Ecclesiasticus (Sirach) 18:19-33

The Need of Reflection and Self-control

19 Before you speak, learn;

and before you fall ill, take care of your health.

20 Before judgment comes, examine yourself;

and at the time of scrutiny you will find forgiveness.

21 Before falling ill, humble yourself;

and when you have sinned, repent.

22 Let nothing hinder you from paying a vow promptly,

and do not wait until death to be released from it.

23 Before making a vow, prepare yourself;

do not be like one who puts the Lord to the test.

24 Think of his wrath on the day of death,

and of the moment of vengeance when he turns away his face.

25 In the time of plenty think of the time of hunger;

in days of wealth think of poverty and need.

26 From morning to evening conditions change;

all things move swiftly before the Lord.

27 One who is wise is cautious in everything;

when sin is all around, one guards against wrongdoing.

28 Every intelligent person knows wisdom,

and praises the one who finds her.

29 Those who are skilled in words become wise themselves,

and pour forth apt proverbs.

SELF CONTROL [Text note b: ‘This heading is included in the Gk. text.]

30 Do not follow your base desires,

but restrain your appetites.

31 If you allow your soul to take pleasure in base desire,

it will make you the laughingstock of your enemies.

32 Do not revel in great luxury,

or you may become impoverished by its expense.

33 Do not become a beggar by feasting with borrowed money,

when you have nothing in your purse. (Ecclesiasticus 18:19-33, NRSV)

On October 29, 2006 (the Sunday closest to October 26, Year Two), comments were repeated with revision and supplement from October 24, 2004 (the Sunday closest to October 26, Year Two); the comments are repeated here with editing and supplement:

Ben Sira continues with practical advice. Burton L. Mack, revised by Benjamin G. Wright III, outline the advice as “on almsgiving ([Ecclus.] 18:15-18), self-criticism (18:19-21), vows (18-22:23), eventualities (18:24-29), desires (18:30-19:3), and gossip (19:4-17), with the topic of speech sprinkled throughout” (HarperCollins Study Bible, rev. ed., 2006, on Ecclus. 18:15-19:17).

Ben Sira emphasizes the need for self-criticism and foresight in daily affairs. “Before you speak, learn; / and before you fall ill, take care of your health” (Ecclus. 18:19). If, when one faces judgment and scrutiny, he should “examine himself,” so that he will “find forgiveness” (v. 20). Ben Sira adds, “Before falling ill, humble yourself; / and when you have sinned, repent” (v. 21).

Ben Sira advises prompt payment of vows, for one should “not wait until death to be released from it” (v. 22). One should be careful about making vows. “Before making a vow, prepare yourself; / do not be like one who puts the Lord to the test” (v. 23). Harold C. Washington refers here to Prov. 20:25, “It is a snare for one to say rashly, ‘It is holy,’ / and begin to reflect only after making a vow,” and to Ecclesiastes 5:4-5, “When you make a vow to God, do not delay fulfilling it; for he has no pleasure in fools. Fulfill what you vow. It is better that you should not vow than that you should vow and not fulfill it” (NOAB, 3^rd ed., 2001, on Sir. 18:22-26).

Rather than put “the Lord to the test” (v. 23), one should “think of his wrath on the day of death, / and of the moment of vengeance when he turns away his face” (24). In good times, says Ben Sira, one should think ahead and not forget the possibility of bad times to come. “In the time of plenty think of the time of hunger; / in days of wealth think of poverty and need” (v. 25). Life is full of uncertainties: “From morning to evening conditions change; [and] all things move swiftly before the Lord” (v. 26).

A short stanza follows which continues the topic of “eventualities,” and characterizes “the wise”: “One who is wise is cautious in everything; / when sin is all around, one guards against wrongdoing” (v. 27). “Every intelligent person knows wisdom,” says Ben Sira, and praises the one who finds her” (v. 28). Taken by itself, that might seem like a tautology, a wise person is a wise person. I can’t define it but I know it when I see it. But Ben Sira does become specific. “Those who are skilled in words become wise themselves, / and pour forth apt proverbs” (v. 29).

The reading closes with emphasis on self-control, as indicated by the heading in the Septuagint text between verses 29 and 30. “Do not follow your base desires,” says Ben Sira, “but restrain your appetites” (v. 30). A motive is presented that amounts to enlightened self-interest. “If you allow your soul to take pleasure in base desire,” he explains, “it will make you the laughingstock of your enemies” (v. 31). Further admonitions follow. “Do not revel in great luxury, / or you may become impoverished by its expense” (v. 32). “Do not become a beggar by feasting with borrowed money, / when you have nothing in your purse” (v. 33). Washington says that this advice about self-control “is tailored especially to Ben Sira’s students, young men who might have both the freedom and inclination to self-indulgence” (op. cit., on 18:30-19:3).

Jonah 1:1-17a (Presbyterian and Lutheran traditions–see the comments for Tuesday, October 14, 2008, twelve days ago.)

1 Corinthians 10:15-24

15 I speak as to sensible people; judge for yourselves what I say. 16 The cup of blessing that we bless, is it not a sharing in the blood of Christ? The bread that we break, is it not a sharing in the body of Christ? 17 Because there is one bread, we who are many are one body, for we all partake of the one bread. 18 Consider the people of Israel; are not those who eat the sacrifices partners in the altar? 19 What do I imply then? That food sacrificed to idols is anything, or that an idol is anything? 20 No, I imply that what pagans sacrifice, they sacrifice to demons and not to God. I do not want you to be partners with demons. 21 You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. 22 Or are we provoking the Lord to jealousy? Are we stronger than he?

Do All to the Glory of God (Cp Ps 24.1)

23 “All things are lawful,” but not all things are beneficial. “All things are lawful,” but not all things build up. 24 Do not seek your own advantage, but that of the other. (1 Corinthians 10:15-24, NRSV)

On March 3, 2008 (Monday in the week of the Fourth Sunday of Lent, Year Two), comments were repeated from October 29, 2006 (the Sunday closest to October 26, Year Two), when comments were combined and revised with supplement from October 24, 2004, (the Sunday closest to October 26, Year Two), from comments on 1 Corinthians 10:14-11:1 March 27, 2006 (Monday in the week of the Fourth Sunday of Lent, Year Two) and from October 8, 2007 (Monday in the week of the Sunday closest to October 5, Year One). The combined and revised comments are repeated again here:

Earlier, Paul warns the Corinthians against idolatry, “Do not become Idolaters as some of them [the wilderness generation of Israelites] did” (1 Cor. 10:7, citing Ex. 32:6). He draws a parallel between the statement, “the people sat down to eat and drink, and rose up to revel” (Ex. 32:6; ‘rose up to play” as cited in 1 Cor. 10:7) and the meals in pagan temples with revelry to follow. Ben Witherington III says, “Paul exhorts the Corinthians not to be idolaters and then quotes directly from Exod. 32:6, the story of the golden calf (v. 7). He uses this text for its special relevance, in particular its allusion to sexual play or amusement after the idol feast” (Conflict & Community in Corinth, 1994, p. 221 on 1 Cor. 10:1-11:1).

Paul now draws a contrast between such idol feasts and the Christian Eucharist (Lord’s Supper). After giving the command to “flee from the worship of idols” (1 Cor. 10:14), and a call for understanding, “I speak as to sensible people; judge for yourselves what I say” (v. 15), he asks the Corinthians, “The cup of blessing that we bless, is it not a sharing in the blood of Christ? The bread that we break, is it not a sharing in the body of Christ?” (v. 16). Both questions are introduced by the negative adverb oujciv (ouchi, a strengthened form of ouj, ou), which implies an affirmative answer. The “cup of blessing” is in fact “a sharing in the blood of Christ,” and “the bread that we break” is in fact “a sharing in the body of Christ.” Paul explains: “Because there is one bread, we who are many are one body, for we all partake of the one bread” (v. 17). According to Richard A. Horsley, “This interpretation of the bread in the sense of communal sharing is unique in the New Testament. In the main point of his argument, Paul combines the body of Christ, represented by the bread, with ‘body’ as a standard political symbol of how the people of a city-state, though many, are united” (NOAB, 3^rd ed., 2001, on 1 Cor. 10:16-17). “In v. 17,” says Witherington,

Paul is talking about the bread as that which binds believers together into one body, not merely the common sharing in bread, but the more profound spiritual uniting that it signifies. All the believers share from the common loaf. Another clue to the meaning of koinōnia (koinwniva) here must be the use of the verb ‘partake/share’ (metechō [metevcw] ) . Paul stresses all sharing because of the analogy in v. 18 with OT Israel. (op. cit., p. 225, on v. 17).

Paul turns to the Bible to clarify his explanation. “Consider the people of Israel,” he says; “are not those who eat the sacrifices partners in the altar?” (v. 18). Again, the introductory negative adverb oujc (ouk, that is, ouj, ou, before a vowel) implies an affirmative answer. Those “who eat the sacrifices” are “partners in the altar.” Paul apparently has in mind certain Old Testament texts. “Every male among the priests shall eat of it [i.e., the guilt offering]; it shall be eaten in a holy place; it is most holy” (Lev. 7:6). “And the flesh of your thanksgiving sacrifice of well-being shall be eaten on the day it is offered; you shall not leave any of it until morning” (Lev. 7:15). “What do I imply then?” Paul asks. “That food sacrificed to idols is anything, or that an idol is anything?” (v. 19). It’s not that simple, says Paul. “No, I imply that what pagans sacrifice, they sacrifice to demons and not to God. I do not want you to be partners with demons” (v. 20).

This explanation is set in contrast to participation in pagan worship in the temples. “You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons” (v. 21). “To eat at a friend’s table, or even at a banquet in a temple, food consecrated to an idol is one thing; taking part in a pagan religious rite . . . is quite another” (John Knox [recent professor at Union Theol. Sem., NYC], NOAB, 2^nd ed., 1994, on 1 Cor. 10:1-13). In chapter 8, Paul’s attitude toward eating meat sacrificed to idols is rather lenient. Some, who understand that “no idol in the world really exists” (8:4), can eat meat sacrificed to idols with a clear conscience, but they must “take care that this liberty of yours does not somehow become a stumbling block to the weak” (8:9). Although his earlier discussion of idol meat seems to concede the Corinthians’ point that “no idol in the world really exists” (8:4), even there he follows by bluntly asserting “the reality of many gods and many lords” (Richard A. Horsley, NOAB, 3^rd ed., 2001, on 1 Cor. 8:5-6). But this advice is balanced by the warning in chapter 10 against participation in actual pagan worship, worship, that is, of the demons behind the idols, which are nothing in themselves. In chapter 10, while retaining the notion that an idol has no real existence, he speaks of pagan “sacrifice to demons” (8:10-20).

Here again, Paul responds to phrases that represent Corinthian slogans. Note the quotation marks in modern versions (e.g. NRSV): “All things are lawful,” says Paul, quoting their slogan, but he responds in his own words, “not all things are beneficial.” Again, he quotes them: “All things are lawful,” but responds in his own words, “not all things build up” (10:23). They are apparently trying to justify their joining in meals at the pagan temples with this slogan, but Paul has responded with a biblically based warning against idolatry. Now he returns to the theme of not offending the conscience of the “weak” (cf. 8:12). In an unbeliever’s home, not at a pagan temple meal, “If an unbeliever invites you to a meal and you are disposed to go, eat whatever is set before you without raising any question on the ground of conscience,” says Paul (10:27). But if the issue is raised, he says, “if someone says to you, ‘This has been offered in sacrifice,’ then do not eat it, out of consideration for the one who informed you, and for the sake of conscience” (v. 28). The clarification, “I mean the other’s conscience, not your own” (v. 29a) does not relieve one of the obligation to respect the other’s conscience. Although Paul claims the right not to be denounced for what another’s conscience deems wrong if he partakes “with thankfulness” (vv. 29-30), his more fundamental principle is to “do everything for the glory of God” (v. 31), seeking to give offense to no one , whether “Jews” or “Greeks) or “the church of God” (v. 32), trying “to please everyone in everything” to the end “that they may be saved” (v. 33). Paul calls upon the Corinthian Christians to imitate him in these matters (cf. Phil. 2:12; 3:17, where it is implied that Paul in turn imitates Christ; cf. Phil. 2:10).

Matthew 18:15-20

15 “If another member of the church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. 16 But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. 17 If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax collector. 18 Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 19 Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. 20 For where two or three are gathered in my name, I am there among them.” (Matthew 18:15-20, NRSV)

The following comments are extensively revised and supplemented from earlier comments, for example comments on Matthew 18:10-20 of June 19, 2008 (Thursday in the week of the Sunday closest to June 15, Year Two), of November 23, 2007 (Friday in the week of the Sunday closest to November 16, Year One), and other comments as noted there.

In today’s Gospel reading Jesus gives advice about how a Christian believer should deal with a fellow Christian who has sinned against him or her. Dennis C. Duling, with reference to Luke’s version, says “the author [i.e., the evangelist Matthew] expands Q [the hypothetical source used by Matthew and Luke] into a formal procedure for settling disputes within the church” (HarperCollins Study Bible, rev. ed., 2006, on Mt. 18:15-20). I would agree that Matthew’s reports this teaching of Jesus in a way that reflects his experience within his own Christian community, but I would maintain that Matthew’s report remains true to the substance and intent of Jesus’ teaching–that he does not falsify it. “If another member of the church sins against you,” says Jesus, “go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one” (Mt. 18:15). Luke also reports this saying of Jesus (Lk. 17:3) in the context of sayings about not causing temptation (Lk. 17:1-2; cf. Mk. 9:42; Mt. 18:6-7), a saying about repeated forgiveness of another disciple (Lk. 17:4; cf. Mt. 18:21-22), and on faith (Lk. 17:5-6; cf. Mk. 9:28-29; Mt. 17:19-21). But Luke does not include the saying about what to do if the offender does not accept the reproof. “But if you are not listened to,” says Jesus, “take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses” (Mt. 18:16). Further advice is given if this fails. “If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax collector” (v. 17). We remember that Matthew himself was a tax collector before he became a disciple of Jesus (9:9). In the present context, being “to you as a Gentile and a tax collector” means that the offender is to be excluded from the community. But, one hopes, the process will have the happier result of restoring the offender, not excluding him. The description of this procedure for dealing with an offender follows Matthew’s version of the parable of the lost sheep (Mt. 18:10-14). “Truly I tell you (uJmi:n, hymin, ‘you’ plural), whatever you bind (dhvshte, dēsēte, 2^nd person plural verb form) on earth will be bound in heaven, and whatever you loose (luvshte, lusēte, 2^nd person plural verb form) on earth will be loosed in heaven" (v. 18). Note that this pronoun “you” is plural in Greek (“ye” KJV, “Y'all” in Texas). Two chapters earlier, Jesus says the same thing to Peter, ". . .  whatever you bind (dhvsh/V, dēsē(i)s, 2^nd person singular verb form) on earth will be bound in heaven, and whatever you loose (luvvsh/V, lysē(i)s, 2^nd person singular verb form) on earth will be loosed in heaven" (Mt. 16:19). Jesus addresses Peter with a singular "you" ("thou" KJV). But, as the repetition in chapter 18 shows, this power of binding and loosing, or better, this mission of binding and loosing, is not limited to Peter. There are times when we represent Christ to those who otherwise would not know him. We do what we can to help rescue his lost sheep.

According to J. Andrew Overman, this “process of disciplining a member of the church” is “similar [to a] process [that] was used by the Essenes (cf. 1QS 6 [i.e., the Qumran Manual of Discipline, col. 6] and CD 9 [i.e., the Damascus Document, col. 9]” (NOAB, 3^rd ed., 2001, on Mt. 18:15-17). Duling has an extensive list of comparisons with this passage from Matthew:

Reproof was based on interpretations of Lev. 19:17-18: one should not allow anger to simmer inside, but confront one’s ‘brother,’ friend, or neighbor openly. See, e.g., Sir 18:13-14; 19:13-17; Testament of Gad 4:1-4; 6:1-6; 4 Ezra 14:13-22; rabbinic texts (Sifra Lev. 9:17; Babylonian Talmud Bava Mezi‘a 31a, emphasizing unending forgiveness, as in Mt. 18:21-22; Targum Ps-Jonathan Lev. 19:17); Dead Sea Scrolls, Community Rule (1QS [= Manual of Discipline, above]) 9:2-8; 5:24-6:1; 7:2-3, which stipulates that reproof is required on the same day; Damascus Document (CD) 9:6; 9:16b-22. Cf. also Heb. 3:113. (loc. cit.)

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net