Tagged: Humility

Micah 6:1-8

This text is used for the Lectionary Year A on January 29th, 2017.

One oft-repeated benefit of the lectionary is that it forces passages on us that we would not ordinarily preach. However, one fallback to this format is that it can often give passages that end up being proof-texts or at the very least commonly repeated texts abstracted from their larger context and place within the Biblical narrative. Micah 6 is one such text. More specifically, though, it is Micah 6:8 that receives the spotlight – it is well rehearsed in many a Bible drill class. That being said, the text continues to speak a particular truth that is made more evident within its wider context and within the whole of Scripture.

The difficulty with this text, though, is to not allow our own vision of justice, loving-kindness, and humility override what Micah is describing. What one commentator describes as the “Golden Text” of the Old Testament begins, “He has told you, O mortal, what is good…” (Micah 6:8a). That Micah presumes the people know what is good because God has (presumably) told them indicates that it is not just any account of justice, loving-kindness, and humility that matters. One easy way to ground this and root it in the tangible, visceral world in which we live is to look at the Gospel text for this week, Matthew 5:1-12. The beginning of Jesus’s Sermon on the Mount is yet another familiar text but seen through the lens of Micah’s call to remember what God has told them reveals that this command is not only for Micah’s audience but for us as well.

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Luke 18:9-14

This text is used for the Lectionary Year C on October 23rd, 2016.

The head of the Pharisee
The head of the Pharisee

In this parable, we see that Jesus is teaching about trust and humility.  The contrast that is set up is between a Pharisee, who we can assume is among the crowd who “were confident of their own righteousness and looked down on everybody else” and the tax collector who “would not even look up to heaven, but beat his bread and said, ‘God, have mercy on me, a sinner.’”  What sticks out is that we have one character who the crowds may look to for spiritual direction when it comes to how we are to approach God in prayer, while the other is a character who is likely not regarded as a “great person” among the crowd but approaches God with a humble and honest heart.  Right away, we see areas for fruitful reflection on the differences in these two characters and the heart that Jesus is interested in for people that desire to be in fellowship with God.

It’s the Pharisee who has followed the rules and done everything that was asked of him.  He has established himself as an honest man and knows that society likely sees him as a good person.  Tax collectors, on the other hand, may likely be lumped into the category that the Pharisee says he is not – robber, evildoer.  He’s probably seen as a leech and traitor for working with Rome at the time and being a burden on the people who are barely scraping by to feed their families.  So with this parable, what do we learn about what God finds commendable in a person’s actions?  What sort of qualities might the world acclaim that establishes a person as “good” in the eyes of society?

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Luke 14:1, 7-14

This text is used for the Lectionary Year C on August 28, 2016.

Hermano Leon
Hermano Leon

This passage begins with Jesus going to the home of the leader of a synagogue for a Sabbath meal. Luke provides no fanfare in his introduction of this story, but the setting for this narrative would have been striking to the gospel’s first audience. The Gospels are filled with confrontations between Jesus and the Pharisees. They also offer stories of Jesus having dinner with tax collectors and sinners. However, Luke alone tells stories of Jesus eating with Pharisees. In Chapter 7, Luke recounts Jesus’ eating with a Pharisee when the unexpected and the scandalous occurred. A sinful woman came in and washed Jesus’ feet with her tears, dried them with her hair, kissed them and anointed them with perfume (7:36-50). Now in Chapter 14, one finds Jesus at the table of another Pharisee. This setting should forewarn the audience that they should be prepared for either a significant event or a significant word from Jesus.

The lectionary text omits verses 2 through 6. This omission is unfortunate as it aids in understanding the selected text’s context. In these verses Jesus heal a man with “abnormal swelling of his body” (v. 2). Jesus’ healing on the Sabbath is a reoccurring issue between Jesus and the Pharisees. One sees this tension played out in Chapter 13 when Jesus heals the bent and broken woman on the Sabbath within the synagogue walls. Jesus uses a similar explanation to validate healing on the Sabbath in both chapters. Jesus’ choice to heal on the Sabbath in front of the Pharisees and within the home of a Pharisee would have created tension in the room.  In this context Jesus speaks both to the dinner guests and the meal’s host.

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Matthew 23:1-12

This text is used for the Lectionary Year A on November 2, 2014.

The setting for the text is Jerusalem, the teaching of Jesus during his last week of ministry leading to crucifixion.  The text is entered with a notation regarding the audience.  Jesus addressed the crowds and his disciples, the mildly interested to the deeply committed and those who were somewhere in between.  Those who left homes and occupations to those who were drawn by the attention of the crowd composed his audience. Continue reading