sermon notesA collection of resources, background information, and periodic reflections on the scripture readings in worship from Pr Josh Ehrler. Archives
July 2018
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Welcome the Littles in Matthew 106/27/2017 Our reflection for this week is for Matthew 10.40-42.
No one likes to be called “little.” Worse, still, would be “insignificant.” In v.42 of our reading, Jesus refers to the “little ones,” micros in Greek. Micros means as it sounds, little, small in stature, powerless. Often the translation and interpretation of this world leans toward size and age, leading us to imagine children darting through the feet of the disciples and throughout the crowds. That is wholly appropriate and since Matthew loves paints large crowds near Jesus (whether they are listening to him or merely living their lives near him), there were probably little humans bouncing around. This image is also used directly by Jesus in chapter 18, which Matthew could be pointing us toward in this reading. At 18.5, Jesus tells his social climbing disciples, “Whoever welcomes one such child (micron) in my name welcomes me.” We can’t ignore these parallels. In chapter 10, Jesus is pointing his disciples, who are still getting trained up, toward his broad, radically inclusive concept of welcome. The Greek word for welcome, diczastha, occurs ten times in Matthew. It may not be the most frequently used word in this gospel, yet its critical. This reading in chapter 10 is the first of three instances where welcoming another is directly linked to the notion of little ones (the others are chapter 11 and chapter 18). We interpreters are tempted and practically encouraged by Matthew to start painting another piece of art depicting Jesus smiling or holding or playing with or reaching toward or storytelling to a small cluster of adorable cherubs. There’s nothing wrong with that, but its not enough. Micros and diczastha are more than words of welcome to children. No doubt many of us have heard the sermon that describes children as insignificant in Jesus’ culture. Some of us preachers have probably taken poetic and homiletic license to describe them as worth less than all other humans. Fun as that may be, it is historically suspect. Joel B Green, in his commentary on the gospel of Luke (a contemporary of Matthew’s), finds a clearer middle ground when he notes that children “might be valued for their present or future contribution to the family business…but otherwise they possessed little if any intrinsic value (The New International Commentary on the New Testament: The Gospel of Luke, Wm Eerdmans, 1997, p.650).” Children may not have borne much monetary value but they were still loved, regarded, and cared for by their families. Family units were fundamentally important in Jesus' day, and even then, finances were not the only driving cultural force. Still, all this talk of kids is not enough for this text. The sermon this weekend can revolve around children and be quite good and fair and in line with the text. Another way to hear “little ones,” micros in the light of diczastha “welcome,” is to note its presence at the end of chapter 10. Jesus has been instructing his disciples for 39 verses already, gearing them up to be his missionaries to neighboring towns and cities. He’s given them such inspiring thoughts as, “I’m sending you out like sheep in the midst of wolves (10.16),” “you will be dragged before governors and kings because of me (10.18), “do not fear those who kill the body (10.28)," and “those who lose their life for my sake will find it (10.39).” Now, get out there go speak some good news to the adoring crowds! Verses 40-42 are Jesus closing lines before they roll out and he seems to be reading the faces of his disciples when he starts talking about welcome. Fun fact: he uses the word for welcome for the first time in this training seminar, 10.14. Thus, he reminds them one last time of who they are serving and for whom they are speaking as his missionaries. Anyone who receives them is receiving Christ. Anyone who welcomes their words and their presence is welcoming the presence of Christ. And if anyone gives them a cup of cold water after a long journey in the sun is truly a gift from God and will be gifted by God. Micros, “little ones,” is not simply a description of age or maturity, it is a statement of who the disciples are in the kingdom. Jesus reminds them at 10.24 that “a disciple is not above the teacher.” They are less than him, less significant, less powered, they bear less authority. Even when Jesus gives them authority to cure diseases and be his presence, they are not him. We followers of Christ are, at best in Martin Luther’s words, “Little Christ’s.” We are saintly sinners, flawed and forgiven, guilty and washed daily in Grace. These words are a reminder for us to be conscious of the young ones in our worship and near us, of course. Being negligent or obstructive to any child is hardly being a faithful disciple. These are also words of encouragement for us when we fear, when we doubt, when we stay cloistered in our patterns and assumptions and cannot get ourselves beyond our own comfort. When we do, when we risk and break barriers and speak God’s promise of the nearness of the kingdom, we are passing on a blessing from Christ. Anyone, literally any person, who is willing to hear us or receive us or simply give us a cup of water, is a blessing and is blessed by our shepherd’s compassion (9.36). Our not speaking of love and Grace and defying the stereotypes and assumptions of our culture is our holding back that Grace from God’s people. Jesus wants us out in the streets, where the crowds are, to be a dimly lit reflection of the glory of God’s kingdom already here. We easily count ourselves as insignificant, lowly and little in the eyes of others around us, but with Christ, we are a sign of love. We get to be that sign, flawed as we are, for our people who are wandering about, like harassed and helpless sheep (9.36). We get to be messengers and bearers of the great news that no one is alone in this community, and that nothing will stand between God and God's people. Need more thoughts on Matthew 10.40-42? workingpreacher.org textweek.org Dancing With the Word
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Authority Issues in Matthew 286/7/2017 Our gospel reading for this weekend is Matthew 28.16-20, often labeled "The Great Commission." These are the final words that Christ has for the Church he has been organizing since his arrival as a fully formed adult in chapter 3. In many ways, this last paragraph reinforces, synthesizes, and bears the weight of every other word Matthew has written.
For instance, one way to think of Jesus in the gospel of Matthew is as a community organizer. The book was written roughly 80-90 BCE, about two generations after the death and resurrection of Christ. The first Church is already off the ground and running, thanks to Peter, Paul, Barnabas and the many unnamed messengers in the book of Acts. The kingdom of heaven Jesus proclaims is taking shape and yet, its still vague and scattered. Matthew portrays Jesus as one who pulls together a ragtag group of misfits that he calls his disciples (akin to bringing together a loose association of new church bodies) and spends the rest of the gospel teaching with authority. Authority is a significant word for Matthew and it appears one last time in 28.16-20. Jesus declares that he has it and because he's got it, the disciples should head out to spread the message they've been holding onto, making disciples by discipling nations. Ten times Matthew refers to authority, often reflected through the eyes of onlookers who recognize it in Jesus. It is as if everyone (minus the Pharisees and those moving against Jesus in chapter 21) can see it. The disciples have already received Jesus' authority as part of their first mission trip in chapter 10. By chapter 28, Jesus is stating the obvious that still requires stating because, even though the disciples worship the risen Christ, they doubt (28.17). By the way, this same thing - worship and doubt - happens at 14.31-3, after Peter tries to drown himself imitating Jesus in the sea. Jesus saves him, the waves cease, the disciples worship him and doubt him. Maybe this is a subtle word of reassurance from Matthew for any of us who wander into worship on any given weekend. With great authority comes great responsibility and since Jesus has been organizing the Church all along, the duties are formally shifted to the disciples post-resurrection. "Go disciple disciples" across Creation (28.19) is a continuance of Christ's church building, it is not a call to save individual souls. Douglas R A Hare observes in Interpretation: Matthew that the disciples are instruments of Jesus. Baptism is not the final goal, it is part of the on-going movement of faith in community that "must continue indefinitely" (pg 334). Michael Joseph Brown, commentator in True to Our Native Land: An African American New Testament Commentary, takes this call to community building well beyond its current church confines by quoting Delores S Williams, womanist theologian, who writes, "The goal of this community building is, of course, to establish a positive quality of life-for black women, men, and children" (pg.117, "Womanist Theology: Black Women's Voices," in Black Theology: A Documentary History, ed James H Cone and Gayraud Wilmore, pg 269). The disciples are being called by Christ, through his authority already transferred to them, to leave the hill upon which their light passively shines (5.14) and be of the world God is creating. This authority is their protection from fear, it is their encouragement through doubt, it is their confidence when the kings, rulers and powerful of this world claim their own false authority. "The kingdom of heaven has come near!" is the refrain Jesus opens his ministry with (4.17) and it is the good news that has been transferred to we disciples today, wondering what we can do against the crashing waves of doubt and powerful voices who wield their weapons against God's suffering people. Keep discipling disciples with hope and expectation that wherever we go, Christ is with us, building the kingdom here and now. |