Peace in Chaos

The texts from the Roman Catholic Lectionary today challenge us with a contrast between our hopes and expectations for peace and security and the call to accompany Christ into situations where we are the agents of peace.

Peace Be with You

The Reading from the Prophet Zechariah describes The Third Vision: The Man with the Measuring Cord.

* [2:5] Measuring cord: a string for measuring, as opposed to a builder’s string, 1:16.

* [2:8] That official: probably the man with the measuring cord of v. 5.

* [2:9] Encircling wall of fire: divine protection for an unwalled Jerusalem. Urban centers were generally walled, and Jerusalem’s walls were eventually rebuilt in the late fifth century B.C. (Neh 2:17).

* [2:10] Land of the north: refers to Babylon (v. 11), in a geographic rather than a political sense, as the place from which exiles will return. The designation is “north” because imperial invaders historically entered Palestine from that direction (see Jer 3:18; 23:8).

* [2:15] Many nations…my people: a way of expressing God’s relationship to people in covenant language. The covenant between God and Israel (see Jer 31:33; 32:38) is here universalized to include all nations. (Zechariah, CHAPTER 2, n.d.)

The Response is from Jeremiah 31.

* [31:2–3] Jeremiah describes the exiles of the Northern Kingdom on their way home from the nations where the Assyrians had resettled them (722/721 B.C.). The favor they discover in the wilderness is the appearance of the Lord (v. 3) coming to guide them to Jerusalem. Implicit in these verses is the presentation of the people’s return from captivity as a second exodus, a unifying theme in Second Isaiah (chaps. 40–55). (Jeremiah, CHAPTER 31, n.d.)

In the Gospel of Luke, Jesus proclaims The Second Prediction of the Passion.

* [9:7–56] This section in which Luke gathers together incidents that focus on the identity of Jesus is introduced by a question that Herod is made to ask in this gospel: “Who then is this about whom I hear such things?”(Lk 9:9) In subsequent episodes, Luke reveals to the reader various answers to Herod’s question: Jesus is one in whom God’s power is present and who provides for the needs of God’s people (Lk 9:10–17); Peter declares Jesus to be “the Messiah of God” (Lk 9:18–21); Jesus says he is the suffering Son of Man (Lk 9:22, 43–45); Jesus is the Master to be followed, even to death (Lk 9:23–27); Jesus is God’s son, his Chosen One (Lk 9:28–36). (Luke, CHAPTER 9 | USCCB, n.d.)

Don Schwager quotes “The scapegoat foreshadowed Christ's passion,” by Cyril of Alexandria (376-444 AD).

"The mystery of the passion may be seen also in another instance. According to the Mosaic law, two goats were offered. They were not different in any way from one another (Leviticus 16:7-8), but they were alike in size and appearance. Of these, one was called 'the lord,' and the other was called 'sent-away.' When the lot was cast for the one called 'lord,' it was sacrificed. The other one was sent away from the sacrifice, and therefore had the name of 'sent-away.' Who was signified by this? The Word, though he was God, was in our likeness and took the form of us sinners, as far as the nature of the flesh was concerned. The male or female goat was sacrificed for sins. Death was our desert, for we had fallen under the divine curse because of sin. When the Savior of all undertook the responsibility, he transferred to himself what was due to us and laid down his life, that we might be sent away from death and destruction."(excerpt from COMMENTARY ON LUKE, HOMILY 53) (Schwager, n.d.)

Friar Jude Winkler comments that Zechariah and Haggai were contemporary prophets who wanted to console desolate Israel because everything was not as they expected when the exiles returned to Jerusalem. The city did not have walls and nomads would raid. Droughts brought locusts and Zechariah assures God will protect them with a wall of fire. In the Gospel of Luke, Jesus predicts passion but the disciples did not understand. In Luke, Jesus spends many passages describing travelling to Jerusalem. Friar Jude notes Jesus readily embraces the mission. Like a Stoic, He discerns the Will and follows it as the only path to fulfillment.

Fr. Mike Schmitz encourages us not to be discouraged about the small things happening in our lives, because just as we see through Zechariah's visions, God takes small things and turns them into great triumphs. He also touches on the dedication of Israel to rebuild the temple, and the connection between the crowning of Joshua and the crowning of Christ the King. Today's readings are Ezra 5-6, Zechariah 4-6, and Proverbs 20:8-11.

Father Richard Rohr, OFM, introduces Catholic activist Eileen Egan (1912–2000) who considers the universal nature of a greeting of peace.

Wishing peace is wishing the highest good that life can offer. The traditional greeting in Hebrew is shalom (peace). Salaam, the word for peace, is the salutation in Arabic. In Korean, the age-old greeting [annyeong haseyo] is also concerned with peace. The peacemaker can wish it to those who are like-minded or not, to all children of God anywhere, everywhere, in season and out.  

Whatever the turmoil, whatever the divisions among humankind, whatever the violence, the followers of Jesus who have accepted his commission can refuse to be moved from his transcendent message of peace. May there come a time when the church, as a peace church without any ties to violence, may greet the human family with the words, “Peace be with you.” (Jeremiah, CHAPTER 31, n.d.)

We seek the guidance of the Spirit to return us to the track of love and compassion when our aggravation with world events threatens to divert our path from the Way.

References

Jeremiah, CHAPTER 31. (n.d.). USCCB. Retrieved September 27, 2025, from https://bible.usccb.org/bible/jeremiah/31?10 

Luke, CHAPTER 9 | USCCB. (n.d.). Daily Readings. Retrieved September 27, 2025, from https://bible.usccb.org/bible/luke/9? 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved September 27, 2025, from https://cac.org/daily-meditations/a-commitment-to-nonviolence-weekly-summary/ 

Schwager, D. (n.d.). They Were Astonished at the Majesty of God. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 27, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=sep27 

Zechariah, CHAPTER 2. (n.d.). USCCB. Retrieved September 27, 2025, from https://bible.usccb.org/bible/zechariah/2?5 

Building from Rejection

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.

Christ the Keystone

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