{"id":690,"date":"2014-03-14T09:00:43","date_gmt":"2014-03-14T14:00:43","guid":{"rendered":"http:\/\/touchstonemag.com\/daily_reflections\/?p=690"},"modified":"2024-05-05T23:14:21","modified_gmt":"2024-05-06T04:14:21","slug":"march-14-march-21","status":"publish","type":"post","link":"https:\/\/www.touchstonemag.com\/daily_reflections\/2014\/03\/14\/march-14-march-21\/","title":{"rendered":"March 14 – March 21"},"content":{"rendered":"

Friday, March 14<\/strong><\/p>\n

Romans 15:14-21: Paul now proceeds to introduce himself more completely to the congregation at Rome, a city he plans to visit in the near future for the first time. In the present verses he says a bit about himself and his ministry, evidently feeling that such information is necessary, given the strong and authoritative tone that he has adopted in this epistle (verses 15-16).<\/p>\n

Paul commences these remarks with a polite and positive sentiment about the congregation at Rome (verse 14), an approach he employs elsewhere in his letters (2 Corinthians 8:7; 9:2-3; Philippians 4:15). In the present case such an approach is particularly appropriate, because he is conscious of writing to a church that he had no hand in founding (1:5,13). Because of this latter circumstance, Paul does not enjoy the advantage of immediate paternity and familiarity that he enjoys in the churches of Syria, Asia, Macedonia, and Greece.<\/p>\n

He feels compelled to write to the Romans, however, because he senses a responsibility that he has toward all the Gentile Christians (verse 16 [Note the Trinitarian structure]; 1:5; 12:3; 1 Corinthians 4:6; Galatians 2:7-8).<\/p>\n

Like Jesus preaching in Galilee (Mark 6:6), Paul has maintained a preaching “circuit” (kyklo<\/em>, the Greek root of “cycle”—verse 19), first centered in Antioch and later in Ephesus. (Observe that the churches of Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea, and Colossae form a sort of semi-hub around Ephesus.<\/p>\n

Up to this point in his ministry, the extreme limits of Paul\u2019s evangelizing have been Jerusalem in the southeast and Illyricum, or Dalmatia (Albania, Montenegro, Kosovo), in the northwest. It has ever been Paul\u2019s goal to preach Christ where He has not been hitherto preached (verse 20; 2 Corinthians 10:15-16; 1 Corinthians 3:6).<\/p>\n

Paul describes his ministry with a liturgical and sacerdotal term, hierogounta to Evangelion tou Theou<\/em>, “serving the Gospel of God as a priest,” or even “priesting<\/em> the Gospel of God” (cf. Isaiah 66:20). This is one of our first instances of a specifically priestly term used to speak of the ordained Christian ministry.<\/p>\n

Saturday, March 15<\/strong><\/p>\n

Romans 15:22-33: Paul now discloses his further plans:<\/p>\n

First, he will travel with some companions to carry the collection of money that the churches of Galatia, Macedonia, and Greece have assembled for the relief of the Christian poor at Jerusalem. This collection has been in process for several years (verses 25-27; Galatians 2:10; 1 Corinthians 16:1-4; 2 Corinthians 8:1\u20149:15. We know that Paul eventually did make the delivery (Acts 24:17).<\/p>\n

To assist in carrying this money Paul has gathered a group of sturdy Christians who will bear and defend it. These men would have to be strong and efficient. After all, this money was in coins only, not bills or travelers\u2019 checks. The moneybags were heavy, and armed brigands were everywhere, so Paul was obliged to choose the biggest, toughest, and perhaps scariest Christians he knew. The list of them is contained in Acts 20:4, where we see that they were drawn from Macedonia, Asia Minor, and Galatia. At Troas they would be joined by Paul himself, Luke, and some others whom we may be able to identify from Colossians 4:7-14.<\/p>\n

Second, after delivering these financial resources to Jerusalem, Paul plans to sail west and visit the church at Rome, a place that he has long wanted to visit (verses 22-23,29,32; 1:10-15; Acts 19:21). In fact, Paul would arrive in Rome a bit over two years later.<\/p>\n

Third, after visiting Rome, it is Paul\u2019s intention to expand his missionary work to include Spain, at the far end of the Mediterranean (verses 24,28).<\/p>\n

Did Paul ever reach Spain? In spite of the testimony of the Muratorian Fragment, it would seem that he did not. That anonymous testimony is fairly weak, given the absence of any other records of Paul\u2019s life after his two years of house arrest in Rome in 60-62 (Acts 28:30). Indeed, the few testimonies to Paul\u2019s alleged ministry in Spain come from outside of Spain. If Paul had actually established churches in Spain, as he had in Galatia, Asia Minor, Macedonia, and Greece, it is inconceivable that Spanish history would have preserved no records on the matter. A Pauline succession of Spanish bishops would certainly have been preserved and cherished in the official testimonies of the Spanish churches.<\/p>\n

Sunday, March 16<\/strong><\/p>\n

Romans 16: 1-16: As the rising sun moves up toward the eastern horizon each morning, one by one the myriad stars of heaven start to disappear. They do not depart the sky, of course, but the stars do become invisible by reason of the sun\u2019s larger and more garish light, and we upon the earth may no longer gain our bearings by observing them.<\/p>\n

Not so the saints who shine on high. The true Sun or Righteousness does not, at His rising, eclipse those lesser lights by which the Church on earth is guided. On the contrary, He Himself illumines the saints, who have no light apart from Him. The reign of Christ does not dethrone the saints, who have no reign apart from His.<\/p>\n

The saints, because they are so many and their serried ranks so closely stand together, are described as a “cloud” (Hebrews 12:1). Yet, on closer inspection, we perceive that not one of the saints loses those personal and particular traits by which each friend of Christ may be distinguished from the others. The Good Shepherd calls them each by name.<\/p>\n

The individual and particular names of the saints are inscribed in the Book of Life, and the names of many of them are written likewise in the Bible. It is the singular merit of Romans 16 that it contains the New Testament\u2019s largest collection of names of individual Christians. They belong to the “church,” a word that now appears in Romans for the first time (verses 1,4,5,16,23).<\/p>\n

The “Rufus” who lived at Rome with his mother (verse 13) was known to Paul from Jerusalem itself. They were the son and wife of Simon of Cyrene. Eight years later, writing in Rome during the persecution that followed Nero\u2019s fire (July of 65), Mark mentioned him and his brother Alexander, who had also arrived in Rome by this time (Mark 15:21).<\/p>\n

Since the Epistle to the Romans and the other New Testament epistles were composed to be read at the Christians\u2019 weekly Eucharistic gathering, and because Christians normally greeted one another with a kiss after the prayers that followed such readings (Justin Martyr, First Apology 65.2<\/em>), the closing remarks of these epistles sometimes refer to that kiss (verse 16; 1 Thessalonians 5:26; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Peter 5:14).<\/p>\n

Monday, March 17<\/strong><\/p>\n

Romans 16:17-27: Having finished his greetings to friends at Rome, Paul will now send the salutations of those who are with him at Gaius\u2019s house in Corinth (verse 23; cf. 1 Corinthians 1:14; Acts 19:29).<\/p>\n

Prior to sending these salutations, however, Paul warns the Romans against schism, heresy, and dissension (verses 17-18). He knows there are troublemakers abroad. Indeed, among the Jewish Christians who were returning to Rome during those years, he may have recognized some of the very individuals who had been sowing dissent among his own congregations in the East.<\/p>\n

The tone of Paul\u2019s warnings here differs greatly in style from the rest of the Epistle to the Romans. One would think that Paul, as he thought on the friends in Rome that he, himself, had just named, had somewhat forgotten that he was writing to a church that he had not founded. He reverts to his more usual style, so that these few verses more closely resemble the other epistles.<\/p>\n

Once again Paul commends the good reputation of the Roman Christians (verse 19; 1:8).<\/p>\n

The crushing of Satan underfoot (verse 20), of course, fulfills the prophecy in Genesis 3:15.<\/p>\n

Greetings are first sent from Timothy, who had recently arrived at Corinth and will soon be leaving to accompany the collection to Jerusalem (Acts 20:4).<\/p>\n

In verse 22 we learn that Paul\u2019s scribe, who has written this epistle at his dictation, is named Tertius, a Latin name signifying that he is the third son in his family. Tertius sends along greetings from his younger brother, Quartus (verse 23). Their older brother, Secundus, will be one of those carrying the collection to Jerusalem (Acts 20:4).<\/p>\n

Tuesday, March 18<\/strong><\/p>\n

Matthew 19:11-15; This section on celibacy is proper to Matthew, but its content is consonant with the general New Testament thesis of the superiority of consecrated celibacy over marriage (cf. Luke 14:20; 18:29; 1 Corinthians 7:25-35).<\/p>\n

From a discussion about marriage Jesus passes to the subject of children (verses 13-15), in which He repeats the injunction indicated in 18:1-4.
\nThe subject arises when children are brought to Jesus to receive His blessing (verse 13), a scene found in all the Synoptics (Mark 10:13-16; Luke 18:15-17). All of them likewise include the objection of the disciples against what they evidently regarded as an unwarranted intrusion on the Lord\u2019s time and attention.<\/p>\n

It has been suggested that the early (pre-Scriptural) Church preserved the memory of this scene because it answered a practical pastoral question about infant baptism. Read in this way, Jesus is affirming the practice of infant baptism: \u201cLet the little children come to Me.\u201d Indeed, the verb that Matthew uses here, koluein<\/em>, \u201cforbid<\/em> them not,\u201d is identical with the expression used with respect to the baptisms of the Ethiopian eunuch and the friends of Cornelius (Acts 8:36; 10:37; 11:17).<\/p>\n

I do not think this interpretation of the passage to be likely, because there is simply no evidence in the New Testament that infant baptism was a problem. On the contrary, the reader should presume that baptism, as the Christian replacement for circumcision, was available to infants, just as circumcision was. In each case it was admission to the covenant. It would be strange indeed, if Jewish children could belong to the Mosaic covenant, while Christian children could not partake of the Christian covenant.<\/p>\n

Moreover, the baptism of entire households in the New Testament (Acts 11:14; 16:15,31-33) indicates that it was normal to baptize infants in Christian families. Although the pastoral practice of the Christian Church varied in this matter, the \u201cvalidity\u201d of infant baptisms was not challenged for well over a thousand years. Consequently, to see a reference to a \u201ccontroversy\u201d about infant baptism in these lines of Matthew seems to me an unlikely interpretation.<\/p>\n

Wednesday, March 19<\/strong><\/p>\n

Matthew 19:167-22: The third subject in this chapter—money—is introduced by a man that comes to our Lord, seeking counsel on how to attain eternal life (verse 16). This scene is paralleled in Mark 10:17-22 and Luke 18:18-23.<\/p>\n

If we are to look for another link between this section and the preceding theme of children, perhaps we find it in the fact that the question is asked by a \u201cyoung person\u201d (neaniskos<\/em>). Indeed, this feature is unique to Matthew. Both Mark and Luke suggest, in fact, that the man may not<\/em> be young, because he claims to have kept all the commandments \u201cfrom my youth,\u201d an expression that Matthew\u2019s account does not contain.<\/p>\n

In authentic Deuteronomic style the man is told to \u201ckeep the commandments\u201d (less explicit in Mark and Luke) if<\/em> he wishes to enter into life (verse 17; Deuteronomy 4:10; 30:6). This hypothetical clause is proper to Matthew, as is the next hypothesis, \u201cif<\/em> you would be perfect\u201d (verse 21).<\/p>\n

From this hypothesis regarding perfection, the Church in due course came to distinguish the monastic vocation from the vocation of other Christians. This was a reasonable inference drawn from the Sacred Text. Just as not everyone is called to consecrated celibacy (verses 11-12), so not everyone is called to consecrated poverty, and these two things have always been recognized as pertaining to the monastic dedication.<\/p>\n

The literary and theological relationship between these two passages in Matthew was noted back in the 4th century by St. John Chrysostom, On Repentance<\/em> 6.3.12-13. While neither celibacy nor poverty is commanded to all Christians, their double consecration indicates a special calling extended to some Christians whose charismatic way of life will stand as a prophetic witness to the Church and to the world.<\/p>\n

As a point of history, therefore, it is no exaggeration to say that this chapter of Matthew is one of the biblical texts most responsible for the institution of Christian monasticism. It was on hearing this text read in his parish church in Egypt back in the 3rd century that young Anthony, determined not to follow in the footsteps of the rich man, sold all his possessions and went into the desert to spend the rest of his life in celibacy, poverty, and prayer.<\/p>\n

Thursday, March 20<\/strong><\/p>\n

Matthew 19:23-30: The failure of the young man in the previous story to accept the Lord\u2019s challenge now leads to a series of teachings on the dangers of wealth.<\/p>\n

Let alone attaining perfection, says Jesus, it is only with great difficulty that a rich man can even enter<\/em> the Kingdom of Heaven (verse 23). Thus begins this section of Matthew (verses 23-30), paralleled in Mark 10:23-31 and Luke 18:24-30.<\/p>\n

The image of the camel passing through the needle\u2019s eye is a metaphor for impossibility. Indeed, there is a clear parallel to it in rabbinical literature, which speaks of the impossibility of passing an elephant through the eye of a needle (Babylonian Talmud, Berakoth<\/em> 55b). Does Jesus mean, then, \u201cvery difficult\u201d or \u201cutterly inconceivable\u201d?<\/p>\n

What about the impossibility implied in the Lord\u2019s saying? The subsequent verse, in fact, confirms it. Yes, says Jesus, the salvation of the rich man is<\/em> humanly impossible. This does not mean, however, that the impossibility is on God\u2019s side. God can<\/em> pass a camel through the eye of the needle (verse 26). Let the rich man take care, however. Let him reflect that he is asking God for a miracle.<\/p>\n

This metaphor of the camel and the needle, therefore, is something of a parallel with the moving of mountains. Both parables have to do with the power of faith in the God. Salvation is ever a gift of God, not a human achievement.<\/p>\n

Peter\u2019s response to this teaching (verse 27) may seem somewhat to exaggerate the size of his own abnegation. Just how successful was the fishing business that he gave up. After all, every time he catches a fish in the New Testament, the event is regarded as a miracle. \u201cGiving up everything\u201d in Peter\u2019s case may not appear, at first, to involve all that much.<\/p>\n

Friday, March 21<\/strong><\/p>\n

Matthew 20:1-16: The parable about the day-workers is probably found in this place because it tells a narrative about the last called being the first paid, thus illustrating, as it were, the final verse of Chapter 19: \u201cBut many who are first will be last, and the last first.\u201d The parable ends with the repetition of the theme of reversal (verse 16).<\/p>\n

It is obvious, nonetheless, that this parable, found only in Matthew, is easily separable from that verse, and it touches only one aspect of the parable\u2014namely, the reversed order in which the payment to the workers is made. In fact, the parable itself is just as comprehensible without that theme.<\/p>\n

The parable of the day workers was doubtless remembered among the early Christians because it did, in fact, address one of their early theological questions—how to regard the Gentiles, who were \u201clate-comers\u201d to the Church. The earlier comers to the field are all given a work contract, which may be interpreted as God\u2019s established covenant with His people. Those that come last, however, work without a contract; that is to say, they have been promised nothing specific. They are outside the ancient covenant (Ephesians 2:12).<\/p>\n

But God\u2019s generosity rewards them anyway, and this parable is more descriptive of the Owner of the vineyard than of the workers. The Owner, of course, is God, who is described as merciful and generous with those who work for Him, as well as firm with those who contemn His generosity. The vineyard is, of course, the People of God (cf. Isaiah 5:1-7; Jeremiah 12:10).<\/p>\n

The grumblers, who are reprimanded at the end of the parable, are not rebuked for dissatisfaction with what they<\/em> have received, but for their dissatisfaction with what the other<\/em> people have received. These grumblers may also become the enemies who have already commenced plotting against the Son of the field\u2019s Owner (21:33-46).<\/p>\n

The workers themselves are day laborers, the sort especially needed at the harvest. This feature suggests the eschatological import of the story: These are the \u201clast times,\u201d and everything is settled \u201cin the evening\u201d (verse 8).<\/p>\n","protected":false},"excerpt":{"rendered":"

Friday, March 14 Romans 15:14-21: Paul now proceeds to introduce himself more completely to the congregation at Rome, a city he plans to visit in the near future for the first time. In the present verses he says a bit about himself and his ministry, evidently feeling that such information is necessary, given the strong … Continue reading March 14 – March 21<\/span><\/a><\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"_links":{"self":[{"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/posts\/690"}],"collection":[{"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/comments?post=690"}],"version-history":[{"count":2,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/posts\/690\/revisions"}],"predecessor-version":[{"id":692,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/posts\/690\/revisions\/692"}],"wp:attachment":[{"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/media?parent=690"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/categories?post=690"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/tags?post=690"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}