Solara” sees the precious book, which Eli carries that bears a Christian cross on the cover. Carnegie finds out about it, and desperately seeks to possess it. The rest of the movie is a battle for survival, as Carnegie and his gang attempt to steal the sacred book from Eli, who has been carrying it for thirty years. He wishes to place it at an appropriate place to be stored and reproduced. The viewer quickly surmises the sacred book to be the last Holy Bible in existence, thus an unbelievably valuable commodity. For Carnegie the mob boss, it is worth any act of violence or sacrifice in this wilderness of destruction, where the sacred book might change everything.
For modern Christians and people of faith we are fortunate to have many copies of this sacred book, the Bible which the characters in this post-apocalyptic movie risk their lives to obtain. In our lessons today, Moses’ last will and testament will conclude the holy book of Torah which is part of the Jewish and Christian sacred scriptures. 1 Thessalonians uses the term “as you know” ten times, in reference to the Apostle Paul’s teachings. Finally, in Matthew, Jesus appears in another scriptural interpretive conflict with the Pharisees. All of these texts are about how one goes about living the book of scriptures in this time of Pentecost or the season of the church.
Deuteronomy 34:1-12
The book of Deuteronomy is the standard for the future of Israel, by which all generations will be measured in terms of loyalty to God, and community ethics. This text is a sober reminder that not even the patriarch Moses is immune. For reasons specifically undisclosed, Moses is denied entry into the promised land.He may have been denied entry dueto his own anger toward the nation’s times of apostasy, or he is vicariously suffering for the sins of the people of Israel (Deuteronomy 1:37; 3:23-29; 32: 38-42).
The book is roughly dated around the 6th to 8th centuries by a series of authors, including some within the wisdom circles. In pure narrative form, this is the last will and testament of Moses (Miller, 8-9). The first stage of Israel’s history is coming to an end. The people have been delivered from Egyptian slavery and led through the wilderness to the boundary of the promised land. The dry wilderness from which they have recently left might resemble a dystopian wasteland. However, the future is uncertain at this point of the nation’s history.
One gift of certitude the people now possess is the finishedtorah, which is thefirst five books of the Hebrew BibleThe people now have sacred scriptures to guide them into their future journeys, challenges and opportunities. The torah (like the Book of Eli) offers instruction, community life standards and a way to repent and get back on course in times of error or bad decisions.
Some preaching paths from his text might include what happens when a long-term leader of any group is now deceased? Has there been sufficient preparation for the future leadership of the community? This is not as simple as it appears. For example, an older pastor of a church is grooming a younger pastor to succeed him or her. Before the time of succession can occur, the younger pastor takes a handful of discontent church members to splinter off and start their own congregation on the other side of town. How does one train a strong leader for succession without premature conflict and divisions occurring?
Another path might be when somebody gets denied the ultimate reward or brass ring for their own good. A leader builds a church or organization. However, his or her skill set is not compatible with taking the church onto its next chapter. Is there a diplomatic way to affirm the older leader’s sacrifice, time and ability without diminishing his or her worth, when the organization has outgrown their leadership style? Another way to articulate this idea is how an organization turns the page to enter into the next chapter of its history without angering those who have led them through the wilderness to the current boundary of their respective “promised land?” [Sources: James L. Mays, Editor, Harper Collins Bible Commentary, Revised (Harper One, 1988); Patrick D. Miller, Interpretation, A Bible Commentary for Teaching and Preaching: Exodus, Westminster John Knox Press, 1990)].
1 Thessalonians 2:1-8
In this letter written by Paul (around 50-51C.E.), the main point he wishes to stress is that God is the source of the courage and strength to carry on despite past afflictions and adversity. He is criticized by Hellenist writers because his words are not always flattering and bestowing excessive praise on people (Furnish, 55). Instead, he supports, encourages and urges the early church to follow the convictions of the gospel which he has preached and taught the people. As mentioned earlier, Paul mentions the term “as you know” ten times in this epistle. The people are fully aware of what they need to do to grow as faithful disciples, it is a matter of will they practice it? There are itinerant preachers with other voices which might resemble Paul’s message, but the apostle does not want his hearers to be deceived by them. He believes he is divinely authorized and empowered to continue to preach with conviction in the labor of proclaiming this gospel. Paul believes his message is not to be compared with smooth talking, divisive adversaries of the day (Furnish, 54-55).
Therefore, this text is a call to walk in newness of life based on “as you know” from his own labors of teaching and preaching. Paul is interested in what follows conversion. Some Christian church traditions might call this “sanctification,” while others hold it under the broader category of “discipleship.”
While it is known that Paul was a bi-vocational worker as either a tent maker or leather worker, he wishes to emphasize that he does not wish to exploit the people in whom he serves as teacher and preacher. In the modern church, there is growing discussion regarding church clergy being bi-vocational as Paul was in his time. The apostle had already been trained as a Jewish teacher before his encounter with the risen Jesus Christ on the Damascus Road in Acts 9 (some writers suggest he was trained by the Gamaliel the Elder in the tradition of Judaism). There are Anabaptist church traditions that have always had bi-vocational clergy. Has the time arrived within mainline churches to suggest that additional vocational skills are needed to serve a church as pastor besides Bible college/seminary? If so, how do remote andrural congregations with limited employment opportunities offer a pastor a second vocation to earn a living on? Like the people of Israel on the threshold of their entrance into Canaan, are we observing the last generation of educated full time clergy in our churches? Who will be the next tent makers (or “Joshua’s in the case of Deuteronomy) to lead the church into its next chapter of life? Should clergy compromise the convictions of their message to conform to the modern ideas of success of the time?
People of faith do have their sacred scriptures as guides and sources of divine revelation form the God whom we serve. Are the modern Christian churches at a crossroads of either being a place of entertainment, flattery or feeling good and a dystopian future of aging buildings, diminishing financial offerings and declining volunteerism for ministry? 1 Thessalonians’ wisdom might ask what is worth facing opposition for in terms of adversity and competing world philosophies. Do we have courageous people such as Paul with strong convictions to grow as disciples?
Examples include faith communities rallying together to help out in times of natural disasters, as well as raising funds for medical treatment of local citizens. Another way of articulating this concern is what major Christian teaching moves people in our congregations to act and make hard choices beyond their comfort zones. Holding up a sign in sports bleacher seat which says, “John 3:16” is much easier than actually going out to serve and wash the feet of a homeless person who is sitting outside of that sports stadium.
What portion of any of Paul’s teachings actually moves us? For me, it is 1 Corinthians 1:18, “For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.” Any philosophy or self-help book author can stand beside a person who is about to take a victory lap over social or public media sites. However, to find the power of God in weakness and public humiliation such as the cross is what Pauline Christianity brings to the table. This is also what the main character in the Book of Eli exemplified. [Sources: Victor Paul Furnish, Abingdon New Testament Commentaries: 1 Thessalonians, 2 Thessalonians, (Abingdon Press, 2007); Edgar Krentz, John Koenig and Donald H. Juel, Augsburg Commentary on the New Testament: Galatians, Philippians, Philemon and I Thessalonians (Augsburg Fortress, 1985)].
Matthew 22:34-46
Roughly this text is divided into two sections. First being the Pharisees trying to spring a trap on Jesus regarding entrapment of interpretation of the 613 commandments (365 are prohibitions and 268 are positive commands) in verses 34-40. The second portion of this text is an attempt to entrap Jesus on his idea of a messiah or “Son of David” figure (verses 41-46). This passage might be seen as a cross reference to Mark 12:28-29. It is probable Matthew expanded on Mark to make a point of proper interpretation of the Hebrew Scripture. In Matthew, Jesus has the most accurate interpretation of the torah, as well as other parts of Hebrew scripture (Old Testament) as Psalm 110:1, )“The Lord says to my lord: ‘Sit at my right hand, till I make your enemies your footstool’”).
In response to the Pharisees’ question on the greatest of the commandments, Jesus responds with a hybrid of scriptures from Deuteronomy and Leviticus.He said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' This is the greatest and first commandment. And a second is like it: 'You shall love your neighbor as yourself.' (Matthew 22: 37-39).
A side reflection to this response might be a sincere Christian who asks an inebriated man or woman if they are a Christian or “have been saved?” The intoxicated individual remembers recalls somewhere in their Sunday school past, to respond, “I love God and I love my neighbor as myself.” Is this confession sufficient to enter into the kingdom of heaven once a person dies? Many people believe so and will tell the pastor at the person’s funeral that they “will be at a better place when they die.”
Also, love is a commitment, not merely an emotion of affection. What does loving one’s neighbor actually mean? Does one mow the neighbor’s lawn at no expense? If there are signs of a burglary next door, should 911 be called? Shall we apply what our need desires and needs to that of the neighbor? Do we really even want to know who the neighbor is in communities of potential high crime and drug trafficking statistics?
Another path to preaching is that of suggesting if Jesus is providing a “canon within a canon here?” That is, do certain biblical passages acts as a framework to interpreting the rest of the sacred scriptures or Bible? Another example might be Romans 1:17, (The just shall live by faith [has been an interpretative lens used by protestant reformers to interpret the rest of scripture. On the other hand, suppose a sincere Christian of another faith tradition uses a text such as, James 2:26, (For as the body without the spirit is dead, so faith without works is dead also”), in a similar manner. Lord knows what sort of apocalyptic texts could be used in a similar manner! Possibly, the reason for the use of lectionary might be to ensure the whole of the biblical canon is preached throughout the three-year cycle.
The next portion of this passage relates to how one defines “messiah.” Again, this is a trick question to Jesus, as the popular notion of a messianic figure would be a conquering hero such as the monarch King David in the books of Samuel. Jesus exposes the weakness of this traditional understanding of the messiah and suggests the messiah to be a very different kind of king. Matthew’s gospel employs the term “Son of David” frequently, but it is also intended to be subordinate to “the Son of God” (Hare, 262).
Matthew redefines the Messiah’s role as spiritual leader who communicates through his Sermon on the Mount (Matthew 5-70) as he lays out a vision for the kingdom of heaven (Hare, 262). The modern challenge is similar to that of Paul in the 1 Thessalonians text of, “Will this preach” (in times of consumer demands applied to religion as well as competing religious views which may indeed support a glory driven leader)? Another path to explore is what definition of a “Lord” worth sacrificing one’s life? Suppose a church leader pointed out the shortcomings of local athletic or community hero figures, would the traditional Christian preacher be subject to the same abuse Paul experienced in his ministry? Ultimately, this took Jesus to a cross as well. As one lives by the book of sacred scriptures, what are the sacrifices people of faith are willing to face when there are seemingly other false gods, deities and populist definitions of successful leaders?
In Matthew’s gospel, Jesus is the one who will save his people from their sins (Matthew 1:21). Is “sin” really recognized as the culprit who leads people down the path of death and destruction? All commentators consulted argue that Jesus, as Messiah is striving to be victor over forces of destruction without resorting to violence. Such violence need not always take the form of lethal weapons and explosives, but could just as easily be a power play, manipulation and ability to exercise authority over vulnerable people in any church or organization. [Sources: Donald A. Hagner, Word Biblical Commentary: Matthew 14-28 (Thomas Nelson, 1995); Douglas R. A. Hare, Interpretation, a Bible Commentary for Teaching and Preaching: Matthew, Westminster John Knox Press, 1993); Eduard Schweizer, The Good News According to Matthew (John Knox Press, 1975); Robert H. Smith, Augsburg Commentary on the New Testament: Matthew, Augsburg Fortress, 1989)].
Application
The gospel lesson begins with, “After Jesus has silenced Sadducees, then Pharisees are next” Matthew 22:34). What groups are worth our time in “silencing?” What groups of people does any congregation or church feel the needs to offer a response to based on living out our sacred scriptures? When is it simply a waste of time to debate or argue with people whose minds are already made up? They will either ignore or weaponize any sincere response we may offer. When does a community simply have a stock scriptural passage and then move onto the next challenge or project? How many different groups of Saducees, Pharisees, Scribes, Herodians etc. must any organization need to organize a thoughtful, scriptural response?
Alternative Application
Psalm 110 in this lesson is quoted more often than any Hebrew Bible text in the New Testament, (Matthew 26:64; Acts 2:34; 1 Corinthians 15:25; Ephesians 1:20; Colossians 3:1, and Hebrews 1:3, 13). Possibly one could look up how each use fits into the respective context of the New Testament writers.
For modern Christians and people of faith we are fortunate to have many copies of this sacred book, the Bible which the characters in this post-apocalyptic movie risk their lives to obtain. In our lessons today, Moses’ last will and testament will conclude the holy book of Torah which is part of the Jewish and Christian sacred scriptures. 1 Thessalonians uses the term “as you know” ten times, in reference to the Apostle Paul’s teachings. Finally, in Matthew, Jesus appears in another scriptural interpretive conflict with the Pharisees. All of these texts are about how one goes about living the book of scriptures in this time of Pentecost or the season of the church.
Deuteronomy 34:1-12
The book of Deuteronomy is the standard for the future of Israel, by which all generations will be measured in terms of loyalty to God, and community ethics. This text is a sober reminder that not even the patriarch Moses is immune. For reasons specifically undisclosed, Moses is denied entry into the promised land.He may have been denied entry dueto his own anger toward the nation’s times of apostasy, or he is vicariously suffering for the sins of the people of Israel (Deuteronomy 1:37; 3:23-29; 32: 38-42).
The book is roughly dated around the 6th to 8th centuries by a series of authors, including some within the wisdom circles. In pure narrative form, this is the last will and testament of Moses (Miller, 8-9). The first stage of Israel’s history is coming to an end. The people have been delivered from Egyptian slavery and led through the wilderness to the boundary of the promised land. The dry wilderness from which they have recently left might resemble a dystopian wasteland. However, the future is uncertain at this point of the nation’s history.
One gift of certitude the people now possess is the finishedtorah, which is thefirst five books of the Hebrew BibleThe people now have sacred scriptures to guide them into their future journeys, challenges and opportunities. The torah (like the Book of Eli) offers instruction, community life standards and a way to repent and get back on course in times of error or bad decisions.
Some preaching paths from his text might include what happens when a long-term leader of any group is now deceased? Has there been sufficient preparation for the future leadership of the community? This is not as simple as it appears. For example, an older pastor of a church is grooming a younger pastor to succeed him or her. Before the time of succession can occur, the younger pastor takes a handful of discontent church members to splinter off and start their own congregation on the other side of town. How does one train a strong leader for succession without premature conflict and divisions occurring?
Another path might be when somebody gets denied the ultimate reward or brass ring for their own good. A leader builds a church or organization. However, his or her skill set is not compatible with taking the church onto its next chapter. Is there a diplomatic way to affirm the older leader’s sacrifice, time and ability without diminishing his or her worth, when the organization has outgrown their leadership style? Another way to articulate this idea is how an organization turns the page to enter into the next chapter of its history without angering those who have led them through the wilderness to the current boundary of their respective “promised land?” [Sources: James L. Mays, Editor, Harper Collins Bible Commentary, Revised (Harper One, 1988); Patrick D. Miller, Interpretation, A Bible Commentary for Teaching and Preaching: Exodus, Westminster John Knox Press, 1990)].
1 Thessalonians 2:1-8
In this letter written by Paul (around 50-51C.E.), the main point he wishes to stress is that God is the source of the courage and strength to carry on despite past afflictions and adversity. He is criticized by Hellenist writers because his words are not always flattering and bestowing excessive praise on people (Furnish, 55). Instead, he supports, encourages and urges the early church to follow the convictions of the gospel which he has preached and taught the people. As mentioned earlier, Paul mentions the term “as you know” ten times in this epistle. The people are fully aware of what they need to do to grow as faithful disciples, it is a matter of will they practice it? There are itinerant preachers with other voices which might resemble Paul’s message, but the apostle does not want his hearers to be deceived by them. He believes he is divinely authorized and empowered to continue to preach with conviction in the labor of proclaiming this gospel. Paul believes his message is not to be compared with smooth talking, divisive adversaries of the day (Furnish, 54-55).
Therefore, this text is a call to walk in newness of life based on “as you know” from his own labors of teaching and preaching. Paul is interested in what follows conversion. Some Christian church traditions might call this “sanctification,” while others hold it under the broader category of “discipleship.”
While it is known that Paul was a bi-vocational worker as either a tent maker or leather worker, he wishes to emphasize that he does not wish to exploit the people in whom he serves as teacher and preacher. In the modern church, there is growing discussion regarding church clergy being bi-vocational as Paul was in his time. The apostle had already been trained as a Jewish teacher before his encounter with the risen Jesus Christ on the Damascus Road in Acts 9 (some writers suggest he was trained by the Gamaliel the Elder in the tradition of Judaism). There are Anabaptist church traditions that have always had bi-vocational clergy. Has the time arrived within mainline churches to suggest that additional vocational skills are needed to serve a church as pastor besides Bible college/seminary? If so, how do remote andrural congregations with limited employment opportunities offer a pastor a second vocation to earn a living on? Like the people of Israel on the threshold of their entrance into Canaan, are we observing the last generation of educated full time clergy in our churches? Who will be the next tent makers (or “Joshua’s in the case of Deuteronomy) to lead the church into its next chapter of life? Should clergy compromise the convictions of their message to conform to the modern ideas of success of the time?
People of faith do have their sacred scriptures as guides and sources of divine revelation form the God whom we serve. Are the modern Christian churches at a crossroads of either being a place of entertainment, flattery or feeling good and a dystopian future of aging buildings, diminishing financial offerings and declining volunteerism for ministry? 1 Thessalonians’ wisdom might ask what is worth facing opposition for in terms of adversity and competing world philosophies. Do we have courageous people such as Paul with strong convictions to grow as disciples?
Examples include faith communities rallying together to help out in times of natural disasters, as well as raising funds for medical treatment of local citizens. Another way of articulating this concern is what major Christian teaching moves people in our congregations to act and make hard choices beyond their comfort zones. Holding up a sign in sports bleacher seat which says, “John 3:16” is much easier than actually going out to serve and wash the feet of a homeless person who is sitting outside of that sports stadium.
What portion of any of Paul’s teachings actually moves us? For me, it is 1 Corinthians 1:18, “For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.” Any philosophy or self-help book author can stand beside a person who is about to take a victory lap over social or public media sites. However, to find the power of God in weakness and public humiliation such as the cross is what Pauline Christianity brings to the table. This is also what the main character in the Book of Eli exemplified. [Sources: Victor Paul Furnish, Abingdon New Testament Commentaries: 1 Thessalonians, 2 Thessalonians, (Abingdon Press, 2007); Edgar Krentz, John Koenig and Donald H. Juel, Augsburg Commentary on the New Testament: Galatians, Philippians, Philemon and I Thessalonians (Augsburg Fortress, 1985)].
Matthew 22:34-46
Roughly this text is divided into two sections. First being the Pharisees trying to spring a trap on Jesus regarding entrapment of interpretation of the 613 commandments (365 are prohibitions and 268 are positive commands) in verses 34-40. The second portion of this text is an attempt to entrap Jesus on his idea of a messiah or “Son of David” figure (verses 41-46). This passage might be seen as a cross reference to Mark 12:28-29. It is probable Matthew expanded on Mark to make a point of proper interpretation of the Hebrew Scripture. In Matthew, Jesus has the most accurate interpretation of the torah, as well as other parts of Hebrew scripture (Old Testament) as Psalm 110:1, )“The Lord says to my lord: ‘Sit at my right hand, till I make your enemies your footstool’”).
In response to the Pharisees’ question on the greatest of the commandments, Jesus responds with a hybrid of scriptures from Deuteronomy and Leviticus.He said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' This is the greatest and first commandment. And a second is like it: 'You shall love your neighbor as yourself.' (Matthew 22: 37-39).
A side reflection to this response might be a sincere Christian who asks an inebriated man or woman if they are a Christian or “have been saved?” The intoxicated individual remembers recalls somewhere in their Sunday school past, to respond, “I love God and I love my neighbor as myself.” Is this confession sufficient to enter into the kingdom of heaven once a person dies? Many people believe so and will tell the pastor at the person’s funeral that they “will be at a better place when they die.”
Also, love is a commitment, not merely an emotion of affection. What does loving one’s neighbor actually mean? Does one mow the neighbor’s lawn at no expense? If there are signs of a burglary next door, should 911 be called? Shall we apply what our need desires and needs to that of the neighbor? Do we really even want to know who the neighbor is in communities of potential high crime and drug trafficking statistics?
Another path to preaching is that of suggesting if Jesus is providing a “canon within a canon here?” That is, do certain biblical passages acts as a framework to interpreting the rest of the sacred scriptures or Bible? Another example might be Romans 1:17, (The just shall live by faith [has been an interpretative lens used by protestant reformers to interpret the rest of scripture. On the other hand, suppose a sincere Christian of another faith tradition uses a text such as, James 2:26, (For as the body without the spirit is dead, so faith without works is dead also”), in a similar manner. Lord knows what sort of apocalyptic texts could be used in a similar manner! Possibly, the reason for the use of lectionary might be to ensure the whole of the biblical canon is preached throughout the three-year cycle.
The next portion of this passage relates to how one defines “messiah.” Again, this is a trick question to Jesus, as the popular notion of a messianic figure would be a conquering hero such as the monarch King David in the books of Samuel. Jesus exposes the weakness of this traditional understanding of the messiah and suggests the messiah to be a very different kind of king. Matthew’s gospel employs the term “Son of David” frequently, but it is also intended to be subordinate to “the Son of God” (Hare, 262).
Matthew redefines the Messiah’s role as spiritual leader who communicates through his Sermon on the Mount (Matthew 5-70) as he lays out a vision for the kingdom of heaven (Hare, 262). The modern challenge is similar to that of Paul in the 1 Thessalonians text of, “Will this preach” (in times of consumer demands applied to religion as well as competing religious views which may indeed support a glory driven leader)? Another path to explore is what definition of a “Lord” worth sacrificing one’s life? Suppose a church leader pointed out the shortcomings of local athletic or community hero figures, would the traditional Christian preacher be subject to the same abuse Paul experienced in his ministry? Ultimately, this took Jesus to a cross as well. As one lives by the book of sacred scriptures, what are the sacrifices people of faith are willing to face when there are seemingly other false gods, deities and populist definitions of successful leaders?
In Matthew’s gospel, Jesus is the one who will save his people from their sins (Matthew 1:21). Is “sin” really recognized as the culprit who leads people down the path of death and destruction? All commentators consulted argue that Jesus, as Messiah is striving to be victor over forces of destruction without resorting to violence. Such violence need not always take the form of lethal weapons and explosives, but could just as easily be a power play, manipulation and ability to exercise authority over vulnerable people in any church or organization. [Sources: Donald A. Hagner, Word Biblical Commentary: Matthew 14-28 (Thomas Nelson, 1995); Douglas R. A. Hare, Interpretation, a Bible Commentary for Teaching and Preaching: Matthew, Westminster John Knox Press, 1993); Eduard Schweizer, The Good News According to Matthew (John Knox Press, 1975); Robert H. Smith, Augsburg Commentary on the New Testament: Matthew, Augsburg Fortress, 1989)].
Application
The gospel lesson begins with, “After Jesus has silenced Sadducees, then Pharisees are next” Matthew 22:34). What groups are worth our time in “silencing?” What groups of people does any congregation or church feel the needs to offer a response to based on living out our sacred scriptures? When is it simply a waste of time to debate or argue with people whose minds are already made up? They will either ignore or weaponize any sincere response we may offer. When does a community simply have a stock scriptural passage and then move onto the next challenge or project? How many different groups of Saducees, Pharisees, Scribes, Herodians etc. must any organization need to organize a thoughtful, scriptural response?
Alternative Application
Psalm 110 in this lesson is quoted more often than any Hebrew Bible text in the New Testament, (Matthew 26:64; Acts 2:34; 1 Corinthians 15:25; Ephesians 1:20; Colossians 3:1, and Hebrews 1:3, 13). Possibly one could look up how each use fits into the respective context of the New Testament writers.
