PROPER 11
Worship
Scripture Notes
For use with Common, Lutheran and Roman Catholic Lectionaries
An important connecting link between most of these texts is the emphasis on the qualities or attributes of God as these are perceived by the People of God through their experiences. These texts, therefore, are among the most theological in all of our biblical canon. God is perceived, however, always in relation to people, to the People of God who are in a covenant relationship with God.
Common:
Psalm 103:1-13
This portion of one of the best loved psalms in the Psalter by both Jews and Christians describes many of the attributes of the Lord (Yahweh) as perceived by those who had the closest and best relationship with the Lord of all of the ancient Israelites. The psalm is especially meaningful at the time of recovery from serious, life-threatening illness, or in the hour of death. Many of us know it best from use of it in funeral and memorial services. It is an excellent psalm for use by Jews and Christians together in worship of God. Actually, all of the texts selected for use next Sunday could be used by Jews and Christians together in worship of God. It is important that Jews and Christians worship God together, without in any way trying to blur the distinctions between the two religions and without any intention of violating the integrity of each community of faith.
Lutheran: Psalm 86:11-17
Roman Catholic: Psalm 86:5-6, 9-10, 15-16
The words of the verses in the Roman Catholic selection certainly provide much of the inspiration for such well-known Christian hymns as "How Great Thou Art!" and "Amazing Grace." It would be appropriate to use these hymns together with this Psalm 86 text and with the other texts selected for this occasion.
It should be noted also that the New Testament Four Gospels tradition attributes to Jesus Christ within the Four Gospels ministry of Jesus accounts many of the same qualities that Psalm 86 attributes to Yahweh. We have reason to think that the Jesus of history exhibited in his life many of the same attributes as those attributed here in Psalm 86 to Yahweh. This was a most important factor in his success in pointing his fellow Jews so effectively toward God. This, in turn, caused attention to be focused on Jesus himself, and contributed directly to the decision by the Romans to crucify him so that the oppressed Jews of Palestine would remain subdued and oppressed.
Should we not, to some extent at least, exhibit these same attributes that are attributed to Yahweh and to Jesus in our biblical accounts? These attributes, of course, are to be expressed in actions, and God is met - in part at least - when these actions occur.
Common:
Exodus 3:1-12
In this text, which is the first portion of the great burning bush account by which Moses is called and his leadership validated, the Lord (Yahweh) is described as "the God of Moses' father, the God of Abraham, the God of Isaac, and the God of Jacob." The Lord is also portrayed as concerned to deliver the People of the Lord from their oppression and bondage in Egypt. The Lord, therefore, is presented as Israel's Savior and Redeemer, as the one who will lead them to a land chosen for them, a land "flowing with milk and honey." It is most interesting to see how this portrayal of God has been incorporated into our Christian perception of God.
Lutheran: Isaiah 44:6-8
The description of God within this prophetic oracle that was probably expressed initially during the exilic experience of a few Israelites in Babylon provides much information about an important period and step in the theological development of the Israelites and in our Christian theological development as well. Here we catch a glimpse of the transition of Israelites who remained faithful to Yahweh during their exile in Babylon from their earlier henotheism in which they perceived Yahweh as the personal, supreme God of the nation Israel within the boundaries of the nation in which there should be no other God to their later perception that Yahweh is the only God, the creator of the universe, the only God of all time and space. We see here the transition that many Israelites made from a civil religion perception of God to a universal perception of God.
Roman Catholic: Wisdom 12:13, 16-19
The universal perception of God is reiterated here in Wisdom 12:13. God is said to be concerned about the welfare of all persons and the just and fair judge of each. Because God is sovereign of all, God can act gently and mercifully with each person, using God's power sparingly, only when needed. Therefore, the righteous person must be kind and gentle as God is kind and gentle, using power over others only when absolutely essential.
This wisdom perception of power and the use of power is similar in many respects to the wisdom teachings of Confucianist China regarding the Chinese concept of Te, the right use of power. Certainly this is a teaching that is needed today, both on the national and world scene and on the personal level.
Common:
Romans 8:18-25
In addition to the comments on this text in the Lutheran and Roman Catholic sections of Proper 10, it can be said here that in this text God is perceived as the Redeemer not only of those in whom the Spirit of God dwells, but also the Redeemer of the universe. The creation itself will be delivered from its labor pains and will be set free to become the home of the children of God. That is one of Paul's hopes in this text.
Lutheran, Roman Catholic: Romans 8:26-27
Within this brief text we see considerable additional theological reflection beyond the Psalm 86 and Isaiah 44 readings. Here the one God, the only God, is said to operate through the Spirit of God, helping us, guiding us in prayer, interceding for us, sighing for us in our weariness, and searching our hearts. In this text, the Spirit of God hypostasis is well on its way to becoming one of the three classic Christian personae of God.
It is essential that Paul's terminology be employed throughout the Church, in all denominations, and not be limited to certain "spiritualist" groups in which this terminology is emphasized. This is important for the sake of the unity of the Church and for our spiritual health and growth.
Common:
Matthew 13:24-30, 36-43
Lutheran: Matthew 13:24-30 (36-43)
Roman Catholic: Matthew 13:24-43
This parable of the wheat and the tares growing together until the harvest (the day of judgment) is included only in the Gospel according to Matthew and in the Gospel of Thomas 57. In the Gospel of Thomas, it is in a shorter, perhaps more primitive, form and does not have any of Matthew's highly allegorized explanation.
The economic problem caused by the presence of ta zizania in the wheat-fields has probably been known wherever wheat has been grown, at least until modern times when more pure seed grain is available. This weed, which we represent in English as tares, darnel, cheat, or chess, looks like wheat, like particularly healthy wheat, until the heads of grain appear. For this reason, this weed was a particularly appropriate illustration to use to present the problem caused by members of a religious community who look like the other members, and may even for a time appear to be more attractive than the others, but who eventually prove to be poisonous within the community of faith. This was apparently a serious problem when informers allied to the Roman occupation forces in Palestine during the time of the Jesus of history and allied to the advocates of Roman Civil Religion later during the time of the early Church mingled among followers of Jesus. It has become a problem also among some of us when informers allied to certain governmental agencies seeking recorded evidence to be used against us have mingled among us in worship services and in Bible study groups.
Regardless of whether the problem of these human tares and dealing with that problem in the form of a parable cryptogram was known before the time of the Jesus of history, whether the parable about the wheat and the tares originated with the Jesus of history, or whether the parable had its origin within the early Church, the parable is used in Matthew 13 to say something about the qualities and attributes of God. Even without allegorizing the parable fully, Matthew 13 and the Gospel of Thomas 57 state that "God Does Not Pull Weeds!" We may think that God should pull weeds so that the grain will be pure at the time of the harvest, but with the single notable exception of the Noah and the Flood account, our traditions depict God as permitting "good" and "evil" to grow together until the time of the harvest.
Common:
Psalm 103:1-13
This portion of one of the best loved psalms in the Psalter by both Jews and Christians describes many of the attributes of the Lord (Yahweh) as perceived by those who had the closest and best relationship with the Lord of all of the ancient Israelites. The psalm is especially meaningful at the time of recovery from serious, life-threatening illness, or in the hour of death. Many of us know it best from use of it in funeral and memorial services. It is an excellent psalm for use by Jews and Christians together in worship of God. Actually, all of the texts selected for use next Sunday could be used by Jews and Christians together in worship of God. It is important that Jews and Christians worship God together, without in any way trying to blur the distinctions between the two religions and without any intention of violating the integrity of each community of faith.
Lutheran: Psalm 86:11-17
Roman Catholic: Psalm 86:5-6, 9-10, 15-16
The words of the verses in the Roman Catholic selection certainly provide much of the inspiration for such well-known Christian hymns as "How Great Thou Art!" and "Amazing Grace." It would be appropriate to use these hymns together with this Psalm 86 text and with the other texts selected for this occasion.
It should be noted also that the New Testament Four Gospels tradition attributes to Jesus Christ within the Four Gospels ministry of Jesus accounts many of the same qualities that Psalm 86 attributes to Yahweh. We have reason to think that the Jesus of history exhibited in his life many of the same attributes as those attributed here in Psalm 86 to Yahweh. This was a most important factor in his success in pointing his fellow Jews so effectively toward God. This, in turn, caused attention to be focused on Jesus himself, and contributed directly to the decision by the Romans to crucify him so that the oppressed Jews of Palestine would remain subdued and oppressed.
Should we not, to some extent at least, exhibit these same attributes that are attributed to Yahweh and to Jesus in our biblical accounts? These attributes, of course, are to be expressed in actions, and God is met - in part at least - when these actions occur.
Common:
Exodus 3:1-12
In this text, which is the first portion of the great burning bush account by which Moses is called and his leadership validated, the Lord (Yahweh) is described as "the God of Moses' father, the God of Abraham, the God of Isaac, and the God of Jacob." The Lord is also portrayed as concerned to deliver the People of the Lord from their oppression and bondage in Egypt. The Lord, therefore, is presented as Israel's Savior and Redeemer, as the one who will lead them to a land chosen for them, a land "flowing with milk and honey." It is most interesting to see how this portrayal of God has been incorporated into our Christian perception of God.
Lutheran: Isaiah 44:6-8
The description of God within this prophetic oracle that was probably expressed initially during the exilic experience of a few Israelites in Babylon provides much information about an important period and step in the theological development of the Israelites and in our Christian theological development as well. Here we catch a glimpse of the transition of Israelites who remained faithful to Yahweh during their exile in Babylon from their earlier henotheism in which they perceived Yahweh as the personal, supreme God of the nation Israel within the boundaries of the nation in which there should be no other God to their later perception that Yahweh is the only God, the creator of the universe, the only God of all time and space. We see here the transition that many Israelites made from a civil religion perception of God to a universal perception of God.
Roman Catholic: Wisdom 12:13, 16-19
The universal perception of God is reiterated here in Wisdom 12:13. God is said to be concerned about the welfare of all persons and the just and fair judge of each. Because God is sovereign of all, God can act gently and mercifully with each person, using God's power sparingly, only when needed. Therefore, the righteous person must be kind and gentle as God is kind and gentle, using power over others only when absolutely essential.
This wisdom perception of power and the use of power is similar in many respects to the wisdom teachings of Confucianist China regarding the Chinese concept of Te, the right use of power. Certainly this is a teaching that is needed today, both on the national and world scene and on the personal level.
Common:
Romans 8:18-25
In addition to the comments on this text in the Lutheran and Roman Catholic sections of Proper 10, it can be said here that in this text God is perceived as the Redeemer not only of those in whom the Spirit of God dwells, but also the Redeemer of the universe. The creation itself will be delivered from its labor pains and will be set free to become the home of the children of God. That is one of Paul's hopes in this text.
Lutheran, Roman Catholic: Romans 8:26-27
Within this brief text we see considerable additional theological reflection beyond the Psalm 86 and Isaiah 44 readings. Here the one God, the only God, is said to operate through the Spirit of God, helping us, guiding us in prayer, interceding for us, sighing for us in our weariness, and searching our hearts. In this text, the Spirit of God hypostasis is well on its way to becoming one of the three classic Christian personae of God.
It is essential that Paul's terminology be employed throughout the Church, in all denominations, and not be limited to certain "spiritualist" groups in which this terminology is emphasized. This is important for the sake of the unity of the Church and for our spiritual health and growth.
Common:
Matthew 13:24-30, 36-43
Lutheran: Matthew 13:24-30 (36-43)
Roman Catholic: Matthew 13:24-43
This parable of the wheat and the tares growing together until the harvest (the day of judgment) is included only in the Gospel according to Matthew and in the Gospel of Thomas 57. In the Gospel of Thomas, it is in a shorter, perhaps more primitive, form and does not have any of Matthew's highly allegorized explanation.
The economic problem caused by the presence of ta zizania in the wheat-fields has probably been known wherever wheat has been grown, at least until modern times when more pure seed grain is available. This weed, which we represent in English as tares, darnel, cheat, or chess, looks like wheat, like particularly healthy wheat, until the heads of grain appear. For this reason, this weed was a particularly appropriate illustration to use to present the problem caused by members of a religious community who look like the other members, and may even for a time appear to be more attractive than the others, but who eventually prove to be poisonous within the community of faith. This was apparently a serious problem when informers allied to the Roman occupation forces in Palestine during the time of the Jesus of history and allied to the advocates of Roman Civil Religion later during the time of the early Church mingled among followers of Jesus. It has become a problem also among some of us when informers allied to certain governmental agencies seeking recorded evidence to be used against us have mingled among us in worship services and in Bible study groups.
Regardless of whether the problem of these human tares and dealing with that problem in the form of a parable cryptogram was known before the time of the Jesus of history, whether the parable about the wheat and the tares originated with the Jesus of history, or whether the parable had its origin within the early Church, the parable is used in Matthew 13 to say something about the qualities and attributes of God. Even without allegorizing the parable fully, Matthew 13 and the Gospel of Thomas 57 state that "God Does Not Pull Weeds!" We may think that God should pull weeds so that the grain will be pure at the time of the harvest, but with the single notable exception of the Noah and the Flood account, our traditions depict God as permitting "good" and "evil" to grow together until the time of the harvest.
