Friday, February 22

Matthew 13:21-30: Matthew replaces the parable in Mark 4:21-25 with this parable of the Wheat and the Weeds, which is proper to his own gospel. It is joined to the parables that follow by the common image of growth. So much is this the case that Matthew postpones the explanation of the Wheat and the Weeds until after the parables of the Mustard Seed and the Leaven.

As we shall see in that delayed explanation, the first of these parables is about judgment, and in cases of judgment there is usually the danger of misjudging. The difficulty of distinguishing the weeds from the wheat is that, in their early stages, they look very much alike. So, the Lord commands that both be allowed to grow to maturity, because only in their maturity are they easily distinguished. Thus, the point of the parable is that finality in judgment should be delayed until “all the facts are in.”

Romans 8:12-30: Man’s definitive salvation consists in the resurrection of his body, the final victory over the reign of death. It was in man’s body, after all, that sin “reigned in death.” Mortality was the essence of Adam’s legacy to us, the very embodiment of his sin. Salvation is not complete, therefore, until the resurrection of our bodies. Several years earlier Paul had argued that thesis in 1 Corinthians 15. He returns to it several times, as we have seen, in Romans, and he deals with it again in the present passage. The final object of the Christian hope, for Paul, is not even the soul’s departure to be with God in heaven. It is, rather, “the redemption of our body” (verse 23), this very body laid low by death, but from which the Holy Spirit refuses to depart (verse 11).

It is by the Holy Spirit, the Spirit of adoption, or sonship (huiothesia—Galatians 4:5; Ephesians 1:5), that we are made the children of God (verses 14-17). It is for this reason that the Lord’s Prayer, the “Our Father,” is supremely the prayer of the Holy Spirit. Indeed, we can only pray it in the Holy Spirit. It is only the Holy Spirit who gives us to say, “Abba, Father,” just as it is only the Holy Spirit who gives us to say, “Jesus is Lord.” Only in the Holy Spirit do we know the identity of the Father and the Son.

The Holy Spirit both makes us the children of God and alters our consciousness so that we know ourselves to be the children of God (verse 16). The Holy Spirit, then, is the new, internal principle by which we are untied to the Father and the Son in knowledge and in love.

But there are obstacles to the Holy Spirit in our hearts, and these must be resisted and overcome. The Christian must mortify, “put to death,” whatever in himself that is inimical and recalcitrant to the Holy Spirit (verse 13). This effort will involve a measure of suffering, which we unite, by intention, with the sufferings of Christ (verses 17-19,25).

This suffering pertains to the very birth pangs of Creation, which awaits the revelation of God’s glory in the resurrection of our bodies (verses 18-23). Just as the sin of Adam left the mark of death on all of Creation (Genesis 3:17), Christ’s final victory over death is the object of Creation’s hope and longing. Creation itself will be delivered from its “bondage of corruption” (verse 21). This physical corruption, this decay, was not part of God’s original plan. It is the mark of the reign of death, and it will be removed forever when Christ, at the end of time, returns to claim the bodies of the redeemed (1 Corinthians 15:23-28).

Saturday, February 23

Proverbs 1: Although the entire book is ascribed to Solomon (verse 1), this ascription should not be understood in a sense that precludes other sources. These latter are of two sorts. First, the more ancient wisdom of Egypt and the Fertile Crescent. These older sapiential traditions both formed the general ambience of Solomon’s work and contributed some of the specific contents of that work. Second, later increments to the Solomonic heritage contributed during the long period of Israel’s scribal transmission of the Sacred Text.

Indeed, only two sections of this book (10:1—22:16 and 25:1—29:7) are directly attributed to Solomon, and even the second of these was received through the eighth century scribes that worked for King Hezekiah.

Historians speculate that additions were still being made to the Book of Proverbs as late as the fifth century before Christ. In view of what we know of Israel’s canonical tradition, this speculation does not seem unlikely. In that tradition it appears that the Torah was the first section of the Hebrew Scriptures to reach its full canonical form. Second, and later, came the full canonical form of the Prophets. Third and last came that general section of the Hebrew scriptures known as the Writings, or Ketubim. Although some of the writings in this section appear to be very old, in general this was the section of Old Testament to reach its full canonical form after the other sections had done so.

The Book of Proverbs is found among the Writings. Consequently, it is reasonable to suppose that parts of it were still be added rather late in Israel’s history, well after the Exile. Indeed, Israel’s wise men became her chief teachers during that later period, just as Moses and the Prophets had been Israel’s chief teachers during the earlier periods. It was these wise men who were responsible for the final editing of the Book of Proverbs.

Verses 2-6 are a single sentence that states the intent of the book. Proverbs is an educational work, designed to lay down certain insights of prudence, or practical wisdom, in the form of short, pithy sayings, or “proverbs” (mishlim). The wisdom (hokma) conveyed in these sayings has to do with the practical moral assessments that a man must make to lead a godly, just, and productive life (verse 2). This teaching, therefore, pertains to discipline (musar), or self-mastery, as well as the ability to make moral distinctions based on discernment (bina).

Therefore, the wise person (verse 3) will be cautious in the conducting of his life (hashkel), acquainted with the requirements of righteous living (sedeq), able to make sound judgments (mishpat), and to do what is honest (mesharim). If someone learns such things when he is young (verse 4), his wisdom will increase as he grows older (verse 5; cf. 4:18).

This instruction will be grammatical, rhetorical, and imaginary (verse 6), but its principle is moral (verse 7), and its transmission comes from parental tradition (verses 8-9). Hence, religious docility to tradition is absolutely required for its attainment.

Sunday, February 24

Matthew 13:36-43: Like the parable that it explains, this explanation is proper to Matthew. As in the case of the Parable of the Sower (verse 10), the explanation of the Wheat and the Weeds is given to the disciples in private—“in the house,” eis ten oikian. As an interpretation of history, it pertains to the divine mysteries; therefore, it is not shared outside the household of God. It is strictly “in house.”

This distinctive feature of “the mysteries of the Kingdom of heaven” (verse 11) points to an important distinction of Christian theology, a distinction readily detected in the New Testament. Certain aspects of the Gospel are shared with the world at large, because they pertain to the kerygma, the message of God to the world, in order to bring the world to faith. These include the Lordship of Jesus, repentance from sin, justification by faith, Baptism and the rites pertinent to it, the return of Christ at the end of history, and the final judgment.

Proverbs 2: This chapter is a poem of six stanzas on the blessings of wisdom. It begins by enumerating the conditions necessary for attaining wisdom (verses 1-5).

We start to observe here (verse 1) a difference of tone or voice in Proverbs, when compared with the Bible’s prophetic literature. In the prophets the voice is vertical, so to speak; it comes “from above”: “Thus says the Lord!” In Proverbs, on the other hand, the voice is horizontal; it comes “from the past”: “Listen, my son.”

Wisdom is a gift of God, first of all (verse 6). It is religious before it is practical (verse 5), and it has to do with holiness (verse 8), which is the source of understanding (verse 9). Real wisdom abides in the heart (verse 10; cf. 4:23). Once again, the young man is warned against bad companions (verses 12-15).

But now, for the first time, the young man is also warned against a certain sort of woman as well (verses 16-19). In context she is any young woman besides his wife, and he is told to avoid her. If she approaches him, she is up to no good, and he should eschew her as something lethal. Just as God’s Wisdom is personified as a lady solicitous for man’s wellbeing (1:20-23), so folly will be personified, in due course, as a loose woman who will bring a man to destruction. It is thematic in the Book of Proverbs that wisdom is not attained without the strenuous discipline of the sexual passion, of which the proper expression is found only in marriage. (The monogamous ideal portrayed in the Book of Proverbs is very strong evidence of some authorial hand other than that of Solomon!)

Monday, February 25

Proverbs 3: Since the fear of the Lord is the beginning of wisdom (1:7; Psalms 111 [110]:10), something must be said rather early about a man’s relationship to God (verses 1-12). Because the Book of Proverbs has often been regarded as (and criticized for being) a work of selfish interest, motivated by secular concerns, it is important that we stress this matter of the fear of the Lord as wisdom’s beginning. This fear of the Lord is crucial, in fact, to the entire enterprise envisaged in Proverbs.

The fear of the Lord is that quality of mind and soul called reverence, and in biblical thought wisdom is inseparable from the cultivation of reverence. The wise man of the Bible is not an arrogant, self-made man who lives by his own lights (verse 5). The wise man is most emphatically NOT the man who “marches to the beat of a different drummer.” He does not make up the rules as he goes along and as they suit him. The wise man lives, rather, in the sight of God at all times, holding his conscience as open as possible to the divine gaze. He trusts in God with all his heart (verses 6-7,26).

This attitude of reverence determines two other things: First, it is the basis of the wise man’s stewardship over the resources that God puts into his hand (verses 9-10). Second, it directs the way a wise man meets the trials of life, namely, for his own correction and refinement of character (verses 11-12; Hebrews 12:5-6). The sufferings of life, for the man keen in the pursuit of wisdom, are pedagogical.

The second section of this chapter (verses 13-35) is part of a longer meditation (through 4:9) about the merits of wisdom. These merits are considered in detail, lest the young man become discouraged by the recent mention of suffering and trial.

In this description of wisdom’s merits, wisdom is again personified as “Wisdom” and this time more closely associated with God Himself (verses 18-20). The teaching, however, still seems more moral than metaphysical. That is to say, the abiding interest in these verses is not the structure of the universe, but the kind of behavior that places a man in accord with the structure of the universe. Nonetheless, these verses do anticipate the metaphysical considerations that will be presented in 8:27-31.

The trust in God described in verses 23-24 puts one in mind of Psalms 91 (90):1-13, which for many centuries has been the daily evening prayer of Western Christians and the daily noontime prayer of Christians in the East.

From his relationship to God, the wise man goes on to consider his social duties to his fellows (verses 27-30; cf. 11:24-26; 14:21,31; 21:13). Above all, the wise man must not be shaken in his resolve when he beholds the prosperity of the wicked (verses 31-35). Even the admission that the wicked may prosper in this world goes strongly against the philosophical current of the Book of Proverbs and touches, however lightly, the moral dilemma faced squarely in the Book of Job.

Tuesday, February 26

Matthew 13: 53-58: Nazareth’s negative response to Jesus indicates a new level of resistance among the Jews with respect to the Gospel. We will see this resistance intensify through chapters 14-16.

This section begins with the normal formula that ends each of the five dominical discourses in Matthew (verse 53; cf. 7:28; 11:1; 19:1; 26:1): “When Jesus had ended these sayings . .”

The reaction of the Nazarenes is expressed by their wonder at Jesus’ unexpected authority. At the end of the Sermon on the Mount the wonder of the people expressed a positive tone (7:28-29), but now it becomes an expression of skepticism (verse 56), scandal (verse 57), and unbelief (verse 58). They do not even refer to Jesus by name but speak contemptuously of “this man” (verses 54,56). Commenting on this verse, Father Augustine Stock remarked, “Jesus, the final prophet of God, experiences the definitive rejection of Israel; thus does he recapitulate the rejection of all of the persecuted prophets before him.”

Proverbs 4: The Book of Proverbs does not claim to contain the fullness of Israel’s wisdom tradition. It only serves as a guide, rather, and a bulwark of that tradition, the larger body of wisdom being contained and transmitted chiefly through oral delivery (verses 1-9). Consequently, the Book of Proverbs is constantly indicating a larger historical context beyond its own text. (In this respect, Proverbs resembles the New Testament, another literary collection that presupposes and addresses a larger social and doctrinal context. Though that context is always present in the New Testament, it is sometimes referred to explicitly, as in 2 Thessalonians 2:15; 1 Corinthians 10:23; 15:1.)

The chief thing a man must teach his son is the Torah (verse 2; Deuteronomy 6:7). Indeed, throughout this chapter we note that the wise man speaks of Wisdom in much the same terms Deuteronomy uses to describe the Law.

Wisdom must become a man’s bride (verses 7-13; cf. Sirach 14:20-27; 51:13-22; Wisdom of Solomon 8:2).

The theme of the “two ways” (verses 10-27) is common in our inherited pedagogy, both Jewish (Deuteronomy 30:15; Jeremiah 21:8; Sirach 15:7; the Qumran Manual of Discipline 3:13—4:26; 2 Enoch 30:15) and Christian (Matthew 7:13-14; Colossians 1:12-13; Didache 1.1—6:2; Pseudo-Barnabas 18.—21:9). Especially stressed is custody of the heart (verse 23; cf. Matthew 12:34; 15:19; 16:23).

Wednesday, February 27

Mathew 14:1-12: In this story of Herod, attention should be drawn to the king’s similarity to the ancient King Saul, who was likewise tormented by the unforeseen but lamentable consequences of an unwise, incautious oath (cf. 1 Samuel 14:24-30,43-46).

Another Old Testament parallel with this story is perhaps even more obvious. Accordingly, we observe John as a new Elijah, Herod as new Ahab, and Herodias as a new Jezebel.

Proverbs 5: Except for consecrated celibates like the prophet Jeremiah and the apostle Paul, the godly and productive life of a man normally requires the proper governance of his home. It is the teaching of Holy Scripture, however, that a man cannot govern his home unless he can govern himself. Self-control and discipline, therefore, are among the primary requisites of a good husband and father, and these are qualities to be developed from an early age. Consequently the Book of Proverbs is emphatic on the prohibition of sexual activity outside of marriage. Sex outside of marriage is also outside of God’s will.

A man’s marriage, in fact, can be damaged long before the marriage takes place. Sex before marriage often involves exploitation and disrespect, and it always involves irresponsibility, selfishness, and rebellion. These are bad habits to learn, not qualities in a man that will make him a good husband and father.

The present chapter of Proverbs, accordingly, warns a young man against the wiles of the adventurous woman. With keen psychological perception the Sacred Text indicates that the attraction of such a woman most often has as much to do with vanity as with lust. The young man feels flattered by the woman’s attention (verse 3); it causes him to “feel good about himself,” and it is a simple fact of experience that most of us are disposed to befriend, like, and cultivate those who make us feel good about ourselves. It is one of our great and abiding weaknesses.

Hence, the young man is warned chiefly against the deceptive nature of flattery (verses 4-5). The flattering, adventurous woman has no idea where she is going, so it is very unsafe to follow her (verse 6). Indeed, a sensible man will put as much distance as possible between himself and such a woman (verse 8), for she is Big Trouble (verses 9-14).

In very figurative and flowery language, reminiscent of the Song of Solomon, the young man is exhorted to find joy in his wife (verses 15-20).

Thursday, February 28

Matthew 14:13-21: The great significance of the multiplication of the loaves among the early Christians may be discerned from the fact that: (1) outside of the events of Holy Week, it is one of the very few scenes recorded in all four gospels; (2) aspects of it are depicted numerous times in the earliest Christian iconography; (3) normally recorded in language identical to, or at least reminiscent of, that of the Last Supper, it is clearly one of the events of Jesus’ life perceived to be weighted with the greatest theological significance. This is clearest in John, where it is accompanied by the lengthy and elaborate Bread of Life discourse.

This miraculous event brought to the minds of those present the expectation that the coming Messiah would renew the events of the Exodus, including the feeding of the people with miraculous bread in the wilderness. This sense of expectation and fulfillment accounts for the considerable emphasis on Messianic themes in early Eucharistic texts of the Christian Church.

Proverbs 6: This chapter begins with four short poems that depict the qualities of folly. The first poem (verses 1-5) warns against financial irresponsibility in the form of unwise generosity towards one’s friends. Financial entanglements have spoiled many a friendship, and exhortations on this matter appear rather often in the Book of Proverbs (11:15; 17:18; 20:16; 22:26-27).

The second poem (verses 6-11) is directed against laziness. Like Aesop, the author sends us to the animal world for moral lessons (24:30-34). The Septuagint version adds a consideration of the bee to that of the ant.

The third poem (verses 12-15) depicts the ne’er-do-well schemer, full of plans for his own quick profit at the disadvantage of his fellow men. Avoid him, is the counsel.

The fourth poem (verses 16-19) is the first of the “numerical proverbs” in this book. These are found in all parts of the Old Testament (cf. Deuteronomy 32:30; Amos 1—2; Micah 5:4; Job 5:19; 40:5; Sirach 25:7; 26:5,19), and Proverbs will later give a series of them (30:15-31).

In verses 20-23 wisdom is described in very much the way that Deuteronomy describes the Law. Indeed, the two things are nearly identified here (cf. especially verse 23, which may remind readers of Psalms 19 and 119).

The last part of the chapter (verses 24-35) returns to the theme of the adventurous woman, who would lure the young man to an early destruction. She is more dangerous than a thief (verses 30-35). Although the earlier penalty for adultery in Israel was stoning to death (Deuteronomy 22:22), the punishment envisaged here seems to be the humiliation of a flogging (verse 33).

Friday, March 1

Mathew 14:22-33: We know from John (6:14-15) that considerable messianic expectation among the crowd followed on the miracle of the loaves. Jesus, knowing the spiritual weakness and worldly ambition of His disciples, immediately sent them away by boat, so that they would not succumb to this dangerous enthusiasm on the part of the crowd (verses 22-23). Meanwhile Jesus himself went off to pray alone.

It had already been late in the day when the miracle of the loaves took place (verse 15), and it was well into the night when Jesus finished praying. The apostles were out in the middle of the lake, rowing against the wind (verse 24). Sometime between three and six o’clock in the morning (verse 25), while it was still quite dark, they suddenly beheld Jesus walking to them on the water. Indeed, he was “strolling” (peripaton)! The disciples took Jesus for a ghost or mirage (phantasma) and reacted accordingly (verse 26).

Although Mark (6:45-52) and (John 6:16-21) record this story, only Matthew includes the detail of Simon Peter’s semi-successful efforts to do the same. Reassured by Jesus (verse 27), he stepped off the boat and placed his foot solidly on a wave. His attempt was brought abruptly to finish when, taking his eyes off of Jesus, the apostle did what no Christian should ever do: he looked down! (Peter’s name means “rock,” and it has been remarked that this is the only scene in the gospels where we see him displaying a truly rock-like quality—he sank.) After attempting this “stroll” (peripatesan–verse 29), Peter found himself reprimanded for his inadequate faith (verse 31).

At the end, those “in the boat” confess Jesus as “truly the Son of God,” the defining confession of the Christian faith (see also Matthew 1:27; 16:16; 24:36; 26:63f, and, of course, 28:19). Like the Magi and so many other characters in Matthew’s gospel, they adore Him (14:33).

The boat eventually found land at Gennesaret, on the northwest of the Sea of Galilee, between Capernaum to the north, and Tiberias to the south (cf. John 6:23-24).
Romans 11:1-10: Paul has already suggested two considerations that qualify Israel’s rejection of the Gospel. First, the rejection was not complete, because a remnant of Israel remained faithful. Second, Israel’s defection proved to be a blessing for the Gentiles (much as Esau’s defection had proved a blessing for Jacob). The second of these considerations will receive a more ample treatment in the present chapter, as Paul subsumes it into an elaborate dialectic of history.
First, Israel’s falling away is only partial (verses 4-5), and Paul counts himself among the faithful remnant (verse 1; Philippians 3:5; Acts 13:21). Even during the ninth century before Christ, when all Israel seemed to have become devotees of Baal (“I alone am left, and they seek to take my life!” — 1 Kings 19:14), a remnant had been spared (verses 2-4). Even now, then, Paul was no more alone than Elijah had been. God had not abandoned Israel in those days; He would not abandon Israel now, because “the gifts and calling of God are irrevocable” (verse 29).
The irrevocable nature of God’s election leads to Paul’s second consideration, namely, that the falling away of Israel is only temporary. God has future plans for Israel. For the moment, however, Israel is acting in blindness (verses 7-8), which is the source of Paul’s sadness (9:1-2; 10:1). He observes that Israel’s blindness had been commented on by others before himself, such as Isaiah (verse 8) and David (verses 9-10). That is to say, Israel’s current defection had no shortage of precedents in the past. If God remained faithful to Israel back then, He surely remains faithful to Israel now and will manifest that fidelity in days to come. The course of history will prove the Jews to be God’s elect and predestined people.