Playing the hand you're dealt
Commentary
Several years ago a friend was unloading her van in the steeply inclined driveway next to her home. For some reason the brakes failed and the van began to roll down the drive. Hoping to stop the van before damage was done to it or the house, she ran to the driver's side of the car and attempted to put a foot on the brake. The momentum of the van and the slope of the driveway worked together to throw her to the ground under the wheels of the van. Severe damage was done to some of her interior organs. As she lay conscious in the driveway waiting for help, she began to think of her two small children and her husband. "How unfair it would be to them for me to die," she thought. "And how unfair to me, to miss seeing them grow up." But later, as she recounted this story fully recovered, she said that almost immediately a calm voice seem to whisper in her ear, "Everything is going to be all right." She did not take that as a sign that she would live, but rather as assurance that no matter what happened God was going to make things all right.
That is the lesson from today's lectionary readings -- no matter how unfair life may be, God will make things all right.
Genesis 29:15-28
What goes around, comes around. At least that is how things seem to work out for Jacob. If one tries to read today's passage without reference to the larger Jacob cycle of stories, one could very easily miss the subtle, yet intended, allusions to earlier parts of the story. An apt subtext for this cycle of stories is "Nothing ever truly is as it seems."
Take for an example the question posed by Laban in verse 15. One way of reading this question would go like this: "Jacob, just because you are related to me," Laban says, "that is no reason for me to take advantage of you and have you work for me without appropriate compensation. So, name your price." In such a reading, Laban comes off sounding like a considerate and benevolent individual who is interested in fair play. But is that the picture we get of Laban in the rest of the text, or even in the rest of today's lesson?
Another possible reading of this question would go like this: "Jacob, do you really think that you are a part of this household so that you should get a free ride and that I should get nothing from your labors? What are you willing to put on the table that would convince me to keep you around? You will be my servant, so let's talk about the terms of your indentured servitude." This reading has the advantage of keeping Laban in character without doing a disservice to the possibilities within the Hebrew text.
Rashi, the eleventh-century Jewish interpreter and sage, goes even further in assigning a sinister motive to Laban in his commentary on this text. According to Rashi, when asked for his terms, Jacob responds that he will work seven years for Rachel, not just any Rachel, but Laban's daughter Rachel. And lest Laban attempt a name change between his daughters, Jacob further identifies her as the younger daughter. All of this was necessary, says Rashi, because Jacob knew of Laban's deceptive nature. Yet, in spite of these precautions, Laban still found a way to deceive Jacob. Perhaps the earlier question, as it is posed in most translations, is not exactly as it appears.
Another subtle clue to be alert to is the number of times the word "serve" is used in this passage. Up to this point in the story the reader has been led to believe that Jacob is to be the one served, rather than the one serving. Both the prenatal pronouncement (25:23) and the paternal blessing (27:29) bear this out. However, in today's text it is Jacob who is doing the serving and that for at least 14 years. Nothing ever is as it seems.
In the comparison between the sisters, Leah and Rachel, Leah comes off in a less flattering way. Leah's eyes were weak, which does not mean that she was visually impaired, but that her eyes lacked the luster and beauty of Rachel's. Rachel, by contrast, was graceful and beautiful. Jacob loved Rachel -- he accepted Leah. One can almost hear Leah's pain and hurt cry out to us from the pages of the text. There seems to be no hope, no future for the unloved Leah. Yet it is from Leah that the priestly tribe (Levi) comes and it is from Leah that arguably the most important of the tribes (Judah) comes. Things are seldom as they seem.
Finally, there are two interesting reversals in this text. The first is the exchange of Leah for Rachel on the wedding night. The arch deceiver, Jacob, who bribed his brother and deceived his father, has finally met his match. The second reversal is found in the not too subtle remark of Laban following Jacob's protestation at having been deceived, "This is not done in our country -- giving the younger before the firstborn." One can almost hear Laban's emphasis on the word "our" as he calls forth the unfavorable comparison with Jacob's country where the favoritism of the younger over the elder was played out even in Jacob's life. Once again, it seems, things are not as they appear.
Romans 8:26-39
When the interpreter approaches this passage in Romans, one of the first tasks is to rescue this passage from its frequent association with eulogies. Although this passage has brought help and comfort to many a bereaved family member, there is actually more to this text than that. Be reminded that Paul is writing to Gentile believers in Christ attempting to correct misunderstandings about him that may have come to the Roman fellowship as well as to explain the connections between Judaism and the Jesus movement.
Paul appears to be answering the question, "What does it mean to be a follower of Jesus Christ?" Among the answers Paul provides is that to be a follower of Jesus means that communion with God is not solely a function of human effort. Sometimes one who prays has needs and desires that are beyond articulation. Words fail to communicate the burdens of the heart, language is unable to convey the perplexity of the soul, needs exist as an unidentifiable yearning, and prayer fails the pray-er. In such times the indwelling presence of the Spirit of God stands as our advocate communicating the inexpressible to the ineffable.
Verse 28 presents a philosophical question for the interpreter. Should the verse be read, "All things work together for good" as in the NRSV, or should the verse be read, "God works all things together for good" as in other ancient texts? Is it possible that in Paul's mind, both mean the same thing -- that it is only in the reading by us moderns that a distinction is made? However one determines Paul's intention, the caution remains for the interpreter whether things work themselves out, or whether God works things out.
The remainder of this passage (vv. 28-30) might be summed up with Paul's words elsewhere that Christ who began a good work in the believer will continue that work to its completion. I am not convinced that a theology of predestination in its current understanding can be built upon these verses. So, to be a follower of Christ means not only that one has a divine prayer partner, but that the power of God is at work both within and through the believer in order to accomplish God's good purposes.
It is possible that Paul is speaking to and for the Gentile believers in verses 31-39, providing for them a sense of comfort and encouragement. I think it is perhaps more likely, however, that Paul is entirely autobiographical here. Based on what is true for all believers, what does this mean for Paul, personally, as he confronts those severe critics who follow him around uttering false representations of him and his work? In this approach one must read the personal pronouns as an editorial "we" and "us."
Paul's defense would then sound something like this, "If God is with me, as he is with you, in prayer, in spiritual development, and in calling, by what right or authority do others have to be against me, to bring charges against me, or to condemn me? Will I be abandoned to their charges, slanders, insults, and harassments? Will I be driven from my gospel of Christ to the Gentiles? Will my persecutions, imprisonments, and life-threatening hardships cause me to abandon Christ or to be abandoned by him? No, no, a thousand times no! Nothing can ever separate me from God or God from me. It is the divine work in Jesus Christ that makes this possible. Thanks be to God."
The modern reader would not be out of line to appropriate this passage for himself or herself, but hearing it first in its original context might bring a deeper understanding and a richness of meaning not otherwise possible.
Matthew 13:31-33, 44-52
Within New Testament scholarship there is hypothesized the presence of a sourcebook from which the Gospel writers drew some of their material. This sourcebook, called Q, is said to have contained a collection of the sayings of Jesus. Whether such a collection ever existed can only be hypothesized -- at least, until it shows up somewhere. Nevertheless, it seems as though Matthew has put together his own sourcebook of sayings, or at least of parables, in chapter 13. One need not assume that Jesus spoke all of these parables in one expansive discourse, but rather that Matthew has pulled together parables from throughout the ministry of Jesus and placed them together at this particular juncture of his writing.
The approach I will take here to these parables is to consider them collectively as parts of the picture of the kingdom of heaven that Matthew is attempting to paint for his readers. Additionally, I want to assume that what we are talking about is the kingdom of heaven as it finds its expression in a local congregation. Therefore, the question that will guide our thinking is: "What are the attributes of the kingdom of heaven as described by Matthew's Gospel?"
The kingdom of heaven is welcoming (vv. 31-32). Most often with this parable focus is directed to a contrast between the smallness of the mustard seed as compared with the tree/bush it later becomes. While that approach certainly has legitimacy and value, the use to which the tree/bush is put is oftentimes overlooked. The kingdom of heaven is a place that, like for the nesting birds, can become a home for those searching for security and community. Congregations as local expressions of the kingdom of heaven need to ask of themselves to what extent are they providing a nesting place for those seeking a place of belonging.
The kingdom of heaven is pervasive (v. 33). There is not room in that kingdom for compartmentalizing -- either our lives or our service. If the kingdom of heaven is to be made real and effective then one must realize that his/her life and all of his/her life is under the influence of the Spirit's guidance. One cannot maintain integrity toward the kingdom of heaven and decide that areas of one's life are beyond the kingdom's domain. A congregation that values the all-encompassing nature of the kingdom of heaven lives faithfully to Matthew's vision.
The kingdom of heaven is ubiquitous (v. 44). Not only is the kingdom of heaven fully within the believer, it is also all about us. Its location is not isolated to holy sites or worship spaces, but is rather to be discovered as one goes about one's daily routine. The kingdom of heaven is to be found as much in the marketplace as in the chapel; as much in the classroom as in the prayer closet; as much in the housing project as in the ornate cathedral. The congregation that is open to the kingdom of heaven anywhere will discover it everywhere.
The kingdom of heaven is the end of one's search (v. 45). Whether one's search is for a meaning to life, a loving acceptance of the self, a forgiveness that closes the book on one's past, or a vehicle through which one can serve others, the kingdom of heaven is that which fulfills one's desire for completeness. It is the pearl that brings one's search to an end.
The kingdom of heaven is more than just belonging (vv. 47-50). Merely being in the embrace of the kingdom of heaven (being in the net) is an insufficient guarantee of one's ultimate acceptance. One must equally embrace the kingdom of heaven for oneself even as one is embraced by the kingdom. It is in this mutuality of commitment that the blessings of the kingdom are realized.
Congregations that value these attributes of the kingdom of heaven are those who bring out of their treasure what is new and what is old to the benefit of its members.
Application
A student sat in my office talking generally about life on our campus when he asked the question that seemed to be the reason for his stopping by. "Why is life so unfair?" he asked. He was not in crisis; his classes were going well; his grades were better than he had hoped for originally; life was pretty good. But that was the problem -- life was too good. It seemed to him that he was getting all of the breaks while his good friend was trying as hard as he could to do well and seemingly could not buy a break. So, with some measure of guilt over his good fortune he wanted to know why life was so unfair.
Most of us ask that question from the other side of the table. Life deals us a pair of jokers in a deuces-are-wild game and we ask after the tenth straight losing hand, "Why is life so unfair? Why can't good fortune smile on us at least once?"
While today's texts do not answer the question of "why," they do provide us with resources by which to gain a different perspective in the face of unfairness. If anyone had a cause to bring life into court on the charge of unfairness it was Jacob. Even when good fortune seemed to come his way (the birthright and the blessing) he was unable to stick around and enjoy the victory parade. Rather, he had to seek refuge with his mother's relatives -- specifically with Laban whose middle name was Unfair. Serving seven years for a wife he did not want, he had to serve seven more as dowry for the wife he did want. That wasn't how things were supposed to work out. Life was unfair.
Yet even in the midst of the unfairness, Jacob was not abandoned by God. In the chapter just after today's reading we learn that God prospered Jacob despite life's unfairness and eventually he was allowed to return to the land of his fathers. All did not cease to be unfair, but Jacob discovered that God could even transform unfairness into something productive and good.
Paul is more explicit in his belief that in the hands of God unfairness loses its sting. Not only does he state that in all things God works for good for those who love God and who are called according to God's purpose, but he provides personal testimony to how that very thing proved true in his own experience. Hardship, distress, persecution, famine, nakedness, peril, sword -- Paul had faced them all. None of them were deserved. All of them came as a result of Paul being treated unfairly at the hands of those who found fault with Paul's gospel. Yet, even Paul could say that in all of this, the children of God are more than conquerors because of the unfairness equalizer found in God's love through Jesus Christ.
Even in the parables of Matthew's Gospel one gains the sense of dissatisfaction with life's unfairness. It is not the mustard seed's fault that it is the smallest of the seeds, or that it grows to become only a medium-sized shrub. Still, in spite of this "unfairness" God finds a useful purpose for the mustard bush. Likewise the searching merchant must be unhappy with his current state of affairs otherwise he would not be searching. His quest is his own way of reversing life's unfairness and to his good fortune he is successful. That success is mirrored among those folks identified as the kingdom of heaven for whom God's presence enables life to be lived among inequities with equanimity and grace.
Life is not fair, but the question is not, "Why?" The question is: "How is God transforming life's unfairness to me into life's blessing?"
Alternative Applications
1) Genesis 29:15-28. Most all of us have experienced how it feels to be the one not chosen. Whether at an awards recognition, or having our love unrequited, or awaiting selection to a social organization or sports team, being second choice is no fun. One sermonic approach would be to live in Leah's skin for a bit in order to discover the grace that lies on the other side of rejection.
2) Romans 8:26-39. The major portion of this text is often read at funeral services. Why is that seemingly an important thing to do? What does the minister hope to communicate through the reading of this text? It might be a helpful thing for the congregation to hear from the minister how that text works for him/her in the attempt to bring comfort to the mourners. Providing this passage with content during a sermon now might enable those who grieve to hear it comfortingly later.
3) Matthew 13:31-33, 44-52. Stories (parables) were among the most favorite communication tools used by Jesus. Yet, Jesus often had to explain his parables to the disciples. Perhaps the minister could assist the hearers in understanding the least known parable of this section, verse 52. The minister could even gather a group of laypersons to discuss what they heard in this parable and present the findings of the group as a way of hearing a parable collectively.
First Lesson Focus
Genesis 29:15-28
We continue with the story of Jacob, the bearer of God's promise and therefore a key figure in the history of salvation which God began with Abraham, and which he is still working out in our world. Do you find it as strange as I do to read about the manner in which the Lord sets out to save his world? These are all very human stories in Genesis, about love and hate, about childbirth and old age, about jealousy and rivalries, in short, about ordinary Semitic herdsmen wandering around an ancient country called Canaan. We find in the stories persons to admire and some to scorn, but we also find a lot of persons like ourselves, and we can identify with their fortunes. It all seems very earthly and ordinary. Yet in the midst of it all and through it all, the Lord God is working out his purpose according to his will. And that is probably the most astounding fact about these biblical narratives.
Our text picks up the story of Jacob after he has fled the wrath of his brother Esau and journeyed to Haran in Mesopotamia, to live with his uncle Laban. With warm familial hospitality, Laban welcomes Jacob into his household (Genesis 29:13-14), and of course, while he is there, Jacob helps out Laban with work around the place. But after a month, Laban graciously offers to pay Jacob for his labor. So he inquires of Jacob what remuneration would be appropriate.
Now Laban has two daughters, but unfortunately, one of them is ugly while the other is beautiful. The oldest daughter is named Leah, which means "cow," and she is described as having "weak eyes," which probably means that her eyes were not the normal lustrous dark brown of a Semitic maiden, but light-colored and perhaps even blue. The other daughter is named Rachel, which means "ewe," and she is not only "beautiful." She is also "lovely," indicating that she has a gracefulness and charm about her. Jacob is totally smitten, and he makes the astounding offer of willingness to work for Laban for seven years in exchange for the hand of Rachel -- an enormous bride price. Laban agrees, probably hastily, and Jacob serves out the seven years for Rachel. But, says our story, those seven years of hard work "seemed to him but a few days because of the love he had" for Rachel. That statement gives the lie to all ignorant stereotypes that maintain that women were bought and sold to their husbands in Israel like a piece of property. Jacob is deeply in love with Rachel, and desires a loving marriage of companionship with her (cf. Malachi 2:14).
So Jacob works the seven years, and when they are completed, Laban prepares the wedding feast. But brides were veiled in Israel, and Laban lodges Leah in the wedding tent instead of Rachel. Jacob goes into her in the night and consummates his marriage, but "in the morning, behold, it was Leah." We can imagine the anger of Jacob and the accompanying humiliation of Leah. But the match has been made and there's no turning back on it. When Jacob confronts Laban with the deception, Laban weakly explains that it is the custom to marry off the oldest daughter before the younger. So, says Laban, go through the seven days of wedding festivities with Leah, and then you may have Rachel. But you must work for her seven more years in my service as the bride-price for her. After the week of festivities, Rachel does indeed become Jacob's second wife, but he's obligated to stay in Laban's service for an additional seven years. Jacob ends up with two wives, but, says our text, "he loved Rachel more than Leah."
Now what on earth does such a story have to do with the purpose of God? It could be the basis for a good sitcom, but for a religious tale? It seems to have nothing religious about it.
In the stories that follow our passage, ugly Leah comes in to her own. States the text, "When the Lord saw that Leah was hated, he opened her womb; but Rachel was barren" (29:31). Indeed, Rachel is barren for some years until she bears Joseph (30:22). But Leah becomes the mother of Reuben, Simeon, Levi, Judah, Issachar and Zebulon. And into that lineage are born Moses and the greatest king David, and finally, in the fullness of time, Jesus. What wonders the Lord does work, but how hidden is his work and how unexpected!
Lutheran Option -- 1 Kings 3:5-12
1 Kings, chapters 3 through 11, describes for us the 40-year reign of Solomon, who ascended to the throne of Israel after the death of King David in 961 B.C. The chapters are divided into two sections, made up of miscellaneous materials, many of which seem to have come from royal archival sources and which were edited by that group known as the Deuteronomistic editors. Chapters 3 through 10 tell of events that illustrate the wisdom of Solomon and the effectiveness and wealth of his administration. Chapter 11, however, describes his apostasy and the resulting judgment brought on him by the Lord.
Our text begins with the significant statement that "Solomon loved the Lord," although for anyone who has read the story of David in 2 Samuel 6 through 1 Kings 2, it seems ironic that the text says Solomon walked "in the statutes of David his father." David was previously shown to be an adulterer, murderer, and terrible father. But we find very idealized portrayals of both David and Solomon in the books of Kings.
Solomon's love for the Lord is shown by his enormous offerings to God at the cult site of Gibeon, which serves as a worship place before the temple is built. At that place, five and a half miles northwest of Jerusalem, Solomon apparently spends the night, and during the night he is granted a dream in which the Lord offers to grant him any favor. Once again Solomon's piety and the idealized nature of the account are exhibited. Solomon acknowledges the faithfulness of the Lord in keeping the promise that there will never be lacking an heir to sit upon the Davidic throne, although he attributes that faithfulness to David's supposed obedience and steadfast love of the Lord. Then, in great humility before God, Solomon acknowledges that he has no wisdom in himself to govern the people of God who have become a great multitude in fulfillment of the promise of the Lord. "I am but a little child," Solomon prays. "I do not know how to go out or come in." And so Solomon prays for an understanding mind that he may know how to govern God's people and discern for them what is good and what is evil. The humble prayer pleases the Lord, who grants to Solomon "a wise and discerning mind," like that of no other king either before or after him.
Certainly Solomon's long reign was characterized by remarkable achievements both in Israel and abroad. He revised the structure of government, replacing the old tribal boundaries with administrative districts. He established far-flung commercial activities with Africa, Asia, Arabia, and Asia Minor. He inaugurated enormous building projects, erecting store cities, fortifications, an elaborate palace, and finally the temple itself. Thus Old Testament tradition makes much of his wisdom (1 Kings 3:16-27; 10:1-3; 4:32-33) and many of its Wisdom writings are gathered together under Solomon's name (Proverbs 1:1; 10:1; Ecclesiastes 1:1; Song of Songs 1:1; Psalms 72 and 127).
But Solomon's deeds became adulterated with foreign religious idolatries. His destruction of tribal traditions left behind the covenant, Mosaic tradition of the 12 tribes. His military power relied on troops of mercenaries, rather than on the free farmers that formerly made up the Lord's hosts. And his vast building projects were sometimes carried on with forced, slave labor. At his death, therefore, rebellion against his policies split his kingdom into two realms, one in the north and the other in the south, and Israel was never again united. Solomon was "wise," it seems, only when he followed the ways of the Lord. And surely that is true of every ruler of every nation on earth.
Preaching The Psalm
Psalm 105:1-11, 45b
The portion of this psalm selected by the lectionary committee is in support of today's Old Testament reading about the ongoing events in Jacob's life, the one who became the carrier of the covenant in his generation. Verses 1-8 and the verse 45b tag are all general expressions of praise about God, but verses 9-11 praise God expressly for his "sworn promise" to Abraham, Isaac, and Jacob, and from him, to all of Israel.
This psalm provides an opportunity to talk not only about God's promises to us, but also ours to him and to each other. Promises, contracts, and pacts are necessary to make society work. Marriage vows, oaths of office, pledges of support, codes of ethics, parenting promises, product warranties -- these things and many similar assurances are crucial fibers of communal life. Promises are also essential in the life of faith. Baptismal vows, ordination declarations, stewardship pledges, church covenants, our word as our bond -- all these and more take their life from the promises God has made to his people.
In the movie and play A Man for All Seasons Thomas More, Lord Chancellor of England under King Henry VIII, fell out of favor with Henry when he refused to support Henry's divorce of Catherine of Aragon. The king dealt with More's resistance by having More beheaded. At one point during his final days, More could have saved his life by renouncing an oath he had made. His daughter, Meg, begged him to do so. But More refused, saying, "When a man takes oath, Meg, he is holding his own self in his hand, like water. And if he opens his fingers, then he needn't hope to find himself again."
That is the lesson from today's lectionary readings -- no matter how unfair life may be, God will make things all right.
Genesis 29:15-28
What goes around, comes around. At least that is how things seem to work out for Jacob. If one tries to read today's passage without reference to the larger Jacob cycle of stories, one could very easily miss the subtle, yet intended, allusions to earlier parts of the story. An apt subtext for this cycle of stories is "Nothing ever truly is as it seems."
Take for an example the question posed by Laban in verse 15. One way of reading this question would go like this: "Jacob, just because you are related to me," Laban says, "that is no reason for me to take advantage of you and have you work for me without appropriate compensation. So, name your price." In such a reading, Laban comes off sounding like a considerate and benevolent individual who is interested in fair play. But is that the picture we get of Laban in the rest of the text, or even in the rest of today's lesson?
Another possible reading of this question would go like this: "Jacob, do you really think that you are a part of this household so that you should get a free ride and that I should get nothing from your labors? What are you willing to put on the table that would convince me to keep you around? You will be my servant, so let's talk about the terms of your indentured servitude." This reading has the advantage of keeping Laban in character without doing a disservice to the possibilities within the Hebrew text.
Rashi, the eleventh-century Jewish interpreter and sage, goes even further in assigning a sinister motive to Laban in his commentary on this text. According to Rashi, when asked for his terms, Jacob responds that he will work seven years for Rachel, not just any Rachel, but Laban's daughter Rachel. And lest Laban attempt a name change between his daughters, Jacob further identifies her as the younger daughter. All of this was necessary, says Rashi, because Jacob knew of Laban's deceptive nature. Yet, in spite of these precautions, Laban still found a way to deceive Jacob. Perhaps the earlier question, as it is posed in most translations, is not exactly as it appears.
Another subtle clue to be alert to is the number of times the word "serve" is used in this passage. Up to this point in the story the reader has been led to believe that Jacob is to be the one served, rather than the one serving. Both the prenatal pronouncement (25:23) and the paternal blessing (27:29) bear this out. However, in today's text it is Jacob who is doing the serving and that for at least 14 years. Nothing ever is as it seems.
In the comparison between the sisters, Leah and Rachel, Leah comes off in a less flattering way. Leah's eyes were weak, which does not mean that she was visually impaired, but that her eyes lacked the luster and beauty of Rachel's. Rachel, by contrast, was graceful and beautiful. Jacob loved Rachel -- he accepted Leah. One can almost hear Leah's pain and hurt cry out to us from the pages of the text. There seems to be no hope, no future for the unloved Leah. Yet it is from Leah that the priestly tribe (Levi) comes and it is from Leah that arguably the most important of the tribes (Judah) comes. Things are seldom as they seem.
Finally, there are two interesting reversals in this text. The first is the exchange of Leah for Rachel on the wedding night. The arch deceiver, Jacob, who bribed his brother and deceived his father, has finally met his match. The second reversal is found in the not too subtle remark of Laban following Jacob's protestation at having been deceived, "This is not done in our country -- giving the younger before the firstborn." One can almost hear Laban's emphasis on the word "our" as he calls forth the unfavorable comparison with Jacob's country where the favoritism of the younger over the elder was played out even in Jacob's life. Once again, it seems, things are not as they appear.
Romans 8:26-39
When the interpreter approaches this passage in Romans, one of the first tasks is to rescue this passage from its frequent association with eulogies. Although this passage has brought help and comfort to many a bereaved family member, there is actually more to this text than that. Be reminded that Paul is writing to Gentile believers in Christ attempting to correct misunderstandings about him that may have come to the Roman fellowship as well as to explain the connections between Judaism and the Jesus movement.
Paul appears to be answering the question, "What does it mean to be a follower of Jesus Christ?" Among the answers Paul provides is that to be a follower of Jesus means that communion with God is not solely a function of human effort. Sometimes one who prays has needs and desires that are beyond articulation. Words fail to communicate the burdens of the heart, language is unable to convey the perplexity of the soul, needs exist as an unidentifiable yearning, and prayer fails the pray-er. In such times the indwelling presence of the Spirit of God stands as our advocate communicating the inexpressible to the ineffable.
Verse 28 presents a philosophical question for the interpreter. Should the verse be read, "All things work together for good" as in the NRSV, or should the verse be read, "God works all things together for good" as in other ancient texts? Is it possible that in Paul's mind, both mean the same thing -- that it is only in the reading by us moderns that a distinction is made? However one determines Paul's intention, the caution remains for the interpreter whether things work themselves out, or whether God works things out.
The remainder of this passage (vv. 28-30) might be summed up with Paul's words elsewhere that Christ who began a good work in the believer will continue that work to its completion. I am not convinced that a theology of predestination in its current understanding can be built upon these verses. So, to be a follower of Christ means not only that one has a divine prayer partner, but that the power of God is at work both within and through the believer in order to accomplish God's good purposes.
It is possible that Paul is speaking to and for the Gentile believers in verses 31-39, providing for them a sense of comfort and encouragement. I think it is perhaps more likely, however, that Paul is entirely autobiographical here. Based on what is true for all believers, what does this mean for Paul, personally, as he confronts those severe critics who follow him around uttering false representations of him and his work? In this approach one must read the personal pronouns as an editorial "we" and "us."
Paul's defense would then sound something like this, "If God is with me, as he is with you, in prayer, in spiritual development, and in calling, by what right or authority do others have to be against me, to bring charges against me, or to condemn me? Will I be abandoned to their charges, slanders, insults, and harassments? Will I be driven from my gospel of Christ to the Gentiles? Will my persecutions, imprisonments, and life-threatening hardships cause me to abandon Christ or to be abandoned by him? No, no, a thousand times no! Nothing can ever separate me from God or God from me. It is the divine work in Jesus Christ that makes this possible. Thanks be to God."
The modern reader would not be out of line to appropriate this passage for himself or herself, but hearing it first in its original context might bring a deeper understanding and a richness of meaning not otherwise possible.
Matthew 13:31-33, 44-52
Within New Testament scholarship there is hypothesized the presence of a sourcebook from which the Gospel writers drew some of their material. This sourcebook, called Q, is said to have contained a collection of the sayings of Jesus. Whether such a collection ever existed can only be hypothesized -- at least, until it shows up somewhere. Nevertheless, it seems as though Matthew has put together his own sourcebook of sayings, or at least of parables, in chapter 13. One need not assume that Jesus spoke all of these parables in one expansive discourse, but rather that Matthew has pulled together parables from throughout the ministry of Jesus and placed them together at this particular juncture of his writing.
The approach I will take here to these parables is to consider them collectively as parts of the picture of the kingdom of heaven that Matthew is attempting to paint for his readers. Additionally, I want to assume that what we are talking about is the kingdom of heaven as it finds its expression in a local congregation. Therefore, the question that will guide our thinking is: "What are the attributes of the kingdom of heaven as described by Matthew's Gospel?"
The kingdom of heaven is welcoming (vv. 31-32). Most often with this parable focus is directed to a contrast between the smallness of the mustard seed as compared with the tree/bush it later becomes. While that approach certainly has legitimacy and value, the use to which the tree/bush is put is oftentimes overlooked. The kingdom of heaven is a place that, like for the nesting birds, can become a home for those searching for security and community. Congregations as local expressions of the kingdom of heaven need to ask of themselves to what extent are they providing a nesting place for those seeking a place of belonging.
The kingdom of heaven is pervasive (v. 33). There is not room in that kingdom for compartmentalizing -- either our lives or our service. If the kingdom of heaven is to be made real and effective then one must realize that his/her life and all of his/her life is under the influence of the Spirit's guidance. One cannot maintain integrity toward the kingdom of heaven and decide that areas of one's life are beyond the kingdom's domain. A congregation that values the all-encompassing nature of the kingdom of heaven lives faithfully to Matthew's vision.
The kingdom of heaven is ubiquitous (v. 44). Not only is the kingdom of heaven fully within the believer, it is also all about us. Its location is not isolated to holy sites or worship spaces, but is rather to be discovered as one goes about one's daily routine. The kingdom of heaven is to be found as much in the marketplace as in the chapel; as much in the classroom as in the prayer closet; as much in the housing project as in the ornate cathedral. The congregation that is open to the kingdom of heaven anywhere will discover it everywhere.
The kingdom of heaven is the end of one's search (v. 45). Whether one's search is for a meaning to life, a loving acceptance of the self, a forgiveness that closes the book on one's past, or a vehicle through which one can serve others, the kingdom of heaven is that which fulfills one's desire for completeness. It is the pearl that brings one's search to an end.
The kingdom of heaven is more than just belonging (vv. 47-50). Merely being in the embrace of the kingdom of heaven (being in the net) is an insufficient guarantee of one's ultimate acceptance. One must equally embrace the kingdom of heaven for oneself even as one is embraced by the kingdom. It is in this mutuality of commitment that the blessings of the kingdom are realized.
Congregations that value these attributes of the kingdom of heaven are those who bring out of their treasure what is new and what is old to the benefit of its members.
Application
A student sat in my office talking generally about life on our campus when he asked the question that seemed to be the reason for his stopping by. "Why is life so unfair?" he asked. He was not in crisis; his classes were going well; his grades were better than he had hoped for originally; life was pretty good. But that was the problem -- life was too good. It seemed to him that he was getting all of the breaks while his good friend was trying as hard as he could to do well and seemingly could not buy a break. So, with some measure of guilt over his good fortune he wanted to know why life was so unfair.
Most of us ask that question from the other side of the table. Life deals us a pair of jokers in a deuces-are-wild game and we ask after the tenth straight losing hand, "Why is life so unfair? Why can't good fortune smile on us at least once?"
While today's texts do not answer the question of "why," they do provide us with resources by which to gain a different perspective in the face of unfairness. If anyone had a cause to bring life into court on the charge of unfairness it was Jacob. Even when good fortune seemed to come his way (the birthright and the blessing) he was unable to stick around and enjoy the victory parade. Rather, he had to seek refuge with his mother's relatives -- specifically with Laban whose middle name was Unfair. Serving seven years for a wife he did not want, he had to serve seven more as dowry for the wife he did want. That wasn't how things were supposed to work out. Life was unfair.
Yet even in the midst of the unfairness, Jacob was not abandoned by God. In the chapter just after today's reading we learn that God prospered Jacob despite life's unfairness and eventually he was allowed to return to the land of his fathers. All did not cease to be unfair, but Jacob discovered that God could even transform unfairness into something productive and good.
Paul is more explicit in his belief that in the hands of God unfairness loses its sting. Not only does he state that in all things God works for good for those who love God and who are called according to God's purpose, but he provides personal testimony to how that very thing proved true in his own experience. Hardship, distress, persecution, famine, nakedness, peril, sword -- Paul had faced them all. None of them were deserved. All of them came as a result of Paul being treated unfairly at the hands of those who found fault with Paul's gospel. Yet, even Paul could say that in all of this, the children of God are more than conquerors because of the unfairness equalizer found in God's love through Jesus Christ.
Even in the parables of Matthew's Gospel one gains the sense of dissatisfaction with life's unfairness. It is not the mustard seed's fault that it is the smallest of the seeds, or that it grows to become only a medium-sized shrub. Still, in spite of this "unfairness" God finds a useful purpose for the mustard bush. Likewise the searching merchant must be unhappy with his current state of affairs otherwise he would not be searching. His quest is his own way of reversing life's unfairness and to his good fortune he is successful. That success is mirrored among those folks identified as the kingdom of heaven for whom God's presence enables life to be lived among inequities with equanimity and grace.
Life is not fair, but the question is not, "Why?" The question is: "How is God transforming life's unfairness to me into life's blessing?"
Alternative Applications
1) Genesis 29:15-28. Most all of us have experienced how it feels to be the one not chosen. Whether at an awards recognition, or having our love unrequited, or awaiting selection to a social organization or sports team, being second choice is no fun. One sermonic approach would be to live in Leah's skin for a bit in order to discover the grace that lies on the other side of rejection.
2) Romans 8:26-39. The major portion of this text is often read at funeral services. Why is that seemingly an important thing to do? What does the minister hope to communicate through the reading of this text? It might be a helpful thing for the congregation to hear from the minister how that text works for him/her in the attempt to bring comfort to the mourners. Providing this passage with content during a sermon now might enable those who grieve to hear it comfortingly later.
3) Matthew 13:31-33, 44-52. Stories (parables) were among the most favorite communication tools used by Jesus. Yet, Jesus often had to explain his parables to the disciples. Perhaps the minister could assist the hearers in understanding the least known parable of this section, verse 52. The minister could even gather a group of laypersons to discuss what they heard in this parable and present the findings of the group as a way of hearing a parable collectively.
First Lesson Focus
Genesis 29:15-28
We continue with the story of Jacob, the bearer of God's promise and therefore a key figure in the history of salvation which God began with Abraham, and which he is still working out in our world. Do you find it as strange as I do to read about the manner in which the Lord sets out to save his world? These are all very human stories in Genesis, about love and hate, about childbirth and old age, about jealousy and rivalries, in short, about ordinary Semitic herdsmen wandering around an ancient country called Canaan. We find in the stories persons to admire and some to scorn, but we also find a lot of persons like ourselves, and we can identify with their fortunes. It all seems very earthly and ordinary. Yet in the midst of it all and through it all, the Lord God is working out his purpose according to his will. And that is probably the most astounding fact about these biblical narratives.
Our text picks up the story of Jacob after he has fled the wrath of his brother Esau and journeyed to Haran in Mesopotamia, to live with his uncle Laban. With warm familial hospitality, Laban welcomes Jacob into his household (Genesis 29:13-14), and of course, while he is there, Jacob helps out Laban with work around the place. But after a month, Laban graciously offers to pay Jacob for his labor. So he inquires of Jacob what remuneration would be appropriate.
Now Laban has two daughters, but unfortunately, one of them is ugly while the other is beautiful. The oldest daughter is named Leah, which means "cow," and she is described as having "weak eyes," which probably means that her eyes were not the normal lustrous dark brown of a Semitic maiden, but light-colored and perhaps even blue. The other daughter is named Rachel, which means "ewe," and she is not only "beautiful." She is also "lovely," indicating that she has a gracefulness and charm about her. Jacob is totally smitten, and he makes the astounding offer of willingness to work for Laban for seven years in exchange for the hand of Rachel -- an enormous bride price. Laban agrees, probably hastily, and Jacob serves out the seven years for Rachel. But, says our story, those seven years of hard work "seemed to him but a few days because of the love he had" for Rachel. That statement gives the lie to all ignorant stereotypes that maintain that women were bought and sold to their husbands in Israel like a piece of property. Jacob is deeply in love with Rachel, and desires a loving marriage of companionship with her (cf. Malachi 2:14).
So Jacob works the seven years, and when they are completed, Laban prepares the wedding feast. But brides were veiled in Israel, and Laban lodges Leah in the wedding tent instead of Rachel. Jacob goes into her in the night and consummates his marriage, but "in the morning, behold, it was Leah." We can imagine the anger of Jacob and the accompanying humiliation of Leah. But the match has been made and there's no turning back on it. When Jacob confronts Laban with the deception, Laban weakly explains that it is the custom to marry off the oldest daughter before the younger. So, says Laban, go through the seven days of wedding festivities with Leah, and then you may have Rachel. But you must work for her seven more years in my service as the bride-price for her. After the week of festivities, Rachel does indeed become Jacob's second wife, but he's obligated to stay in Laban's service for an additional seven years. Jacob ends up with two wives, but, says our text, "he loved Rachel more than Leah."
Now what on earth does such a story have to do with the purpose of God? It could be the basis for a good sitcom, but for a religious tale? It seems to have nothing religious about it.
In the stories that follow our passage, ugly Leah comes in to her own. States the text, "When the Lord saw that Leah was hated, he opened her womb; but Rachel was barren" (29:31). Indeed, Rachel is barren for some years until she bears Joseph (30:22). But Leah becomes the mother of Reuben, Simeon, Levi, Judah, Issachar and Zebulon. And into that lineage are born Moses and the greatest king David, and finally, in the fullness of time, Jesus. What wonders the Lord does work, but how hidden is his work and how unexpected!
Lutheran Option -- 1 Kings 3:5-12
1 Kings, chapters 3 through 11, describes for us the 40-year reign of Solomon, who ascended to the throne of Israel after the death of King David in 961 B.C. The chapters are divided into two sections, made up of miscellaneous materials, many of which seem to have come from royal archival sources and which were edited by that group known as the Deuteronomistic editors. Chapters 3 through 10 tell of events that illustrate the wisdom of Solomon and the effectiveness and wealth of his administration. Chapter 11, however, describes his apostasy and the resulting judgment brought on him by the Lord.
Our text begins with the significant statement that "Solomon loved the Lord," although for anyone who has read the story of David in 2 Samuel 6 through 1 Kings 2, it seems ironic that the text says Solomon walked "in the statutes of David his father." David was previously shown to be an adulterer, murderer, and terrible father. But we find very idealized portrayals of both David and Solomon in the books of Kings.
Solomon's love for the Lord is shown by his enormous offerings to God at the cult site of Gibeon, which serves as a worship place before the temple is built. At that place, five and a half miles northwest of Jerusalem, Solomon apparently spends the night, and during the night he is granted a dream in which the Lord offers to grant him any favor. Once again Solomon's piety and the idealized nature of the account are exhibited. Solomon acknowledges the faithfulness of the Lord in keeping the promise that there will never be lacking an heir to sit upon the Davidic throne, although he attributes that faithfulness to David's supposed obedience and steadfast love of the Lord. Then, in great humility before God, Solomon acknowledges that he has no wisdom in himself to govern the people of God who have become a great multitude in fulfillment of the promise of the Lord. "I am but a little child," Solomon prays. "I do not know how to go out or come in." And so Solomon prays for an understanding mind that he may know how to govern God's people and discern for them what is good and what is evil. The humble prayer pleases the Lord, who grants to Solomon "a wise and discerning mind," like that of no other king either before or after him.
Certainly Solomon's long reign was characterized by remarkable achievements both in Israel and abroad. He revised the structure of government, replacing the old tribal boundaries with administrative districts. He established far-flung commercial activities with Africa, Asia, Arabia, and Asia Minor. He inaugurated enormous building projects, erecting store cities, fortifications, an elaborate palace, and finally the temple itself. Thus Old Testament tradition makes much of his wisdom (1 Kings 3:16-27; 10:1-3; 4:32-33) and many of its Wisdom writings are gathered together under Solomon's name (Proverbs 1:1; 10:1; Ecclesiastes 1:1; Song of Songs 1:1; Psalms 72 and 127).
But Solomon's deeds became adulterated with foreign religious idolatries. His destruction of tribal traditions left behind the covenant, Mosaic tradition of the 12 tribes. His military power relied on troops of mercenaries, rather than on the free farmers that formerly made up the Lord's hosts. And his vast building projects were sometimes carried on with forced, slave labor. At his death, therefore, rebellion against his policies split his kingdom into two realms, one in the north and the other in the south, and Israel was never again united. Solomon was "wise," it seems, only when he followed the ways of the Lord. And surely that is true of every ruler of every nation on earth.
Preaching The Psalm
Psalm 105:1-11, 45b
The portion of this psalm selected by the lectionary committee is in support of today's Old Testament reading about the ongoing events in Jacob's life, the one who became the carrier of the covenant in his generation. Verses 1-8 and the verse 45b tag are all general expressions of praise about God, but verses 9-11 praise God expressly for his "sworn promise" to Abraham, Isaac, and Jacob, and from him, to all of Israel.
This psalm provides an opportunity to talk not only about God's promises to us, but also ours to him and to each other. Promises, contracts, and pacts are necessary to make society work. Marriage vows, oaths of office, pledges of support, codes of ethics, parenting promises, product warranties -- these things and many similar assurances are crucial fibers of communal life. Promises are also essential in the life of faith. Baptismal vows, ordination declarations, stewardship pledges, church covenants, our word as our bond -- all these and more take their life from the promises God has made to his people.
In the movie and play A Man for All Seasons Thomas More, Lord Chancellor of England under King Henry VIII, fell out of favor with Henry when he refused to support Henry's divorce of Catherine of Aragon. The king dealt with More's resistance by having More beheaded. At one point during his final days, More could have saved his life by renouncing an oath he had made. His daughter, Meg, begged him to do so. But More refused, saying, "When a man takes oath, Meg, he is holding his own self in his hand, like water. And if he opens his fingers, then he needn't hope to find himself again."
