Twenty-sixth Sunday in Ordinary Time
Lectionary: 136
Lectionary: 136
Thus says the LORD:
You say, "The LORD's way is not fair!"
Hear now, house of Israel:
Is it my way that is unfair, or rather, are not your ways unfair?
When someone virtuous turns away from virtue to commit iniquity, and dies,
it is because of the iniquity he committed that he must die.
But if he turns from the wickedness he has committed,
he does what is right and just,
he shall preserve his life;
since he has turned away from all the sins that he has committed,
he shall surely live, he shall not die.
You say, "The LORD's way is not fair!"
Hear now, house of Israel:
Is it my way that is unfair, or rather, are not your ways unfair?
When someone virtuous turns away from virtue to commit iniquity, and dies,
it is because of the iniquity he committed that he must die.
But if he turns from the wickedness he has committed,
he does what is right and just,
he shall preserve his life;
since he has turned away from all the sins that he has committed,
he shall surely live, he shall not die.
Responsorial Psalm PS 25:4-5, 8-9, 10, 14
R/ (6a) Remember your mercies, O Lord.
Your ways, O LORD, make known to me;
teach me your paths,
guide me in your truth and teach me,
for you are God my savior.
R/ Remember your mercies, O Lord.
Remember that your compassion, O LORD,
and your love are from of old.
The sins of my youth and my frailties remember not;
in your kindness remember me,
because of your goodness, O LORD.
R/ Remember your mercies, O Lord.
Good and upright is the LORD;
thus he shows sinners the way.
He guides the humble to justice,
and teaches the humble his way.
R/ Remember your mercies, O Lord.
Your ways, O LORD, make known to me;
teach me your paths,
guide me in your truth and teach me,
for you are God my savior.
R/ Remember your mercies, O Lord.
Remember that your compassion, O LORD,
and your love are from of old.
The sins of my youth and my frailties remember not;
in your kindness remember me,
because of your goodness, O LORD.
R/ Remember your mercies, O Lord.
Good and upright is the LORD;
thus he shows sinners the way.
He guides the humble to justice,
and teaches the humble his way.
R/ Remember your mercies, O Lord.
Reading 2PHIL 2:1-11
Brothers and
sisters:
If there is any encouragement in Christ,
any solace in love,
any participation in the Spirit,
any compassion and mercy,
complete my joy by being of the same mind, with the same love,
united in heart, thinking one thing.
Do nothing out of selfishness or out of vainglory;
rather, humbly regard others as more important than yourselves,
each looking out not for his own interests,
but also for those of others.
Have in you the same attitude
that is also in Christ Jesus,
Who, though he was in the form of God,
did not regard equality with God
something to be grasped.
Rather, he emptied himself,
taking the form of a slave,
coming in human likeness;
and found human in appearance,
he humbled himself,
becoming obedient to the point of death,
even death on a cross.
Because of this, God greatly exalted him
and bestowed on him the name
which is above every name,
that at the name of Jesus
every knee should bend,
of those in heaven and on earth and under the earth,
and every tongue confess that
Jesus Christ is Lord,
to the glory of God the Father.
If there is any encouragement in Christ,
any solace in love,
any participation in the Spirit,
any compassion and mercy,
complete my joy by being of the same mind, with the same love,
united in heart, thinking one thing.
Do nothing out of selfishness or out of vainglory;
rather, humbly regard others as more important than yourselves,
each looking out not for his own interests,
but also for those of others.
Have in you the same attitude
that is also in Christ Jesus,
Who, though he was in the form of God,
did not regard equality with God
something to be grasped.
Rather, he emptied himself,
taking the form of a slave,
coming in human likeness;
and found human in appearance,
he humbled himself,
becoming obedient to the point of death,
even death on a cross.
Because of this, God greatly exalted him
and bestowed on him the name
which is above every name,
that at the name of Jesus
every knee should bend,
of those in heaven and on earth and under the earth,
and every tongue confess that
Jesus Christ is Lord,
to the glory of God the Father.
Or PHIL 2:1-5
Brothers and
sisters:
If there is any encouragement in Christ,
any solace in love,
any participation in the Spirit,
any compassion and mercy,
complete my joy by being of the same mind, with the same love,
united in heart, thinking one thing.
Do nothing out of selfishness or out of vainglory;
rather, humbly regard others as more important than yourselves,
each looking out not for his own interests,
but also for those of others.
Have in you the same attitude
that is also in Christ Jesus.
If there is any encouragement in Christ,
any solace in love,
any participation in the Spirit,
any compassion and mercy,
complete my joy by being of the same mind, with the same love,
united in heart, thinking one thing.
Do nothing out of selfishness or out of vainglory;
rather, humbly regard others as more important than yourselves,
each looking out not for his own interests,
but also for those of others.
Have in you the same attitude
that is also in Christ Jesus.
Gospel MT 21:28-32
Jesus said to the
chief priests and elders of the people:
"What is your opinion?
A man had two sons.
He came to the first and said,
'Son, go out and work in the vineyard today.'
He said in reply, 'I will not, '
but afterwards changed his mind and went.
The man came to the other son and gave the same order.
He said in reply, 'Yes, sir, ‘but did not go.
Which of the two did his father's will?"
They answered, "The first."
Jesus said to them, "Amen, I say to you,
tax collectors and prostitutes
are entering the kingdom of God before you.
When John came to you in the way of righteousness,
you did not believe him;
but tax collectors and prostitutes did.
Yet even when you saw that,
you did not later change your minds and believe him."
"What is your opinion?
A man had two sons.
He came to the first and said,
'Son, go out and work in the vineyard today.'
He said in reply, 'I will not, '
but afterwards changed his mind and went.
The man came to the other son and gave the same order.
He said in reply, 'Yes, sir, ‘but did not go.
Which of the two did his father's will?"
They answered, "The first."
Jesus said to them, "Amen, I say to you,
tax collectors and prostitutes
are entering the kingdom of God before you.
When John came to you in the way of righteousness,
you did not believe him;
but tax collectors and prostitutes did.
Yet even when you saw that,
you did not later change your minds and believe him."
Scripture Study, Sept.
28, 2014
September 28, 2014
Twenty-Sixth Sunday of Ordinary Time
The Gospel, this week, presents both a call to
conversion for the self-righteous and an assurance of acceptance for repentant
sinners. We are invited to ask ourselves which of the brothers are we like. In
the second reading, Paul urges us to live in harmony with one another by
placing others needs ahead of our own. We are to ask how well we do that and
how well we imitate the example of Christ. He then quotes a hymn of praise
which exclaims the exaltation of Christ resulting from His self-emptying. In
the first reading, the prophet Ezekiel insists that we are each responsible for
our actions before God. Each of us must ask ourselves, do we seek to sidestep
the blame and place it on circumstances or others when the choice is plainly
our own.
First Reading: Ezekiel 18: 25-28
25 You say, “The LORD’S way is not fair!” Hear now, house of
Israel: Is it my way that is unfair, or rather, are not your ways unfair? 26 When a virtuous man turns away from virtue to commit
iniquity, and dies, it is because of the iniquity he committed that he must
die. 27 But if a wicked man, turning from the
wickedness he has committed, does what is right and just, he shall preserve his
life; 28 since he has turned away from all the
sins which he committed, he shall surely live, he shall not die.
NOTES on First Reading:
* 18:25-28 This entire chapter of Ezekiel is
in question and answer format and produces a rhetorical effect much like a legal
trial. This chapter also challenges the, then common, corporate view of sin
which would require children to suffer for the sins of their parents, and all
those in a village to suffer for the sins of a few of their number. Ezekiel
insisted on individual responsibility for sin, and without denying the
corporate aspect of sin he attempted to balance it against individual
responsibility.
* 18:28 Sins of the past are less significant
than the conversion of the present because of God’s attitude as expressed in
verses 22, and 32. He wishes that all might live.
Second Reading: Philippians 2:1-11 OR
Philippians 2:1-5 (Short Form)
1 If there is any encouragement in Christ, any solace in
love, any participation in the Spirit, any compassion and mercy,
2 complete my joy by being of the same mind, with the same love, united in heart, thinking one thing.
3 Do nothing out of selfishness or out of vainglory; rather, humbly regard others as more important than yourselves,
4 each looking out not for his own interests, but (also) everyone for those of others.
5 Have among yourselves the same attitude that is also yours in Christ Jesus,
2 complete my joy by being of the same mind, with the same love, united in heart, thinking one thing.
3 Do nothing out of selfishness or out of vainglory; rather, humbly regard others as more important than yourselves,
4 each looking out not for his own interests, but (also) everyone for those of others.
5 Have among yourselves the same attitude that is also yours in Christ Jesus,
6 Who, though he was in the form of God,
did not regard equality with God something to be grasped.
did not regard equality with God something to be grasped.
7 Rather, he emptied himself,
taking the form of a slave,
coming in human likeness;
and found human in appearance,
taking the form of a slave,
coming in human likeness;
and found human in appearance,
8 he humbled himself,
becoming obedient to death,
even death on a cross.
becoming obedient to death,
even death on a cross.
9 Because of this, God greatly exalted him
and bestowed on him the name
that is above every name,
and bestowed on him the name
that is above every name,
10 that at the name of Jesus
every knee should bend,
of those in heaven and on earth and under the earth,
every knee should bend,
of those in heaven and on earth and under the earth,
11 and every tongue confess that
Jesus Christ is Lord,
to the glory of God the Father.
Jesus Christ is Lord,
to the glory of God the Father.
NOTES on Second Reading:
* 2:5 Paul calls us to follow the pattern of
Christ not only in His behavior as a man but in the entire Christ event. Our
behavior toward each other should reflect our relationship with Jesus and our
true relationship with each other that stems from it.
* 2:6 Verses 6-11 are thought by most scholars
to be a Christian hymn that Paul quotes at length with some of his own
modifications to the lyrics.
* In verses 6-8 the subject of the short
rhythmic lines is Christ while in verses 9-11 the subject is God. It follows
the pattern of humiliation and then exaltation.
* The hymn can be divided into six three-line
stanzas or into three stanzas. Additions like “even death on a cross” (8c) are
thought by many to be Paul’s additions (10c and 11c).
* Here in verse 6 there is an allusion to
Adam’s desire to be like God (Gen 3:5-6) in contrast to Jesus’ self-emptying.
* The language in the original probably owes
something to proverbial sayings of the day concerning “exploiting something for
one’s own (selfish) advantage.” That would explain some of the difficulties
found here such as grasping at something He already had and the use of a word
only attested elsewhere in the active sense of robbery.
* 2:7 vv. 6 and 7 are commonly taken to refer
to the preexistence of the Son and v 8 to the incarnate life making lines 7b
and c parallel. It is not absolutely necessary to do so. Vv 6-8 can be taken as
two parallel stanzas dealing with Christ’s earthly life. See John 17:5; Matt
20:28
* 2:8 This verse may reflect the language of
Isaiah concerning the suffering servant, (Isa 52:13-53:12) especially Isa
53:12.
* The name referred to is “Lord” which as the
common word for God revealed the true identity and nature of the one named.
* 2-10 The three levels of the universe as
recognized by the ancient world are all depicted as under the dominion of the
one “Lord” using the language of Isa 45:23.
* 2:11 “Jesus Christ is Lord” is a common
early Christian acclamation (1 Cor 12:3, Rom 10:9). The hymn ends with a
doxology to the Father in v. 11c.
Gospel Reading: Matthew 21:28-32
28 “What is your opinion? A man had two sons. He came to the
first and said, ‘Son, go out and work in the vineyard today.’ 29 He said in reply, ‘I will not,’ but afterwards he changed
his mind and went. 30 The man came to the other son and gave
the same order. He said in reply, ‘Yes, sir,’ but did not go. 31 Which of the two did his father’s will?” They answered, “The
first.” Jesus said to them, “Amen, I say to you, tax collectors and prostitutes
are entering the kingdom of God before you. 32 When John came to you in the way of righteousness, you did
not believe him; but tax collectors and prostitutes did. Yet even when you saw
that, you did not later change your minds and believe him.
NOTES on Gospel:
* 21:28-32 This is the first of three parables
on the judgment of Israel that interrupt the series of five controversies found
in Matthew 21:23-22:46. The controversies are presented in the form of
questions and answers. This parable is found only in the Gospel of Matthew.
Verses 21:28-30 could simply indicate the difference between saying and doing,
which is an important theme in this gospel (see Matthew 7:21; 12:50) and that
may indeed have been the parable’s original point. However, the addition of
verses 21:31-32 give it a significantly more specific application to the few
verses just preceding it. In fact the parable has been called a commentary on
21:23-27. The two sons represent, not the difference between Jews and Gentiles,
but rather, the difference between the religious leaders who rejected John’s
call to conversion and the religious outcasts who accepted John’s call to
repentance. The textual tradition of the parable is very confusing. Three
different forms of the text are given by important textual witnesses. One of
them has the leaders answer that the son who agreed to go but did not was the
one who did the father’s will. The choice for the original text probably lies
only between a reading that reverses the order in which the two sons are
described (followed in a few English translations) , and the reading followed
here. The evidence for the order followed here is slightly better than that for
the reversed order.
* 21:31 This saying of Jesus probably means
“they enter; you do not.” Obedient faith is the final test for Matthew. It is a
shocking statement that what the observant Jews called the “ignorant and
unclean sinners (am ha’ ares)” are to enter the kingdom ahead of the others and
yet it is at the very heart of the Gospel message (See Luke 7:29-30).
* 21:32 See Luke 7:29-30. The thought is
similar to that of the Lucan text, but the formulation is so different that it
is improbable that the saying comes from previous traditional sources and may
represent Matthew’s unique way of speaking. Way of righteousness could have
several meanings: that John himself was righteous, that he taught righteousness
to others, or that he had an important place in God’s plan of salvation.
“Way of righteousness” is a term common in the
wisdom literature of Israel (Prov 8:20; 12:28; Psalm 23:3). Righteousness seems
to mean the saving activity of God. One fulfills righteousness by submitting to
the plan of God for the salvation of the human race.
Meditation: Which son did the father's will?
What
kind of future are you preparing for? Jesus encourages us to think - to
think about the consequences of our choices, especially the choices and
decisions that will count not just for now but for eternity as well. The
choices we make now will affect and shape our future, both our future on earth
as well as in the life of the age to come.
Repaying a debt of gratitude and showing respect where it is due
Jesus tells a simple story of two imperfect sons to illustrate the way of God's kingdom. The father amply provided for his sons food, lodging, and everything they needed. Everything the father had belonged to them as well. The father also rewarded his sons with excellent work in his own vineyard. He expected them to show him gratitude, loyalty, and honor by doing their fair share of the daily work.
Converting both heart and will to do what is good and pleasing to God
The "rebellious" son told his father to his face that he would not work for him. But afterwards he changed his mind and did what his father commanded him. The "good" son said he would work for his father, but didn't follow through. He sought his own pleasure, contrary to his father's will. Now who was really the good son? Both sons disobeyed their father - but one repented and then did what the father told him. Jesus makes his point clear - Good intentions are not enough. And promises don't count unless they are performed.
A transformed heart filled with gratitude and respect
God wants to change our hearts so that we will show by our speech and by our actions that we respect his will and do it. God offers each one of us the greatest treasure possible - indestructable peace, joy, and friendship with him in his everlasting kingdom. We can lose that treasure if we refuse the grace - the free gift of God's blessing and strength - which the Lord Jesus has won for us through his victory on the cross. The Lord Jesus fills us with the gift of the Holy Spirit who works in and through us for the glory of God. Do you seek to please God and respect his will and loving plan for your life? Allow the Holy Spirit to to fill your heart with the peace, joy, and righteousness of God's kingdom (Romans 14:17).
Repaying a debt of gratitude and showing respect where it is due
Jesus tells a simple story of two imperfect sons to illustrate the way of God's kingdom. The father amply provided for his sons food, lodging, and everything they needed. Everything the father had belonged to them as well. The father also rewarded his sons with excellent work in his own vineyard. He expected them to show him gratitude, loyalty, and honor by doing their fair share of the daily work.
Converting both heart and will to do what is good and pleasing to God
The "rebellious" son told his father to his face that he would not work for him. But afterwards he changed his mind and did what his father commanded him. The "good" son said he would work for his father, but didn't follow through. He sought his own pleasure, contrary to his father's will. Now who was really the good son? Both sons disobeyed their father - but one repented and then did what the father told him. Jesus makes his point clear - Good intentions are not enough. And promises don't count unless they are performed.
A transformed heart filled with gratitude and respect
God wants to change our hearts so that we will show by our speech and by our actions that we respect his will and do it. God offers each one of us the greatest treasure possible - indestructable peace, joy, and friendship with him in his everlasting kingdom. We can lose that treasure if we refuse the grace - the free gift of God's blessing and strength - which the Lord Jesus has won for us through his victory on the cross. The Lord Jesus fills us with the gift of the Holy Spirit who works in and through us for the glory of God. Do you seek to please God and respect his will and loving plan for your life? Allow the Holy Spirit to to fill your heart with the peace, joy, and righteousness of God's kingdom (Romans 14:17).
"Lord
Jesus, change my heart that I may only desire that which is pleasing to you.
Help me to respect your will and give me the strength, joy and perseverance to
carry it out wholeheartedly."
|
A New Mentality
|
|
September
28, 2014. Twenty-sixth Sunday in Ordinary Time
|
|
Matthew
21: 28-32
"What
do you think? A man had two sons; he went to the first and said, ´Son, go and
work in the vineyard today.´ He answered, ´I will not´; but later he changed
his mind and went. The father went to the second and said the same; and he
answered, ´I am on my way, sir´; but he did not go. Which of the two did the
will of his father?" They said, "The first." Jesus said to
them, "Truly I tell you, the tax collectors and the prostitutes are
going into the kingdom of God ahead of you. For John came to you in the way
of righteousness and you did not believe him, but the tax collectors and the
prostitutes believed him; and even after you saw it, you did not change your
minds and believe him.
Introductory
Prayer: In you,
Lord, I find all my joy and happiness. How could I offend you by chasing
after fleeting success and lifeless trophies? I believe in you because you
are truth itself. I hope in you because you are faithful to your promises. I
love you because you have loved me first. I am a sinner; nevertheless, you have
given me so many blessings. I humbly thank you.
Petition: Lord, help me to follow you,
regardless of circumstances and times.
1. A
Higher Authority: Jesus is in Jerusalem, exchanging words with the
Pharisees. They have tried to trap our Lord by asking him from where he gets
his authority. Our Lord, in his wit, turns it back to them. He asks them a
question which brings them to accuse themselves of lacking fidelity to God.
Jesus is looking for faith. Faith is the attitude that searches for an
authority in life higher than one’s own. When God calls us to live his will,
we should in faith accept it and live it. Even if it seems inconvenient or
uncomfortable to us, we should not look for ways to live outside it. It is
very important that we bypass inauthentic outlooks on life.
2.
Christ’s Mentality: If we are to understand this Gospel passage, we must
make an effort to rid ourselves of the “modern mentality”. In the modern
mentality, we do whatever we please as long as we don’t step on anyone else’s
toes. Jesus proposes a different mentality. Jesus suggests that we not only
listen to, but also do the will of God in our lives. Neither son in this
parable was perfectly in tune with Christ’s suggestion, but at least one of
the sons came to his senses and repented for his stubbornness of heart.
3.
An Apparent Defeat: Many of us reading through this scene would
congratulate Jesus for putting down his enemies and winning the debate. We
would toss confetti at the Lord for his wisdom and knowledge in getting out
of this predicament. This, though, wasn’t the case. Jesus felt it as a loss.
He did not care about appearing better than the others. He left this
encounter saddened because he truly desired that the Pharisees believe him
and accept his saving message. We ought not to try to shine over our foes.
Instead we should work hard to help them see the light.
Conversation
with Christ: With
even a little of your charity, I could certainly be a son of two “yeses.”
Help me to say “yes” when you ask me something and also to do it immediately
– without hesitating for even a moment. Lord, may your will be done!
Resolution: This week, when the alarm goes
off early to start my day, I will make an effort to be diligent and punctual
for love of God’s will.
|
TWENTY-SIXTH SUNDAY IN ORDINARY TIME,
SEPTEMBER 28, MATTHEW 21:28-32
(Ezekiel 18:25-28; Psalm 25; Philippians 2:1-11)
(Ezekiel 18:25-28; Psalm 25; Philippians 2:1-11)
KEY VERSE: "Amen, I say to you, tax collectors and prostitutes are entering the kingdom of God before you" (v 31).
READING: Jesus confronted the hypocritical religious leaders with a parable of two sons, one who gave lip-service to his father, and the other who repented of his disobedience. The parable teaches us that promises can never take the place of performance. The son who said he would go, and did not, were like the religious leaders who claimed to be doing God's will but acted otherwise. The tax-collectors and the harlots were those who said that they would go their own way and then took God's way. The religious authorities held the "tax collectors and prostitutes" in contempt because they did not obey God. Yet when these outcasts of society heard John's message of repentance, they reformed their lives. In contrast, the leaders of God's people stubbornly refused to believe John's way of righteousness, and did not change their lives. Because they rejected God's plan for salvation, they forfeited their place in God's reign. The ideal son is the one who accepts the father's orders with obedience and fully carries them out.
REFLECTING: Which son in the parable am I most like today?
PRAYING: Lord Jesus, help me to do your will every day.
Remember
your mercies, O Lord
There is a connection between God’s message through the Prophet Ezekiel to the Israelites exiled in Babylon and the message Jesus addresses to the Israelites of his time. In both instances, it is a failure of the people to embrace God’s authority fully. God, through Ezekiel, tells the people bluntly, ‘It is your way that isn’t right.’ Similarly, Matthew relates the parable of Jesus about the two sons. One son’s response to his father’s request is, ‘I will not go.’ Then he changes his mind. The other son responds, ‘Certainly, sir’, and does not go. Neither of them, in their response, acknowledged the authority of the father. How fully do we embrace the authority of God? Let us pray for the grace to recognise God’s authority and to persevere in this recognition.
MINUTE
MEDITATIONS
Holy Trinity
As the flame of a fire has three qualities, so there is one God in
three Persons. How? A flame is made up of brilliant light and red power and
fiery heat. It has brilliant light that it may shine, and red power that it may
endure, and the fiery heat that it may burn. –St. Hildegard
September
28
St. Wenceslaus
(907?-929)
St. Wenceslaus
(907?-929)
If saints have been falsely characterized as "other
worldly," the life of Wenceslaus stands as an example to the contrary: He
stood for Christian values in the midst of the political intrigues which
characterized 10th-century Bohemia.
He was
born in 907 near Prague, son of the Duke of Bohemia. His saintly grandmother,
Ludmilla, raised him and sought to promote him as ruler of Bohemia in place of
his mother, who favored the anti-Christian factions. Ludmilla was eventually
murdered, but rival Christian forces enabled Wenceslaus to assume leadership of
the government.
His rule
was marked by efforts toward unification within Bohemia, support of the Church
and peace-making negotiations with Germany, a policy which caused him trouble
with the anti-Christian opposition. His brother Boleslav joined in the
plotting, and in September of 929 invited Wenceslaus to Alt Bunglou for the
celebration of the feast of Sts. Cosmas and Damian (September 26). On the way
to Mass, Boleslav attacked his brother, and in the struggle, Wenceslaus was
killed by supporters of Boleslav.
Although
his death resulted primarily from political upheaval, Wenceslaus was hailed as
a martyr for the faith, and his tomb became a pilgrimage shrine. He is hailed
as the patron of the Bohemian people and of former Czechoslovakia.
Comment:
"Good King Wenceslaus" was able to incarnate his Christianity in a world filled with political unrest. While we are often victims of violence of a different sort, we can easily identify with his struggle to bring harmony to society. The call to become involved in social change and in political activity is addressed to Christians; the values of the gospel are sorely needed today.
"Good King Wenceslaus" was able to incarnate his Christianity in a world filled with political unrest. While we are often victims of violence of a different sort, we can easily identify with his struggle to bring harmony to society. The call to become involved in social change and in political activity is addressed to Christians; the values of the gospel are sorely needed today.
Quote:
"While recognizing the autonomy of the reality of politics, Christians who are invited to take up political activity should try to make their choices consistent with the gospel and, in the framework of a legitimate plurality, to give both personal and collective witness to the seriousness of their faith by effective and disinterested service of men" (Pope Paul VI, A Call to Action, 46).
"While recognizing the autonomy of the reality of politics, Christians who are invited to take up political activity should try to make their choices consistent with the gospel and, in the framework of a legitimate plurality, to give both personal and collective witness to the seriousness of their faith by effective and disinterested service of men" (Pope Paul VI, A Call to Action, 46).
Patron Saint of:
Bohemia
Bohemia
LECTIO DIVINA:
26TH SUNDAY OF ORDINARY TIME (A)
Lectio:
Sunday, September 28, 2014
The parable of the two sons
Disobedient obedience and obedient disobedience
Matthew 21: 28-32
Disobedient obedience and obedient disobedience
Matthew 21: 28-32
1. Opening prayer
Lord Jesus, send your Spirit to help us to 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.
2. Reading
a) A key to guide the reading:
Jesus recounts a very common event in family life. One son says to the father, "I’m going!" but then does not go. Another son says, "I’m not going!" but then goes. Jesus asks his listeners to pay attention and express an opinion. In our reading let us be attentive so as to discover the precise point to which Jesus wishes to recall our attention.
Jesus recounts a very common event in family life. One son says to the father, "I’m going!" but then does not go. Another son says, "I’m not going!" but then goes. Jesus asks his listeners to pay attention and express an opinion. In our reading let us be attentive so as to discover the precise point to which Jesus wishes to recall our attention.
b) A
division of the text to help with the reading:
Mt. 21:28-31ª: The comparison
Mt 21:31b-32: The application of the comparison.
Mt. 21:28-31ª: The comparison
Mt 21:31b-32: The application of the comparison.
c) The
text:
28-31a: 'What is your opinion? A man had two sons. He went and said to the first, "My boy, go and work in the vineyard today." He answered, "I will not go," but afterwards thought better of it and went. The man then went and said the same thing to the second who answered, "Certainly, sir," but did not go. Which of the two did the father's will?' They said, 'The first.'
31b-32: Jesus said to them, 'In truth I tell you, tax collectors and prostitutes are making their way into the kingdom of God before you. For John came to you, showing the way of uprightness, but you did not believe him, and yet the tax collectors and prostitutes did. Even after seeing that, you refused to think better of it and believe in him.
28-31a: 'What is your opinion? A man had two sons. He went and said to the first, "My boy, go and work in the vineyard today." He answered, "I will not go," but afterwards thought better of it and went. The man then went and said the same thing to the second who answered, "Certainly, sir," but did not go. Which of the two did the father's will?' They said, 'The first.'
31b-32: Jesus said to them, 'In truth I tell you, tax collectors and prostitutes are making their way into the kingdom of God before you. For John came to you, showing the way of uprightness, but you did not believe him, and yet the tax collectors and prostitutes did. Even after seeing that, you refused to think better of it and believe in him.
3. A
moment of prayerful silence
so that
the Word of God may enter into us and enlighten our life.
4. Some
questions
to help
us in our personal reflection.
a)
Which point in this story of the two sons most caught your attention? Why?
b) To whom does Jesus address himself? Why does he tell this parable?
c) What is the main point underlined by Jesus in the attitude of the two sons?
d) What kind of obedience does Jesus suggest through this parable?
e) How exactly do the prostitutes and publicans get preference over the priests and elders?
f) And I, where am I? Am I among the prostitutes and sinners or among the priests and elders?
b) To whom does Jesus address himself? Why does he tell this parable?
c) What is the main point underlined by Jesus in the attitude of the two sons?
d) What kind of obedience does Jesus suggest through this parable?
e) How exactly do the prostitutes and publicans get preference over the priests and elders?
f) And I, where am I? Am I among the prostitutes and sinners or among the priests and elders?
5. A
key to the reading
for
those who wish to go deeper into the text.
a) The
context within which Matthew places these words of Jesus (Matthew chapters
18-23):
* The
context of Matthew’s Gospel within which this parable is found is one of
tension and danger. After the Discourse on the community (Mt 18:1-35), Jesus leaves
Galilee, crosses the Jordan and begins his last journey towards Jerusalem (Mt
19:1). Long before, he had said that he was to go to Jerusalem to be
apprehended and killed and that then he would rise again (Mt 16:21; 17:22-23).
Now the time has come to go to the capital city and to face prison and death
(Mt 20:17-19).
* When he arrives in Jerusalem, Jesus becomes the subject of conflict. On the one hand the people welcome him joyfully (Mt 21:1-11). Even children acclaim him when, with a prophetic gesture, he expels the sellers from the temple and he heals the blind and the lame (Mt 21:12-15). On the other hand the priests and doctors criticise him. They ask him to tell the children to keep quiet (Mt 21:15-16). The situation is so tense, that Jesus has to spend the night outside the city (Mt 21:17; cfr Jn 11:53-54). But the following day he goes back early in the morning and, on the road to the temple, curses the fig tree, symbol of Jerusalem, a fruitless tree bearing only leaves (Mt 21:18-22). He then goes into the temple and begins to teach the people.
* While he is speaking to the people, the authorities come to discuss with him. Jesus answers them one by one (Mt 21:33-22:45), the high priests and the elders Mt 21:23), the Pharisees (Mt 21:45; 22:41), the disciples of the Pharisees and of the Herodians (Mt 22:16), the Sadducees (Mt 22:23), the doctors of the law (Mt 22:35). Finally, Jesus denounces at length and in harsh terms the scribes and the Pharisees (Mt 23:1-36), followed by a tragic accusation against Jerusalem, the city that will not be converted (Mt 23:37-39). It is within this context of tension and danger that Jesus tells the parable of the two sons, the subject of our meditation.
* When he arrives in Jerusalem, Jesus becomes the subject of conflict. On the one hand the people welcome him joyfully (Mt 21:1-11). Even children acclaim him when, with a prophetic gesture, he expels the sellers from the temple and he heals the blind and the lame (Mt 21:12-15). On the other hand the priests and doctors criticise him. They ask him to tell the children to keep quiet (Mt 21:15-16). The situation is so tense, that Jesus has to spend the night outside the city (Mt 21:17; cfr Jn 11:53-54). But the following day he goes back early in the morning and, on the road to the temple, curses the fig tree, symbol of Jerusalem, a fruitless tree bearing only leaves (Mt 21:18-22). He then goes into the temple and begins to teach the people.
* While he is speaking to the people, the authorities come to discuss with him. Jesus answers them one by one (Mt 21:33-22:45), the high priests and the elders Mt 21:23), the Pharisees (Mt 21:45; 22:41), the disciples of the Pharisees and of the Herodians (Mt 22:16), the Sadducees (Mt 22:23), the doctors of the law (Mt 22:35). Finally, Jesus denounces at length and in harsh terms the scribes and the Pharisees (Mt 23:1-36), followed by a tragic accusation against Jerusalem, the city that will not be converted (Mt 23:37-39). It is within this context of tension and danger that Jesus tells the parable of the two sons, the subject of our meditation.
b)
Commentary on the words of Jesus as found in Matthew:
Matthew
21:28-30: An example taken from family life
* What is your opinion? This is a provocative question. Jesus asks his listeners to be attentive and to reply. In the context of the parable, the listeners invited to give their opinion are the high priests and elders of the people (Mt 21:23). These are the ones who, from fear of the people, would not give an answer to the question as to the origin of John the Baptist, whether he was from heaven or from earth (Mt 21:24-27). These are the ones who will seek a way to arrest him (Mt 21:45-46).
* A man had two sons. Jesus tells the story of a father who says to one of his sons "My boy, you go and work in the vineyard today". The young man replies, "Certainly, sir!" but then does not go. The father then says the same thing to his other son. This son replies, "I will not go!" but then goes. The listeners too are fathers of families and must have known these matters from personal experience.
* Which of the two did the father’s will? Jesus ends the parable making explicit his initial question. The priests and elders answer promptly, the second! The answer came quickly because the matter concerned a familiar situation, well known and evident, one that they experienced in their own families and, most probably, practised by them (and by all of us) when they were young. Thus, in reality, the answer was a judgement not on the two sons in the parable, but also on themselves. By answering, the second, they were judging their own attitudes. For, in times past, they had so often told their father, "I will not go!" but then went under pressure of circumstances or because remorse led them to do that which the father asked. In their reply they show themselves as if they were obedient children.
* This is precisely the function or the "trap" of the parable, namely, to bring the listeners to feel involved in the story, so that, using their own experience for criterion, they would come to a value judgement of the story told in the parable. This judgement will soon be used as a key to apply the parable to life. The same didactic procedure may be found also in the parable of the vineyard (Mt 21:41-46) and that of the debtors (Lk 7:40-46).
* What is your opinion? This is a provocative question. Jesus asks his listeners to be attentive and to reply. In the context of the parable, the listeners invited to give their opinion are the high priests and elders of the people (Mt 21:23). These are the ones who, from fear of the people, would not give an answer to the question as to the origin of John the Baptist, whether he was from heaven or from earth (Mt 21:24-27). These are the ones who will seek a way to arrest him (Mt 21:45-46).
* A man had two sons. Jesus tells the story of a father who says to one of his sons "My boy, you go and work in the vineyard today". The young man replies, "Certainly, sir!" but then does not go. The father then says the same thing to his other son. This son replies, "I will not go!" but then goes. The listeners too are fathers of families and must have known these matters from personal experience.
* Which of the two did the father’s will? Jesus ends the parable making explicit his initial question. The priests and elders answer promptly, the second! The answer came quickly because the matter concerned a familiar situation, well known and evident, one that they experienced in their own families and, most probably, practised by them (and by all of us) when they were young. Thus, in reality, the answer was a judgement not on the two sons in the parable, but also on themselves. By answering, the second, they were judging their own attitudes. For, in times past, they had so often told their father, "I will not go!" but then went under pressure of circumstances or because remorse led them to do that which the father asked. In their reply they show themselves as if they were obedient children.
* This is precisely the function or the "trap" of the parable, namely, to bring the listeners to feel involved in the story, so that, using their own experience for criterion, they would come to a value judgement of the story told in the parable. This judgement will soon be used as a key to apply the parable to life. The same didactic procedure may be found also in the parable of the vineyard (Mt 21:41-46) and that of the debtors (Lk 7:40-46).
Matthew
21:31-32: Application of the parable
* I tell you solemnly, tax collectors and prostitutes are making their way into thekingdom of God before you! Using the reply given by the priests and elders as a key, Jesus applies the parable to the sinful silence of his listeners before the message of John the Baptist. The reply they gave becomes the sentence of their own condemnation. According to this sentence, it is the publicans and prostitutes who, at first, had said no to the father but then did the will of the Father, because they had received and accepted the message of John the Baptist as coming from God. Whereas they, the priests and elders, were the ones who, at first, had saidyes to the father, but had not carried out that which the father had asked, because they would not accept the message of John the Baptist, not even in the face of so many who did accept it as from God.
* Thus, by means of the parable, Jesus turns everything upside down: those who were considered transgressors of the Law and therefore condemned, were in truth those who had obeyed God and tried to walk the way of justice, while those who considered themselves obedient to the Law of God, were in fact those who disobeyed God.
* The reason for this harsh judgement from Jesus lies in the fact that the religious authorities, priests and elders, would not believe that John the Baptist came from God. The publicans and the prostitutes, however, believed. This means that for Jesus the contemplative outlook, that is, the ability to recognise the active presence of God in persons and things of life, was not in the priests not even among their leaders, but it was in those who were despised as sinners and unclean. It is easy to understand why these authorities decided to apprehend and kill Jesus, in fact, "when they heard these parables, the chief priests and the scribes realised he was speaking about them" (Mt 21:45-46).
* Anyone who wished to apply this parable today, would probably provoke the same anger that Jesus did through his conclusion. The same thing happens today. Prostitutes, sinners, the ignorant, some women, children, lay people, workers, indios, black persons, prisoners, homosexuals, persons with AIDS, drunkards, drug addicts, divorced persons, married clergy, heretics, atheists, unmarried mothers, the unemployed, the illiterate, the sick, that is, all those marginalised as not part of the religious circle, these persons, frequently, have a sharper outlook in perceiving the way of justice rather than those of us who live all day in church and are part of the religious hierarchy. It is not because a person belongs to the religious hierarchy, therefore, that he or she has a pure outlook that allows him or her to perceive the things of God in life.
* I tell you solemnly, tax collectors and prostitutes are making their way into thekingdom of God before you! Using the reply given by the priests and elders as a key, Jesus applies the parable to the sinful silence of his listeners before the message of John the Baptist. The reply they gave becomes the sentence of their own condemnation. According to this sentence, it is the publicans and prostitutes who, at first, had said no to the father but then did the will of the Father, because they had received and accepted the message of John the Baptist as coming from God. Whereas they, the priests and elders, were the ones who, at first, had saidyes to the father, but had not carried out that which the father had asked, because they would not accept the message of John the Baptist, not even in the face of so many who did accept it as from God.
* Thus, by means of the parable, Jesus turns everything upside down: those who were considered transgressors of the Law and therefore condemned, were in truth those who had obeyed God and tried to walk the way of justice, while those who considered themselves obedient to the Law of God, were in fact those who disobeyed God.
* The reason for this harsh judgement from Jesus lies in the fact that the religious authorities, priests and elders, would not believe that John the Baptist came from God. The publicans and the prostitutes, however, believed. This means that for Jesus the contemplative outlook, that is, the ability to recognise the active presence of God in persons and things of life, was not in the priests not even among their leaders, but it was in those who were despised as sinners and unclean. It is easy to understand why these authorities decided to apprehend and kill Jesus, in fact, "when they heard these parables, the chief priests and the scribes realised he was speaking about them" (Mt 21:45-46).
* Anyone who wished to apply this parable today, would probably provoke the same anger that Jesus did through his conclusion. The same thing happens today. Prostitutes, sinners, the ignorant, some women, children, lay people, workers, indios, black persons, prisoners, homosexuals, persons with AIDS, drunkards, drug addicts, divorced persons, married clergy, heretics, atheists, unmarried mothers, the unemployed, the illiterate, the sick, that is, all those marginalised as not part of the religious circle, these persons, frequently, have a sharper outlook in perceiving the way of justice rather than those of us who live all day in church and are part of the religious hierarchy. It is not because a person belongs to the religious hierarchy, therefore, that he or she has a pure outlook that allows him or her to perceive the things of God in life.
To
throw light on the words of Jesus
* A new way of teaching people and to speak of God.
Jesus was not a scholar (Jn 7:15). Unlike the Apostle Paul, (Acts 23:3), he did not go to the high school in Jerusalem.
He came from the country, from Nazareth, a small town in Galilee. Now, this carpenter from Galilee, goes to Jerusalem and, without getting permission from the authorities, starts teaching the people in the square in front of the temple! He said new things. He spoke differently, divinely! The people were impressed by his way of teaching, "A new doctrine! Taught with authority! Different from that of the Scribes! (Mk 1:22.27). What Jesus did most was teach, it was a habit with him. Many times the Evangelists say that Jesus taught. If they do not always say what Jesus taught, it is not because they are not interested in the content, but because the content comes through not only in the teaching but also in the gestures and in his attitude to the people. The content is never separate from the person who communicates it. The goodness and love that come through in his way of acting and of being with others are part of the content. They are like the "tempera", good content without goodness is like spilt milk.
* Teaching through parables.
Jesus taught above all through parables. He had an extraordinary capacity to find comparisons in order to explain the things of God, things not so evident, by means of simple and clear examples, which the people knew and experienced in their lives, in their daily struggle to survive. This presupposes two things: keeping to the experiences of life and keeping to the things of God, of the Realm of God.
Usually, Jesus does not explain the parables, but says, "Those who have ears to hear, listen!" Or "You have heard. Now try to understand!" For instance, the farmer who hears the parable of the seed, says, "I know what the seed that falls on the ground is all about! But Jesus said that this is connected with the Realm of God. What does he mean?" We can then imagine the long conversations and discussions of the people. Once a bishop asked the community, "Jesus said that we must be like salt. What is salt used for?" The community discussed this and, finally, came up with more than ten purposes for salt! They then applied all this to the life of the community and discovered that to be salt is difficult and demanding. The parable had worked!
In some parables there are things that do not usually happen in life. For instance, when have we ever seen a shepherd leave ninety-nine sheep to go looking for the one that is lost? (Lk 15:4). When have we ever seen a father who welcomes his dissolute son with a feast and not a word to scold him? (Lk 15:20-24). Where have we ever seen a Samaritan who is better than a Levite or a priest? (Lk 10:29-37). In this way, the parable provokes thought. It invites us to be involved in the story and to reflect on ourselves, starting from the experience of life and then confronting this with God. It makes us discover from experience that God is present in our everyday life. The parable is a participative form of teaching, of educating. It does not present every little detail. It does not give all the facts, but entices us to discover. A parable changes our view; it makes us contemplatives, persons who delve into reality. Herein lies the novelty of Jesus’ teaching in parables. It is different from the teaching of the doctors who taught that God manifests himself only in the observance of the law. For Jesus, "The Realm of God is not the fruit of observance. The Realm of God is among you!" (Lk 17:21).
* A new way of teaching people and to speak of God.
Jesus was not a scholar (Jn 7:15). Unlike the Apostle Paul, (Acts 23:3), he did not go to the high school in Jerusalem.
He came from the country, from Nazareth, a small town in Galilee. Now, this carpenter from Galilee, goes to Jerusalem and, without getting permission from the authorities, starts teaching the people in the square in front of the temple! He said new things. He spoke differently, divinely! The people were impressed by his way of teaching, "A new doctrine! Taught with authority! Different from that of the Scribes! (Mk 1:22.27). What Jesus did most was teach, it was a habit with him. Many times the Evangelists say that Jesus taught. If they do not always say what Jesus taught, it is not because they are not interested in the content, but because the content comes through not only in the teaching but also in the gestures and in his attitude to the people. The content is never separate from the person who communicates it. The goodness and love that come through in his way of acting and of being with others are part of the content. They are like the "tempera", good content without goodness is like spilt milk.
* Teaching through parables.
Jesus taught above all through parables. He had an extraordinary capacity to find comparisons in order to explain the things of God, things not so evident, by means of simple and clear examples, which the people knew and experienced in their lives, in their daily struggle to survive. This presupposes two things: keeping to the experiences of life and keeping to the things of God, of the Realm of God.
Usually, Jesus does not explain the parables, but says, "Those who have ears to hear, listen!" Or "You have heard. Now try to understand!" For instance, the farmer who hears the parable of the seed, says, "I know what the seed that falls on the ground is all about! But Jesus said that this is connected with the Realm of God. What does he mean?" We can then imagine the long conversations and discussions of the people. Once a bishop asked the community, "Jesus said that we must be like salt. What is salt used for?" The community discussed this and, finally, came up with more than ten purposes for salt! They then applied all this to the life of the community and discovered that to be salt is difficult and demanding. The parable had worked!
In some parables there are things that do not usually happen in life. For instance, when have we ever seen a shepherd leave ninety-nine sheep to go looking for the one that is lost? (Lk 15:4). When have we ever seen a father who welcomes his dissolute son with a feast and not a word to scold him? (Lk 15:20-24). Where have we ever seen a Samaritan who is better than a Levite or a priest? (Lk 10:29-37). In this way, the parable provokes thought. It invites us to be involved in the story and to reflect on ourselves, starting from the experience of life and then confronting this with God. It makes us discover from experience that God is present in our everyday life. The parable is a participative form of teaching, of educating. It does not present every little detail. It does not give all the facts, but entices us to discover. A parable changes our view; it makes us contemplatives, persons who delve into reality. Herein lies the novelty of Jesus’ teaching in parables. It is different from the teaching of the doctors who taught that God manifests himself only in the observance of the law. For Jesus, "The Realm of God is not the fruit of observance. The Realm of God is among you!" (Lk 17:21).
6.
Psalm 121
The
contemplative eye discovers the presence of God in life
I lift
up my eyes to the hills.
From whence does my help come?
My help comes from the Lord,
who made heaven and earth.
He will not let your foot be moved,
he who keeps you will not slumber.
Behold, he who keeps Israel will neither slumber nor sleep.
The Lord is your keeper;
the Lord is your shade on your right hand.
The sun shall not smite you by day,
nor the moon by night.
The Lord will keep you from all evil;
he will keep your life.
The Lord will keep your going out and your coming in
from this time forth and for evermore.
From whence does my help come?
My help comes from the Lord,
who made heaven and earth.
He will not let your foot be moved,
he who keeps you will not slumber.
Behold, he who keeps Israel will neither slumber nor sleep.
The Lord is your keeper;
the Lord is your shade on your right hand.
The sun shall not smite you by day,
nor the moon by night.
The Lord will keep you from all evil;
he will keep your life.
The Lord will keep your going out and your coming in
from this time forth and for evermore.
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.
Không có nhận xét nào:
Đăng nhận xét