Note: In the following the three Episcopal readings are listed (OT, Gospel, Epistle), then the three Presbyterian readings, then the Lutheran readings. These traditions differ in relating readings to the weeks following Pentecost.

Episcopal Readings:

Proverbs 21:30-22:6

30 No wisdom, no understanding, no counsel,

can avail against the LORD.

31 The horse is made ready for the day of battle,

but the victory belongs to the LORD.

22:1 A good name is to be chosen rather than great riches,

and favor is better than silver or gold.

2 The rich and the poor have this in common:

the LORD is the maker of them all.

3 The clever see danger and hide;

but the simple go on, and suffer for it.

4 The reward for humility and fear of the LORD

is riches and honor and life.

5 Thorns and snares are in the way of the perverse;

the cautious will keep far from them.

6 Train children in the right way,

and when old, they will not stray. (Proverbs 21:30-22:6, NRSV)

The following comments are repeated here from May 29, 2008 (Thursday in the week of the Sunday closest to May 25, Year Two).

These eight proverbs are listed under seven different topics, only the first two under the same topic, as indicated in the following table.

Proverbs chapter 21 ends with two proverbs on the topic, “God’s oversight of man’s life” (Topical Arrangement, p. 1): “No wisdom, no understanding, no counsel, / can avail against the LORD.” (Prov. 21:30), and “The horse is made ready for the day of battle, / but the victory belongs to the LORD” (21:31). Altogether, eighteen proverbs, from 16:1 to 22:12, are found in this category, with another four (half-)line proverbs from Appendix II: “Every word of God proves true; / he is a shield to those who take refuge in him. / Do not add to his words, / or else he will rebuke you, and you will be found a liar” (30:5-6). The category, “God’s oversight of man’s life,” is one of seven subcategories under the topic, “Proverbs on Man’s Life Under God” (Topical Arrangement, pp. 1-5), which clearly sets the wisdom of Proverbs in a religious context and perspective. The other subcategories here are (b) “Divine omniscience” (3 proverbs, p. 2), (c) “The power of religious faith” (4 proverbs, p. 2), (d) “Morality and religion” (13 proverbs, pp. 2-3), (e) “Providential rewards and punishments” (22 proverbs, pp. 3-4), (f) “Reward and retribution” (8 proverbs, p. 4), (g) “The nemesis of folly and wrongdoing” (7 proverbs, p. 5).

Other proverbs clearly reflect this religious context. The proverb, “A good name is to be chosen rather than great riches, / and favor is better than silver or gold” (22:1), listed under the topic, “material and moral values (Topical Arrangement, p. 8), does so, but not as explicitly as the next proverb: “The rich and the poor have this in common: / the LORD is the maker of them all” (22:2, under “poverty and wealth,” Topical Arrangement, p. 7). One wonders if the next proverb puts wisdom, or cleverness, in the best light. “The clever see danger and hide; / but the simple go on, and suffer for it” (22:3). According to Richard J. Clifford,

the saying [22:3] is a mininarrative of a typical scene. The shrewd are circumspect looking around so as not to stumble into danger. The simple, on the other hand, heedlessly go on their way. ‘Simple’ here denotes inexperienced and naive people. The alliteration of the gutteral consonants in colon A (‘ārûm rā‘āh ‘a shrewd person spots trouble’) is impressive. 27:12 is identical except for the conjugation of the verb in colon A. (Proverbs, The Old Testament Library, 1999, p. 196, on Prov. 22:3)

The next proverb is from another subcategory, “providential rewards and punishments” (Topical Arrangement, p. 4) in the first section, “Proverbs on Man’s Life Under God” (pp. 1-5): “The reward for humility and fear of the LORD / is riches and honor and life” (22:4). Paul E. Koptak finds connections here with other proverbs in this context. He says:

The familiar trio of desirables, ‘wealth and honor and life,’ comes to those who seek higher ideals and lower status. Many translators set ‘humility’ as primary and ‘fear of the LORD’ as appositional, rendering something like ‘the consequence of humility, fear of the LORD,’ but the two related attitudes can be taken as complementary. ‘Riches’ links this verse with verses 1-2. Can we also read a link with verse 3, that fear of evil and fear of Yahweh go together? (Proverbs, The NIV Application Commentary, 2003, p. 517, on Prov. 22:4)

Another proverb sets the “perverse” (wq01f9, ‘iqqaš) in contrast with the “cautious” (Owp4n1 rm2Ow, šômēr nafšô): “Thorns and snares are in the way of the perverse; / the cautious will keep far from them” (22:5). The word “cautious” translates the literal phrase, “guarding one’s wp@n! (nefeš),” a term which can mean “throat,” “neck,” “breath,” “man, person,” “personality, individuality,” “life,” “‘soul’ as seat and support of feelings and sensations,” and more (William L. Holladay, Hebrew and Aramaic Lexicon, 1971, 19^th corrected printing, 1988, s.v. wp@n!, nefeš). The flexibility of this term has led to different interpretations here. Clifford includes it with other warnings to be careful in speech. “According to this saying, the best way to travel safely on life’s path is not to watch the road but to watch one’s ‘throat’ (nepeš), the source of one’s words. Proverbs regards speaking as the most characteristic human activity. In this saying it stands for human activity as such. The message: to keep safe, speak rightly. See 21:23 for a similar idea” (loc. cit., on Prov. 22:5). But Koptak puts it this way:

Just as the fear of Yahweh leads to desirable attainments, so the path of the ‘wicked’ (lit. ‘a crooked person’ [cf. ‘perverse,’ above], a play on the path image) leads to dangers of ‘thorns’ that hinder and would, as well as ‘snares,’ the symbol of death. To avoid the path is to avoid the dangers, an observation of cause and effect similar to verses 3-4. One who is vigilant guards the ‘soul’ (nepeš), although this word can be translated ‘life’ or ‘desire.’ The ambiguity lets readers conclude that those who guard their desires and appetites also guard their lives. (loc. cit., on Prov. 22:5; differing from Clifford, footnote 2)

Either way, the topic, “character and its consequences” (Topical Arrangement, p. 16), is appropriate.

The final proverb in today’s reading is familiar. “Train children in the right way, / and when old, they will not stray” (22:6 NRSV). For us is perhaps even commonplace in the older translation, “Train up a child in the way he should go; and when he is old, he will not depart from it” (22:6 AV/KJV). In spite of the unusual phrase, literally, “on the mouth (yP9, pî) of his way (OKr4d1, darkô), while worded differently, modern translations have the same general sense; compare, for example, “Train a lad in the way he ought to go; / He will not swerve from it even in old age” (Prov. 22:6 NJPS). J. C. Rylaarsdam comments on the unusual phrase: “He should go: lit. ‘in accordance with his way’ which can be interpreted to mean his natural endowments . . . , but more probably the way his mentors intend for him” (Peake’s Commentary on the Bible, 1962, reprint 1972, sec. 396o, p. 454, on Prov. 22:6). The classification is perhaps obvious which puts this proverb under the topic, “the discipline of education” (Topical Arrangement, p. 13).

1 Timothy 4:1-16

4:1 Now the Spirit expressly says that in later times some will renounce the faith by paying attention to deceitful spirits and teachings of demons, 2 through the hypocrisy of liars whose consciences are seared with a hot iron. 3 They forbid marriage and demand abstinence from foods, which God created to be received with thanksgiving by those who believe and know the truth. 4 For everything created by God is good, and nothing is to be rejected, provided it is received with thanksgiving; 5 for it is sanctified by God's word and by prayer.

6 If you put these instructions before the brothers and sisters, you will be a good servant of Christ Jesus, nourished on the words of the faith and of the sound teaching that you have followed. 7 Have nothing to do with profane myths and old wives' tales. Train yourself in godliness, 8 for, while physical training is of some value, godliness is valuable in every way, holding promise for both the present life and the life to come. 9 The saying is sure and worthy of full acceptance. 10 For to this end we toil and struggle, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.

11 These are the things you must insist on and teach. 12 Let no one despise your youth, but set the believers an example in speech and conduct, in love, in faith, in purity. 13 Until I arrive, give attention to the public reading of scripture, to exhorting, to teaching. 14 Do not neglect the gift that is in you, which was given to you through prophecy with the laying on of hands by the council of elders. 15 Put these things into practice, devote yourself to them, so that all may see your progress. 16 Pay close attention to yourself and to your teaching; continue in these things, for in doing this you will save both yourself and your hearers. (1 Timothy 4:1-16 NRSV)

The following comments are repeated here from August 30, 2009 (Sunday in the week of the Sunday closest to August 31, Year One), when comments were based on those of February 19, 2009 (Thursday in the week of the Sixth Sunday after the Epiphany, Year One), comments on 1 Timothy 4:1-16, that were based on earlier comments, those of May 29, 2008 (Thursday in the week of the Sunday closest to May 25, Year Two), and those of earlier dates as noted there.

First Timothy opens with a warning about false teachers that “occupy themselves with myths and endless genealogies that promote speculations rather than the divine training that is known by faith” (1 Tim. 1:3-4). They don’t understand the “law” that they attempt to teach (1:7). But in chapter 4, Paul spells out some details of the false teaching , which he calls “teachings of demons”: “Now the Spirit expressly says that in later times some will renounce the faith by paying attention to deceitful spirits and teachings of demons, through the hypocrisy of liars whose consciences are seared with a hot iron” (4:1-2). This sounds very bad indeed, and at first glance seems excessive in the light of the description of the heretics’ teaching that follows. What do they teach? “They forbid marriage and demand abstinence from foods, which God created to be received with thanksgiving by those who believe and know the truth” (v. 3). This anticipates the later Gnostic rejection of the God of the Old Testament and the created world. For them, salvation is deliverance from entrapment in this physical, material world. Paul’s counter-argument stresses the value of God’s creation. “For everything created by God is good, and nothing is to be rejected, provided it is received with thanksgiving; for it is sanctified by God's word and by prayer” (vv. 4-5). This response reminds us of later, second century refutations of Gnostic heresy, for example, Irenaeus’ critique of the Encratites:

To give an example: Springing from Saturninus and Marcion, those who are called Encratites (self-controlled) preached against marriage, thus setting aside the original creation of God, and indirectly blaming Him who made the male and female for the propagation of the human race. Some of those reckoned among them have also introduced abstinence from animal food, thus proving themselves ungrateful to God, who formed all things. (Irenaeus, Against Heresies, I, xxviii, 1, on the Internet through the Christian Classics Ethereal Library, at http://www.ccel.org/ccel/schaff/anf01.ix.ii.xxix.html, accessed again May 26, 2010).

In this light, one can understand Paul’s criticism of those who “forbid marriage and demand abstinence from foods” (v. 3, as noted above). The false teachings described in 4:1-5 are set in contrast with the closing lines of chapter 3 (v. 16), as Paul advises Timothy: “If you put these instructions before the brothers and sisters, you will be a good servant of Christ Jesus, nourished on the words of the faith and of the sound teaching that you have followed” (4:6). Timothy must “ Have nothing to do with profane myths and old wives' tales” (v. 7a). Rather he is to “train yourself in godliness, for, while physical training is of some value, godliness is valuable in every way, holding promise for both the present life and the life to come” (vv. 7b, 8). Godliness (eujsevbeia, eusebeia) is a term used in early Greek literature meaning “piety, reverence, loyalty (exhibited toward parents or deities),” but in Christian literature and the Septuagint “only of awesome respect accorded to God, devoutness, piety, godliness (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. eujsevbeia, eusebeia). “The life of faith,” says Margaret M. Mitchell, is “compared to training for an athletic contest (cf. 1 Cor.9:24-27; 2 Tim. 2:5)” (NOAB, 3^rd ed., augmented, 2007, on 1 Tim. 4:7-10).

There are three sayings in 1 Timothy, and one each in 2 Timothy and Titus that are described as “sure” (1 Tim. 1:15; 3:1; 4:9; 2 Tim. 2:11; Tit. 3:8). In each instance, the formula is the same, pisto;V oJ lovgoV (pistos ho logos), “the saying is sure,” and in three instances, the formula clearly precedes the saying which it emphasizes: “The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners–of whom I am the foremost” (1 Tim. 1:15); “The saying is sure: whoever aspires to the office of bishop desires a noble task” (3:1); “The sayings is sure: If we have died with him, we will also live with him; / if we endure, we will also reign with him; / if we deny him, he will also deny us; / if we are faithless, he remains faithful–for he cannot deny himself” (2 Tim. 2:11-13). In the case of Titus 3:8, the sure saying apparently precedes the formula. Whether that includes verses 4 and 5 may be debatable, but surely verses 6 and 7: “This spirit, he poured out on us richly through Jesus Christ our Savior, so that having been justified by his grace, we might become heirs according to the hope of eternal life. The saying is sure” (2 Tim. 3:6-8a). Today’s New International Version does not break the paragraph after “This is a trustworthy saying” (2 Tim 3:8a TNIV) as does the New Revised Standard Version, but in both the continuation is an admonition to emphasize the preceding teachings. “I desire that you insist on these things, so that those who have come to believe in God may be careful to devote themselves to good works; these things are excellent and profitable to everyone” (v. 8b NRSV); “And I want you to stress these things . . .” (TNIV). And the “sure saying” precedes the formula in 1 Timothy 4:9, the saying about training yourself in godliness (vv. 7-8), discussed above. Here, the formula (v. 9) is followed by explanation, “For to this end we toil and struggle, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe” (v. 10).

“These are the things you [Timothy] must insist on and teach,” says Paul (v. 11). And, anticipating possible objections Timothy may face, Paul adds, “Let no one despise your youth, but set the believers an example in speech and conduct, in love, in faith, in purity” (v. 12). At this point, says Mitchell, we are given “a glimpse into the content of an early Christian worship service” (op. cit., on v. 13). “Until I arrive, give attention to the public reading of scripture, to exhorting, to teaching” (v. 13). And Timothy is reminded of his calling. “Do not neglect the gift that is in you, which was given to you through prophecy with the laying on of hands by the council of elders” (v. 14). Mitchell explains “the laying on of hands” as “a gesture marking the succession of ministerial authorization (see 5:22; 2 Tim. 1:6; Acts 6:6)” (ibid., on v. 14). And Paul concludes by exhorting Timothy to carry out his ministerial task. “Put these things into practice, devote yourself to them, so that all may see your progress. Pay close attention to yourself and to your teaching; continue in these things, for in doing this you will save both yourself and your hearers” (vv. 15-16). Of the phrase, “your progress,” Mitchell says the Greek word “‘prokope [prokophv]’ [is] the Stoic concept of ethical advancement which will be expressed negatively in 2 Tim. 2:16; 3:9, 13” (ibid., on v. 15). Paul, of course, is speaking of progress within the Christian faith. A. J. B. Higgins says, “The gist of [verse] 15 is ‘practise what you preach’, and of 16 ‘do not forget that your own soul also needs saving’ ” (Peake’s Commentary on the Bible, 1962, reprint 1972, p. 1003, sec. 875 d, on 1 Tim. 4:15-16).

Matthew 13:24-30

The Weeds among the Wheat

24 He put before them another parable: "The kingdom of heaven may be compared to someone who sowed good seed in his field; 25 but while everybody was asleep, an enemy came and sowed weeds among the wheat, and then went away. 26 So when the plants came up and bore grain, then the weeds appeared as well. 27 And the slaves of the householder came and said to him, 'Master, did you not sow good seed in your field? Where, then, did these weeds come from?' 28 He answered, 'An enemy has done this.' The slaves said to him, 'Then do you want us to go and gather them?' 29 But he replied, 'No; for in gathering the weeds you would uproot the wheat along with them. 30 Let both of them grow together until the harvest; and at harvest time I will tell the reapers, Collect the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.' " (Matthew 13:24-30, NRSV)

The following comments are repeated here from October 30, 2009 (Friday in the week of the Sunday closest to October 26, Year One), when comments were repeated with editing and supplement from May 17, 2009 (the Sixth Sunday of Easter, Year One), when comments on Matthew 13:24-34a were repeated from May 29 and 30, 2008 (Thursday and Friday, 2008 (Thursday and Friday in the week of the Sunday closest to May 25, Year Two), when comments were based on earlier comments, of November 2 and 3, 2007 (Friday and Saturday in the week of the Sunday closest to October 26, Year One), and earlier.

Consider what Matthew has done in chapter 13. He has presented eight parables (or comparisons), three with parallels in canonical Gospels, and four explanatory paragraphs (Purpose of Parables, Mt. 10-17; the Sower explained, vv. 18-23; the Use of Parables, vv. 34-35; and an explanation of the parable of the weeds, vv. 36-43). An outline of these parables is found in a separate file, Parables, Matthew 13. All of these (brief paragraphs) have parallels or similar parable parallels in the canonical Gospels or in the Gospel of Thomas, sometimes both, except the statement about the Christian scribe (vv. 51-52). It is likely, of course, that Matthew, or traditions used by Matthew, is Thomas’ source rather than the reverse. Matthew certainly did not make use of the Gospel of Thomas as a source. But Matthew, not inventing sayings of Jesus, but gathering them from various sources, has shown us how Jesus drew upon the agriculture and local business activity to illustrate his conception of the kingdom of heaven. This he does to “proclaim what has been hidden from the foundation of the world” (v. 35).

In Matthew’s parable, Jesus says, “The kingdom of heaven may be compared to someone who sowed good seed in his field, but while everybody was asleep, an enemy came and sowed weeds (zizavnia, zizania, plural of zizavnion zizanion) among the wheat, and then went away” (Mt. 13:24-25). The Gospel of Thomas version has the appearance of a simpler story; “Jesus said: The kingdom of the Father is like a man who had [good] seed. His enemy came by night (and) sowed a weed (zizavnion, zizanion) among the good seed.” The phrase, “the kingdom of the Father” instead of “the kingdom of heaven,” like Mark’s and Luke’s “the kingdom of God” in other contexts, does not seek, as does Matthew’s phrase, to respect Jewish scruples about the use of God’s name. Matthew’s version tells how “the plants came up and bore grain, then the weeds appeared as well” (Mt. 13:26). And he reports a conversation about the weeds (vv. 27-29) that was severely condensed in Thomas’ version, “The man did not allow them to pull up the weed (zizavnion, zizanion).” Both report the man’s instruction to let the weeds and wheat grow together (Mt. 13:30a), both warn against pulling up wheat along with the weeds (Mt. 13:29), and both also foresee separation of the weeds from the wheat and burning of the weeds at the time of the harvest (Mt. 13:30b). The eschatological interpretation of the parable (Mt. 13:36-43 is absent from the Gospel of Thomas version of the parable.

Neither Mark nor Luke have a parallel to this parable, but Mark has a parable of a Growing Seed:

He also said, “The kingdom of God is as if someone would scatter seed on the ground, and would sleep and rise night and day, and the seed would sprout and grow, he does not know how. The earth produces of itself, first the stalk, then the head, then the full grain in the head. But when the grain is ripe, at once he goes in with his sickle, because the harvest has come.” (Mark 4:26-29, NRSV)

According to Richard A. Horsley, Mark’s parable of the Growing Seed focuses on surprising growth. “The kingdom of God will surely come to full fruition, just as the seed inevitably sprouts, grows, and produces a harvest (cf. Joel 3:13)” (NOAB, 3^rd ed., augmented, 2007, on Mk. 4:26-29).

I grew up in the wheat country of western Kansas, where farmers sometimes hired boys to walk through the wheat fields and pull up the rye–usually taller than the wheat–and throw the stalks out of the field. Perhaps something like that was done in the country that Jesus knew, but the timing is different in his parable. The modern wheat farmer’s harvesting machine (the combine) could not separate the rye from the wheat at the time of harvest, so the separation is done prior to the harvest. But Jesus says, “Let both of them grow together” (Mt. 13:30). Some have seen the parable as reflecting “concern over the character of some members of Matthew’s church” and as teaching tolerance,

but vv. 24-30 do not clearly address a situation in the Christian community. Augustine used this parable to argue against the Donatists, who wanted to exclude the lapsed from the church. 13:36-43, however, quite plainly identifies the field with the world, not the church. (Dale C. Allison, Jr., The Oxford Bible Commentary, 2001, p. 862, on Mt. 13:24-43)

Given the larger context in the Book of Matthew, the parable clearly pictures judgment and separation. The good news is that God does not lightly cast away his people, but does all that he can to redeem them.

Presbyterian Readings

Prov. 7:1-27

The following comments are repeated here from May 22, 2008 (Thursday in the week of Trinity Sunday, refs. for the week of the Sunday closest to May 18, Year Two), when comments were repeated from February 23, 2006 (Thursday in the week of the Seventh Sunday after the Epiphany, Year Two):

Harold C. Washington has called the topic of Proverbs chapter 5 “the dangers of the ‘strange woman’,” and, though he labels 6:20-35 “the perils of adultery,” he calls chapter 7, “another warning against the ‘strange woman’ ” (NOAB, 3^rd ed., augmented, 2007, on these sections). There is a contrast between personified Wisdom, “Lady Wisdom,” as some would have it, and personified Folly, or “Dame Folly.” The latter is introduced as a “loose woman” (Prov. 5:3 NRSV, text note, ‘strange woman’) who will seduce the young man and lead him away from the paths of wisdom.

For the lips of a loose woman drip honey,

and her speech is smoother than oil,

But in the end she is bitter as wormwood,

sharp as a two-edged sword.

Her feet go down to death;

her steps follow the path to Sheol. (Prov. 5:3-5, NRSV)

The contrast between the two ways of life represented by the two personifications continues in chapter 7.

Say to wisdom, "You are my sister,"

and call insight your intimate friend,

that they may keep you from the loose woman,

from the adulteress with her smooth words. (Prov. 7:4-5, NRSV)

The loose woman comes “decked out like a prostitute” (Prov. 7:10), “loud and wayward” (v. 11). She forcibly entices the young man (vv. 13-18), “For my husband is not at home” (v. 19a); but to respond is to go “like an ox to the slaughter,” or “like a stag toward the trap” (v. 22). To give in to her seductions is to be “like a bird rushing into a snare, / not knowing that it will cost him his life” (v. 23). “Her house is the way to Sheol, / going down to the chambers of death” (v. 27).

This passage, and related passages in Proverbs, certainly warn against adultery. But it remains true that Proverbs is an education manual, and personified Wisdom represents the educational process. Wisdom and godliness are related. Proverbs describes the “fool” as not merely stupid or incompetent; he is wilful and defiant in his rejection of God and God’s ways. “The fear of the LORD is the beginning of knowledge; / fools despise wisdom and instruction” (Prov. 1:7). “The wise of heart will heed commandments, / but a babbling fool will come to ruin” (10:8). “Doing wrong is like sport to a fool, / but wise conduct is pleasure to a person of understanding” (10:23). “The wise are cautious and turn away from evil, / but the fool throws off restraint and is careless” (14:16). “A rebuke strikes deeper into a discerning person / than a hundred blows into a fool (17:10).

How much better to get wisdom than gold!

To get understanding is to be chosen rather than silver. (Prov. 16:16, NRSV)

1 John 5:13-21

Epilogue

13 I write these things to you who believe in the name of the Son of God, so that you may know that you have eternal life.

14 And this is the boldness we have in him, that if we ask anything according to his will, he hears us. 15 And if we know that he hears us in whatever we ask, we know that we have obtained the requests made of him. 16 If you see your brother or sister committing what is not a mortal sin, you will ask, and God will give life to such a one–to those whose sin is not mortal. There is sin that is mortal; I do not say that you should pray about that. 17 All wrongdoing is sin, but there is sin that is not mortal.

18 We know that those who are born of God do not sin, but the one who was born of God protects them, and the evil one does not touch them. 19 We know that we are God's children, and that the whole world lies under the power of the evil one. 20 And we know that the Son of God has come and has given us understanding so that we may know him who is true; and we are in him who is true, in his Son Jesus Christ. He is the true God and eternal life.

21 Little children, keep yourselves from idols. (1 John 5:13-21, NRSV)

The following comments are repeated here from April 30, 2009 (Thursday in the Third Week of Easter, Year One), when comments were repeated from May 22, 2008 (Thursday in the week of the Sunday closest to May 18, Year Two), when comments were repeated with editing and supplement from April 26, 2007 (Thursday in the week of the Third Sunday of Easter, Year One), when comments were repeated from February 23, 2006 (Thursday in the week of the Seventh Sunday after the Epiphany, Year Two) when they were repeated from April 14, 2005 (Thursday in the week of the Third Sunday of Easter, Year One).

In reflection on his earlier discussions, John begins with assurance to his readers. “I write these things to you who believe in the name of the Son of God, so that you may know that you have eternal life” (1 Jn. 5:13). And he urges his readers to pray: “If we ask anything according to his will, he hears us” (v. 14). And he adds, “if we know that he hears us in whatever we ask, we know that we have obtained the requests made of him” (v. 15). Although we are grateful for this promise, we should not misunderstand. C. H. Dodd reminds us:

Nothing, however, leads us to suppose that God will grant just anything we choose to ask, simply because we want it. There are limiting conditions. In iii. 22 the condition is that of obedience to God; in John xv. 7 it is that we should remain in Christ, and have his words remaining in us; in John xiv. 14 it is that prayer should be in the name of Christ. . . . For prayer rightly considered is not a device for employing the resources of omnipotence to fulfil our own desires, but a means by which our desires may be redirected according to the mind of God, and made into channels for the forces of His will. (Johannine Epistles, the Moffatt Commentary, 1946, p. 134, on 1 Jn. 5:14).

If we come to realize that God really has our own best interest at heart, then we should want our desires to be in tune with his. The illustration of prayer that follows is about intercession: “If you see your brother or sister committing what is not a mortal sin, you will ask, and God will give life to such a one–to those whose sin is not mortal” (v. 16a). The discouragement of prayer for one who has committed “the sin that is mortal” (v. 16b) is not a prohibition. By the later church’s definitions of “mortal” or “deadly sins,” we would be advised not to pray for gluttons! Dodd doesn’t decide precisely what sin John has in mind here except to say, “It seems that the writer is thinking of an overt sinful act or course of action, and not of an inward state of mind, for it is something that can be observed by others and known for what it is” (ibid., p. 135, on 1 Jn. 5:17, cf. pp. 135-137).

If we have in mind any case where, to our limited view, such a prayer seems unlikely to be answered, we may recall what Jesus said when a man had refused what looked like his only chance of salvation–For men it is impossible, but not for God; anything is possible for God (Mark x. 27). (ibid., p. 137)

“All wrong-doing is sin,” says John, “but there is sin that is not mortal” (v. 17). Pheme Perkins says the words “to those whose sin is not mortal [distinguish] a category of sin that cannot be forgiven. Elsewhere such sin is denying that God’s Spirit is at work in Jesus (Mk. 3:28-30) or apostasy from Christian faith (Heb. 6:4-6). Here, the expression probably refers to the secessionists. Their break with the community means that they no longer dwell with God or have the Spirit (2:19-25)” (NOAB, 3^rd ed., 2001, on 1 Jn. 5:16-17).

The Epistle closes with a few reminders. “Those who are born of God do not sin [perhaps, ‘make a habit of sinning,’ present tense], but the one who was born of God [i.e. the Son of God] protects them” (v. 18, cf. 3:8-10). We “are God’s children,” but “the whole world lies under the power of the evil one” (v. 19). We live in two different worlds, as it were. Because the Son of God has come, we have understanding, we know God, and have eternal life through him (v. 20). And the last word, closing the “Epistle” more like a homily, as it began, than a letter, says, “Little children, keep yourselves from idols” (v. 21). According to Perkins,

Though it [1 John] lacks the formal features of an ancient letter–such as the opening greeting, designation of recipients and sender, reference to local persons, sender’s plans, and concluding greeting (see 2 and 3 John)–1 John presents itself as an authoritative, written communication between the sender and its audience (1:4; 2:1, 7-8, 12-14, 21, 26). (ibid., in the Introduction to “The First Letter of John”)

Matthew 11:25-30

Jesus Thanks the Father for Revelations (Lk 10.21-22)

25 At that time Jesus said, "I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; 26 yes, Father, for such was your gracious will. 27 All things have been handed over to me by my Father; and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. (Matthew 11:25-27, NRSV)

Jesus’ Easy Yoke

28 "Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. 29 Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light." (Matthew 11:28-30, NRSV)

The following comments are repeated here from October 20, 2009 (Tuesday in the week of the Sunday closest to October 19, Year One), when comments were repeated from May 22, 2008 (Thursday in the week of the Sunday closest to May 18, Year Two), when comments were repeated from October 23, 2007 (Tuesday in the week of the Sunday closest to October 19, Year One), when comments were based on those of October 18, 2005 (Tuesday in the week of the Sunday closest to October 19, Year One).

Matthew’s first paragraph has a parallel in Luke, as presented in the following table:

In Matthew, the context of this thanksgiving is following Jesus’ woes pronounced against Galilean cities (Mt. 11:20-24; Lk. 10:13-15, part of yesterday’s reading). Within the larger context, the thanksgiving would relate to the general response to John the Baptist’s preaching and his own. For Luke, this passage follows immediately upon the account of the return of the Seventy who were sent out by Jesus (Lk. 10:17-20). Matthew’s phrase, “At that time” (Mt. 11:25a) relates to the time of Jesus’ witness about John and the woes (mentioned above). Luke’s phrase, “At that same hour” (Lk. 10:21a), relates directly to the return of the Seventy.

So, the introductory phrases vary, but the words quoted here from Jesus are practically identical to the words quoted in the parallel passage in Luke (Mt. 11:25-27; Lk. 10:21-22). Matthew has “no one knows the Son” and Luke has “no one knows who the son is,” but the difference is hardly substantial. Jesus thanks the “Father, Lord of heaven and earth” because, as he says, “you have hidden these things from the wise and the intelligent and have revealed them to infants” (Mt. 11:25; Lk. 10:21b). This, says Jesus was the Father’s “gracious will” (Mt. 11:26; Lk. 20:21c).

“All things,” says Jesus, “have been handed over to me by my Father; and no one knows the Son (Lk., ‘who the Son is’) except the Father, and no one knows the Father (Lk., ‘who the Father is’) except the Son and anyone to whom the Son chooses to reveal him” (Mt. 11:27; Lk. 10:22; cf. all the quotations from John in the table above). The content of the thanksgiving is for divine revelation, knowledge of the Father, or as we might think of it, knowledge of true wisdom. J. Andrew Overman comments:

The nature of true wisdom is an important question in Matthew. Powerful and influential people form the opposition in Matthew’s Gospel. Ironically, it is the younger students without influence, training, and power who have heard and understood the message. Wisdom is hidden from ‘the wise’; see Job 12:1, 24-25; Isa. 19:11-12; Jer. 8:8-9; Prov. 3:7.” (NOAB, 3^rd ed., augmented, 2007, on Mt. 11:25-27)

The second paragraph in the reading from Matthew has no parallel in Luke or the other Gospels. “Come to me, all you that are weary and are carrying heavy burdens,” says Jesus, “and I will give you rest” (Mt. 11:28). He explains that in taking his yoke, we will learn from him, “for I am gentle and humble in heart,” he says, “and you will find rest for your souls” (v. 29). Reference is often made here to Sirach 51:23-27 (e.g., by Krister Stendahl, Peake’s Commentary on the Bible, 1962, reprint 1972, sec. 684i, p. 784, on Mt. 11:28-30). The Sirach (i.e. the Wisdom of Jesus Son of Sira–not Jesus of Nazareth) passage says:

By coincidence, the Sirach passage is part of an alphabetic acrostic poem (Sirach 51:13-30), which elaborates on themes from the book of Proverbs in which Lady Wisdom invites the young to come into her house and learn wisdom (e.g. Prov. 9:1-8).

According to Stendahl,

The Rabbis spoke of the ‘yoke of the Law’ as the glorious obedience to God which freed man from obligations to the world and gave ‘rest’ and ‘peace of mind.’ But Jesus criticized this ‘yoke’ as heavy and wrong (e.g. [Mt.] 23:4), and presents his own teaching as an alternative halachah (i.e. legally binding statements). This halachah is characterised by his humility, his concern for the despised who did not dare to think that the yoke of the Law was for them. The yoke stands for the burden, not for the means by which loads are carried. (ibid.)

J. Andrew Overman says, “In the Septuagint, the Greek version of the Hebrew Bible which Matthew quotes, the image of the yoke entails obedience and submission, but also political allegiance, wisdom and justice” (NOAB, 3^rd ed., 2001, on vv. 28-30). Dale C. Allison, Jr., comments on the two passages together (vv. 25-30):

The whole has a Mosaic colour. The declaration about Father and Son knowing each other depends upon Ex. 33:12-13, in which Moses says that God knows him and in which Moses prays that he might know God; and the promise of rest (cf. the realized eschatology in Heb. 4:1-13) is modelled upon Ex. 33:14. Jesus moreover is like Moses in that he is ‘meek’ (Num. 12:3) full of revelation (Jewish tradition made Moses all but omniscient; cf. Jub. 1:4; Sipre Deut. Sec. 357), and has a ‘yoke’ (a word often applied to the Mosaic law). All this accords with Jesus’ status as the new Moses of the new covenant. (Dale C. Allison, Jr., The Oxford Bible Commentary, 2001, p. 860, on Mt. 11:25-30)

The promise to us, as members of Christ’s kingdom, is not that there will be no expectations or requirements, but that, all things considered, the “yoke is easy” and the “burden is light.”

Lutheran Readings

Ezekiel 37:21b-28

Thus says the Lord GOD: I will take the people of Israel from the nations among which they have gone, and will gather them from every quarter, and bring them to their own land. 22 I will make them one nation in the land, on the mountains of Israel; and one king shall be king over them all. Never again shall they be two nations, and never again shall they be divided into two kingdoms. 23 They shall never again defile themselves with their idols and their detestable things, or with any of their transgressions. I will save them from all the apostasies into which they have fallen, and will cleanse them. Then they shall be my people, and I will be their God.

24 My servant David shall be king over them; and they shall all have one shepherd. They shall follow my ordinances and be careful to observe my statutes. 25 They shall live in the land that I gave to my servant Jacob, in which your ancestors lived; they and their children and their children's children shall live there forever; and my servant David shall be their prince forever. 26 I will make a covenant of peace with them; it shall be an everlasting covenant with them; and I will bless them and multiply them, and will set my sanctuary among them forevermore. 27 My dwelling place shall be with them; and I will be their God, and they shall be my people. 28 Then the nations shall know that I the LORD sanctify Israel, when my sanctuary is among them forevermore.

The following comments are repeated here from May 15, 2008 (Thursday in the week of Pentecost Sunday, refs. for the week of the Sunday closest to May 11, Year Two).

From yesterday’s reading we pass over some three chapters (Ezek. 34:17-37:21), including a continuation of the section on God as Shepherd of his people (34:17-31), oracles against Edom (chap. 35), promises of Israel’s restoration and the related spiritual renewal (chap. 36), and the vision of the valley of dry bones (37:1-14). The “symbolic action of the two sticks” (Stephen I. Cook’s heading, on Ezek. 37:15-28, with ref. to Zech. 11:7-14) leads up to and includes the promises of restoration that comprise today’s reading. This symbolic action, says Cook, “envisions the reunification of the Southern (‘Judah’) and Northern (‘Joseph/Ephraim/Israel’) Kingdoms and the establishment of a united Israel, ruled by one king” (NOAB, 3^rd ed., augmented, 2007, on Ezek. 37:15-28).

As the reading begins, we are told, “Thus says the Lord GOD [hOhy9 yn!dox3]: I will take the people of Israel from the nations among which they have gone, and will gather them from every quarter, and bring them to their own land” (Ezek. 37:21b). As Ezekiel was directed to take the two sticks (v. 17) that represent Judah (v. 16a) and Joseph/Ephraim (v. 16b) “together into one stick, so that they may become one in your hand” (v. 17, cf. v. 19), the LORD emphasizes the unity of the restored nation. “I will make them one nation in the land, on the mountains of Israel; and one king shall be king over them all” (v . 22a). The divided monarchy pattern of the years prior to the Assyrian conquest of Samaria and the northern kingdom (722 B.C.), will not be repeated. “Never again shall they be two nations, and never again shall they be divided into two kingdoms” (v. 22b). And they shall never again worship idols–the practice that prophets blamed for the fall of Samaria to Assyria and of Judah to Babylon (2 Kings, chap. 17). “They shall never again defile themselves with their idols and their detestable things,” we are told, “or with any of their transgressions” (v. 23a). God himself will provide the remedy, and redeem his people from their false worship patterns to the true worship of himself. “I will save them from all the apostasies into which they have fallen, and will cleanse them. Then they shall be my people, and I will be their God” (v. 23b).

This prophecy uses the shepherd-king motif (chap. 34) and envisions a restoration of the Davidic monarchy. The Davidic king will rule not merely in the south, as did Hezekiah and Josiah, for example, but–as the two sticks object lesson demonstrates–over a united kingdom. “My servant David shall be king over them; and they shall all have one shepherd” (Ezek. 37:24a). The failure to follow God’s laws of former years will cease, for “they shall follow my ordinances and be careful to observe my statutes” (v. 24b). The promises to the Patriarchs–specifically to Jacob, here–will be fulfilled. “They shall live in the land that I gave to my servant Jacob, in which your ancestors lived; they and their children and their children's children shall live there forever” (v. 25a, b). And the Davidic king will rule over them, for “my servant David,” says the LORD, “shall be their prince (xyW9n!, nāśî’) forever” (v. 25c). Although

William L. Holladay defines “prince” (xyW9n!, nāśî’) as “chief, minor king” with various examples, including Abraham (Gen. 23:6), twelve princes in the family of Ishmael (17:20), and the like (Hebrew and Aramaic Lexicon, 1971, 4^th printing, 1978, s.v. xyW9n!, nāśî’), Cook defines “prince” (xyW9n!, nāśî’) here as a “monarchic ruler,” (on v. 25, with ref. to 12:10; 34:24).

The promise continues with renewal of the covenant: “I,” says the LORD, “will make a covenant of peace with them; it shall be an everlasting covenant with them” (v. 26a). We are reminded of the prophecy of Jeremiah, a contemporary of Ezekiel, the promise of a “new covenant” (Jer. 31:31-34). Ezekiel continues with the promise that God will “bless them and multiply them, and will set my sanctuary among them forevermore” (Ezek. 37:26b). “My dwelling place shall be with them,” says the LORD; “and I will be their God, and they shall be my people” (v. 27). Cook explains “dwelling place (Lev. 26:11) [as] the ‘tabernacle’ of the wilderness period: The restoration is to involve a new Exodus and settlement” (on Ezek. 37:27). The prophecy concludes here with the promise that “then the nations shall know that I the LORD sanctify Israel, when my sanctuary is among them forevermore” (v. 28). According to Cook, “Zion theology triumphs in the new age” (on v. 28).

1 John 2:18-29

Warning against Antichrists

18 Children, it is the last hour! As you have heard that antichrist is coming, so now many antichrists have come. From this we know that it is the last hour. 19 They went out from us, but they did not belong to us; for if they had belonged to us, they would have remained with us. But by going out they made it plain that none of them belongs to us. 20 But you have been anointed by the Holy One, and all of you have knowledge. 21 I write to you, not because you do not know the truth, but because you know it, and you know that no lie comes from the truth. 22 Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist, the one who denies the Father and the Son. 23 No one who denies the Son has the Father; everyone who confesses the Son has the Father also. 24 Let what you heard from the beginning abide in you. If what you heard from the beginning abides in you, then you will abide in the Son and in the Father. 25 And this is what he has promised us, eternal life.

26 I write these things to you concerning those who would deceive you. 27 As for you, the anointing that you received from him abides in you, and so you do not need anyone to teach you. But as his anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, abide in him.

28 And now, little children, abide in him, so that when he is revealed we may have confidence and not be put to shame before him at his coming.

Children of God

29 If you know that he is righteous, you may be sure that everyone who does right has been born of him. (1 John 2:18-29, NRSV)

The following comments are repeated here with some editing from April 25, 2010 (the Fourth Sunday of Easter, Year Two), when comments were repeated from April 23, 2009 (Thursday in the week of the Second Sunday of Easter, Year One), when they were repeated from May 15, 2008 (Thursday in the week of the Sunday closest to May 11, Year Two), when comments were repeated from April 19, 2007 (Thursday in the week of the Second Sunday of Easter, Year One), when comments were combined with revision and supplement from April 7, 2005 (Thursday in the week of the Second Sunday of Easter, Year One), and from February 16, 2006 (Thursday in the week of the Sixth Sunday after the Epiphany, Year Two). One may compare the comments of April 13, 2008 (the Fourth Sunday of Easter, Year Two).

“Children, it is the last hour!” says John. “As you have heard that antichrist is coming, so now many antichrists have come. From this we know that it is the last hour” (1 Jn. 2:18). William Barclay suggests that, “In fact John was wrong. It was not the last hour for his people. Eighteen hundred years have gone by and the world still exists” (The Letters of John and Jude, 2000, c. 1976, The Westminster Press, from the Logos Library System, on 1 Jn. 2:18). But Barclay is quick to add a qualification:

Does the whole conception, then, belong to a sphere of thought which must be discarded? The answer is that in this conception there is an eternal relevance. Every hour is the last hour. In the world there is a continual conflict between good and evil, between God and that which is anti-God. And in every moment and in every decision a man is confronted with the choice of allying himself either with God or with the evil forces which are against God; and thereby ensuring, or failing to ensure, his own share in eternal life. (ibid.)

John continues with reference to “antichrist,” or rather to “many antichrists” who “have come” (1 Jn. 2:18b). “They went out from us,” he says, “but they did not belong to us; for if they had belonged to us, they would have remained with us” (v. 19). In this way he seems to identify heretics of his day as “antichrists,” and he further defines “antichrist”: “Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist, the one who denies the Father and the Son” (v. 22). John offers a decisive criterion. It is the identification of Jesus as the Christ that makes the difference. “No one who denies the Son has the Father; everyone who confesses the Son has the Father also” (v. 23). He reminds his readers of “what you heard from the beginning,” which should “abide in you” and leads to abiding “in the Son and in the Father” (v. 24), and the promised “eternal life” (v. 25).

The “antichrists” are heretical teachers, it seems. “ I write these things to you concerning those who would deceive you” (v. 26). Barclay says that John, “did not think of Antichrist as one single individual figure but rather as a power of falsehood speaking in and through the false teachers. Just as the Holy Spirit was inspiring the true teachers and the true prophets, so there was an evil spirit inspiring the false teachers and the false prophets” (ibid.). After further discussion, Barclay draws a conclusion for us. “If there is one special task which confronts the Church today, it is to learn how to use the power of the media of mass communication to counteract the evil ideas with which the minds of men are being deliberately indoctrinated” (ibid).

Several years ago, a Quaker preacher whom I respect very much–the college president at the time of my graduation–made an interesting statement. “The time came,” he said, “when I tore up and threw away all of my sermons on ‘Mussolini the Antichrist’.” In my approach to some of the stock themes of “prophecy,” I have taken my cue from this statement. We could probably put together a long list of more recent candidates as likely as Mussolini (or even Hitler). John here warns against the spirit of antichrist, against the “one who denies that Jesus is the Christ” (1 John 2:22). We are not to be deceived by false teaching.

But there is a bright side to this reading. “But you have been anointed by the Holy One, and all of you have knowledge. I write to you, not because you do not know the truth, but because you know it, and you know that no lie comes from the truth” (vv. 20-21). “In verse 20,” says Barclay, “John goes on to remind his people that all of them possess knowledge. The people who had gone out were Gnostics who claimed that there had been given to them a secret, special and advanced knowledge which was not open to the ordinary Christian.” On the contrary, “the essentials of the faith are the possession of every man” (op. cit., on v. 20). John’s readers have an anointing, and “you do not need anyone to teach you” (v. 27a). “The presence of the Holy Spirit within the community,” says Cook, “enables Christians to distinguish true faith from lies about Jesus (cf. Jn. 14:26; 16:13)” (op. cit., on vv. 24-27). They are to “abide in him, so that when he is revealed we may have confidence and not be put to shame before him at his coming” (v. 28). “If you know that he is righteous,” says John, “you may be sure that everyone who does right has been born of him” (v. 29). “At his coming,” says Cook, “refers to Christ coming in judgment. Those who remain true to their faith in Jesus have nothing to fear (cf. Jn. 3:36)” (ibid., on vv. 28-29).

Matthew 10:16-23

Coming Persecutions (Mk 13.9-13; Lk 21.12-17)

16 "See, I am sending you out like sheep into the midst of wolves; so be wise as serpents and innocent as doves. 17 Beware of them, for they will hand you over to councils and flog you in their synagogues; 18 and you will be dragged before governors and kings because of me, as a testimony to them and the Gentiles. 19 When they hand you over, do not worry about how you are to speak or what you are to say; for what you are to say will be given to you at that time; 20 for it is not you who speak, but the Spirit of your Father speaking through you. 21 Brother will betray brother to death, and a father his child, and children will rise against parents and have them put to death; 22 and you will be hated by all because of my name. But the one who endures to the end will be saved. 23 When they persecute you in one town, flee to the next; for truly I tell you, you will not have gone through all the towns of Israel before the Son of Man comes. (Matthew 10:16-23, NRSV)

The following comments are repeated here from October 13, 2009 (Tuesday in the week of the Sunday closest to October 12, Year One), when comments were repeated from May 15, 2008 (Thursday in the week of the Sunday closest to May 11, 2008, Year Two), when comments were repeated from October 16, 2007 (Tuesday in the week of the Sunday closest to October 12, 2007), when comments were repeated with editing and supplement from October 11, 2005 (Tuesday in the week of the Sunday closest to October 12, Year One).

This reading from Matthew continues the second of five major speeches by Jesus as presented in Matthew’s gospel. In comments for yesterday’s reading, the concluding formulas for each of the speeches were listed. For an outline of this discourse according to Matthew with references to parallel passages, see the separate file, Jesus’ Second Major Discourse References.

Yesterday’s reading from Matthew was from the first part of that speech, with focus on Jesus’ commissioning of the Twelve to go through Israel proclaiming “the good news” (Mt. 10:7), curing “the sick,” raising “the dead,” cleansing “the lepers,” and casting “out demons” (v. 8). Today’s reading focuses on persecutions the Twelve will face as they conduct their mission–not merely in the next few days as they conduct their mission, of which mission as such Matthew’s account tells us nothing (contrast Mk. 6:12, 13, 30-31; Lk. 9:6, 10:17-20)–but as Matthew’s later Christian community conducts its own mission.

Comparison of Matthew’s version of the commissioning speech with parallel passages reveals an interesting phenomenon. This paragraph has its closest parallel in the eschatological speeches of Mark 13 and Luke 21. But there is an interesting paragraph in Matthew’s own version of the eschatological speech (chap. 24) which clearly follows Mark’s version with interesting changes. These texts are presented in the separate file, Persecutions and the Mission, with comparison of Matthew 10:16-23; Matthew 24:9-14; Mark 13:9-13; and Luke 21:12-19 in one row of the table, and comparison of Matthew 10:16-23 (repeated) with selected verses from Mark, Luke and John in another row.

On the assumption of many scholars that Mark’s Gospel, or perhaps an early version of it, was available for Matthew’s use, it appears that Matthew removed the predictions of being called before governors and kings as an opportunity for testimony (Mk. 13:9-10; cf. Lk. 21:12-13) from his version of the eschatological speech, where he instead emphasizes the persecution as such. “Then they will hand you over to be tortured and will put you to death, and you will be hated by all nations because of my name. Then many will fall away, and they will betray one another and hate one another. And many false prophets will arise and lead many astray. And because of the increase of lawlessness, the love of many will grow cold” (Mt. 24:9-12). But he uses the sayings about being called before governors and kings as an opportunity for testimony in the speech about commissioning the Twelve for their mission. After Jesus says, “See, I am sending you out like sheep into the midst of wolves; so be wise as serpents and innocent as doves” (Mt. 10:16; cf. Lk. 10:3), he gives the Twelve a warning: “Beware of them, for they will hand you over to councils and flog you in their synagogues; and you will be dragged before governors and kings because of me, as a testimony to them and the Gentiles” (Mt. 10:17-18; cf. Mk. 13:9; Lk. 21:12-13). At this point Mark has the words, “And the good news (to euaggelion, ‘the gospel’) must first be proclaimed to all nations” (Mk. 13:10; cf. Mt. 24:14; Lk. 21:13). The continuation is also found in Matthew 10, Mark 13, and Luke 21, but not in Matthew 24. “When they hand you over, do not worry about how you are to speak or what you are to say; for what you are to say will be given to you at that time; for it is not you who speak, but the Spirit of your Father speaking through you” (Mt. 10:19-20; cf. Mk. 13:11; Lk. 21:14-15). However, the warning about betrayal by family and friends occurs in some form in each of the four accounts. According to Matthew, Jesus tells the Twelve, “Brother will betray brother to death, and a father his child, and children will rise against parents and have them put to death; and you will be hated by all because of my name” (Mt. 10:21, 22a; cf. Mk. 13:12, 13a; Lk. 21:16-17). Notice how the scope of this saying extends beyond the immediate mission to the later missionary activity of the church, a point reinforced by the assurance, “But the one who endures to the end will be saved” (Mk. 13:13b; Mt. 10:22; 24:13). The thought is similar in Luke: “But not a hair of your head will perish. By your endurance you will gain your souls” (Lk. 21:18-19).

The parallels to this reading in Mark 13 and Luke 21 (as well as in Matthew 24) suggest that these predictions of persecutions have an eschatological perspective and, in any event, some reference to the future ministries of the disciples, after Easter, in the period of the early church. By assembling this material in the context of the disciples’ mission during Jesus ministry, Matthew connects their ministry under Jesus direct supervision with their future ministry as leaders of the Christian church. They are to be wise, but innocent (Mt. 10:16), and to speak as guided by the Holy Spirit (Mt. 10:19-20; Mk. 13:11; Lk. 12:11-12; cf. Jn. 14:26). (Note that this applies to the circumstances of persecution, not week-to-week sermon preparation!) They are warned of the treachery and betrayal of family members (Mt. 10:21; Mk. 13:12), and admonished to “endure to the end” (Mt. 10:22). It is interesting to note the focus on Israel in Matthew’s account. “Go nowhere among the Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel” (Mt. 10:5b, 6). “. . . truly I tell you, you will not have gone through all the towns of Israel before the Son of Man comes” (v. 23b). The book of Matthew as a whole, of course, concludes with the Great Commission to “make disciples of all nations,” where “nations” translates e[qnh (ethnē), which is often translated “Gentiles.” So the warning about persecutions anticipates more than just the inhospitable reception that the disciples may receive on their mission to Israel; it looks forward to the persecutions faced by the early church. “But the one who endures to the end will be saved” (Mt. 10:22b).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net