The texts from the Roman Catholic Lectionary today resonate with our sense of the need for restoration of full life in our lives and communities.
Path of Restoration
The reading from the Book of Sirach describes the Jewish hero, Elijah.
* [48:11] Verse 11b is not extant in the Hebrew; it is represented in the Greek tradition by “for we too shall certainly live.” But this can hardly be the original reading.1
Psalm 80 is a prayer for Israel’s Restoration.
* [Psalm 80] A community lament in time of military defeat. Using the familiar image of Israel as a vineyard, the people complain that God has broken down the wall protecting the once splendid vine brought from Egypt (Ps 80:9–14). They pray that God will again turn to them and use the Davidic king to lead them to victory (Ps 80:15–19).2
In the Gospel of Matthew, Jesus refers to the Coming of Elijah.
* [17:9–13] In response to the disciples’ question about the expected return of Elijah, Jesus interprets the mission of the Baptist as the fulfillment of that expectation. But that was not suspected by those who opposed and finally killed him, and Jesus predicts a similar fate for himself.3
David Crawford comments that Jesus tells us that Elijah had come but many of the Jewish experts had missed him. What Jesus says here reminds the disciples of what He had announced earlier (in Matthew 11:14) that John the Baptist “is the Elijah who was to come.” The Voice in the Wilderness was not what was expected, so “the spirit and power of Elijah” actively preparing the way of the Lord (Luke 1:17) went unrecognized.
Even as the scribes focused intently on the work of transcribing and commenting on the Law and the Prophets, they failed to recognize the prophetic presence of John the Baptist fulfilling the prophecy of Elijah’s return. They had eyes, but did not see; ears, but did not hear. It should be no surprise, then, that these same folks also failed to recognize the One sent to save. They expected a political and military powerhouse, so a carpenter’s kid from Nazareth – Can anything good come out of Nazareth? – hardly drew their attention. Gracious and loving God, forgive us our blindness, and forgive us for judging the blindness of others. Holy Spirit, frame our vision so that we are attentive to what you would have us see and hear, so that we recognize what you would have us recognize. Amen.4
Don Schwager quotes “John fulfills Elijah's prophetic ministry,” by John Chrysostom, 547-407 A.D.
"They did not know this from the Scriptures, but the scribes used to tell them, and this saying was reported among the ignorant crowd, as also about Christ. Therefore the Samaritan woman also said, 'The Messiah is coming; when he comes, he will show us all things' (John 4:25). And they themselves asked John, 'Are you Elijah or the prophet?' (John 1:21). For this opinion was strong, as I said, both the one about Christ and the one about Elijah, but they did not interpret it as it should have been. For the Scriptures speak of two comings of Christ, both this one that has taken place and the future one. Paul spoke of these when he said, 'For the grace of God has appeared for the salvation of men, training us to renounce irreligion and worldly passions, and to live sober, upright and godly lives in this world' (Titus 2:11-12). "Behold the first advent, and listen to how he declares the coming advent: 'Awaiting our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ' (Titus 2:13). The prophets also mention both advents; of the one that is second they say that Elijah will be the forerunner; John was forerunner of the first, John whom Christ also called by the name Elijah, not because he was Elijah but because he was fulfilling Elijah's ministry. For just as Elijah will be the forerunner of the second advent, so John was of the first. But the scribes, confusing these things and perverting the people, mentioned that coming alone, the second one, to the people, and said, 'If this is the Christ, Elijah ought to have come first.' That is why the disciples also say, 'Then why do the scribes say that first Elijah must come?'" (excerpt from THE GOSPEL OF MATTHEW, HOMILY 57.1)5
The Word Among Us Meditation on Matthew 17:9-13 comments that today’s Gospel immediately follows the story of the Transfiguration. Peter, James, and John had gone up the mountain to be alone with Jesus. As they set aside the events that had been swirling around them, they were able to witness him in his heavenly glory. This revelation helped shape their thoughts about who Jesus was and why he had come. As a result, they came down from the mountain better prepared to journey with him to Jerusalem and his cross.
As you come to prayer today, imagine yourself climbing the mountain with those disciples. Each step puts your cares farther behind you and expands your hope. As you climb, ask Jesus to show you his glory. Tell him how grateful you are to be with him. Picture him seated on his heavenly throne and imagine angels singing—maybe one of your favorite hymns! As you fix your attention on Jesus, little by little he will change the way you see things. And that can make all the difference. “Jesus, thank you for giving me a glimpse of your glory today!”6
Friar Jude Winkler explains the theme of Sirach to present Jewish heroes as good as Greek heroes. The ascent of Elijah into heaven without dying positioned him to return and announce the Day of the Lord. Friar Jude suggests some ambiguity in the Christian Testament that may point to Jesus or John the Baptist as the “new Elijah”.
Brian McLaren understands Jesus’ mother Mary as an example for all of us to find a larger hope by surrendering our lives to God. He comments on Luke’s Gospel and offers an Advent practice inspired by Mary.
So Mary presents herself to the Holy Spirit to receive and cooperate with God’s creative power. She surrenders and receives, she nurtures and gives her all, because she dares to believe the impossible is possible. Her son Jesus will consistently model her self-surrender and receptivity to God, and he will consistently prefer the insightful kindness of motherhood to the violent blindness of statehood. That’s what it means to be alive in the adventure of Jesus. We present ourselves to God—our bodies, our stories, our futures, our possibilities, even our limitations. “Here I am,” we say with Mary, “the Lord’s servant. Let it be with me according to your will.”7
We are aware, in the whispers of the Spirit, that the path to our fullness of life is through surrender and sacrifice.
References
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