Friday, February 15
Matthew 12:22-30: The Lord’s work of driving out of demons is once again (cf. 9:32-34) the object of controversy, as His enemies allege that this power comes from Jesus’ collusion with the dark forces themselves. Among the Synoptic accounts of this controversy (cf. Mark 3:2030; Luke 11:14-23) only Matthew records a healing from blindness in the context.
This liberation of a man from satanic darkness is contrasted by the example of those who remain steadfast in their own blindness of heart. Having made up their minds to destroy Jesus, they become ever more inveterate in their sins. Hence, this story leads immediately to the theme of the unforgiven sin, the blasphemy against the Holy Spirit.
Romans 3:9-20: After the diatribe that begins this chapter (verses 3-8), Paul returns to the theme introduced in chapter two, the alleged moral advantage of the Jew over the Gentile. Even though God’s fidelity to the Jews, in spite of their infidelities to Him, does ironically manifest the privileged position of the Jews in salvation history, from a moral perspective this fact hardly warrants any boasting on the part of the Jews. Indeed, it shows them up rather badly. In short, Paul is arguing, “we have previously charged both Jews and Greeks that they are all under sin” (verse 9).
This is, in truth, man’s concrete position under God—he is “under sin” (hyph’ hamartian). Such is Paul’s repeated contention in Romans (verse 23; 5:5:12). Let us note he uses the word “sin” here for the first time in this epistle.
In support of his thesis about man’s subjection to sin, Paul quotes (along with other sources) the Book of Psalms 14 (13):1-3; 53 (52):1-3. These two psalms both begin with the fool’s assertion that “there is no God.” In citing these psalms, therefore, Paul is once again taking up, from chapter one, the denial of God by the “fools” (1:22), whose “foolish hearts were darkened” (1:21). The “fools” in these psalms, Paul is suggesting, are not simply Gentiles, because “all have sinned and fall short of the glory of God” (verse 23).
The totality, the completeness, of man’s sinful condition is indicated here by Paul’s scriptural references to the various body parts that contribute to the sin: throat, tongue, lips, mouth, feet, eyes (verses 13-5). Man is, in short, completely sinful, sinful in all his parts.
In short, man is not justified before God by the works of the Law, because “by the Law is the knowledge of sin” (verse 20). This expression, “works of the Law,” does not refer to good works generally; it refers, rather, to those commandments (including, ironically, a certain abstention from “work” on the Sabbath) laid down in the Law of Moses. Paul is not contrasting faith with works; he is contrasting the Gospel with the Law of Moses. The latter, he says, does not justify man; it gives man, rather, the knowledge or consciousness (epignosis) of sin.
Saturday, February 16
Genesis 47: One discerns three stories in this chapter: (1) the movement of Jacob’s family into Egypt (verses 1-11); (2) Joseph’s career as an Egyptian official (verses 12-26); and (3) Jacob’s burial request (verses 27-31).
The first story has two scenes. First there is a scene involving Joseph’s meeting Pharaoh with some of his brothers (verses 1-5), and then a scene with Pharaoh and Jacob (verses 5-11). (Since the two scenes are somewhat repetitious, it was inevitable that the textual reconstructionists would find two “sources” behind them.) In the first scene, care has been taken to relate the settlement of the family in Goshen to the earlier accounts of their nomadic life. The Egyptians, as the Sacred Text reminds us, were not fond of shepherds, an attitude reflecting the frequent strife between sedentary and nomadic peoples (a strife that goes back to Cain and Able).
The reference to Rameses in the second scene is anachronistic (like saying “Columbus discovering America,” a country that did not even exist in the time of Columbus). The city did not acquire this name until the early thirteenth century before Christ, when Rameses II named it after himself. In verse 10 the verb “bless” should be preserved, as it is the best translation of the Hebrew barak. One recalls that “the lesser is blessed by the greater” (Hebrews 7:7). The patriarch really did bless the pharaoh; Jacob did not, as the New American Bible has it, simply “pay his respects” to Pharaoh. Barak is the same verb that will be used in the next chapter when Jacob blesses his grandsons.
In the second story (verses 12-26) we see Joseph alter the entire economic and political structure of Egypt, not only saving the people in the time of famine, but greatly strengthening the throne of Pharaoh. Indeed, it is not an exaggeration to say that what Joseph produced was a kind of servile welfare state, in which the government owned everything and taxes were high (20%). The people even thanked him for it. (This detail is probably meant to be humorous. The writer is making fun of a people who, after being reduced to abject penury, are grateful for being taxed 20%. One also observes that Joseph, who has married into a clergy family, makes a clergy exemption in the tax code.) Eventually this economic and political situation would come back to haunt the Israelites, who would resent being slaves in a slave state. It would appear that Joseph himself created the servile conditions that would lead eventually to the Exodus.
In the third story (verses 27-31) Jacob, making it clear that Egypt is not the family’s real home, arranges to be buried in the Promised Land (cf. Hebrews 11:21). The exact meaning of the text, with respect to Jacob’s gesture, has been unclear almost from the beginning. Originally it may have meant only that he nodded assent on his pillow.
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Matthew 12:38-45: Both examples given here, the Ninevites and the queen from southern Arabia, are Gentiles, those of whom Matthew has just been speaking in 12:18-21. The figures of Jonah and Solomon should also be understood here as representing the prophetic and sapiential traditions of Holy Scripture.
Jesus is the “greater than Jonah,” whose earlier ministry foreshadowed the Lord’s death and Resurrection and also the conversion of the Gentiles. The Lord’s appeal to Jonah in this text speaks also of Jonah as a type or symbol of the Resurrection. The men of Nineveh, who repented and believed, are contrasted with the unrepentant Jewish leaders who refuse to believe in the Resurrection (cf. 28:13-15). Matthew will return to the sign of Jonah in 16:2. Jesus is also the “greater than Solomon,” who was founder of Israel’s wisdom literature and the builder of the Temple.
The Queen of the South, that Gentile woman who came seeking Solomon’s wisdom, likewise foreshadowed the calling of the Gentiles. She was related to Solomon as the Ninevites were related to Jonah—as Gentiles who met the God of Israel through His manifestation in the personal lives of particular Israelites.
It is instructive to reflect that the Queen of Sheba, who could have handled her commercial relationship with Solomon through the usual business channels, was prompted solely by a desire to see for herself whether this new king was as wise and discerning as his reputation proclaimed. Nor was the lady disappointed
at what she saw: “I did not believe the words until I came and saw with my own eyes; and indeed, the half was not told me. Your wisdom and prosperity exceed the fame of which I heard” (1 Kings 10:7).
In the New Testament, this royal Gentile, “the Queen of the South,” becomes a type of the true seeker and believer. In both places she is contrasted with the Lord’s enemies, the unbelievers who refuse to recognize that “a greater than Solomon is here.” Accordingly, Sheba’s magnificent lady is made a figure of Mother Church, standing rapturously in the presence of the wiser Solomon. We
make our own her praise and proclamation before the throne of Christ: “Happy are your men and happy are these your servants, who stand continually before you and hear your wisdom! Blessed be the Lord your God, who delighted in you, setting you on the throne of Israel!” (1 Kings 10:8–9).
Monday, February 18
Romans 6:15-23: In this section Paul largely repeats what he had insisted on in the earlier part of this chapter (compare verses 1 and 15), namely, that God’s gift of grace is free only in the sense that it cannot be earned. It is not free in the sense of excusing Christians from stern moral and ascetical effort.
Strenuous activity and a robust sense of obligation, that is to say, pertain to the Gospel every bit as much as they did to Law. Man under grace has no fewer responsibilities than man under the Law. (Indeed, the Sermon on the Mount suggests that he has vastly more.) Speaking of “obedience to righteousness,” then, Paul clearly agrees with James’ teaching about the necessity of “works”: “Do you not know that to whom you present yourselves slaves to obey, you are that one’s slaves whom you obey, whether of sin unto death, or of obedience unto righteousness?” (verse 16)
The holding of correct doctrine is also of the essence. At the time of baptism a believer submits himself “from the heart” to a “form of doctrine” (typos didaches), a creedal standard, a “rule of faith” (regula fidei), of which “you have taken delivery” (paredothete). Paul refers here to the teaching contained in the Tradition (paradosis) that he himself had received in conjunction with his own baptism (16:17; 1 Corinthians 15:3; 2 Thessalonians 2:15; 2 Timothy 1:13; 4:3; Titus 1:9; 2:1). Once again, we observe that Paul presumes that these Roman Christians, who had not been catechized by him or his close associates, nonetheless received the same foundational doctrine, in an established form (typos), that he himself had received.
In the profession of faith associated with the rite of baptism it has long been customary for believers to repudiate Satan just prior to their confession of the lordship of Jesus. Paul’s wording here appears to reflect this custom. The baptized Christian has exchanged one form of service for another.
In this connection Paul introduces the theme of Christian liberty (verses 18,22; 7:3; 8:2,21; Galatians 2:4; 3:28; 4:22-31; 5:1,13). This liberty is not to be confused with supposed freedom given by the indulgence of the flesh, he says (verse 20). Alas, examples from Christian history prove (and Christian pastors today are well aware) that a misunderstanding of Paul’s teaching about justification through faith has sometimes led, as though by a kind of logic, to very pernicious views about moral freedom. Such a process, however, leads the believer back to the reign of death (verses 21,23).
In context the “holiness” (hagiasmos) of verses 19 and 22 appears to refer to the sanctification and consecration of the Christian’s body, which requires control over the passions of the body (1 Thessalonians 4:3-7; 1 Timothy 2:15). “This assertion may be hazarded, then, that it has been shown that death is the fellowship of the soul in the state of sin with the body, and that life is separation from sin” (Clement of Alexandria, Stromateis 4.4).
In contrast to the reign of death, the Christian’s goal is eternal life. Men earn death; it is their “wages.” Eternal life, however, cannot be earned. It is the free gift (charisma) of God, given us in Christ Jesus our Lord.
Tuesday, February 19
Genesis 50: This chapter has three parts: (1) the burial of Jacob (verses 1-14), (2) Joseph and his brothers (verses 15-21), and (3) the death and burial of Joseph (verses 22-26).
Egyptian embalming was one of the great curiosities of the ancient world, a feature that made Egypt famous. Whereas modern techniques of embalming are designed to disguise the effects of death for only a short time, Egyptian mummification was an attempt to resist the effects of death as much as possible, an endeavor to defy permanently the decay and corruption of the body. Jacob’s embalming required forty days verses 1-6). By Egyptian standards, this was pretty short. Ancient Egyptian texts suggest something closer to seventy days, which is the number of mourning days indicated in verse 3.
The large retinue of Jacob’s funeral cortege (verses 7-9) serves to stress his prestige and importance. The site of his burial (verses 10-14) ties this story back to the earlier accounts in the patriarchal narrative. This property had been “in the family” ever since Abraham purchased it in Genesis 23 as the family burial plot. Sarah, we recall, was the first to be buried there.
This later account of Joseph and his brothers (verses 15-21) continues a theme from Genesis 45. We contrast the magnanimity of Joseph with the petty, pitiful brothers, who were trying save their necks with a very thin fabrication. Josephus places this story up in the land of Canaan, immediately after Jacob’s burial. He says that the brothers were fearful of returning to Egypt with Joseph.
The reference to Joseph’s “brothers” at his burial (verses 22-26) should be interpreted simply to mean his relatives, which is the normal meaning of the word “brother” in Holy Scripture. Joseph was, after all, younger than most of his blood brothers. Stephen’s sermon seems to indicate that all of Jacob’s sons were buried at Schechem (Acts 7:16). In the rabbinical tradition, however, that site was Hebron (cf. Josephus, Antiquities 2.8.2).
Joseph probably did not seem so far away to the early Church Fathers as he does to us. His tomb at Shechem was yet known in the third century and venerated by the Samaritans who lived there, according to Origen, and Jerome tells us, more than two centuries later, that it was still being visited.
Because of the steps that he took to insure that his very bones would partake of that salvific event, the hurried actions of Passover night included the opening of Joseph’s grave: “And Moses took the bones of Joseph, because he had exacted an oath of the sons of Israel, saying: ‘God will certainly visit you, and you shall bring up my bones from here’” (Exodus 13:19). Those bones are not mentioned again until their burial at Shechem, but the attentive imagination is fascinated by the thought of their being borne from place to place over the next forty years, completing the entire journey through the desert, over the dry bed of the Jordan and into the Promised Land, a sustained thread linking the Patriarchs, the Exodus, Sinai and the Conquest. It was in such an ample sense that the author of the Epistle to the Hebrews spoke of Joseph’s last words as expressive of faith (Hebrews 11:22).
Wednesday, February 20
Matthew 13:10-17: In the Gospel dialogue that immediately follows the parable of the sown seed, only Matthew quotes at length the long text from Isaiah found in verses 14-15. This text well fits the pattern of growing obstinacy on the part of Jesus’ enemies, a theme that has been growing steadily since 11:16. The argument the Lord uses in these verses is obscure, for the plain reason that hardness of heart is an obscure and mysterious subject.
If the workings of divine grace are difficult to comprehend, even more difficult to grasp is man’s willful refusal of that grace. Because a choice is both an effect and a cause, there is a tautology in human choice, and like all tautologies it can only be expressed by what seems a circular argument. That is to say, we choose because we choose. This is what is meant by “free” choice.
Mysteriously, then, the refusal to believe is also the punishment for the refusal to believe. These verses are also a sort of explanation of the following section, particularly verses 19 and 23, which contrast the “understanding” and “non-understanding” of God’s Word.
In this respect the disciples of Jesus are distinguished from the others who hear the parables. The “to you” is contrasted with the “to them” (verse 11). The “whoever has” is distinguished from the “whoever has not” (verse 12). There is an antithesis between those that see (verse 16) and those that do not see (verse 13).
Matthew thus introduces the historico-theological themes of grace and rejection. To those who have, more will be given, while from those who have nothing, even that will be taken away (verse 12). Matthew will return to this irony in the Parable of the Talents (25:29). The judgment aspect of this antithesis will be illustrated in the suicide of Judas (273-10).
Inasmuch as these things cannot be understood, they are called “mysteries” (verse 11—contrasted with the “mystery” in Mark 4:11), indicating God’s free and mysterious (and mysterious because free!) interventions in history through grace and rejection. Matthew, in his own lifetime, was watching the fulfillment of these words of Jesus in the very painful relations between the Church and the Jews.
Romans 7:13-25: Paul’s strict adherence to the Law had led him to the most serious sin of his life, the only personal sin on which he ever comments — the persecution of Christians. In Paul’s conversion he was made aware, in a way that he would never forget, that his endeavor to achieve righteousness by the observance of the Law had led him into his worst sin: “Saul, Saul, why do you persecute Me?”
It was in that experience of his conversion that he discerned “another law in my members, working against the law of my mind, and bringing me into captivity to the law of sin which is in my members” (verse 23).
That is to say, it was his very zeal for the Law of God that had occasioned his worst sin against heaven. He had not been doing what he had intended to do (verse 15). Sin had taken over his life. He had been acting as a slave of sin. Thus, in his conversion Paul learned the experience common to all the children of Adam—the radical inability to find justification before God without the reconciling grace of Christ.
Thursday, February 21
Romans 8:1-11: This section, which climaxes with the promise of God’s victory over death and corruption at the final raising of our bodies (verse 11), introduces a more extensive meditation on the Holy Spirit. The Spirit, hitherto referred to only five times in the previous seven chapters, will be named twenty-nine times in the present chapter, easily the highest concentration in all of Paul’s writings, and even in the whole New Testament.
The “condemnation” of which we are free is the ancient “curse,” the finality of death and corruption (Galatians 3:10; 2 Corinthians 3:7,9).
The grace of justification, “this grace in which we stand” (5:2), comes from the Holy Spirit who abides in us. Unlike the Law, by which we can never be justified, the Holy Spirit is internal to us (verse 2). The indwelling Holy Spirit is the reason of our final salvation, which is the resurrection of our bodies.
If, however, we go back to “live according to the flesh” (verse 5), this flesh which is still destined to die (verse 10), we place ourselves once again under the reign of death.
Those who do so “cannot please God” (verse 8). And pleasing God is the summation of man’s moral duty (1 Corinthians 7:32; 2 Corinthians 5:9; 1 Thessalonians 2:15; 4:1). The grace of justification, therefore, places on the believer a most stern obligation to bring his mind and his conduct under “the things of the Spirit” (verse 5). Only thus will he be truly free of sin, death, and the Law (verse 4).
Man’s real problem was not the Law, but man’s indwelling sin (7:22-23). Inasmuch as it remained external to man, the Law was unable to take away sin (verse 3). Man could not be justified by something that remained external to being. The new, internal principle of his righteousness is the Holy Spirit, who dwells within him (verses 9-11; Jude 9). The requirement of the Law, that is to say, is “fulfilled in us”(verse 4) by the indwelling Holy Spirit.
God, therefore, does not simply declare the believer righteous; He makes the believer righteous. Because sin is internal to man; righteousness must be internal to man. Righteousness is not an act of God that remains only forensic and external. If that were the case, it would be no improvement over the Law.
In order for the Holy Spirit to be sent forth into our hearts, God first sent forth “His own Son” (ton Heavtou Huion) (verse 3; Galatians 4:4-6). This sending forth of the Son refers to the entire economy of the Incarnation, including all that the Son accomplished in this world, in the nether world, and in His glorious exaltation to heaven. The “mystery of Christ” is a single reality (3:24-25; 4:24-25; 2 Corinthians 5:18-21; Galatians 3:13).
Assuming the mortal flesh of our fallen race, Jesus experienced death, the curse of our sins, and thereby conquered sin, atoned for sin, and took away sin (Galatians 1:14; 1 Peter 3:18; Numbers 8:8). All of this Jesus did in human flesh, mortal flesh like our own.
The Spirit, then, is in the Christian, and the Christian is in the Spirit (verse 9). Remembering that the Greek word for “spirit,” pneuma, means breath, the correct analogy is one of breathing. The air is in us only if we are in the air. The air and ourselves are mutually atmospheric. It is thus with the Holy Spirit.
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).