Proper 11
Preaching
PREACHING MATTHEW'S GOSPEL
A Narrative Approach
Matthew 13 contains the parabolic ministry of Jesus as Matthew tells the story. The first three of these parables are seed parables. Last week's text was the Parable of the Sower who went out to sow the seed (Matthew 13:1-9 [10-23]). This week's appointed text is the parable of the one who sowed good seed in his field along with Jesus' explanation of the parable of the weeds (vv. 36-43). A few of the omitted verses (vv. 31-33) are appointed for next week.
The parable appointed for this week confirms and adds to part of the reality of the Parable of the Sower. The conflicts raised with Jesus in Matthew 12 (see our Chapter 15) raised the issue of a rationale. Why do people reject Jesus and enter into conflict with him? The answer of the Parable of the Sower is that the seed sown by Jesus falls on different types of soil. The seed sown on the path represents those hear the word of God but do not understand it. The evil One comes and snatches away that which had been sown. The answer to the question as to why Jesus is rejected, therefore, is answered by pointing to the enemy.
The second and third types of soil in the Parable of the Sower do not point to evil powers as the problem.
The "rocky ground" people receive the seed, the word of God, but have no depth of soil. The "thorny ground" people receive the seed and have it choked out by the cares of the world and the lure of riches. The inevitable question arises as to whether some people are simply predestined to reject the word of God.
This week's parable, however, suggests again and in the strongest terms that this lack of faith is the work of the enemy. Good seed is sowed in the field but the enemy comes and sows weeds among the wheat. When the servants of the householder ask why the good seed grows among the weeds the householder replies: "An enemy has done this" (13:28). Faith, that is, is in constant jeopardy. "Like a roaring lion your adversary the devil prowls around, looking for someone to devour" (1 Peter 5:8).
The Gospel of Matthew is filled with the reality that Jesus who brings the kingdom is locked in a struggle with the devil. This theme emerges first in Matthew with the temptation story in 4:1-11. (See Chapter 6.)
This temptation was the first major conflict of Jesus' ministry.
In Matthew's scheme of things, the world is the scene where two kingdoms, or spheres or powers, are locked in cosmic battle (13:36-43). On the one hand, there is the Kingdom of Heaven, which has by God's design become a present, though hidden, reality in Jesus Son of God.... On the other hand, there is the kingdom of Satan (12:26). In this sphere of power Satan himself rules, and he has at his command both angels (25:41) and demons (10:8; 12:24), or unclean spirits (10:1). In both Israel and the world, Satan is at work to bring humans under his control (13:24-30, 38-39). The mark of those who serve him is that they are evil (13:49) and lawless (13:41), for they live contrary to the will of God.1
Kingsbury goes on to point out that when Jesus resists Satan he shows that he is the stronger power! In the parables appointed for this week we discover, however, that Satan continues to wield some power in the world. The cosmic conflict is on!
This teaching is made known by Jesus to his disciples. Kingsbury also mentions that in the latter half of this section of Matthew's Gospel (11:2--16:20) the disciples stand out as recipients of divine revelation. This is clear in 11:25-30 where we hear Jesus say that God has revealed some of his secrets to "babes." We understood that the "babes" are the "little ones," the "least" in Matthew's Gospel. The "babes" are Jesus' disciples to whom revelation is made. This theme is reiterated in 13:10-16, 34-35 where we hear that Jesus spoke to the crowd in parables. The crowd did not understand. The disciples, however, do understand because Jesus reveals the secrets of the parable to them. One of the secrets they come to know is that "...until the consummation of the age, the entire world is the site where people live under the influence of one of two opposing spheres of power: either people live in the sphere of God's end-time Rule under the aegis of the earthly and exalted Jesus, or they live in the sphere of the kingdom of evil under the aegis of Satan (13:24-30, 36-43)."2 It is no wonder that Jesus taught his disciples to pray, "Deliver us from evil."
Homiletical Directions
Our primary suggestion for preaching on Matthew 13:24-30, 36-43 is to tell forth both of these parables at the outset of the sermon. Tell the stories in such a way that it is clear to all who hear that we live our lives in the midst of the conflict of two great powers: God and Satan. Only at the judgment day will the matter be settled.
Set before your people the nature of this conflict. Coming to faith is not an easy matter. There are powers set against us. How shall we stand in the judgment? Do we even have a chance?
The good news, of course, is that Jesus is the Stronger One that John the Baptist prophesied: Matthew 3:11. This Stronger One confronted the evil power in the wilderness: Matthew 4:1-11. This story is familiar by now, but it would be good to recount the basic outlines of this account of Jesus' temptation by the power of evil. In his baptism God announced that this Jesus was his Son: 3:17. The evil one doubted. "If you are the Son of God...." That is the heart of the matter in the temptation of Jesus. But Jesus stands firm. The proclamatory word that comes from Jesus to us through this story is: "I am the Son of God. I am the Stronger One. I have destroyed Satan's final power. I have resisted his every lure. I have turned back his wrath. On the last day I will separate you as wheat from the weeds."
Lead the congregation in the petition of the Lord's Prayer: "Deliver us from evil."
You might next tell the story of Jesus' battle with the powers of darkness and evil on the cross. Use Matthew 27:45-54. There is darkness there. There, too, Jesus is tempted to forsake the God whom he believes has forsaken him. He dies believing. And then the whole creation erupts in response. The curtain of the temple is torn in two. The earth shakes. Rocks are split. Tombs are opened. The climax of it all is the word of the centurion. Imagine!--A centurion gets this role at the heart of the story. "Truly this man was God's Son," he confesses (27:54).
The proclamatory word of Jesus coming out of this story might go like this: "The centurion got it right. I am the Son of God. I am the Son of God triumphant over the darkness of that awful day. On that day I disarmed the principalities and powers. On that day I made a public example out of them, triumphing over them through the cross (Colossians 2:15).
"Today I offer my victory to you. Take my hand. I will walk with you through every temptation of the evil one.
"Take my hand. I will gather you one day as wheat in my barn.
"Take my hand. One day you will blossom among the good seed come-to-harvest in my eternal kingdom."
In closing you could lead the congregation again in the response: "Deliver us from evil." Amen.
____________
1. Jack Dean Kingsbury, Matthew As Story (Philadelphia: Fortress Press, 1988), p. 56.
2. Ibid., p. 137.
The parable appointed for this week confirms and adds to part of the reality of the Parable of the Sower. The conflicts raised with Jesus in Matthew 12 (see our Chapter 15) raised the issue of a rationale. Why do people reject Jesus and enter into conflict with him? The answer of the Parable of the Sower is that the seed sown by Jesus falls on different types of soil. The seed sown on the path represents those hear the word of God but do not understand it. The evil One comes and snatches away that which had been sown. The answer to the question as to why Jesus is rejected, therefore, is answered by pointing to the enemy.
The second and third types of soil in the Parable of the Sower do not point to evil powers as the problem.
The "rocky ground" people receive the seed, the word of God, but have no depth of soil. The "thorny ground" people receive the seed and have it choked out by the cares of the world and the lure of riches. The inevitable question arises as to whether some people are simply predestined to reject the word of God.
This week's parable, however, suggests again and in the strongest terms that this lack of faith is the work of the enemy. Good seed is sowed in the field but the enemy comes and sows weeds among the wheat. When the servants of the householder ask why the good seed grows among the weeds the householder replies: "An enemy has done this" (13:28). Faith, that is, is in constant jeopardy. "Like a roaring lion your adversary the devil prowls around, looking for someone to devour" (1 Peter 5:8).
The Gospel of Matthew is filled with the reality that Jesus who brings the kingdom is locked in a struggle with the devil. This theme emerges first in Matthew with the temptation story in 4:1-11. (See Chapter 6.)
This temptation was the first major conflict of Jesus' ministry.
In Matthew's scheme of things, the world is the scene where two kingdoms, or spheres or powers, are locked in cosmic battle (13:36-43). On the one hand, there is the Kingdom of Heaven, which has by God's design become a present, though hidden, reality in Jesus Son of God.... On the other hand, there is the kingdom of Satan (12:26). In this sphere of power Satan himself rules, and he has at his command both angels (25:41) and demons (10:8; 12:24), or unclean spirits (10:1). In both Israel and the world, Satan is at work to bring humans under his control (13:24-30, 38-39). The mark of those who serve him is that they are evil (13:49) and lawless (13:41), for they live contrary to the will of God.1
Kingsbury goes on to point out that when Jesus resists Satan he shows that he is the stronger power! In the parables appointed for this week we discover, however, that Satan continues to wield some power in the world. The cosmic conflict is on!
This teaching is made known by Jesus to his disciples. Kingsbury also mentions that in the latter half of this section of Matthew's Gospel (11:2--16:20) the disciples stand out as recipients of divine revelation. This is clear in 11:25-30 where we hear Jesus say that God has revealed some of his secrets to "babes." We understood that the "babes" are the "little ones," the "least" in Matthew's Gospel. The "babes" are Jesus' disciples to whom revelation is made. This theme is reiterated in 13:10-16, 34-35 where we hear that Jesus spoke to the crowd in parables. The crowd did not understand. The disciples, however, do understand because Jesus reveals the secrets of the parable to them. One of the secrets they come to know is that "...until the consummation of the age, the entire world is the site where people live under the influence of one of two opposing spheres of power: either people live in the sphere of God's end-time Rule under the aegis of the earthly and exalted Jesus, or they live in the sphere of the kingdom of evil under the aegis of Satan (13:24-30, 36-43)."2 It is no wonder that Jesus taught his disciples to pray, "Deliver us from evil."
Homiletical Directions
Our primary suggestion for preaching on Matthew 13:24-30, 36-43 is to tell forth both of these parables at the outset of the sermon. Tell the stories in such a way that it is clear to all who hear that we live our lives in the midst of the conflict of two great powers: God and Satan. Only at the judgment day will the matter be settled.
Set before your people the nature of this conflict. Coming to faith is not an easy matter. There are powers set against us. How shall we stand in the judgment? Do we even have a chance?
The good news, of course, is that Jesus is the Stronger One that John the Baptist prophesied: Matthew 3:11. This Stronger One confronted the evil power in the wilderness: Matthew 4:1-11. This story is familiar by now, but it would be good to recount the basic outlines of this account of Jesus' temptation by the power of evil. In his baptism God announced that this Jesus was his Son: 3:17. The evil one doubted. "If you are the Son of God...." That is the heart of the matter in the temptation of Jesus. But Jesus stands firm. The proclamatory word that comes from Jesus to us through this story is: "I am the Son of God. I am the Stronger One. I have destroyed Satan's final power. I have resisted his every lure. I have turned back his wrath. On the last day I will separate you as wheat from the weeds."
Lead the congregation in the petition of the Lord's Prayer: "Deliver us from evil."
You might next tell the story of Jesus' battle with the powers of darkness and evil on the cross. Use Matthew 27:45-54. There is darkness there. There, too, Jesus is tempted to forsake the God whom he believes has forsaken him. He dies believing. And then the whole creation erupts in response. The curtain of the temple is torn in two. The earth shakes. Rocks are split. Tombs are opened. The climax of it all is the word of the centurion. Imagine!--A centurion gets this role at the heart of the story. "Truly this man was God's Son," he confesses (27:54).
The proclamatory word of Jesus coming out of this story might go like this: "The centurion got it right. I am the Son of God. I am the Son of God triumphant over the darkness of that awful day. On that day I disarmed the principalities and powers. On that day I made a public example out of them, triumphing over them through the cross (Colossians 2:15).
"Today I offer my victory to you. Take my hand. I will walk with you through every temptation of the evil one.
"Take my hand. I will gather you one day as wheat in my barn.
"Take my hand. One day you will blossom among the good seed come-to-harvest in my eternal kingdom."
In closing you could lead the congregation again in the response: "Deliver us from evil." Amen.
____________
1. Jack Dean Kingsbury, Matthew As Story (Philadelphia: Fortress Press, 1988), p. 56.
2. Ibid., p. 137.
