The Gospel lessons, from the revised lectionary, are currently presenting a series of parables while we are praying for Creator's future ministry and concerned about creation care. An unexpected blessing since God's voice is often strong in the language and details of the parables, at least for me if not for most of the congregation..
The Parable of the Wheat and Weeds continues what the Parable of the Sower began last week. These are definitely not lessons in practical practices for farmers. Allowing weeds to grow side-by-side with crops is not wisdom to follow for wheat producers.
Pastor Emillie started her sermon asking the gardeners their thought of the parables, and for good reason. This parable, as well as the Parable of the Sower, is neither teaching good farming practices or about worldly agricultural success as commonly defined. Neither of these parables are about creating plentiful harvests but, instead, teach about the kingdom of heaven. And here the Parable of the Wheat and Weeds becomes truly meaningful.
She also introduced that the weeds are called darnel. I had always heard the weeds being called tares. Quick Google search and the word translated "tares" in the King James Version is ζιζάνια (zizania), plural of ζιζάνιον (zizanion). This word is thought to mean darnel (Lolium temulentum), a ryegrass which looks much like wheat in its early stages of growth. The Weymouth New Testament, a translation of the Greek, translates the word as "Darnel". The Douay-Rheims Bible translates the word as "Cockle", possibly referring to the "White Cockle". Roman law prohibited sowing darnel among the wheat of an enemy, suggesting that the scenario presented here is realistic. Many translations use "weeds" instead of "tares".
Darnel is a “mimic weed,” neither entirely tame or quite wild, that looks and behaves so much like wheat that it can’t live without human assistance. Darnel seeds are stowaways: the plant’s survival strategy requires its seeds to be harvested along with those of domesticated grasses, stored and replanted next season.
These are illuminating facts. The details resonate for me but, for many, God's judgement will be the essential takeaway. Their tangible, primary understanding will then be that, at the end of the age, the wheat is gathered in the barn the weeds, or tares, are burned. Yet this end of the age will likely not be experienced by us in our lifetimes. The farmer's dialogue with the slaves pertains to us. The slaves start by asking, ‘Master, did you not sow good seed in your field? Where, then, did these weeds come from?’ He answers, ‘An enemy has done this.’
The questions reflect the questions we are tempted to try and answer. "What is the source of evil in the world and why does God permit it"? This parable shows these questions are also pointless from the standpoint of what to do about the darnel. The farmer's answer provides a clue that these are not the right questions.
The slaves try again, ‘Then do you want us to go and gather them?’ And the farmer replies, ‘No; for in gathering the weeds you would uproot the wheat along with them. Let both of them grow together until the harvest"
The reply reflects the farmer's wisdom and trust in God. This follows the idea of the importance of the individual where the good seed is growing. The enemy's action has not stopped the good seed from growing. Attempting to uproot the weeds might uproot the wheat. Notice that there is nothing required for the slaves to do. No "good works" required or holy wars to bring about the reign of God.
Pastor Emillie's children sermon was a demonstration of trust. With a plastic bag full of water and some pencils she asked "Do you have faith that this entire bag of water won't spill if I poke these pencils through the bag. You are not going to get wet. Do you believe that?" They were skeptical and amazed when the water remained in the bag.
It all comes down to faith and trust.
No comments:
Post a Comment