Deuteronomy 11:13-19

13 If you will only heed his every commandment that I am commanding you today--loving the LORD your God, and serving him with all your heart and with all your soul-- 14 then he will give the rain for your land in its season, the early rain and the later rain, and you will gather in your grain, your wine, and your oil; 15 and he will give grass in your fields for your livestock, and you will eat your fill. 16 Take care, or you will be seduced into turning away, serving other gods and worshiping them, 17 for then the anger of the LORD will be kindled against you and he will shut up the heavens, so that there will be no rain and the land will yield no fruit; then you will perish quickly off the good land that the LORD is giving you.

18 You shall put these words of mine in your heart and soul, and you shall bind them as a sign on your hand, and fix them as an emblem on your forehead. 19 Teach them to your children, talking about them when you are at home and when you are away, when you lie down and when you rise (Deuteronomy 11:13-19, NRSV)

On June 4, 2007 (Monday in the week of Trinity Sunday, references for the week of the Sunday closest to June 1), comments were repeated from May 30, 2005, two years ago (Monday in the week of the Sunday closest to June 1, Year One); they are repeated again here with editing and supplement:

After the repetition of the Decalogue (Ten Commandments) in Deuteronomy chapter 5, several chapters focus on the importance of keeping them. In chapter 11, this section draws to a close, and a more detailed legal corpus follows in chapters 12 to 26. In today’s reading, the Israelites are again told that if they “only heed his every commandment that I am commanding you today–loving the LORD your God, and serving him with all your heart and with all your soul” (Deut. 11:13–note the echo of the Shema, 6:4-5), “then he [‘Sam Gk Vg: MT I ’ NRSV text note b] will give the rain for your land in its season, the early rain and the later rain, and you will gather in your grain, your wine, and your oil” (v. 14). According to Bernard M. Levinson, “The early rain comes at the end of the summer drought (October-November); the later rain comes in the spring (March-April)” (NOAB, 3^rd ed., 2001, on Deut. 11:14). If the condition (v. 13) is met, Moses tells him, a further result will be flourishing fields: “And he [‘Sam Gk Vg: MT I ’ NRSV text note b] will give grass in your fields for your livestock, and you will eat your fill” (v. 15). The pronoun “he” (vv. 14, 15, based on the ancient versions, as indicated in the NRSV text note), clearly refers to God, who will give the promised blessings. The pronoun “I,” in the “MT” (= Massoretic Text, the official Hebrew Bible), recognizing that the condition and promise are from God, represents God as speaking these commands (cf. vv. 8, 18, 22, 26). But throughout the chapter, there is a thin line between the voice of Moses and the voice of God. Levinson, following the recent Jewish translation (NJPS 1985, 1999) and the Hebrew text, says “I [means] God . . . Moses as speaker here shifts from referring to God in the third person to speaking directly on God’s behalf, in the first person” (The Jewish Study Bible, 2004, on Deut. 11:14). Rabbi J. H. Hertz comments on the words “in its season”:

The agricultural year in Palestine consists of two seasons, the one rainy, and the other dry. The whole of the winter is the rainy season. The heavy rains towards the end of October are the yoreh, ‘the former rain.’ They open the agricultural year. The rainfall increases throughout December, January and February; it begins to abate in March, and is practically over by the end of April. The latter rain, malkosh, are the heavy showers of March and April. Coming as they do when the grain is ripening, and being the last before the long summer drought, they are of great importance. (Pentateuch & Haftorahs, 2^nd ed., 24^th printing, 1981, p. 792, on Deut. 11:14)

A warning is given; serving other gods will lead to serious trouble. “Take care, or you will be seduced into turning away, serving other gods and worshiping them,” the Israelites are told (v. 16), “for then the anger of the LORD will be kindled against you and he will shut up the heavens, so that there will be not rain and the land will yield no fruit” (v. 17). Forming a kind of inclusio framing chapters 6-11, verses 18-20 repeat 6:6-9, though not verbatim; verse 21 adds motivation, reflecting the various ways that Moses has called for obedience to the laws and the covenant in the intervening chapters.

We are reminded in these texts, as well as in Deuteronomy (which means “second law”) as a whole, that religious education needs to be repeated for each generation–with each generation we “start from scratch,” as it were. It was so for Moses and the new generation of Israelites that had not experienced the wonders of the Exodus, and it is so for the synagogues and churches of our day.

2 Corinthians 5:11-6:2

11 Therefore, knowing the fear of the Lord, we try to persuade others; but we ourselves are well known to God, and I hope that we are also well known to your consciences. 12 We are not commending ourselves to you again, but giving you an opportunity to boast about us, so that you may be able to answer those who boast in outward appearance and not in the heart. 13 For if we are beside ourselves, it is for God; if we are in our right mind, it is for you. 14 For the love of Christ urges us on, because we are convinced that one has died for all; therefore all have died. 15 And he died for all, so that those who live might live no longer for themselves, but for him who died and was raised for them.

16 From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. 17 So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! 18 All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; 19 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. 20 So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God. 21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

6:1 As we work together with him, we urge you also not to accept the grace of God in vain. 2 For he says,

"At an acceptable time I have listened to you,

and on a day of salvation I have helped you."

See, now is the acceptable time; see, now is the day of salvation! (2 Corinthians 5:11-6:2, NRSV)

On December 31, 2008 (Wednesday in the week of the First Sunday after Christmas, Refs. for Dec. 31, Year One), comments for 2 Corinthians 5:16-6:2 were repeated with some editing from comments on 2 Corinthians 5:11-6:2 of June 4, 2007 (Monday in the week of Trinity Sunday, references for the week of the Sunday closest to June 1, Year One), when comments were combined with revision and supplement from May 30, 2005 (Monday in the week of the Sunday closest to June 1, Year One), and from February 19, 2006 (the Second Sunday after the Epiphany, Year Two). The revised comments are repeated here with some editing and supplement:

In this passage Paul brings an extensive discussion in reflection on his ministry to a climax. After telling the story of his recent relationship to the Corinthian church in chapters one and two, he breaks off to discuss his ministry beginning in chapter three, a ministry “of a new covenant, not of letter but of spirit” (2 Cor. 3:6), “a treasure in clay jars” (4:7), a ministry which tries “to persuade others” (5:11), before resuming the narrative (7:5). The “clay jar” (4:7) becomes Paul's “earthly tent” (5:1), his clothing (5:2-4), all representing his frail humanity, his mortality, but he looks forward “to be further clothed, so that what is mortal may be swallowed up by life” 5:4). Paul has been reflecting on his ministry in 2 Corinthians, chapters 3, 4 and 5. Some have challenged his credentials, “Surely we do not need, as some do, letters of recommendation to you or from you, do we?” (2 Cor. 3:2), but the discussion of his ministry goes beyond a response to that challenge. A much stronger and more direct response to criticism comes in chapters 10-13. But the focus here has been on a contrast between “a new covenant, not of letter but of spirit” (3:6) and “the ministry of death” under Moses (v. 7, cf. 3:6-18), on his “open statement of the truth” and refusal “to practice cunning or to falsify God’s word” (4:2, cf. vv. 1-6), on his treasure, the gospel, held in human frailty (the “clay jar,” 4:7, cf. vv. 7-12), his hope for resurrection (4:14), the cure for human mortality (the “earthly tent” that is being destroyed, 5:1) and his confidence in Christ (5:6-11).

Paul further describes his ministry, keeping in mind the charges of his opponents that he will address more specifically later. His is a ministry that works by persuasion. “Therefore, knowing the fear of the Lord, we try to persuade others” (v. 11a). It must, he believes, have worked with the Corinthian believers, for, as he says, “we ourselves are well known to God, and I hope that we are also well known to your consciences (suneidhvseiV, syneidēseis)” (v. 11b). The term translated “conscience” means “the inward faculty of distinguishing right and wrong, moral consciousness, conscience” (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. suneivdhsiV, syneidēsis; cf. 2 Cor. 1:12; 4:2). Paul is Christ’s ambassador (v. 20). However, he says, “We are not commending ourselves to you again, but giving you an opportunity to boast (kauvchma, kauchēma) about us, so that you may be able to answer those who boast (oiJ kaucwvmenoi, hoi kauchōmenoi) in outward appearance and not in the heart” (v. 12). Earlier, Paul makes a connection between “conscience” and “boasting.” “Indeed, this is our boast (kauvchsiV, kauchēsis), the testimony of our conscience (suneivdhsiV, syneidēsis): we have behaved in the world with frankness and godly sincerity, not by earthly wisdom but by the grace of God–and all the more toward you” (1:12). Sze-kar Wan says, “Boast or confidence is a prominent theme in the Pauline letters (e.g., 1 Thess. 2:19) but especially in the Corinthian correspondence; 2 Cor. 1:15 ‘sure’; 3:4 ‘confidence’; 3:12 ‘boldness’; 6:11 ‘frankly’; 8:22; 9:3; 10:2 ‘boldness’; also 1 Cor. 9:15. It is here used as a synonym of conscience, the human capacity for self-judgment” (NOAB, 3^rd ed., 2001, on 2 Cor. 1:12).

Apparently, in response to criticism of his opponents, Paul says, “For if we are beside ourselves (ejxevsthmen, exestēmen–[cf. ‘ecstatic’]), it is for God; if we are in our right mind (swfronou:men, sōphronoumen), it is for you” (v. 13). The contrast is between being “out of one’s normal state of mind, of inability to reason normally lose one’s mind, be out of one’s senses” (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. ejxivsthmi, existēmi, meaning (2) (a), for Mk. 3:21, 2 Cor. 5:13), and being “able to think in a sound or sane manner, be of sound mind ” (ibid., s.v. swfronevw, sōphroneō , meaning (1), for Mk. 5:15; Lk. 8:35; 2 Cor. 5:13). Wan says, “Paul’s opponents may have derided Paul for lack of ecstatic experiences (12:1, 12), to which Paul answers by distinguishing between being beside ourselves (having an ecstatic experience), and being in our right mind. The former has to do with God; the latter has to do with his ministry with the Corinthians. Cf. 1 Cor. 14:2-5, 18-19, 27-28” (op. cit., on v. 13).

Love is Paul’s primary motivation for ministry. “For the love of Christ urges us on, because we are convinced that one has died for all; therefore all have died” (v. 14). Compare, “For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his” (Rom. 6:5). To the Corinthians, Paul continues, explaining Christ’s death “for all”: “And he died for all, so that those who live might live no longer for themselves, but for him who died and was raised for them” (2 Cor. 5:15). “Christ’s death enlivens,” says Wan, “all who by right should be dead, so that they owe their lives to him. See Gal. 2:19-20; also Rom. 7:4; 14:7-9” (ibid.).

“From now on, therefore,” says Paul, “we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way” (v. 16). According to John. T. Fitzgerald, “To regard anyone–even Christ–from a human point of view (see also 1:17; 11:18) involves a judgment according to outward appearance (v. 12)” (HarperCollins Study Bible, rev. ed., 2006, on 2 Cor. 5:16). Paul’s ministry is a “ministry of reconciliation” based on “new creation” in Christ. It amounts to a reversal of the fall of humankind, a “new creation”: “So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything old has passed away; see, everything has become new!” (v. 17).

At this point Paul presents a profound summary of his gospel of salvation and reconciliation. “All this,” says Paul, “is from God, who reconciled us to himself (tou: katallavxantoV hJma:V eJautw:;/, tou katallaxantos ē mas heautō(i) ) through Christ, and has given us the ministry of reconciliation (hJ katallaghv, hē katallagē ); that is, in Christ God was reconciling ( h\n . . . katallavsswn, ēn . . . katallassōn) the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation (hJ katallaghv, hē katallagē ) to us” (vv. 18-19). The participles in these verses represent the verb katallavssw (katallassō ), which means “the exchange of hostility for a friendly relationship, reconcile,” in the “active” voice, “of God [reconciling] us to himself through Christ 2 Cor 5:18=[reconciling] in Christ the world to himself v. 19” (BDAG, s.v. katallavssw, katallassō, meaning no. (a) ); and in the “passive” voice, “be reconciled, become reconciled,” that is, “be(come) reconciled to God Rom.5:10a [cf. 10b, ‘absolute’]; 2 Cor. 5:20” (ibid., meaning no. (b)–a.). In these two verses we have the essence of the Christian gospel. “As a result,” says Wan, “of Christ’s undoing the damage caused by the primordial rebellion, trespasses are cancelled (see Rom. 4:8) and human beings are reconciled to God; Rom. 5:10-11; Col. 1:20)” (op. cit., on vv. 18-19). “So we are ambassadors for Christ,” says Paul, “since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God” (v. 20). Fitzgerald says,

In ancient thought, reconciliation (largely a secular term used for mending strained interpersonal and international relations) involved the removal of enmity and the establishment or restoration of friendship and within a political context was a task quintessentially entrusted to an ambassador (v. 20). Paul not only applies it to the divine-human relationship but also alters the way in which friendship with God is effected. The responsibility for reconciliation normally resided with those who were responsible for rupturing a relationship, but in contrast to normal expectations Paul presents God as the reconciler (Rom. 5:10-11; also Col. 1:20-22), not as the object of reconciliation (as in 2 Macc. 1:5; 5:20; 7:33; 8:29). (op. cit., on vv. 18-20)

After this appeal for reconciliation (v. 20), Paul further defines the work of Christ: “For our sake he [i.e., God] made him [i.e., Christ] to be sin (aJmartiva, hamartia) who knew no sin (aJmartiva, hamartia), so that in him we might become the righteousness of God (dikaiosuvnh qeou:, dikaiosynē theou)” (v. 21; cf. Rom. 1:17; 3:21-26). John Wesley translates aJmartiva (hamartia) in 2 Corinthians 5:21 as “sin offering” (cf. Bauer-Arndt-Gingrich-Danker, A Greek-English Lexicon, 2^nd ed., 1979, p. 43, s.v. aJmartiva, hamartia, 3. “[God] has made him to be sin [i.e. subject to death] who knew no sin, for our sakes 2 Cor. 5:21. Or ha[martia] may = sin-offering here, as Lev. 4:24  . . .  or Jesus is viewed as representative and bearer of the world’s sin . . .”). The third edition of the Lexicon puts it a little differently: “As abstract for concrete . . . (God) mad him, who never sinned, to be sin (i.e. the guilty one) for our sakes 2 Cor. 5:21” (BDAG, s.v. aJmartiva, hamartia, p. 51, meaning no. (3) (a) ). Ben Witherington III simplifies this a little: “The sinless one has been made sin, so that believers might become the righteousness of God” (Conflict & Community in Corinth, 1995, p. 397, on 2 Cor. 5:11-6:2). In a footnote on the word “sin” he adds, “Perhaps this means ‘was made a sin offering’ (cf. Isa. 53:10), or it might mean that Christ was given the position of a sinner and treated as such. Wesley’s comment on verse 21 is as follows:

He made him a sin offering, who knew no sin - A commendation peculiar to Christ. For us - Who knew no righteousness, who were inwardly and outwardly nothing but sin; who must have been consumed by the divine justice, had not this atonement been made for our sins. That we might be made the righteousness of God through him - Might through him be invested with that righteousness, first imputed to us, then implanted in us, which is in every sense the righteousness of God. (John Wesley, Explanatory Notes on the New Testament, on the Internet, at http://wesley.nnu.edu/john_wesley/notes/2Corinthians.htm, accessed again May 30, 2009)

The reading concludes with further appeal: “As we work together with him, we urge you also not to accept the grace of God in vain. For he says, ‘At an acceptable time I have listened to you, / and on a day of salvation I have helped you.’ See, now is the acceptable time; see, now is the day of salvation!” (6:1-2, citing Isa. 49:8). We recognize that Paul was utterly committed to his ministry for Christ, a worthy model for us.

Luke 17:1-10 

17:1 Jesus said to his disciples, "Occasions for stumbling are bound to come, but woe to anyone by whom they come! 2 It would be better for you if a millstone were hung around your neck and you were thrown into the sea than for you to cause one of these little ones to stumble. 3 Be on your guard! If another disciple sins, you must rebuke the offender, and if there is repentance, you must forgive. 4 And if the same person sins against you seven times a day, and turns back to you seven times and says, 'I repent,' you must forgive."

5 The apostles said to the Lord, "Increase our faith!" 6 The Lord replied, "If you had faith the size of a mustard seed, you could say to this mulberry tree, 'Be uprooted and planted in the sea,' and it would obey you.

7 "Who among you would say to your slave who has just come in from plowing or tending sheep in the field, 'Come here at once and take your place at the table'? 8 Would you not rather say to him, 'Prepare supper for me, put on your apron and serve me while I eat and drink; later you may eat and drink'? 9 Do you thank the slave for doing what was commanded? 10 So you also, when you have done all that you were ordered to do, say, 'We are worthless slaves; we have done only what we ought to have done!' " (Luke 17:1-10, NRSV)

On November 18, 2008 (Tuesday in the week of the Sunday closest to November 16, Year Two), comments were repeated from June 4, 2007 (Monday in the week of the Sunday closest to June 1, Year One), when comments were repeated from November 21, 2006 (Tuesday in the week of the Sunday closest to November 16, Year Two), when they were combined from November 16, 2004, (Tuesday of the week of the Sunday closest to November 16, Year Two) and from May 30, 2005 (Monday in the week of the Sunday closest to June 1, Year One). The combined comments are repeated here with some editing and supplement:

After the story of the rich man and Lazarus, Jesus continues with various admonitions: on not causing another to sin (Lk. 17:1-2; cf. Mk. 9:42; Mt. 18:6-7), on forgiveness (Lk. 17:3-4; cf. Mt. 18:15, 21-22), on “faith the size of a mustard seed” (Lk. 17:5-6; cf. Mt. 17:20) and on “obedience to God [as] a duty to be fulfilled and not an occasion for reward” (Lk. 17:7-10; described by Elwyn E. Tilden and Bruce M. Metzger, NOAB, 2^nd ed., 1995, on Lk. 17:7-10). These sayings teach “the disciples . . . about the nature of their stewardship in the Kingdom,” which is set “in contrast to the Pharisaic failure to exercise stewardship” (G. W. H. Lampe, Peake’s Commentary on the Bible, 1962, reprinted 1972, sec. 731b, p. 837, on Lk., chap. 17). Let us pray to be faithful servants; then the rewards will take care of themselves.

The following tables are based on Kurt Aland, Synopsis of the Four Gospels (rev. printing, 1985), 199-201:

Jesus warned against causing “one of these little ones” to stumble (Mt., Mk.). Luke puts it in a passive, more general form, but all of the evangelists see it as a warning against causing temptation for Christian believers. David L. Tiede, revised by Christopher R. Matthews, interprets the “stumbling” here as “aopstasy,” with reference to 7:23; 8:13. On the term, “woe,” they add, “inevitability and divine necessity do not eliminate personal responsibility (see also 22:22)” (HarperCollins Study Bible, rev. ed., 2006, on Lk. 17:1).

Matthew and Luke stress the need to deal with offenses. According to Luke Jesus said to forgive another disciple seven times a day. Tiede and Matthews explain the words, “seven times a day,” as “continually” (ibid., on v. 4). In his response to Peter according to Matthew, one should forgive “another member of the church” (Greek adelphos, “brother”) “not seven times, but, I tell you, seventy-seven times.” J. Andrew Overman says, “Forgiveness is the guiding principle in church relations and resolving conflict; for the numbers, cf. Gen. 4:24; Lk. 17:4” (NOAB, 3^rd ed., 2001, on Mt. 18:21).

These verses from Luke are similar to Jesus’ admonishing the disciples in Matthew and Mark when they could not heal (exorcise) the boy whom Jesus healed after the transfiguration (Mt. 17:14-21; Mk. 9:14-29; Lk. 9:37-43a). But clearly, their context is different in Luke, in a series of saying, as in the structure of this reading. In different ways, each Gospel stresses the need for faith. A corollary is that each Gospel indicates that Jesus expected the disciples to perform miracles, as in Matthew and Mark. Earlier, Jesus compares “the kingdom of God” to “a mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth; yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade” (Mk. 4:30-32; cf. Mt. 13:31-32; Lk. 13:18-19).

Disciples as Unprofitable Servants (NRSV “worthless slaves”)

In the final paragraph (Lk. 17:7-10), which has no parallels in the other Gospels, Jesus draws an analogy from life. “Who among you,” he asks, “would say to your slave who has just come in from plowing or tending sheep in the field, ‘Come here at once and take your place at the table’?” (Lk. 10:7). On the contrary, one would expect the slave to fulfill his roll. “Would you not rather say to him,” asks Jesus, “ ‘Prepare supper for me, put on your apron and serve me while I eat and drink; later you may eat and drink’?” (v. 8). Jesus is not saying how things should be, but making an observation based on how things are in the world. “Do you thank the slave for doing what was commanded?” asks Jesus. But he applies the analogy to the disciples. “So you also, when you have done all that you were ordered to do, say, ‘We are worthless slaves; we have done only what we ought to have done!’ ” (v. 10). “For the apostles,” says Marion Lloyd Soards, “obedience to God is a duty to be fulfilled and not an occasion for reward; yet, cf. 12:35-38” (NOAB, 3^rd ed., 2001, on Lk. 17:7-10). According to Eric Franklin, the disciples who have been encouraged to exercise faith are reminded that, though “they must strive after faith [they] must avoid all sense of superiority that arises out of the attitude that God is obligated to them” (The Oxford Bible Commentary, 2001, p. 949, on Lk. 17:1-10).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net