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The Usefulness of a Mirror by Peter L. DeGroote |
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Notes for Bible Talk: August 17, 2005 Please read: Matthew 15: 10-20; Mark
7: 14-15 |
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Bible Talk is an informal
discussion of biblical passages, ideas, and related material. The discussions are on Wednesday
evenings at 7:30 pm, following the Service of Word and Table. Occasionally,
they will not be held due to special events. These Notes are intended to
assist participants in thinking about the passages and some of their
implications prior to the gathering. Usually, the Notes are
prepared and the discussion is led by Rev. Peter L. DeGroote The sources for biblical quotations are
labeled as follows: NRSV: The New
Revised Standard Version, Copyright ©1989, The National Council of
Churches of Christ in the SV: The Scholar’s Version; i.e., The Five Gospels, The Search for the
Authentic Words of Jesus, Robert W. Funk and Roy W. Hoover, and The Jesus Seminar, Copyright © 1993 by Polebridge Press. TM: The
Message, The New Testament in Contemporary Language, Copyright ©
Eugene H. Peterson 1993. navpress,
M: My paraphrase. |
“It is not what goes into the mouth that defiles a
person; rather, it’s what comes out of the mouth that defiles a person.” (SV) (Note: It is
common to translate using the word "corrupts" instead of
"defiles." However, the word "defiles" comes closer to
describing the ancient understanding of being ritually unclean and, as a
result, being shameful in the eyes of God and human society.) 1. Matthew follows Mark in making dietary (kosher) laws
an example of undue reliance on rules to define our faith. In Jesus’ day,
religious leaders insisted that a rigid adherence to the traditional rules
reflected an honorable and worthy person, both in the eyes of God and
society. As is often true today, the wealthy and powerful were often beyond
criticism, meaning their honor and worth was assumed and seldom questioned.
The poor, many of whom had neither time nor resources needed to comply with
all of the traditional rules of piety, were publicly classified as shameful
and unworthy in the eyes of both God and human society. As a result, the
rules were a tool that justified upper class privileges and lower class
oppression. 2. To avoid arrogance and self-righteousness, we should
note that Christians have sometimes done the same. It seems to work in the
following way: A. Groups usually consist of
people in similar social and economic situations, and often with similar
views on a wide variety of subjects. (It is necessary to point out that
Jesus' way was to gather very different people together, something we often
resist.) B. It is common for groups
to formalize the way they think and are supposed to behave by transforming
their attitudes and ways into formal statements of beliefs, principles, and
rules of behavior. Over time, those statements can be elevated to the
"hallowed" status of tradition. Those traditions often become more
important that the original purpose of the group, any attempt to change them
resulting in discord and conflict. C. Religious groups in
particular are tempted to begin thinking that God approves their ways or
traditions. It does not seem to be a matter of God's approval or disapproval;
God seems to be able to work in many different human situations. The problem
is the ease by which we can jump from thinking God approves of our ways to
thinking that our ways are God’s ways and our kinds of people are God's
people—and only our kind. The result is our seeing those in our own group as
honorable and worthy people and others as shameful and unworthy. It is worth
thinking about how the Church can fall into that trap today, comparing it to
Jesus' willingness to go anywhere and include everyone. 4. These arguments over tradition became a focus of
contention as Christians slowly emerged from Judaism and established a
separate identity. Having sprung from the same traditions, the early
arguments between Christians and Jews over the future of those traditions
were often bitter and condemnatory. Two additional sayings seem to direct the
early Christians attention in the way the evangelist wanted them to go. A. The first was a common
proverb of the day: Every plant, which my heavenly Father does not
plant, will be rooted out. (SV) It may have been a plea to stop
the arguing and get on with our business instead of the business of others
because only the future will show where God is taking things. Whatever the
case, it is not a characteristic saying of Jesus. B. The second, adapted from
the common wisdom of the day, is a warning: If a blind person
guides a blind person, both will fall into some ditch. (SV)
Both Christians and Jews could have used this advice, but it is clear that
Matthew believes the blind guides were the Jews with whom they were
arguing. 5. Matthew and Mark went on to observe the human
tendency to focus on what we don't like in others rather than on our own
character and integrity, or that of our own group. In contrast, they provide
a list of those things that come out of the mouth,
or out of our hearts and minds that do corrupt us. Mathew points to our evil
intentions, murder, adultery, fornication, theft, false witness, and slander (SV)
as more important than any religious rules we might have for another. Mark added
envy, wickedness, deceit, promiscuity, blasphemy, arrogance, and lack of
good sense. (SV) These are behaviors the writers of Matthew and Mark
understood as separating us from God and others. Most of us would agree. The
point: When constructing rules to help us love God and others, it is better
to (1) begin with a mirror to inventory our own behavior and (2) to evaluate
how well our rules lead us to love, forgiveness, mercy, and peace. Peter L. DeGroote |
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