The meat of this [Gospel] story is
in the in-between verses, the ones skipped over in our lectionary readings. . .
when the disciples pull Jesus aside and ask him why he tells so many parables.
And Jesus explains. He teaches the crowds using parables, according to
Matthew's Gospel, not to clarify things. Jesus teaches the crowds using
parables because it is the way of the kingdom that some will not understand no
matter how many times they hear. Some will not get it no matter how many times
they see. – Seth Moland-Kovash
Pastor Moland-Kovash invites us to consider this Sunday as
a time to invite people to share their first memories of hearing the gospel.
What did they envision? What did they imagine? How has it helped them in times
of trouble and doubt? Those with ears to hear are those who surround us on
Sunday morning in the assembly.
Matthew 13:1-9,18-23
Matthew 13 is the third of five
teaching discourses in the gospel of Matthew that are reminiscent of how rabbis
of the time taught. The distinctive feature of Jesus’ teaching. . . is that he
announces and interprets the coming realm of God. . . .
While today's passage contains a
parable proper (13:1–9), the Matthean use of this parable is clear only in the
allegorical explanation (13:18–23). Matthew's congregation has become uncertain
as to whether the apocalypse will come and is in tension with the traditional
synagogue. Most scholars agree that Matthew uses this story to encourage the
community to remain faithful even in the midst of difficult times.
This allegorical interpretation
explains. . . why some people do not respond positively to the news of the
coming of the realm: (1) Some people. . . do not understand the consequences of
choosing to respond positively and so the evil one snatches them away. . . (2)
Some people. . . initially respond with joy but wither away when suffering
comes. (3) Some people are. . . choked by the security that comes from [the] material
world. . . Matthew wants his readers to. . . live faithfully, and thus to share
in the eschatological world, the realm of God. – Ronald J. Allen
Isaiah 55:10-13
In Isaiah 55:10–11, the prophet
emphasizes that God's words (just spoken) are powerful enough to accomplish
what those words say; the community can count on this promise. The passage ends
by underscoring the total regeneration that will come both to nature and
humankind in this renewed world (55:12–13). The sermon could function as such
an invitation. This text would be ideal for a summer Sunday when the
congregation partakes of the sacred meal. – Ronald J. Allen
Romans 8:1-11
Romans 8:1–11 contrasts existence
as pictured in Romans 7 with life in the Spirit. Paul uses the word flesh to
speak of a sphere of existence that takes place without reference to God. That
existence leads to death. . . To be “in the Spirit” is to be in a sphere of
existence in which gentiles experience (through the agency of the Spirit)
aspects of the coming eschatological realm. The Spirit makes it possible for
gentiles to follow God's Law (Torah), that is, to live according to Jewish
norms for covenantal life. The Spirit moves gentiles towards Judaism. This
passage implicitly asks readers today, “Would you rather live in the sphere of
the flesh (i.e., continue your gentile existence) or in the sphere of the
Spirit?” – Ronald J. Allen
Seth Moland-Kovash is a co-pastor
of All Saints Lutheran Church, ELCA, in Palatine, Illinois.
Ronald J. Allen is professor of preaching and New Testament at
Christian Theological Seminary, Indianapolis, Indiana.
Homily Service 41, no. 3 (2008): 99-107.
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