Community Memories
Commentary
At first glance all three of today’s texts can seem intimidating for preachers who seek to be culturally sensitive as it is viewed in the 21st Century. The Book of Joshua is about the nation of Israel preparing to invade the land of Canaan, as it is the promised land from God. Unfortunately, various historical of Europeans who colonized the North American lands have used similar rationale to drive out the native Americans who were indigenous residents of the land. In 1 Thessalonians, Paul is making the point that he works for a living and does church ministry afterward. How many clergy would view this as mandatory tentmaking in order to remain in pastoral ministry? Has Paul implied all clergy need to get “day job” besides church so they are not mistaken for charlatans? Finally, the Matthew lesson says less than positive words regarding the Jewish scribes and Pharisees of the times. John’s Gospel is even more critical. Such texts might prompt the preacher to simply leave the lectionary this week and preach on another topic.
Since Christians are a people of the book or sacred scriptures, another way to frame all three texts might be that of community memories—regardless of whether the community still exists or not. A modern example might be a person who was raised in a rural community outside of a metropolitan region. Memories of living in this community include working in the garden for food, farmers driving tractors and farm equipment down the gravel roads and neighbors sitting on the front porch waving to everybody who walks or drives by their property. Fast forward into the 21st century as this same person visits their old home via Google Earth. The small acreage the person was raised on is now developed land with houses, business strip malls and huge paved parking lots to accommodate the traffic. Gravel roads are replaced by pavement which appears to need repair for cracks in the road. This is not the same home where young people use to go out into the backyard to play baseball or football anymore.
With the above said, the community memories remain real and valid for the person to carry with them throughout their lives. The same can be said for the Book of Joshua readings. The intent of the text is not to provide a detailed historiography as to who possesses the land, but rather the community of God believers who crossed the Jordan River. In 1 Thessalonians, Paul writes to a community who has been seduced by false teachings, including an imminent arrival of the Second Coming. Paul is “urging and encouraging you and pleading that you lead a life worthy of God, who calls you into his own kingdom and glory. 1 Thessalonians 2:12. Finally, Matthew 23’s critique of the scribes and pharisees in that particular community should be read in lieu of secular Flavius Josephus who writes about them being in-house reformers within Judaism with a popular following. They are not to be labelled as Christ killers or used for any antisemitic acts, which have been unfortunate in these assorted historical accounts. What is most important is how the community memories may inform our Christian faith today. [Source, Josephus, Flavius, The Jewish War, New York, NY: Penguin Books, 1981].
Joshua 3:7-17
Just as the crossing of the Red Sea remains etched in the memory of Israel’s history as a nation, Joshua 3:1-5:1 serves a similar purpose. The people as a community were transformed from Egyptian slaves to sojourners after the Red Sea miracle. The crossing of the Jordan River on the dry river bed marks the transformation from wilderness wanderers into a nation in forming in its early stages. Crossing of water bodies is part of proceeding into the next chapter of one’s life. We will see this again in 2 Kings 2:13-14, with Elisha striking Elijah’s mantle, parting the waters, and thus receiving a new role as God’s prophet.
Joshua 3:2 indicates these events occur after three days. Three days is a time of uncertain waiting similar to the three days between Jesus’ death and resurrection in the New Testament. Then a new reality is ushered in for the people of faith to lodge into their community memories.
An example might be today in some scouting programs, young people who are cub scouts are thrown into a local creek with their old uniforms on. They are greeted at the other side of the creek by Boy Scouts who will dry off the new member and dress them into a dry Boy Scout uniform. All of this accomplished as a clergy person prays and reads a biblical text in their presence. This might be an example of such a community memory ritual as crossing the Jordan river.
The intent of this text is also to show that God carries out divine commands with divine promises fulfilled. The Ark of the Covenant plays a prominent role in this action. Rather than a rapid escape from a pursuing Egyptian army as in the Book of Exodus, this is more of a liturgical act guided by priests. The ark itself is not to venerated or worshipped. Nor is it to be reduced a container for God or any deity. Probably the laws or sacred scriptures were inside the ark. Its presence is a symbol of God’s power.
Another role of this text to create community memories is the elevation of Joshua as a prophetic figure similar to Moses with priestly status as well. Most scholars tend to agree that the teachings within the ark reflect that of the Deuteronomy writers whose sole purpose was to avoid worshipping false gods or any other form of idolatry. Whether such an emphasis edited later during the Babylonian exile is contested. However, the symbol of the ark elicits the memories of this crossing onto the dry riverbed event.
A three-point sermon on this text might be: 1) Living God whose presence was in life’s wildernesses as well as entrance into the next chapter as symbolized in crossing the Jordan River. 2) The hand of God is almighty. God is capable of deliverance from Egypt, the desert and promises a land for the nation to build upon. 3) God of all Earth, who has power over all of the elements, land and waters. This God cannot be captured in an image, likeness and contained in a wooden ark.
Another major theme of this text is that it records a time when the nation is united as one people. In the next book of Judges, tribal differences will be apparent as the nation fights local enemies. Joshua remains the common ancestor who ties all of the tribes together. He is obedient to God’s Word and exalts God’s name, just as Moses his predecessor has done. This too is part of the community memories despite any future divisions among the tribes of Israel. Torah is the common sacred scriptures of the people. Liturgy plays an important role in the worshipful nature of the acts of deliverance.
The community memory is the main focus of this account to be told in story form to future generations. The story is an identity marker which defines who exactly this community of faith is in relationship to God. This would apply to both as they are a nation living on the land as well in exile in Babylon. Modern Christians might share the story of the crucifixion and resurrection of Jesus the Christ in a similar manner of self-identity. [Sources: Creach, Jerome F.D., Interpretation, A Bible Commentary for Teaching and Preaching: Joshua, Louisville, KY: Westminster John Knox Press, 2012); Soggin, Alberto J. The Old Testament Library: Joshua, Louisville, KY: Westminster John Knox Press, 1972)].
1 Thessalonians 2:9-13
Most generations of the past have believed they see the signs of evidence of the last days when the Second Coming of the Lord Jesus Christ is imminent in their lifetime. Signs one reads about in apocalyptic biblical writings include: International tyrants who seek world conquest, changes in the weather conditions which prompts floods, earthquakes, volcanic eruptions, tsunamis and floods. Pandemics and various plagues and epidemics threaten to wipe out entire populations. Human technology in many forms often to change people’s in ways of a tectonic shifts the ways people’s understating of reality. A round earth, rather than flat four corners world, industrial revolutions and world wide web technology now able to tap into people’s living rooms from around the globe may be recent examples. Does this mean the end of the world as we know it? Paul in 1 Thessalonians 1 would remind us not to stop paying on our life or retirement insurance. Also, though one’s job may be as relevant as buggy whip manufacturer or telegraph operator, people in all vocations—clergy included -- should not give up in despair. Ethical people of faith are always needed in all times.
1 Thessalonians is an uncontested letter written by Paul in the years 48-51 CE. The Thessalonians were gentile converts whom he evangelized the Macedonian cities of Philippi and Thessalonica. The people were distraught regarding the fate of those deceased family members who were not part of the Second Coming—yet to arrive. Paul encourages these believers with words that the Second Coming will be when the dead arise first then living will be caught up with the deceased (4:13-18). Nobody knows the exact date. This is an important detail because it is often mistaken for a “rapture” event which precedes a time of tribulation as recorded in the Book of Revelation. The immediate context is the Second Coming not to be a time table of events before and after the Second Coming. Most orthodox Christians do confess a second coming of Christ. This is sufficed to be a member of any Christian community.
During the anxious waiting times, Paul is simply encouraging believers to live ethical, faithful Christian lives “urging and encouraging you and pleading that you lead a life worthy of God, who calls you into his own kingdom and glory” 1 Thessalonians 2:12. Pure, upright and blameless living as witnesses to God is the simple prescription to live in difficult times.
Charlatan preachers existed in these cities, who were making deceptive claims about the Second Coming of Christ, then collecting improper amounts of payment for such proclamations. Paul seeks to place distance between himself and those who use flattering words to deceive (2:3-5). Paul will have to defend his actions later in the epistle. At this point, he is simply encouraging people to live a life worthy of God. He is doing another vocation alongside his own preaching as a mark of the integrity of his message.
One must also remember that Paul has had previous instruction from the legal teacher Gamaliel (Acts 22:3), as well as receiving Christian instruction in Arabia and Damascus for three years (Galatians 1:17-18). He is already a trained teacher of sacred scripture for his times. Paul, in 1 Timothy 5:17-18 does support fair recompense for laborers in any form including preaching, “Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching, for the scripture says, “You shall not muzzle an ox while it is treading out the grain” and “The laborer deserves to be paid.”
Community memories in this text take the form of how Christians walk in a worthy way for others to see and experience. A three-point sermon on “Newness of Life” might be: 1) Exhort one another in uncertain times. 2) Encourage one another when the chips are down. 3) Enhance another to grow in discipleship faith. Regardless of when the Second Coming arrives, these are three points to grow one’s Christian faith in during any age. Ethical teachers and leaders are always needed in some form in any society. Further details follow in 1Thessalonions 4. [Sources: Krentz, Edgar and John Koenig and Donald H. Juel, Augsburg Commentary on the New Testament: Galatians, Philippians, Philemon, I Thessalonians, Minneapolis, MN: Augsburg Fortress, 1985); Powell, Mark Alan, Editor Harper Collins Bible Dictionary (Revised), New York, NY: Harper One, 2011); Taylor, Walter F., Paul Apostle to the Nations: An Introduction, Minneapolis, MN: Augsburg Fortress, 2012)].
Matthew 23:1-12
This is the first section before Jesus condemns the Jerusalem temple. Matthew 23:1-12 address to disciples and crowds. Vss. 13-33 addresses scribes and Pharisees; Vss. 34-39 Jesus laments the destruction of Jerusalem. Caution should be taken before coming to premature judgments on the scribe and Pharisees in this text.
Greatness consists of service self-humbling, which is now the path to the eschaton, might be a good summary of this text (Hagner, 662). As Matthew’s Gospel is being written, there remains sharp debates between the Jewish scribes and Pharisees with the Christian church. Traditional reading of the gospel assumes that Matthew’s Jesus has the proper or God-intended interpretation and meaning of the Hebrew Scriptures. It might be wise to know that Mark, Luke and John are also gospels in the New Testament canon. The scribes and Pharisees assume here to sit on the same seat as Moses, but do not practice what they teach. The Hebrew Scriptures they teach are not wrong, but it is how they are interpreted and applied. Christians could make a similar claim of their New Testament as well.
How does one practice their faith is part of the community memories for other people to see? This is another week to suggest a sermon topic of, “Walking our talk.” To be a sincere student, scholar, and practitioner of the holy scriptures is not bad in and of itself. Rather, Jesus suggests one should apply their interpretation of such scriptures to serve others in the community which is most important.
A pastoral approach which I have used on many home communion visits and catechism classes is to use Matthew 11:28-30 as my interpretative lens for interpreting Christ’s will for us throughout entire gospel, “Come to me, all you who are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.”
Further critique of the scribes and Pharisees includes they like titles such as “rabbi” to elevate themselves above other people in the community. This was an honor-shame society of the times, so they sought places of honor in the name of following the Deuteronomic codes of conduct. For Jesus, in Matthew’s Gospel people of faith are “mah they tai” (Greek) for disciples or lifelong learners. The rabbi title implies a termianal length of time of acquiring knowledge. Jesus’ Great Commission of making disciples is a lifelong process (Matthew 28:16-20).
Jesus also charges the scribes and Pharisees with carrying out public acts of piety such as almsgiving, prayer and fasting for the public to see, rather than being discreet and private. Jesus in Matthew believes they followed the commands in the Torah for false reasons, such as seeking a higher status in the community.
Aside from the immediate verses of the text, one must observe that later in 135-219 CE, the title rabbi was a respected title for a teacher who has mastered the skills of teaching the Hebrew Bible. Also, Jesus’ accusation of hypocrisy was not exclusive to the Jewish scribes and Pharisees. All religious groups and philosophical schools would accuse the opposing side in any debate of being hypocrites. It was an effective polemic tool to make a point of practicality of a given teaching of ideas. While Matthew and John paint the Pharisees as antagonists against church, Mark and Luke portray their practices of purity and table manners as a mere obstacle toward realizing the kingdom of God. Unfortunately, if someone reads all four gospels and conflates these traits into one monolithic image of Jewish scribes and Pharisees (as self-righteous, legalist, pious, antagonists), this has resulted in antisemitic harassment throughout history.
Jesus in Matthew’s Gospel could have just as easily critiqued Greek philosophers, partitioners of any Greek or Roman religion for the same hypocrisy as with the Jewish leaders of that time. Also, secular historian Josephus notes that the Pharisees did have a populist following among the townsfolk who opposed violent revolution solutions to oppression. Their interpretation of the Torah and prayers were often sought out by local townspeople. They were not exactly the poor destitute nor the elite classes of their time. They were more on the level of a local judge, government bureaucrat and educator.
Proverbs 29:33 could equally apply to any Jewish or Christian person of faith, “A person’s pride will bring humiliation, but one who is lowly in spirit will obtain honor.” This is a major take away of this text. Caution must be taken in equating modern people of Judaism with the scribes and Pharisees in this text.
One idea for a sermon path might be practice what we teach in: 1) Practice unloading burdens rather than adding to them. 2) Practice being students before teachers. 3) Do not seek high status titles, but seek to be humble learners. [Sources: Culpepper, Alan R., The New Testament Library: Matthew, Louisville, KY: Westminster John Knox Press, 2021); Hagner, Donald, A., Word Biblical Commentary: Matthew 14-28, (Nashville, TN: Thomas Nelson 1995)].
Application
What type of knowledge provides a person with secure employment to keep a roof over their head and food on the table these days? This has changed and continues to change throughout the ages. At one time, it was the hunter-gatherer before the European Middle Ages. Later in the gilded era it was the craftsperson who be blacksmith, home builder, run a livery stable for horse transportation and eventually the printer. Later, in the 20th century it became the “professional” as the sought-out title. Many occupations raised their education requirements for credentials as teachers, lawyers, clergy, bankers, and various medical occupations. Today, are there any credentials that are terminal where one does not have to go back to school in order to remain in their same job position? Also, what about vocations such as pharmacy, physical therapy and others who now require a doctoral level of education? Are they that much skilled, smarter or able than their predecessors who may have done the exact same job with less education credentials? How many credentials are enough? When does working from the heart and passion to care for other people fit into the equation? Matthew’s view is to serve as a disciple however that is defined for the time era. Is there a secure “tenured” position on the kingdom of God.
In the church, aside of baptism/conversion, what avenues are desired to grow as a Christian disciple? Or is this off the radar screens for many families? Does competency in competitive sports, and other community activities rank in higher status than simply being a kind-hearted, generous, caring person for those in need who cannot repay them? These are the types of questions which will build community memories for future generations to look back on and apply to their own lives.
Alternate Application
This is the Sunday to consider what sorts of community memories we wish to build and reinforce for future generations to learn as they pass on the Christian faith. A modern example might be a community whose neighborhoods have been ravaged with either flood waters or grass and tree fires. The fire department or emergency workers are occupied in more populated areas of town. Then, the people see these men in orange jumpsuits from the local correctional facility wading through rubble and squalor to help rescue children, pets and the elderly from their damaged homes. None of the men in orange jumpsuits might have darkened the door of any local church, but at this time they are like God sent angels to meet these people in their time of crisis and usher them into safety. Is this not practicing the Matthew 11:28-30, “Come to me, all you who are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.”
Since Christians are a people of the book or sacred scriptures, another way to frame all three texts might be that of community memories—regardless of whether the community still exists or not. A modern example might be a person who was raised in a rural community outside of a metropolitan region. Memories of living in this community include working in the garden for food, farmers driving tractors and farm equipment down the gravel roads and neighbors sitting on the front porch waving to everybody who walks or drives by their property. Fast forward into the 21st century as this same person visits their old home via Google Earth. The small acreage the person was raised on is now developed land with houses, business strip malls and huge paved parking lots to accommodate the traffic. Gravel roads are replaced by pavement which appears to need repair for cracks in the road. This is not the same home where young people use to go out into the backyard to play baseball or football anymore.
With the above said, the community memories remain real and valid for the person to carry with them throughout their lives. The same can be said for the Book of Joshua readings. The intent of the text is not to provide a detailed historiography as to who possesses the land, but rather the community of God believers who crossed the Jordan River. In 1 Thessalonians, Paul writes to a community who has been seduced by false teachings, including an imminent arrival of the Second Coming. Paul is “urging and encouraging you and pleading that you lead a life worthy of God, who calls you into his own kingdom and glory. 1 Thessalonians 2:12. Finally, Matthew 23’s critique of the scribes and pharisees in that particular community should be read in lieu of secular Flavius Josephus who writes about them being in-house reformers within Judaism with a popular following. They are not to be labelled as Christ killers or used for any antisemitic acts, which have been unfortunate in these assorted historical accounts. What is most important is how the community memories may inform our Christian faith today. [Source, Josephus, Flavius, The Jewish War, New York, NY: Penguin Books, 1981].
Joshua 3:7-17
Just as the crossing of the Red Sea remains etched in the memory of Israel’s history as a nation, Joshua 3:1-5:1 serves a similar purpose. The people as a community were transformed from Egyptian slaves to sojourners after the Red Sea miracle. The crossing of the Jordan River on the dry river bed marks the transformation from wilderness wanderers into a nation in forming in its early stages. Crossing of water bodies is part of proceeding into the next chapter of one’s life. We will see this again in 2 Kings 2:13-14, with Elisha striking Elijah’s mantle, parting the waters, and thus receiving a new role as God’s prophet.
Joshua 3:2 indicates these events occur after three days. Three days is a time of uncertain waiting similar to the three days between Jesus’ death and resurrection in the New Testament. Then a new reality is ushered in for the people of faith to lodge into their community memories.
An example might be today in some scouting programs, young people who are cub scouts are thrown into a local creek with their old uniforms on. They are greeted at the other side of the creek by Boy Scouts who will dry off the new member and dress them into a dry Boy Scout uniform. All of this accomplished as a clergy person prays and reads a biblical text in their presence. This might be an example of such a community memory ritual as crossing the Jordan river.
The intent of this text is also to show that God carries out divine commands with divine promises fulfilled. The Ark of the Covenant plays a prominent role in this action. Rather than a rapid escape from a pursuing Egyptian army as in the Book of Exodus, this is more of a liturgical act guided by priests. The ark itself is not to venerated or worshipped. Nor is it to be reduced a container for God or any deity. Probably the laws or sacred scriptures were inside the ark. Its presence is a symbol of God’s power.
Another role of this text to create community memories is the elevation of Joshua as a prophetic figure similar to Moses with priestly status as well. Most scholars tend to agree that the teachings within the ark reflect that of the Deuteronomy writers whose sole purpose was to avoid worshipping false gods or any other form of idolatry. Whether such an emphasis edited later during the Babylonian exile is contested. However, the symbol of the ark elicits the memories of this crossing onto the dry riverbed event.
A three-point sermon on this text might be: 1) Living God whose presence was in life’s wildernesses as well as entrance into the next chapter as symbolized in crossing the Jordan River. 2) The hand of God is almighty. God is capable of deliverance from Egypt, the desert and promises a land for the nation to build upon. 3) God of all Earth, who has power over all of the elements, land and waters. This God cannot be captured in an image, likeness and contained in a wooden ark.
Another major theme of this text is that it records a time when the nation is united as one people. In the next book of Judges, tribal differences will be apparent as the nation fights local enemies. Joshua remains the common ancestor who ties all of the tribes together. He is obedient to God’s Word and exalts God’s name, just as Moses his predecessor has done. This too is part of the community memories despite any future divisions among the tribes of Israel. Torah is the common sacred scriptures of the people. Liturgy plays an important role in the worshipful nature of the acts of deliverance.
The community memory is the main focus of this account to be told in story form to future generations. The story is an identity marker which defines who exactly this community of faith is in relationship to God. This would apply to both as they are a nation living on the land as well in exile in Babylon. Modern Christians might share the story of the crucifixion and resurrection of Jesus the Christ in a similar manner of self-identity. [Sources: Creach, Jerome F.D., Interpretation, A Bible Commentary for Teaching and Preaching: Joshua, Louisville, KY: Westminster John Knox Press, 2012); Soggin, Alberto J. The Old Testament Library: Joshua, Louisville, KY: Westminster John Knox Press, 1972)].
1 Thessalonians 2:9-13
Most generations of the past have believed they see the signs of evidence of the last days when the Second Coming of the Lord Jesus Christ is imminent in their lifetime. Signs one reads about in apocalyptic biblical writings include: International tyrants who seek world conquest, changes in the weather conditions which prompts floods, earthquakes, volcanic eruptions, tsunamis and floods. Pandemics and various plagues and epidemics threaten to wipe out entire populations. Human technology in many forms often to change people’s in ways of a tectonic shifts the ways people’s understating of reality. A round earth, rather than flat four corners world, industrial revolutions and world wide web technology now able to tap into people’s living rooms from around the globe may be recent examples. Does this mean the end of the world as we know it? Paul in 1 Thessalonians 1 would remind us not to stop paying on our life or retirement insurance. Also, though one’s job may be as relevant as buggy whip manufacturer or telegraph operator, people in all vocations—clergy included -- should not give up in despair. Ethical people of faith are always needed in all times.
1 Thessalonians is an uncontested letter written by Paul in the years 48-51 CE. The Thessalonians were gentile converts whom he evangelized the Macedonian cities of Philippi and Thessalonica. The people were distraught regarding the fate of those deceased family members who were not part of the Second Coming—yet to arrive. Paul encourages these believers with words that the Second Coming will be when the dead arise first then living will be caught up with the deceased (4:13-18). Nobody knows the exact date. This is an important detail because it is often mistaken for a “rapture” event which precedes a time of tribulation as recorded in the Book of Revelation. The immediate context is the Second Coming not to be a time table of events before and after the Second Coming. Most orthodox Christians do confess a second coming of Christ. This is sufficed to be a member of any Christian community.
During the anxious waiting times, Paul is simply encouraging believers to live ethical, faithful Christian lives “urging and encouraging you and pleading that you lead a life worthy of God, who calls you into his own kingdom and glory” 1 Thessalonians 2:12. Pure, upright and blameless living as witnesses to God is the simple prescription to live in difficult times.
Charlatan preachers existed in these cities, who were making deceptive claims about the Second Coming of Christ, then collecting improper amounts of payment for such proclamations. Paul seeks to place distance between himself and those who use flattering words to deceive (2:3-5). Paul will have to defend his actions later in the epistle. At this point, he is simply encouraging people to live a life worthy of God. He is doing another vocation alongside his own preaching as a mark of the integrity of his message.
One must also remember that Paul has had previous instruction from the legal teacher Gamaliel (Acts 22:3), as well as receiving Christian instruction in Arabia and Damascus for three years (Galatians 1:17-18). He is already a trained teacher of sacred scripture for his times. Paul, in 1 Timothy 5:17-18 does support fair recompense for laborers in any form including preaching, “Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching, for the scripture says, “You shall not muzzle an ox while it is treading out the grain” and “The laborer deserves to be paid.”
Community memories in this text take the form of how Christians walk in a worthy way for others to see and experience. A three-point sermon on “Newness of Life” might be: 1) Exhort one another in uncertain times. 2) Encourage one another when the chips are down. 3) Enhance another to grow in discipleship faith. Regardless of when the Second Coming arrives, these are three points to grow one’s Christian faith in during any age. Ethical teachers and leaders are always needed in some form in any society. Further details follow in 1Thessalonions 4. [Sources: Krentz, Edgar and John Koenig and Donald H. Juel, Augsburg Commentary on the New Testament: Galatians, Philippians, Philemon, I Thessalonians, Minneapolis, MN: Augsburg Fortress, 1985); Powell, Mark Alan, Editor Harper Collins Bible Dictionary (Revised), New York, NY: Harper One, 2011); Taylor, Walter F., Paul Apostle to the Nations: An Introduction, Minneapolis, MN: Augsburg Fortress, 2012)].
Matthew 23:1-12
This is the first section before Jesus condemns the Jerusalem temple. Matthew 23:1-12 address to disciples and crowds. Vss. 13-33 addresses scribes and Pharisees; Vss. 34-39 Jesus laments the destruction of Jerusalem. Caution should be taken before coming to premature judgments on the scribe and Pharisees in this text.
Greatness consists of service self-humbling, which is now the path to the eschaton, might be a good summary of this text (Hagner, 662). As Matthew’s Gospel is being written, there remains sharp debates between the Jewish scribes and Pharisees with the Christian church. Traditional reading of the gospel assumes that Matthew’s Jesus has the proper or God-intended interpretation and meaning of the Hebrew Scriptures. It might be wise to know that Mark, Luke and John are also gospels in the New Testament canon. The scribes and Pharisees assume here to sit on the same seat as Moses, but do not practice what they teach. The Hebrew Scriptures they teach are not wrong, but it is how they are interpreted and applied. Christians could make a similar claim of their New Testament as well.
How does one practice their faith is part of the community memories for other people to see? This is another week to suggest a sermon topic of, “Walking our talk.” To be a sincere student, scholar, and practitioner of the holy scriptures is not bad in and of itself. Rather, Jesus suggests one should apply their interpretation of such scriptures to serve others in the community which is most important.
A pastoral approach which I have used on many home communion visits and catechism classes is to use Matthew 11:28-30 as my interpretative lens for interpreting Christ’s will for us throughout entire gospel, “Come to me, all you who are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.”
Further critique of the scribes and Pharisees includes they like titles such as “rabbi” to elevate themselves above other people in the community. This was an honor-shame society of the times, so they sought places of honor in the name of following the Deuteronomic codes of conduct. For Jesus, in Matthew’s Gospel people of faith are “mah they tai” (Greek) for disciples or lifelong learners. The rabbi title implies a termianal length of time of acquiring knowledge. Jesus’ Great Commission of making disciples is a lifelong process (Matthew 28:16-20).
Jesus also charges the scribes and Pharisees with carrying out public acts of piety such as almsgiving, prayer and fasting for the public to see, rather than being discreet and private. Jesus in Matthew believes they followed the commands in the Torah for false reasons, such as seeking a higher status in the community.
Aside from the immediate verses of the text, one must observe that later in 135-219 CE, the title rabbi was a respected title for a teacher who has mastered the skills of teaching the Hebrew Bible. Also, Jesus’ accusation of hypocrisy was not exclusive to the Jewish scribes and Pharisees. All religious groups and philosophical schools would accuse the opposing side in any debate of being hypocrites. It was an effective polemic tool to make a point of practicality of a given teaching of ideas. While Matthew and John paint the Pharisees as antagonists against church, Mark and Luke portray their practices of purity and table manners as a mere obstacle toward realizing the kingdom of God. Unfortunately, if someone reads all four gospels and conflates these traits into one monolithic image of Jewish scribes and Pharisees (as self-righteous, legalist, pious, antagonists), this has resulted in antisemitic harassment throughout history.
Jesus in Matthew’s Gospel could have just as easily critiqued Greek philosophers, partitioners of any Greek or Roman religion for the same hypocrisy as with the Jewish leaders of that time. Also, secular historian Josephus notes that the Pharisees did have a populist following among the townsfolk who opposed violent revolution solutions to oppression. Their interpretation of the Torah and prayers were often sought out by local townspeople. They were not exactly the poor destitute nor the elite classes of their time. They were more on the level of a local judge, government bureaucrat and educator.
Proverbs 29:33 could equally apply to any Jewish or Christian person of faith, “A person’s pride will bring humiliation, but one who is lowly in spirit will obtain honor.” This is a major take away of this text. Caution must be taken in equating modern people of Judaism with the scribes and Pharisees in this text.
One idea for a sermon path might be practice what we teach in: 1) Practice unloading burdens rather than adding to them. 2) Practice being students before teachers. 3) Do not seek high status titles, but seek to be humble learners. [Sources: Culpepper, Alan R., The New Testament Library: Matthew, Louisville, KY: Westminster John Knox Press, 2021); Hagner, Donald, A., Word Biblical Commentary: Matthew 14-28, (Nashville, TN: Thomas Nelson 1995)].
Application
What type of knowledge provides a person with secure employment to keep a roof over their head and food on the table these days? This has changed and continues to change throughout the ages. At one time, it was the hunter-gatherer before the European Middle Ages. Later in the gilded era it was the craftsperson who be blacksmith, home builder, run a livery stable for horse transportation and eventually the printer. Later, in the 20th century it became the “professional” as the sought-out title. Many occupations raised their education requirements for credentials as teachers, lawyers, clergy, bankers, and various medical occupations. Today, are there any credentials that are terminal where one does not have to go back to school in order to remain in their same job position? Also, what about vocations such as pharmacy, physical therapy and others who now require a doctoral level of education? Are they that much skilled, smarter or able than their predecessors who may have done the exact same job with less education credentials? How many credentials are enough? When does working from the heart and passion to care for other people fit into the equation? Matthew’s view is to serve as a disciple however that is defined for the time era. Is there a secure “tenured” position on the kingdom of God.
In the church, aside of baptism/conversion, what avenues are desired to grow as a Christian disciple? Or is this off the radar screens for many families? Does competency in competitive sports, and other community activities rank in higher status than simply being a kind-hearted, generous, caring person for those in need who cannot repay them? These are the types of questions which will build community memories for future generations to look back on and apply to their own lives.
Alternate Application
This is the Sunday to consider what sorts of community memories we wish to build and reinforce for future generations to learn as they pass on the Christian faith. A modern example might be a community whose neighborhoods have been ravaged with either flood waters or grass and tree fires. The fire department or emergency workers are occupied in more populated areas of town. Then, the people see these men in orange jumpsuits from the local correctional facility wading through rubble and squalor to help rescue children, pets and the elderly from their damaged homes. None of the men in orange jumpsuits might have darkened the door of any local church, but at this time they are like God sent angels to meet these people in their time of crisis and usher them into safety. Is this not practicing the Matthew 11:28-30, “Come to me, all you who are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.”
