Spring 1999 - Quarterly Review

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these little ones." The parallel and earlier text in Mark 9:41 describesthe disciples merely as "youMatthew's expression is both traditionaland very Matthean (cf. 11:11; 13:32; 18:6, 10, 14). In this context themotif anticipates the discussions about who is the greatest of Jesus'disciples (18:1-5; cf. 20:20-28).Since the evangelist uses "one of these little ones" to describe theweaker and marginalized members of the community (18:6, 10,14),the saying in v. 42 has additional implications. It implies that the"haves" within the community should provide the "have nots" withtheir basic needs. The rationale is simple. Even the "have nots" areamong the disciples of Jesus. They are the little ones in God's flock. Itis sometimes necessary for the leaders of the community to make aradical and seemingly rash decision to care for them (18:10-14). Eventhe apostles were not to forget this.July 4,<strong>1999</strong>—Sixth Sunday after PentecostMatt. 11:16-19,25-30Ps. 45:10-17Gen. 24:34-38, 42-49,58-67Rom.7:15-25aToday's Gospel lection (cf. Luke 7:31-35) presents Jesus commentingupon two contrasting responses to the gospel message. 'Thisgeneration" is an incredulous and evil group of people (cf. 12:39, 41,42, 45; 16:4; 17:17; 23:36; 24:34) who do not accept the message ofthe coming of the kingdom no matter in what prophetic form it comes.Both John the Baptist and Jesus proclaimed the coming of thekingdom (3:2; 4:17). The Baptist was an ascetic figure (3:4; 9:14), Intheir rejection of him and his message, people caricatured him assomeone possessed by a demon. Jesus, on the other hand, joinedpeople at dinner (9:10-13), so he was derided as a gluttonous drunkwho hung around with sinners. The evangelist's point is that thisgeneration is adamant in its refusal to receive the gospel message.Nothing will bring them to believe. They are as fickle as a group ofchildren at play. Jesus' parable has a proverbial ring, but the proverb isnot otherwise attested in extant literature. It speaks of children playingthe flute, as at a wedding, but no one would join in the dance. Incontrast it speaks of children singing a dirge, but no one would join inthe funeral procession. There is simply no way for a prophetic figureto convince people who are adamant in their refusal to believe.106 QUARTERLY REVIEW / SPRING <strong>1999</strong>
Jesus' commentary on the situation is a saying that comes from thewisdom of the ages. It may well have been an aphorism that wascommonly used prior to its incorporation into the Q material fromwhich the evangelist had taken this pericope. Ultimately, it portraysJesus in the role of personified Wisdom (Sophia), rejected by thepeople (cf. 1 Enoch 42:2) but recognized and vindicated by his deeds(11:2-6). The wisdom motif continues in Jesus' prayer, which theevangelist has also taken over from the sayings source (cf. Luke10:21-22). The prayer of praise is addressed to the Father, Lord ofheaven and earth (cf. 6:9-10). It praises the Father for revealing hiswisdom to his children. These arc contrasted with the wise of thisgeneration who do not accept the Father's revelation.The invocation of God as Father in the prayer leads to a reflectionon the relationship between the Father—who is mentioned fivetimes in 11:25-27!—and Jesus, the appointed Wisdom figure whobrings the Father's revelation to the little ones. The verse (11:27)has a Johannine ring. Some interpreters speak of it as a Johanninelogion; others describe it as a bolt of lightning from the Johanninesky. The logion is unique in Matthew's Gospel in its portrayal ofthe singular relationship that exists between Jesus and the Father.Jesus is uniquely qualified to bring God's revelation to peoplebecause of the unique relationship of mutual intimacy that existsbetween him and the Father. In the wisdom tradition, personifiedwisdom is portrayed as being singularly in the presence of God.The logion in 11:27 portrays that intimacy as a mutual intimacy.Within Matthew's story about Jesus this saying highlights what isat stake when one accepts or rejects the message of Jesus and hisappointed legates. What is accepted or rejected comes from theFather himself.This Johannine logion is followed by an invitation that echoesthe conclusion of the book of Sirach (Sir, 51:23-30). It shares muchof its characteristic vocabulary with that piece of wisdom literature.Within Judaism the image of the yoke was related to wisdom andthe Torah. Those under the yoke were those who accepted thediscipline of wisdom and the Torah. The invitation extended in11:28-30 is an invitation to join Jesus' school (cf. 5:1-2; 28:19-20),the circle of his disciples. As it appears in the Gospel according toMatthew, it seems to be an invitation to pious Jews who were notaffiliated with Jesus' school (cf. 23:4). At the time that Matthew'sstory was being written, the newly founded house of CephasEARLY SUMMER READING: REFLECTIONS ON THE GOSPEL LECTIONS 107
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Editorial BoardTed A. CampbellWesle
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add to it add to it To add complete
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Thomas E. FrankMinding What We Say:
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ulbs into the bright sunshine. But
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and reinforces the individual's ide
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question is not whether all persons
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marketed to consumers. To achieve t
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Kairos is also a word central to Je
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Notes1. "Large Minutes" of the Meth
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You have nothing to do but to save
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Jesus promises that those people wh
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and living space of others. Others
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Son of God which stills the hunger
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than just recruiting new church mem
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validates our lives, whether we are
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eaches out to those who desperately
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7. Coll and Response: Biblical Foun
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does in his "Letter to Dr. Middleto
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God's will, but because he resists
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foundation of liberty and personal
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forms of evangelism and revivalism
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Christ." 31The topic here is knowle
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conclusion: "By this means, on the
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Whether we can be happy at all here
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idea of "getting saved" that usuall
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Anderson, ed., Methodism (Nashville
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seemed to me that both projects cal
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Spring 1999 - Quarterly Review

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