Category: Sunday Commentary

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

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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

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

REFLECTIONS ON THE READINGS FOR

FEAST OF CORPUS CHRISTI, CYCLE A

Deut. 8:2-3,14-16; Psalm 147:1-5,9-10; 1 Corinthians 10:16-17; John 6:51-58

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The Feast of Corpus Christi originated in the 13th century as a celebration of how the risen Christ, present in the Eucharist and in the Church, accompanied people in their ordinary lives. It is, in a way, an extension of the Feast of the Trinity, which reminds us that we are loved by a God who remains in the midst of God’s people. We see this in the first reading from Deuteronomy, where God not only leads the people out of slavery towards freedom, but also goes with them on their journey, nourishing and protecting them. Moreover, God’s care for them is not just past history, for although the translation says that God “freed” them, the Hebrew literally says that God “frees” them, indicating that God’s liberation of the people has never and will never cease. Moses warns them not to forget their God once they enter the land he promised them and life becomes easier and more affluent – that is always the danger for us all.

 

The theme of the nourishment which God provides is continued in Psalm 147, which reminds the people of God’s continuing care for them: “He feeds you with finest wheat”, so they are called to praise this loving God of theirs: “O praise the Lord, Jerusalem!/Zion, praise your God!”

 

Chapter 6 of John’s Gospel, set at Passover time, is permeated with motifs from the story of the Exodus, with Jesus contrasting the food that he will give to the manna given in the desert. In the first part of the chapter, before our reading today, he calls himself “the bread of life”; now he speaks of himself as “the living bread”, which is more suitable for the Eucharistic theme. Interestingly, here, where he speaks of the bread as his flesh, he stresses that he has come down from heaven. At the beginning of John’s Gospel, the entrance of the Word into the world was spoken of in terms of becoming flesh (John 1:14), and it is this same flesh that is now to be given to women and men as the living bread. So there is a looking back to the Incarnation, but also a looking forward in time to Jesus’ death, which is traditionally associated with the Eucharist, for Jesus is to “give” his flesh “for the life of the world”. Although John does not record the institution of the Eucharist, as do the other Gospels, it is John who explains the impact of the Eucharist on the life of the Christian: “He who eats my flesh and drinks my blood lives in me and I live in him.” Though brief, this is a most forceful expression of the tremendous claim that Jesus gives us a share in God’s own life. Later, during the Last Supper he prays to his Father: “May they be one in us, as you are in me and I am in you …. With me in them and you in me, may they be … completely one” (John 17:21,23).

 

In Paul’s First Letter to the Corinthians, he speaks of the Eucharist creating the deepest union among Christians, a union that is threatened by their participation in pagan banquets. He is dealing with disputes among the Christian community in Corinth over eating food offered to idols and attending pagan banquets. Here, he argues that all sacrifices, Christian, Jewish and pagan, establish a form of communion with the God/god to whom the sacrifice is offered. Christians, in sharing the “cup of blessing” and breaking bread, celebrate communion with the body of Jesus broken on the cross and the blood shed for them.

 

So the Feast of Corpus Christi reminds us that it is through the Eucharist that we “draw life” from Christ, just as he draws life from the Father. He is the “bread of life” for our own journey with its joys and sorrows – we hear echoes of both the sorrow of the crucifixion and the joy of resurrection: just as Christ gave his life “for the life of the world”, so our union with him in the Eucharist calls us to live our lives for others, seeking communion with God and our fellow human beings. And within the Eucharist is the promise of “eternal life” itself.

 

This week’s teaching commentary was prepared by

Margaret Shepherd, NDS

margaretashepherd@gmail.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

Shabbat Table Talk

Parashat Naso – Erev Shabbat, 02 June 2017

Week of 28 May- 03 June

Torah portion: Num. 4:21-7:89          Haftarah:  Judges 13:2-25

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In a chance encounter at a guesthouse in Jerusalem I met a woman who had come to Israel to work on an archeological dig.  Noticing my copy of Torah and the seal with which I was practicing the Hebrew script, she suggested that I might learn more if I used a pick and shovel!  Her scorn did not dampen my enthusiasm for studying G-d’s word.  The wisdom of her view became apparent to me on a subsequent visit to the Israel Museum.