PROPER 26
Worship
Scripture Notes
For use with Common, Lutheran and Roman Catholic Lectionaries
We shall begin with the Roman Catholic selections and with the Common Lectionary variations from the Roman Catholic texts. Since the Lutheran Lectionary selections are entirely different from the Roman Catholic and from the Common text selections for this occasion, we shall consider them separately.
The unifying theme of the Roman Catholic readings and of the Common Lectionary readings that are the same or similar to them is that leaders among the People of God should be humble, diligent servants of God. Those leaders among the People of God who are not humble, diligent servants of God are soundly condemned in these texts. These texts are, therefore, almost entirely parenetic, concerned with lifestyle. The proclamation that is present in these texts is mainly proclamation of condemnation.
Common, Roman Catholic: Matthew 23:1-12
Among the most significant aspects of the prophetic function is the criticism of one's own religious leaders who show outward signs of great piety but ignore or take financial advantage of the poor and oppressed in their society. It is likely that John the Baptizer, Jesus, and many other Jews of the first century expressed openly this kind of criticism and condemnation of some persons within their own religious leadership. The Jewish Rabbinic Literature criticizes and condemns such religious leaders, and research by Jewish biblical scholars in our time who are studying the teachings and lifestyles of the Pharisees and of other Israelite groups of the first century of the common era indicates that most of the Pharisees of the first century criticized and condemned any religious leaders who tried to exalt themselves. The Jewish tradition has been noteworthy for its relentless internal criticism since the time of the eighth century prophets Amos and Hosea. It is likely that portions of what we have in Matthew 23:1-12 may be based on reminiscences by followers of Jesus of what he said during his public appearances, especially in Jerusalem.
Internal religious criticism, however, becomes external religious criticism when a religious group separates itself from its parent religious community and continues to criticize and to condemn the parent religious community's leadership. This is particularly inappropriate when criticism and condemnation of specific offenders becomes general criticism and condemnation of entire groupings of people. The problems are compounded and severe injustice emerges when the criticism and condemnation is incorporated into the sacred Scriptures of the new community of faith and the new community of faith is accepted by totalitarian governments that use their power to try to pressure members of the older religious community who are relatively few in number and powerless to accept the new religion. All of these things occurred as Christianity emerged as a powerful spinoff religion from Israelite religion and became the civil religion of the Roman Empire and its successors. Texts such as Matthew 23, therefore, must be subjected to conscientious criticism by sensitive Christians today, especially by those who use them as the basis for Christian proclamation and parenesis.
The polemic against the Pharisees becomes much more vicious in the verses following Matthew 23:1-12, but the problem begins with verses 1-12. Matthean redaction of Mark l2:37b-40 produced this more extensive composition in Matthew 23:1-12 that became the base for the series of vicious "Woe to you, scribes and Pharisees, hypocrites!" condemnations in Matthew 23:13, 15-36. For our own integrity as Christian leaders today, we have the responsibility to redirect what in these texts has become external criticism into internal self-criticism. This should have been done during the canonization of the New Testament documents process. It would have been far better if it had been done at that time, but since it was not done then it must belatedly be done now.
The least that we should do with Matthew 23:1-12 is to translate "the scribes and the Pharisees" of Matthew 23:2 as "our religious leaders" and "the synagogues" of 23:6 as "our religious gatherings." In 23:5, "their phylacteries" and "their tassels" should be written as "their devotional aids" and as "their religious garments," and "rabbi" in 23:7-8 should be translated as "my lord" or as "my teacher" in order that we may again use these verses properly for internal self-criticism. If even subconsciously they are used today in defamation of the Jews, it would be better not to have used them at all.
The proper use of Matthew 23:1-12 will focus on verses 11-12, which record a reminiscence of what the Jesus of history probably said publicly many times. This portion expresses the unifying theme of the texts selected for next Sunday for the Roman Catholic Lectionary, Series A, for Ordinary Time 31 and for the Lutheran Lectionary for Pentecost 26.
Roman Catholic: 1 Thessalonians 2:7-9, 13
Common:
1 Thessalonians 2:9-13, 17-20
The beautiful analogy that Paul used in 2:7-8, that he, Silvanus, and Timothy were tender in their care of the followers of Jesus in Thessalonica, like a nursing mother holding her child to her breast, ties this text to the unifying theme of humble, diligent servants of God. In verse 9, Paul wrote about the diligence that he, Silvanus, and Timothy showed in Thessalonica.
Paul's comment in 2:18 of the Common text selection that he wanted to come to Thessalonica but "Satan hindered us" is probably an anti-Roman cryptogram in which "Satan" is a code name for Caesar and Caesar's power encountered in the advocates of Roman Civil Religion. It is interesting also that when the Lukan writer used basic information from 1 Thessalonians in the composition of Acts of Apostles, the Lukan writer said that the "Holy Spirit" and the "Spirit of Jesus" restricted the movements of Paul, Silas, and Timothy. The Lukan writer probably avoided Paul's daring use of the "Satan" cryptogram deliberately in order to reduce the persecution of followers of Jesus by advocates of Roman Civil Religion or at least not to add to it.
Roman Catholic: Malachi 1:14-2:2, 8-10
This particular text was probably chosen to be used with the Matthew 23 account because of the severe criticism and condemnation of the priests and other religious persons in it. It should be noted that the criticism in Malachi 1:14--2:2, 8-10 is self-criticism from within the Israelite religious community. It is appropriate as self-criticism. Jews today can use it basically as it is within their continuing Israelite tradition. Those of us who are Christians, however, must apply the criticism and condemnation to ourselves as Christians in order that we may appropriately use the text today.
Roman Catholic: Psalm 131
This psalm is closer to our theme of our need to be humble, diligent servants of God than is Malachi 1:14--2:2, 8-10. The psalmist is still and quiet within the protective care of Yahweh, like a weaned child sitting contentedly on its mother's lap. This analogy has a slight point of contact with Paul's analogy of being tender with the followers of Jesus in Thessalonica, like a nursing mother holding her child to her breast, in 1 Thessalonians 2:7-8.
Common:
Ruth 4:7-17
This text completes the sequence of readings from the book of Ruth in the Common Lectionary, Series A, Proper 24-26. This text is outside the theme that is present in the Roman Catholic selections. If a sequence of texts from a particular biblical document is to be used in order to acquaint the members of the congregation with that biblical book, larger portions than Ruth 1:1-19a; 2:1-13; and 4:7-17 should be read, especially when the biblical document is a carefully-constructed short story such as Ruth is. Selections such as Ruth 4:7-17 can be used more effectively within study groups in which the entire short story can be read than as a text used as the biblical basis for a message.
Common:
Psalm 127
There may be some connection between this psalm and the Common selection Ruth 4:7-17 reading, especially in the references in Psalm 127:1 to the building of a house or of a household and in Psalm 127:3-5 to sons as a heritage from the Lord. Obed was such a heritage from the Lord in Ruth 4:13-17.
The unifying motif of the Lutheran selections for Pentecost 24, Series A, is obviously "Watch, for you do not know the day nor the hour of the Day of the Lord." The Day of the Lord is perceived in various ways in these texts, but the injunction to watch and to be prepared for that Day pervades these texts.
Lutheran: Matthew 25:1-13
The point of this parable is easily seen. The details are taken from marriage customs in Palestine during the first century. The hour that is awaited is the hour of liberation from the oppressive Roman rule, although that could hardly be spelled out openly in the Gospel according to Matthew without endangering the followers of Jesus even more. It was relatively safe to use the code terminology "the kingdom of heaven" and "the coming of the kingdom of heaven" to depict this hour of liberation. How shall we in our time depict this hour of liberation for us? What is the oppressive rule that endangers our lives?
Lutheran: 1 Thessalonians 4:13-14 (15-18)
The major issue in the entire document that is known to us as 1 Thessalonians is concern for matters related to the parousia of the Lord Jesus Christ. Paul wanted those who would read his letter to live quietly, to "mind their own affairs," and to work with their hands while they waited for the Lord to come to liberate them from the oppressive political situation in which they lived.
In 4:13-14 (15-18) the specific concern that Paul addressed was the anxiety of the Thessalonians that those among them who had died would not be taken to be with them with the Lord in the clouds. Paul assured them that there was no need to worry about that while they were waiting. Those who had died would not be left behind when the hour of liberation would come.
Lutheran: Amos 5:18-24
This is a tremendously important text, relevant for us and for all People of God at all times. The demands for justice and for uninterrupted righteousness must be heeded. It is addressed to those who are waiting for the Day of the Lord. In the situation of this text, however, the Day of the Lord is a day of darkness and of judgment, not merely of the darkness of the night in which the Lord will come to rescue us, but the darkness of death for those whose religiosity is not accompanied by their caring for the poor and the oppressed. There are no maidens with lamps here as there are in the Matthew 25:1-13 parable. This text, unlike Matthew 25:1-13, is addressed to the oppressors rather than to the oppressed. The oppressors must end their oppression before the Lord comes to destroy them.
Lutheran: Psalm 63:1-8
Like the maidens in the parable in Matthew 25:1-13, the psalmist waits during the long watches of the night for the coming of the Lord. The psalmist trusts in the Lord while the psalmist waits. There is no hope here for the end of the present evil age. There is simply hope for relief for the psalmist's suffering as an individual. The psalmist waits patiently because there is nothing else that the psalmist can do.
The unifying theme of the Roman Catholic readings and of the Common Lectionary readings that are the same or similar to them is that leaders among the People of God should be humble, diligent servants of God. Those leaders among the People of God who are not humble, diligent servants of God are soundly condemned in these texts. These texts are, therefore, almost entirely parenetic, concerned with lifestyle. The proclamation that is present in these texts is mainly proclamation of condemnation.
Common, Roman Catholic: Matthew 23:1-12
Among the most significant aspects of the prophetic function is the criticism of one's own religious leaders who show outward signs of great piety but ignore or take financial advantage of the poor and oppressed in their society. It is likely that John the Baptizer, Jesus, and many other Jews of the first century expressed openly this kind of criticism and condemnation of some persons within their own religious leadership. The Jewish Rabbinic Literature criticizes and condemns such religious leaders, and research by Jewish biblical scholars in our time who are studying the teachings and lifestyles of the Pharisees and of other Israelite groups of the first century of the common era indicates that most of the Pharisees of the first century criticized and condemned any religious leaders who tried to exalt themselves. The Jewish tradition has been noteworthy for its relentless internal criticism since the time of the eighth century prophets Amos and Hosea. It is likely that portions of what we have in Matthew 23:1-12 may be based on reminiscences by followers of Jesus of what he said during his public appearances, especially in Jerusalem.
Internal religious criticism, however, becomes external religious criticism when a religious group separates itself from its parent religious community and continues to criticize and to condemn the parent religious community's leadership. This is particularly inappropriate when criticism and condemnation of specific offenders becomes general criticism and condemnation of entire groupings of people. The problems are compounded and severe injustice emerges when the criticism and condemnation is incorporated into the sacred Scriptures of the new community of faith and the new community of faith is accepted by totalitarian governments that use their power to try to pressure members of the older religious community who are relatively few in number and powerless to accept the new religion. All of these things occurred as Christianity emerged as a powerful spinoff religion from Israelite religion and became the civil religion of the Roman Empire and its successors. Texts such as Matthew 23, therefore, must be subjected to conscientious criticism by sensitive Christians today, especially by those who use them as the basis for Christian proclamation and parenesis.
The polemic against the Pharisees becomes much more vicious in the verses following Matthew 23:1-12, but the problem begins with verses 1-12. Matthean redaction of Mark l2:37b-40 produced this more extensive composition in Matthew 23:1-12 that became the base for the series of vicious "Woe to you, scribes and Pharisees, hypocrites!" condemnations in Matthew 23:13, 15-36. For our own integrity as Christian leaders today, we have the responsibility to redirect what in these texts has become external criticism into internal self-criticism. This should have been done during the canonization of the New Testament documents process. It would have been far better if it had been done at that time, but since it was not done then it must belatedly be done now.
The least that we should do with Matthew 23:1-12 is to translate "the scribes and the Pharisees" of Matthew 23:2 as "our religious leaders" and "the synagogues" of 23:6 as "our religious gatherings." In 23:5, "their phylacteries" and "their tassels" should be written as "their devotional aids" and as "their religious garments," and "rabbi" in 23:7-8 should be translated as "my lord" or as "my teacher" in order that we may again use these verses properly for internal self-criticism. If even subconsciously they are used today in defamation of the Jews, it would be better not to have used them at all.
The proper use of Matthew 23:1-12 will focus on verses 11-12, which record a reminiscence of what the Jesus of history probably said publicly many times. This portion expresses the unifying theme of the texts selected for next Sunday for the Roman Catholic Lectionary, Series A, for Ordinary Time 31 and for the Lutheran Lectionary for Pentecost 26.
Roman Catholic: 1 Thessalonians 2:7-9, 13
Common:
1 Thessalonians 2:9-13, 17-20
The beautiful analogy that Paul used in 2:7-8, that he, Silvanus, and Timothy were tender in their care of the followers of Jesus in Thessalonica, like a nursing mother holding her child to her breast, ties this text to the unifying theme of humble, diligent servants of God. In verse 9, Paul wrote about the diligence that he, Silvanus, and Timothy showed in Thessalonica.
Paul's comment in 2:18 of the Common text selection that he wanted to come to Thessalonica but "Satan hindered us" is probably an anti-Roman cryptogram in which "Satan" is a code name for Caesar and Caesar's power encountered in the advocates of Roman Civil Religion. It is interesting also that when the Lukan writer used basic information from 1 Thessalonians in the composition of Acts of Apostles, the Lukan writer said that the "Holy Spirit" and the "Spirit of Jesus" restricted the movements of Paul, Silas, and Timothy. The Lukan writer probably avoided Paul's daring use of the "Satan" cryptogram deliberately in order to reduce the persecution of followers of Jesus by advocates of Roman Civil Religion or at least not to add to it.
Roman Catholic: Malachi 1:14-2:2, 8-10
This particular text was probably chosen to be used with the Matthew 23 account because of the severe criticism and condemnation of the priests and other religious persons in it. It should be noted that the criticism in Malachi 1:14--2:2, 8-10 is self-criticism from within the Israelite religious community. It is appropriate as self-criticism. Jews today can use it basically as it is within their continuing Israelite tradition. Those of us who are Christians, however, must apply the criticism and condemnation to ourselves as Christians in order that we may appropriately use the text today.
Roman Catholic: Psalm 131
This psalm is closer to our theme of our need to be humble, diligent servants of God than is Malachi 1:14--2:2, 8-10. The psalmist is still and quiet within the protective care of Yahweh, like a weaned child sitting contentedly on its mother's lap. This analogy has a slight point of contact with Paul's analogy of being tender with the followers of Jesus in Thessalonica, like a nursing mother holding her child to her breast, in 1 Thessalonians 2:7-8.
Common:
Ruth 4:7-17
This text completes the sequence of readings from the book of Ruth in the Common Lectionary, Series A, Proper 24-26. This text is outside the theme that is present in the Roman Catholic selections. If a sequence of texts from a particular biblical document is to be used in order to acquaint the members of the congregation with that biblical book, larger portions than Ruth 1:1-19a; 2:1-13; and 4:7-17 should be read, especially when the biblical document is a carefully-constructed short story such as Ruth is. Selections such as Ruth 4:7-17 can be used more effectively within study groups in which the entire short story can be read than as a text used as the biblical basis for a message.
Common:
Psalm 127
There may be some connection between this psalm and the Common selection Ruth 4:7-17 reading, especially in the references in Psalm 127:1 to the building of a house or of a household and in Psalm 127:3-5 to sons as a heritage from the Lord. Obed was such a heritage from the Lord in Ruth 4:13-17.
The unifying motif of the Lutheran selections for Pentecost 24, Series A, is obviously "Watch, for you do not know the day nor the hour of the Day of the Lord." The Day of the Lord is perceived in various ways in these texts, but the injunction to watch and to be prepared for that Day pervades these texts.
Lutheran: Matthew 25:1-13
The point of this parable is easily seen. The details are taken from marriage customs in Palestine during the first century. The hour that is awaited is the hour of liberation from the oppressive Roman rule, although that could hardly be spelled out openly in the Gospel according to Matthew without endangering the followers of Jesus even more. It was relatively safe to use the code terminology "the kingdom of heaven" and "the coming of the kingdom of heaven" to depict this hour of liberation. How shall we in our time depict this hour of liberation for us? What is the oppressive rule that endangers our lives?
Lutheran: 1 Thessalonians 4:13-14 (15-18)
The major issue in the entire document that is known to us as 1 Thessalonians is concern for matters related to the parousia of the Lord Jesus Christ. Paul wanted those who would read his letter to live quietly, to "mind their own affairs," and to work with their hands while they waited for the Lord to come to liberate them from the oppressive political situation in which they lived.
In 4:13-14 (15-18) the specific concern that Paul addressed was the anxiety of the Thessalonians that those among them who had died would not be taken to be with them with the Lord in the clouds. Paul assured them that there was no need to worry about that while they were waiting. Those who had died would not be left behind when the hour of liberation would come.
Lutheran: Amos 5:18-24
This is a tremendously important text, relevant for us and for all People of God at all times. The demands for justice and for uninterrupted righteousness must be heeded. It is addressed to those who are waiting for the Day of the Lord. In the situation of this text, however, the Day of the Lord is a day of darkness and of judgment, not merely of the darkness of the night in which the Lord will come to rescue us, but the darkness of death for those whose religiosity is not accompanied by their caring for the poor and the oppressed. There are no maidens with lamps here as there are in the Matthew 25:1-13 parable. This text, unlike Matthew 25:1-13, is addressed to the oppressors rather than to the oppressed. The oppressors must end their oppression before the Lord comes to destroy them.
Lutheran: Psalm 63:1-8
Like the maidens in the parable in Matthew 25:1-13, the psalmist waits during the long watches of the night for the coming of the Lord. The psalmist trusts in the Lord while the psalmist waits. There is no hope here for the end of the present evil age. There is simply hope for relief for the psalmist's suffering as an individual. The psalmist waits patiently because there is nothing else that the psalmist can do.
