For the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for May 27, 2010, two weeks ago. These traditions differ in relating readings to the weeks following Pentecost.

Episcopal and Presbyterian Readings:

Ecclesiastes 11:1-8

The Value of Diligence

11:1 Send out your bread upon the waters,

for after many days you will get it back.

2 Divide your means seven ways, or even eight,

for you do not know what disaster may happen on earth.

3 When clouds are full,

they empty rain on the earth;

whether a tree falls to the south or to the north,

in the place where the tree falls, there it will lie.

4 Whoever observes the wind will not sow;

and whoever regards the clouds will not reap.

5 Just as you do not know how the breath comes to the bones in the mother's womb, so you do not know the work of God, who makes everything.

6 In the morning sow your seed, and at evening do not let your hands be idle; for you do not know which will prosper, this or that, or whether both alike will be good.

Youth and Old Age

7 Light is sweet, and it is pleasant for the eyes to see the sun.

8 Even those who live many years should rejoice in them all; yet let them remember that the days of darkness will be many. All that comes is vanity. (Ecclesiastes 11:1-8, NRSV)

The following comments are repeated here from June 12, 2008 (Thursday in the week of the Sunday closest to June 8, Year Two), when comments were repeated with editing and supplement from June 15, 2006 (Thursday in the week of the Sunday closest to June 8, Year Two, and the week of Trinity Sunday, 2006), when comments were repeated with some addition from June 10, 2004 (Thursday of the week of Trinity Sunday, Year Two) in an email sent June 7, 2004 for June 7-13.

Leong Seow includes part of yesterday’s reading and some of the intervening text in a unit which he entitles, “The world is full of risks” (NOAB, 3^rd ed., augmented, 2007, on Eccl. 9:11-10:15). He entitles the next unit, “Living with risks” (on 10:16-11:6), and subdivides it into two sections. “The first (10:16-20) deals with political risks, while the second concerns economic risks (11:1-6)” (on 10:16-11:6). Today’s reading begins with his second subsection, and includes two verses from what he calls “the conclusion before the epilogue” (11:7-12:8). Peter Machinist divides these chapters differently. He calls chapter 10 “Maxims on wisdom and folly” (The Jewish Study Bible, 2004, p. 1618, on Eccl. 10:1-20), a general expression that continues the contrast that appears throughout the book–and could include the risks noted by Seow. Machinist’s title for chapter 11 says, “Seize the day, for the future is dark and uncertain,” and within the chapter he finds three subsections: vv. 1-6, 7-8, and 9-10 (p. 1619 on 11:1-10).

In spite of the echo here of the note of uncertainty, “Just as you do not know how the breath comes to the bones in the mother’s womb, so you do not know the work of God, who makes everything” (Eccl. 11:5), the chapter begins with a call to face life and take action. It reads like investment advice. “Send out your bread upon the waters, / for after many days you will get it back. / Divide your means seven ways, or even eight, / for you do not know what disaster may happen on earth” (vv. 1-2). According to Raymond C. Van Leeuwen, this is “sometimes taken as metaphorical for almsgiving; probably literal and metaphorical advice concerning sea trade in grain (bread, v. 1) and other endeavors” (HarperCollins Study Bible, 1993, on Eccles. 11:1-2).

Peter Machinist also notes the rabbinical interpretation of casting “bread upon the waters” as almsgiving:

The initial advice, about casting bread and giving a portion, was understood by rabbinic Sages (e.g., Eccl. Rab.) to mean to act generously to others, because it may be repaid you, and even in a time of your own misfortune. The misfortune here, however, is probably the general uncertainty Koheleth has elsewhere expressed about the course of life, such that one should not be cowed by this uncertainty into avoiding a generous deed. (Peter Machinist, (The Jewish Study Bible, 2004, p. 1619, on Eccles. 11:1-6)

Compare verse 6, “In the morning sow your seed, and at evening do not let your hands be idle; for you do not know which will prosper, this or that, or whether both alike will be good.” “Sow,” says Van Leeuwen, is “both literal and metaphorical for every sort of human undertaking; see note on 11:1-2 [cited above]; Job 31:8; Prov. 11:18; 22:8; Mic. 6:15; Gal. 6:7” (on v. 6).

As we sometimes say, Don’t put all your eggs in one basket. Due to the uncertainty of life, “Divide your means seven ways, or even eight, / for you do not know what disaster may happen on earth” (v. 2). “When clouds are full, / they empty rain on the earth; whether a tree falls to the south or to the north, / in the place where the tree falls, there it will lie” (v. 3). One should not be daunted into indecision or inaction. “Whoever observes the wind will not sow; / and whoever regards the clouds will not reap” (v. 4).

In the “conclusion before the epilogue,” identified by Seow, Qoheleth “calls on one to enjoy life while there is still time to do so” (loc. cit.). “Light is sweet, and it is pleasant for the eyes to see the sun” (v. 7). This anticipates the loss of light that accompanies the aging process described in the epilogue, when “the sun and the light and the moon and the stars are darkened and the clouds return with the rain” (12:2). According to James L. Crenshaw, “Before this reference to the sweetness of seeing the light, Qohelet has twice mentioned the subject in the context of a full life (6:5; 7:11). The idea appears elsewhere as well, for example, in Euripides (Iphigenia in Aulis 1.1219, hēdy gar to phōs leussein, ‘it is sweet to see the light’) and in the Gilgamesh Epic (‘Let mine eyes behold the sun that I may have my fill of the light! Darkness withdraws when there is enough light. May one who indeed is dead behold yet the radiance of the sun!’ ANET, 89)” (Ecclesiastes, The Old Testament Library1987, p. 183, on Eccl. 11:7). Before that loss of light, “Even those who live many years should rejoice in them all; yet let them remember that the days of darkness will be many. All that comes is vanity” (v. 8). “One should remember that there will be many gloomy days ahead, and so should enjoy life while there is a chance. All that comes is vanity, i.e. nothing is permanent” (Leong Seow, NOAB, 3^rd ed., on Eccles. 11:8).

Galatians 5:16-24

The Works of the Flesh

Live by the Spirit, I say, and do not gratify the desires of the flesh. For what the flesh desires is opposed to the Spirit, and what the Spirit desires is opposed to the flesh; for these are opposed to each other, to prevent you from doing what you want. 18 But if you are led by the Spirit, you are not subject to the law. 19 Now the works of the flesh are obvious: fornication, impurity, licentiousness, 20 idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, 21 envy, drunkenness, carousing, and things like these. I am warning you, as I warned you before: those who do such things will not inherit the kingdom of God.

The Fruit of the Spirit (Cp Col 3.12-13)

22 By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, 23 gentleness, and self-control. There is no law against such things. 24 And those who belong to Christ Jesus have crucified the flesh with its passions and desires. (Galatians 5:16-24, NRSV)

The following comments are repeated here from January 31, 2010 (The Fourth Sunday after the Epiphany, Year Two), when comments were based on comments on Galatians 5:1-15 and 16-24 from February 5 and 6, 2009 (Thursday and Friday in the week of the Fourth Sunday after the Epiphany, Year One), and earlier comments as noted there, including those of January 29, 2006 (the Fourth Sunday after the Epiphany, Year Two).

The main point or thesis of Paul’s Epistle to the Galatians is spelled out in Galatians 2:15-21 and supported by a series of arguments in chapters 3 and 4. Chapter 5 begins with a summary and application. “For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery” (Gal. 5:1). Paul speaks here of freedom from circumcision, kosher food laws and other regulations of Judaism which the “Judaizer” opponents were saying his Gentile Christian converts must observe. For Paul, salvation is either by law, or by grace (Gal. 5:4). As a matter of principle, “every man who lets himself be circumcised . . . is obliged to obey the entire law” (v. 3). Circumcision is seen as a test case. Earlier, the test case was kosher food, and the Jewish avoidance of table fellowship with non-Jews lest they find themselves eating nonkosher food (2:11-14). Paul surely assumes here what he states elsewhere, “It [the law] was added because of transgressions . . . Is the law then opposed to the promises of God? Certainly not! For if a law had been given that could make alive, then righteousness would indeed come through the law” (Gal. 3:19, 21). “For ‘no human being will be justified in his sight’ by deeds prescribed by the law, for through the law comes the knowledge of sin” (Rom. 3:20). Paul celebrates freedom. “For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another” (v. 13). But he does not forget the main point. “The only thing that counts is faith working through love” (v. 6). Freedom is not “an opportunity for self-indulgence, but through love become slaves to one another” (v. 13). As Jesus does, Paul emphasizes “love” as the essence of the law. “For the whole law is summed up in a single commandment, ‘You shall love your neighbor as yourself’” (v. 14; cf. Mt. 22:37, 39; Lev. 19:18). “If, however,” says Paul, “you bite and devour one another, take care that you are not consumed by one another” (v. 15).

This brings us to today’s reading, where we will see that love is the first of the fruits of the spirit. Paul draws a contrast between “the works of the flesh” (Gal. 5:16-21) and “the fruit of the spirit” (vv. 22-26). “Live by the Spirit,” says Paul, “and do not gratify the desires of the flesh” (v. 16). Paul describes “the flesh” (hJ savrx, hē sarx) as in conflict with “the Spirit” (to; pneu:ma, to pneuma). “For what the flesh desires is opposed to the Spirit, and what the Spirit desires is opposed to the flesh; for these are opposed to each other, to prevent you from doing what you want” (v. 17; cf. a similar contrast in Rom., chap. 8). Note the capitalization (upper case) of “Spirit”; it’s not merely the human spirit that is opposed to the flesh here, but the divine Spirit, the Holy Spirit. “But if you are led by the Spirit,” says Paul, “you are not subject to the law” (v. 18). So Paul lists the “works of the flesh”: “Now the works of the flesh are obvious: fornication, impurity, licentiousness, idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, envy, drunkenness, carousing, and things like these” (vv. 19-21a). “Works,” as in “works of the flesh,” doesn’t imply that one must “work at” committing the listed sins. The term e[rgon (ergon) is defined as “that which displays itself in activity of any kind, deed, action” with various shades of meaning” (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3^rd ed., 2000, s.v. e[rgon, ergon). The phrase here, e[rga th:V sarkovV (erga tēs sarkos), “deeds of the flesh,” is explained as “deeds that originate in the flesh (i.e. sin)” (ibid.) and translated (in the NIV and TNIV) as “the acts of the sinful nature.” Many would probably admit to “falling into” sinful practices, and some would probably note that these actions often lead to much work (and agony) for others, but “work at” sinning? No. Someone once offered a parody of a perfectly good Gospel song: “I was sinking deep in sin. Whee!!!” Too often, someone will rush gladly into activities he or she will regret later.

In contrast to these works of the flesh, Paul lists the “fruit of the Spirit”: “love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control. There is no law against such things” (vv. 22-23). He explains, “And those who belong to Christ Jesus have crucified the flesh with its passions and desires” (v. 24). Nor is it “work” to produce the “fruit of the Spirit.” Does the nurseryman or vine grower go out among his young plants daily to pull and tug on the stalks to make them grow? “No, of course not!” you say. “That’s absurd!” They must provide the right conditions, soil with proper fertilizer, sunlight and moisture, if the plants are to grow and be healthy. You don’t have to “work at” producing the fruit of the Spirit. But the right conditions lead to growth in grace and spiritual maturation, nurtured by spiritual reflection and exercise in a community of faith. In any case, under good conditions, fruit will be produced through a “natural” process. “I am the vine,” says Jesus, “you are the branches. Those who abide in me and I in them bear much fruit, because apart from me you can do nothing” (Jn. 15:5). Isn’t that the way we are to produce the fruit of the Spirit, “love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control” (Gal. 5:22-23)? And so, Paul exhorts us: “If we live by the Spirit, let us also be guided by the Spirit” (v. 25).

Matthew 16:13-20

Peter's Declaration about Jesus (Mk 8.27-30; Lk 9.18-20)

13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, "Who do people say that the Son of Man is?" 14 And they said, "Some say John the Baptist, but others Elijah, and still others Jeremiah or one of the prophets." 15 He said to them, "But who do you say that I am?" 16 Simon Peter answered, "You are the Messiah, the Son of the living God." 17 And Jesus answered him, "Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. 18 And I tell you, you are Peter, and on this rockI will build my church, and the gates of Hades will not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." 20 Then he sternly ordered the disciples not to tell anyone that he was the Messiah.(Matthew 16:13-20, NRSV)

The following comments are repeated here from November 13, 2009 (Friday in the week of the Sunday closest to November 9, Year One), when comments were repeated from June 12, 2008, and earlier, as noted there. Compare also the comments of October 19, 2008 (the Sunday closest to October 19, Year One). For comments on these passages from the perspective of Mark’s version, see the Archive for March 18, 2010 (Thursday in the week of the Fourth Sunday of Lent, Year Two); for comments from the perspective of Luke’s version, see the Archive for February 14, 2010 (the Last Sunday after the Epiphany, Year Two).

The following table presents this reading from Matthew with the parallel passages in other Gospels:

The Gospel lesson is Matthew’s account of Peter’s Confession and Jesus’ response, which is later followed by Jesus’ first Passion Prediction. This scene is set at Caesarea Philippi (at the northern border of most maps of Israel in Jesus’ time). According to Mary K. Milne, Caesarea Philippi was

a Gentile frontier town located on the southern slope of Mt. Hermon at one of the sources of the Jordan River. The site was known in antiquity as a shrine of the Greek and Roman nature god, Pan. According to the Jewish historian Josephus, Caesar Augustus gave the city, under the name of Panion, to Herod the Great. When Herod’s son Philip became tetrarch of the region, he rebuilt the city and renamed it after the emperor and himself. (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Caesarea Philippi)

Turning points, moments of decision, crises--sometimes we say, “Give me the simple life!” But life moves on, new challenges arise, and we pray for grace to endure. By any measure, the account of Peter’s confession at Caesarea Philippi is a major turning point in the Gospels of Matthew and Mark. While miracles continue later in Matthew, the exorcism at the foot of the Mount of Transfiguration (Mt. 17:14-21), healing two blind men (20:29-34), they are not grouped together as the ten in chapters 8 and 9 to make the point about who Jesus is. In all of the Gospels, Peter’s confession about who Jesus is represents a decisive turning point in the narrative (Mt 16:13-21; Mk. 8:27-30; Lk. 9:18-21; Jn. 6:67-71). While John’s context appears to be significantly different than the others, here as there, this confession comes as Jesus turns his face toward Jerusalem. In John, Jesus leaves Galilee for the Feast of Tabernacles in Jerusalem early in chapter 7 (Jn. 7:10), and does not appear in Galilee again until chapter 21, in a post-resurrection appearance at the Sea of Tiberias (Jn. 21:1). In the other Gospels, Jesus foretells his passion (Mt. 16:21-23; Mk. 8:31-33; Lk 9;22) and related events and teachings foreshadow the Passion Narrative, for example, “If any want to become my followers, let them deny themselves and take up their cross and follow me” (Mt. 16:24). Luke rejoins the narrative sequence of Mark (and Matthew) at this point. After the Feeding of the Five Thousand (Mt. 14:13-21; Mk. 6:32-44; Lk. 9:10b-17), he has only scattered saying parallels to Mark and Matthew up to this point, Peter’s Confession (Mt. 16:13-20; Mk. 8:27-30; Lk. 9:18-21; cf. K. Aland’s outline, Synopsis of the Four Gospels, revised printing, 1985, pp. 346-347).

“Now when Jesus came into the district of Caesarea Philippi,” says Matthew, “he asked his disciples, ‘Who do people say that the Son of Man is?” (Mt. 16:13). In Mark, Jesus’ question is, “on the way,” as they were going “to the villages of Caesarea Philippi” (Mk. 8:27a). Richard A. Horsley comments on the words, “the villages of Caesarea Philippi, “ saying they were villages subject to Herod Philip in the northernmost area of (formerly) Israelite territory” (NOAB, 3^rd ed., augmented, 2007, on Mk. 8:27). From Luke’s Gospel, it might appear that this discussion takes place near Bethsaida (Lk. 9:10) immediately following the Feeding of the Five Thousand (vv. 18-21), but, given the gap in following Mark’s narrative (noted above), that is not certain. Luke presents a very general reference, “Once when Jesus was praying alone, with only the disciples near him, he asked them, ‘Who do the crowds say that I am’ ” (Lk. 9:18). As in Luke, Mark’s version of the question is more direct, “Who do people say that I am?” (Mk. 8:27b), though, that is what Matthew’s question about “the Son of Man” means.

Various answers are given. “And they [i.e., the disciples] said, ‘Some say John the Baptist, but others Elijah, and still others Jeremiah or one of the prophets’ ” (Mt. 16:14; cf. Mk. 8:28, without Jeremiah, and Luke 9:19, also without Jeremiah, but having “others” say, “one of the ancient prophets has arisen”). Jesus presses the point. “But who do you say that I am?” (Mt. 16:15; Mk. 8:29a; Lk. 9:20a). The Greek form of the question is also identical in the three versions, +Umei:V de; tivna me levgete ei\nai; (Hymeis de tina me legete einai?). The simplest version of Peter’s answer is given by Mark. “Peter answered him, ‘You are the Messiah (oJ CrstovV, ho Christos)’ ” (Mk. 8:29b). In Luke’s version, Peter says, “The Messiah of God (To;n Cristo;n tou: qeou:, Ton Christon [accusative case] tou theou)” (Lk. 9:20b). The accusative case of To;n Cristo;n (Ton Christon, “The Messiah”) corresponds to the infinitive ei:nai (einai, to be, that is “me to be” = “that I am”). But in Matthew, Peter’s response is the fuller expression, “You are the Messiah, the Son of the living God (Su; ei\ oJ Cristo;V oJ uiJo;V tou: qeou: tou: zw:ntoV, Su ei ho Christos ho huios tou thou tou zōntos)” (Mt. 16:16). According to Dennis C. Duling, “The Davidic kings of Israel were called ‘Son of God’ (see, e.g., 2 Sam. 7:14); for Jesus, cf. Lk. 1:32; Rom. 1:3-4; Mt. 2:15; 4:3, 6; 8:29; 11:27; 16:16; 26:63; 28:19; esp. 14:33; 16:16” (HarperCollins Study Bible, rev. ed., 2006, on Mt. 3:17, with reference at 16:16). According to J. Andrew Overman,

Peter’s answer [in Mt.] combines a traditional Jewish title with a familiar Greek title. The Hebrew Messiah (Christ, note b [in the NRSV]) means ‘anointed’ and is a royal title (1 Kings 1:39). Son of . . . God was a Greek title for a ruler or divine leader, a favorite, in particular, of the first Roman emperor Augustus, who was Herod the Great’s patron. It is also, however, another Hebrew royal title (Ps. 2:7). (NOAB, 3^rd ed., augmented, 2007, on Mt. 16:16).

According to Mark, Jesus “sternly ordered them not to tell anyone about him” (Mk. 8:30; cf. Lk. 9:21). Mark and Luke end the discussion of Jesus’ identity at this point and move on to Jesus’ Passion Prediction, his rebuke of Peter, and teaching about suffering (Mt. 16:21-28; Mk. 8:31-9:1; Lk. 9:22-27), but that is tomorrow’s reading. In the meantime, in Matthew, Jesus blesses Peter with a promise. Peter’s answer, a classic for us, was a clear step forward in the disciples’ understanding as portrayed in these Gospels. In John, when the multitudes attracted earlier by the Feeding of the Five Thousand (Jn. 6:1-15), begin to turn away (Jn. 6:66), Jesus initiates the discussion. “Do you [disciples] also wish to go away?” (v. 67). Peter’s answer is more complete: “Lord, to whom can we go? You have the words of eternal life. We have come to believe and know that you are the Holy One of God” (vv. 68-69).

Before Jesus orders the disciples not to “tell anyone” about this (Mt. 16:20; Mk. 8:30; Lk. 9:21), he says the following according to Matthew:

Blessed are you (ei\, ei, 2^nd pers. singular verb), Simon son of Jonah! For flesh and blood has not revealed this to you (soi, soi, 2^nd pers. singular pronoun, dative case), but my Father in heaven. And I tell you (soi, soi, 2^nd pers. singular pronoun, dative case), you (suv, su, 2^nd person singular pronoun, nominative [subject] case) are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. I will give you ((soi, soi, 2^nd pers. singular pronoun, dative case) the keys of the kingdom of heaven, and whatever you bind (dhvsh/V, dēsē(i)s, 2^nd pers. singular verb) on earth will be bound in heaven, and whatever you loose (luvsh/V, lysē(i)s on earth will be loosed in heaven. (Mt. 16:17-19, NRSV)

We note that these three verses are addressed to Peter, for the word “you” and the verb endings are singular. The promise to Peter says, “You (suv, su) are Peter (PevtroV, Petros) and on this rock (pevtra, petra) I will build my church, and the gates of Hades will not prevail against it” (Mt. 16:18). William Barclay reviews the historic difference between Roman Catholics who use this passage as a basis for their understanding of the Papacy, and Protestants who hold a different view (The Gospel of Matthew, Daily Study Bible, 2^nd ed., 1975, vol. 2, 139-142). He reviews four interpretations of this passage and says that the last, the fourth,

is still the best. It is that Peter himself is the rock, but in a special sense. He is not the rock on which the Church is founded; that rock is God. He is the first stone of the whole Church. Peter was the first man on earth to discover who Jesus was; he was the first man to make the leap of faith and see in him the Son of the living God. In other words, Peter was the first member of the Church, and, in that sense, the whole church is built on him. (ibid., p. 141).

As for Jesus next words to Peter, “I will give you [singular] (soi, soi) the keys of the kingdom of heaven, and whatever you [singular] bind ( dhvsh/V, dēsē(i)s, 2^nd sing. verb) on earth will be bound in heaven, and whatever you [singular] loose ( luvsh/V, lysē(i)s, 2^nd sing. verb) on earth will be loosed in heaven” (Mt. 16:19), compare these words on dealing with issues between members of the “church”: “Truly I tell you [plural] (uJmi:n, hymin), whatever you [plural] bind ( dhvshte, dēsēte, 2^nd plural verb) on earth will be bound in heaven, and whatever you [plural] loose ( luvshte, lysēte, 2^nd plural verb) on earth will be loosed in heaven” (Mt. 18:18). There is no reference in chapter 18 to “the keys of the kingdom of heaven,” but the church, addressed with the plural “you” has the power of binding and loosing promised to Peter in chapter 16. Barclay says,

Finally, there is the saying about loosing and binding. It is a difficult saying. It cannot mean that the Church can remit or forgive sins, and so settle a man’s destiny in time or in eternity. What it may well mean is that the relationships which we establish with our fellow-men last not only through time but into eternity–therefore we must get them right. (Barclay, pp. 189-190, on Mt. 18:15-18).

Earlier, we have noted that Jesus’ response to Peter has been vigorously debated. Key terms are explained as follows by Elwyn E. Tilden & Bruce M. Metzger in the New Oxford Annotated Bible with the Apocrypha (a study Bible which has approval from the Protestant, Roman Catholic and Orthodox traditions): “The Greek text involves a play on two words, ‘Petros’ (‘Peter’) and ‘petra’ (‘rock’). Palestinian Aramaic, which Jesus usually spoke, used the same word for both proper name and common noun: ‘You are “Kepha” [Cephas; compare 1 Cor. 15:5; Gal. 2:9], and on this ‘kepha’ [rock] I will build . . .’ For the view that all the apostles also form the foundation of the church, see Eph 2:20; Rev. 21:14. . . . The keys of the kingdom are a symbol of Peter’s power as the leader of the Church. Bind and loose are technical rabbinic terms meaning ‘forbid’ and ‘permit’ some action about which a question has arisen. Later the authority of binding and loosing was also conferred upon all the apostles (18:18)” (NOAB, 2^nd ed., 1994, on Mt. 16:18). Every part of the church needs to do its part in binding, loosing, and opening the kingdom to all who will enter.

As noted above, for the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for May 26, 2010, two weeks ago. These traditions differ in relating readings to the weeks following Pentecost.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net