Matthew 14:22-36
The key phrase in this passage is "Take courage. It is I! Don't be afraid." This takes place just after Jesus had fed the 5000. He finally gets the alone time that he originally went out into the country to get but he does it over night. Finally, at about dawn, he catches up to his disciples. The catch in the whole story is that he sent his disciples out on a lake by boat and he catches up to them by walking out to them on the water. The phrase is so matter of fact! No emotion attached to as if this was an every day occurrence: "Shortly before dawn Jesus went out to them, walking on the lake."
I always wonder what it would be like to be Peter - to take that first step out of the boat and find my weight fully supported by the water. It's freaky enough for me to walk out onto a frozen lake but this lake was not frozen over! I know that the goat of the story is often Peter - he took his eyes off Jesus and focused on the impossibility of what he was doing and we should never do that. But the dude stepped out of the boat! None of the other disciples did that. I don't think I would have done that. Peter's certainly not the hero of this story (because everyone knows that the hero of any story involving Jesus is Jesus) but his initial courage is heroic to me.
None of the other disciples would ever experience what it was like to walk on water except for Peter. I imagine that they asked him all about it. I imagine that they tried to live vicariously through his experience. I wonder if any of them ever tried to do it when they thought no one was looking. May I never have live vicariously through another person's faith experience. Lord, grant me the courage to get out of the boat!
Thursday, April 30, 2009
Wednesday, April 29, 2009
people vs task
Matthew 14:13-21
The key word in this passage is compassion. This takes place just after news of John's death reaches Jesus. Jesus, looking for some time alone, withdraws but the crowds find him. Rather than dismissing them, Jesus is moved by compassion for them and heals their sick. This is subtly contrasted to the disciple's reaction. Although they claim compassionate reasons, as the time for supper draws near, the logistics of feeding such a crowd overwhelm the disicples and they tell Jesus to dismiss the crowds so that they can go back home to eat.
This story really has it all: Jesus' authourity over illness, his compassion for people and his ability to do miraculous things like feed over 5000 people from a few loaves and fish. This story further supports Matthew's point that Jesus is the promised Messiah.
This story also supports the verse that the Son of Man did not come to be served but to serve and to give his life as a ransom for many. Jesus' whole agenda was to serve others - even when he wanted some time alone he allowed his compassion for the crowds to move him toward service. I'm more like the disciples - when I see a crowd I don't always see people because I am distracted by the logistics of feeding and entertaining and accomodating them. I pray that I would have the heart of Jesus. I pray that I would respond out of compassion more often.
The key word in this passage is compassion. This takes place just after news of John's death reaches Jesus. Jesus, looking for some time alone, withdraws but the crowds find him. Rather than dismissing them, Jesus is moved by compassion for them and heals their sick. This is subtly contrasted to the disciple's reaction. Although they claim compassionate reasons, as the time for supper draws near, the logistics of feeding such a crowd overwhelm the disicples and they tell Jesus to dismiss the crowds so that they can go back home to eat.
This story really has it all: Jesus' authourity over illness, his compassion for people and his ability to do miraculous things like feed over 5000 people from a few loaves and fish. This story further supports Matthew's point that Jesus is the promised Messiah.
This story also supports the verse that the Son of Man did not come to be served but to serve and to give his life as a ransom for many. Jesus' whole agenda was to serve others - even when he wanted some time alone he allowed his compassion for the crowds to move him toward service. I'm more like the disciples - when I see a crowd I don't always see people because I am distracted by the logistics of feeding and entertaining and accomodating them. I pray that I would have the heart of Jesus. I pray that I would respond out of compassion more often.
Tuesday, April 28, 2009
An Insecure King
Matthew 14:1-12
Matthew uses a flashback to inform his readers of what happened to John the Baptist. It is actually a very smooth transition: Herod hears what Jesus has been doing and thinks that John has risen from the dead. This, of course, begs the question, how did John die? Matthew takes us back to John's death.
This story contrasts the confidence and influence of Jesus Christ with the insecurity of Herod. Herod feels threatened because Jesus reminds him of John. Herod was first threatened by John because he was so adamant that Herod should not have married Herod's brother's wife while Herod's brother was still alive (which is pretty sick when you think of it). Herod wanted to kill John but was threatened by John's popularity with the common people. Herod was threatened by his guests' opinion of him and so he gave into his step-daughter's demand to bring John's head to her on a silver platter (which is another pretty sick story - unless my mind is just too depraved it would seem like Herod was so turned on by his step-daughter's dancing that he made a rash promise).
This story proves the parables of the kingdom that Jesus was sharing in the previous chapter. What started out as a mustard seed - a country preacher and his small group of unpolished disciples - has started to have influence in the throne rooms of the region. The leavened dough is starting to have an affect on society and those who currently have the power are threatened by it. The story also sets up Jesus' show down with the authourities in the region - the have been threatened by his influence.
There are a few lessons I take away from this. First, that I should have the boldness of John to speak up for what I know is right even if it means that I take on the powers of the land. Second, that the kingdom is not about seizing and holding on to power. It is about a quiet influence that shakes the very foundations of the power structures and the pyramid charts that our commerce and governments are built on. The Church has to stop trying to be a power broker and act more like a mustard seed and leavened bread.
Matthew uses a flashback to inform his readers of what happened to John the Baptist. It is actually a very smooth transition: Herod hears what Jesus has been doing and thinks that John has risen from the dead. This, of course, begs the question, how did John die? Matthew takes us back to John's death.
This story contrasts the confidence and influence of Jesus Christ with the insecurity of Herod. Herod feels threatened because Jesus reminds him of John. Herod was first threatened by John because he was so adamant that Herod should not have married Herod's brother's wife while Herod's brother was still alive (which is pretty sick when you think of it). Herod wanted to kill John but was threatened by John's popularity with the common people. Herod was threatened by his guests' opinion of him and so he gave into his step-daughter's demand to bring John's head to her on a silver platter (which is another pretty sick story - unless my mind is just too depraved it would seem like Herod was so turned on by his step-daughter's dancing that he made a rash promise).
This story proves the parables of the kingdom that Jesus was sharing in the previous chapter. What started out as a mustard seed - a country preacher and his small group of unpolished disciples - has started to have influence in the throne rooms of the region. The leavened dough is starting to have an affect on society and those who currently have the power are threatened by it. The story also sets up Jesus' show down with the authourities in the region - the have been threatened by his influence.
There are a few lessons I take away from this. First, that I should have the boldness of John to speak up for what I know is right even if it means that I take on the powers of the land. Second, that the kingdom is not about seizing and holding on to power. It is about a quiet influence that shakes the very foundations of the power structures and the pyramid charts that our commerce and governments are built on. The Church has to stop trying to be a power broker and act more like a mustard seed and leavened bread.
Monday, April 27, 2009
hometown hero?
Matthew 13:53-58
Jesus finishes all these folksy yet inspiring parables about the kingdom and then he goes home. The reaction of his neighbours is a bit puzzling: they are excited by his power to perform miracles and yet suspicious because they know his roots. There is no family history of performing miracles. In fact, Joseph was a carpenter - he wasn't even a teacher or expert of the law. I wonder if the people were subtly reminding Jesus that he was an "illigitemate child" as in, "Isn't this Joseph's son? Or at least, don't we all pretend that this is Joseph's son?"
Whatever the case, the people take offense that Jesus, an illigitemate son of the village, would dare to speak and act with such authourity when they know where he came from and who his family is. The sense of the passage is, "Who does he think he is?"
The result is that Jesus doesn't peform many miracles in their town because of their lack of faith. This is the phrase that hits me the hardest. I wonder what miracles Jesus would have performed if I had more faith. I wonder if I am a bottle neck in the work of God in my life and my ministry. I wonder if I limit the work of Jesus because I know who he is, how he would act and what he would say. I make Jesus according to my image and don't allow him the freedom to act as he really would and, in so doing, miss out on his blessing. Don't get me wrong. I know that God is sovreign and it is hard for me to think of the work of Jesus as being limited by my faith. I know that God is bigger than that. However, there is a cause/effect in this verse: because of their lack of faith - because they thought they had Jesus figured out, Jesus did not do many miracles there. I often have to pray the prayer of the father in Mark 9 "Lord, I believe. Help me overcome my unbelief!"
Jesus finishes all these folksy yet inspiring parables about the kingdom and then he goes home. The reaction of his neighbours is a bit puzzling: they are excited by his power to perform miracles and yet suspicious because they know his roots. There is no family history of performing miracles. In fact, Joseph was a carpenter - he wasn't even a teacher or expert of the law. I wonder if the people were subtly reminding Jesus that he was an "illigitemate child" as in, "Isn't this Joseph's son? Or at least, don't we all pretend that this is Joseph's son?"
Whatever the case, the people take offense that Jesus, an illigitemate son of the village, would dare to speak and act with such authourity when they know where he came from and who his family is. The sense of the passage is, "Who does he think he is?"
The result is that Jesus doesn't peform many miracles in their town because of their lack of faith. This is the phrase that hits me the hardest. I wonder what miracles Jesus would have performed if I had more faith. I wonder if I am a bottle neck in the work of God in my life and my ministry. I wonder if I limit the work of Jesus because I know who he is, how he would act and what he would say. I make Jesus according to my image and don't allow him the freedom to act as he really would and, in so doing, miss out on his blessing. Don't get me wrong. I know that God is sovreign and it is hard for me to think of the work of Jesus as being limited by my faith. I know that God is bigger than that. However, there is a cause/effect in this verse: because of their lack of faith - because they thought they had Jesus figured out, Jesus did not do many miracles there. I often have to pray the prayer of the father in Mark 9 "Lord, I believe. Help me overcome my unbelief!"
Wednesday, April 22, 2009
Gone Fishing
Matthew 13:47-50
The key words: kingdom of heaven, good, bad, righteous, wicked, end of the age. Jesus contrasts good fish with bad fish and makes a comparison between fishermen sorting their catch and the angels sorting the righteous from the wicked at the end of the age. The whole thing is a simile or parable (the kingdom of heaven is like a net that was let down...).
Again, the point of this parable, much like the parable of the weeds, is that the righteous and wicked will co-exist but in the end, the judge will do what is right and the wicked will be condemned. Again, it is remarkable that both the righteous and the wicked are fish. Sometimes we see the wicked as sharks, as the enemy but they are just like me except for the grace of God.
I think Jesus is recognizing his disciples' tendency towards judgement and he is reminding them (and me) that it is his judge and not mine.
The key words: kingdom of heaven, good, bad, righteous, wicked, end of the age. Jesus contrasts good fish with bad fish and makes a comparison between fishermen sorting their catch and the angels sorting the righteous from the wicked at the end of the age. The whole thing is a simile or parable (the kingdom of heaven is like a net that was let down...).
Again, the point of this parable, much like the parable of the weeds, is that the righteous and wicked will co-exist but in the end, the judge will do what is right and the wicked will be condemned. Again, it is remarkable that both the righteous and the wicked are fish. Sometimes we see the wicked as sharks, as the enemy but they are just like me except for the grace of God.
I think Jesus is recognizing his disciples' tendency towards judgement and he is reminding them (and me) that it is his judge and not mine.
Sunday, April 19, 2009
treasure hunter
Matthew 13:44-16
The key words: kingdom of heaven, joy, everything/all he had, bought. Jesus tells two stories about treasure. One man stumbles across a treasure, another man has been seeking treasure his whole life. The end result is the same: when they sell all they have in order to obtain that which is worth more than everything.
The key for me is that the man who found the treasure in the field responded in joy. Sometimes I mourn the loss of those things that I have given up for the sake of the kingdom. Sometimes when I read the other passages where Jesus talks about the things a person will have to give up in order to follow him, all I can see is the pain and the cost: take up your cross, deny yourself, face persecution and loss of reputation and loss of possessions and loss of relationship and loss, loss, loss. This tells me that I do not value the kingdom highly enough for what can compare to the infinite joy and value of the kingdom of heaven. Everything that I have given up is a cheap imitation of the treasure that is the kingdom. The things of earth grow strangely dim in the light of his glory and grace!
The key words: kingdom of heaven, joy, everything/all he had, bought. Jesus tells two stories about treasure. One man stumbles across a treasure, another man has been seeking treasure his whole life. The end result is the same: when they sell all they have in order to obtain that which is worth more than everything.
The key for me is that the man who found the treasure in the field responded in joy. Sometimes I mourn the loss of those things that I have given up for the sake of the kingdom. Sometimes when I read the other passages where Jesus talks about the things a person will have to give up in order to follow him, all I can see is the pain and the cost: take up your cross, deny yourself, face persecution and loss of reputation and loss of possessions and loss of relationship and loss, loss, loss. This tells me that I do not value the kingdom highly enough for what can compare to the infinite joy and value of the kingdom of heaven. Everything that I have given up is a cheap imitation of the treasure that is the kingdom. The things of earth grow strangely dim in the light of his glory and grace!
Thursday, April 16, 2009
Uncovering What Is Hidden
Matthew 13:34-35
The key words are: parables and fulfilled. This is another classic example of Matthew's familiarity with the Old Testament. He sees fore-shadows of Jesus everywhere and almost anything that Jesus does brings to mind a verse from the OT. This time, Jesus' use of parables reminds Matthew of Psalm 78:2. Probably not strictly prophecy: Asaph is not commonly known as a prophet but as a worship and choir leader and, in the context of the original, the psalm was speaking of the singer (not of a Messianic figure) and the fulfillment of his "prophecy" begins in the next verses as he recounts the "parable" of Israel's history.
However, because of Matthew's intimate familiarity with both Jesus and the OT, and because of his burdern to prove to his audience that Jesus is the fulfillment of the OT prophecies about the Messiah, Matthew can't help but draw this comparison between what Asaph said in Psalm 78 and what Jesus did in his ministry on earth.
I am challenged by Matthew's familiarity with Scripture. How many times in the course of my normal day do I see or experience something and have it remind me of something that I read in Scripture? Not often enough! Matthew knew his Scripture so well that no matter what Jesus did, he saw some connection to the words of the OT. I pray that I would come to know and love the Bible as much - not just for the sake of knowing the Bible but motivated by my love for Christ. If these truly are the Words of God and if Christ truly is most fully revealed in Scripture then I should be motivated to study, memorize, meditate, read, remember those words.
I am also challenged by Christ's methods of uncovering that which is hidden. He didn't use charts. He didn't provide all the answers. He mostly asked questions and told stories. In our quest to make our faith reasonable and prove-able we may be guilty of robbing it of the mystery that surrounds it. I pray that my faith would always have room for mystery.
The key words are: parables and fulfilled. This is another classic example of Matthew's familiarity with the Old Testament. He sees fore-shadows of Jesus everywhere and almost anything that Jesus does brings to mind a verse from the OT. This time, Jesus' use of parables reminds Matthew of Psalm 78:2. Probably not strictly prophecy: Asaph is not commonly known as a prophet but as a worship and choir leader and, in the context of the original, the psalm was speaking of the singer (not of a Messianic figure) and the fulfillment of his "prophecy" begins in the next verses as he recounts the "parable" of Israel's history.
However, because of Matthew's intimate familiarity with both Jesus and the OT, and because of his burdern to prove to his audience that Jesus is the fulfillment of the OT prophecies about the Messiah, Matthew can't help but draw this comparison between what Asaph said in Psalm 78 and what Jesus did in his ministry on earth.
I am challenged by Matthew's familiarity with Scripture. How many times in the course of my normal day do I see or experience something and have it remind me of something that I read in Scripture? Not often enough! Matthew knew his Scripture so well that no matter what Jesus did, he saw some connection to the words of the OT. I pray that I would come to know and love the Bible as much - not just for the sake of knowing the Bible but motivated by my love for Christ. If these truly are the Words of God and if Christ truly is most fully revealed in Scripture then I should be motivated to study, memorize, meditate, read, remember those words.
I am also challenged by Christ's methods of uncovering that which is hidden. He didn't use charts. He didn't provide all the answers. He mostly asked questions and told stories. In our quest to make our faith reasonable and prove-able we may be guilty of robbing it of the mystery that surrounds it. I pray that my faith would always have room for mystery.
Wednesday, April 15, 2009
let it rise!
Matthew 13:33
The key words are: parable, kingdom of heaven, yeast, mixed (or hid). The story Jesus tells is fairly common: a woman took some yeast and worked it into some dough. The kingdom, Jesus says, is like the yeast that she put in the dough. However, like most of Jesus' stories, this one contains a couple of twists. The first is that the woman "hid" the yeast in the dough. It begs the question, who was she hiding the yeast from? The yeast police? On one hand this is a pretty dumb hiding place because it will be obvious where the yeast is hidden - the dough is going to start to rise and everyone will know where it is. On the other hand, it's a brilliant hiding place because once the yeast is worked through the dough, it will be impossible to retreive. The second twist is the amount of flour she hid the dough in: 60 pounds of flour! It begs the question, who was she making bread for? the whole village?
Jesus says that the kingdom of heaven is like yeast hidden in dough. The comparison is clouded by the fact that a lot of modern translations use "yeast" instead of "leaven". Leaven was regular dough that was allowed to ferment. A baker would take a piece of leaven - which looked a lot like the regular dough - and work it into the new dough to cause it to be leavened as well. The dough is inert (or dead) until the leavened lump has been add, which brings "life" to the dough. What this tells us about the kingdom is: 1) it will be made up of regular people who have been changed (fermented or leavened), 2) the kingdom will be hard to point out because it is made up of regular people who have been changed and 3) the work of the kingdom will be hidden, below the surface, mysterious, subversive and very dramatic as it brings life to people, to culture and to the world.
This very short, one verse story is so rich! There is so much for me to learn from it. The first thing is that the kingdom is organic. It doesn't impose its will but infects the people and culture around it with life, bringing change from the bottom up, from the inside out. This tells me that the kingdom is not about power but about life! The second thing is that the kingdom is only effective when it is worked through the whole dough. When the Church is huddled together in one corner of society and the world, it doesn't have much effect on the culture or on people. May the life of Christ so infect me that I, in turn, infect those around me with the life and "leaven" of the kingdom of heaven.
The key words are: parable, kingdom of heaven, yeast, mixed (or hid). The story Jesus tells is fairly common: a woman took some yeast and worked it into some dough. The kingdom, Jesus says, is like the yeast that she put in the dough. However, like most of Jesus' stories, this one contains a couple of twists. The first is that the woman "hid" the yeast in the dough. It begs the question, who was she hiding the yeast from? The yeast police? On one hand this is a pretty dumb hiding place because it will be obvious where the yeast is hidden - the dough is going to start to rise and everyone will know where it is. On the other hand, it's a brilliant hiding place because once the yeast is worked through the dough, it will be impossible to retreive. The second twist is the amount of flour she hid the dough in: 60 pounds of flour! It begs the question, who was she making bread for? the whole village?
Jesus says that the kingdom of heaven is like yeast hidden in dough. The comparison is clouded by the fact that a lot of modern translations use "yeast" instead of "leaven". Leaven was regular dough that was allowed to ferment. A baker would take a piece of leaven - which looked a lot like the regular dough - and work it into the new dough to cause it to be leavened as well. The dough is inert (or dead) until the leavened lump has been add, which brings "life" to the dough. What this tells us about the kingdom is: 1) it will be made up of regular people who have been changed (fermented or leavened), 2) the kingdom will be hard to point out because it is made up of regular people who have been changed and 3) the work of the kingdom will be hidden, below the surface, mysterious, subversive and very dramatic as it brings life to people, to culture and to the world.
This very short, one verse story is so rich! There is so much for me to learn from it. The first thing is that the kingdom is organic. It doesn't impose its will but infects the people and culture around it with life, bringing change from the bottom up, from the inside out. This tells me that the kingdom is not about power but about life! The second thing is that the kingdom is only effective when it is worked through the whole dough. When the Church is huddled together in one corner of society and the world, it doesn't have much effect on the culture or on people. May the life of Christ so infect me that I, in turn, infect those around me with the life and "leaven" of the kingdom of heaven.
Tuesday, April 14, 2009
the kingdom in a mustard seed
Matthew 13:31-32
The key words are: parable, kingdom of heaven, mustard seed, field, birds. Jesus contrasts the size of the mustard seed (the smallest of the domesticated seeds) to the size of the resulting plant (the largest of garden plants). Most of Jesus' parables contain a twist or surprise. In this parable it is that the mustard plant becomes a tree and the birds of the air find shelter in it.
Jesus is using imagery from the OT that would be very familiar to his audience. The OT talks about a couple of different nations that will become like large trees and provide shelter for birds. In the OT the birds represent foreign nations. Jesus is saying a couple of things in his parable, therefore: that the kingdom of heaven will be small and hidden (buried) but that mysterious and hidden things that happen in the seed and below the surface of the soil will result in the the kingdom of heaven growing supernaturally beyond any human expectations. Jesus is also saying that the kingdom of heaven exists for the foreigner. It will provide a home and a shelter for those outside the nation of Israel. Bruxy Cavey notes that the audience wouldn't have to look very far to find birds; they were surrounded by the eagle of Rome.
As a citizen of the kingdom of heaven, am I providing shelter and shade for the "foreigner", even those that are my enemies? Jesus indicates that this is a characteristic of the kingdom of heaven. As a citizen of the kingdom of the heaven, am I contributing to its growth? Jesus indicates that this will be another characteristic of the kingdom of heaven. As a citizen of the kingdom of heaven, am I content to work in obscurity and remain hidden from notice as long as I am doing the work of the King? Jesus indicates that this, too, is a characteristic of the kingdom of heaven.
The key words are: parable, kingdom of heaven, mustard seed, field, birds. Jesus contrasts the size of the mustard seed (the smallest of the domesticated seeds) to the size of the resulting plant (the largest of garden plants). Most of Jesus' parables contain a twist or surprise. In this parable it is that the mustard plant becomes a tree and the birds of the air find shelter in it.
Jesus is using imagery from the OT that would be very familiar to his audience. The OT talks about a couple of different nations that will become like large trees and provide shelter for birds. In the OT the birds represent foreign nations. Jesus is saying a couple of things in his parable, therefore: that the kingdom of heaven will be small and hidden (buried) but that mysterious and hidden things that happen in the seed and below the surface of the soil will result in the the kingdom of heaven growing supernaturally beyond any human expectations. Jesus is also saying that the kingdom of heaven exists for the foreigner. It will provide a home and a shelter for those outside the nation of Israel. Bruxy Cavey notes that the audience wouldn't have to look very far to find birds; they were surrounded by the eagle of Rome.
As a citizen of the kingdom of heaven, am I providing shelter and shade for the "foreigner", even those that are my enemies? Jesus indicates that this is a characteristic of the kingdom of heaven. As a citizen of the kingdom of the heaven, am I contributing to its growth? Jesus indicates that this will be another characteristic of the kingdom of heaven. As a citizen of the kingdom of heaven, am I content to work in obscurity and remain hidden from notice as long as I am doing the work of the King? Jesus indicates that this, too, is a characteristic of the kingdom of heaven.
Monday, April 13, 2009
Jesus' commentary on the parable of the weeds
Matthew 13:36-45
I know that I jumped ahead. I'm going to jump back to the parables of the mustard seed and yeast tomorrow. When I studied the parable of the weeds yesterday, I forgot that this was another parable that Jesus had explained to his disciples. I thought it made sense to look at the parable and the explanation together. So, here is a look at Jesus commentary on the parable of the weeds:
the sower = Jesus
the field = the world. Some people will say that the the field = the kingdom of heaven and what Jesus is saying here is that there are two kingdoms: the kingdom of God which is made up of those who truly believe and the kingdom of heaven which is made up of those who profess that they believe. So the point of the parable, according to them, is that we might not be able to tell who is in the kingdom of God and who is just in the kingdom of heaven but Jesus can and the true nature of each person will be revealed at the day of judgement. Differentiating between the kingdom of heaven, which is the phrase that Matthew uses primarily, and the kingdom of God, which is the phrase that Luke uses primarily, is splitting hairs in my opinion - they are different words for the exact same thing - but it would dramatically influence a person's understanding of the parables in this passage: if the kingdom can be corrupted by evil and incorporate those who are children of the devil, then it is easier to see how the parables of the mustard seed and the yeast could be interpreted as parables about the influence of evil amongst those who profess to believe (but may not actually believe) rather than about the subversive influence of good. However, Jesus clearly says that the field is the world and not the kingdom.
weeds = people of the devil
enemy = the devil
harvest = the judgement
harvesters = angels
Jesus says that this is a parable about what will happen in the day of judgement: the angels will weed out of the kingdom everything that causes sin and everyone who does evil. They will be punished forever but the righteous will enter the kingdom of the Father.
I think Jesus told his disciples this parable for two reasons: 1) to remind them that they (and we) are not to be the ones who sort the people. That is the job of the King and his angels. 2) to give a sense of urgency. If I really love my neighbour as myself and if I really believe what the Bible teaches about the judgement, then I will be very motivated to share the gospel in every way and at every time possible.
I know that I jumped ahead. I'm going to jump back to the parables of the mustard seed and yeast tomorrow. When I studied the parable of the weeds yesterday, I forgot that this was another parable that Jesus had explained to his disciples. I thought it made sense to look at the parable and the explanation together. So, here is a look at Jesus commentary on the parable of the weeds:
the sower = Jesus
the field = the world. Some people will say that the the field = the kingdom of heaven and what Jesus is saying here is that there are two kingdoms: the kingdom of God which is made up of those who truly believe and the kingdom of heaven which is made up of those who profess that they believe. So the point of the parable, according to them, is that we might not be able to tell who is in the kingdom of God and who is just in the kingdom of heaven but Jesus can and the true nature of each person will be revealed at the day of judgement. Differentiating between the kingdom of heaven, which is the phrase that Matthew uses primarily, and the kingdom of God, which is the phrase that Luke uses primarily, is splitting hairs in my opinion - they are different words for the exact same thing - but it would dramatically influence a person's understanding of the parables in this passage: if the kingdom can be corrupted by evil and incorporate those who are children of the devil, then it is easier to see how the parables of the mustard seed and the yeast could be interpreted as parables about the influence of evil amongst those who profess to believe (but may not actually believe) rather than about the subversive influence of good. However, Jesus clearly says that the field is the world and not the kingdom.
weeds = people of the devil
enemy = the devil
harvest = the judgement
harvesters = angels
Jesus says that this is a parable about what will happen in the day of judgement: the angels will weed out of the kingdom everything that causes sin and everyone who does evil. They will be punished forever but the righteous will enter the kingdom of the Father.
I think Jesus told his disciples this parable for two reasons: 1) to remind them that they (and we) are not to be the ones who sort the people. That is the job of the King and his angels. 2) to give a sense of urgency. If I really love my neighbour as myself and if I really believe what the Bible teaches about the judgement, then I will be very motivated to share the gospel in every way and at every time possible.
Sunday, April 12, 2009
a time of peaceful coexistence
Matthew 13:24-30
The key words in this passage: parable, sowed, good seed, weeds. Jesus is using a word picture from agriculture: a farmer plants his field with good seed but when it sprouts, there are weeds among the wheat. Rather than pulling the weeds and risk uprooting the wheat, the farmer waits until harvest to deal with the wheat.
Jesus says that the kingdom of heaven is like a man who sows good seed in his field. I think Jesus is saying a couple of things: 1) that before the harvest, there may be those who look like they belong to the kingdom of heaven but do not and 2) that our job is not to uproot those who do not belong. The servants suggest getting rid of the weeds but the master is patient.
Sid and I have been talking a lot about this time of grace and peace that we currently live in. We can afford to be as gracious and peaceful as possible (without comprimising truth, of course) because there is a time of judgement coming. I think that some of us are too much like the servants - eager to root out the evil and if we happen to lose some of the wheat along the way... while collateral damage is the price you sometimes pay to get rid of evil.
The key words in this passage: parable, sowed, good seed, weeds. Jesus is using a word picture from agriculture: a farmer plants his field with good seed but when it sprouts, there are weeds among the wheat. Rather than pulling the weeds and risk uprooting the wheat, the farmer waits until harvest to deal with the wheat.
Jesus says that the kingdom of heaven is like a man who sows good seed in his field. I think Jesus is saying a couple of things: 1) that before the harvest, there may be those who look like they belong to the kingdom of heaven but do not and 2) that our job is not to uproot those who do not belong. The servants suggest getting rid of the weeds but the master is patient.
Sid and I have been talking a lot about this time of grace and peace that we currently live in. We can afford to be as gracious and peaceful as possible (without comprimising truth, of course) because there is a time of judgement coming. I think that some of us are too much like the servants - eager to root out the evil and if we happen to lose some of the wheat along the way... while collateral damage is the price you sometimes pay to get rid of evil.
Wednesday, April 8, 2009
obscuring the truth
Matthew 13:10-17
The question being answered by this passage is pretty clear: why does Jesus speak to the people in parables? Jesus' answer, on the other hand, is a little less clear. Jesus is saying that the secrets of the kingdom of heaven are only given to certain people (in this case the disciples) and not to others (in this case the crowd in general and perhaps the Pharisees in particular). This fits very well with reformed theology. While this may not seem completely fair from a human perspective, Jesus goes on to make a statement that seems even less fair: those who have will be given more and those who do not have will lose even the little that they have.
Jesus appeals to two quotes to support his point. The one from Isaiah tempers a little bit what Jesus said about the secrets being given to some and not to other; the quote from Isaiah indicates that it is at least partly the fault of those who do not have that they do not have because they refuse to listen and to look.
This brings up the question: is Jesus deliberately obscuring the truth? An argument could be made that he is playing "hard to get" in that he wants people to put some effort into seeking the kingdom. So he is obscuring the truth to see which people are striving for understanding and which people are just giving up without trying at all. That makes sense to me in light of his teaching in his sermon on the mountain regarding seeking, knocking, asking. So, to answer the question that the disciples asked, Jesus speaks in parables to obscure the truth so that only those who are truly seeking the kingdom will find it.
Jesus ends this section by revealing to his disciples how blessed they are because his disciples are seeing and hearing what those throughout history has so desperately longed for and looked forward to. However, it is clear that his disciples do not really understand the parable either because he then goes on to explain it to them.
I am reminded this morning that I am blessed. The Holy Spirit has been given to me to reveal the truth of Christ to me. Through the Holy Spirit, the Word and the Church, I have insight into the truth of the kingdom. Yes, I still see through a fogged up window but it is becoming progressively clearer and I look forward to that day when I will know even as I am fully known. Until then, my responsibility is to check my ears, my eyes and my heart so that I am not just seing with out perceiving and hearing without understanding. I submit myself to the Truth that has already been revealed to me and long for more to become clear.
The question being answered by this passage is pretty clear: why does Jesus speak to the people in parables? Jesus' answer, on the other hand, is a little less clear. Jesus is saying that the secrets of the kingdom of heaven are only given to certain people (in this case the disciples) and not to others (in this case the crowd in general and perhaps the Pharisees in particular). This fits very well with reformed theology. While this may not seem completely fair from a human perspective, Jesus goes on to make a statement that seems even less fair: those who have will be given more and those who do not have will lose even the little that they have.
Jesus appeals to two quotes to support his point. The one from Isaiah tempers a little bit what Jesus said about the secrets being given to some and not to other; the quote from Isaiah indicates that it is at least partly the fault of those who do not have that they do not have because they refuse to listen and to look.
This brings up the question: is Jesus deliberately obscuring the truth? An argument could be made that he is playing "hard to get" in that he wants people to put some effort into seeking the kingdom. So he is obscuring the truth to see which people are striving for understanding and which people are just giving up without trying at all. That makes sense to me in light of his teaching in his sermon on the mountain regarding seeking, knocking, asking. So, to answer the question that the disciples asked, Jesus speaks in parables to obscure the truth so that only those who are truly seeking the kingdom will find it.
Jesus ends this section by revealing to his disciples how blessed they are because his disciples are seeing and hearing what those throughout history has so desperately longed for and looked forward to. However, it is clear that his disciples do not really understand the parable either because he then goes on to explain it to them.
I am reminded this morning that I am blessed. The Holy Spirit has been given to me to reveal the truth of Christ to me. Through the Holy Spirit, the Word and the Church, I have insight into the truth of the kingdom. Yes, I still see through a fogged up window but it is becoming progressively clearer and I look forward to that day when I will know even as I am fully known. Until then, my responsibility is to check my ears, my eyes and my heart so that I am not just seing with out perceiving and hearing without understanding. I submit myself to the Truth that has already been revealed to me and long for more to become clear.
Monday, April 6, 2009
more fruit?
Matthew 13:1-9; 18-23
The key words in these two passages are seed, soil, word/message of the kingdom and fruit. This happened on the same day as Jesus' talk about his family being those who do the will of the Father and seems to be a continuation of his thought: his family is made up of those who do the Father's will and good seed which bears fruit are those that hear the message of the kingdom and understand/act on it (hearing the Father's will and doing it). I think this is the first classic parable in Matthew. He does use other metaphors in previous chapters (the harvest and trees and fruit) but this is the first story that I can find.
Jesus interprets his own parable in verses 18-23 so the meaning isn't that difficult: What response will the message of the kingdom receive? Some will not understand it, some will receive it but fall away because of persecution, some will receive it but will be distracted by life and some will receive it and act on it, producing fruit.
I think there are two applications: 1) make sure that my heart is prepared to receive the message of the kingdom and to act on it and 2) don't be discouraged by the responses I receive as I spread the message of the kingdom.
The key words in these two passages are seed, soil, word/message of the kingdom and fruit. This happened on the same day as Jesus' talk about his family being those who do the will of the Father and seems to be a continuation of his thought: his family is made up of those who do the Father's will and good seed which bears fruit are those that hear the message of the kingdom and understand/act on it (hearing the Father's will and doing it). I think this is the first classic parable in Matthew. He does use other metaphors in previous chapters (the harvest and trees and fruit) but this is the first story that I can find.
Jesus interprets his own parable in verses 18-23 so the meaning isn't that difficult: What response will the message of the kingdom receive? Some will not understand it, some will receive it but fall away because of persecution, some will receive it but will be distracted by life and some will receive it and act on it, producing fruit.
I think there are two applications: 1) make sure that my heart is prepared to receive the message of the kingdom and to act on it and 2) don't be discouraged by the responses I receive as I spread the message of the kingdom.
Sunday, April 5, 2009
Jesus is my brother
Matthew 12:46-50
The key words in this passage are: mother, brother, sister. It's all family language. The glaring ommission is "father" which makes sense since Jesus has only one Father. The use of mother is interesting because in our culture and time it would indicate that it's possible for some people to have some sort of authourity over Jesus. However, the culture and time in which Jesus lived was very male dominated and the eldest son would have had authourity over the whole household, including his mother, especially after Joseph (the other male authourity figure) was dead. So, it is possible to be Jesus' mother without having any authourity over him.
The subject of this passage is: Who is Jesus' mother, brother and sister? The complement is: Whoever does the will of my Father in heaven. Whoever submits themselves to the will of God, acknowledging God as their Father - the ultimate authourity figure - is part of God's family, just as Jesus is.
I titled this passage by saying that Jesus is my brother which begs the obvious question: am I really? Am I sold out to the will of the Father?
The key words in this passage are: mother, brother, sister. It's all family language. The glaring ommission is "father" which makes sense since Jesus has only one Father. The use of mother is interesting because in our culture and time it would indicate that it's possible for some people to have some sort of authourity over Jesus. However, the culture and time in which Jesus lived was very male dominated and the eldest son would have had authourity over the whole household, including his mother, especially after Joseph (the other male authourity figure) was dead. So, it is possible to be Jesus' mother without having any authourity over him.
The subject of this passage is: Who is Jesus' mother, brother and sister? The complement is: Whoever does the will of my Father in heaven. Whoever submits themselves to the will of God, acknowledging God as their Father - the ultimate authourity figure - is part of God's family, just as Jesus is.
I titled this passage by saying that Jesus is my brother which begs the obvious question: am I really? Am I sold out to the will of the Father?
Thursday, April 2, 2009
the sign
Matthew 12:38-45
The key words in this passage: sign, greater than, this generation, judgement, condemn. Jesus draws from two OT stories: that of Nineveh who repented at the preaching of Jonah and that of the Queen of Sheba who was so taken by Solomon. Jesus' point: that the response of these people to Jonah and Solomon will condemn the present generation because Jesus is greater than they are and the present generation is not responding to him.
Jesus also includes a parable about an evil spirit being driven out of a person but returning to find that person's soul clean but empty so the evil spirit invites others to join him in that person's soul. At first reading it seems like this is a warning to the individual - it's not enough just to get rid of evil but you must replace it with good or, by implication, the Holy Spirit. However, Jesus makes the applicational point at the end of the parable: That is how it will be with this wicked generation. This ties back to the previous paragraph (Nineveh and the Queen of Sheba rising to condemn the present generation), indicating that the warning of the parable is meant for a generation, not just the individual.
So, what is Jesus talking about? The one thing that he continually blasts the religious leaders for is the emptiness of their religion. Perhaps he is warning the whole generation that if all they do is look after the externals that eventually the internal will rot and their spiritual condition will become worse. The Pharisees were so pre-occupied with evil that they never really pursued what was good. They were defined more by what they stood against than by what they stood for and perhaps Jesus is warning them that, while it is good to get rid of evil, the focus must be on the pursuit of what is good - bring to mind Jesus' statement in his sermon on the mountain: seek first God's kingdom and his righteousness. It's not just about not doing bad but pursuing good.
Thoughts?
The key words in this passage: sign, greater than, this generation, judgement, condemn. Jesus draws from two OT stories: that of Nineveh who repented at the preaching of Jonah and that of the Queen of Sheba who was so taken by Solomon. Jesus' point: that the response of these people to Jonah and Solomon will condemn the present generation because Jesus is greater than they are and the present generation is not responding to him.
Jesus also includes a parable about an evil spirit being driven out of a person but returning to find that person's soul clean but empty so the evil spirit invites others to join him in that person's soul. At first reading it seems like this is a warning to the individual - it's not enough just to get rid of evil but you must replace it with good or, by implication, the Holy Spirit. However, Jesus makes the applicational point at the end of the parable: That is how it will be with this wicked generation. This ties back to the previous paragraph (Nineveh and the Queen of Sheba rising to condemn the present generation), indicating that the warning of the parable is meant for a generation, not just the individual.
So, what is Jesus talking about? The one thing that he continually blasts the religious leaders for is the emptiness of their religion. Perhaps he is warning the whole generation that if all they do is look after the externals that eventually the internal will rot and their spiritual condition will become worse. The Pharisees were so pre-occupied with evil that they never really pursued what was good. They were defined more by what they stood against than by what they stood for and perhaps Jesus is warning them that, while it is good to get rid of evil, the focus must be on the pursuit of what is good - bring to mind Jesus' statement in his sermon on the mountain: seek first God's kingdom and his righteousness. It's not just about not doing bad but pursuing good.
Thoughts?
Wednesday, April 1, 2009
my speech betrays my heart
Matthew 12:33-37
This continues Jesus' rant against the Pharisees. He is not content just to defend himself against their illogical argument but now goes on the offensive. The key words are: good, bad, evil and the concept of words or speech. Jesus uses a word picture of trees: good fruit indicates that a tree is good, bad fruit means that a tree is bad. He uses this to illustrate the truth that the results of a person's life indicates a person's character. Jesus specifically points to the words we use: if a person's words are bitter, evil and empty it indicates that a person's character is bitter and evil. The main point Jesus makes is: you can tell a person's character by the words that person speaks.
This reminds me of what Jesus teaches in his sermon on the mountain: the outward act of sin is a result of the sinful heart. Therefore, the outward sin of adultery is a result of the sin of lust, the outward sin of murder is the result of the sin of hatred, etc. The problem is that as much as I knew I was guilty of lust and even hatred at times, I was never really confronted by my sinfulness because I have never technically committed adultery or murder. I could pretend, because I had never committed the outward actions, that my heart was good. However, in this passage, my speech betrays my sinful heart. I don't have to think very hard to remember things I wish I had never said. I know that when the record of my speech is read out in the court of my King that I will only be able to hang my head in shame. My speech indicates that I still have a long way to go in the process of sanctification. My speech makes it clear that I am still in the beginning stages of being made restored. My prayer is that the Spirit would continue to restore my character and that my speech would become more and more gracious, pleasant and sweet.
This continues Jesus' rant against the Pharisees. He is not content just to defend himself against their illogical argument but now goes on the offensive. The key words are: good, bad, evil and the concept of words or speech. Jesus uses a word picture of trees: good fruit indicates that a tree is good, bad fruit means that a tree is bad. He uses this to illustrate the truth that the results of a person's life indicates a person's character. Jesus specifically points to the words we use: if a person's words are bitter, evil and empty it indicates that a person's character is bitter and evil. The main point Jesus makes is: you can tell a person's character by the words that person speaks.
This reminds me of what Jesus teaches in his sermon on the mountain: the outward act of sin is a result of the sinful heart. Therefore, the outward sin of adultery is a result of the sin of lust, the outward sin of murder is the result of the sin of hatred, etc. The problem is that as much as I knew I was guilty of lust and even hatred at times, I was never really confronted by my sinfulness because I have never technically committed adultery or murder. I could pretend, because I had never committed the outward actions, that my heart was good. However, in this passage, my speech betrays my sinful heart. I don't have to think very hard to remember things I wish I had never said. I know that when the record of my speech is read out in the court of my King that I will only be able to hang my head in shame. My speech indicates that I still have a long way to go in the process of sanctification. My speech makes it clear that I am still in the beginning stages of being made restored. My prayer is that the Spirit would continue to restore my character and that my speech would become more and more gracious, pleasant and sweet.
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