Month: July 2017

Seventeenth Sunday in Ordinary Time Year A (30 July 2017)

1 Kings 3:5, 7-12; Ps. 119:57,72,76-77,127-130; Rom. 8:28-30; Matthew 13:44-52.

  Theme: Again, the Kingdom of Heaven is Like…

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The three parables, about the treasure, the pearl and the dragnet, that bring Matthew’s collection of parables in chapter 13 to a close, are all unique to him. All have been allegorized in Christian tradition but this commentary, like those for the two previous Sundays, tries to capture something of the shock and challenge they might have had when originally told by Jesus. All of them begin “The kingdom of heaven is like…”

As Amy-Jill Levine points out there are a number of disturbing elements in the very brief twin parables of the treasure found by the man in the field and the rare pearl purchased by the merchant [Levine 129-150]. The action of hiding the treasure and then buying the field from the unsuspecting owner could be seen as morally dubious, while throughout the Bible merchants (emporoi: wholesale traders) and those engaging in high-end business are regarded unfavourably [e.g. Is 23:17; Jas 4:13; Rev 18:3] . Sirach 26:29 claims that “A merchant can hardly keep from wrongdoing”. Jesus would certainly have got the attention of his audience.

Both the man and the merchant happen to come across something that induces each of them to take the reckless course of selling all their possessions, leaving them with no means of support, in order to obtain it. The merchant, true, is searching for fine pearls but he is not looking for the one rare one that is more valuable than all the rest. After its purchase he can no longer be a merchant because he now has nothing to trade. His decision to divest himself of all his assets results in a complete change of identity. Life is never going to be the same for either of them again. This is meant to pose a disturbing challenge to the listener.

Three kinds of fishnets were used on the Kinneret, or Sea of Galilee, in Jesus’ day: the seine or dragnet, the casting net and the more complicated three-layered trammel net. All three are found in the Gospels, and the one in Matthew 13:47-48, sagéne, is the dragnet. This net stood like a vertical wall in the water, with weights on the bottom edge and cork floats on the top. Mendel Nun, who worked as a fisherman on the lake for 50 years describes how it would have been set parallel to the shore about 100 meters from land and hauled in by two groups of men with ropes attached to each end, bringing with it almost everything in its path. Of the three groups of edible fish in the lake two would likely be caught by this method, sardines and barbels (carp), together with the non-kosher scaleless catfish. The catch would then be sorted and the catfish, the ‘bad’ ones, discarded [Nun 46-56, 70]. How could the kingdom of heaven be like this, with clean and unclean in together? The parable is similar to the one about the weeds and wheat in last Sunday’s Gospel, and both are allegorized in the Gospel itself. But while the former emphasizes God’s patience, today’s stresses the inevitability of judgement and the eventual abolition of evil [Bryne 115-116].

For Reflection and Discussion: 1. Is there anything that is of absolute value to you so that you would give everything to obtain it? 2. Do you think the call to give up everything is for everyone in the kingdom, or just for some? 3. How do you handle the presence in the church of people whose values seem to be very different from your own?

Bibliography: Bryne, Lifting the Burden: reading Matthew’s Gospel in the church today (London, 2004); Levine, Short Stories by Jesus (New York NY, 2014); Nun, ‘Cast Your Net Upon the Waters: fish and fishermen in Jesus’ time’, Biblical Archaeology Review 19,6 (1993).

This week’s Sunday Gospel Commentary was prepared by

Br Kevin McDonnell cfc, PhD. Australia, Bat Kol Alumnus, 2003, 2004, 2005.
Email address: klmcdonnell@edmundrice.org

[Copyright © 2017]

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.  Questions, comments and feedback are always welcome

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Sixteenth Sunday in Ordinary Time Year A (23 July 2017)

Wisdom 12:13,16-19; Ps. 86:5-6,9-10,15-16; Rom. 8:26-27; Matthew 13:24-43.

Theme: The Kingdom of Heaven is Like…

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Nested between the parable of the weeds and wheat and its eschatological explanation in today’s Gospel reading are the two brief parables of the mustard seed and the yeast. All three propose to tell us what the kingdom of heaven is like.

The enemy who comes at night in the first story sows zizania among, or on top of, the wheat so that both will be plowed in together thus  spoiling the crop. In English versions of the New Testament zizania is variously translated as ‘darnel’, ‘tares’ or ‘cockle’, or by the more general term ‘weeds’. Darnel is a common weed in Mediterranean grain fields. It is a variety of ryegrass that looks very much like wheat in its immature stages but differs at maturity in having lighter heads of grain so the stalks stand upright, whereas wheat tends to droop with its heavier ears. Also, when ripe, darnel grains which are poisonous turn black, whereas wheat is brown [BioNET].  The landowner’s decision to allow both to grow until the harvest might be counter-intuitive (Why keep what is bad?) but there is good practical sense behind it. So too with the inclusive community of Jesus’ followers, tax-collectors and sinners and all.

 Jewish New Testament scholar Amy-Jill Levine sees much of the commentary on the parables of the mustard seed and of the yeast by Christian scholars over the years as problematic, e.g. the common interpretation of both as saying something about growth in faith, or the growth of the church with the coming of the Gentiles. They have also been seen as subverting the Jewish purity code or, in the case of the mustard seed, the notion of empire by contrasting the mustard  ‘tree’ (actually a shrub up to  three meters high) with the  great cedar with all the birds of heaven nesting in its branches in Ezekiel’s prophecies [Ezek 17:22-24; 31:1-9] about the inevitable downfall of Assyria [Levine 154-155]. Instead, her search for meaning in these parables in their original context centers on the contrast in both between small and great, on the unseen processes of growth, and on the domestic setting of both stories.

 The tiny mustard seed, in silence and in secret, produces prodigious outcomes: a plant that offers shelter and nourishment to birds, and with its spicy seeds and curative properties, pleasure and relief to humans [Levine 158-159]. And all of this in abundance.

  The woman in the parable of the yeast ‘hides’ the yeast in three measures of flour, about 60 pounds, the same amount that Sarah was instructed by Abraham to use when showing hospitality to the three strangers in Genesis 18:6, after he had told them he would bring them ‘a little bread’! Extravagant abundance is a feature of the kingdom [Boucher 76; Levine 165-7].

 In both parables the natural agents (seed and yeast) work away on their own, quietly and in secret, once set in motion. But human agency (planting and kneading) is necessary to initiate the process. So with the growth of the kingdom – we all need to be involved. The garden and kitchen settings remind us that it is in our ordinary everyday lives, relationships and activities that the kingdom keeps growing.

For Reflection and Discussion: 1. In what ways do Amy-Jill Levine’s interpretations quoted above change, or add to, your previous understanding of these parables? 2. What are some features of our modern world that you would regard as signs of the growth of the kingdom? 3. What is the leaven that you can contribute that will foster this growth?

Bibliography: Levine, Short Stories by Jesus (New York NY, 2014); BioNET http://keys.lucidcentral.org/keys/v3/eafrinet/weeds/key/weeds/Media/Html_Lolium_temulentum_(Darnel_Ryegrass).htm;  Boucher, The Parables (Dublin, 1981).

This week’s Sunday Gospel Commentary was prepared by

Br Kevin McDonnell cfc, PhD., Australia, Bat Kol Alumnus, 2003, 2004, 2005.
Email address: klmcdonnell@edmundrice.org

[Copyright © 2017]

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.  Questions, comments and feedback are always welcome

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Bat Kol Institute for Jewish Studies, Jerusalem

1983-2017

“Christians Studying the Bible  within its Jewish milieu, using Jewish Sources.”

                            gill@batkol.info Website: www.batkol.info 

Fifteenth Sunday in Ordinary Time Year A (16 July 2017)

Isaiah 55:10-11; Ps. 65:10-14; Rom. 8:18-23; Matthew 13:1-23.

Theme: A Hundredfold!

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Chapter 13 of Matthew is a collection of parables attributed to Jesus, seven in all. Today’s Gospel reading deals with the first and longest of these, the parable of the sower. The remaining six will be offered for our reflection over the next two Sundays.

 The Hebrew term mashal (translated parabolé in Greek, e.g. in Psalm 78:2 in LXX, hence parable in English) has a wide range of meanings: proverb, wisdom saying, riddle, parable, allegory etc. Amy-Jill Levine refers to the parables as ‘Jesus’ provocative stories’ [Levine 1] and this is in line with John Dominic Crossan’s convincing argument that Jesus’ parables were meant to shock his listeners into a new way of seeing things [Crossan 90-93]. To read them as moral stories or to allegorize them is to rob them of much of their power to transform our minds and hearts. Many scholars think that the process of domesticating them began in the early church as witnessed by the fact that a few of them, and the parable of the sower is one, are accompanied by allegorical explanations. Other scholars however, Raymond Brown among them, think that the allegorical explanations in the Gospels (there are three of them in Matthew 13) might well go back to Jesus, who would not have made the sharp distinction between parable and allegory that we now make.

An allegory, in which each element represents something in real life, appeals to our reason and intelligence, the right side of our brains. A parable on the other hand is a left-brain story that tries to engage our imagination with exaggeration and a totally unexpected outcome. Kenneth Bailey describes a parable as a house in which we are invited to dwell, and through whose windows we are invited to see the world differently [Bailey 280-281].

In any case the surprise ending of today’s parable, the ‘Wow!’ factor, lies in the ridiculously large yields from the seed sown in good soil – up to a hundredfold! The only verse in the Hebrew Bible that mentions a hundredfold yield of grain is Genesis 26.12 where it describes YHWH”s bounteous blessing bestowed on Isaac. Seth Schwarz, historian and researcher at the Jewish Theological Seminary NY, estimates that crop yields for wheat in ancient Palestine ranged from four to eight-fold, with  the yields for barley somewhat higher [Schwartz 41]. From the Mishnah we learn that in a poor year the yield might be equivalent only to what had been sown [Baba Metzi‘a 9.5; Hamel 147]. This grain would be kept for sowing the following year, so no net return. Imagine the shock value then of a thirty or sixty-fold yield, let alone a hundred! What kind of seed could possibly produce that, and what kind of soil? What does it all mean? Jesus’ listeners, and ourselves in turn, are invited to wrestle with these questions, and to ponder on what the parable could possibly mean for our own lives and for our world.

For Reflection and Discussion: 1. Reflect on ways in which you have experienced the hundredfold return on the seed planted in the good soil of your own heart. 2. In what ways could you see this parable as relevant to our world today?

Bibliography: Bailey, Jesus Through Middle Eastern Eyes (London, 2008); Brown, New Testament Essays (London, 1965); Crossan, The Dark Interval: towards a theology of story (Allen TX 1975); Hamel, Poverty and Charity in Roman Palestine (Berkerley CA, 1990); Levine, Short Stories by Jesus (New York NY, 2014); Schwartz, ‘Political, Social and Economic Life in the Land of Israel 66-c.235’ in Katz, (ed.), The Cambridge History of Judaism Volume 4 (Cambridge UK, 2006).

This week’s Sunday Gospel Commentary was prepared by

Br Kevin McDonnell cfc, PhD., Australia,  Bat Kol Alumnus, 2003, 2004, 2005.
Email address: klmcdonnell@edmundrice.org

[Copyright © 2017]

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.  Questions, comments and feedback are always welcome

…………………………………………………………………………

Bat Kol Institute for Jewish Studies, Jerusalem

1983-2017

“Christians Studying the Bible  within its Jewish milieu, using Jewish Sources.”

gill@batkol.info Website: www.batkol.info

14th Sunday of the Year (9 July 2017)

Lectionary readings

Zec 9:9-10; Ps 145; Rom 8:9.11-13; Mt 11:25-30

Theme: Spreading Shalom

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After church on Father’s Day, our family visited the local zoo. Even though we now have teenagers and pre-teens in tow, the animals still capture their attention and interest, and a zoo visit always is a great way to spend an afternoon together. On this particular day, we spent extra time watching the ostriches, and began discussing whether they actually stick their heads in the ground to “hide”. While we determined that ostrich myth wasn’t actually true, when faced with today’s political headlines and frustrating realities, we thought the response does seem tempting. But, the more I thought about sticking one’s head in the sand, the more I realized this ostrich-response to pain, calamity and problems reminds me of the false prophets in Jeremiah 6:14 who cry, “Peace, peace” even when there is no peace.

But such is not the response of God in this week’s passages in Zechariah 9 and Psalm 145. While the Zechariah passage is more commonly read on Palm Sunday, it’s interesting to read it within its original context. As warring countries surround and threaten Jerusalem, God promises a coming king who will remove the chariots, warhorses, and battle bows. This humble, righteous and victorious king will announce peace – shalom – to all the nations. A shalom that spreads across the entire earth.

Toward that day – when shalom is spread across the earth – we long and pray. This is a promise we still anticipate, and have no doubt whether it has yet been achieved. But as we await and imagine that promised shalom, may we read Psalm 145 as a beautiful illustration of what will be. In Psalm 145 we read the realities of shalom spread across the earth.

The starting place of this shalom is God’s very own character – a character of goodness, mercy, compassion, patience, majesty, power, love, justice and might. Shalom is greater than ignoring problems or falsely proclaiming manufactured peace; it is built upon the foundation of God. As God’s people recognize, proclaim, worship and embody these qualities, shalom is further spread. And shalom becomes contagious as God provides, fills, loves, draws near, satisfies, hears, delivers and protects (Ps 145:15-21).

But what shall we do in the interim, as we await that day when we shall finally, fully see shalom across the earth? This week’s New Testament readings provide encouragement. When we feel weary, burdened, and tired by the strife, heartache and pain, Jesus invites us to come unto him, to find rest in him, and to take upon his yoke – and in that – God will be revealed unto us – the very same God whose character is the foundation of shalom (Mt 11:25-30). And Romans 8:11 reminds us that none of this is done in our own power, but in the power of God – the very same life-giving, death-overcoming power – which raised Jesus from the dead.

Let us be those who boldly embrace such life-giving power, eagerly take Jesus’ yoke and rest upon us, and actively become shalom spreaders.

For Reflection and Discussion: In what ways do you understand Psalm 145 illustrating shalom? How does this Psalm expand your understanding of shalom in today’s world? What areas in your life, work, or home need to experience Jesus’ promised rest? What would it look like to take upon his yoke? Where do you need his life-giving, death-overcoming power?

This week’s Sunday Gospel Commentary was prepared by

Rev. Kristen B Marble, MDiv, MEd, Bat Kol Alumni 2013

Senior Pastor, West Morris Street Free Methodist Church, Indianapolis IN
Email address: kristen@kristenmarble.com

[Copyright © 2017]

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.  Questions, comments and feedback are always welcome

 …………………………………………………………………………………

Bat Kol Institute for Jewish Studies, Jerusalem

1983-2017

“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

gill@batkol.info Website: www.batkol.info