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Daily
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Friday
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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 |
Daily
Lectionary, Book of Worship Inter-Lutheran Commission on
Worship, c. 1978 (2002 printing) ‡ |
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http://www.satucket.com/lectionary/index.htm http://www.pcusa.org/cgi-bin/lectiond.cgi YOU MAY NEED TO COPY AND PASTE THESE URLs
IN YOUR BROWSER |
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‡
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, Year C (now current). “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). |
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Unless
otherwise indicated, the scripture texts quoted are from The New Revised
Standard Version ( |
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Friday AM Psalm 40, 54 PM Psalm 51 Ecclus. 34:1-8,18-22 Rev. 13:1-10 Luke 12:13-31 James Hannington & the Martyrs of Psalm 124 or 116:1-8 1 Peter 3:14-18,22; Matthew 10:16-22 Eucharistic Phil. 1:1-10; Psalm 111; Luke 14:1-6 |
Friday Morning: Psalms 84; 148 Ecclus. 34:1-8,18-22 or Nahum 2:13-3:7 Rev. 13:1-10 Luke 12:13-31 Evening: Psalms 25; 40 |
Friday Friday Morning Pss.: 88, 148 Hosea 13:9-16 Acts 28:1-16 Luke 9:28-36 Evening Pss.: 6, 20 |
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Year C Daily Psalm 32:1-7 Job 22:21-23:17 2 Peter 1:1-11 |
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* Friday in the
week of the Twenty-second Sunday after Pentecost, references for the week of
the Sunday closest to October 26, Year Two |
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For the Lutheran
Episcopal and Presbyterian
Ecclesiasticus (Sirach) 34:1-8, 18-22
34:1 The senseless have vain and false hopes,
and dreams give wings to fools.
2 As one who catches at a shadow and pursues the wind,
so is anyone who believes in dreams.
3 What is seen in dreams is but a reflection,
the likeness of a face looking at itself.
4 From an unclean thing what can be clean?
And from something false what can be true?
5 Divinations and omens and dreams are unreal,
and like a woman in labor, the mind has fantasies.
6 Unless they are sent by intervention from the Most High,
pay no attention to them.
7 For dreams have deceived many,
and those who put their hope in them have perished.
8 Without such deceptions the law will be fulfilled,
and wisdom is complete in the mouth of the faithful. (Ecclesiasticus 34:1-8, NRSV)
18 To whom does he look? And who is his support?
19 The eyes of the Lord are on those who love him,
a mighty shield and strong support,
a shelter from scorching wind and a shade from noonday sun,
a guard against stumbling and a help against falling.
20 He lifts up the soul and makes the eyes sparkle;
he gives health and life and blessing.
21 If one sacrifices ill-gotten goods, the offering is blemished;
22 the gifts of the lawless are not acceptable. (Ecclesiasticus 34:18-22, NRSV)
The following comments are repeated here with editing and supplement from October 31, 2008 (Friday in the week of the Sunday closest to October 26, Year Two), when comments were repeated from November 3, 2006 (Friday in the week of the Sunday closest to October 26, Year Two), when comments were repeated with revision and supplement from October 29, 2004, (Friday in the week of the Sunday closest to October 26, Year Two).
Ben Sira warns against dreams and omens (Ecclus.. 34:1-8).
“The senseless have vain and false hopes,” he says, “and dreams give wings to
fools” (v. 1). He compares believing in dreams to vain pursuits. “As one who
catches at a shadow and pursues the wind, / so is anyone who believes in
dreams” (v. 2). “What is seen in dreams,” he says, “is but a reflection, the likeness
of a face looking at itself” (v. 3). Note that it’s not the person before the
mirror who sees the reflection, but rather, it is the reflection itself, “the
likeness,” that is “looking at itself.” How can one find truth or reality in
this land of shadows. “Dreams have no reality,” says Harold C.
Washington; “they are a reflection of one’s concerns” (NOAB, 3rd
ed., augmented, 2007, on Ecclus. 34:3). Ben Sira compares depending on dreams
to an improper use of the purity laws. “From an unclean thing,” he asks, “what
can be clean?” (v. 4a). He answers with another rhetorical question. “And from
something false [i.e. dreams] what can be true?” (v. 4b).
a decidedly negative judgment on the predictive value of dreams. In contrast, cf. the important role of dreams in the stories of Joseph (Gen. 37-50), Gideon (Judg. 7:13-15), Job (Job 33:15-18), and Daniel. During the Hellenistic period dreams were generally thought to contain predictions, and dream interpretation was considered a critical and scientific occupation. Ben Sira ranks dreams with omens and other forms of divination as fantasies (v. 5). His criticism here may reflect a rejection of apocalyptic speculation about God’s secrets; cf. 3:21-24. (The HarperCollins Study Bible, rev. ed., 2006, on Ecclus. 34:1-8)
The latter part of today’s reading emphasizes piety, fear of
the Lord and love of the Lord. “Happy is the soul that fears the Lord!”
exclaims Ben Sira (v. 17). “To whom does he look? And who is his support?” (v.
18). The question is about what it is that the person who fears the Lord looks
to for help and support, and the answer affirms, as we would expect, that such
help comes from the Lord. “The eyes of the Lord are on those who love him,”
says Ben Sira, “a mighty shield and strong support, / a shelter from scorching
wind and a shade from noonday sun, / a guard against stumbling and a help
against falling” (v. 19).
Tomorrow’s reading (Ecclus. 35:1-17) will begin with a
discussion of “acceptable sacrifices” (35:1-13,
16 For you have no delight in sacrifice;
if I were to give a burnt offering, you would not be pleased.
17 The sacrifice acceptable to God is a broken spirit;
a broken and contrite heart, O God, you will not despise.
18 Do good to
rebuild the
walls of
19 then you will delight in right sacrifices,
in burnt offerings and whole burnt offerings;
then bulls will be offered on your altar. (Psalm 51:16-19, NRSV)
Nahum 2:13-3:7 (Presbyterian and Lutheran traditions–This passage is not included in the Daily Office Lectionary of the Book of Common Prayer.)
13 See, I am against you, says the LORD of hosts, and I will burn your chariots in smoke, and the sword shall devour your young lions; I will cut off your prey from the earth, and the voice of your messengers shall be heard no more.
3:1 Ah! City of bloodshed,
utterly deceitful, full of booty–
no end to the plunder!
2 The crack of whip and rumble of wheel,
galloping horse and bounding chariot!
3 Horsemen charging,
flashing sword and glittering spear,
piles of dead,
heaps of corpses,
dead bodies without end–
they stumble over the bodies!
4 Because of the countless debaucheries of the prostitute,
gracefully alluring, mistress of sorcery,
who enslaves nations through her debaucheries,
and peoples through her sorcery,
5 I am against you,
says the LORD of hosts,
and will lift up your skirts over your face;
and I will let nations look on your nakedness
and kingdoms on your shame.
6 I will throw filth at you
and treat you with contempt,
and make you a spectacle.
7 Then all who see you will shrink from you and say,
“
Where shall I seek comforters for you? (Nahum 2:13 [= Heb. 2:14]-3:7, NRSV)
The following comments are repeated here with editing and supplement from October 31, 2008 (Friday in the week of the Sunday closest to October 26, Year Two), when comments were repeated from November 3, 2006 (Friday in the week of the Sunday closest to October 26, Year Two).
The prose insertion (Nahum 2:13) summarizes the poetic
description of
According to Gregory Mobley, the reading continues with “a woe-oracle” (3:1-3) and the first of “a series of taunts” (vv. 4-7) (NOAB, 3rd ed., on Nahum 3:1-3 and vv. 4-7, respectively). The woe-oracle pictures the battle and its consequences. “Ah! City of bloodshed, / utterly deceitful, full of booty–no end to the plunder!” (3:1). The battle action is described as “The crack of whip and rumble of wheel, / galloping horse and bounding chariot! / Horsemen charging, / flashing sword and glittering spear” (vv. 2, 3a, b). In the aftermath we are given to see “piles of dead, / heaps of corpses, / dead bodies without end” (v. 3c, d, e). This picture ends with the note that “they stumble over the bodies!” (v. 3f), with apparently no other place to step. According to Richards, “the oracle commences with the war imagery begun in 2:3-5” (op. cit., on 3:1-3).
In the first taunt, according to Mobley, “
Revelation 13:1-10
13 1 And I saw a beast rising out of the sea, having ten horns and seven heads; and on its horns were ten diadems, and on its heads were blasphemous names. 2 And the beast that I saw was like a leopard, its feet were like a bear’s, and its mouth was like a lion’s mouth. And the dragon gave it his power and his throne and great authority. 3 One of its heads seemed to have received a death-blow, but its mortal wound had been healed. In amazement the whole earth followed the beast. 4 They worshiped the dragon, for he had given his authority to the beast, and they worshiped the beast, saying, “Who is like the beast, and who can fight against it?”
5 The beast was given a mouth uttering haughty and blasphemous words, and it was allowed to exercise authority for forty-two months. 6 It opened its mouth to utter blasphemies against God, blaspheming his name and his dwelling, that is, those who dwell in heaven. 7 Also it was allowed to make war on the saints and to conquer them. It was given authority over every tribe and people and language and nation, 8 and all the inhabitants of the earth will worship it, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb that was slaughtered.
9 Let anyone who has an ear listen:
10 If you are to be taken captive,
into captivity you go;
if you kill with the sword,
with the sword you must be killed.
Here is a call for the endurance and faith of the saints. (Revelation 13:1-10, NRSV)
The following comments are repeated here with editing and supplement from October 31, 2008 (Friday in the week of the Sunday closest to October 26, Year Two), when comments were repeated from November 3, 2006 (Friday in the week of the Sunday closest to October 26, Year Two), when comments were repeated with revision and supplement from October 29, 2004, (Friday of the week of the Sunday closest to October 26, Year Two); they are repeated here:
Two beasts appear in Revelation, chapter 13. John describes
the first: “And I saw a beast rising out of the sea, having ten horns and seven
heads; and on its horns were ten diadems, and on its heads were blasphemous
names” (Rev. 13:1). The second beast is described in tomorrow’s lesson (vv.
11-18). The first beast, says John, “was like a leopard, its feet were like a
bear’s, and its mouth was like a lion’s mouth” (v. 2a). This beast’s authority
came from the dragon. “And the dragon gave it his power and his throne and
great authority” (v. 2b, cf. 12:3-4, 7, 9, 13-17). The dragon was introduced
earlier (12:3) and identified as “the Devil and Satan, the deceiver of the
whole world” (12:9). According to Bruce M. Metzger, “the beast from the sea
combines the powers of the four beasts of Dan.
John continues: “The beast was given a mouth uttering haughty and blasphemous words, and it was allowed to exercise authority for forty-two months” (v. 5). Again we meet a reference to three and a half years (cf. 11:2). Metzger says, “ “The sovereignty of God, even amid persecution, is implied by the use of passive verbs here and in vv. 7, 10, 14, 15 (compare 6:4; see 17:17n)” (op. cit., on v. 5). In the later note, Metzger says, “by divine over-ruling, the forces of iniquity fulfill the purposes of God” (ibid., on 17:17). The beast “opened its mouth to utter blasphemies against God, blaspheming his name and his dwelling, that is, those who dwell in heaven” (13:6). “Also,” says John, “it [i.e., the beast] was allowed to make war on the saints and to conquer them. It was given authority over every tribe and people and language and nation” (v. 7)—note the continued use of passive verbs—“and all the inhabitants of the earth will worship it, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb that was slaughtered” (v. 8). “The Lamb that was slaughtered” is, of course, Christ. For the “book of life,” Metzger refers to his earlier note (ibid., on v. 8), the “Book of life [is] the register of God containing the names of the redeemed (13:8; 17:8; 20:12, 15; Ex. 32:32; Ps. 69:28; Dan. 12:1; Mal. 3:16; Lk. 10:20)” (ibid., on 3:5). Of “from the foundation of the world,” Ruiz says, “this phrase would most naturally qualify slaughtered (see note d)” (op. cit., on 13:8). The NRSV note d says “Or written in the book of life of the Lamb that was slaughtered from the foundation of the world.” The comment of Ruiz appears to be based not on a difference of manuscript readings, but on the word order in the Greek text (cf AV/KJV, TNIV).
This reading concludes with “a call for the endurance and faith of the saints”:
If you are to be taken captive,
into captivity you go;
if you kill with the sword,
with the sword you must be killed. (Rev. 13:10, NRSV)
At this point, Metzger refers to Jeremiah 15:2 and Matthew
26:52 (op. cit., on Rev. 13:10). Following Metzger, Ruiz adds Jeremiah 43:11
(op. cit., on Rev. 13:10). Aune says, “If
you are . . . be killed [is] a reformulation of Jer. 15:2;
43:11” (op. cit., on Rev. 13:10). The Jeremiah passages refer to inevitable
punishment for the Judeans in
Luke 12:13-31
The Parable of the Rich Fool
13 Someone in the crowd said to him, “Teacher, tell my brother to divide the family inheritance with me.” 14 But he said to him, “Friend, who set me to be a judge or arbitrator over you?” 15 And he said to them, “Take care! Be on your guard against all kinds of greed; for one’s life does not consist in the abundance of possessions.” 16 Then he told them a parable: “The land of a rich man produced abundantly. 17 And he thought to himself, ‘What should I do, for I have no place to store my crops?’ 18 Then he said, ‘I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. 19 And I will say to my soul, Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.’ 20 But God said to him, ‘You fool! This very night your life is being demanded of you. And the things you have prepared, whose will they be?’ 21 So it is with those who store up treasures for themselves but are not rich toward God.” (Luke 12:13-21, NRSV)
Do Not Worry (Mt 6.19-21, 25-34)
22 He said to his disciples, “Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear. 23 For life is more than food, and the body more than clothing. 24 Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds! 25 And can any of you by worrying add a single hour to your span of life? 26 If then you are not able to do so small a thing as that, why do you worry about the rest? 27 Consider the lilies, how they grow: they neither toil nor spin; yet I tell you, even Solomon in all his glory was not clothed like one of these. 28 But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, how much more will he clothe you-you of little faith! 29 And do not keep striving for what you are to eat and what you are to drink, and do not keep worrying. 30 For it is the nations of the world that strive after all these things, and your Father knows that you need them. 31 Instead, strive for his kingdom, and these things will be given to you as well. (Luke 12:22-31, NRSV)
On Luke 12:13-21
In the comments below, those on the first sections, the Warning against Avarice and the Rich Fool, are based on the comments on Luke 12:13-21 of May 9, 2010 (the Sixth Sunday of Easter, Year Two), when comments were based on those of October 31, 2008 (Friday in the week of the Sunday closest to October 26, Year Two), when comments on the Parable of the Rich Fool were repeated from April 27, 2008 (the Sixth Sunday of Easter, Year Two), when comments were based on those of November 3, 2006 (Friday in the week of the Sunday closest to October 26, Year Two), which, in turn, were combined with revision from October 29, 2004,(Friday of the week of the Sunday closest to October 26, Year Two), and from May 21, 2006 (the Sixth Sunday of Easter, Year Two).
The comments on Jesus admonition to Not Be Anxious are based on those on Luke 12:22-31 of November 1, 2009 (the Sunday closest to November 2, Year One), comments were based on those of May 20, 2009 (Wednesday in the week of the Sixth Sunday of Easter, Year One), when comments were based on relevant comments from October 31, 2008 (Friday in the week of the Sunday closest to October 26, Year Two), and earlier comments as noted there.
Warning against Avarice
Today’s reading from Luke follows
a series of teachings on the Leaven of the Pharisees (Lk. 12:1; cf. Mk.
8:14-15; Mt. 16:5-6), an Exhortation to Fearless Confession (Lk. 12:2-9; cf.
Mt. 10:26-33), the Sin against the Holy Spirit (Lk. 12:10; cf. Mk. 3:28-30; Mt.
12:31-32), and the Assistance of the Holy Spirit when the disciples are called
before authorities (Lk. 12:11-12; cf. Lk. 21:14-15; Mk. 13:11; Mt. 10:19-20)
(for the references, cf. Kurt Aland, ed., Synopsis of the Four Gospels,
revised printing, 1985, secs. 195-198, pp. 179-181). In the present reading, a
listener addresses a question to Jesus. “Teacher, tell my brother to divide the
family inheritance (klhronomiva, kl‘ronomia) with
me” (Lk. 12:13). According to David L. Tiede, revised by Christopher R.
Matthews, “a teacher or rabbi, could
be expected to interpret the inheritance
laws (Num. 27:1-11; 36:7-9; Deut. 21:15-17)” (The HarperCollins Study Bible, rev. ed., 2006, on Lk. 12:13). Earlier,
Jesus told the Parable of the Good Samaritan (Lk. 10:29-37) in response to a
question from a lawyer (10:25), and later, when a dinner guest (cf. Lk. 14:1)
exclaimed, “Blessed is anyone who will eat bread in the
[A man said] to him: Speak to my brothers that they divide my father’s possessions with me. He said to him: O (w\ [Ç]) man, who made me a divider? He turned to his disciples (maqhthvV [matth‘t‘s]) (and) said to them: I am not a divider, am I (mhv [m‘])? (GT 72, trans. Bruce M. Metzger)
In the Gospel of Thomas the saying is independent (as are most of the sayings there). In Luke, the saying leads into the Parable of the Rich Fool (Lk. 12:16-21).
The Rich Fool
“Then he told them a parable,” says Luke, “The land of a rich man produced abundantly. And he thought to himself, ‘What should I do, for I have no place to store my crops?’ ” (Lk. 12:16-17). Jesus says that the man thought to himself, “What should I do, for I have no place to store my crops?” (v. 17), but soon concluded, “I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul, Soul, you have ample goods laid up for many years; relax, eat, drink, be merry” (vv. 18-19). Soards says, for “eat, drink, be merry, see Eccl 8:15” (op. cit., on v. 19). However, the emphasis in Ecclesiastes, appears to be on the best one can do, given the human situation. For his story of the rich fool, Jesus’ points out the man’s misplaced emphasis on the benefits of his material goods. “You fool!” says God, according to Jesus’ story. “This very night your life is being demanded of you. And the things you have prepared, whose will they be?” (v. 20). “The fool,” say Tiede and Matthews, “leaves God out of the reckoning (see Ps. 14:1)” (op. cit., on v. 20). But Soards has a different perspective, saying, “The declaration by God in Greek is difficult, reading literally, ‘Fool! In this night your soul they demand from you.’ The subject ‘they’ may be a circumlocution for God, but more likely it is ‘the things’ that now own the man and that claim his life” (ibid., on v. 20). Either way, it is not good for the man. Jesus explains his point. “So it is with those who store up treasures for themselves but are not rich toward God” (v. 21; cf. Mt. 6:19-21; Lk. 12:33-34).
Earlier in the Gospel of Thomas, there is a reference to a rich man that bears some resemblance to this parable:
Jesus said: There was a rich (plouvsioV [plousios]) man who had many possessions (crh:ma [chr‘ma]). He said, I will use (crh:sqai [chr‘sthai]) my possessions (crh:ma [chr‘ma]) that I may sow and reap and plant and fill my storehouses with fruit (karpovV [karpos]), so that I may lack nothing. These were his thoughts in his heart. And in that night he died. He who has ears, let him hear. (GT 63, trans., Metzger)
This version clearly lacks the emphasis in Luke’s version on the need to work for those things that matter to God and his kingdom–and, in the long run, of course, are most beneficial to oneself. The man’s misplaced emphasis and values in the Gospel of Thomas version are sad, but the remedy is not obvious. Should he have prepared to die? Should he have taken some measures to prevent his death? One wonders.
Earlier, in response to a lawyer’s question, “Teacher, what must I do to inherit eternal life?” (Lk. 10:25), Jesus replies with a question of his own. “What is written in the law? What do you read there?” (v. 26). The lawyer’s response points to the two greatest laws (citing Deut. 6:5 and Lev. 19:18), echoing words attributed to Jesus himself elsewhere (Mt. 22:34-40; Mk. 12:28-34). When Jesus commends him for his answer (Lk. 10:28), he follows up with another question, “And who is my neighbor?” (v. 29). Jesus then responds with the Parable of the Good Samaritan (10:29-37). In the present context the question about the “family inheritance” (Lk. 12:13) reminds us of the request of the Prodigal Son, “Father, give me the share of the property that will belong to me (to; ejpibavllon mevron oujsivaV, to epiballon meros t‘s ousias)” (Lk. 15:12). (He cannot yet call it his “inheritance,” of course.).
In the Parable of the Rich Fool, the focus is on the man’s preoccupation with his material wealth, which crowds out any concern for spiritual values. This parable does not have a “Lazarus” character (cf. the Parable of the Rich Man and Lazarus, Lk. 16:9-31) to highlight the man’s lack of concern for those in need, who were probably all around him. But the parable is tailored to fit the questioner’s greed. In the continuation, Jesus tells his disciples, “Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear” (Lk. 12:22), and continues with teaching about not being anxious (Lk. 12:22-32) which is included in Matthew’s Sermon on the Mount (Mt. 26:25-34).
Perhaps you will forgive me for inserting a joke. My father, a minister and teacher who died when I was young, used to preach on this passage. There was a preacher, he said, who was prone to exaggeration. His wife told him, I’m going to sit on the platform with you and if you exaggerate, I’m going to pull your coat tail. So, during the service, the preacher announced his sermon on the Rich Fool. As he told the story, he began to get excited. “The man said to himself, ‘I will pull down my barns and build larger ones’ ” (Lk. 12:18). “I will build big barns,” the preacher repeated, “big barns! The barns were really big, a mile long!” Then his wife pulled his coat tail. “And a foot wide.” Jokes aside, we are reminded of what should be our real priorities.
On Not Being Anxious
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On Not Being Anxious about Daily Necessities |
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Matthew 6:25-34, 19-21, NRSV) |
Luke 12:22-34, NRSV) |
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25 "Therefore I tell you, do not worry about your
life, what you will eat or what you will drink, or about your body,
what you will wear. Is not life more than food, and the body more than
clothing? 26 Look at the birds of the air; they neither sow
nor reap nor gather into barns, and yet your heavenly Father feeds
them. Are you not of more value than they? 27 And can any of
you by worrying add a single hour to your span of life? 28 And why do you
worry about clothing? Consider the lilies of the field, how they grow;
they neither toil nor spin, 29 yet I tell you, even Solomon in all his glory
was not clothed like one of these. 30 But if God so clothes the grass of the
field, which is alive today and tomorrow is thrown into the oven, will he
not much more clothe you--you of little faith? 31 Therefore do not
worry, saying, 'What will we eat?' or 'What will we drink?' or 'What will we
wear?' 32 For it is the Gentiles who strive for all
these things; and indeed your heavenly Father knows that you
need all these things. 33 But strive first for the 34 "So do not worry about tomorrow, for tomorrow
will bring worries of its own. Today's trouble is enough for today.
6:19 "Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; 20 but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also. |
22 He said to his disciples, "Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear. 23 For life is more than food, and the body more than clothing. 24 Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds! 25 And can any of you by worrying add a single hour to your span of life? 26 If then you are not able to do so small a thing as that, why do you worry about the rest? 27 Consider the lilies, how they grow: they neither toil nor spin; yet I tell you, even Solomon in all his glory was not clothed like one of these. 28 But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, how much more will he clothe you--you of little faith! 29 And do not keep striving for what you are to eat and what you are to drink, and do not keep worrying. 30 For it is the nations of the world that strive after all these things, and your Father knows that you need them. 31 Instead, strive for his kingdom, and these things will be given to you as well. 32 "Do not be afraid, little flock, for it is your Father's good pleasure to give you the kingdom.
33 Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. 34 For where your treasure is, there your heart will be also. |
The sequence is significant here, with Jesus’ warning against greed, addressed to the crowd in response to a question (Lk. 12:15, cf. vv. 13-15), followed by the Parable of the Rich Fool illustrating greed focused on one’s own interests (vv. 16-21), and then the admonitions not to be anxious (vv. 22-34). As G. W. H. Lampe points out, the parable of “the Rich Fool [is] peculiar to Lk., who, as often, provides a dramatic setting to the teaching. The preceding teaching,” he adds, “on God’s providential care implies detachment from worldly concerns and covetousness” (Peake’s Commentary on the Bible, 2001, sec. 729 c. p. 835, on Lk 12:15-21). Lampe reminds us that “the necessary condition of the assurance of God’s providential care is that one should be seeking the Kingdom, which God will give to disciples” (ibid., on v. 30).
As indicated by the table above, this passage from Luke is very similar to the parallel passage in Matthew’s Sermon on the Mount (chap. 6). In the above table (Mt. 6:25-34; Lk 12:22-32), differences are highlighted with bold type. The order of the two units is reversed in Matthew, and they are separated by the saying about the Healthy Eye (Mt. 6:22-23; Lk. 11:34-36) and the saying on Serving Two Masters (Mt. 6:24; Lk. 16:13), sayings found in different parts of Luke. For much of these passages, the verbal agreement is extensive, more so in some respects in Greek. Matthew’s word “Gentiles” (Mt. 6:32) correctly translates e[qnh (ethn‘ ), but the same word with the added phrase “of the world” ( e[qnh tou: kovsmou, ethn‘ tou kosmou, Lk. 12:30) is correctly translated “nations [of the world].” Each Evangelist apparently had his audience in mind. If Matthew can apply Jesus’ advice not to be anxious because God “will clothe you” to a Jewish [i.e. not Gentile] audience, and Luke can apply it to “the nations of the world,” then we have the right to claim it for ourselves, don’t we?
Jesus tells his disciples (and us) not to worry about food, drink and clothing (Lk. 12:22; cf. Mt. 6:25a). “For life,” he says, “is more than food, and the body more than clothing” (Lk. 6:23). Matthew presents this as a rhetorical question. “Is not life more than food, and the body more than clothing (Mt. 6:25b)? We are asked to “consider the ravens” (Lk.) or “the birds of the air” (Mt.) who, though they “neither sow nor reap nor gather into barns” (Mt.), or “have neither storehouse nor barn” (Lk.), yet they are fed by “your heavenly Father” (Mt.), or “God” (Lk.). And again Luke’s statement, or rather, exclamation, “Of how much more value are you than the birds!” corresponds to Matthew’s rhetorical question, “Are you not (oujc, ouch) of more value than they?” (Lk. 12:14; Mt. 6:26). Jesus’ question, as reported by Matthew, is introduced with the negative particle oujc (ouch), which implies an affirmative answer, “Yes, of course we are of more value than they [i.e., the birds].”
Jesus continues with another question, “And can any of you by worrying add a single hour to your span of life?” (Lk. 12:25 = Mt. 6:27). This seemingly simple question has some subtle undertones.
tivV de; ejx uJmw:n merimnw:n duvnatai ejpi; th;n hJlikivan aujtou prosqei:nai ph:cun~ (Lk. 12:25)
Who of you by worrying can . . . to his h‘likian (of him = his) add a cubit/hour?”
tivV de; ejx uJmw:n merimnw:n duvnatai prosqei:nai ejpi; th;n hJlikivan aujtou ph:cun e”na~ (Mt. 6:27)
Who of you by worrying can . . . to his h‘likian (of him = his) add one cubit/hour?”
The word hJlikiva (h‘likia) is defined as “the period of time that one’s life continues, age, time of life,” and in that respect, “generally of time that is past” (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3rd ed., 2000, s.v.hJlikiva, h‘likia, meaning no. (1) ). This meaning of hJlikiva (h‘likia) would explain the translation of ph:cuV (p‘chys), usually “cubit,” as “hour” (Mt. 6:27; Lk. 12:25), as is done in many recent translations (e.g. NRSV, TNIV, NAS, New Century Version, New Living Translation), though a few follow the Authorized (KJ) Version with “cubit” or some reference to added height (cf. NKJV, K. S. Wuest’s The New Testament: An expanded translation of 1961, 1997, and E. H. Petersen’s The Message of 2003). The latter follow an alternative presented by the Lexicon that lists Mt. 6:27; Lk. 12:15 under meaning no. (3) “bodily stature” as in Lk.19:3 of Zacchaeus. “Some scholars,” says the Lexicon, “hold that Mt. 6:27; Lk. 12:25 should be listed here” (BDAG, s.v. meaning no. (3) ). In an abridgment of the second edition of the Lexicon, F. Wilbur Gingrich and Frederick W. Danker say that for hJlikiva (h‘likia), the sense “age, time of life . . . is possible in Mt. 6:27 = Lk. 12:25, but it is probable that hyperbolic humor about increasing one’s height underlies the maxim; see [meaning no. 2,” where they define the term as “bodily stature” and add that it “is probable for Mt. 6:27 = Lk. 12:25”] (Shorter Lexicon of the Greek New Testament, 2nd ed., 1983, s.v. hJlikiva, h‘likia).
In another question, Jesus points out that the lilies “neither
toil nor spin; yet I tell you, even Solomon in all his glory was not clothed
like one of these” (Lk. 12:27; cf. Mt. 6:28-29). And he follows with an a
fortiori (“all the more”) argument. “But if God so clothes the grass of the
field, which is alive today and tomorrow is thrown into the oven, how much more
will he clothe you–you of little faith” (Lk 12:28; cf. Mt. 6:30). So Jesus
advises us, “And do not keep striving for what you are to eat and what you are
to drink, and do not keep worrying” (Lk. 12:29). Matthew’s version says not to
ask worrisome questions, “ ‘What will we eat?’ or ‘What will we drink?’ or
[in addition to Luke’s concerns here] ‘What will we wear?’ ” (Mt. 6:31;
cf. Lk. 12:27-28; Mt. 6:28-30). As noted above, according to Jesus it is the
“Gentiles” (Mt.), or “the nations of the world” (Lk.) that “strive after all
these things” (Lk.), or “strive for all these things” (Mt.) (Lk. 12:30; Mt.
6:32). “Instead,” says Jesus in Luke’s account, “strive for his kingdom
[apparently for God’s kingdom, cf. refs. to God in Lk. 12:24, 28, 30], and
these things will be given to you as well” (Lk. 12:31). Matthew adds emphasis,
and includes a favorite word: “But strive first for the
Jesus continues with
reassurance for his disciples. “Do not be afraid, little flock, for it is your
Father’s good pleasure to give you the kingdom (Lk. 12:32); compare Matthew’s
version: “So do not worry about tomorrow, for tomorrow will bring worries of
its own. Today’s trouble is enough for today” (Mt. 6:34). But these verses are
beyond today’s reading.
As noted above, for the Lutheran
Ronald D. Worden, Ph.D.