Daily Scripture Readings

Daily Scripture Readings
Monday (July 5, 2010)*
*Daily Office Lectionary, The Book of Common Prayer,* the Episcopal Church in the U.S.A., 1979; cf. The Revised Common Lectionary (RCL), Abingdon Press, 1992	*Daily Lectionary, Book of Common Worship,* the Presbyterian Church in the U.S.A., 1993	Daily Lectionary, *Book of Worship* Inter-Lutheran Commission on Worship, c. 1978 (2002 printing) ‡
http://www.satucket.com/lectionary/index.htm http://gamc.pcusa.org/gamc/ YOU MAY NEED TO COPY AND PASTE THESE URLs IN YOUR BROWSER
‡ Daily Lectionary, *Evangelical Lutheran Worship, ELCA, 2006. In the Evangelical Lutheran Worship* book of 2006, the Daily Lectionary (pp. 1121-1153) is revised to correlate with the Sunday Lectionary (the Revised Common Lectionary) on the three year cycle: Year A, Year B (now current), Year C. “The readings are chosen so that the days leading up to Sunday (Thursday through Saturday) prepare for the Sunday readings. The days flowing out from Sunday (Monday through Wednesday) reflect upon the Sunday readings” (p. 1121).
Unless otherwise indicated, the scripture texts quoted are from The New Revised Standard Version (Nashville, TN: Thomas Nelson Publishers), 1989.
Monday AM Psalm 1, 2, 3 PM Psalm 4, 7 Num. 32:1-6, 16-27 Rom. 8:26-30 Matt. 23:1-12 Independence Day (transferred from 7/4): http://www.satucket.com/lectionary/July4.htm AM Psalm 33; Ecclesiasticus 10:1-8,12-18; James 5:7-10 PM Psalm 107:1-32; Micah 4:1-5; Revelation 21:1-7 From the Sunday Lectionary: Psalm 145 or 145:1-9; Deuteronomy 10:17-21; Hebrews 11:8-16; Matthew 5:43-48 Eucharistic Readings: Psalm 138 Hosea 2:16-23; Matthew 9:18-26	Monday Morning: Psalms 62; 145 Num. 32:1-6, 16-27 Rom. 8:26-30 Matt. 23:1-12 Evening: Psalms 73; 9	Monday Morning Pss.: 57, 145 Num. 16:1-19 Rom. 3:21-31 Matt. 19:13-22 Evening Pss.: 85, 47
		Year C Daily Readings Psalm 119:73-80 Jeremiah 6:10-19 Acts 19:21-27
* Monday in the week of the Sixth Sunday after Pentecost, references for the week of the Sunday closest to July 6, Year Two

For the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for June 21, 2010, two weeks ago. These traditions differ in relating readings to the weeks following Pentecost.

Episcopal and Presbyterian Readings:

Numbers 32:1-6, 16-27

Conquest and Division of Transjordan (Deut 3.12-22)

32:1 Now the Reubenites and the Gadites owned a very great number of cattle. When they saw that the land of Jazer and the land of Gilead was a good place for cattle, 2 the Gadites and the Reubenites came and spoke to Moses, to Eleazar the priest, and to the leaders of the congregation, saying, 3 “Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sebam, Nebo, and Beon- 4 the land that the LORD subdued before the congregation of Israel--is a land for cattle; and your servants have cattle.” 5 They continued, “If we have found favor in your sight, let this land be given to your servants for a possession; do not make us cross the Jordan.”

6 But Moses said to the Gadites and to the Reubenites, “Shall your brothers go to war while you sit here? (Numbers 32:1-6, NRSV)

16 Then they came up to him and said, “We will build sheepfolds here for our flocks, and towns for our little ones, 17 but we will take up arms as a vanguard before the Israelites, until we have brought them to their place. Meanwhile our little ones will stay in the fortified towns because of the inhabitants of the land. 18 We will not return to our homes until all the Israelites have obtained their inheritance. 19 We will not inherit with them on the other side of the Jordan and beyond, because our inheritance has come to us on this side of the Jordan to the east.”

20 So Moses said to them, “If you do this--if you take up arms to go before the LORD for the war, 21 and all those of you who bear arms cross the Jordan before the LORD, until he has driven out his enemies from before him 22 and the land is subdued before the LORD--then after that you may return and be free of obligation to the LORD and to Israel, and this land shall be your possession before the LORD. 23 But if you do not do this, you have sinned against the LORD; and be sure your sin will find you out. 24 Build towns for your little ones, and folds for your flocks; but do what you have promised.”

25 Then the Gadites and the Reubenites said to Moses, “Your servants will do as my lord commands. 26 Our little ones, our wives, our flocks, and all our livestock shall remain there in the towns of Gilead; 27 but your servants will cross over, everyone armed for war, to do battle for the LORD, just as my lord orders.” (Numbers 32:16-27, NRSV)

The following comments are repeated her from July 7, 2008 (Monday in the week of the Sunday closest to July 6, Year Two), when comments were repeated with editing and supplement from July 10, 2006 (Monday in the week of the Sunday closest to July 6, Year Two), when some comments were repeated from July 5, 2004 in an email sent July 5, 2004, for July 5-11.

Yesterday’s Old Testament reading reported the commissioning of Joshua as Moses’ successor (Num. 27:12-23). In the interval between that reading and today’s, we find a “ritual calendar” (Num. 28-29; cf. Lev. 23; subtitle and refs. from David. P. Wright, NOAB, 3^rd ed., augmented, 2007, on Num. 28:1-29:40). We also find sections on “women’s vows” (chap. 30, the “War against Midian” (chap. 31), and the beginning of the section on the “Distribution of the Land in Transjordan” (32:1-42; ibid., on these respective sections).

As chapter 32 begins, the narrator reports that “the Reubenites and the Gadites owned a very great number of cattle,” and “when they saw that the [Transjordanian] land of Jazer and the land of Gilead was a good place for cattle, [they] came and spoke to Moses, to Eleazar the priest, and to the leaders of the congregation” with a request (Num. 32:1-2). They list nine cities (v. 3), identified as “the land that the LORD subdued before the congregation of Israel” as “a land for cattle,” and add, “your servants have cattle” (v. 4). Wright says, “See [Num.] 21:21-35 for this conquest” (ibid., on Num. 22:4). “If we have found favor in your sight,” say the Reubenites and the Gadites, “let this land be given to your servants for a possession; do not make us cross the Jordan” (v. 5). According to Nili S. Fox, “Since the Israelites had already routed a number of their enemies in Transjordan (21:21-35; 31:1-12), the tribes of Reuben and Gad consider it prudent to settle that land with their families and livestock. Subsequently, half the tribe of Manasseh also settles east of the Jordan River” (The Jewish Study Bible, 2004, on Num. 32:1-42).

Rabbi J. H. Hertz describes the land which these tribes request as most desirable:

Eastern or Transjordanic Palestine is 150 miles long; its breadth varies from thirty to eighty miles. It is throughout over 2,000 feet above sea-level with a temperate climate, a land of health and fertility. The middle region–Gilead–bore perfume and medicine for the whole Eastern world. Gilead is covered with forests; and its valleys, by orchards and vineyards. Even more famous was its pasture. ‘Flocks and pastures have ever been the wealth, the charm, the temptation of Eastern Palestine–a land of opulence and insecurity’ (George Adam Smith). (Pentateuch & Haftorahs, 2^nd ed., 24^th printing, 1981, on Num., chap. 32)

Moses’ initial reaction to this request is negative, even severe. He reminds them of their obligation to help the other Israelites conquer the Promised Land. “Shall your brothers go to war while you sit here?” he asks (v. 6). “Why,” he asks, “will you discourage the hearts of the Israelites from going over into the land that the LORD has given them?” (v. 7). According to Bernhard W. Anderson, the impending war of conquest under Joshua “is conceived as a holy war which imposed a sacred obligation upon all the tribal confederacy (Deut. 33:21)” (NOAB, 2^nd ed., 1994, on Num. 32:20-23). According to Fox, “Moses interprets Gad’s and Reuben’s request as a sign that they are unwilling to fight in the conquest of Canaan, comparing them with the ten scouts who disheartened Israel in the wilderness (chs 13-14)” (op. cit., on Num. 32:6-15). Moses reminds them of the older generation that rebelled at Kadesh-barnea (vv. 8-9), and the LORD’s anger (v. 10) and punishment of that generation (v. 11), with the exceptions of Caleb and Joshua (v. 12), by making “them wander in the wilderness for forty years, until all the generation that had done evil in the sight of the LORD had disappeared” (v. 13). Moses accuses these, who have requested land east of the Jordan, of repeating the sin of the earlier generation. “And now you, a brood of sinners,” he says, “have risen in place of your fathers, to increase the LORD’s fierce anger against Israel! If you turn away from following him, he will again abandon them in the wilderness; and you will destroy all this people” (vv. 14-15). According to the Rabbi, “The unworthy desires of these might infect the other tribes, and thus the whole nation would be shut out from entering Canaan and perish” (ibid., on v. 15). Fox holds a similar view: “Moses fears for the fate of Israel on account of the actions of Gad and Reuben (cf. Josh. 22:16-19; Judg. 5:16-17); this v. [v. 15] assumes corporate responsibility, where a serious infraction by part of the nation endangers the nation as a whole” (op. cit., on v. 15).

But the Reubenites and Gadites propose a compromise settlement. “We will build sheepfolds here for our flocks, and towns for our little ones, but we will take up arms (CleHAn2, nēchālētz) as a vanguard (reading Myw9muH3, ch^amušîm) for Myw9Hu (chušîm, see below) before the Israelites, until we have brought them to their place” (vv. 16, 17a NRSV). The recent Jewish translation says, “And we will hasten [note a, ‘Meaning of Heb. hushim uncertain’] as shock-troops in the van of the Israelites until we have established them in their home” (v. 17a NJPS 1985, 1999). The terms “vanguard” (NRSV) and “shock-troops” (NJPS) represent a conjecture (correction), reading Myw9muH3 (ch^amušîm) for Myw9Hu, (chušîm)–adding one letter, m (mem)–based on the word profulakhvn (prophylakēn, ‘guard,’ ‘protection’) in the Septuagint (and the Vulgate; cf. the apparatus in the Biblia Hebraica Stuttgartensia [BHS], 1972). According to Wright, “the tribes negotiate with a promise to be in the front line of the assault on the land of Canaan” (op. cit., on v. 16). According to Fox, “the modern Heb. ‘halutz,’ a pioneer who settled the land of Israel in the early 20^th century, is derived from this word [CleHAn2, nēchālētz], specifically from the idea that they are the vanguard of settling the land” (op. cit., on v. 17).

The tribes add that their families will remain behind, protected, while they thus lead the conquest of Canaan. “Meanwhile our little ones will stay in the fortified towns because of the inhabitants of the land. We will not return to our homes until all the Israelites have obtained their inheritance” (vv. 17b, 18). Furthermore, in spite of offering to lead the battle in the west, they promise not to claim land from there in the settlement. “We will not inherit with them on the other side of the Jordan and beyond, because our inheritance has come to us on this side of the Jordan to the east.” (v. 19).

And Moses agrees to these terms, if they fulfill their promise. “If you do this—if you take up arms to go before the LORD for the war, and all those of you who bear arms cross the Jordan before the LORD, until he has driven out his enemies from before him and the land is subdued before the LORD—then after that you may return and be free of obligation to the LORD and to Israel, and this land shall be your possession before the LORD” (vv. 20-22). The recent Jewish translation of verse 20 echoes that of verse 17, “If you do this, if you go to battle as shock-troops, at the instance of the LORD, and every shock-fighter (CUlHA, chālûtz) among you crosses the Jordan, at the instance of the LORD” (vv. 20-21a NJPS 1985, 1999). For the words “be free of obligation to the LORD and to Israel,” the recent Jewish translation has “be clear before the LORD and before Israel” (v. 22 NJPS), which Fox explains as “freedom from obligation in legal terms [which] indicates that the Gadites and the Reubenites took an oath (Gen. 24:8)” (op. cit., on v. 22). Rabbi Hertz, who follows the translation, “then ye shall be clear before the LORD” (v. 22 JPS 1917), says,

the idea contained in this phrase became a general moral maxim among the Rabbis. ‘Man should be clear not only before God but also in the estimation of his fellowmen.’ It is not enough that a man’s conscience is pure. He must strive to make even his outward actions irreproachable and above suspicion. A man should avoid doing things that appear wrong, Nyf tyxrm Mvwm [avoid? the appearance of evil]. (op. cit., on v. 22)

But Moses reminds them that they must fulfill their promise. “But if you do not do this,” he says, “you have sinned against the LORD; and be sure your sin will find you out. Build towns for your little ones, and folds for your flocks; but do what you have promised” (vv. 23-24). On the statement, “be sure your sin will find you out” (v. 23 NRSV), “know ye your sin which will find you” (JPS), the Rabbi says, “And know ye your sin–i.e. the punishment for your sin, which will find you. The rendering of the RV, which has passed into a proverbial expression in the English language, is based upon an ancient notion that sin, like a curse, has, so to speak an individual existence. The sinner cannot escape its consequence; it will seek and find him out” (op. cit., on v. 23).

And the Gadites and Reubenites restate their promises. “Then the Gadites and the Reubenites said to Moses, ‘Your servants will do as my lord commands. Our little ones, our wives, our flocks, and all our livestock shall remain there in the towns of Gilead; but your servants will cross over, everyone armed for war, to do battle for the LORD, just as my lord orders’ ”(vv. 25-27).

Romans 8:26-30

26 Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words. 27 And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.

28 We know that all things work together for good for those who love God, who are called according to his purpose. 29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family. 30 And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified. (Romans 8:26-30, NRSV)

The following comments are based on relevant comments from those on Romans 8:28-39 of March 27, 2009 (Friday in the week of the Fourth Sunday of Lent, Year One), when comments were repeated from July 7 and 8, 2008 (Monday and Tuesday in the week of the Sunday closest to July 6, Year Two, when comments on Romans 8:26-30 and 31-39 were based on earlier comments, as noted there; they are repeated here:

Saturday’s reading discussed “the sufferings of the present time [that] are not worth comparing with the glory about to be revealed to us” (Rom. 8:18) and the groaning, not only of the creation but also our groaning for deliverance “while we wait for the adoption, the redemption of our bodies” (v. 23). Earlier it was stated that God’s Spirit bears “witness with our spirit that we are children of God” (v. 16). The concluding paragraph Saturday describes the help of the Spirit, both in his help with our own prayers and in his intercession for us. “Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words” (v. 26). At this point, John Wesley sounds somewhat amazed:

Likewise the Spirit - Nay, not only the universe, not only the children of God, but the Spirit of God also himself, as it were, groaneth, while he helpeth our infirmities, or weaknesses. Our understandings are weak, particularly in the things of God our desires are weak; our prayers are weak. We know not - Many times. What we should pray for - Much less are we able to pray for it as we ought: but the Spirit maketh intercession for us - In our hearts, even as Christ does in heaven. With groanings - The matter of which is from ourselves, but the Spirit forms them; and they are frequently inexpressible, even by the faithful themselves. (Explanatory Notes on Romans, on Rom. 8:26, on the Internet web site Wesley Center Online, at http://wesley.nnu.edu/john_wesley/notes/romans.htm#Chapter+VIII, accessed again July 4, 2010).

If we do not fully understand, nevertheless God knows and understands. “And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God” (v. 27). “If we groan inwardly (v. 23),” says Neil Elliott, “it is because of the Spirit at work in our prayers, interceding for the saints.” And he adds, “This dramatic language is resumed in 9:1-3 (NOAB, 3^rd ed., on Rom. 8:26-27). As Christian believers, we too are among the saints for whom the Spirit intercedes. Leander E. Keck says, “The Spirit not only speaks to us but also intercedes for us; in v. 34 Christ intercedes” ( (HarperCollins Study Bible, rev. ed., 2006, on Rom. 8:26).

We are assured that the Spirit intercedes for us as “saints according to the will of God” (v. 27), and that God works things out for our good (v. 28). A series of verbs describes our status within God's “large family”: “For those whom he foreknew (proevgnw, proegnō ) he also predestined (prowvrisen, proōrisen) to be conformed (summovrfouV, symmorphous) to the image of his Son, in order that he might be the firstborn within a large family. And those whom he predestined (prowvrisen, proōrisen) he also called ( ejkavlesen, ekalesen); and those whom he called he also justified ( ejdikaivwsen, edikaiōsen); and those whom he justified he also glorified ( ejdovxasen, edoxasen)” (vv. 29-30). The first two verbs, “foreknew” and “predestined,” are in the aorist (past) tense. The next, “to be conformed,” uses an English infinitive to represent a Greek adjective, suvmmorfoV (symmorphos), which “pertains to having a similar form, nature, or style, similar in form as or to something,” and so the meaning here is “like his Son in form or appearance” (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. suvmmorfoV, symmorphos). Clearly the reference is to the regeneration and transformation of those who turn to God through Christ in repentance and faith. One should perhaps tread softly in discussing the matter of predestination. But I believe it is important to note that the first verb in this series is foreknowing. “For those whom he foreknew he also predestined . . .” (v. 29). Foreknowledge is not the same as predestination, but God’s foreknowledge leads to his predestining, and not the other way around. No one is excluded by God’s prior decision, but he has chosen to conform all who turn to him in repentance and faith to the image of his Son, and he knows at the outset, of course, who that will be.

On verse 29, Wesley says, “Whom he foreknew, he also predestinated conformable to the image of his Son - Here the apostle declares who those are whom he foreknew and predestinated to glory; namely, those who are conformable to the image of his Son. This is the mark of those who are foreknown and will be glorified, 2Tim 2:19. Php 3:10,21” (op. cit., on v. 29). And on verse 30, he says:

Them he - In due time. Called - By his gospel and his Spirit. And whom he called - When obedient to the heavenly calling, Acts 26:19. He also justified - Forgave and accepted. And whom he justified - Provided they "continued in his goodness," Rom 11:22, he in the end glorified - St. Paul does not affirm, either here or in any other part of his writings. that precisely the same number of men are called, justified, and glorified. He does not deny that a believer may fall away and be cut off between his special calling and his glorification, Rom 11:22. Neither does he deny that many are called who never are justified. He only affirms that this is the method whereby God leads us step by step toward heaven. He glorified - He speaks as one looking back from the goal, upon the race of faith. Indeed grace, as it is glory begun, is both an earnest and a foretaste of eternal glory. (op. cit., on v. 30)

According to Wilbur T. Dayton,

The calls of God are always enablements. The only way to fall short of the calling is to refuse the call. From the standpoint of God’s grace and provision there is no failure. As fast as the called ones come, He justifies. And as surely as He justifies, He takes them through to a safe landing in glory. Paul boldly used the aorist tense (of past action) in glorified to indicate the absolute reliability of God’s provision. In the case of those concerning whom God foreknows that they will let Him save to the uttermost, God has no doubt of the outcome. (Wesleyan Bible Commentary, V, 1965, 2^nd printing 1971, on Rom. 8:28-33)

Recent variations in the translations of Romans 8:28 are noteworthy:

And we know that all things work together for good to them that love God, to them who are the called according to his purpose. (Rom. 8:28 AV/KJV, 1612)

And we know that to them that love God all things work together for good, even to them that are called according to his purpose. (ASV, 1901)

We know that in everything God works for good ^k with those who love him,^l who are called according to his purpose. (RSV, 2^nd ed., 1951)

^k Other ancient authorities read in everything he works for good, or everything works for good

^l Greek God

And we know that in all things God works for the good of those who love him,^a who^b have been called according to his purpose. (NIV, 1973)

^a Some manuscripts: And we know that all things work together for good to those who love God

^b Or works together with those who love him to bring about what is good–with those who

We know that all things work together for good ^e for those who love God, who are called according to his purpose. (NRSV, 1989)

^e Other ancient authorities read God makes all things work together for good, or in all things God works for good

And we know that God causes everything to work together[^a] for the good of those who love God and are called according to his purpose for them. (New Living Translation 1996)

^a Some manuscripts read And we know that everything works together

This variety of translations–and there are others–is based on the choice of one of three patterns (and some variation in the English rendering of the verb):

1. “all things work together” pavnta sunergei: (panta synergei), with “all things as subject

2. “he (= God) [makes] all things work together,” using the implied “he” of the verb ending as subject and “all things” as direct object (the neuter plural form could be either subject or object)

3. “God, oJ qeovV (ho theos), [makes] all things work together,” “God works all things together [for good], with “God” as subject

Pattern 1 is the wording of a fourth century manuscript (x), a fifth century manuscript ( C), a fifth-sixth century manuscript (D) and many of the later manuscripts. Pattern 2 is a different translation of the same Greek wording. Pattern 3, which includes “God” as the subject, is the wording of an early papyrus manuscript dated about A.D. 200 (p⁴⁶), a fourth century manuscript (B), a fifth century manuscript (A), an early (3rd-4th c.) Coptic translation manuscript, and as quoted by Origen (2nd-3rd c.). So there is a difference in wording in different manuscripts. The word “God” appears in a few manuscripts including an early Papyrus (p⁴⁶ ca. AD 200) in the nominative = subject case. If “God” is the subject, the RSV translation (1946), and even if it is lacking, the understood pronoun “he” (reflecting the Greek verb ending) could still refer to God and be the subject, “he [God] works for good in everything” or “he [God] makes all things work together for good.” So those translations which make “God” the subject (RSV, NIV, New Living Translation, and New American Standard Version [not included above]) could be based on pattern 2, but are probably based on pattern 3, which specifically includes “God.” On the other hand, the word pavnta (panta), translated as “all things” (AV/KJV, NRSV), or “[in] everything” (RSV) is ambiguous. The same form could be either nominative (i.e. subject) or accusative (i.e. direct object). And so, as I see it, it's a matter of interpretation rather than a choice between different manuscript readings. I am comforted by the thought that “in everything God works for good,” and uneasy with the view that “all things work . . . for good.” It's hard to see the good of an experience like tropical storm Allison, hurricanes Katrina and Ike, the “9/11” atrocity, or severe diseases like cancer, and so forth. There's no way to call such things “good,” but God is with us in the midst of such disasters, working for our good, as is implied by the phrase “works together” (AV/KJV, NRSV, synergei). Behind the scenes, God brings things together for good.

Matthew 23:1-12

.Jesus Denounces Scribes and Pharisees (Mk 12.38-40; Lk 20.45-47)

23:1 Then Jesus said to the crowds and to his disciples, 2 “The scribes and the Pharisees sit on Moses' seat; 3 therefore, do whatever they teach you and follow it; but do not do as they do, for they do not practice what they teach. 4 They tie up heavy burdens, hard to bear, and lay them on the shoulders of others; but they themselves are unwilling to lift a finger to move them. 5 They do all their deeds to be seen by others; for they make their phylacteries broad and their fringes long. 6 They love to have the place of honor at banquets and the best seats in the synagogues, 7 and to be greeted with respect in the marketplaces, and to have people call them rabbi. 8 But you are not to be called rabbi, for you have one teacher, and you are all students. 9 And call no one your father on earth, for you have one Father– e one in heaven. 10 Nor are you to be called instructors, for you have one instructor, the Messiah. 11 The greatest among you will be your servant. 12 All who exalt themselves will be humbled, and all who humble themselves will be exalted. (Matthew 23:1-12, NRSV)

The following comments are repeated here from December 9, 2009 (Wednesday in the week of the Second Sunday of Advent, Year Two), when comments were repeated with editing and supplement from July 7, 2008 (Monday in the week of the Sunday closest to July 6, Year Two), when comments were repeated with editing and supplement from December 12, 2007 (Wednesday in the week of the Second Sunday of Advent, Year Two), when comments were repeated from July 10, 2006 (Monday in the week of the Sunday closest to July 6, Year Two), when they were combined and revised from July 5, 2004 in an email sent July 5, 2004, for July 5-11, and from December 7, 2005 (Wednesday of the week of the Second Sunday in Advent, Year Two), where there was some repetition from an email sent December 9, 2003, for December 10, 2003.

For recent comments on Mark 12:38-40, where Mark presents a warning about scribes which comes as close as anything in Mark to corresponding to Matthew’s version of Jesus’ extended and repeated woes against the Pharisees, see the Archive for August 21, 2009 (Friday in the week of the Sunday closest to August 17, Year One). Recent comments on Luke 20:45-47 (cf. Mt. 23:5-6) are included within comments in Luke 20:41-21:4 in the Archive for June 18, 2009 (Thursday in the week of the Sunday closest to June 15, Year One). For parallel verses in Mark and Luke to this reading from Matthew, see the separate file, Woe to the Scribes and Pharisees, Part 1.

A series of debates between Jesus and the Jewish leaders has concluded with Jesus’ challenge about whether the Messiah should be called David’s son or David’s Lord (Mt. 22:41-46; Mk. 12:35-37a; Lk. 20:41-44). That episode concluded with Matthew’s statement that “No one was able to give him an answer, nor from that day did anyone dare to ask him any more questions” (Mt. 22:46); compare the similar remark put at the beginning of that episode by Mark and Luke (Mk. 12:34b; Lk. 20:40). What follows is Jesus’ challenge and criticism of the Jewish leadership. “This entire chapter [i.e., Mt.23],” says J. Andrew Overman, “is devoted to Jesus’ critical judgment against the religious leadership” (NOAB, 3^rd ed., augmented, 2007, on Mt. 23:1-39).

Matthew reports that Jesus addressed the crowds and his disciples. “Then Jesus said to the crowds and to his disciples, ‘The scribes and the Pharisees sit on Moses' seat; therefore, do whatever they teach you and follow it; but do not do as they do, for they do not practice what they teach’ ” (Mt. 23:1-3). Compare Mark’s reference to “the large crowd [that] was listening to him with delight” as he warned against the scribes (Mk. 12:37b, 38a), and Luke’s putting the criticism of the scribes (Lk. 20:46) “in the hearing of all the people” (Lk. 20:45). Jesus acknowledges that “the scribes and the Pharisees sit on Moses’ seat,” and tells the people to follow their teaching but not their actions (v. 3). According to Matthew, Jesus’ first specific criticism is about heavy burdens laid on the people. “They tie up heavy burdens, hard to bear, and lay them on the shoulders of others; but they themselves are unwilling to lift a finger to move them” (v. 4). In Luke’s parallel to Matthew’s woes (Mt. 23:13-30; cf. Lk. 11:39-52; cf. readings to follow), this criticism is another “woe”: “And he said, "Woe also to you lawyers! For you load people with burdens hard to bear, and you yourselves do not lift a finger to ease them” (Lk. 11:46).

In what appears to be a kind of prologue, or perhaps basis, for the series of “woes” directed to “you scribes and Pharisees, hypocrites!” (Mt. 23:13, 15, 16, 23, 25, 27, 29; cf. various parallels in Lk.), Jesus continues with a series of further specific criticisms, saying that the scribes and Pharisees “do all their deeds to be seen by others” (Mt. 23:5a), as though their reputations were the motive, and not righteousness for righteousness sake. Mark and Luke list three specific criticisms here: “Beware (Blevpete, Blepete, Mk.; Proevcete, Prosechete, Lk.) of the scribes, who like to walk around in long robes, and (love, filouvntwn, philountōn, Lk.) to be greeted with respect in the marketplaces, and to have the best seats in the synagogues and places of honor at banquets!” (Mk. 12:38-39; Lk. 11:46). Matthew’s equivalent continues the list of criticisms in a form clearly reflecting the Jewish context. In addition to doing “all their deeds to be seen by others,” Matthew’s Jesus continues, “for they make their phylacteries (fulakthvria, phylaktēria) broad and their fringes (kravspeda, kraspeda) long” (Mt. 23:5b; cf. the reference to “long robes” in Mk. and Lk.). The former term is defined as follows: a “leather prayer band and case containing scripture passages, sometimes used as an amulet, prayer-band, prayer-case.” It is added that

one of the literal senses of fulakthvrion [phylaktērion], which occurs only once in our literature, Mt. 23:5, is ‘safeguard, means of protection’ [in examples from Demosthenes, Philo and others], but this sense is only one component of a more complex semantic phenomenon, where the referent reflects the Aramaic (sic) NyL09p9T4, t^efilîn), i.e. two black leather boxes containing scripture passages worn on the forehead and the left arm, in keeping with Mosaic instruction Ex. 13:9, 16; Dt. 6:8; 11:18, where the directives appear to be figurative. (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. fulakthvrion, phylaktērion)

Matthew echoes Jesus’ criticism in Mark of their wanting to “have the best seats in the synagogues and places of honor at banquets” (Mk. 12:39; Lk. 20:46b), but he reverses the order, “They [i.e. the scribes and the Pharisees] love to have the place of honor at banquets and the best seats in the synagogues” (Mt. 23:6). Matthew reverses the elements in this verse in comparison with Mark and Luke, and does the same with the next, “and to be greeted with respect in the marketplaces (Mt. 23:7a; cf Mk. 12:38b, before v. 39; and Lk. 20:46b, before v. 46a). According to Richard A. Horsley, to this “craving for honor,” Jesus adds, “a concrete example of their exploitation of the poor” (NOAB, 3^rd ed., 2001, on Mk. 12:38-40).

In Matthew, Jesus goes on to discuss a form of being “greeted with respect in the marketplaces,” that is, “to have people call them rabbi” (Mt. 23:7b), in another echo of the Jewish context. “But you are not to be called rabbi,” says Jesus, according to Matthew, “for you have one teacher, and you are all students” (v. 8). “ ‘Rabbi’ was not yet an official title for the scribes,” says Krister Stendahl, “but was about to become such in NT times, and Mt. translates it ‘teacher’ ” (Peake’s Commentary on the Bible, sec. 691 d, p. 792, on Mt. 23:8). And, for a similar reason, the disciples are to “call no one your father (patevra, patera) on earth, for you have one Father (pathvr, patēr)–the one in heaven. With reference to his comment on “rabbi” in verse 8, Stendahl adds, “the same seems to have been true about ‘father’ ” (ibid., on v. 9). In Matthew, Jesus continues in this vein. “Nor are you to be called instructors (kaqhghtaiv, kathēgētai), for you have one instructor (kaqhghthvV, kathēgētēs), the Messiah (oJ CristovV, ho Christos)” (Mt. 23:10). This word “instructor” (kaqhghthvV, kathēgētēs), is defined as “teacher” and cited as so used of Aristotle (BDAG, s.v. kaqhghthvV, kathēgētēs). It occurs only here in the New Testament. Stendahl says that verse 10 “may sound as an anticlimax and has been considered as a variant of verse 8 (so Wellhausen, Dalman, et al.), but if ‘master’ (kathēgētēs [kaqhghthvV]) is the equivalent of Heb. môreh [hr,Om], the technical term for the Teacher of Righteousness at Qumrân, then it is the proper climax, making Jesus Christ the ‘Teacher’ ” (loc. cit.). As opposed to various authoritarian structures in the world of his day, Jesus emphasizes “servant leadership.” “The greatest among you will be your servant” (Mt. 23:11; cf. 20:26-27; Mk. 9:35; 10:43-44; Lk. 9:48; 22:26; cf. also Jn. 13:1-20). In concluding the paragraph, prior to the list of woes against the Pharisees, Matthew quotes Jesus as saying, “ All who exalt themselves will be humbled, and all who humble themselves will be exalted” (Mt. 23:12). Earlier in Matthew, Jesus says, “Whoever becomes humble like this child is the greatest in the kingdom of heaven” (Mt. 18:4). “Reversal of status characterizes the kingdom,” says Dennis C. Duling “(see 20:26-27; 23:11-12; Mk. 10:43-44; Lk. 14:11; 18:14; 22:26; Jas. 4:6, 10; 1 Pet. 5:5)” (The HarperCollins Study Bible, rev. ed., 2006, on Mt. 18:4). “Unlike the scribes and Pharisees ([Mt. 23:]7), says Dale C. Allison, Jr., “Christian authorities are to shun titles. Such titles are inconsistent with the demand for humility and mutuality and the need to restrict certain appellations to God and Christ. It is implied that the scribes and Pharisees enjoy wrongful flattery and think in hierarchical terms” (The Oxford Bible Commentary, 2001, p. 875, on Mt. 23:1-12).

Matthew, chapter 23, presents exceedingly harsh criticism of Pharisees by Jesus. We are reminded that it was criticism of “some Pharisees, not all Pharisees” (E.E. Tilden & B.M. Metzger, NOAB, 2^nd ed., 1994, on Mt. 23:13; emphasis [bold print] added). Stendahl asks, “Is the criticism in this discourse aimed at actual hypocrites among the Pharisees or against 'Pharisaism' as a system which is wrong in its basic principle?” (op. cit., sec. 691 b, p. 792 on Mt. 23:1-36 ). He answers his own question by implying the former for Jesus himself, though Matthew's church was perhaps “on its way to such a clear-cut identification.” But, according to Stendahl, Jesus “did not enunciate principles, nor did he aim at a new approach to religion, but he taught with prophetic consciousness in a nation where he found the strongest resistance among those who were its spiritual leaders. This must have sharpened his eyes for their shortcomings–most of which they would admit themselves, at least when they were among themselves, as the Talmud shows quite clearly” (ibid.). On the last point, Stendahl cites I. Abrahams' book, Studies in Pharisaism and the Gospels (1924).

It would not be hard to find similar shortcomings among the Christians. However, since it is Jesus who criticized some Pharisees, we, as Christians, must respect his judgment. But we must also remember that it was not an indictment of all Pharisees–not to mention all Jews, then or now. We have learned that misuse of material from the Gospels by so-called Christians to support anti-Semitism has had horrible effects again and again, but especially in the last century. And, for that matter, some of the same inconsistencies are probably found in Christian groups. Scholars have pointed out criticism of Pharisees by Pharisees in the Talmud. William C. Varner says:

There is a passage, appearing in slightly different forms in both the Babylonian and Jerusalem Talmuds, that sheds an abundance of light on the self-perception of the Pharisees. This passage describes seven different types of Pharisees. A paraphrase of the difficult Talmudic language describes the following seven: (1) The “shoulder” Pharisee wore his good deeds on his shoulder so everyone could see them. (2) The “wait a little” Pharisee always found an excuse for putting off a good deed. (3) The “bruised” Pharisee shut his eyes to avoid seeing a woman and knocked into walls, bruising himself. (4) The “humpbacked” Pharisee always walked bent double, in false humility. (5) The “ever reckoning” Pharisee was always counting up the numbers of his good deeds. (6) The “fearful” Pharisee always quaked in fear of the wrath of God. (7) The “God-loving” Pharisee was a copy of Abraham who lived in faith and charity (“Jesus and the Pharisees; A Jewish Perspective,” on the Internet web site , Personal Freedom Outreach, http://www.pfo.org/pharisee.htm, accessed again July 4, 2010; you may need to copy and paste the URL in your browser.)

Most Christian groups probably have some of these kinds of people.

As noted above, for the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for June 21, 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