Twenty-first Sunday in Ordinary Time
Lectionary: 121
Lectionary: 121
Thus says the LORD
to Shebna, master of the palace:
“I will thrust you from your office
and pull you down from your station.
On that day I will summon my servant
Eliakim, son of Hilkiah;
I will clothe him with your robe,
and gird him with your sash,
and give over to him your authority.
He shall be a father to the inhabitants of Jerusalem,
and to the house of Judah.
I will place the key of the House of David on Eliakim’s shoulder;
when he opens, no one shall shut
when he shuts, no one shall open.
I will fix him like a peg in a sure spot,
to be a place of honor for his family.”
“I will thrust you from your office
and pull you down from your station.
On that day I will summon my servant
Eliakim, son of Hilkiah;
I will clothe him with your robe,
and gird him with your sash,
and give over to him your authority.
He shall be a father to the inhabitants of Jerusalem,
and to the house of Judah.
I will place the key of the House of David on Eliakim’s shoulder;
when he opens, no one shall shut
when he shuts, no one shall open.
I will fix him like a peg in a sure spot,
to be a place of honor for his family.”
R/ (8bc) Lord, your love is eternal; do not forsake the
work of your hands.
I will give thanks to you, O LORD, with all my heart,
for you have heard the words of my mouth;
in the presence of the angels I will sing your praise;
I will worship at your holy temple.
R/ Lord, your love is eternal; do not forsake the work of your hands.
I will give thanks to your name,
because of your kindness and your truth:
When I called, you answered me;
you built up strength within me.
R/ Lord, your love is eternal; do not forsake the work of your hands.
The LORD is exalted, yet the lowly he sees,
and the proud he knows from afar.
Your kindness, O LORD, endures forever;
forsake not the work of your hands.
R/ Lord, your love is eternal; do not forsake the work of your hands.
I will give thanks to you, O LORD, with all my heart,
for you have heard the words of my mouth;
in the presence of the angels I will sing your praise;
I will worship at your holy temple.
R/ Lord, your love is eternal; do not forsake the work of your hands.
I will give thanks to your name,
because of your kindness and your truth:
When I called, you answered me;
you built up strength within me.
R/ Lord, your love is eternal; do not forsake the work of your hands.
The LORD is exalted, yet the lowly he sees,
and the proud he knows from afar.
Your kindness, O LORD, endures forever;
forsake not the work of your hands.
R/ Lord, your love is eternal; do not forsake the work of your hands.
Oh, the depth of
the riches and wisdom and knowledge of God!
How inscrutable are his judgments and how unsearchable his ways!
For who has known the mind of the Lord
or who has been his counselor?
Or who has given the Lord anything
that he may be repaid?
For from him and through him and for him are all things.
To him be glory forever. Amen.
How inscrutable are his judgments and how unsearchable his ways!
For who has known the mind of the Lord
or who has been his counselor?
Or who has given the Lord anything
that he may be repaid?
For from him and through him and for him are all things.
To him be glory forever. Amen.
Jesus went into the
region of Caesarea Philippi and
he asked his disciples,
“Who do people say that the Son of Man is?”
They replied, “Some say John the Baptist, others Elijah,
still others Jeremiah or one of the prophets.”
He said to them, “But who do you say that I am?”
Simon Peter said in reply,
“You are the Christ, the Son of the living God.”
Jesus 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.
And 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.
I will give you the keys to 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.”
Then he strictly ordered his disciples
to tell no one that he was the Christ.
he asked his disciples,
“Who do people say that the Son of Man is?”
They replied, “Some say John the Baptist, others Elijah,
still others Jeremiah or one of the prophets.”
He said to them, “But who do you say that I am?”
Simon Peter said in reply,
“You are the Christ, the Son of the living God.”
Jesus 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.
And 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.
I will give you the keys to 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.”
Then he strictly ordered his disciples
to tell no one that he was the Christ.
Scripture Study, Aug.
24, 2014
August 24, 2014
Twenty-First Sunday In Ordinary Time
This weekend we celebrate the Twenty-First
Sunday in Ordinary Time. The first reading provides an Old Testament example of
the image of the key as a symbol of authority and power. The second reading
provides Paul’s conclusion to his struggle with the rejection of Jesus by the
chosen people. After grappling with the question at length, Paul is forced to
admit that, what God has planned is simply beyond his ability to discern. He
can not comprehend the mystery of God’s love and wisdom and resorts to praising
God for His wisdom and trusting to His mercy and love. The incident related in
the gospel this week is a turning point in all three of the synoptic (Matthew,
Mark, and Luke) gospels. Here, Peter stands out as a spokesman for the disciples
and is singled out by Jesus in His response to Peter’s confession of faith. All
three readings should call us to consider the role of authority in the church.
From where is it derived and how is it to be used? More personally, how do I as
an individual, as a parent, as a teacher, as a leader, etc. use the authority
or leadership that I have been given? Do I see it as a way to increase my own
comfort and sense of value or as part of Jesus’ mission to lead as many as
possible into the Kingdom of God?
First Reading: Isaiah 22: 19-23
[Thus says the Lord to Shebna, master of the
palace:]
19 “I will thrust you from your office
and pull you down from your station.
19 “I will thrust you from your office
and pull you down from your station.
20 On that day I will summon my servant
Eliakim, son of Hilkiah;
21 I will clothe him with your robe,
and gird him with your sash,
and give over to him your authority.
He shall be a father to the inhabitants of Jerusalem,
and to the house of Judah.
22 I will place the key of the House of David on his shoulder;
when he opens, no one shall shut,
when he shuts, no one shall open.
23 I will fix him like a peg in a sure spot,
to be a place of honor for his family.”
Eliakim, son of Hilkiah;
21 I will clothe him with your robe,
and gird him with your sash,
and give over to him your authority.
He shall be a father to the inhabitants of Jerusalem,
and to the house of Judah.
22 I will place the key of the House of David on his shoulder;
when he opens, no one shall shut,
when he shuts, no one shall open.
23 I will fix him like a peg in a sure spot,
to be a place of honor for his family.”
NOTES on First Reading:
* 22:19 These words are addressed to Shebna
(verse 15) who was the Master of the Palace which was a high office in the
King’s household probably equivalent to prime minister although some scholars
believe that this was a different official who controlled access to the palace
and to the king.
* 22:20 Use of the term, on that day, is
indicative of a new beginning. Eliakim is also referred to in Isaiah 36:3. He
is described as loyal to God.
* 22:21 The statement about Eliakim and his
office are probably meant to associate him closely with the royal house. See
9:5, Gen 45:8, Job 29:16, and Judges 5:7. The key was a symbol of authority
(See Matthew 16:19; Rev 3:7) but the mention of placing it on his shoulder may
refer to the actual investiture ceremony.
Second Reading: Romans 11: 33-36
33 Oh, the depth of the riches and wisdom and knowledge of
God! How inscrutable are his judgments and how unsearchable his ways!
34 “For who has known the mind of the Lord
or who has been his counselor?”
35 “Or who has given him anything
that he may be repaid?”
or who has been his counselor?”
35 “Or who has given him anything
that he may be repaid?”
36 For from him and through him and for him are all things.
To him be glory forever. Amen.
NOTES on Second Reading:
* 11:33-36 Paul ends this section of Romans
with a doxology that is most likely an adaptation of a hymn praising the wisdom
and mercy of God that was in use at the time. It celebrates the wisdom of God’s
plan of salvation that both Jew and Gentile, despite the religious failure of
each, have received the gift of faith. God’s ways of making this outreach to
the world is beyond human comprehension but at the same time they are a
dazzling invitation to abiding faith.
* 11:34 While the citation is from the Greek
text of Isaiah 40:13, Paul does not explicitly mention Isaiah in this verse.
* 11:35 There is disagreement as to which text
of Job, Paul is following since the Hebrew (Masoretic) text of Job 41:3 is
difficult to follow and probably corrupt. Some have suggested Job 35:7 or 41:1.
Some scholars hold that Paul is quoting from an old Greek version of Job 41,
3a, which differs somewhat from the Hebrew text (Job 41:11a). In any case, the
idea is clear: God is no one’s debtor and need not explain or justify His
actions to us.
* 11:36 This doxology expresses the absolute
dependence of all that exists on God (the Father) as creator, sustainer and
goal of all.
Gospel Reading: Matthew 16: 13-20
13 When Jesus went into the region of Caesarea Philippi he
asked his disciples, “Who do people say that the Son of Man is?” 14 They 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?” 16 Simon Peter said in reply, “You are the Messiah, the Son
of the living God.” 17 Jesus 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. 18 And 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. 19 I will give you the keys to 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.” 20 Then he strictly ordered his disciples to tell no one that
he was the Messiah.
NOTES on Gospel:
* 16:13-20 Matthew has significantly modified
the Marcan (Mark 8:27-29) confession of Jesus as Messiah, made here by Peter as
spokesman for the other disciples (Matthew 8:27-29; see also Luke 9:18-20). The
confession is of Jesus both as Messiah and as Son of the living God (16:16).
Jesus’ response is drawn principally from material peculiar to Matthew and
attributes the confession to a divine revelation granted to Peter alone
(Matthew 16:17). He then makes him the rock on which Jesus will build his
church (Matthew 16:18) and the disciple whose authority in the church on earth
will be confirmed in heaven (Matthew 16:19).
* 16:13 Caesarea Philippi was situated about
twenty miles north of the Sea of Galilee in the area ruled by Philip, who was a
son of Herod the Great. He ruled as tetrarch from 4 B.C. until his death in
A.D. 34. Originally called Paneas the town was rebuilt and named Caesarea in
honor of the emperor, the last part of the name, Philippi (“of Philip”), was
added to distinguish it from the seaport in Samaria that was also called
Caesarea. The question in Matthew is “Who do people say that the Son of Man
is?” This is different than the question from the Marcan parallel (Mark 8:27:
“Who . . . that I am?”), but the meaning is the same, since Jesus here refers
to himself as the Son of Man (Matthew 16:15). The title, “Son of Man,” comes
from Dan 7:13.
* 16:14 Matthew adds Jeremiah to the list in
Mark because by his own experience of rejection and suffering Jeremiah
announced the rejection of the Messiah that would come.
* 16:15 Matthew returns to the question as
asked in Mark (Mark 8:29).
* 16:16 Matthew adds the words, “the Son of
the living God” to the Marcan confession and eliminates whatever ambiguity may
have been attached to the title Messiah. This, is often taken as one support
for the view proposed by many scholars that Matthew has derived this story by
combining his source’s confession (Mark) with a post-resurrectional confession
of faith in Jesus as Son of the living God that more properly belongs to the
appearance of the risen Jesus to Peter as reported in 1 Cor 15:5 and Luke 24:34
but never described.
Reference to the Father-Son relationship may
also have been intended to direct the focus away from the military-national
connotation of messiah to the more world encompassing aspect of God’s
fatherhood and Jesus’ sonship.
* 16:17 The term, “flesh and blood,” is a
Semitic expression for human beings in general, especially in their weakness.
Matthew speaks of Peter’s faith as coming not through human means but through a
revelation from God which parallels Paul’s description of his recognition of
who Jesus was. See Gal 1:15-16.
* 16:18 The Aramaic word kepa means rock and
is transliterated into Greek as Kephas. This is the name by which Peter is
called in the Paul’s letters (1 Cor 1:12; 3:22; 9:5; 15:4; Gal 1:18; 2:9,11,14)
except for Gal 2:7-8 where “Peter” is used. It is translated as Petros (“Peter”)
in John 1:42. The likely original Aramaic of Jesus’ statement would have been,
in English, “You are the Rock (Kepa) and upon this rock (kepa) I will build my
church.” The Greek text probably means the same thing. The difference in gender
between the masculine noun petros, the disciple’s new name, and the feminine
noun petra (rock) is most probably due simply to the unsuitability of using a
feminine noun as the proper name of a male. The two words were generally used
with slightly different nuances, but they were also commonly used
interchangeably with the same meaning, “rock.” The word translated as “church”
(Greek ekklesia) is found in the gospels only here and in Matthew 18:17
(twice). Several possibilities have been suggested for the Aramaic original. In
any case, Jesus’ Church means the community that he will gather and that, like
a building, will have Peter as its solid foundation. It is Peter’s function to
be the witness to Jesus as the Messiah, the Son of the living God. The
netherworld (Greek Hades) is the abode of the dead portrayed as a walled city
whose gates will not close in upon the Church of Jesus. The power of death will
not overcome it. See Isa 38:10, Job 38:17, Ps 9:14, Wis 16:19.
* 16:19 Matthew probably draws the image of
the keys from Isaiah 22:15-25 where Eliakim, who succeeds Shebnah as master of
the palace, is given “the key of the house of David,” with which he
authoritatively “opens” and “shuts” (Isa 22:22). See also Job 12:14. There are
many instances in rabbinic literature of the binding-loosing imagery. Of the
several meanings given there to the metaphor, two are usually seen as of
special importance here: the giving of authoritative teaching, the lifting or
imposing of the ban of excommunication. Though of lesser importance, some would
add the binding of the devil in exorcism as another traditional rabbinic
meaning. Scholars dispute whether the image of the keys and that of binding and
loosing are different metaphors meaning the same thing here or whether they
have different meanings. In any case, the promise of the keys appears here to
be given to Peter alone. Later in Matthew (18:18) all the disciples are given
the power of binding and loosing, which Peter receives here, but the context of
that verse suggests that there the power of excommunication alone is intended.
An intimate connection between, but not an identification of, the church and the kingdom of heaven seems to be indicated by the fact that the keys are those to the kingdom of heaven and that Peter’s exercise of authority in the church on earth will be confirmed in heaven. This episode, as Matthew presents it, is a blend of Old Testament poetic imagery and institutional legislation which was not unusual in the rabbinic literature that may have acted as a model.
An intimate connection between, but not an identification of, the church and the kingdom of heaven seems to be indicated by the fact that the keys are those to the kingdom of heaven and that Peter’s exercise of authority in the church on earth will be confirmed in heaven. This episode, as Matthew presents it, is a blend of Old Testament poetic imagery and institutional legislation which was not unusual in the rabbinic literature that may have acted as a model.
* 16:20 See also Mark 8:30. Unlike Mark,
Matthew explicitly says that the prohibition concerns speaking of Jesus as the
Messiah. Jesus was popularly regarded as a prophet. In contrast, the disciples,
or at least Peter, believe Him to be the Messiah, and in Matthew’s gospel, the
Son of God. Jesus acknowledges this identification but prohibits them from
making His messianic office known to avoid confusing it with ambiguous
contemporary expectations of the nature of that office.
Meditation : "My Father in heaven has revealed this to you"
Whi is Jesus for you? At an opportune time Jesus tested his
disciples with a crucial question: "Who do the people say that I am and
who do you say that I am?" (Matthew 16:13). Jesus was widely recognized in
Israel as a mighty man of God, even being compared with the greatest of the
prophets, John the Baptist, Elijah, and Jeremiah. Peter, always quick to
respond, exclaimed that Jesus was the Christ, the Son of the living God.
The gift of faith
What enabled Peter to recognize that Jesus was more than a man of flesh and blood? Through the gift of faith Peter recognized that Jesus was the "Anointed One" - called the Messiah in Hebrew and the Christ in Greek - and the only begotten Son who was sent from the eternal Father in heaven to redeem a fallen human race. No mortal being could have revealed this to Peter; but only God himself. We cannot recognize the true reality of God the Father and the only begotten Son except through the gift of revelation which God gives to those who seek him. Jesus then conferred on Peter authority to govern the church that Jesus would build, a church that no powers could overcome. Jesus played on Peter's name which is the same word for "rock" in both Aramaic and Greek.
What enabled Peter to recognize that Jesus was more than a man of flesh and blood? Through the gift of faith Peter recognized that Jesus was the "Anointed One" - called the Messiah in Hebrew and the Christ in Greek - and the only begotten Son who was sent from the eternal Father in heaven to redeem a fallen human race. No mortal being could have revealed this to Peter; but only God himself. We cannot recognize the true reality of God the Father and the only begotten Son except through the gift of revelation which God gives to those who seek him. Jesus then conferred on Peter authority to govern the church that Jesus would build, a church that no powers could overcome. Jesus played on Peter's name which is the same word for "rock" in both Aramaic and Greek.
Spiritual rock and living stones
To call someone a "rock" is one of the greatest of compliments. The ancient rabbis had a saying that when God saw Abraham, he exclaimed: "I have discovered a rock to found the world upon." Abraham put his trust in God and made God's word the foundation of his life and the bedrock of his faith. Through Abraham God established a nation for himself. Through faith Peter grasped who Jesus truly was. He was the first apostle to proclaim that Jesus was truly the Anointed One (Messiah and Christ) and the only begotten Son of God.
To call someone a "rock" is one of the greatest of compliments. The ancient rabbis had a saying that when God saw Abraham, he exclaimed: "I have discovered a rock to found the world upon." Abraham put his trust in God and made God's word the foundation of his life and the bedrock of his faith. Through Abraham God established a nation for himself. Through faith Peter grasped who Jesus truly was. He was the first apostle to proclaim that Jesus was truly the Anointed One (Messiah and Christ) and the only begotten Son of God.
The New Testament describes the church, the people of God, as a
spiritual house and temple of the Holy Spirit with each member joined together
as living stones (see 1 Peter 2:5). Faith in Jesus Christ makes us into rocks -
spiritual stones. The Lord Jesus tests each of us personally with the same
question: Who do you say that I am?
"Lord Jesus, I profess and believe that you are the Christ,
the Son of the living God. You are my Lord and my Savior who has set me free
from sin and deception. Make my faith strong like the Apostles Peter and Paul
and give me boldness to speak of you to others that they may come to know you
as Lord and Savior."
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How Did Peter Know?
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August 24, 2014. Twenty-First Sunday of Ordinary Time
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Matthew 16:13-20
Jesus went into the district of Caesarea Philippi, he asked
his disciples, "Who do people say that the Son of Man is?" And they
said, "Some say John the Baptist, but others Elijah, and still others
Jeremiah or one of the prophets." He said to them, "But who do you
say that I am?" Simon Peter answered, "You are the Messiah, the Son
of the living God." And Jesus answered him, "Blessed are you, Simon
son of Jonah! For flesh and blood has not revealed this to you, but my Father
in heaven. And I tell you, you are Peter, and on this rock I will build my
Church, and the gates of Hades will not prevail against it. I will give you
the keys of the kingdom of heaven, and whatever you bind on earth will be
bound in heaven, and whatever you loose on earth will be loosed in
heaven." Then he sternly ordered the disciples not to tell anyone that
he was the Messiah.
Introductory Prayer: Lord, I come to you again in prayer. Even though I
cannot see you, I know through faith that you are present in my life. I hope
in your promise to be with me. I love you, and I know you love me. Accept
this prayer as a token of my love.
Petition: Lord Jesus, grant me an experiential knowledge of you.
1. Many People Say Many Things: When Jesus asks his
disciples, “Who do people say the Son of Man is?” he receives many answers.
Everyone has his own opinion. Perhaps they are satisfied that their opinions
are correct and have stopped seeking; perhaps they are too lazy to pursue the
truth any deeper. It is easy to say something, to toss out an answer, to draw
a superficial conclusion. We must be careful not to come to a hurried
conclusion or be satisfied with what might only apparently be true. Many
people say many things about Christ. We must have the tenacity to pursue the
profound truth about who he is.
2. How Did Peter Know? How did Peter know that Christ was the
Messiah, the Son of the living God? Peter did not say, “The heavenly Father
told me that you are the Messiah.” He was probably not even aware that the
Father has been working in him. Peter has been traveling with Christ, hearing
him speak and seeing him work miracles. He reflected on all this and began to
perceive that Christ is much more than just a brilliant teacher. Peter began
to see Christ for who he truly is. In the same way God works in our mind and
heart, helping us to see clearly the truth of supernatural things. We may not
even be aware that the heavenly Father is present, but when we sincerely
strive to know Christ and are open to the action of God’s grace in our soul,
we, too, come to know Christ for who he really is.
3. Responsibility: Peter’s openness to the action of God’s grace and his
recognition of Christ as God bring with them a responsibility – Peter is
given the keys of the Kingdom. He is given the task of shepherding and
building up the Church. Like Peter, my recognition of Christ comes with a
responsibility. God gives me the gift of faith and along with it the
responsibility to spread his Gospel. I must take this responsibility
seriously. I need to make sure that the good news of the kingdom is
proclaimed to all mankind.
Conversation with Christ: Lord, please help me to delve deep
into the truth about who you are and not to be satisfied with simply having
some vague idea. I want to know you intimately, the same way St. Peter and
many holy saints have known you. Grant me this grace not just for my sake,
but also for all those souls with whom I will come into contact.
Resolution: I will make a special effort in prayer to come to know
Christ better.
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TWENTY-FIRST SUNDAY IN ORDINARY TIME, AUGUST 24, MATTHEW 16:13-20
(Isaiah 22:19-23; Psalm 138; Romans 11:33-36)
KEY VERSE: "And I say to you, you are Peter, and upon this rock I will build my Church" (v 19).
READING: Jesus went to the region of Caesarea Philippi, about 20 miles north of the Sea of Galilee. This territory was ruled by Philip, a son of Herod the Great. Philip named the place for himself and in honor of the emperor of Rome. In this non-Jewish area, Jesus questioned his disciples as to the people's understanding of his role and mission. They answered with the commonly held view that Jesus was a prophet like John the Baptist, Jeremiah or even Elijah. Jesus then asked who they personally believed him to be. Simon Peter spoke for the Twelve, proclaiming Jesus as the "Messiah, the Son of the living God" (v 16). Because Peter understood this revelation from God, Jesus gave him the "keys to the kingdom," a metaphor for the authority Peter would exercise in the Church (Ekklesia, used only here and in Mt 18:17). The name that Jesus conferred on Peter, "rock," indicated his role as the firm foundation upon which Jesus would establish his Church. Peter's strong faith enabled him to follow Jesus right up to his death as a martyr.
REFLECTING: How would you explain Jesus to a person who had not heard of him?
PRAYING: Lord Jesus, help me serve your people with love and justice as you did.
NOTE: Peter's original name was Simon, but Jesus gave him the name "Peter" ("Petros", the Greek masculine for petra, "rock") or "Cephas" (Aramaic, the language Jesus spoke, and the name by which Paul usually addressed him, Gal 1:18). What made this name distinctive was that neither Peter nor Cephas had been used before as a man's name. Peter's name always appears first in the listing of the Apostles (see Mark 3:16), and he acted as the Apostles' spokesman whenever Jesus questioned them (Mt 16:16). Peter is spoken of more than any other Apostle. He was present at the Transfiguration (Mt 17:1-8), when Jesus raised Jairus' daughter (Lk 8:51), and at Gethsemane (Mk 14:33). At the Resurrection the angel announced: "Go tell the disciples and Peter" (Mk 16:7). After the resurrection, Peter directed the selection of a successor to Judas (Acts 1:15-26), and he presided at the first council in Jerusalem (Acts 15:6-12). The Catholic Church regards Peter as the chief apostle and first leader of the Church.
Lord, your love is eternal; do not
forsake the work of your hands
We can distinguish three moments in Jesus appointing a vicar for
himself on earth.When Peter makes his confession of faith, Jesus does two things: he commends Peter, then he makes Peter the Rock on which he will build his church. At the time of the Passion, Jesus warns Peter of his approaching denial. But he adds, ‘When you have come back, strengthen your brethren.’ The college of apostles will be dependent on Peter. Finally, after the resurrection, Jesus, having three times drawn from Peter a protestation of love, installs him in the pastoral office: ‘Feed my lambs; feed my sheep’. It is in the context of a revelation by the Father that Jesus makes Peter the foundation rock of his church. It is in a context of human weakness sustained by the prayer of Christ that Jesus makes Peter the president of the apostolic college. It is in a context of love that Jesus installs Peter in the pastoral office. The teaching authority within the church is to be an expression first of the love of Christ and then of his flock.
MINUTE MEDITATIONS
Love and Kindness
Heavenly Father, we might be shocked if your Son came back today
and attracted people who live differently from the way we live. Give me the
grace to be accepting of all whom you have created in love. Help me to love the
way Jesus loves so I can treat people with love and kindness. I ask this in
Jesus's name. Amen.
August
24
St. Bartholomew
St. Bartholomew
In the New Testament, Bartholomew is mentioned only in the lists
of the apostles. Some scholars identify him with Nathanael, a man of Cana in
Galilee who was summoned to Jesus by Philip. Jesus paid him a great compliment:
“Here is a true Israelite. There is no duplicity in him” (John 1:47b). When
Nathanael asked how Jesus knew him, Jesus said, “I saw you under the fig tree”
(John 1:48b). Whatever amazing revelation this involved, it brought Nathanael
to exclaim, “Rabbi, you are the Son of God; you are the King of Israel” (John
1:49b). But Jesus countered with, “Do you believe because I told you that I saw
you under the fig tree? You will see greater things than this” (John 1:50b).
Nathanael
did see greater things. He was one of those to whom Jesus appeared on the shore
of the Sea of Tiberias after his resurrection (see John 21:1-14). They had been
fishing all night without success. In the morning, they saw someone standing on
the shore though no one knew it was Jesus. He told them to cast their net
again, and they made so great a catch that they could not haul the net in. Then
John cried out to Peter, “It is the Lord.”
When they
brought the boat to shore, they found a fire burning, with some fish laid on it
and some bread. Jesus asked them to bring some of the fish they had caught, and
invited them to come and eat their meal. John relates that although they knew
it was Jesus, none of the apostles presumed to inquire who he was. This, John
notes, was the third time Jesus appeared to the apostles.
Comment:
Bartholomew or Nathanael? We are confronted again with the fact that we know almost nothing about most of the apostles. Yet the unknown ones were also foundation stones, the 12 pillars of the new Israel whose 12 tribes now encompass the whole earth. Their personalities were secondary (without thereby being demeaned) to their great office of bearing tradition from their firsthand experience, speaking in the name of Jesus, putting the Word made flesh into human words for the enlightenment of the world. Their holiness was not an introverted contemplation of their status before God. It was a gift that they had to share with others. The Good News was that all are called to the holiness of being Christ’s members, by the gracious gift of God.
Bartholomew or Nathanael? We are confronted again with the fact that we know almost nothing about most of the apostles. Yet the unknown ones were also foundation stones, the 12 pillars of the new Israel whose 12 tribes now encompass the whole earth. Their personalities were secondary (without thereby being demeaned) to their great office of bearing tradition from their firsthand experience, speaking in the name of Jesus, putting the Word made flesh into human words for the enlightenment of the world. Their holiness was not an introverted contemplation of their status before God. It was a gift that they had to share with others. The Good News was that all are called to the holiness of being Christ’s members, by the gracious gift of God.
The simple fact is
that humanity is totally meaningless unless God is its total concern. Then
humanity, made holy with God’s own holiness, becomes the most precious creation
of God.
Quote:
“Like Christ himself, the apostles were unceasingly bent upon bearing witness to the truth of God. They showed special courage in speaking ‘the word of God with boldness’ (Acts 4:31) before the people and their rulers. With a firm faith they held that the gospel is indeed the power of God unto salvation for all who believe.... They followed the example of the gentleness and respectfulness of Christ” (Vatican II, Declaration on Religious Freedom, 11).
“Like Christ himself, the apostles were unceasingly bent upon bearing witness to the truth of God. They showed special courage in speaking ‘the word of God with boldness’ (Acts 4:31) before the people and their rulers. With a firm faith they held that the gospel is indeed the power of God unto salvation for all who believe.... They followed the example of the gentleness and respectfulness of Christ” (Vatican II, Declaration on Religious Freedom, 11).
LECTIO DIVINA:
21ST SUNDAY OF ORDINARY TIME (A)
Lectio:
Sunday, August 24, 2014
Peter, you are the rock!
Rock of support, Rock of obstacle
Matthew 16, 13-20
Rock of support, Rock of obstacle
Matthew 16, 13-20
1. Opening prayer
Lord Jesus, send your Spirit to help us read the Scriptures with
the same mind that you read them to the disciples on the way to Emmaus. In the
light of the Word, written in the Bible, you helped them to discover the
presence of God in the disturbing events of your sentence and death. Thus, the
cross that seemed to be the end of all hope became for them the source of life
and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A division of the text to help in the reading:
Matthew 16, 13-14: Jesus wants to know the opinion of the people
Matthew 16, 15-16: Jesus challenges the disciples, and Peter responds in the name of all
Matthew 16, 17-20: Solemn response of Jesus to Peter
Matthew 16, 15-16: Jesus challenges the disciples, and Peter responds in the name of all
Matthew 16, 17-20: Solemn response of Jesus to Peter
b) Key for the reading:
In the Gospel of this Sunday, Jesus questions concerning who
people think he is: “Who do people say that I am?” After knowing the opinion of
the people, he wants to know the opinion of his disciples. Peter, in the name
of all makes his profession of faith. Jesus confirms Peter’s faith. In the
course of the reading, let us pay attention to what follows: “Which type of
confirmation does Jesus confer to Peter?”
c) The Text:
13 When Jesus came to the region of Caesarea Philippi he put
this question to his disciples, 'Who do people say the Son of man is?' 14 And
they said, 'Some say John the Baptist, some Elijah, and others Jeremiah or one
of the prophets.' 15 'But you,' he said, 'who do you say I am?' 16 Then Simon
Peter spoke up and said, 'You are the Christ, the Son of the living God.' 17
Jesus replied, 'Simon son of Jonah, you are a blessed man! Because it was no
human agency that revealed this to you but my Father in heaven. 18 So I now say
to you: You are Peter and on this rock I will build my community. And the gates
of the underworld can never overpower it. 19 I will give you the keys of the
kingdom of Heaven: whatever you bind on earth will be bound in heaven; whatever
you loose on earth will be loosed in heaven.' 20 Then he gave the disciples
strict orders not to say to anyone that he was the Christ.
3. A moment of prayerful silence
so that the Word of God may penetrate and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) Which is the point which struck you the most? Why?
b) Which are the opinions of people concerning Jesus? Which is the opinion of the disciples and of Peter concerning Jesus?
c) Which is my opinion concerning Jesus? Who am I for Jesus?
d) Peter is rock in two ways. Which? (Mt 16, 21-23)
e) What type of rock am I for others? What type of rock is our community?
f) In the text there are many opinions concerning Jesus and several ways of expressing faith. Today, also there are many diverse opinions concerning Jesus. Which are the opinions of our community concerning Jesus? What mission results for us from this?
b) Which are the opinions of people concerning Jesus? Which is the opinion of the disciples and of Peter concerning Jesus?
c) Which is my opinion concerning Jesus? Who am I for Jesus?
d) Peter is rock in two ways. Which? (Mt 16, 21-23)
e) What type of rock am I for others? What type of rock is our community?
f) In the text there are many opinions concerning Jesus and several ways of expressing faith. Today, also there are many diverse opinions concerning Jesus. Which are the opinions of our community concerning Jesus? What mission results for us from this?
5. For those who wish to deepen more into the theme
a) Context in which our text appears in the Gospel of Matthew:
* The conversation between Jesus and Peter receives diverse
interpretations and even opposite ones in the several Christian Churches. In
the Catholic Church, this is the foundation for the primacy of Peter. This is
why, without in fact, diminishing the significance of the text, it is
convenient to place it in the context of the Gospel of Matthew, in which, in
other texts, the same qualities conferred on Peter are almost all, attributed
to other persons. They do not belong exclusively to Peter.
* It is always well to keep in mind that the Gospel of Matthew
was written at the end of the first century for the community of the converted
Jews who lived in the Region of Galilee and Syria. They were communities which
suffered and were victims of many doubts concerning their faith in Jesus. The
Gospel of Matthew tries to help them to overcome the crisis and to confirm them
in the faith in Jesus, the Messiah, who came to fulfil the promises of the Old
Testament.
b) Commentary on the text:
Matthew 15, 13-16: The opinions of the people and of the
disciples concerning Jesus.
Jesus asks the opinion of the people and of his disciples concerning himself. The answers are quite varied. John the Baptist. Elijah, Jeremiah, or one of the Prophets. When Jesus questions about the opinion of his own disciples, Peter becomes the spokesman and says: “You are the Christ, the Son of the living God!”. Peter’s answer signifies that he recognizes in Jesus the fulfilment of the prophecy of the Old Testament and that in Jesus we have the definitive revelation of the Father for us. This confession of Peter is not new. First, after having walked on the water, the other disciples had already made the same profession of faith: “Truly You are the Son of God!” (Mt 14, 33). In the Gospel of John, Martha makes this same profession of Peter: “You are the Christ, the Son of God who has come into the world” (Jn 11, 27).
Jesus asks the opinion of the people and of his disciples concerning himself. The answers are quite varied. John the Baptist. Elijah, Jeremiah, or one of the Prophets. When Jesus questions about the opinion of his own disciples, Peter becomes the spokesman and says: “You are the Christ, the Son of the living God!”. Peter’s answer signifies that he recognizes in Jesus the fulfilment of the prophecy of the Old Testament and that in Jesus we have the definitive revelation of the Father for us. This confession of Peter is not new. First, after having walked on the water, the other disciples had already made the same profession of faith: “Truly You are the Son of God!” (Mt 14, 33). In the Gospel of John, Martha makes this same profession of Peter: “You are the Christ, the Son of God who has come into the world” (Jn 11, 27).
Matthew 16, 17: The response of Jesus to Peter: “Blessed
are you, Peter!”
Jesus proclaims Peter as “Blessed!” because he has received a revelation from the Father. In this case also, the response of Jesus is not new. First Jesus had made an identical proclamation of joy to the disciples for having seen and heard things which before nobody knew (Mt 13, 16), and had praised the Father for having revealed the Son to little ones and not to the wise (Mt 11, 25). Peter is one of these little ones to whom the Father reveals himself. The perception of the presence of God in Jesus does not come “from the flesh nor from the blood”, that is, it is not the fruit of the merit of a human effort, but rather it is a gift which God grants to whom he wants.
Jesus proclaims Peter as “Blessed!” because he has received a revelation from the Father. In this case also, the response of Jesus is not new. First Jesus had made an identical proclamation of joy to the disciples for having seen and heard things which before nobody knew (Mt 13, 16), and had praised the Father for having revealed the Son to little ones and not to the wise (Mt 11, 25). Peter is one of these little ones to whom the Father reveals himself. The perception of the presence of God in Jesus does not come “from the flesh nor from the blood”, that is, it is not the fruit of the merit of a human effort, but rather it is a gift which God grants to whom he wants.
Matthew 16, 18-20: the attributions of Peter:
Peter receives three attributions from Jesus: (i) To be a rock of support, (ii) to receive the keys of the Kingdom, and (iii) to be foundation of the Church.
i) To be Rock: Simon, the son of Jonah, receives from Jesus a new name which is Cephas, and that means, Rock. this is why he is called Peter. Peter has to be Rock, that is, he has to be a sure foundation for the Church so that the gates of the underworld can never overpower it. With these words from Jesus to Peter, Matthew encourages the communities of Syria and Palestine, which are suffering and are the victims of persecutions, to see in Peter a leader on whom to find support, to base themselves concerning their origin. In spite of being weak and persecuted communities, they had a secure basis, guaranteed by the word of Jesus. At that time, the communities had very strong affective bonds with the persons who had begun, who were at the origin of the community. Thus, the Community of Syria and Palestine fostered their bond of union with the person of Peter. The community of Greece with the person of Paul. Some communities of Asia, with the person of the Beloved disciple and others with the person of John of the Apocalypses. Identifying themselves with these leaders of their origin helped the communities to foster their identity and spirituality better. But this could also be a cause of dispute, like in the case of the community of Corinth (1 Co 1, 11-12).
To be rock as the basis of faith evokes the Word of God to the people who are in exile in Babylonia: “Listen to me you who pursue saying injustice, you who seek Yahweh. Consider the rock from which you were hewn, the quarry from which you were dug. Consider Abraham your father, and Sarah who gave you birth; when I called him, he was the only one, but I blessed him and made him numerous” (Is 51, 1-2). Applied to Peter, this quality of peter-foundation indicates a new beginning of the people of God..
Peter receives three attributions from Jesus: (i) To be a rock of support, (ii) to receive the keys of the Kingdom, and (iii) to be foundation of the Church.
i) To be Rock: Simon, the son of Jonah, receives from Jesus a new name which is Cephas, and that means, Rock. this is why he is called Peter. Peter has to be Rock, that is, he has to be a sure foundation for the Church so that the gates of the underworld can never overpower it. With these words from Jesus to Peter, Matthew encourages the communities of Syria and Palestine, which are suffering and are the victims of persecutions, to see in Peter a leader on whom to find support, to base themselves concerning their origin. In spite of being weak and persecuted communities, they had a secure basis, guaranteed by the word of Jesus. At that time, the communities had very strong affective bonds with the persons who had begun, who were at the origin of the community. Thus, the Community of Syria and Palestine fostered their bond of union with the person of Peter. The community of Greece with the person of Paul. Some communities of Asia, with the person of the Beloved disciple and others with the person of John of the Apocalypses. Identifying themselves with these leaders of their origin helped the communities to foster their identity and spirituality better. But this could also be a cause of dispute, like in the case of the community of Corinth (1 Co 1, 11-12).
To be rock as the basis of faith evokes the Word of God to the people who are in exile in Babylonia: “Listen to me you who pursue saying injustice, you who seek Yahweh. Consider the rock from which you were hewn, the quarry from which you were dug. Consider Abraham your father, and Sarah who gave you birth; when I called him, he was the only one, but I blessed him and made him numerous” (Is 51, 1-2). Applied to Peter, this quality of peter-foundation indicates a new beginning of the people of God..
ii) The keys of the Kingdom: Peter receives the keys of the Kingdom to bind
and to loosen, that is, to reconcile the persons among themselves and with God.
Behold, that here again the same power to bind and to loosen, is given not only
to Peter, but also to the other disciples (Jn 20, 23) and to their own
communities (Mt 18, 18). One of the points on which the Gospel of Matthew
insists more is the reconciliation and forgiveness (Mt 5, 7.23-24.38-42-48;
6,14-15-35). In the years 80’s and 90’s, in Syria, because of faith in Jesus,
there were many tensions in the communities and there were divisions in the
families. Some accepted him as Messiah and others did not, and this was the
cause for many tensions and conflicts. Matthew insists on reconciliation.
Reconciliation was and continues to be one of the most important tasks of the
coordinators of the communities at present. Imitating Peter, they have to bind
and loosen, that is, do everything possible so that there be reconciliation,
mutual acceptance, building up of the true fraternity “Seventy times seven!”
(Mt 18, 22).
iii) The Church: The word Church, in Greek eklésia, appears
105 times in the New Testament, almost exclusively in the Acts of the Apostles
and in the Letters. Only three times in the Gospels, and once only in the
Gospel of Matthew. The word literally means “convoked” or “chosen”. It
indicates the people who get together convoked by the Word of God, and who seek
to live the message of the Kingdom which Jesus came to bring to us. The Church
or the community is not the Kingdom, but an instrument or an indication of the
Kingdom. The Kingdom is much greater. In the Church, in the community, what
happens when a human group allows God to reign and allows God
to be ‘Lord’ in one’s life, is rendered or should be rendered present to the
eyes of all.
c) Deepening:
i) A picture of Saint Peter:
Peter, who was a fisherman of fish, became fisherman of men (Mk
1, 17). He was married (Mk 1, 30). He was a good man, very human. He was a
natural leader among the twelve first disciples of Jesus. Jesus respects this
leadership and makes Peter the animator of his first community (Jn 21, 17).
Before entering into the community of Jesus, Peter was called Simäo Bar
Jona (Mt 16, 17), that is, Simon, son of Jonah. Jesus calls him Cefas
or Rock (Jn 1, 42), who later becomes Peter (Lk 6,
14).
By his nature and character, Peter could be everything,
except pietra – rock. He was courageous in speaking, but in
the moment of danger he allows himself to be dominated by fear and flees. For
example, the time in which Jesus walked on the sea, Peter asks:
“Jesus, allow me also to walk on the sea”. Jesus says: “You may come, Peter!”
Peter got off from the boat and walked on the sea. But as soon as he saw a high
wave, he was taken up with panic, lost trust, and began to sink and cry out:
“Lord, save me!” Jesus assured him and saved him (Mt 14, 28-31).
In the Last Supper, Peter tells Jesus: “I will never deny you,
Lord!” (Mk 14, 31), but a few hours later, in the Palace of the High Priest, in
front of a servant , when Jesus had already been arrested, Peter denied,
swearing that he had nothing to do with Jesus (Mk 14, 66-72).
When Jesus was in the Garden of Olives, Peter takes out the
sword (Jn 18, 10), but ends fleeing, leaving Jesus alone. (Mk 14, 50). By nature,
Peter was not rock!
But this Peter, so weak and human, so similar to us, becomes
rock, because Jesus prays for him and says: “Peter, I have prayed for you, that
your faith may not fail, and once you have recovered, you in your turn must
strengthen your brothers!” (Lk 22, 31-32). This is why Jesus could say: “You
are Peter and on this rock I will build my Church” (Mt 16, 18). Jesus helps him
to be rock. After the Resurrection, in Galilee, Jesus
appears to Peter and asks him two times: “Peter, do you love me?” And Peter
responds two times: “Lord, you know that I love you!” (Jn 21, 15.16). When
Jesus repeats the same question a third time, Peter became sad. Perhaps he
remembered that he had denied Jesus three times. To this third question he
answers: “Lord, you know all things! You know that I love you very much!” And
it is then that Jesus entrusted to him the care of his sheep, saying: “Peter,
feed my lambs!” (Jn 21, 17). With the help of Jesus, the firmness of the rock
grows in Peter and is revealed on the day of Pentecost.
On the day of Pentecost, after the descent of the Holy Spirit,
Peter opens the door of the room where all were meeting together, locked with a
key because of fear of the Jews (Jn 20, 19), he takes courage and began to
announce to the people the Good News of Jesus (Ac 2, 14-40). And he did not
stop doing it! Thanks to this courageous announcement of the Resurrection, he
was imprisoned (Ac 4, 3). During the trial, he was forbidden to announce the
Good News (Ac 4, 18), but Peter does not obey this prohibition. He said: “We
know that we have to obey God more than men!” (Ac 4, 19; 5, 29). He was
arrested again (Ac 5, 18-26). He was tortured (Ac 5, 40). But he said: “Thank
you. But we shall continue!” (cf. Ac 5, 42).
Tradition says that, towards the end of his life, in Rome, Peter
was arrested and condemned to death, and death on the cross. He asked to be
crucified with the head down. He believed he was not worthy to die like Jesus.
Peter was faithful to himself up to the end!.
ii) Completing the context: Matthew 16, 21-23
Peter had confessed: “You are the Christ, the Son of the living
God!” He had imagined a glorious Messiah, and Jesus corrects him: “It is
necessary for the Messiah to suffer and to die in Jerusalem”. By saying that
“it is necessary”, he indicates that suffering has already been foreseen in the
Prophecies (Is 53, 2-8). If Peter accepts Jesus as Messiah and Son of God, he
has to accept him also as the servant Messiah who will be put to death. Not
only the triumph of the glory, but also the journeys to the
cross! But Peter does not accept the correction and seeks to dissuade him.
The response of Jesus is surprising: “Get behind me, Satan! You
are an obstacle in my path because you are thinking not as God thinks but as
human beings do”. Satan is the one who separates us from the path which God has
traced for us. Literally, Jesus says: “Get behind me” (Get away!). Peter wanted
to place himself in front and indicate the direction. Jesus says: “Get behind
me!” He who indicates the course and direction is not Peter, but Jesus. The
disciple has to follow the Master. He has to live in
continuous conversion.
The Word of Jesus is also a reminder for all those who guide or
direct a community. They have “to follow” Jesus and not place themselves in
front of him as Peter wanted to do. No, only they can indicate the direction or
the route. Otherwise, like Peter, they are not rock of support, but
they become a rock of obstacle. Thus, were some of the leaders
of the communities at the time of Matthew, full of ambiguity. Thus, it also
happens among us even today!
6. Psalm 121
The Lord is my support
I lift up my eyes to the mountains;
where is my help to come from?
My help comes from Yahweh
who made heaven and earth.
where is my help to come from?
My help comes from Yahweh
who made heaven and earth.
May he save your foot from stumbling;
may he, your guardian, not fall asleep!
You see -- he neither sleeps nor slumbers,
the guardian of Israel.
may he, your guardian, not fall asleep!
You see -- he neither sleeps nor slumbers,
the guardian of Israel.
Yahweh is your guardian, your shade,
Yahweh, at your right hand.
By day the sun will not strike you,
nor the moon by night.
Yahweh guards you from all harm
Yahweh guards your life,
Yahweh guards your comings and goings,
henceforth and for ever.
Yahweh, at your right hand.
By day the sun will not strike you,
nor the moon by night.
Yahweh guards you from all harm
Yahweh guards your life,
Yahweh guards your comings and goings,
henceforth and for ever.
7. Final Prayer
Lord Jesus, we thank for the word that has enabled us to
understand better the will of the Father. May your Spirit enlighten our actions
and grant us the strength to practice that which your Word has revealed to us.
May we, like Mary, your mother, not only listen to but also practise the Word.
You who live and reign with the Father in the unity of the Holy Spirit forever
and ever. Amen.
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