Bible Study – Matthew 14.13-21
What can we learn from the context of this story? (Ch 13 Kingdom parables; 13.53-58 A Prophet without honour; 14.1-12 Herod’s anxiety about Jesus and a recap of John the Baptist’s death).
Are there any Old Testament parallels we ought to be aware of?
Compare Matthew’s account of the Feeding of the 5000 with the parallel accounts in Mark 6.32-44, Luke 9.10-17 and John 6.1-13. Do you see any significant differences and if so, how can these be explained?
Do you think a miracle took place, or is there a more rational explanation?
Matt 14.13-14 What is remarkable and challenging about these verses? What do we learn about Jesus, about the crowd, about the gospel?
Matt 14.15-17 What is defective in the disciples’ response? Can we identify with them? How can we apply these verses to our mission and our resources?
Matt 14.18-19 Why do you think Jesus staged the miracle in this way?
Matt 14.20-21 Why is the amount of food left over emphasised? Why does Matthew mention the women and children at the end?
How would you summarise this Bible story and its interpretation to someone who had never heard it before?
Comments or questions can be posted here or at my twitter page @drewtweedy.
Tuesday, July 26, 2011
San Mateo 13.31-33, 44-52 (castellano)
San Mateo 13:31-33 y 44-52
Hoy miramos cinco parábolas cortas de San Mateo 13, cada una comienza con las palabras “El Reino de los Cielos es semejante a...”
El Reino de los Cielos, la manera respetuosa de San Mateo para decir el reino de Dios, es un concepto clave del Nuevo Testamento, especialmente en la enseñanza de Jesús. No era en si misma una nueva idea para la gente judía. Fue bien conocido por los profetas del Antiguo Testamento y por escritores del periodo entre el Antiguo Testamento y el Nuevo Testamento, que el Reino de Dios se establecería en el fin de los tiempos en un acto dramático por el cual Dios redimiría a sus fieles, juzgaría y castigaría a sus enemigos y haría todo nuevo. Estas no eran ideas nuevas. Lo que era nuevo, fue la declaración de Jesús desde el principio de su ministerio, en palabras y acciones, en exorcismos, en sanaciones, en conflictos con las autoridades religiosas, que el Reino ya había venido en su propia persona y misión.
Claro que los profesores de la ley y los fariseos rechazaron a Jesús y sus declaraciones y se volvieron más y más hostiles hacía el durante todo el camino hasta la cruz. Incluso para gente común, quines fueron atraídos por su mensaje y su personalidad, Jesús era un enigma. Sus declaraciones sobre el reino crearon un montón de preguntas. Sí, que había sanado al enfermo. Sí, que hablaba con autoridad. Sí, atrajo algunos seguidores. Pero todo esto parecía poco en cuanto a la llegada del reino de Dios.
¿Porque eran los judíos sujetos a la ocupación Romana todavía? ¿Por que tenían que seguir pagando impuestos injustos? ¿Por qué los líderes consideraron a Jesús como alguien inculto y ofensivo? ¿Por qué todavía se moría la gente de enfermedades horribles? ¿Cómo pudo esto ser la gloriosa llegada del reino?
La clave
La respuesta de estas preguntas y el punto clave de las cinco parábolas que estamos mirando, es la brecha entre el cumplimiento del reino de Jesús y su consumación en el fin de los tiempos. El reino esta presente, pero escondido para la mayoría de las personas mientras el reino esta creciendo, salvando a la gente del poder del mal. Solo se revela con los ojos de la fe, pero su avance es inevitable y triunfara sobre todo el mal. Esto es el único significado de nuestras cinco parábolas, cada una se enfoca a un aspecto diferente.
El grano de mostaza (v31-32)
La pregunta implícita aquí es “¿Cómo puede la gloriosa llegada del reino, previsto por profetas como un árbol donde toda la gente puede encontrar sombra, tener algo que ver con este soñador y sus andrajosos seguidores?
La respuesta es “Primero el grano diminuto, luego un árbol poderoso.” Solo porque su ministerio fue relativamente pequeño e insignificante no significa que el reino de Dios no esta presente. El crecimiento llegara, empezara debajo de la superficie, pero pronto saldrá a la luz y seguirá creciendo en influencia hasta que la profecía este cumplida y todas las cosas estén bajo del reino de Dios.
La levadura (33)
De nuevo una pregunta implícita “¿Que tiene que ver este grupo insignificante de seguidores de Jesús con la transformación del orden del mundo, lo cual esperamos poder ver cuando venga el reino de Dios?”
La respuesta se encuentra en la comparación con la levadura. Cuando se mezcla una pequeña cantidad de levadura con una gran cantidad de masa, esta se encuentra escondida y nada parece estar pasando. Sin embargo, con el tiempo la masa entera se leuda. Quizás hay un indicio, en las acciones de la mujer que mezcla la levadura en la masa, de nuestra responsabilidad de preparar un entorno donde el reino de Dios pueda crecer. Es importante para individuos y comunidades. Pero en cualquier caso es Dios quien hace crecer su reino y nada lo puede detener.
El tesoro escondido (v44)
Aquí esta el gran valor del reino de Dios que esta a la vista. Su valor es tan grande que vender todos tus bienes sería un precio muy bajo para pagarlo. Estaba pensando cuan poderosa debió ser la idea de encontrar un tesoro escondido para la audiencia de Jesús que estaba hecha de gente pobre que poseía pocas cosas. Me sacude el hecho de que gente que vive en países ricos hoy en día, con todas las posesiones que tenemos, en primer lugar no estén interesados en buscar el tesoro oculto del reino de Dios y si lo llegásemos a encontrar, tendríamos muchas cosas de las que prescindir, que abandonar, si deseáramos ser parte de ese reino.
Luego me dí cuenta que el hombre que encontró el tesoro estaba lleno de alegría y fue con alegría que el renunció a sus riquezas por el reino. Quizás tenemos que pasar más tiempo mostrando a la gente la alegría de conocer el reino de Dios – en una cultura donde la alegría es un producto excepcional, a pesar de toda nuestra comodidad material.
Si la gente conoce la alegría de formar parte del reino de Dios, renunciar a cosas materiales se hace mucho más fácil.
La perla (v45-46)
El mensaje es básicamente el mismo, enfoca el gran valor del reino de Dios. Quizás Jesús también llama la atención al hecho de que los profesores judíos de la ley y los fariseos, como este comerciante, deberían haber sido capaces de reconocer el valor de lo que estaba enfrente de ellos. A pesar de las apariencias, llegar a ser un seguidor de Jesús es equivalente a participar en el reino de los Cielos. De nuevo, esto solo puede ser reconocido a través de la fe. Esto siempre parecerá una tonterías para un cínico o un no-creyente.
Esta parábola y las previas también van en contra de nuestro sentido común que “NO deberías poner todos los huevos en la misma cesta.” En el caso del reino de Dios, un compromiso total es realmente una cosa muy sabia de hacer, porque Dios no fallará ni decepcionará a los que están comprometidos en ser su pueblo.
La Red y la Pesca (v47-50)
La expectación judía de la llegada del reino traía consigo la esperanza de una separación entre el bien y el mal y la creación de una nueva sociedad de paz y justicia. La pregunta implícita es “¿Si el reino de Dios ha llegado, por que no ha pasado esta separación?
La respuesta de Jesús muestra que el reino se puede esperar que crezca en una sociedad mixta hasta que el día cuando el juicio final tenga lugar. La responsabilidad de sus discípulos es no decidir quien es un buen pez o un mal pez, ¡es seguir pescando! El juicio es la responsabilidad de Dios, no nuestra, y se puede confiar en que Dios al final destruirá todo el mal y que traerá todas las cosas bajo su cuidado y control.
El estimulo para la iglesia
Las multitudes y los críticos de Jesús que escucharon estas parábolas por primera vez fueron desafiados a rechazarle o responder con fe. ¿Pero que pueden enseñarnos las parábolas? La iglesia en si no es el reino, pero es un signo del reino y las parábolas deberían ser un estímulo para la iglesia. Tanto la iglesia para quien San Mateo escribió como para la iglesia de hoy. Tanto si vivimos en un país donde la iglesia esta reprimida y perseguida, como si vivimos en un país como el nuestro donde es ignorada o marginalizada, podemos sacar fuerza para nuestro viaje de la certeza de que seguir a Jesús significa participar en su reino de los cielos, un reino que prevalecerá a pesar de las apariencias actuales. Lo que esta escondido a la vista, un día será revelado a todos. Ante el se doblará toda rodilla y toda lengua confesará a Dios.
Mientras estamos alrededor de la mesa del Señor, hoy, aunque seamos pocos y débiles, anticipamos el banquete en el cielo y participamos de este por adelantado. Estamos aquí, no como simples, débiles y defectuosos seguidores de un profeta muerto, si no mas bien como ciudadanos del reino de Dios, como hermanos y hermanas adoptados por nuestro Señor resucitado y Salvador.
Esta comida es una señal para nosotros y para todos los demás que tienen oidos para escuchar y ojos para ver.
Hoy miramos cinco parábolas cortas de San Mateo 13, cada una comienza con las palabras “El Reino de los Cielos es semejante a...”
El Reino de los Cielos, la manera respetuosa de San Mateo para decir el reino de Dios, es un concepto clave del Nuevo Testamento, especialmente en la enseñanza de Jesús. No era en si misma una nueva idea para la gente judía. Fue bien conocido por los profetas del Antiguo Testamento y por escritores del periodo entre el Antiguo Testamento y el Nuevo Testamento, que el Reino de Dios se establecería en el fin de los tiempos en un acto dramático por el cual Dios redimiría a sus fieles, juzgaría y castigaría a sus enemigos y haría todo nuevo. Estas no eran ideas nuevas. Lo que era nuevo, fue la declaración de Jesús desde el principio de su ministerio, en palabras y acciones, en exorcismos, en sanaciones, en conflictos con las autoridades religiosas, que el Reino ya había venido en su propia persona y misión.
Claro que los profesores de la ley y los fariseos rechazaron a Jesús y sus declaraciones y se volvieron más y más hostiles hacía el durante todo el camino hasta la cruz. Incluso para gente común, quines fueron atraídos por su mensaje y su personalidad, Jesús era un enigma. Sus declaraciones sobre el reino crearon un montón de preguntas. Sí, que había sanado al enfermo. Sí, que hablaba con autoridad. Sí, atrajo algunos seguidores. Pero todo esto parecía poco en cuanto a la llegada del reino de Dios.
¿Porque eran los judíos sujetos a la ocupación Romana todavía? ¿Por que tenían que seguir pagando impuestos injustos? ¿Por qué los líderes consideraron a Jesús como alguien inculto y ofensivo? ¿Por qué todavía se moría la gente de enfermedades horribles? ¿Cómo pudo esto ser la gloriosa llegada del reino?
La clave
La respuesta de estas preguntas y el punto clave de las cinco parábolas que estamos mirando, es la brecha entre el cumplimiento del reino de Jesús y su consumación en el fin de los tiempos. El reino esta presente, pero escondido para la mayoría de las personas mientras el reino esta creciendo, salvando a la gente del poder del mal. Solo se revela con los ojos de la fe, pero su avance es inevitable y triunfara sobre todo el mal. Esto es el único significado de nuestras cinco parábolas, cada una se enfoca a un aspecto diferente.
El grano de mostaza (v31-32)
La pregunta implícita aquí es “¿Cómo puede la gloriosa llegada del reino, previsto por profetas como un árbol donde toda la gente puede encontrar sombra, tener algo que ver con este soñador y sus andrajosos seguidores?
La respuesta es “Primero el grano diminuto, luego un árbol poderoso.” Solo porque su ministerio fue relativamente pequeño e insignificante no significa que el reino de Dios no esta presente. El crecimiento llegara, empezara debajo de la superficie, pero pronto saldrá a la luz y seguirá creciendo en influencia hasta que la profecía este cumplida y todas las cosas estén bajo del reino de Dios.
La levadura (33)
De nuevo una pregunta implícita “¿Que tiene que ver este grupo insignificante de seguidores de Jesús con la transformación del orden del mundo, lo cual esperamos poder ver cuando venga el reino de Dios?”
La respuesta se encuentra en la comparación con la levadura. Cuando se mezcla una pequeña cantidad de levadura con una gran cantidad de masa, esta se encuentra escondida y nada parece estar pasando. Sin embargo, con el tiempo la masa entera se leuda. Quizás hay un indicio, en las acciones de la mujer que mezcla la levadura en la masa, de nuestra responsabilidad de preparar un entorno donde el reino de Dios pueda crecer. Es importante para individuos y comunidades. Pero en cualquier caso es Dios quien hace crecer su reino y nada lo puede detener.
El tesoro escondido (v44)
Aquí esta el gran valor del reino de Dios que esta a la vista. Su valor es tan grande que vender todos tus bienes sería un precio muy bajo para pagarlo. Estaba pensando cuan poderosa debió ser la idea de encontrar un tesoro escondido para la audiencia de Jesús que estaba hecha de gente pobre que poseía pocas cosas. Me sacude el hecho de que gente que vive en países ricos hoy en día, con todas las posesiones que tenemos, en primer lugar no estén interesados en buscar el tesoro oculto del reino de Dios y si lo llegásemos a encontrar, tendríamos muchas cosas de las que prescindir, que abandonar, si deseáramos ser parte de ese reino.
Luego me dí cuenta que el hombre que encontró el tesoro estaba lleno de alegría y fue con alegría que el renunció a sus riquezas por el reino. Quizás tenemos que pasar más tiempo mostrando a la gente la alegría de conocer el reino de Dios – en una cultura donde la alegría es un producto excepcional, a pesar de toda nuestra comodidad material.
Si la gente conoce la alegría de formar parte del reino de Dios, renunciar a cosas materiales se hace mucho más fácil.
La perla (v45-46)
El mensaje es básicamente el mismo, enfoca el gran valor del reino de Dios. Quizás Jesús también llama la atención al hecho de que los profesores judíos de la ley y los fariseos, como este comerciante, deberían haber sido capaces de reconocer el valor de lo que estaba enfrente de ellos. A pesar de las apariencias, llegar a ser un seguidor de Jesús es equivalente a participar en el reino de los Cielos. De nuevo, esto solo puede ser reconocido a través de la fe. Esto siempre parecerá una tonterías para un cínico o un no-creyente.
Esta parábola y las previas también van en contra de nuestro sentido común que “NO deberías poner todos los huevos en la misma cesta.” En el caso del reino de Dios, un compromiso total es realmente una cosa muy sabia de hacer, porque Dios no fallará ni decepcionará a los que están comprometidos en ser su pueblo.
La Red y la Pesca (v47-50)
La expectación judía de la llegada del reino traía consigo la esperanza de una separación entre el bien y el mal y la creación de una nueva sociedad de paz y justicia. La pregunta implícita es “¿Si el reino de Dios ha llegado, por que no ha pasado esta separación?
La respuesta de Jesús muestra que el reino se puede esperar que crezca en una sociedad mixta hasta que el día cuando el juicio final tenga lugar. La responsabilidad de sus discípulos es no decidir quien es un buen pez o un mal pez, ¡es seguir pescando! El juicio es la responsabilidad de Dios, no nuestra, y se puede confiar en que Dios al final destruirá todo el mal y que traerá todas las cosas bajo su cuidado y control.
El estimulo para la iglesia
Las multitudes y los críticos de Jesús que escucharon estas parábolas por primera vez fueron desafiados a rechazarle o responder con fe. ¿Pero que pueden enseñarnos las parábolas? La iglesia en si no es el reino, pero es un signo del reino y las parábolas deberían ser un estímulo para la iglesia. Tanto la iglesia para quien San Mateo escribió como para la iglesia de hoy. Tanto si vivimos en un país donde la iglesia esta reprimida y perseguida, como si vivimos en un país como el nuestro donde es ignorada o marginalizada, podemos sacar fuerza para nuestro viaje de la certeza de que seguir a Jesús significa participar en su reino de los cielos, un reino que prevalecerá a pesar de las apariencias actuales. Lo que esta escondido a la vista, un día será revelado a todos. Ante el se doblará toda rodilla y toda lengua confesará a Dios.
Mientras estamos alrededor de la mesa del Señor, hoy, aunque seamos pocos y débiles, anticipamos el banquete en el cielo y participamos de este por adelantado. Estamos aquí, no como simples, débiles y defectuosos seguidores de un profeta muerto, si no mas bien como ciudadanos del reino de Dios, como hermanos y hermanas adoptados por nuestro Señor resucitado y Salvador.
Esta comida es una señal para nosotros y para todos los demás que tienen oidos para escuchar y ojos para ver.
Sermon - Matthew 13.31-33, 44-52 (English)
Matthew 13.31-33 and 44-52
Today we are looking at five short parables from Matthew 13, each of which begins with the words “the kingdom of heaven is like…”
The kingdom of heaven, Matthew’s respectful way of saying the kingdom of God, is a key concept of the New Testament, especially in the teaching of Jesus. It was not in itself a new idea to the Jewish people either. It was well known from the Old Testament prophets and from writers between the Old and New Testament periods that the kingdom of God would be established at the end of time, in a dramatic act in which God would redeem his faithful people, judge and punish his enemies and make all things new. These were not new ideas. What was new was the claim by Jesus from the very start of his ministry, in word and action, in exorcisms, in healings, in conflicts with the religious authorities, that the kingdom had already come in his own person and mission.
The teachers of the law and the pharisees of course rejected Jesus and his claims and became more and more hostile towards him, all the way to the cross. Even for the ordinary people who were attracted by his message and his personality, Jesus was an enigma. His kingdom claims begged a number of questions. Yes, he had carried out healings. Yes, he spoke with authority. Yes, he had attracted a few followers. But all of this fel a long way short of the end time coming of the kingdom of God.
Why were the Jews still subject to Roman occupation? Why were they still paying unjust taxes? Why did the religious leaders find Jesus so uncouth and offensive? Why were people still dying of horrible diseases? How could this possibly be the glorious coming kingdom?
The Key
The answer to these questions and the key point of all five of the parables we are looking at, is the time gap between the fulfilment of the kingdom in Jesus and its consummation at the end of time. The kingdom is present but hidden to most people as it grows, saving people from the power of evil. It is only revealed to the eyes of faith, but its advance is inevitable, and it will triumph over all evil. This is the single meaning of our five parables, each of them emphasising a different aspect of it.
The Mustard Seed (v31-32)
The implied question here is “How can the glorious coming kingdom, forseen by the prophets as a tree under which all people will find shade, have anything to do with this dreamer and his ragged band of followers?”
The answer is “First the tiny seed, then the mighty tree.” Just because his ministry is relatively small and insignificant now does not mean that the kingdom of God is not present. The growth will come, under the surface to begin with, but soon out in the open and growing in influence until the prophecy is fulfilled and all things are under the rule of God.
The Yeast (33)
Again there is an impllied question: “What has this tiny, insignificant group of Jesus followers got to do with the transformation of the whole world order which we expect to see when God’s kingdom comes?”
The answer is given by comparison with yeast. When a small amount of yeast is mixed into a large quantity of dough, it is hidden and nothing appears to be happening. Yet eventually the whole batch of dough is leavened. Maybe there is a hint here, in the actions of the woman whho mixes the yeast into the dough, of our responsibility to prepare the environment in which God’s kingdom can grow. This is important for individuals and communities. But in either case it is God who makes the growth of his kingdom happen and nothing can stop it.
Hidden Treasure (v44)
Here it is the great value of the kingdom of God which is in view. Its value is so great that to sell all your posessions would be a small price to pay. I was thinking about how powerful the idea of finding hidden treasure must have been to Jesus’s audience made up mainly of poor people who had few posessions. It struck me that people living in rich countries today with all the posessions we have, firstly are less likely to even be looking for the hidden treasure of God’s kingdom and if we do find it, we have a lot more to give up, to let go of, in order to be part of that kingdom.
Then I noticed that the man who found the treasure was full of joy and it was with joy that he gave up his posessions for the kingdom. So maybe we need to be spending more time showing people the joy of knowing God’s kingdom – in a culture where real joy is a rare commodity, in spite of all our material comfort.
If people know the joy of being part of God’s kingdom, giving up material things becomes much easier.
The Pearl (v45-46)
The message here is basically the same, with the focus on the great value of the kingdom of God. Perhaps Jesus is also drawing attention to the fact that the Jewish teachers of the law and pharisees should, like this merchant, have been able to recognize the value of what was in front of them. In spite of appearances, becoming a follower of Jesus is equivalent to participating in the kingdom of heaven. Again, this can only be recognised by faith. It will always seem like nonsense to a cynic or unbeliever.
This parable and the previous one also go against our common wisdom that “you should not put all your eggs in one basket.” In the case of the kingdom of God, complete commitment is actually a very wise thing to do, because God will not fail or disappoint those who are committed to being his people.
The Fishing Net (47-50)
The Jewish expectation of the coming kingdom always expected a separation between good and evil and the creation of a perfect new society of peace and justice. So the implied question is “If the kingdom has come, why has this separation not taken place?”
Jesus’ reply shows that the kingdom can be expected to grow in a mixed society until a future day when judgement will take place. The responsibility of the disciples is not to decide who is a good fish or a bad fish, it is to keep on fishing! The judgement is God’s responsibility, not ours, and God can be trusted to eventually destroy all evil and to bring all things under his loving care and control.
Encouragement for the church
The crowds and critics of Jesus who first heard these parables were challenged to either reject him or to respond in faith. But what do the parables say to us? The church is not itself the kingdom, but it is a sign of the kingdom and the parables should be an encouragement to the church. Both the church Matthew wrote to and the church today.
Whether we live in a country where the church is suppressed ans persecuted, or in a country like ours where it is ignored or marginalised, we can draw strength for our journey from the knowledge that to follow Jesus is to participate in the kingdom of heaven, a kingdom which will prevail, despite present appearances. What is hidden from view will one day be revealed to everyone. Then every knee shall bow, every tongue confess. In verse 52 Jesus addresses his disciples as “teachers of the law”, even though they had none of the academic or institutional credentials to deserve such a title. What they had done was spend time with Jesus, with God in human form, learning all about his kingdom through parable and through practice. Their task was and ours is to live as citizens of that kingdom, to demonstrate its values and its power and to spread its influence…
As we stand around the Lord’s table today, however few and feeble we are, we anticipate the heavenly banquet, and participate in a foretaste of it. We stand here, not just as weak and flawed followers of a dead prophet, but as citizens of God’s kingdom, as adopted brothers and sisters of our risen Lord and Saviour.
This meal is a sign to us and to all others who have ears to hear and eyes to see.
Today we are looking at five short parables from Matthew 13, each of which begins with the words “the kingdom of heaven is like…”
The kingdom of heaven, Matthew’s respectful way of saying the kingdom of God, is a key concept of the New Testament, especially in the teaching of Jesus. It was not in itself a new idea to the Jewish people either. It was well known from the Old Testament prophets and from writers between the Old and New Testament periods that the kingdom of God would be established at the end of time, in a dramatic act in which God would redeem his faithful people, judge and punish his enemies and make all things new. These were not new ideas. What was new was the claim by Jesus from the very start of his ministry, in word and action, in exorcisms, in healings, in conflicts with the religious authorities, that the kingdom had already come in his own person and mission.
The teachers of the law and the pharisees of course rejected Jesus and his claims and became more and more hostile towards him, all the way to the cross. Even for the ordinary people who were attracted by his message and his personality, Jesus was an enigma. His kingdom claims begged a number of questions. Yes, he had carried out healings. Yes, he spoke with authority. Yes, he had attracted a few followers. But all of this fel a long way short of the end time coming of the kingdom of God.
Why were the Jews still subject to Roman occupation? Why were they still paying unjust taxes? Why did the religious leaders find Jesus so uncouth and offensive? Why were people still dying of horrible diseases? How could this possibly be the glorious coming kingdom?
The Key
The answer to these questions and the key point of all five of the parables we are looking at, is the time gap between the fulfilment of the kingdom in Jesus and its consummation at the end of time. The kingdom is present but hidden to most people as it grows, saving people from the power of evil. It is only revealed to the eyes of faith, but its advance is inevitable, and it will triumph over all evil. This is the single meaning of our five parables, each of them emphasising a different aspect of it.
The Mustard Seed (v31-32)
The implied question here is “How can the glorious coming kingdom, forseen by the prophets as a tree under which all people will find shade, have anything to do with this dreamer and his ragged band of followers?”
The answer is “First the tiny seed, then the mighty tree.” Just because his ministry is relatively small and insignificant now does not mean that the kingdom of God is not present. The growth will come, under the surface to begin with, but soon out in the open and growing in influence until the prophecy is fulfilled and all things are under the rule of God.
The Yeast (33)
Again there is an impllied question: “What has this tiny, insignificant group of Jesus followers got to do with the transformation of the whole world order which we expect to see when God’s kingdom comes?”
The answer is given by comparison with yeast. When a small amount of yeast is mixed into a large quantity of dough, it is hidden and nothing appears to be happening. Yet eventually the whole batch of dough is leavened. Maybe there is a hint here, in the actions of the woman whho mixes the yeast into the dough, of our responsibility to prepare the environment in which God’s kingdom can grow. This is important for individuals and communities. But in either case it is God who makes the growth of his kingdom happen and nothing can stop it.
Hidden Treasure (v44)
Here it is the great value of the kingdom of God which is in view. Its value is so great that to sell all your posessions would be a small price to pay. I was thinking about how powerful the idea of finding hidden treasure must have been to Jesus’s audience made up mainly of poor people who had few posessions. It struck me that people living in rich countries today with all the posessions we have, firstly are less likely to even be looking for the hidden treasure of God’s kingdom and if we do find it, we have a lot more to give up, to let go of, in order to be part of that kingdom.
Then I noticed that the man who found the treasure was full of joy and it was with joy that he gave up his posessions for the kingdom. So maybe we need to be spending more time showing people the joy of knowing God’s kingdom – in a culture where real joy is a rare commodity, in spite of all our material comfort.
If people know the joy of being part of God’s kingdom, giving up material things becomes much easier.
The Pearl (v45-46)
The message here is basically the same, with the focus on the great value of the kingdom of God. Perhaps Jesus is also drawing attention to the fact that the Jewish teachers of the law and pharisees should, like this merchant, have been able to recognize the value of what was in front of them. In spite of appearances, becoming a follower of Jesus is equivalent to participating in the kingdom of heaven. Again, this can only be recognised by faith. It will always seem like nonsense to a cynic or unbeliever.
This parable and the previous one also go against our common wisdom that “you should not put all your eggs in one basket.” In the case of the kingdom of God, complete commitment is actually a very wise thing to do, because God will not fail or disappoint those who are committed to being his people.
The Fishing Net (47-50)
The Jewish expectation of the coming kingdom always expected a separation between good and evil and the creation of a perfect new society of peace and justice. So the implied question is “If the kingdom has come, why has this separation not taken place?”
Jesus’ reply shows that the kingdom can be expected to grow in a mixed society until a future day when judgement will take place. The responsibility of the disciples is not to decide who is a good fish or a bad fish, it is to keep on fishing! The judgement is God’s responsibility, not ours, and God can be trusted to eventually destroy all evil and to bring all things under his loving care and control.
Encouragement for the church
The crowds and critics of Jesus who first heard these parables were challenged to either reject him or to respond in faith. But what do the parables say to us? The church is not itself the kingdom, but it is a sign of the kingdom and the parables should be an encouragement to the church. Both the church Matthew wrote to and the church today.
Whether we live in a country where the church is suppressed ans persecuted, or in a country like ours where it is ignored or marginalised, we can draw strength for our journey from the knowledge that to follow Jesus is to participate in the kingdom of heaven, a kingdom which will prevail, despite present appearances. What is hidden from view will one day be revealed to everyone. Then every knee shall bow, every tongue confess. In verse 52 Jesus addresses his disciples as “teachers of the law”, even though they had none of the academic or institutional credentials to deserve such a title. What they had done was spend time with Jesus, with God in human form, learning all about his kingdom through parable and through practice. Their task was and ours is to live as citizens of that kingdom, to demonstrate its values and its power and to spread its influence…
As we stand around the Lord’s table today, however few and feeble we are, we anticipate the heavenly banquet, and participate in a foretaste of it. We stand here, not just as weak and flawed followers of a dead prophet, but as citizens of God’s kingdom, as adopted brothers and sisters of our risen Lord and Saviour.
This meal is a sign to us and to all others who have ears to hear and eyes to see.
Saturday, July 16, 2011
Sermon - Romans 8.12-25
Romans 8.12-25
There are two rival versions of the christian story, both of which can be argued from the Bible.
The first believes that this world is heading for destruction, whether at the hands of men or of God, and that Christianity offers an escape or evacuation route for people who believe in Jesus. A way to a distant heaven where everything is perfect, for Christians.
The second holds that the world is loved by God and has not been abandoned. It teaches that the whole creation will eventually be healed and restored and will be a place of true justice and peace in which the tears will be wiped away from every face.
As we look at Romans 8.12-25 this morning, I’m going to argue that it is this second version of the Christian story which fits the teaching of the Bible best and that seeing things this way makes a huge difference to the way we live; to our attitudes, motivation and priorities.
I’m making the kind of case which Brian McLaren, Tom Wright and Rob Bell have been making in recent years (I recommend Bell’s recent book “Love Wins”, Wright’s “Surprised by Hope” and McLaren’s “Everything must change”).
Romans 8.12-17
The first part of our reading focuses mainly in the present and Paul emphasises how the status of Christians has changed, so that they are no longer slaves but are adopted children in God’s family.
This was powerful language to use because the Roman empire was built on the backs of slaves. Many of these first christians in Rome, who Paul was writing to, were slaves or slave owners. And the life of slaves was not good. A slave was just an object or a tool to be used by his/her owner in any way they pleased – often including physical or sexual abuse – until they were too old or worn out, when they would be thrown away. They would have no family, no comfort, no hope of improvement. Their best hope would be to be bought by a relatively kind slave owner who would treat them with some kindness and dignity. But this was a slim hope.
Now Paul writes to these slaves who have responded to the good news of Jesus that they are no longer slaves but adopted children of God. To be adopted into any family, to be given the legal status of a son or daughter, was more than a slave could dream of. And to be adopted by the most powerful person in the universe? This would be a fantasy beyond imagining! He also addresses slave owners and others who now realise that they have lived as slaves to their wants and passions and that this was not pleasing to God.
To be adopted as a child of God is better than being a slave to even the most benevolent owner. It is in fact to become an heir with Jesus to all the riches of God.
Escapism?
This may be thought to be a kind of escapism, the “opium of the people” as Marx described it, but Paul brings in a note of realism in verse 17, where he explains that the adopted brothers and sisters of Jesus must share in his sufferings in order to share in his glory. Perhaps this idea would go some way to explaining why the physical circumstances of many believers were so hard.
Romans 8.18-25
But moving on from the idea of sharing in Christ’s sufferings, Paul looks to the future, because the way we see the future shaping up greatly affects how we live in the present.
He starts by claiming that “our present sufferings are not worth comparing with the glory that will be revealed in us.” (v18)
At first glance this might seem to support the escape and evacuate version of the gospel: “Don’t worry how bad things are, God is going to take you Christians away to somewhere better, after you die”. But as we read on, I think we can see that Paul is saying something different. He writes that “the creation (the whole universe) waits in eager expectation for the children of God to be revealed. For the creation was subjected to frustration … in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God.” (v19-21)
Can you hear what Paul is saying? That the whole world; all its people, its animals, its environment – is waiting eagerly and expectantly for the church, for God’s adopted family, to reveal itself for what it really is. When this happens, when Christians live in the freedom of Christ and the power of the Spirit to the glory of God, the whole creation will be freed from the brokenness and frustration which currently spoils and limits everything.
This is a far cry from the escape and evacuate view – “don’t worry about the world; its going to hell anyway. Just be grateful that you’ve got a ticket for the escape capsule” – no! Paul is saying God’s salvation project is way bigger and better than that, and you are called to be part of it, part of the rescue package for all creation.
He’s saying the story will end with all things being restored, healed and made new. With God’s kingdom on earth. With the lion lying down with the lamb. With swords turned into ploughshares, no disease, no death, no fear! Paul shares this vision with Isaiah, with the writer of Revelation and of course with Jesus – heaven on earth; not an escape to somewhere in the clouds.
The way to live
So if this is how the story is going to end, how does that affect the way we see things now, the way we live? Well firstly it means that we see all the pain and difficulty and suffering of the way the world is now NOT as the suffering of a terminal illness or a deserved punishment for crimes, but as the pains of childbirth, as a beautiful new life is being born!
When Paul uses this kind of language he is encouraging a positive, healing and transforming role for Christians in the present world. An attitude he characterises as “hope”. Not a vague hope that perhaps if we are lucky things might turn out better, but a sure and certain hope that God is on the case and therefore the best possible ending to the story will certainly come to pass.
Does that make a difference for you? I’m reminded of the story of the very tired looking man, endlessly hitting a large rock with a hammer. When asked what he was doing he answered “I’m trying to break this rock in half.” Close to him another man was performing the same task but with more energy and with a big smile on his face. When asked what he was doing he replied “I’m part of team that is building a cathedral”.
What a difference it makes to see yourself as part of a big project to create something beautiful and worthwhile and wholesome and perfect! Can you see how much better and more biblically based this hope, this motivation is, compared to the alternative view in which Christianity is simply an escape and evacuation plan for a minority of people?
HOW would your attitude to injustice be changed if you really believed that God is transforming this world into a place of true justice?
HOW would your attitude to war be changed if you really believed God is working to bring about peace for all people?
HOW would your attitude to non-christian people be changed if you really believed that God loves them and will not stop seeking them until all are saved in Christ and adopted into his family?
Jesus commissioned the apostles to go and make disciples (followers) of all nations, not to sell tickets for an escape capsule. And this is what the apostles and the best missionaries have spent their lives doing down the ages, making disciples, building the kingdom of God on earth, living in hopeful, patient anticipation of the beautiful completion of God’s salvation plan.
Let’s pray.
There are two rival versions of the christian story, both of which can be argued from the Bible.
The first believes that this world is heading for destruction, whether at the hands of men or of God, and that Christianity offers an escape or evacuation route for people who believe in Jesus. A way to a distant heaven where everything is perfect, for Christians.
The second holds that the world is loved by God and has not been abandoned. It teaches that the whole creation will eventually be healed and restored and will be a place of true justice and peace in which the tears will be wiped away from every face.
As we look at Romans 8.12-25 this morning, I’m going to argue that it is this second version of the Christian story which fits the teaching of the Bible best and that seeing things this way makes a huge difference to the way we live; to our attitudes, motivation and priorities.
I’m making the kind of case which Brian McLaren, Tom Wright and Rob Bell have been making in recent years (I recommend Bell’s recent book “Love Wins”, Wright’s “Surprised by Hope” and McLaren’s “Everything must change”).
Romans 8.12-17
The first part of our reading focuses mainly in the present and Paul emphasises how the status of Christians has changed, so that they are no longer slaves but are adopted children in God’s family.
This was powerful language to use because the Roman empire was built on the backs of slaves. Many of these first christians in Rome, who Paul was writing to, were slaves or slave owners. And the life of slaves was not good. A slave was just an object or a tool to be used by his/her owner in any way they pleased – often including physical or sexual abuse – until they were too old or worn out, when they would be thrown away. They would have no family, no comfort, no hope of improvement. Their best hope would be to be bought by a relatively kind slave owner who would treat them with some kindness and dignity. But this was a slim hope.
Now Paul writes to these slaves who have responded to the good news of Jesus that they are no longer slaves but adopted children of God. To be adopted into any family, to be given the legal status of a son or daughter, was more than a slave could dream of. And to be adopted by the most powerful person in the universe? This would be a fantasy beyond imagining! He also addresses slave owners and others who now realise that they have lived as slaves to their wants and passions and that this was not pleasing to God.
To be adopted as a child of God is better than being a slave to even the most benevolent owner. It is in fact to become an heir with Jesus to all the riches of God.
Escapism?
This may be thought to be a kind of escapism, the “opium of the people” as Marx described it, but Paul brings in a note of realism in verse 17, where he explains that the adopted brothers and sisters of Jesus must share in his sufferings in order to share in his glory. Perhaps this idea would go some way to explaining why the physical circumstances of many believers were so hard.
Romans 8.18-25
But moving on from the idea of sharing in Christ’s sufferings, Paul looks to the future, because the way we see the future shaping up greatly affects how we live in the present.
He starts by claiming that “our present sufferings are not worth comparing with the glory that will be revealed in us.” (v18)
At first glance this might seem to support the escape and evacuate version of the gospel: “Don’t worry how bad things are, God is going to take you Christians away to somewhere better, after you die”. But as we read on, I think we can see that Paul is saying something different. He writes that “the creation (the whole universe) waits in eager expectation for the children of God to be revealed. For the creation was subjected to frustration … in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God.” (v19-21)
Can you hear what Paul is saying? That the whole world; all its people, its animals, its environment – is waiting eagerly and expectantly for the church, for God’s adopted family, to reveal itself for what it really is. When this happens, when Christians live in the freedom of Christ and the power of the Spirit to the glory of God, the whole creation will be freed from the brokenness and frustration which currently spoils and limits everything.
This is a far cry from the escape and evacuate view – “don’t worry about the world; its going to hell anyway. Just be grateful that you’ve got a ticket for the escape capsule” – no! Paul is saying God’s salvation project is way bigger and better than that, and you are called to be part of it, part of the rescue package for all creation.
He’s saying the story will end with all things being restored, healed and made new. With God’s kingdom on earth. With the lion lying down with the lamb. With swords turned into ploughshares, no disease, no death, no fear! Paul shares this vision with Isaiah, with the writer of Revelation and of course with Jesus – heaven on earth; not an escape to somewhere in the clouds.
The way to live
So if this is how the story is going to end, how does that affect the way we see things now, the way we live? Well firstly it means that we see all the pain and difficulty and suffering of the way the world is now NOT as the suffering of a terminal illness or a deserved punishment for crimes, but as the pains of childbirth, as a beautiful new life is being born!
When Paul uses this kind of language he is encouraging a positive, healing and transforming role for Christians in the present world. An attitude he characterises as “hope”. Not a vague hope that perhaps if we are lucky things might turn out better, but a sure and certain hope that God is on the case and therefore the best possible ending to the story will certainly come to pass.
Does that make a difference for you? I’m reminded of the story of the very tired looking man, endlessly hitting a large rock with a hammer. When asked what he was doing he answered “I’m trying to break this rock in half.” Close to him another man was performing the same task but with more energy and with a big smile on his face. When asked what he was doing he replied “I’m part of team that is building a cathedral”.
What a difference it makes to see yourself as part of a big project to create something beautiful and worthwhile and wholesome and perfect! Can you see how much better and more biblically based this hope, this motivation is, compared to the alternative view in which Christianity is simply an escape and evacuation plan for a minority of people?
HOW would your attitude to injustice be changed if you really believed that God is transforming this world into a place of true justice?
HOW would your attitude to war be changed if you really believed God is working to bring about peace for all people?
HOW would your attitude to non-christian people be changed if you really believed that God loves them and will not stop seeking them until all are saved in Christ and adopted into his family?
Jesus commissioned the apostles to go and make disciples (followers) of all nations, not to sell tickets for an escape capsule. And this is what the apostles and the best missionaries have spent their lives doing down the ages, making disciples, building the kingdom of God on earth, living in hopeful, patient anticipation of the beautiful completion of God’s salvation plan.
Let’s pray.
Tuesday, July 5, 2011
Tweet your questions!
A few months ago I started encouraging Bible Study groups and Home groups at St George's to think about the Bible passage I'm going to be preaching on next Sunday. I'm finding this helpful and I hope some of you are too. So, taking the idea a step further, I've now started a "Twitter" page - see, old dogs can learn new tricks! You can find me at @drewtweedy and will see that I have posted the reference for next Sunday's Bible passage - Matthew 13.1-9 and 18-23 (parable of the sower). Then you can "tweet" any questions that Sunday's reading raises for you - right up until Saturday night. The idea is that I will respond to your tweets during the sermon! How cool is that?
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