The texts from the Roman Catholic Lectionary today invite us to show gratitude for the care of the Good Shepherd that is attentive to our individual needs as members of His flock.
The reading from the Prophet Isaiah declares that God’s People are Comforted.
* [40:1–55:13] Chapters 40–55 are usually designated Second Isaiah (or Deutero-Isaiah) and are believed to have been written by an anonymous prophet toward the end of the Babylonian exile. Isaiah, who is named frequently in chaps. 1–39, does not appear here; the Assyrians, the great threat during the eighth century, hardly appear; the Judeans are in Babylon, having been taken there by the victorious Babylonians; Cyrus, the Persian king, is named; he will defeat Babylon and release the captives. Second Isaiah, who sees this not as a happy circumstance but as part of God’s age-old plan, exhorts the Judeans to resist the temptations of Babylonian religion and stirs up hopes of an imminent return to Judah, where the Lord will again be acknowledged as King (52:7). Because the prophet proclaimed the triumph of Persia over Babylon, his message would have been considered seditious, and it is very likely for this reason that the collection would have circulated anonymously. At some point it was appended to Is 1–39 and consequently was long considered the work of Isaiah of Jerusalem of the eighth century. But the fact that it is addressed to Judean exiles in Babylon indicates a sixth-century date. Nevertheless, this eloquent prophet in many ways works within the tradition of Isaiah and develops themes found in the earlier chapters, such as the holiness of the Lord (cf. note on 1:4) and his lordship of history. Second Isaiah also develops other Old Testament themes, such as the Lord as Israel’s redeemer or deliverer (cf. Ex 3:8; 6:6; 15:13; 18:8). (Isaiah, CHAPTER 40, n.d.)
Psalm 96 offers praise to God Who comes in Judgement.
* [Psalm 96] A hymn inviting all humanity to praise the glories of Israel’s God (Ps 96:1–3), who is the sole God (Ps 96:4–6). To the just ruler of all belongs worship (Ps 96:7–10); even inanimate creation is to offer praise (Ps 96:11–13). This Psalm has numerous verbal and thematic contacts with Is 40–55, as does Ps 98. Another version of the Psalm is 1 Chr 16:23–33. (Psalms, PSALM 96, n.d.)
The Gospel of Matthew shares the Parable of the Lost Sheep.
* [18:10–14] The first and last verses are peculiar to Matthew. The parable itself comes from Q; see Lk 15:3–7. In Luke it serves as justification for Jesus’ table-companionship with sinners; here, it is an exhortation for the disciples to seek out fellow disciples who have gone astray. Not only must no one cause a fellow disciple to sin, but those who have strayed must be sought out and, if possible, brought back to the community. The joy of the shepherd on finding the sheep, though not absent in Mt 18:13 is more emphasized in Luke. By his addition of Mt 18:10, 14 Matthew has drawn out explicitly the application of the parable to the care of the little ones. (Matthew, CHAPTER 18, n.d.)
Eileen Burke-Sullivan comments that Advent is a good time to consider how we habitually come to look at things, and how God comes (according to Isaiah in today’s first reading) with power that rules with a strong arm; A strong arm that gathers the lambs to his breast and tends the ewes with care. We are known personally and intimately by God who has all power but exercises it as tender care.
If my ultimate life’s work is done in unity with God, then I too learn to look at persons as persons and creation as full of unique gifts. I will never be able to know every person intimately in this life, but I can refuse to look at persons as objects to be lured, used, or dominated. I can follow the wisdom of Pope Francis and Saint Ignatius as they counsel us to gaze into the faces of each person – not to allow ourselves to fall into the trap of lamenting over the plight of the “horde” of “poor”. They and the Gospel writer treat each person’s presence as a special gift to be tended according to that person’s needs or desires (the real meaning of equity). Thus does Advent invite us to follow the wisdom of St. Nicholas, who has become an icon of power expended for the joy of each child, each animal, each other. He is an example of a “good shepherd” as his Lord called him to be.
“The Lord is King; He governs the people with equity” - Psalm 96 (Burke, 2022)
Don Schwager quotes “A small seed produces a great tree,” by John Chrysostom (347-407 AD).
"Do you see in how many ways he leads us to care for our worthless brothers? Don't therefore say, 'The fellow's a smith, a cobbler, a farmer; he's stupid,' so that you despise him. In case you suffer the same, see in how many ways the Lord urges you to be moderate and enjoins you to care for these little ones. He placed a little child in the midst and said, 'Become like children,, and, 'Whoever receives one such child, receives me.' But 'whoever causes one of these to sin' will suffer the worst fate. And he was not even satisfied with the example of the millstone, but he also added his curse and told us to cut off such people, even though they are like a hand or eye to us. And again, through the angels to whom these small brothers are handed over, he urges that we value them, as he has valued them through his own will and passion. When Jesus says, 'The Son of man came to save the lost (Luke 19:10),' he points to the cross, just as Paul also says, writing about his brother for whom Christ died (Romans 14:15). It does not please the Father that anyone is lost. The shepherd leaves the ones that have been saved and seeks the one lost. And when he finds the one that has gone astray, he rejoices greatly at its discovery and at its safety." (excerpt from the THE GOSPEL OF MATTHEW, HOMILY 59.4) (Schwager, n.d.)
The Word Among Us Meditation on Matthew 18:12-14 comments that we shouldn’t be surprised to discover that our God is a Good Shepherd who rejoices when he rescues us. And we shouldn’t be surprised to discover that he continues to search for us every time we go our own way. He never tires of lavishing us—or anyone else—with his love and his mercy.
It can be exhausting tallying our spiritual shortcomings or trying to be good enough to earn God’s love. Next time you feel disheartened by your weaknesses, recall his goodness, turn to him, and allow him, your Good Shepherd, to carry you home in his arms.
“Jesus, thank you for loving me and rejoicing over me even in my weakness.” (Meditation on Matthew 18:12-14, n.d.)
Friar Jude Winkler sets the text from Deutero-Isaiah in the time of the Babylonian exile as the author presents the Second Exodus as greater than the first. The Shepherd image resonates in Psalm 23, Ezekiel, and the Gospel of Matthew. Friar Jude reminds us of the attitude of God to scoop up the sinner and return to the flock.
Brian McLaren comments that belief, the act of holding a set or system of beliefs, is not the same thing as faith, even though we often use the words imprecisely and interchangeably. To explore the difference, let’s consider the insight of Alan Watts [1915–1973], a twentieth-century philosopher of Eastern religions who tried to capture the difference between faith and belief.
We must here make a clear distinction between belief and faith, because, in general practice, belief has come to mean a state of mind which is almost the opposite of faith. Belief, as I use the word here, is the insistence that the truth is what one would “lief” or wish it to be. The believer will open his mind to the truth on the condition that it fits in with his preconceived ideas and wishes. Faith, on the other hand, is an unreserved opening of the mind to the truth, whatever it may turn out to be. Faith has no preconceptions; it is a plunge into the unknown. Belief clings, but faith lets go. In this sense of the word, faith is the essential virtue of science, and likewise of any religion that is not self-deception. [1] (McLaren, 2022)
We trust that the Good the Shepherd is near and calling out to us when we become disoriented and lost on our journey.
References
Burke, E. (2022, December 5). Creighton U. Daily Reflection. Online Ministries. Retrieved December 6, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/120622.html
Isaiah, CHAPTER 40. (n.d.). USCCB. Retrieved December 6, 2022, from https://bible.usccb.org/bible/isaiah/40?1
Matthew, CHAPTER 18. (n.d.). USCCB. Retrieved December 6, 2022, from https://bible.usccb.org/bible/matthew/18?12
McLaren, B. (2022, December 6). Faith, Beliefs, and Revolutionary Love — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved December 6, 2022, from https://cac.org/daily-meditations/faith-beliefs-and-revolutionary-love-2022-12-06/
Meditation on Matthew 18:12-14. (n.d.). The Word Among Us: Homepage. Retrieved December 6, 2022, from https://wau.org/meditations/2022/12/06/549461/
Psalms, PSALM 96. (n.d.). USCCB. Retrieved December 6, 2022, from https://bible.usccb.org/bible/psalms/96?1
Schwager, D. (n.d.). God Carries Us in His Bosom. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 6, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=dec6
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