PROPER 10
Worship
Scripture Notes
For use with Common, Lutheran and Roman Catholic Lectionaries
These seven texts are dominated by the theme of the good news of God's deliverance of those who are suffering. The good news is given liberally, just as God gives the rain and the snow from the skies and the sower spreads the seed over good soil, among thorns and thistles, on rocky ground, and along the path. The Matthew 13 text suggests that at times the suffering of the People of God is so great that the good news from God must be disguised in parables of the coming of the kingdom and rule of God, so that the oppressors, even though they hear the good news of the coming of God's deliverance, will not understand it. The People of God, however, will understand it, and even though they are suffering now they will heed the good news from God and be strengthened by it.
Common:
Psalm 69:6-15
The suffering of the psalmist is severe. It has continued for a long period of time. Everything that the psalmist has done in trying to cope with the suffering has resulted in increased suffering. The psalmist cries out to the Lord, the God of Israel, for whose sake the psalmist has been suffering. In spite of the intense suffering, the psalmist is respectful as the psalmist addresses God in prayer, asking for deliverance at the time that will be convenient and acceptable to God. Then those who hope in the Lord will no longer be put to shame.
Lutheran: Psalm 65
Roman Catholic: Psalm 65:10-14
Walter Brueggemann, The Message of the Psalms: A Theological Commentary (Minneapolis: Augsburg, 1984), p. 136, classifies this psalm within his category of "Psalms of New Orientation," and suggests that "The God of this psalm not only intervenes in the historical processes of oppression, but also governs the reliability of creation, which gives life." Brueggemann urges us to regain the sense of wonder and the ability to sing songs of praise to God about the reliability of life, as expressed in this psalm. Perhaps we can respond to Brueggemann by saying that in terms of the long haul we have not lost this sense and this ability. In the short term, however, the Holocaust and other events of our twentieth-century experience have taken their toll, and our sense of wonder and our ability to sing songs of praise to God about the reliability of life will be regained only slowly. Psalm 65 and our use of it in worship next Sunday can help us to regain this.
Common:
Exodus 2:11-22
The theme of suffering and oppression is carried over from the reading of Exodus 1:6-14, 22--2:10 used last Sunday. Moses, though reared by Pharaoh's daughter, knows that he is a Hebrew, one of the oppressed. He knows that there is no justice for the oppressed. Therefore, when as a grown
man he sees an oppressed Hebrew being beaten by an oppressive Egyptian, he commits the violent act of the oppressed; he kills the oppressor. The narrator neither praises nor condemns Moses for the violent act. The narrator merely reports the action, and notes that when the act of Moses becomes known, Moses must flee to the land of Midian in order to protect his life. In the land of Midian, Moses soon distinguishes himself by protecting the seven daughters of the priest of Midian from the cruel and selfish shepherds. While the severity of the suffering of the oppressed is reduced only slightly because of the actions of Moses, the alert reader will note that Moses is a man who is willing to take risks in behalf of the oppressed. Moses is a man who can readily be used by God in the deliverance of the oppressed. This is an aspect of Moses as Moses is presented in this text that should be emphasized in our time and place. Moses is not merely the great lawgiver. Moses is first of all a man who was willing to take risks in behalf of the oppressed.
Lutheran, Roman Catholic: Isaiah 55:10-11
This text can be introduced briefly with emphasis on the power and on the efficacy of the spoken Word of God within the prophetic traditions. Here the Isaiah traditions continue the thought of Psalm 65 with an analogy that compares the spoken word of the inspired individual of God to the rain and the snow that come down from the sky to enliven the earth.
This emphasis on the efficacy of the spoken Word of God and on the power that comes from God through the proclamation of the Word of God is certainly needed in our time. Even though we may see no immediate results, the Word does not return to God empty.
Common:
Romans 8:9-17
It is becoming increasingly apparent that when Paul and other early Christian writers referred to "suffering with Christ in order that they might be glorified with Christ" they were sending a message of support and of encouragement in cryptogram form to other leaders in the early Church. The top leaders of the early Church were martyred not because they were good people or because they were evil people. They were martyred because they proclaimed publicly that Jesus Christ raised from the dead is Lord rather than that Caesar is Lord. In certain times and at certain places, advocates of the Imperial Cult, of Roman Civil Religion, would not tolerate that. Therefore, the top leaders of the Church, especially those who were most open and vocal in their proclamation of the Christ, were often in a position in which they had to decide whether they should, as Paul put it in Romans 8:15, fall back in fear, or boldly proclaim Christ publicly and be prepared to suffer with Christ torture and crucifixion, being torn apart by wild beasts, or some other form of horrible death. Paul did not make it easy for them to avoid martyrdom, nor did he make it easy for himself to avoid that way of witnessing to Christ. As he put it here in Romans 8:17, the leaders of the early Church could have life in the Spirit of God, could be the children of God, heirs of God and fellow heirs with Christ if they were willing to suffer a horrible death with Christ and be glorified with him (a code reference to martyrdom). This was for Paul not a way in which they could earn their salvation; it was a way in which they could witness to Christ, even to the point of death.
It is important for us to note that God did not rescue those early Christian martyrs from death, not even at the last moment, just as God does not rescue the martyrs of our time. The rescue is beyond the limits of this world. It is rescue into life eternal.
Lutheran: Romans 8:18-25
Roman Catholic: Romans 8:18-23
Paul continued to write about Christian martyrdom in this portion of Romans 8. According to Paul, the sufferings of the present time, even if they included torture and death at the hands of the advocates of Roman Civil Religion, are as nothing compared to the glory that is to come. Not only that, but also the entire creation (the world of the oppressive Roman Empire) will be set free, will be redeemed soon from oppressive rule. Such was the message that the Apostle Paul sent, heavily disguised in cryptogram form, to Jewish-background and to Gentile-background followers of Jesus in Rome itself, right "under the noses" of the leaders of the Imperial Cult. Paul sent this message, even though he was aware that the Imperial Cult leaders might torture and kill him, as indeed they did. Nevertheless, it was far more important that the message of the gospel, the good news of deliverance for those who are suffering, be sent than that Paul's life be protected. What does that say to us?
Common:
Matthew 13:1-9, 18-23
Lutheran: Matthew 13:1-9 (18-23)
Roman Catholic: Matthew 13:1-23
We often make the generalization that each person should have the opportunity to interpret a parable and to apply it to that person's self. Included with this generalization is the idea that an interpretation given along with the parable in some sense "spoils" the parable. There was even a time in the history of parable research when we said that a parable should not be allegorized.
Now, however, we realize that every interpretation of a parable should be welcomed and appreciated, including allegorical interpretations. In the case of this well-known parable of the sower, we benefit especially from having a first century interpretation included in Matthew 13:18-23. It is probable that the Sitz in Leben of the parable itself is primarily the proclamation and the parenesis of the Jesus of history and that the Sitz im Leben of the interpretation given in Matthew 13:18-23 is the proclamation and the parenesis of the early church during the second half of the first century.
The secrets regarding the kingdom of heaven alluded to in Matthew 13:10-17 were apparently to be concealed not from the multitudes of oppressed Israelites who gladly heard Jesus speak about the intervention of God that would end the present age of Roman oppression. They were to be concealed instead from the oppressive Roman forces and from those few Israelite religious and political leaders who were willing to cooperate with the occupation forces. These latter were the ones who in the form of "the evil one" (Matthew 13:19) or of "Satan" (Mark 4:15) snatch away the seed that falls along the pathway.
As we become increasingly aware of the pressures placed on the early Christian leaders to submit to the demands of the advocates of Roman Civil Religion that they acclaim Caesar as their Lord and Savior, we begin to realize that the reference to "the evil one" (Matthew 13:19) and to "Satan" (Mark 4:15) may have been subtle anti-Roman cryptograms during the second half of the first century. Such usages should then be placed next to related terminology such as the "Deliver us from the Evil One!" in the final petition of the Lord's Prayer in Matthew 6:13.
Common:
Psalm 69:6-15
The suffering of the psalmist is severe. It has continued for a long period of time. Everything that the psalmist has done in trying to cope with the suffering has resulted in increased suffering. The psalmist cries out to the Lord, the God of Israel, for whose sake the psalmist has been suffering. In spite of the intense suffering, the psalmist is respectful as the psalmist addresses God in prayer, asking for deliverance at the time that will be convenient and acceptable to God. Then those who hope in the Lord will no longer be put to shame.
Lutheran: Psalm 65
Roman Catholic: Psalm 65:10-14
Walter Brueggemann, The Message of the Psalms: A Theological Commentary (Minneapolis: Augsburg, 1984), p. 136, classifies this psalm within his category of "Psalms of New Orientation," and suggests that "The God of this psalm not only intervenes in the historical processes of oppression, but also governs the reliability of creation, which gives life." Brueggemann urges us to regain the sense of wonder and the ability to sing songs of praise to God about the reliability of life, as expressed in this psalm. Perhaps we can respond to Brueggemann by saying that in terms of the long haul we have not lost this sense and this ability. In the short term, however, the Holocaust and other events of our twentieth-century experience have taken their toll, and our sense of wonder and our ability to sing songs of praise to God about the reliability of life will be regained only slowly. Psalm 65 and our use of it in worship next Sunday can help us to regain this.
Common:
Exodus 2:11-22
The theme of suffering and oppression is carried over from the reading of Exodus 1:6-14, 22--2:10 used last Sunday. Moses, though reared by Pharaoh's daughter, knows that he is a Hebrew, one of the oppressed. He knows that there is no justice for the oppressed. Therefore, when as a grown
man he sees an oppressed Hebrew being beaten by an oppressive Egyptian, he commits the violent act of the oppressed; he kills the oppressor. The narrator neither praises nor condemns Moses for the violent act. The narrator merely reports the action, and notes that when the act of Moses becomes known, Moses must flee to the land of Midian in order to protect his life. In the land of Midian, Moses soon distinguishes himself by protecting the seven daughters of the priest of Midian from the cruel and selfish shepherds. While the severity of the suffering of the oppressed is reduced only slightly because of the actions of Moses, the alert reader will note that Moses is a man who is willing to take risks in behalf of the oppressed. Moses is a man who can readily be used by God in the deliverance of the oppressed. This is an aspect of Moses as Moses is presented in this text that should be emphasized in our time and place. Moses is not merely the great lawgiver. Moses is first of all a man who was willing to take risks in behalf of the oppressed.
Lutheran, Roman Catholic: Isaiah 55:10-11
This text can be introduced briefly with emphasis on the power and on the efficacy of the spoken Word of God within the prophetic traditions. Here the Isaiah traditions continue the thought of Psalm 65 with an analogy that compares the spoken word of the inspired individual of God to the rain and the snow that come down from the sky to enliven the earth.
This emphasis on the efficacy of the spoken Word of God and on the power that comes from God through the proclamation of the Word of God is certainly needed in our time. Even though we may see no immediate results, the Word does not return to God empty.
Common:
Romans 8:9-17
It is becoming increasingly apparent that when Paul and other early Christian writers referred to "suffering with Christ in order that they might be glorified with Christ" they were sending a message of support and of encouragement in cryptogram form to other leaders in the early Church. The top leaders of the early Church were martyred not because they were good people or because they were evil people. They were martyred because they proclaimed publicly that Jesus Christ raised from the dead is Lord rather than that Caesar is Lord. In certain times and at certain places, advocates of the Imperial Cult, of Roman Civil Religion, would not tolerate that. Therefore, the top leaders of the Church, especially those who were most open and vocal in their proclamation of the Christ, were often in a position in which they had to decide whether they should, as Paul put it in Romans 8:15, fall back in fear, or boldly proclaim Christ publicly and be prepared to suffer with Christ torture and crucifixion, being torn apart by wild beasts, or some other form of horrible death. Paul did not make it easy for them to avoid martyrdom, nor did he make it easy for himself to avoid that way of witnessing to Christ. As he put it here in Romans 8:17, the leaders of the early Church could have life in the Spirit of God, could be the children of God, heirs of God and fellow heirs with Christ if they were willing to suffer a horrible death with Christ and be glorified with him (a code reference to martyrdom). This was for Paul not a way in which they could earn their salvation; it was a way in which they could witness to Christ, even to the point of death.
It is important for us to note that God did not rescue those early Christian martyrs from death, not even at the last moment, just as God does not rescue the martyrs of our time. The rescue is beyond the limits of this world. It is rescue into life eternal.
Lutheran: Romans 8:18-25
Roman Catholic: Romans 8:18-23
Paul continued to write about Christian martyrdom in this portion of Romans 8. According to Paul, the sufferings of the present time, even if they included torture and death at the hands of the advocates of Roman Civil Religion, are as nothing compared to the glory that is to come. Not only that, but also the entire creation (the world of the oppressive Roman Empire) will be set free, will be redeemed soon from oppressive rule. Such was the message that the Apostle Paul sent, heavily disguised in cryptogram form, to Jewish-background and to Gentile-background followers of Jesus in Rome itself, right "under the noses" of the leaders of the Imperial Cult. Paul sent this message, even though he was aware that the Imperial Cult leaders might torture and kill him, as indeed they did. Nevertheless, it was far more important that the message of the gospel, the good news of deliverance for those who are suffering, be sent than that Paul's life be protected. What does that say to us?
Common:
Matthew 13:1-9, 18-23
Lutheran: Matthew 13:1-9 (18-23)
Roman Catholic: Matthew 13:1-23
We often make the generalization that each person should have the opportunity to interpret a parable and to apply it to that person's self. Included with this generalization is the idea that an interpretation given along with the parable in some sense "spoils" the parable. There was even a time in the history of parable research when we said that a parable should not be allegorized.
Now, however, we realize that every interpretation of a parable should be welcomed and appreciated, including allegorical interpretations. In the case of this well-known parable of the sower, we benefit especially from having a first century interpretation included in Matthew 13:18-23. It is probable that the Sitz in Leben of the parable itself is primarily the proclamation and the parenesis of the Jesus of history and that the Sitz im Leben of the interpretation given in Matthew 13:18-23 is the proclamation and the parenesis of the early church during the second half of the first century.
The secrets regarding the kingdom of heaven alluded to in Matthew 13:10-17 were apparently to be concealed not from the multitudes of oppressed Israelites who gladly heard Jesus speak about the intervention of God that would end the present age of Roman oppression. They were to be concealed instead from the oppressive Roman forces and from those few Israelite religious and political leaders who were willing to cooperate with the occupation forces. These latter were the ones who in the form of "the evil one" (Matthew 13:19) or of "Satan" (Mark 4:15) snatch away the seed that falls along the pathway.
As we become increasingly aware of the pressures placed on the early Christian leaders to submit to the demands of the advocates of Roman Civil Religion that they acclaim Caesar as their Lord and Savior, we begin to realize that the reference to "the evil one" (Matthew 13:19) and to "Satan" (Mark 4:15) may have been subtle anti-Roman cryptograms during the second half of the first century. Such usages should then be placed next to related terminology such as the "Deliver us from the Evil One!" in the final petition of the Lord's Prayer in Matthew 6:13.
