The texts from the Roman Catholic Lectionary today challenge us to examine our attitudes for causes of discord and rejection of people in our family and social circle as we rely on Christ to be the cornerstone of our reconciliation.
In the reading from the Book of Genesis, 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.
* [37:28] They sold Joseph…silver: editors tried to solve the confusion, created by different sources, by supposing that it was the Midianite traders who pulled Joseph out of the pit and sold him to Ishmaelites. In all probability, one source had the brothers selling Joseph to Ishmaelites, whereas the other had them cast him into the pit whence he was taken by Midianite traders. (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.)
In the Gospel of Matthew, Jesus teaches the Parable of the Wicked Tenants.
* [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. (Matthew, CHAPTER 21 | USCCB, n.d.)
Mike Cherney comments that the parable serves as a reminder that our actions are not about us but Something Greater.
Previously I had considered this Gospel as setting the stage for Jesus’ own death. Today I find myself reading it as a profound teaching that challenges me to reflect on the way I live out my faith. I feel that this parable can be seen as a call to examine my relationship with God and my understanding of my role in His kingdom. The vineyard, in a spiritual sense, represents the world, and I, as a member of the Church, am one of the tenants. I feel entrusted with the responsibility of stewarding God's creation and His gifts, but the challenge is that, too often, I become self-centered in my actions and lose sight of the One who is calling me to serve. (Cherney, n.d.)
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 Genesis 37:3-4, 12-13, 17-28 comments that ours is an age of increasing self-reliance, isolation, and mobility. That makes it easier for people to simply remove themselves from difficult friends and family. Of course, some situations clearly warrant this, especially in cases of abuse. But sometimes relationships sour for far less grave reasons. It may be a perceived slight or magnified political differences or a disagreement over a person’s life choices. Whatever the cause, the season of Lent is a perfect opportunity to examine our relationships and to work toward reconciliation.
It takes work to mend fences—especially if we are the ones to take that first step—but the effort never goes unrewarded. Even if the person you are trying to reconcile with isn’t open to you, you can take comfort in knowing that the Lord sees your efforts. He sees it all and pours out grace in abundance. Remember, it took years for Joseph and his brothers to reconcile. But in the end, they saw how God was helping them through it all (Genesis 50:20). The same is true for you. God will bless you as you seek to sow peace and cultivate mercy, even with those you find difficult to love. He will empower you to see and to love more like Jesus, who loves us even when we are difficult to love!
“Jesus, make me an instrument of your peace this Lent!” (Meditation on Genesis 37:3-4, 12-13, 17-28, n.d.)
Friar Jude Winkler comments on Joseph’s tunic and special treatment noting the dumbness of Jacob’s favouritism. The different location of the murder of the vineyard owner in the accounts of Matthew and Mark suggests another prediction of Jesus concerning His death. Friar Jude notes the intent of the parable to identify the Pharisees as the poor tenants who oppose Jesus.
Fr. Richard Rohr, OFM, challenges the ways we allow personal possessions and national boundaries to define us.
Christian history up to now has been overwhelmingly and adamantly provincial, ethnic, and cultural, much more than “catholic” or universal. We have defined ourselves largely by exclusion more than inclusion. Ironically, World Wars I and II were fought among various “Christian” peoples of Europe and the United States. Any reluctance to admit our embarrassing Christian history reveals our immense capacity for avoidance and denial of our own shadow. (Rohr, n.d.)
We are nudged by the Spirit to consider the discord and rejection that we allow to fester within our family and society as we seek guidance to restore truth, peace, and charity.
References
Cherney, M. (n.d.). Daily Reflection Of Creighton University's Online Ministries. Creighton University's Online Ministries. Retrieved March 21, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/032125.html
Genesis, CHAPTER 37| USCCB. (n.d.). Daily Bible Readings. Retrieved March 21, 2025, from https://bible.usccb.org/bible/genesis/37?3
Matthew, CHAPTER 21 | USCCB. (n.d.). Daily Bible Readings. Retrieved March 21, 2025, from https://bible.usccb.org/bible/matthew/21?33
Meditation on Genesis 37:3-4, 12-13, 17-28. (n.d.). Word Among Us. Retrieved March 21, 2025, from https://wau.org/meditations/2025/03/21/1230432/
Psalms, PSALM 105 | USCCB. (n.d.). Daily Bible Readings. Retrieved March 21, 2025, from https://bible.usccb.org/bible/psalms/105?16
Rohr, R. (n.d.). God Beyond Geography. CAC Daily Meditations. Retrieved March 21, 2025, from https://cac.org/daily-meditations/god-beyond-geography/
Schwager, D. (n.d.). The Stone Which the Builders Rejected. Daily Scripture net. Retrieved March 21, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=mar21
No comments:
Post a Comment