Thirty-First Sunday of Ordinary Time – Year A

NOTE ON THE USE OF THIS COMMENTARY

Whenever a specific window is used it will be printed in italics and underlined.

When we ponder the Scriptures prayerfully we no longer feel alone. We have the unshakeable certainty that someone is speaking to us, someone in seeking us and someone is standing by our side, and we are given new strength and encouragement through the presence of the Risen Lord.

NOTE
As you wrestle with today’s reading you will soon realise the need to concentrate on just one part of the text. There is just too much here to handle during one time of reading, reflection and responding (prayer). Take only part each day for your prayer.

PRAYER before praying Scripture.

YOUR WORD is near, O Lord our God. Your grace is near. Come to us then, with mildness and power. Do not let us be deaf to you, but make us receptive and open to Jesus Christ your son, who will come to look for us and save us today and every day for ever and ever.

Let us now read this Sunday’s Good News

THIRTY-FIRST SUNDAY OF ORDINARY TIME.
YEAR 1;     Matthew 23: 1 – 12

Handle – What is the context of today’s passage?

To get a clearer understanding of this next it is necessary to be aware of what comes before and what follows it.
22: 15 The Pharisees seek to trap him over the payment of taxes.
22: 23  The Sadducees seek to trap him on matters concerning the resurrection.
22: 37  Once again the Pharisees challenge him, “Teacher, which commandment in the law is the greatest?” He said to him, “You shall love the Lord your God, with all your heart, with all your soul, and with all your mind. This is the greatest and first commandment. The second is like it: You shall love your neighbour as your self.”

23: 13  The seven woes to the scribes and Pharisees.

Biblical level.

At first glance we are inclined to read this as a condemnation of a group of people two thousand years ago. Indeed the majority of the Pharisees were good people. We need to look elsewhere in order to understand the purpose of this text.
The literary genre used here is a catechetical text.   The “Pharisee” is a typical figure. It represents a way of behaving contrary to the Gospel. The purpose is to force us to reflect on our own lives to discover if we are behaving like “Pharisees” or not.

Handle – The text can be divided in several ways. Here is one way.

1Then Jesus spoke to the crowds and to his disciples,
Jesus is speaking to the people who are seeking to be in a relationship with him.
He is also addressing those who have committed themselves to live their lives according to Jesus way of life.

2saying, “The Scribes and the Pharisees have taken their seat on the chair of Moses.
Deut 18: 15, 18 states that the prophets are Moses’ successors. The fault here is replacing the prophetic message with precepts and laws. They call “word of God” things that are only human prescriptions and arguments.

3Therefore, do and observe all things whatsoever they tell you, but do not follow their example. For they preach but they do not practice.
Our lives should be authentic. Our teaching should be reflected in our way of living. Do we lead by example.

4They tie up heavy burdens (hard to carry) and lay them on people’s shoulders, but they will not lift a finger to move them.
Have we replaced the joy and freedom, that should characterise our serving God and humanity, with the burden of guilt and countless rules and regulations. Paul says, “Be under obligation to no one .. the only obligation you have is to love one another.” (Rom 13: 8)

5All their works are performed to be seen. They widen their phylacteries and lengthen their tassels. 6They love places of honour at banquets, and seats of honour in synagogues, 7greetings in marketplaces, and the salutation ‘Rabbi’.
Are we sure that we do not parade our good deeds for others to see?

8As for you do not be called ‘Rabbi’. You have one teacher, and you are all brothers. 9Call no one on earth your father; you have but one Father in heaven. 10Do not be called ‘Master’; you have but one master, the Messiah.
There is no room for first and second class citizens in the kingdom of God. We are warned not to create inequalities in our Christian community.

11The greatest of you must be your servant. 12Whoever exalts himself will be humbled; but whoever humbles himself will be exalted.
“You shall love your neighbour as your self.” (22: 39)
This call to service of others which links directly with the “greatest” commandment. 1

Qualities of God          By reflecting on the virtues opposite to these errors we become aware of the qualities of our God.


There is a second way of approaching today’s gospel. Read it once more and see how would divide it. Give each section a title that clearly indicates the meaning of the passage to you.

Here is my division.

1Then Jesus spoke to the crowds and to his disciples, 2saying, “The Scribes and the Pharisees have taken their seat on the chair of Moses. 3Therefore, do and observe all things whatsoever they tell you, but do not follow their example. For they preach but they do not practice. Lead by example
4You tie up heavy burdens (hard to carry) and lay them on people’s shoulders, but you will not lift a finger to move them. 5All your works are performed to be seen. You widen your phylacteries and lengthen your tassels. 6You love places of honour at banquets, and seats of honour in synagogues, 7greetings in market places, and the salutation ‘Rabbi’. Using authority
8As for you do not be called ‘Rabbi’. You have one teacher, and you are all brothers. 9 (you) Call no one on earth your father; you have but one Father in heaven. 10(you)Do not be called ‘Master’; you have but one master, the Messiah. Self respect
11The greatest of you must be your servant. 12 Call to serve

Note that I have changed “They” to you and then marked the repetition.
How does this influence your reading of the text?

There are three levels at which you can read today’s reading:

The scene in Jesus’ life.
How it applied to Mathew’s community.
It applies to YOU today; how do you identify with each group? (crowd, disciples, Pharisees, Matthew’s community)   Use your imagination.

In our reading, reflection and response (prayer) we must also be conscious of the group addressed and how we identify with them.

Are we self-righteous?
Feel the indignation of Jesus.

As we reflect on our own lives:

Do not allow ourselves to be oppressed or feel oppressed.
Be aware of how Jesus helps us to freedom and dignity.
Be aware how fearlessly Jesus confronts wrong-doing.
Be aware that we too are being challenged by Jesus / The Word.
Be aware of how Jesus trusted and believed in the common people, us.

V 1 – 3                        Memory           Recall the memory of a “Jesus” who freed us from dependency on others.

V 4 – 7            Memory           Can we remember an occasion when we recognised a fault within ourselves     and changed (repented)?

V 8 – 10          This passage has been crucially important for the development of our church’s wonderful teaching on the primacy of the individual conscience.2
Give thanks for all those who have been Jesus for our time.

V 11                This is story of grace.

Memory           We celebrate “great people” who have taught us by word and example.

V 12                Memory           Is this true to or life experience?
Think of people – our parents, grandparents, teachers – who were just ordinary and then we came to realise how thoroughly GOOD they were.

As we get to know Jesus better we are called to examine our values as compared to his!

Acknowledgements

  1. Armellini, F; Celebrating the Word, Year A
  2. De Verteuil M; Lectio Divina with the Sunday Gospels, Year A

Twenty-Ninth Sunday of Ordinary Time – Year A

Matthew 22: 15 – 21

Prayer

May we the children of God, take the Word of God, into the presence of God and allow the Spirit of God, to make the Word come alive in us.

At that he said to them,

“Then repay to Caesar what belongs to Caesar

and repay to God what belongs to God.”

Here we have a wisdom saying. This teaches us a universal truth, values that are just as valid today as they were when Jesus gave this teaching. As you listen to this story use your imagination to enter deeply into the emotions of the characters involved; the Pharisees behind he scene; the messengers and Jesus. This truth should touch us so deeply that e respond with gratitude, and also with humility as we realise that we do not always live up to it.

15Then the Pharisees went off and plotted how they might entrap him in speech. 16They sent their disciples to him, with the Herodians, saying,

“Teacher, we know that you are a truthful man and that you teach the way of God in accordance with the truth. And you are not concerned with anyone’s opinion, for you do not regard a person’s status. 17Tell us, then what is your opinion: Is it lawful to pay the census tax to Caesar or not?”

18 Knowing their malice, Jesus said,

“Why are you testing me, you hypocrites? 19Show me the coin that pays the census tax.”

Then they handed him the Roman coin. 20He said to them,

“Whose image is this and whose inscription?”

21They replied,

“Caesar’s.”

At that he said to them,

“Then repay to Caesar what belongs to Caesar and to God what belongs to God.”

In 63 BC Israel was conquered by the Romans and became part of the empire. Some sixty years later in 6 AD a head tax (census tax) was imposed by the regional ruler Quirinius. Not surprisingly, this made the Jewish people even more hostile to Roman rule. At the time of Jesus ministry, when this story begins, Galilee was a hotbed of revolt.

It was just before Passover and the good Jewish people of Galilee were flocking to Jerusalem. Pontius Pilate the Roman governor ordered reinforcements to be sent from his capital Caesarea and he himself moved to Jerusalem just in case trouble should break out. Political tension was everywhere.

There was also great tension between Jesus of Nazareth and the religious authorities. Matthew tells us about the running battle that raged between the Scribes, Pharisees and Chief Priests on one side and Jesus on the other. No wonder that:

The Pharisees went off and plotted how they might entrap him in speech.

Is it lawful to pay the census tax to Caesar or not, they ask.

If he speaks against the taxation he will certainly be in trouble with to the Roman authorities. If he speaks in favour of the taxation he will lose many of his followers.

“Show me the coin that pays the census tax,” he demands. On one side of the coin was an image of the Emperor Tiberius, and on the other the inscription ‘Tiberius Caesar, son of the divine Augustus, High Priest.’ The Law forbad the making of images. No Jew could have countenanced the claim that the Emperor made to be divine, and yet they were quite happy to produce it and show it to Jesus. If they really objected to the coin, what were they doing with one?

At that he said to them,

“Then repay (give back) to Caesar what belongs to Caesar and to God what belongs to God.”

Jesus first teaching is quite clear. We have a moral as well as a civil duty to contribute to the common good though the payment of just taxes.

The coin of taxation has Caesar’s image on it. Where do we find the image of God?What do we have to give back to God?

“God created humanity in his image, in the divine image he created them; male and female he created them.” (Gen 1: 27) Nobody has the right to dominate us, enslave us, to oppress us; we belong to God. Exploitation of workers, prostitution, humiliation, mistreatment of others and burdening others with guilt, are all ways of treating the human person as an object. It is urgent that whoever has “stolen” the human person from God, make amends.

At the Beginning of Matthew’s Gospel both John the Baptist and Jesus ask us to “Repent, for the kingdom of heaven is at hand.” (3: 2; 4: 17) Jesus’ vision, called for radical change. He saw that political revolt could only result in the destruction of his fellow Jews. (23: 37-39) His action of cleansing the temple was a challenge to the burdensome, guilt ridden, exploitation of religious practice. Jesus saw how unjust the economic system was. In the parable of the talents he openly condemned it. (25: 14-30) He defied the unfair social structure of the time by identifying with all the marginalized and oppressed. This is why he called himself the “Son of Man.”

Do we live up to this vision or do we still have to “Repent”?

Twenty-Seventh Sunday of Ordinary Time – Year A

NOTE ON THE USE OF THIS COMMENTARY

Whenever a specific window is used it will be printed in italics and underlined.

When we ponder the Scriptures prayerfully we no longer feel alone. We have the unshakeable certainty that someone is speaking to us, someone in seeking us and someone is standing by our side, and we are given new strength and encouragement through the presence of the Risen Lord.

NOTE
As you wrestle with today’s reading you will soon realise the need to concentrate on just one part of the text. There is just too much here to handle during one time of reading, reflection and responding (prayer). Take only part each day for your prayer.

PRAYER before praying Scripture.

FATHER, you gave St Jerome and St Paula delight in his study of Holy Scripture. May we find in your word the flood of salvation and the fountain of life that you have promised, through Christ Our Lord.

Let us now read this Sunday’s Good News

TWENTY-SEVENTH SUNDAY OF ORDINARY TIME.
YEAR 1;     Matthew 21: 33 – 43

Biblical Level

33 “Here is another parable.”

The word “parable” means “comparison.” Parables were told to reveal, not to hide the truth. We can see a perfect example of the form and function of a parable in 2 Sam 12: 1 – 4. Take a moment to read it.

At first glance the parable appears to be simply a short fictional story. A parable is told to personally criticise the person to whom the parable is told, to raise that person’s consciouness to a new level of understanding, to call that person to conversion and reform.1

In order to understand the parable we must be aware of the context in which it is told. This parable is told by Nathan, the prophet, to David who had committed adultery with Bathsheba and arranged for the murder of her husband. David gets involved in the story and condemns the perpetrator. At this point Nathan informs him that he is the guilty party.

A parable is a comparison in that it compares someone in the story to someone listening to the story.
As we study and reflect on today’s gospel please keep this understanding of parable in mind.

The Parable
The audience:     The chief priests and the Pharisees.           21: 23;                        21: 45
There was a landowner who planted a vineyard, put a hedge around it, dug a wine press in it, and built a tower. Then he leased it to tenants and went on a journey. 34When vintage time drew near, he sent his servants to the tenants to obtain his produce. 35But the tenants seized the servants and one they beat, another they killed, and a third they stoned. 36Again he sent other servants, more numerous than the first ones, but they treated them in the same way. 37Finally, he sent his son to them, thinking, ‘They will respect my son.’ 38But when the tenants saw the son, they said to one another, ‘This is the heir. Come, let us kill him and acquire his inheritance.’ 39They seized him, threw him out of the vineyard, and killed him.

The response to the parable.
Jesus puts this question to the scribes and the Pharisees,
40What will the owner of the vineyard do to those tenants when he comes?” 41They answered him, “He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times.”

This follows the pattern of the story from 2 Sam 12: 1 – 4. The persons accused in the parable become the Judge and condemn their own behaviour. That they realised that they were the guilty parties is indicated in,   “45When the chief priests and Pharisees heard his parable they knew he was speaking about them.”

The leaders are being criticised for not carrying out God’s will in caring for the community; their unfaithfulness to the covenant; using their gifts for their one advantage rather than in service of their Lord.2

They have hijacked God himself. At the beginning of the parable Jesus describes his / a caring and unconditionally loving God. “There was a landowner who planted a vineyard,   put a hedge around it,   dug a wine press in it, and   built a tower. Then he leased it to tenants.
In contrast their “God” is vengeful and cruel. “41They answered him, “He will put those wretched men to a wretched death… Not only that, their God demands a return on his investment in people. There is no unconditional love. “.. and lease his vineyard to other tenants who will give him the produce at the proper times.

The parable describes how they conduct themselves in the service of the people of the community. Their response is to suggest a course of action consistent with their behaviour, as condemned, in the story.

It is important to note that nowhere is there any mention of condemnation by Jesus. At first glance, “44The one who falls on this stone will be dashed to pieces; and it will crush anyone on whom it falls”, presents a difficulty. However it seems that this is a gloss (a later insertion by a copyist) and is omitted from texts.3

Jesus’ reply
His reply to the parable comes in three parts.

1.42Jesus said to them, Did you never read in the scriptures?”
How could anybody who has read the Hebrew Scriptures ever think that the “God” described by these authorities in anyway resembles God revealed in Scripture??!! The fundamental characteristics of God are “hesed and emet”, loyalty and loving kindness.

Handle – Cross-reference

2          He continues, quoting from Ps 118: 22 – 23. To best understand the significance of this quotation we need to the whole psalm.
Ps 118
1Give thanks to Yahweh, for he is good, his love is everlasting!                    A song of thanksgiving
2Let the house of Israel say it, “His love is ever lasting!”                              to our God.

3Let the House of Aaron say it, “His love is everlasting!”                             Note the repetition.
4Let those who fear Yahweh say it, “His love is everlasting!”

God will overcome my weaknesses; make good my shortcomings.
5 Hard-pressed, I invoked Yahweh, he heard and came to my relief.
6With Yahweh on my side, I fear nothing: what can man do to me?
7With Yahweh on my side, best help of all, I can triumph over my enemies.

16Yahweh’s right hand is winning.
                                            God is at work transforming me.                           Good is triumphing
19Open the gates of virtue to me, I will come in and give thanks to Yahweh.
21 I thank you for having heard me, you have been my saviour.

          God has worked wonders in me. He has done what I thought impossible.
Good is triumphing in my life.

22It was the stone rejected by the builders that proved to be the keystone;     
3this is Yahweh’s doing and it is wonderful to see.

What is remarkable here is that instead of retribution Jesus sees God putting things right. In spite of the way in which we have frustrated God’s plan Jesus sees him ensuring that good results from the wrong that we do. It is only a generous, understanding and an almighty God that could make this possible..

28You are my God, I give you thanks, I extol you, my God;
I give you thanks for having heard me, you have been my saviour.               Good is triumphing
29Give thanks to Yahweh, for he is good, his love is everlasting.                   Good is triumphing

3          43Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit.

Jesus takes a moment to reflect on all that has happened. Once again, there is no condemnation, just a sense of deep disappointment. As I hear this verse read I hear Jesus saying, “Mike, how could you let me down? How could you have failed me? Now I will have to ask somebody else to do the “work” I had hoped you would do.”

Emotions

Can you hear the regret in Jesus’ voice. Within yourself are there not feelings of shame, embarrassment, regret, sadness at letting down a God who has been so good to you.

Prayer
Lord, we praise and bless you for your gifts to us:
country, homes, families, friends, communities and talents. We thank you for the privilege of being tenants.

We know that if we fail you, you may have to say, “Joe, you have let me down, I will have to ask somebody else to perform your task in the kingdom … to bear fruit and glorify me.” 4 Even if this should happen you will never condemn but continue the work of transformation in me.


NOTE: It is very common for people to turn a parable into an allegory. Many writers have seen God as the land owner, the servants as the prophets, the son as Jesus, the tenants as the people or leaders of Israel. This is quite acceptable but it moves away from the original intent of the parable into the realm of interpretation, hence there are many allegorical interpretations of this and other parables.

Achnowledgements:

  1. Ralph, M. N.; “And God said what?”; p 149 ..
  2. Fallon, M; The Gospel according to Saint Mark; p 266
  3. Jerusalem Bible; p 51
  4. John 15: 8

Twenty-Fifth Sunday of Ordinary Time – Year A

Matthew 20: 1 – 16

Prayer

Lord, your Word is a tree of life that offers blessed fruit in abundance. Like the rock gushing water in the desert it is for each of us a refreshing fountain. “All ate the same spiritual food and drank the same spiritual drink.”

1Jesus told this parable to his disciples; ‘The kingdom of heaven is like…”

At first glance this is a very ordinary opening statement. Only a few verses earlier Peter asked Jesus, “We have given up everything and followed you. What will there be for us?” Do not be too hard on Peter. Many of us live our lives thinking that we can earn ‘eternal life’ by our good works. Jesus tells Peter, “You will inherit eternal life”. It is a free gift offered to all of us.

As Jesus’ disciples, we too should take note.

16 Thus the last will be first, and the first will be last”

These words appear before and immediately after today’s reading. In other words we have to read the parable in the light of this wisdom saying. The last in society are the nobodies and the first are people of status. Jesus tells us that social standing has no place in the kingdom. Why?

Who makes up the “kingdom of heaven / God?” God and us. This is a surprising combination. We have been given the assurance that we are children, Sons and Daughters, of God. “God created humanity in his image; in the divine image he created them; male and female he created them.” (Gen 1: 27) We are called to resemble God in our thinking and dealings with one another. Jesus has given us an example to follow. Have we adopted his values and thinking?

Time to read Mt 20: 1 – 16. Please note that text is divided into four parts.

Work in the vineyard.   Verses 1 – 7

Pay time   Verses 8 – 11a

A false image of God   Verse 11b – 14a

True God        Verses 14b – 16

 

Work in the vineyard.

The land owner needs many workers. He goes to the market place five times and employs everybody who is there. The first are offered the standard wage of one denarius. They receive enough to keep their family. In scripture Justice” means that God will give us what we need, not what, we or others, think we deserve. The workers are promised what they need.

Pay time.

The first surprise is when the late-comers receive one denarius. Clearly God does not think as we do!

“Seek the Lord while he may be found, call him while he is near. Turn to the Lord for mercy; to our God, who is generous in forgiving. For my thoughts are not our thoughts, nor are your ways my ways, says the Lord. As high as the heavens are above the earth, so high are my ways above your ways and my thoughts above your thoughts.” (Is 55: 6 – 9)

False image of God

“The men who came last,” they said, “have done only one hour, and you have treated them the same as us ..!”

“How unfair,” we are inclined to say! Peter also thought as we do. We have a long way to go to start thinking the way God does. In spite of this complaint the landowner does not get annoyed. The men, in his eyes, have gone from being employees to “My Friend”.

True God

Listen carefully to the landowner’s reply;

“My Friend, I choose to pay the last-comer as much as I pay you.

15Have I no right to do what I like with my own?

Why be envious because I am generous?”


The people Jesus met had been taught that God was distant, severe, demanding the observance of many laws, rewarding the good according to their merits and punishing others according to their guilt.

That is not correct” says Jesus. “I believe God is a loving Father; a good and faithful God who calls everyone of us, ‘Friend’.   He goes even further, making us his Sons and Daughters and promising that we will all inherit eternal life.   Our God generously gives us all that we need.” This is the TRUE GOD.

No wonder Jesus used a parable. His teaching directly contradicted that of the Priests, Scribes and Pharisees. That was very dangerous indeed – one does not contradict the ‘authorities’.

“I bless you, Father, Lord of heaven and earth, for hiding these things from the learned and the clever and revealing them to mere children. Come to me, all you who labour and are burdened, and I will give you rest. Learn from me, for I am gentle and humble of heart. Yes, my yoke is easy and my burden light.” (Mt 11: 25 – 30)

Twenty-Fourth Sunday of Ordinary Time – Year A

Matt 18: 21 – 35

21Peter went up to Jesus and said: “Lord, how often must I forgive my brother if he wrongs me? As often as seven times?” 22Jesus answered, “Not seven, I tell you, but seventy-seven times.

PARABLE

35And that is how my heavenly Father will deal with you unless you each forgive your brother from your heart.

Today’s text consists of a parable framed by verses 21-22 at the beginning and verse 35 at the end.

We first look at the opening verses. Clearly this text refers to Gen 4: 24 in which Lamech speaks of taking revenge “seventy-sevenfold”. Clearly Jesus is setting a goal far distant from where we were early in Genesis. At the time Jesus lived the teaching was that one should forgive three times but never a fourth. Peter certainly thought he was being generous in suggesting seven times. We can hear his astonishment as Jesus teaches, forgiveness, not seven times but always. This is the ideal that God sets for us and so it is the way God deals with us.

In the light of this “always forgiving” God, Jesus tells us about, it is very difficult to make sense of verse 35. The statement is made within the setting of the parable which illustrates the disastrous consequences of NO FORGIVENESS within a community. In verses 21–22 Jesus is rendering absurd Peter’s question which seeks to limit forgiveness. God’s unlimited mercy can be blocked our by our inability to open our hearts in forgiveness to one another.

I suggest the following as a possible understanding. (my words, not the text). “How will my heavenly Father deal with you unless you each – Forgive your brother from your heart?”

PARABLE
Biblical level.
Before reflecting on the parable we need to read some commentary. There are two things that commentaries will help us to understand.

A parable is an imaginative story which we enter with our feelings. We identify with the various characters as the story unfolds, until at a certain point it strikes us: ‘I know that feeling!’ This is the moment of truth, when we say, ‘I now understand grace and celebrate the times when I or others have lived it,’ or ‘I now understand sin and experience a call to conversion.’ Do not turn this into a pious story in which there are good and bad people and we must follow the example of the good. It is always wrong to read a parable like that.1

A parable is always directed to the listening audience, in this case, Peter and the apostles, after Peter had attempted to place a limit on forgiveness.

In the parable two debts are mentioned. They are best understood in terms of a day’s labour. One hundred denarii, was a hundred days wages.   Ten thousand talents was equivalent to one hundred and sixty thousand years wages.

PROLOGUE EMOTIONS
23And so the kingdom of heaven may be compared to a king who decided to settle his accounts with his servants. We immediately become aware of a sense of tension. Everybody owes something. All fear the call to account. This oppression is experienced by all.
SCENE 1
24When the reckoning began, they brought him a man who owed ten thousand talents; 25but he had no means of paying, The servant experiences absolute hopelessness.
so his master gave orders that he should be sold, together with his wife and children and all his possessions, to meet the debt. We cannot but be amazed at the ruthlessness of the master as well as the injustice done to the man’s family.
26At this, the servant threw himself down at his master’s feet. “Give me time” he said “and I will pay the whole sum.” The servant is robbed of all dignity as he is forced to grovel at the feet of the master. He is filled with feelings of worthlessness and despair.
27And the servant’s master felt so sorry for him that he let him go and cancelled the debt. The atmosphere of oppression lifts for a moment as the master relents and generously frees the man of his debt.
SCENE 2
28Now as this servant went out, he happened to meet a fellow servant who owed him one hundred denarii; This man was both good and generous. He had been prepared to help others even though he had been in a desperate situation.
and he seized him by the throat and began to throttle him. “Pay what you owe me” he said.
29His fellow servant fell at his feet and implored him, saying, “Give me time and I will pay you”. 30But the other would not agree; on the contrary, he had him thrown into prison till he should pay the debt.
This unfortunate man’s spirit has been broken. His generosity has been extinguished and the oppressed becomes the oppressor of those less powerful than he.
31His fellow servants were deeply distressed when they saw what had happened, and they went to their master and reported the whole affair to him. For the second time we experience moments of freedom (relief), as goodness prevails in an otherwise tragic story. The rest of the community is genuinely disturbed by the absence of humanity displayed by their fellow servant. They do not condemn. They are concerned for the victim as well as the pitiful state of the abuser. They completely trust the king.
SCENE 3
32Then the master sent for him. “You wicked servant,” he said “I cancelled all that debt of yours when you appealed to me. 33Were you not bound, then, to have pity on your fellow servant just as I had pity on you?” 34And in his anger the master handed him over to the torturers till he should pay all his debt. The king becomes a victim of his own oppressiveness. The servant’s meanness defeats him. He reverts to his cruel, oppressive self.

One can hardly imagine the shock the servants experience at the cruel outcome of events. What a desperately tragic and useless outcome.

Everybody loses!
The king gains nothing – he is guilty of desperate cruelty and inhumanity. Think of the period of time it would take for the debt to be repaid if the person were earning, let alone trying to live.

The first servant is condemned and put in a situation of utter suffering with no hope – only despair.

The second servant is imprisoned in his own indebtedness.

The servant community have lost all trust – they live in constant fear of a king who in unpredictable – capable of great kindness and just as quickly can withdraw forgiveness and inflict unspeakable cruelty.

Surely this describes the world where oppression and retribution (NO FORGIVENESS) reign.

Memory
Recall the past when we nursed past hurts – real or imagined. Do you remember inflicting our pain on others even though they have done nothing harm us.

Recall the pain and suffering when trust is broken. How can we restore trust once it is broken? Only total unconditional forgiveness will achieve this.

Is it any wonder that having told this parable Jesus finishes with:

Forgive your brother / sister from your heart.

Can you hear the heartfelt call of Jesus as he pleads with us not to go done the road of NO FORGIVENESS.

CONCLUSION
Sin is a community matter. When we refuse to forgive we frustrate God’s willingness to forgive us. If we do not forgive the damage will continue. God cannot repair the damaged relationships without our being prepared to forgive – we render God helpless.

PRAYER
O Lord, remember not only the men and women of good-will, but also those of ill-will. But do not remember all the suffering they have inflicted on us; remember the fruits we have bought thanks to this suffering – our comradeship, our loyalty, our humanity, our courage, our generosity, the greatness of heart which has grown out of all this. And when they come to judgement, let all the fruits that we have borne be their forgiveness.

(Prayer found in the clothing on the body of a dead child at Ravensbruck camp where 92000 women and children died.)

ACKNOWLEDGEMENTS

  1. De Vertueil M, Lectio Divina with the Sunday Gospels, p 223

Twenty-Third Sunday of Ordinary Time – Year A

Matthew 18: 15 – 20

Prayer

Lord, you are divine energy and living irresistible might; Since, of the two of us it is you who are infinitely the stronger, it is you who must set me ablaze and change me into fire that we may be welded together and made one.

Before you commence your time of prayer using today’s reading I suggest you take a good look at Chapter eighteen. Having done this you will have a clear understanding of the context that surrounds this reading.

The early part of Chapter 18 is devoted to how we relate to each other, particularly to the most vulnerable in society. Pause to reflect on, Whoever humbles himself is the greatest in the kingdom of heaven. (18: 4)

This is followed by the parable of the “Lost Sheep”. The final sentence is of great importance. Spend some time taking in all the implications of, “It is not the will of your heavenly Father that one of these little ones be lost.” (18: 10)

Following today’s reading, we meet Peter being told how many times to forgive. “Forgive, not seven times but seventy-seven times.” (18: 22) This certainly makes us sit up and think!

The parable of the unforgiving servant closes with, Forgive your brother from your heart.”


Every time when we visit the Scriptures we are offered a Moment of Grace.

Take your time reading this gospel. What message do you take from the parts that are printed in colour? Can you recognize the grace that God is offering you?

15Jesus said to his disciples: “If your brother does something wrong, go and tell him his fault, between your two selves. If he listens to you, you have won back our brother. 16If he does not listen, take one or two others along with you; the evidence of two or three witnesses is required to sustain any charge. 17But if he refuses to listen to these, report it to the community, and if he refuses to listen to the community, treat him like a pagan or a tax collector.

18I tell you solemnly, whatever you bind on earth shall be considered bound in heaven; whatever you loose on earth shall be considered loosed in haven.

19I tell you solemnly once again, if two of you on earth agree to ask anything at all, it will be granted to you by my Father in heaven.

20For where two or three meet in my name, I shall be there with them.”


Clearly this text is addressed to you and me; everybody in our community. There is no mention of persons who have authority. The whole community has a role in binding and loosing (forgiving or not forgiving) and the whole community is involved in praying for reconciliation.   We are advised to approach the person who has done wrong. So often we spend our time talking to everybody else and never going to the one person who is involved. Our approach is not to condemn but rather with a view to forgiveness and reconciliation.

We find it extremely difficult to forgive. No wonderwe are reminded to,Ask anything at all, it will be granted to you by my Father in heaven.” Pray earnestly for the grace to forgive, for the grace to let go of the hurt deep down inside you. Only when we let go will it be possible for us to experience the harmony of, “Where two or three meet in my name, I shall be there with them.” When forgiveness is offered, healing takes place. The first healing is in the person who offers unconditional forgiveness. Once we find peace within ourselves we are able to offer it to those who have hurt us. Finally there will be room for the broken relationship to be restored.

It is in forgiving and accepting forgiveness that we most resemble our God.

This is what the seventh beatitude is all about.

“Blessed are the peacemakers, for they will be called children of God.” (5: 9)

Twenty-First Sunday of Ordinary Time – Year A

Matthew 16: 13 – 20

Prayer

Be with us, Lord Jesus. Be our companion on our way. In your mercy inflame our hearts and raise our hope, so that, in union with one another, we may recognise you in the Scriptures and in the breaking of Bread.

We are going to read today’s gospel slowly and attentively. As a help I have divided it, giving each part a title. These titles will help you to choose which part you want to reflect on and use as your starting point for prayer.

Mt 16: 13 – 20

Jesus questions his disciples.

13When Jesus went to the region of Caesarea Philippi he asked his disciple, Who do people say that the Son of Man is?” 14They replied, “Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets.” 15He said to them, But who do you say that I am?” 16Simon Peter said in reply, “You are the Messiah, the Son of the living God.

Mission of the Church and the triumph of Good.

17Jesus said to him in reply, “Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father. 18And so I say to you. You are Peter and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it.

Keys of the Kingdom

19I will give you the keys of the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.”

I am a different Messiah

20Then he strictly ordered his disciples to tell no one that he was the Messiah.


We will focus on:

  • Our spiritual growth, and
  • How we experience God at work in our lives.

This text is in fact a high point in Matthew’s Gospel. Caesarea Philippi is the furthest North that Jesus travels. It is here, for the first time that we hear about his coming Passion and death. No wonder then that he forbids his disciples to speak of him as the Messiah. Few people at that time would have been able to believe in a ‘Suffering Messiah.” Tell no one that I am the Messiah, could be addressed to us. Have we clarity of what this title means for us?


Who do people say that the Son of Man is?

“Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets.” This is not the first time people have not been able to understand who Jesus is.

The first story about the calming of the storm ends with, “What sort of man is this?” (8: 27)

The people of Nazareth questioned, “Where did this man get such wisdom and mighty deeds? Is he not the carpenter’s son? Is not his mother named Mary?” (13: 54 – 55)

John sent his disciples asking, “Are you the one who is to come, or should we look for another?” (11: 3)

Herod thought he was John the Baptist. (14: 2)

So many people seem to have failed to really understand Jesus. Surely we too have to stop and ponder the nature and meaning of our relationship with Jesus.


Now we have to answer for ourselves!But who do you say that I am?

Jesus asks each of us:

Who am I for you? What influence do I have in your life?

How has belief in me made you different from those who do not know me?

“The modern world listens more willingly to witnesses than to teachers. If it does listen to teachers it is because they are witnesses.”1   We are warned that we cannot give what we have not experienced. Tell no one.” Our teaching and preaching will only be authentic if we speak out of the conviction of personal experience.

Imagine you are talking to a friend. Tell this person about your relationship with me.


God is with us

Early in Matthew’s gospel he tells us:

“Behold, the virgin shall be with child and bear a son, and they shall name him Emmanuel,” which means God is with us. (1: 23)

In both the stories about a storm on the lake we hear the cry, “Lord, save us!” (8: 25 and 14: 30) We echo this prayer when we call out for God’s help in the midst of the trials and difficulties of life. We too may be confident that God is with us in a special way.

The gospel closes with this promise, I am with you always, until the end of the age.” (28: 20)

Son of God

At Jesus baptism a voice from heaven said, This is my beloved Son, with whom I am well pleased. (3: 17)

During the Transfiguration a voice said, This is my beloved Son, with whom I am well pleased; listen to him (17: 5)

On Calvary, the centurion and the men with him said, Truly, this was the Son of God. (27: 54)

Now:

Now Jesus asks us, “When you look at my life what do you see? Who do you say that I am?”

  1. Paul VI

Twentieth Sunday of Ordinary Time, Year A

Matthew 15: 21 – 28

First reading of the Gospel

To-day’s reading demands of us a radical change in our thinking.

As you read it for the first time consciously seek to find how this text is moving you towards a change in your thinking. Certainly this is what it meant for Matthew’s community.

Now let us read the text several times. As you read you will doubtless find words and phrases the meaning and significance of which may not be apparent to you. Mark the places where you have questions.


Words
21Jesus left Gennesaret and withdrew to the region of Tyre and Sidon.

22Then out came a Canaanite woman from the district and started shouting, “Sir, Son of David, take pity on me. My daughter is tormented by a devil.23But he answered her not a word. And his disciples went and pleaded with him. “Give her what she wants,” they said, “because she is shouting after us.” 24He said in reply, “I was sent only to the lost sheep of the House of Israel.25 But the woman had come up and was kneeling at his feet. “Lord,” she said “help me.” 26He replied, “It is not fair to take the children’s food and throw it to the house dogs.” 27She retorted, “Ah yes, sir, but even the house dogs can eat the scraps that fall from their master’s table.” 28Then Jesus answered her, “Woman, you have great faith. Let your wish be granted.” And from that moment her daughter was well again.

Gennesaret to Tyre and Sidon is quite a journey. Gennesaret is on the shores of the Sea of Galilee and Tyre and Sidon are on the shores of the Mediterranean Sea. An even greater journey is that it was a move from Jewish territory to Pagan. This is our first clue as to what the passage was saying to Matthew’s community. “Accept the pagans into the Christian community.”   But why did Jesus leave. The answer to this question is to be found in the incident just prior to this reading, 15: 1 – 20.

This story challenges the thinking and teaching of the Pharisees.

Canaanite woman: To speak to a woman in public was taboo. There was even less regard for someone who was a Canaanite. This phrase embodies both antipathy and distrust.

A devil: The current belief was that all physical disorders were caused by demons. Today we know that the cause of illness is germs, viruses etc.

The lost sheep of Israel: Jesus had to decide where he was going to start his mission. His choice was to begin with his own people. The Jewish people of Galilee were not well regarded by the religious authorities of the day. Their orthodoxy was certainly questionable.

The house dogs: Jews at the time of Jesus were sure that they were the only holy and pure human beings. The pagans were looked on as “dogs” because they did not know the law of God, while Israel was the delight of the Lord.

Woman, you have great faith. What a challenge to all the so called good Jews. This is not the first time that Jesus spoke this way; 8: 10


Characters

Jesus and the Canaanite Woman are the central figures.

Canaanite Woman:

Read the text once more this time marking every part of the text that throws light on this woman. Having done this, enter into the text as the woman. Become aware of her feelings as the story progresses. In your imagination place yourself in her position. Become aware of the changes that take place in her as a result of this encounter with Jesus.

Enter into prayer moving from your own words to using the words of scripture. Note her heat felt prayer, “Lord, help me.”

Here are some phrases you might use in your reflection.

21Jesus left Gennesaret and withdrew to the region of Tyre and Sidon.

22Then out came a Canaanite woman from the district and started shouting, “Sir, Son of David, take pity on me. My daughter is tormented by a devil.” 23But he answered her not a word. And his disciples went and pleaded with him. “Give her what she wants,” they said, “because she is shouting after us.24He said in reply, “I was sent only to the lost sheep of the House of Israel.” 25 But the woman had come up and was kneeling at his feet. “Lord,” she said “help me.” 26He replied, “It is not fair to take the children’s food and throw it to the house dogs.” 27She retorted, “Ah yes, sir, but even the house dogs can eat the scraps that fall from their master’s table.” 28Then Jesus answered her, “Woman, you have great faith. Let your wish be granted.” And from that moment her daughter was well again.

Jesus

Now let us enter into the story as Jesus seeking a deeper understanding of him.

21Jesus left Gennesaret and withdrew to the region of Tyre and Sidon.
22Then out came a Canaanite woman from the district and started shouting, “Sir, Son of David, take pity on me. My daughter is tormented by a devil.23But he answered her not a word. And his disciples went and pleaded with him. “Give her what she wants,” they said, “because she is shouting after us.” 24He said in reply, “I was sent only to the lost sheep of the House of Israel.25 But the woman had come up and was kneeling at his feet. “Lord,” she said “help me.26He replied, It is not fair to take the children’s food and throw it to the house dogs. 27She retorted, “Ah yes, sir, but even the house dogs can eat the scraps that fall from their master’s table.” 28Then Jesus answered her, “Woman, you have great faith. Let your wish be granted.” And from that moment her daughter was well again.

But he answered her not a word.
It is not fair to take the children’s food and throw it to the house dogs.

This behavior is so out of character we are forced to think carefully about what is happening. The rest of the story shows how it was all show to lead the apostles to a radical change of mind. “Woman, you have great faith!” – exclaims Jesus at the end of the story. No Israelite was ever praised by him like this. Makes you think – it certainly must have made the apostles and the early Christians think again.

Then Jesus answered her, “Woman, you have great faith. Let your wish be granted.”
This is revolutionary. All the barriers of prejudice and racism, all divisions are pulled down. The new “people of God” is open to all. It may be worth pointing out how Jesus ridicules the spiritual guides of his people. He shows that the pagans have more trust than the Israelites … the “dogs” are better than the “masters”. No wonder he found himself disliked by the authorities.

Qualities of our God
We receive another insight into our God.

We have a tough God:
He knows that only in challenge do we grow;
Difficulties area as necessary to us as the air we breathe;
He allows us to struggle – in this way we grow;
He only gives us insights into knowing him slowly.

We have a totally – “ON US” – orientated God.
We are his creation. We are the centre of his being.

Our God requires us to take full responsibility:

for our lives;
for our community;
for humanity.

We do not have a cruel god. The cruel god is the invention of some people.

Nineteenth Sunday of Ordinary Time, Year A

Matthew 14: 22 -33

Prayer
Your Word is near, O Lord our God. Your grace is near. Come to us then, with mildness and power. Do not let us be deaf to you, but make us receptive and open to Jesus Christ your Son, who will come to look for us and save us today and every day forever and ever.

23After doing so, he went up on the mountain by himself to pray. When it was evening he was alone.”

I invite you to do as Jesus did. Go into an atmosphere of prayer.

We are invited to imitate Jesus. Set time aside to be quiet and alone with your God just as Jesus is doing in this reading. Come into the presence of God. Welcome God into your room. Invite him to sit down and have a chat. Prayer is a conversation and it is Jesus who should do the most talking.

We hear him speaking to us when we listen to the divine sayings, read the scriptures.

Listen for the message that God has for you. It is useful to note that your first insight is almost certainly not the message that God has for you. When you feel sure you have heard God speak, respond to Him in prayer.

Take time now to read this text. I have indicated in colour some phrases that you may find touch you.

Mt 14: 22 – 33
22Then he made his disciples get into the boat and precede him to the other side, while he dismissed the crowds. 23After doing so, he went up on the mountain by himself to pray. When it was evening he was alone. 24Meanwhile the boat, already a few miles offshore, was being tossed about by the waves, for the wind was against it. 25During the fourth watch of the night, he came towards them walking on the sea. 26When the disciples saw him walking on the sea they were terrified. “It is a ghost” they said, and they cried out in fear. 27At once (Jesus) spoke to them, “Take courage, it is I; do not be afraid.” 28Peter said to him in reply, “Lord, if it is you, command me to come to you on the water.” 29He said, Come. Peter got out of the boat and began to walk on the water towards Jesus. 30But when he saw how (strong) the wind was he became frightened: and, beginning to sink. He cried out, Lord, save me!31Immediately Jesus stretched out his hand and caught him, and said to him, “O you of little faith, why did you doubt? 32After they got into the boat, the wind died down. 33Those who were in the boat did him homage, saying, “Truly, you are the Son of God.”

The boat was being tossed about by the waves, for the wind was against it. How true this was for Matthew’s community?

At the time of writing, Matthew’s Christian Community, was being ‘tossed on the waves’ of religious persecution and by internal divisions. They had been expelled from the synagogues which meant that they had lost their businesses and jobs. Some favoured allowing pagans to become Christians and others were strongly against this. Matthew writes to strengthen their trust in Christ, Risen.

As we live out our lives there are times when we too feel that we are in the middle of a storm. Just as Jesus’ disciples came to realise that he was with them so, we too, are assured in this reading that Jesus is with us. He comes towards us walking on the sea. In the Book of Job we read, “God .. treads upon the crests of the waves.” There is no need for fear, our God repeats again and again, “Come. Come. Come to me! Do not doubt me. Come. Come” Hear; repeat, these words over and over.

“Lord, save me!” 31Immediately Jesus stretched out his hand and caught him, and said to him, “O you of little faith, why did you doubt?”

Peter prayed, “Lord, save me.” Look at Jesus’ immediate response.   Recall the times when you prayed in such desperation. Now you are able to see that just when you thought all was lost Jesus was there with an outstretched hand. In your imagination place yourself once again in a similar situation and pray fervently, “Lord. Save me.”

Let us pray.
“Save me, O God, for the waters have come up to my neck. I sink in deep mire, where there is no foothold; I have come into deep waters, and the flood sweeps over me. I am weary with my crying; my throat is parched. My eyes grow dim with waiting for my God.” (Ps 60: 1 – 3)

And God answers, “Do not fear, for I have redeemed you; I have called you by name, you are mine. When you pass through the waters I will be with you.” (Is 43: 1 – 2)

Eighteenth Sunday of Ordinary Time, Year A

NOTE:

As you read through this commentary you will find it has been divided up. You are advised to reflect on only ONE part at a time. It is wise to spread your prayer and reflection over a number of days, only moving on to new insights when you feel called to do so.

Matthew 14: 13 – 21

This event was of very great importance to the early Christians. It is repeated six times in the gospels. A glance at the table below will be quite informative.

Galilee Pagan Territory
Matthew 14: 13 – 21
15: 32 – 38
Mark 6: 30 – 44 8: 1 – 10
Luke 9: 10 – 17
John 6: 1 – 15

We can read this story as a teaching on the Eucharist, however, it is better to read it as a general teaching on Jesus’ mission. Reading the story in this way reminds us that the Eucharist is itself a living lesson (‘sacrament’) of Jesus’ mission and ours too.
It is significant that the story does not lay emphasis on the miracle itself but on the gestures which precede and follow it, indicating that the miracle of the feeding is a “sign”, a lesson about life that we are called to celebrate and imitate.
Only occasionally are we called to do extraordinary things. What we are all called to do now and always is to adopt Jesus attitudes, expressed by his gestures in today’s story.1 1DeV p192

It is now time for you to read our text. As a further encouragement to go deeper into the Word of God, keep in mind Deut 15: 4a

“There will be no one in need among you..”

Have you divided the text and given each part a title? If not, why not do so before looking at how I did it.

Death of John the Baptist
13When Jesus received the news of John the Baptist’s death he withdrew by boat to a lonely place where they could be by themselves.

Seeking Jesus
14But the people heard of this and, leaving the towns, went after him on foot. So as he stepped ashore he saw a large crowd, and he took pity on them and healed their sick.

Jesus approach vs Disciples approach
15When evening came, the disciples went to him and said, “This is a lonely place, and the time has slipped by; so send the people away, and they can go to the villages to buy themselves some food.” 16Jesus replied, “There is no need for them to go: give them something to eat yourselves.” 17But they answered, “All we have with us is five loaves and two fish.” 18 “Bring them here to me,” he said.

The Feeding
19He gave orders that the people were to sit down on the grass; them he took the five loaves and the two fish, raised his eyes to heaven and said the blessing. And breaking the loaves he handed them to his disciples who gave them to the crowds. 20They all ate and were filled, and they collected the scraps remaining, twelve baskets full. 21Those who ate numbered about five thousand men, to say nothing of women and children.

Symbolic Language
Jesus does not solve the problem of hunger himself; he uses what people already possess: five loaves and two fish. Now 5 plus 2 gives 7 and the number 7 at the time meant totality. The message of Jesus then becomes quite clear: the community must put in common all it has in order that the “miracle” may take place and food may be available for all. 2 Arm 229

The five thousand people stand for the whole people of Israel. The twelve baskets left over stands for the new people of God, us, the whole of humanity.

Matthew’s Message
Is he showing the supernatural powers of Jesus? – NO!
Is each of us expected to see that nobody goes without the essentials of life? – Yes!

Jesus tells his disciples that they cannot rely on others to solve their problem of hunger. People have no “bread”, it is the disciple who must provide “food” for them.

“He took the five loaves, raised his eyes to heaven and said the blessing. And breaking the loaves he handed them to his disciples..” These are the words we use during the Eucharist. Matthew us to see how when we satisfy the hunger of a brother or sister, when we give him of her material help, we are one again repeating the gesture of Jesus. Could we then go to the altar and take the Bread of heaven if we are not willing to share our material bread with our brothers and sisters. The Eucharist should not be seen as separate from daily life.

Words
“When evening came..” links us into the way the early Christian community celebrated the memory of how Jesus allowed himself to broken for them so that he could nourish them with his “body and blood”. (26: 20; 28: 1; Lk 24: 35; Acts 2: 42; 20: 7, 11) To nourish them with his body is to share with them his life, his heart (love), his prayer. To nourish them with his blood is to share his life given for them, his heart (love) pierced for them, his spirit poured out for them.

There were five loaves and two fish. Five links us to the Pentateuch (first five books of the bible) known as the Law to Jewish people. Their Bible was divided into the Law, the Prophets and Writings. The two fish symbolise the Prophets and Writings. Is it possible that we could read this miracle as a story about Jesus feeding the people of his time and the members of Matthew’s community being fed with the Word of God.

Now for the first time, we see the disciples being invited to share Jesus mission. This is a key factor in understanding this passage. Their first lesson in being missionaries is to recognise their own poverty, and to see in Jesus God’s answer to the cry of people’s hungry and thirsting hearts: “They all ate and were filled.” 3 Fallon p214

Blessing
Jesus .. “said the blessing.”
Ps 78: 18 – 19 introduces us to blessing God.

18Blessed be Yahweh, God of Israel,
who alone works wonders;
19blessed forever his glorious name.
May his glory fill the whole earth.
Amen. Amen.

When lasts did you bless God?