The texts from the Roman Catholic Lectionary today challenge us to model Christ in our treatment of people that we may be judging without His love and compassion.
The reading from the Book of Genesis describes how Joseph is sold by his brothers.
* [37:3] Jacob’s favoring Joseph over his other sons is a cause of the brothers’ attempt on his life. Throughout the story, Jacob is unaware of the impact of his favoritism on his other sons (cf. vv. 33–35; 42:36). Long ornamented tunic: the meaning of the Hebrew phrase is unclear. In 2 Sm 13:18–19, it is the distinctive dress of unmarried royal daughters. The “coat of many colors” in the Septuagint became the traditional translation. Ancient depictions of Semites in formal dress show them with long, ornamented robes and that is the most likely meaning here. Possibly, the young Joseph is given a coat that symbolizes honor beyond his years. Later, Pharaoh will clothe Joseph in a robe that symbolizes honor (41:42).
* [37:21–36] The chapter thus far is from the Yahwist source, as are also vv. 25–28a. But vv. 21–24 and 28b–36 are from another source (sometimes designated the Elohist source). In the latter, Reuben tries to rescue Joseph, who is taken in Reuben’s absence by certain Midianites; in the Yahwist source, it is Judah who saves Joseph’s life by having him sold to certain Ishmaelites. Although the two variant forms in which the story was handed down in early oral tradition differ in these minor points, they agree on the essential fact that Joseph was brought as a slave into Egypt because of the jealousy of his brothers. (Genesis, CHAPTER 37 | USCCB, n.d.)
Psalm 105 praises God’s Faithfulness to Israel.
* [Psalm 105] A hymn to God who promised the land of Canaan to the holy people, cf. Ps 78; 106; 136. Israel is invited to praise and seek the presence of God (Ps 105:1–6), who is faithful to the promise of land to the ancestors (Ps 105:7–11). In every phase of the national story—the ancestors in the land of Canaan (Ps 105:12–15), Joseph in Egypt (Ps 105:16–22), Israel in Egypt (Ps 105:23–38), Israel in the desert on the way to Canaan (Ps 105:39–45)—God remained faithful, reiterating the promise of the land to successive servants. (Psalms, PSALM 105 | USCCB, n.d.)
The Gospel of Matthew presents the Parable of the Wicked Tenants.
* [21:33–46] Cf. Mk 12:1–12. In this parable there is a close correspondence between most of the details of the story and the situation that it illustrates, the dealings of God with his people. Because of that heavy allegorizing, some scholars think that it does not in any way go back to Jesus, but represents the theology of the later church. That judgment applies to the Marcan parallel as well, although the allegorizing has gone farther in Matthew. There are others who believe that while many of the allegorical elements are due to church sources, they have been added to a basic parable spoken by Jesus. This view is now supported by the Gospel of Thomas 65, where a less allegorized and probably more primitive form of the parable is found.
* [21:33] Planted a vineyard…a tower: cf. Is 5:1–2. The vineyard is defined in Is 5:7 as “the house of Israel.”
* [21:34–35] His servants: Matthew has two sendings of servants as against Mark’s three sendings of a single servant (Mk 12:2–5a) followed by a statement about the sending of “many others” (Mk 12:2, 5b). That these servants stand for the prophets sent by God to Israel is clearly implied but not made explicit here, but see Mt 23:37. His produce: cf. Mk 12:2 “some of the produce.” The produce is the good works demanded by God, and his claim to them is total.
* [21:38] Acquire his inheritance: if a Jewish proselyte died without heir, the tenants of his land would have final claim on it.
* [21:39] Threw him out…and killed him: the change in the Marcan order where the son is killed and his corpse then thrown out (Mk 12:8) was probably made because of the tradition that Jesus died outside the city of Jerusalem; see Jn 19:17; Heb 13:12.
* [21:41] They answered: in Mk 12:9 the question is answered by Jesus himself; here the leaders answer and so condemn themselves; cf. Mt 21:31. Matthew adds that the new tenants to whom the vineyard will be transferred will give the owner the produce at the proper times.
* [21:42] Cf. Ps 118:22–23. The psalm was used in the early church as a prophecy of Jesus’ resurrection; see Acts 4:11; 1 Pt 2:7. If, as some think, the original parable ended at Mt 21:39 it was thought necessary to complete it by a reference to Jesus’ vindication by God.
* [21:43] Peculiar to Matthew. Kingdom of God: see note on Mt 19:23–24. Its presence here instead of Matthew’s usual “kingdom of heaven” may indicate that the saying came from Matthew’s own traditional material. A people that will produce its fruit: believing Israelites and Gentiles, the church of Jesus. (Matthew, CHAPTER 21 | USCCB, n.d.)
The reflection by Angela Maynard was not available at publication time.
Don Schwager quotes “Life through death,” by Augustine, Bishop of Hippo, 354-430 A.D.
"Unless the Word of God had first assumed our mortal flesh He could not have died for us. Only in that way was the immortal God able to die and to give life to mortal humans. Therefore, by this double sharing He brought about a wonderful exchange. We made death possible for Him, and He made life possible for us." (excerpt from Sermon 218C, 1) (Schwager, n.d.)
The Word Among Us Meditation on Matthew 21:33-43, 45-46 comments that we can miss Jesus’ point as well. Where we might expect God to retaliate against sinners—whether ourselves or someone else—he offers pardon. Where we might expect wrath, our Father extends mercy. And by extension, where we might want to exact retribution upon someone who has sinned against us, he urges us to forgive—even “seventy-seven times” if we need to (Matthew 18:22).
As you gaze on Jesus’ cross over the next few weeks, think about how far he was willing to go in order to save you. Think, also, about how far he was willing to go in order to save even your worst enemy. He was willing to become the rejected cornerstone, for you and for everyone else. Don’t miss his message! Let his love—a love that chooses mercy over judgment—become the way you love as well.
“Lord, I am in awe of your love! Truly ‘It is wonderful in our eyes.’” (Matthew 21:42).” (Meditation on Matthew 21:33-43, 45-46, n.d.)
Friar Jude Winkler comments on the jealousy of Joseph’s brothers and the strange decision of Jacob to send Joseph to them with the consequence of Joseph being sold as a slave to traders. Expectation of acquisition of the inheritance by the rebellious slaves may be a strange outcome. Friar Jude comments on the change in the location of the killing of the son from Mark’s early Gospel to Matthew’s later version as an indication of Jesus' understanding of His destiny to die on the Cross.
Father Richard Rohr, OFM, honors the wisdom contained in powerful emotions like grief and anger.
Great emotions are especially powerful teachers. I’m so aware of this in the experience of grief, after experiencing the death of my mother, a teenage niece, and my father. Even anger and rage are great teachers if we listen to them. They have so much power to reveal our deepest self to ourselves and to others, yet we tend to consider them negatively. Yes, they are dangerous, making us reactive and defensive, but they often totally rearrange how we know—or if we know—reality at all.
Believe it or not, such emotions are ways of knowing. They have the capacity to blind us, but also the power to open us up and bring us to profound conversion, humility, and honesty. People who are too nice and never suffer or reveal their own negative emotions, usually do not know very much about themselves—and so the rest of us do not take them too seriously. Consider if that is not true in your own circle of relationships. [2] (Rohr, 2024)
We may invoke the Holy Spirit to transform our response to the situations when our greed, jealousy, indifference, or ignorance threaten to dominate our call to love, mercy, and compassion in our relationships with others.
References
Genesis, CHAPTER 37 | USCCB. (n.d.). Daily Readings. Retrieved March 1, 2024, from https://bible.usccb.org/bible/genesis/37?3
Matthew, CHAPTER 21 | USCCB. (n.d.). Daily Readings. Retrieved March 1, 2024, from https://bible.usccb.org/bible/matthew/21?33
Meditation on Matthew 21:33-43, 45-46. (n.d.). The Word Among Us: Homepage. Retrieved March 1, 2024, from https://wau.org/meditations/2024/03/01/904271/
Psalms, PSALM 105 | USCCB. (n.d.). Daily Readings. Retrieved March 1, 2024, from https://bible.usccb.org/bible/psalms/105?16
Rohr, R. (2024, March 1). A Surprising Command — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved March 1, 2024, from https://cac.org/daily-meditations/a-surprising-command/
Schwager, D. (n.d.). The Stone Which the Builders Rejected. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 1, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=mar1
No comments:
Post a Comment