The texts from the Roman Catholic Lectionary today challenge us to apply the emptying of Christ to our mission as His followers.
The reading from the Book of Numbers describes The Bronze Serpent.
* [21:5] This wretched food: apparently the manna is meant.
* [21:6] Seraph: the Hebrew name for a certain species of venomous snake; etymologically the word might signify “the fiery one.” Compare the winged throne guardians in Is 6:2, 6; see also Is 14:29; 30:6.
* [21:8] Everyone who has been bitten will look at it and recover: in the Gospel of John this scene is regarded as a type for the crucifixion of Jesus (Jn 3:14–15).
* [21:9] King Hezekiah, in his efforts to reform Israelite worship, “smashed the bronze serpent Moses had made” (2 Kgs 18:4). (Numbers, CHAPTER 21 | USCCB, n.d.)
Psalm 78 declares God’s Goodness and Israel’s Ingratitude.
There are two distinct narratives of approximately equal length: the wilderness events (Ps 78:12–39) and the movement from Egypt to Canaan (Ps 78:40–72). The structure of both is parallel: gracious act (Ps 78:12–16, 40–55), rebellion (Ps 78:17–20, 56–58), divine punishment (Ps 78:21–31, 59–64), God’s readiness to forgive and begin anew (Ps 78:32–39, 65–72). While the Psalm has been thought to reflect the reunification program of either King Hezekiah (late eighth century) or King Josiah (late seventh century) in that the Northern Kingdom (Ephraim, Joseph) is especially invited to accept Zion and the Davidic king, a postexilic setting is also possible. Notable is the inclusion of the David-Zion tradition into the history of Israel recounted in the sources of the Pentateuch. (Psalms, PSALM 78, n.d.)
The reading from the Letter of Paul to the Philippians is a hymn declaring Christ’s kenosis.
* [2:6–11] Perhaps an early Christian hymn quoted here by Paul. The short rhythmic lines fall into two parts, Phil 2:6–8 where the subject of every verb is Christ, and Phil 2:9–11 where the subject is God. The general pattern is thus of Christ’s humiliation and then exaltation. More precise analyses propose a division into six three-line stanzas (Phil 2:6; 7abc, 7d–8, 9, 10, 11) or into three stanzas (Phil 2:6–7ab, 7cd–8, 9–11). Phrases such as even death on a cross (Phil 2:8c) are considered by some to be additions (by Paul) to the hymn, as are Phil 2:10c, 11c.
* [2:6] Either a reference to Christ’s preexistence and those aspects of divinity that he was willing to give up in order to serve in human form, or to what the man Jesus refused to grasp at to attain divinity. Many see an allusion to the Genesis story: unlike Adam, Jesus, though…in the form of God (Gn 1:26–27), did not reach out for equality with God, in contrast with the first Adam in Gn 3:5–6.
* [2:7] Taking the form of a slave, coming in human likeness: or “…taking the form of a slave. Coming in human likeness, and found human in appearance.” While it is common to take Phil 2:6, 7 as dealing with Christ’s preexistence and Phil 2:8 with his incarnate life, so that lines Phil 2:7b, 7c are parallel, it is also possible to interpret so as to exclude any reference to preexistence (see note on Phil 2:6) and to take Phil 2:6–8 as presenting two parallel stanzas about Jesus’ human state (Phil 2:6–7b; 7cd–8); in the latter alternative, coming in human likeness begins the second stanza and parallels 6a to some extent.
* [2:8] There may be reflected here language about the servant of the Lord, Is 52:13–53:12 especially Is 53:12.
* [2:9] The name: “Lord” (Phil 2:11), revealing the true nature of the one who is named.
* [2:10–11] Every knee should bend…every tongue confess: into this language of Is 45:23 there has been inserted a reference to the three levels in the universe, according to ancient thought, heaven, earth, under the earth.
* [2:11] Jesus Christ is Lord: a common early Christian acclamation; cf. 1 Cor 12:3; Rom 10:9. But doxology to God the Father is not overlooked here (Phil 2:11c) in the final version of the hymn. (Philippians, CHAPTER 2 | USCCB, n.d.)
In the Gospel of John, Jesus instructs Nicodemus on being “lifted up”.
* [3:14] Lifted up: in Nm 21:9 Moses simply “mounted” a serpent upon a pole. John here substitutes a verb implying glorification. Jesus, exalted to glory at his cross and resurrection, represents healing for all.
* [3:15] Eternal life: used here for the first time in John, this term stresses quality of life rather than duration.
* [3:16] Gave: as a gift in the incarnation, and also “over to death” in the crucifixion; cf. Rom 8:32. (John, CHAPTER 3 | USCCB, n.d.)
Elvin Cardoso, S.J. comments that in Philippians 2:7, Saint Paul writes, “He emptied Himself, taking the form of a servant, being born in the likeness of men.”
This emptying, or “kenosis,” is central to the mystery of the Cross, and that is the meaning St. Paul wishes to convey to the Philippians that Christ did not cling to His divine privilege but chose to become one like us, experiencing our limitations and suffering in full measure. His emptying then was an act of profound humility and love. Through this act of self-emptying, we genuinely become vessels of God’s love and grace. When we relinquish our agendas and embrace a spirit of humility and service, we become co-workers with Christ in His mission of love and salvation. (Cardoso, n.d.)
Don Schwager quotes “Story of Moses and the bronze serpent,” by Cyril of Alexandria (376-444 AD)
"This story is a type of the whole mystery of the incarnation. For the serpent signifies bitter and deadly sin, which was devouring the whole race on the earth... biting the Soul of man and infusing it with the venom of wickedness. And there is no way that we could have escaped being conquered by it, except by the relief that comes only from heaven. The Word of God then was made in the likeness of sinful flesh, 'that he might condemn sin in the flesh' (Romans 8:3), as it is written. In this way, he becomes the Giver of unending salvation to those who comprehend the divine doctrines and gaze on him with steadfast faith. But the serpent, being fixed upon a lofty base, signifies that Christ was clearly manifested by his passion on the cross, so that none could fail to see him." (excerpt from COMMENTARY ON THE GOSPEL OF JOHN 2.1) (Schwager, n.d.)
The Word Among Us Meditation on Philippians 2:6-11 reflects that Christ Jesus . . . humbled himself, becoming obedient to death, even death on a cross. (Philippians 2:6, 8)
“Jesus, your humble acceptance of the cross saved the world. In your humility, you don’t condemn me or anyone else—you simply offer eternal life (John 3:17). I choose to follow you, Jesus, even when it seems to contradict the way I think things should go. I bend my knee and declare that you are Lord of my life and Lord of this world, to the glory of God the Father (Philippians 2:10-11)!”
“Jesus, you are the Lord! I choose to follow you in humility today.” (Meditation on Philippians 2:6-11, n.d.)
Friar Jude Winkler reviews the situation where the Israelites are out of patience with God and the food He provides. The Bronze Serpent was a totem object that represented the healing needed much as at Lourdes and Fatima today. Friar Jude reminds us of the hour of love and glory when Jesus is lifted up on Cross and invites us into His Love.
Fr. Richard Rohr, OFM, says it well: Pain that isn’t processed is passed on. Pain that isn’t transformed is transmitted. So we need to process our woundedness with God, and that processing begins by naming the pain and holding it … in God’s presence:
Betrayed. Insulted. Taken advantage of. Lied to. Forgotten. Used. Abused. Belittled. Passed over. Cheated. Mocked. Snubbed. Robbed. Vandalized. Misunderstood. Misinterpreted. Excluded. Disrespected. Ripped off. Confused. Misled.
It’s important not to rush this process. We need to feel our feelings, to let the pain actually catch up with us…. I’ve found that it takes less energy to feel and process my pain than it does to suppress it or run away from it. So, just as through confession we name our own wrongs and feel regret, through petition we name and feel the pain that results from the wrongs of others…. We translate our pain into requests:
Comfort. Encouragement. Reassurance. Companionship. Vindication. Appreciation. Boundaries. Acknowledgement.
It’s important to note that we are not naming what we need the person who wronged us to do for us. If we focus on what we wish the antagonist would do to make us feel better, we unintentionally arm the antagonist with still more power to hurt us. Instead, in this naming, we are turning from the antagonist to God, focusing on what we need God to do for us. We’re opening our soul to receive healing from God’s ever present, ever generous Spirit. (Rohr, n.d.)
We contemplate the value of our surrender to the Will Of God in our navigation through life.
References
Cardoso, E. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved September 14, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/091424.html
John, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved September 14, 2024, from https://bible.usccb.org/bible/john/3?13
Meditation on Philippians 2:6-11. (n.d.). The Word Among Us: Homepage. Retrieved September 14, 2024, from https://wau.org/meditations/2024/09/14/1072554/
Numbers, CHAPTER 21 | USCCB. (n.d.). Daily Readings. Retrieved September 14, 2024, from https://bible.usccb.org/bible/numbers/21?4
Philippians, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved September 14, 2024, from https://bible.usccb.org/bible/philippians/2?6
Psalms, PSALM 78. (n.d.). USCCB. Retrieved September 14, 2024, from https://bible.usccb.org/bible/psalms/78?1
Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved September 14, 2024, from https://cac.org/daily-meditations/forgiveness-and-mercy-weekly-summary/
Schwager, D. (n.d.). So Must the Son of Man Be Lifted Up. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 14, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=sep14a
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