Observation:
This is a familiar parable to all of us. The master gives three servants 5, 2 and 1 talent(s) respectively. The first two invested the talents and doubled it. The third one, out of fear, buried the talent. The master returns, commends the first two, and castigates the third. His one talent is taken away from him and given to the first servant.
Interpretation:
The talent does not refer to our “talent” or “skills.” It is a unit of measure, approximately 33 kilos. When used by itself, a talent would refer to gold; if one wanted to refer to silver, then the phrase “5 talents of silver” would be used. Thus, the 5, 2 and 1 talent(s) given to the servants would be equivalent to 165, 66 and 33 kilos of gold. That’s a lot of gold!
This tells us that the gospel writer is referring to more than just our gifts and skills, but to something far more valuable. Biblically, the relationship of “master and servant” usually refers to the relationship of “God and people.” In this particular case, the talent would refer to the great gift of Jesus Christ, and how each disciple multiplied this “gift” by introducing Jesus Christ to others.
The third servant did not do anything because of his “fear.” He played safe. This would refer to those disciples who interpreted discipleship in terms of simply following the rules and legal requirements of religion. They looked at God as someone who was very concerned about laws and legalism, just as the Pharisees were.
Generalization:
Our discipleship does not simply mean following the rules: going to mass, attending prayer meetings, going to confession, saying prayers, and so on.
It also means taking risks, fighting for principles, helping when not convenient, forgiving those difficult to forgive, loving the unlovable, taking care of the poor and marginalized.
Application:
When was the last time you took a risk for Jesus?
What bold vision do you have for the Apostolate, so you can lead others closer to Jesus?
Friday, November 11, 2005
Friday, October 07, 2005
Be Like Little Children (Commentary by Cheryl, SE5 and SE10 Shep)
In the Gospel, the disciples asked Jesus, "Who is the greatest in the kingdom of heaven?" Jesus called a child over and told the disciples "unless you change and become like little children, you will never enter the kingdom of heaven." Back in those days, children were considered as the lowest ranking members, if not the weakest members of society. They were pieces of property without any rights, powerless to defend themselves. So why does Jesus want us to become like little children?
I believe Jesus did this to dramatize the point that they needed a radical change in attitude. It is as if Jesus was saying it would require a complete turnaround for you to enter the Kingdom of God.
There are three qualities that Jesus wants us to learn from a child:
1. Humility
2. Obedience
3.Simplicity
How is a child humble?
Observe a child. When you put him in one place, he will start exploring the area. He will touch, taste, and smell things. He doesn't care whether he falls down, he gets burned, or he puts something in his mouth. Why is this? Because he doesn't know anything and that's the way he learns.
But as we grow older, we tend to lose this humility. As we become more independent and more successful, we become conceited, so full of ourselves. We become self-absorbed and close-minded, believing that we know it all, that we don't make mistakes, and therefore can't see our faults.
Let's bring back humility in our lives. Those of us who are new in the Apostolate have this eagerness, willingness, and openness to learn. We should always have this attitude. For those of us who have been with the Apostolate for some time, let's not think that we've done everything that needs to be done, and "that's it" for us. Let's all be like children who are not afraid to explore; let's be bold and courageous in coming up with new ideas and activities to enrich our spiritual lives, to experiment and take risks by trying out new ways of learning and serving.
How is a child obedient?
As we grow older, we become hardheaded, stubbornly insisting on what we want instead of what God wants. We become self-centered. When we don't get what we want, we complain, we rebel. A child thus teaches us to follow Jesus, never doubting. When we become like children, we should have a child-like trust in a loving Father, a trust which awaits everything and grabs at nothing.
Let us allow God to lead us in moving forward with things that will help us in our spiritual growth in this Apostolate. There are times when we are asked to participate, be involved, or even lead in different activities. Let us not hesitate to say yes to God's call. Let's put aside our doubts and respond to Him wholeheartedly with a "Yes, Lord!I'll do it!" And then let us trust God and His perfect plan for us.
How is a child simple?
Children find joy in the simplest things. But as we grow older, we tend to become complex ourselves. We complicate things. As our responsibilities grow, our focus shifts from the simple things in life to the more worldly things, how to make more money, how to move up the corporate ladder, how to get the latest gadgets. What happens when we do this? We end up going after superficial things and not being truly satisfied with anything.
We've grown so much as an Apostolate these past years. We've done so much and worked so hard to serve God and others. Let's also learn to sit back and just enjoy the fruits of our labor, enjoy the friendships that we've developed through the years, enjoy the love and support we're receiving from the Singles who have become our family. But let's not also forget to bring back the glory to God, who made all of these things possible.
I believe Jesus did this to dramatize the point that they needed a radical change in attitude. It is as if Jesus was saying it would require a complete turnaround for you to enter the Kingdom of God.
There are three qualities that Jesus wants us to learn from a child:
1. Humility
2. Obedience
3.Simplicity
How is a child humble?
Observe a child. When you put him in one place, he will start exploring the area. He will touch, taste, and smell things. He doesn't care whether he falls down, he gets burned, or he puts something in his mouth. Why is this? Because he doesn't know anything and that's the way he learns.
But as we grow older, we tend to lose this humility. As we become more independent and more successful, we become conceited, so full of ourselves. We become self-absorbed and close-minded, believing that we know it all, that we don't make mistakes, and therefore can't see our faults.
Let's bring back humility in our lives. Those of us who are new in the Apostolate have this eagerness, willingness, and openness to learn. We should always have this attitude. For those of us who have been with the Apostolate for some time, let's not think that we've done everything that needs to be done, and "that's it" for us. Let's all be like children who are not afraid to explore; let's be bold and courageous in coming up with new ideas and activities to enrich our spiritual lives, to experiment and take risks by trying out new ways of learning and serving.
How is a child obedient?
As we grow older, we become hardheaded, stubbornly insisting on what we want instead of what God wants. We become self-centered. When we don't get what we want, we complain, we rebel. A child thus teaches us to follow Jesus, never doubting. When we become like children, we should have a child-like trust in a loving Father, a trust which awaits everything and grabs at nothing.
Let us allow God to lead us in moving forward with things that will help us in our spiritual growth in this Apostolate. There are times when we are asked to participate, be involved, or even lead in different activities. Let us not hesitate to say yes to God's call. Let's put aside our doubts and respond to Him wholeheartedly with a "Yes, Lord!I'll do it!" And then let us trust God and His perfect plan for us.
How is a child simple?
Children find joy in the simplest things. But as we grow older, we tend to become complex ourselves. We complicate things. As our responsibilities grow, our focus shifts from the simple things in life to the more worldly things, how to make more money, how to move up the corporate ladder, how to get the latest gadgets. What happens when we do this? We end up going after superficial things and not being truly satisfied with anything.
We've grown so much as an Apostolate these past years. We've done so much and worked so hard to serve God and others. Let's also learn to sit back and just enjoy the fruits of our labor, enjoy the friendships that we've developed through the years, enjoy the love and support we're receiving from the Singles who have become our family. But let's not also forget to bring back the glory to God, who made all of these things possible.
Friday, September 23, 2005
Matthew 22:15-21 Give to Caesar What is Caesar's (Gospel for Oct. 16, 2005)
(Gospel passage at the end of this article)
Observation:
There are two groups of people involved here and we should know their background:
- Pharisees – very strict followers of the Jewish law, and generally opposed Roman law, and therefore the paying of taxes to Caesar.
- Herodians – Jews of influence and high standing who were favorable toward Greek customs and were pro-Roman.
The Herodians, however, joined forces with the Pharisees in their opposition to Jesus, and conspired to trap him.
Interpretation:
The taxes were imposed by the Romans on its entire territory, and since Israel was a province, it was subjected to onerous taxes which were hated by the Jews. Jesus’ dilemma is that if he answers that one should pay taxes to Caesar, then he would be perceived as anti-poor and pro-Roman. If he answers in the negative, then he could be arrested for being a subversive. It was a trap.
Jesus deftly answers the question – he avoids the trap, and drives home a message.
He asks for the Roman coin that pays the taxes, which is handed to him by his interrogators. By doing this, Jesus demonstrates that he does not use the coin but the Pharisees and Herodians do. The use of the coin for their business transaction suggests that they recognize the authority of the imperial system, which they take advantage because of the healthy business climate it promotes. (An advantage of Roman rule during biblical times is the regulation of commercial laws and transport systems which is good for business).
Thus Jesus was saying: if you so readily acknowledge Caesar’s sovereignty when it is to your advantage, then you should also pay up when Caesar demands his taxes. Importantly, if you also recognize the authority of God, then you should also “pay up” what is due to God, which they have not done. In other words, they should worry less about what is due Caesar and pay more attention to giving God his due.[1]
Jesus was not advocating for a separation of Church and State, as is often the interpretation, or rather the misinterpretation, of this passage. Rather, he wanted to focus on what is primary, doing the works that is due to God.
Generalization:
I would generalize this meaning for our life today thus: Seek first the kingdom of God, and all these things will be added to you (Matthew 6:33). Make God the ultimate goal, and all else as enabling you to reach that goal.
Go and seek a successful career, but not as an end in itself, but as a means to bring others closer to Jesus. Go and seek further studies abroad, but not as an end in itself, but to be a more effective disciple. Go and seek a life partner and raise a wonderful family, but not as an end in itself, but also to witness to others what it means to be a sacrament of God’s love.
Application:
- What are my goals in life?
- How do these goals relate to helping build God’s Kingdom?
Matthew 22:15-21
15 † Then the Pharisees † went off and plotted how they might entrap him in speech.
16 They sent their disciples to him, with the Herodians, † saying, “Teacher, we know that you are a truthful man and that you teach the way of God in accordance with the truth. And you are not concerned with anyone’s opinion, for you do not regard a person’s status.
17 † Tell us, then, what is your opinion: Is it lawful to pay the census tax to Caesar or not?”
18 Knowing their malice, Jesus said, “Why are you testing me, you hypocrites?
19 † Show me the coin that pays the census tax.” Then they handed him the Roman coin.
20 He said to them, “Whose image is this and whose inscription?”
21 They replied, “Caesar’s.” † At that he said to them, “Then repay to Caesar what belongs to Caesar and to God what belongs to God.”
[1] John P. Meier. Matthew (Manila: St. Paul’s Publication, 1980) p. 252.
Matthew 22:1-14 The Wedding Feast (Gospel for Oct 9, 2005)
(See end of this article for copy of the gospel passage).
Observation:
In reading this gospel, I’m sure many questions came to mind:
- Is it possible that people will really refuse the invitation of a king? I’m sure if you were invited in Malacanang Palace, you will make sure you attend (no matter what your political bias is).
- Why did some of the people kill the servants who were merely inviting them?
- When the king sent his army to destroy the city in order to retaliate the death of the servants, didn’t that take at least several days? And yet, the invitation to the banquets continued, as if the destruction took only an hour or two.
- And why was the person inappropriately dressed sent out and killed? He did not gate-crash the party, he was just invited off the streets when no one else would come, and could not be expected to come in wedding attire.
- And why did the parable end with “many are called, but few are chosen?” In the first part of the parable, all the guests were let in. And in the latter part, only one was thrown out.
These questions are all valid, and cannot be answered logically. It can only mean that this parable is not meant to mirror a real life situation from which we can extract the meaning. This parable is meant to be interpreted allegorically, or symbolically. (An allegory is a work where the character and events symbolize certain things, in order to reach the deeper meaning).
Interpretation:
The gospel of Matthew was written between 80-90 AD, way after the death and Resurrection of Jesus. The early Christian church has formed and gone through some trials and discernment of directions. Matthew was incorporating and justifying some of these directions in the parable. Thus, the allegorical (or symbolic) interpretations in this parable are:
- The wedding feast is the Kingdom of God proclaimed by Jesus. The early church saw herself as the bride, and Jesus as the bridegroom, hence the wedding feast.
- The invitation is sent to all, but initially to the people of Israel, who rejected the invitation, and thus the mission expanded to non-Jews and pagans.
- The servants who repeatedly invited people to attend the feast refer to the prophets, and later Jesus himself, who were persecuted and killed.
- The invitation to the Kingdom is open to all, “both the bad and the good” as stated in verse 14. Your background and previous life does not matter to enter God’s Kingdom.
- The wedding garments symbolize Christian life – it should be a life of faith and good works. Being a Christian involves responsibilities.
As for the line, “many are called, few are chosen,” a linguistic analysis of this line actually indicates that the more accurate translation is “not all those called are chosen,” which serves as an additional reminder of the responsibilities of Christian life.
Thus in summary, the interpretation is: Just as distinguished guests, who refused to attend a royal banquet, were replaced by people found at random, one of whom was afterwards excluded for lack of appropriate attire, so also the Jews, having refused the Gospel, will be replaced in the banquet of the Kingdom of God by the pagans, some of whom will be afterwards excluded for lack of good deeds.[1]
Generalization:
Today, the meaning of this parable to us is this:
Our being part of God’s family is not something we earned because we were good; in fact, many of us were bad. It is a gift, and this gift is undeserved.
Further, in God’s family, there is no distinction between those who grew with the “proper training and environment” and the recent convert with a sinful past. God loves both the good and the bad. In fact, if Jesus had a bias, his bias was towards the poor and the sinner.
But, our membership has responsibilities: our faith in Jesus must be accompanied by good works, lest we become like the guest without the proper wedding attire.
Application:
- What have we done to grow in God’s family?
- What do we resolve to do to continue this growth?
- What can we do to bring others to God’s family?
Gospel: Matthew 22:1-14
1 † Jesus again in reply spoke to them in parables, saying,
2 “The kingdom of heaven may be likened to a king who gave a wedding feast † for his son.
3 † He dispatched his servants to summon the invited guests to the feast, but they refused to come.
4 A second time he sent other servants, saying, ‘Tell those invited: “Behold, I have prepared my banquet, my calves and fattened cattle are killed, and everything is ready; come to the feast.”’
5 Some ignored the invitation and went away, one to his farm, another to his business.
6 The rest laid hold of his servants, mistreated them, and killed them.
7 † The king was enraged and sent his troops, destroyed those murderers, and burned their city.
8 Then he said to his servants, ‘The feast is ready, but those who were invited were not worthy to come.
9 Go out, therefore, into the main roads and invite to the feast whomever you find.’
10 The servants went out into the streets and gathered all they found, bad and good alike, † and the hall was filled with guests.
11 † But when the king came in to meet the guests he saw a man there not dressed in a wedding garment.
12 He said to him, ‘My friend, how is it that you came in here without a wedding garment?’ But he was reduced to silence.
13 † Then the king said to his attendants, ‘Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.’
14 Many are invited, but few are chosen.”
[1] Nil Guillemette, SJ. Parables for Today (Makati: St. Paul’s Publications, 1987) p 102.
In reading this gospel, I’m sure many questions came to mind:
- Is it possible that people will really refuse the invitation of a king? I’m sure if you were invited in Malacanang Palace, you will make sure you attend (no matter what your political bias is).
- Why did some of the people kill the servants who were merely inviting them?
- When the king sent his army to destroy the city in order to retaliate the death of the servants, didn’t that take at least several days? And yet, the invitation to the banquets continued, as if the destruction took only an hour or two.
- And why was the person inappropriately dressed sent out and killed? He did not gate-crash the party, he was just invited off the streets when no one else would come, and could not be expected to come in wedding attire.
- And why did the parable end with “many are called, but few are chosen?” In the first part of the parable, all the guests were let in. And in the latter part, only one was thrown out.
These questions are all valid, and cannot be answered logically. It can only mean that this parable is not meant to mirror a real life situation from which we can extract the meaning. This parable is meant to be interpreted allegorically, or symbolically. (An allegory is a work where the character and events symbolize certain things, in order to reach the deeper meaning).
Interpretation:
The gospel of Matthew was written between 80-90 AD, way after the death and Resurrection of Jesus. The early Christian church has formed and gone through some trials and discernment of directions. Matthew was incorporating and justifying some of these directions in the parable. Thus, the allegorical (or symbolic) interpretations in this parable are:
- The wedding feast is the Kingdom of God proclaimed by Jesus. The early church saw herself as the bride, and Jesus as the bridegroom, hence the wedding feast.
- The invitation is sent to all, but initially to the people of Israel, who rejected the invitation, and thus the mission expanded to non-Jews and pagans.
- The servants who repeatedly invited people to attend the feast refer to the prophets, and later Jesus himself, who were persecuted and killed.
- The invitation to the Kingdom is open to all, “both the bad and the good” as stated in verse 14. Your background and previous life does not matter to enter God’s Kingdom.
- The wedding garments symbolize Christian life – it should be a life of faith and good works. Being a Christian involves responsibilities.
As for the line, “many are called, few are chosen,” a linguistic analysis of this line actually indicates that the more accurate translation is “not all those called are chosen,” which serves as an additional reminder of the responsibilities of Christian life.
Thus in summary, the interpretation is: Just as distinguished guests, who refused to attend a royal banquet, were replaced by people found at random, one of whom was afterwards excluded for lack of appropriate attire, so also the Jews, having refused the Gospel, will be replaced in the banquet of the Kingdom of God by the pagans, some of whom will be afterwards excluded for lack of good deeds.[1]
Generalization:
Today, the meaning of this parable to us is this:
Our being part of God’s family is not something we earned because we were good; in fact, many of us were bad. It is a gift, and this gift is undeserved.
Further, in God’s family, there is no distinction between those who grew with the “proper training and environment” and the recent convert with a sinful past. God loves both the good and the bad. In fact, if Jesus had a bias, his bias was towards the poor and the sinner.
But, our membership has responsibilities: our faith in Jesus must be accompanied by good works, lest we become like the guest without the proper wedding attire.
Application:
- What have we done to grow in God’s family?
- What do we resolve to do to continue this growth?
- What can we do to bring others to God’s family?
Gospel: Matthew 22:1-14
1 † Jesus again in reply spoke to them in parables, saying,
2 “The kingdom of heaven may be likened to a king who gave a wedding feast † for his son.
3 † He dispatched his servants to summon the invited guests to the feast, but they refused to come.
4 A second time he sent other servants, saying, ‘Tell those invited: “Behold, I have prepared my banquet, my calves and fattened cattle are killed, and everything is ready; come to the feast.”’
5 Some ignored the invitation and went away, one to his farm, another to his business.
6 The rest laid hold of his servants, mistreated them, and killed them.
7 † The king was enraged and sent his troops, destroyed those murderers, and burned their city.
8 Then he said to his servants, ‘The feast is ready, but those who were invited were not worthy to come.
9 Go out, therefore, into the main roads and invite to the feast whomever you find.’
10 The servants went out into the streets and gathered all they found, bad and good alike, † and the hall was filled with guests.
11 † But when the king came in to meet the guests he saw a man there not dressed in a wedding garment.
12 He said to him, ‘My friend, how is it that you came in here without a wedding garment?’ But he was reduced to silence.
13 † Then the king said to his attendants, ‘Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.’
14 Many are invited, but few are chosen.”
[1] Nil Guillemette, SJ. Parables for Today (Makati: St. Paul’s Publications, 1987) p 102.
Saturday, July 16, 2005
Matthew 13:44-52 Treasure and Pearl of Great Price (Gospel for July 24, 2005)
(Gospel passage at the end of this article)
Observation:
The parable is one of the many parables in this section of Matthew’s gospel. It comes after the parables of the Sower, the Weeds and Wheat, and the Mustard seed, among others. It talks about the Kingdom of God/Heaven, a phrase that is mentioned more than 120 times in the Gospels of Matthew, Mark and Luke (also known as the Synoptic Gospels). Being mentioned that many times, this subject must be a very important one in the preaching of Jesus. In fact, it can be said that if Jesus had a Personal Mission Statement, it was to preach the Kingdom of God.
Interpretation:
What is the Kingdom of God? The Jews during Jesus’ times understood this term as the time when the Messiah would come, and Israel would be liberated from the Romans. It would be prosperous times, just like the time when David was king. Jesus, of course, was speaking of a “kingdom that is not of this world.” For Jesus, the Kingdom of God as a condition (not a place) when God would reign in the lives and hearts of the people. It is a condition when love, forgiveness, justice and peace become the prevailing values; and where the poor, sick, and marginalized are included in the mainstream and benefits of society.
Jesus spoke of the Kingdom of God as “already here” but also as “not yet.” The Israelites were of course puzzled because, for them, it cannot be here until the Messiah comes. But Jesus meant that it is “already here” because the process of healing and transformation of the world has already started with his becoming one of us. But it is “not yet” because the healing and transformation is not yet complete, and still on going.
The parable for this Sunday is what we consider as a “twin parable.” It presents the Kingdom of God as “like a treasure buried in a field” and “like the merchant searching for fine pearls.” In interpreting a “twin parable,” our search should reveal a meaning that is common to both parts of the parable.
- First, we note that the comparison is first as a “treasure” and then as a “merchant.” It would have been more logical for the second comparison to be with the “pearl,” isn’t it? Our search for the common element then should be more of the situation presented in both parts rather than what is common to the “treasure” and the “pearl.”
- Secondly, let us also eliminate the other elements that we may initially think may be common but which, on a deeper analysis, are not? For example, some would interpret that the parable as saying that one has to “search” for the Kingdom of God. But this is doubtful since the finding of the treasure and the pearl are presented as being accidental and a fortunate turn of events. (Note that the parable presents the finder of the treasure as a hired hand who ploughs the field and accidentally finds the treasure).
Others would say that it is the “joy” of finding the Kingdom that is the message of the Gospel. This is also doubtful because “joy” is not at all mentioned in the part of the merchant.
Another interpretation is that one has to “give up everything” for the sake of the Kingdom. This is also tenuous because the merchant has not really given up anything. The merchant, in biblical times, is a wholesaler who buys and sells for a profit. He has simply sells everything he has to buy the pearl, but eventually plans to sell it (obviously for a profit, instead of simply feasting on it with his eyes).
Finally, the interpretation cannot be the “value” of the Kingdom because the people in Jesus’ times already knew this and were simply awaiting it.
- What then is the likely message of the parable? Well, what is common to both parts of the parable is the behavior of both the finder in the field and the merchant. They both acted decisively: they GO, they SELL, and they BUY.
I believe the message is this: the condition that the Kingdom of God presents is so powerful and compelling that anyone who gets a taste of it cannot help but personally commit to it.
Generalization:
In the Renewal community, we have all tasted what it means to be loved, forgiven and accepted. We know what it means to have a personal relationship with Jesus. It is this personal experience that compels us therefore to commit to our community and apostolate, and to spread the good news that we have heard AND felt to others.
Application/Discussion Questions:
- What have you actively done to share your Renewal experience with others?
- What may be hindering you from doing more to invite others to be part of our Renewal community?
Matt 13:44-52
44 "The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field.
45 "Again, the kingdom of heaven is like a merchant looking for fine pearls.
46 When he found one of great value, he went away and sold everything he had and bought it.
47 "Once again, the kingdom of heaven is like a net that was let down into the lake and caught all kinds of fish.
48 When it was full, the fishermen pulled it up on the shore. Then they sat down and collected the good fish in baskets, but threw the bad away.
49 This is how it will be at the end of the age. The angels will come and separate the wicked from the righteous
50 and throw them into the fiery furnace, where there will be weeping and gnashing of teeth.
51 "Have you understood all these things?" Jesus asked. "Yes," they replied.
52 He said to them, "Therefore every teacher of the law who has been instructed about the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old."
(NIV)
Observation:
The parable is one of the many parables in this section of Matthew’s gospel. It comes after the parables of the Sower, the Weeds and Wheat, and the Mustard seed, among others. It talks about the Kingdom of God/Heaven, a phrase that is mentioned more than 120 times in the Gospels of Matthew, Mark and Luke (also known as the Synoptic Gospels). Being mentioned that many times, this subject must be a very important one in the preaching of Jesus. In fact, it can be said that if Jesus had a Personal Mission Statement, it was to preach the Kingdom of God.
Interpretation:
What is the Kingdom of God? The Jews during Jesus’ times understood this term as the time when the Messiah would come, and Israel would be liberated from the Romans. It would be prosperous times, just like the time when David was king. Jesus, of course, was speaking of a “kingdom that is not of this world.” For Jesus, the Kingdom of God as a condition (not a place) when God would reign in the lives and hearts of the people. It is a condition when love, forgiveness, justice and peace become the prevailing values; and where the poor, sick, and marginalized are included in the mainstream and benefits of society.
Jesus spoke of the Kingdom of God as “already here” but also as “not yet.” The Israelites were of course puzzled because, for them, it cannot be here until the Messiah comes. But Jesus meant that it is “already here” because the process of healing and transformation of the world has already started with his becoming one of us. But it is “not yet” because the healing and transformation is not yet complete, and still on going.
The parable for this Sunday is what we consider as a “twin parable.” It presents the Kingdom of God as “like a treasure buried in a field” and “like the merchant searching for fine pearls.” In interpreting a “twin parable,” our search should reveal a meaning that is common to both parts of the parable.
- First, we note that the comparison is first as a “treasure” and then as a “merchant.” It would have been more logical for the second comparison to be with the “pearl,” isn’t it? Our search for the common element then should be more of the situation presented in both parts rather than what is common to the “treasure” and the “pearl.”
- Secondly, let us also eliminate the other elements that we may initially think may be common but which, on a deeper analysis, are not? For example, some would interpret that the parable as saying that one has to “search” for the Kingdom of God. But this is doubtful since the finding of the treasure and the pearl are presented as being accidental and a fortunate turn of events. (Note that the parable presents the finder of the treasure as a hired hand who ploughs the field and accidentally finds the treasure).
Others would say that it is the “joy” of finding the Kingdom that is the message of the Gospel. This is also doubtful because “joy” is not at all mentioned in the part of the merchant.
Another interpretation is that one has to “give up everything” for the sake of the Kingdom. This is also tenuous because the merchant has not really given up anything. The merchant, in biblical times, is a wholesaler who buys and sells for a profit. He has simply sells everything he has to buy the pearl, but eventually plans to sell it (obviously for a profit, instead of simply feasting on it with his eyes).
Finally, the interpretation cannot be the “value” of the Kingdom because the people in Jesus’ times already knew this and were simply awaiting it.
- What then is the likely message of the parable? Well, what is common to both parts of the parable is the behavior of both the finder in the field and the merchant. They both acted decisively: they GO, they SELL, and they BUY.
I believe the message is this: the condition that the Kingdom of God presents is so powerful and compelling that anyone who gets a taste of it cannot help but personally commit to it.
Generalization:
In the Renewal community, we have all tasted what it means to be loved, forgiven and accepted. We know what it means to have a personal relationship with Jesus. It is this personal experience that compels us therefore to commit to our community and apostolate, and to spread the good news that we have heard AND felt to others.
Application/Discussion Questions:
- What have you actively done to share your Renewal experience with others?
- What may be hindering you from doing more to invite others to be part of our Renewal community?
Matt 13:44-52
44 "The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field.
45 "Again, the kingdom of heaven is like a merchant looking for fine pearls.
46 When he found one of great value, he went away and sold everything he had and bought it.
47 "Once again, the kingdom of heaven is like a net that was let down into the lake and caught all kinds of fish.
48 When it was full, the fishermen pulled it up on the shore. Then they sat down and collected the good fish in baskets, but threw the bad away.
49 This is how it will be at the end of the age. The angels will come and separate the wicked from the righteous
50 and throw them into the fiery furnace, where there will be weeping and gnashing of teeth.
51 "Have you understood all these things?" Jesus asked. "Yes," they replied.
52 He said to them, "Therefore every teacher of the law who has been instructed about the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old."
(NIV)
Matthew 10:37-42 Loving Parents More than Jesus (Gospel for June 26, 2005)
(This is an abbreviated commentary. Gospel passage at the end of the commentary)
The gospel this Sunday talks about those “who love father or mother more than me” as not being worthy disciples of Jesus. It is not true, by the way, that this is the battle cry of the Singles Apostolate, and the perennial excuse used by them to leave their families and attend apostolate activities. But it does seem ironic that this gospel would follow the wonderful Family Day celebration that we just had last Sunday.
Clearly, the call to discipleship of Jesus is a radical one. Jesus is our all in all. Nothing else should take precedence. I recall one of our SE-2 classmate who entered the seminary and eventually became a priest two years ago, Fr. Kliff Gavina. During his ordination, Fr. Kliff recounted the question his bishop asked him a few days before he became a priest. “Kliff, do you love God,” his bishop asked. “Why, of course, bishop, I have chosen to be a priest,” Fr. Kliff replied. “Do you love God enough for you to give up your priesthood,” the bishop asked this time. Fr. Kliff was puzzled. The bishop explained, “Loving God is our most important task, and all else is second.”
Clearly also, Jesus is not anti-family. Later on, in this same gospel (Matthew 15:4 and following), Jesus defends the commandment of “honor your father and mother” and criticizes the Hebrews for creating loopholes for being exempted from this commandment.
Perhaps, a closer look at this gospel can reveal another facet that can guide us in our walk towards discipleship.
In the verse “he who loves father or mother more than me,” the Greek word used for love is philei, which is different from the Greek word used for love in the verse “you should love your neighbor,” which is agapan. Philei is used by Matthew in a pejorative sense, as in “to attach oneself to,” or “to take one’s pleasure in this or that” as in the following verses also found in Matthew: “when you pray, do not be like the hypocrites, who love to stand and pray in the synagogues so that others may see them,” (Mt 6:5) or in “they love places of honor at banquets, seats of honor in synagogues” (Mt 23:6).
Jesus is therefore not against loving one’s family, but against being attached to them, even to the extent of violating the values of the Kingdom of God. When one, for example, protects and harbors a family member who has violated the law and done wrong to others, then that person is not worthy of being a disciple.
We believe there’s another message in this gospel that is apt in our celebration of Family Day. While Jesus does not want wrongful attachment to the family to get in the way of discipleship, he wants our families to be our home base in our service for the Kingdom. In 1 Timothy 3, St. Paul requires that the leaders of the church be one who manages his family well.
Our families become our refuge as well as our source of inspiration for service. But a family does not just become a home base. We make it a home base, so that it is a refuge and source of inspiration for our other members. We do this through the spoken word that encourages one another, the meaningful touch that comforts everyone, the high value that we place on family as shown by our presence – both quantity and quality time, and the vision of the future that we share with our children and our parents.
Tonight, we will pray for our families, our home bases. The choice is not between family or discipleship. It is not “either or” it is “and.” Our family helps us in our walk of being Jesus’ disciple and, as a disciple, we build families of little churches which become glimpses of God’s eternal reign.
Matt 10:37-42
37 "Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me;
38 and anyone who does not take his cross and follow me is not worthy of me.
39 Whoever finds his life will lose it, and whoever loses his life for my sake will find it.
40 "He who receives you receives me, and he who receives me receives the one who sent me.
41 Anyone who receives a prophet because he is a prophet will receive a prophet's reward, and anyone who receives a righteous man because he is a righteous man will receive a righteous man's reward.
42 And if anyone gives even a cup of cold water to one of these little ones because he is my disciple, I tell you the truth, he will certainly not lose his reward."
(NIV)
The gospel this Sunday talks about those “who love father or mother more than me” as not being worthy disciples of Jesus. It is not true, by the way, that this is the battle cry of the Singles Apostolate, and the perennial excuse used by them to leave their families and attend apostolate activities. But it does seem ironic that this gospel would follow the wonderful Family Day celebration that we just had last Sunday.
Clearly, the call to discipleship of Jesus is a radical one. Jesus is our all in all. Nothing else should take precedence. I recall one of our SE-2 classmate who entered the seminary and eventually became a priest two years ago, Fr. Kliff Gavina. During his ordination, Fr. Kliff recounted the question his bishop asked him a few days before he became a priest. “Kliff, do you love God,” his bishop asked. “Why, of course, bishop, I have chosen to be a priest,” Fr. Kliff replied. “Do you love God enough for you to give up your priesthood,” the bishop asked this time. Fr. Kliff was puzzled. The bishop explained, “Loving God is our most important task, and all else is second.”
Clearly also, Jesus is not anti-family. Later on, in this same gospel (Matthew 15:4 and following), Jesus defends the commandment of “honor your father and mother” and criticizes the Hebrews for creating loopholes for being exempted from this commandment.
Perhaps, a closer look at this gospel can reveal another facet that can guide us in our walk towards discipleship.
In the verse “he who loves father or mother more than me,” the Greek word used for love is philei, which is different from the Greek word used for love in the verse “you should love your neighbor,” which is agapan. Philei is used by Matthew in a pejorative sense, as in “to attach oneself to,” or “to take one’s pleasure in this or that” as in the following verses also found in Matthew: “when you pray, do not be like the hypocrites, who love to stand and pray in the synagogues so that others may see them,” (Mt 6:5) or in “they love places of honor at banquets, seats of honor in synagogues” (Mt 23:6).
Jesus is therefore not against loving one’s family, but against being attached to them, even to the extent of violating the values of the Kingdom of God. When one, for example, protects and harbors a family member who has violated the law and done wrong to others, then that person is not worthy of being a disciple.
We believe there’s another message in this gospel that is apt in our celebration of Family Day. While Jesus does not want wrongful attachment to the family to get in the way of discipleship, he wants our families to be our home base in our service for the Kingdom. In 1 Timothy 3, St. Paul requires that the leaders of the church be one who manages his family well.
Our families become our refuge as well as our source of inspiration for service. But a family does not just become a home base. We make it a home base, so that it is a refuge and source of inspiration for our other members. We do this through the spoken word that encourages one another, the meaningful touch that comforts everyone, the high value that we place on family as shown by our presence – both quantity and quality time, and the vision of the future that we share with our children and our parents.
Tonight, we will pray for our families, our home bases. The choice is not between family or discipleship. It is not “either or” it is “and.” Our family helps us in our walk of being Jesus’ disciple and, as a disciple, we build families of little churches which become glimpses of God’s eternal reign.
Matt 10:37-42
37 "Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me;
38 and anyone who does not take his cross and follow me is not worthy of me.
39 Whoever finds his life will lose it, and whoever loses his life for my sake will find it.
40 "He who receives you receives me, and he who receives me receives the one who sent me.
41 Anyone who receives a prophet because he is a prophet will receive a prophet's reward, and anyone who receives a righteous man because he is a righteous man will receive a righteous man's reward.
42 And if anyone gives even a cup of cold water to one of these little ones because he is my disciple, I tell you the truth, he will certainly not lose his reward."
(NIV)
Monday, May 30, 2005
Matthew 9:36 - 10:8: Commissioning of the Twelve (Gospel for June 12, 2005)
(Gospel passage is at the end of commentary)
Observation:
The Gospel passage follows the several healings Jesus in Chapters 8 and 9, which included the cleansing of the leper, healing of the centurion’s servant, the cure of Peter’s mother in law, the exorcism of the demons of Gadarenes, healing of the paralytic, and several others.
Note, therefore, that when Jesus summons and sends the twelve disciples, the authority that he provides them are to heal and deliver unclean spirits. These are the very actions that Jesus did just prior, suggesting that Jesus’ commissioning is the extension of what he himself has done. (The commissioning to teach would come later, after the Resurrection.)
Interpretation:
Verse 9:36 states: “At the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned, like sheep without a shepherd.” The Greek word used for “moved with pity” (or “compassion” in another translation) derives from the noun for “bowels” or “guts” which is the seat of emotions. This shows how profound the emotion of Jesus was when he saw the crowd: it was more than just a disappointment but “pity” or “compassion” felt deep within his guts.
The shepherd imagery is common throughout the Bible for political and religious leadership. It is the lack of this spiritual leadership that becomes the impetus for Jesus’ commissioning of the twelve disciples.
The sending of the disciples is accompanied with the command and authority to heal and drive out demons. Verse 10:8 – “The kingdom of heaven is at hand. Cure the sick, raise the dead, cleanse lepers, drive out demons.” Matthew associates the kingdom of heaven with the absence of sickness and spiritual wholeness. For Matthew, sin corrupted creation, hence our body and spirit are vulnerable to breaking down.
Thus, a clear way of proclaiming that the Kingdom of God has arrived is through healing. Healing miracles are the most numerous of the miracles performed by Jesus. This is because healing is a clear and palpable sign to everyone that Jesus ushers in the Kingdom, that he has power over sin, and can restore the break down which accompanies it. With the coming of Jesus, creation is new, and has began to be restored.
Thus, in the early church, the expansion of the church was accompanied by miraculous acts of healing. According to Tertullian, Christians healed the lepers, gave sight to the blind, restored the paralytics, exorcised the demons, and raised the dead
Finally, the “lost sheep of Israel” refers both to the whole of Israel, but particularly to those who, for whatever reason, were marginalized, and alienated from the main circles of religious leadership. To them lies the priority.
Generalization
Healing is one of the gifts of the Holy Spirit, and it may be exercised by any believer. Spiritual healing may be by prayer, holy oil, laying on of hands, or through sacramental exercises, such as Unction and Eucharist, or through pilgrimages.
We are called to spiritual leadership, and our response is based on a deeply felt need (in the guts) of the desperation of a flock without a shepherd. We need to proclaim the Kingdom of God to them. Our leadership includes with it the mission, and authority, to pray for healing, both physical and spiritual. As spiritual leaders, our priority is always with the “lost sheep,” that is, the least, the last and the lost.
Discussion Questions:
- What is your degree of confidence when you pray for the healing of our brothers and sisters in community? How can you strengthen it?
- As a spiritual leader (of your family, caring circle, company, or society as a whole), how much priority do you place on the “lost sheep?”
Matthew 9:36 – 10:8
36 At the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned, like sheep without a shepherd.
37 Then he said to his disciples, “The harvest is abundant but the laborers are few;
38 so ask the master of the harvest to send out laborers for his harvest.”
1 Then he summoned his twelve disciples † and gave them authority over unclean spirits to drive them out and to cure every disease and every illness.
2 The names of the twelve apostles † are these: first, Simon called Peter, and his brother Andrew; James, the son of Zebedee, and his brother John;
3 Philip and Bartholomew, Thomas and Matthew the tax collector; James, the son of Alphaeus, and Thaddeus;
4 Simon the Cananean, and Judas Iscariot who betrayed him.
5 Jesus sent out these twelve † after instructing them thus, “Do not go into pagan territory or enter a Samaritan town.
6 Go rather to the lost sheep of the house of Israel.
7 As you go, make this proclamation: ‘The kingdom of heaven is at hand.’
8 † Cure the sick, raise the dead, cleanse lepers, drive out demons. Without cost you have received; without cost you are to give.
Observation:
The Gospel passage follows the several healings Jesus in Chapters 8 and 9, which included the cleansing of the leper, healing of the centurion’s servant, the cure of Peter’s mother in law, the exorcism of the demons of Gadarenes, healing of the paralytic, and several others.
Note, therefore, that when Jesus summons and sends the twelve disciples, the authority that he provides them are to heal and deliver unclean spirits. These are the very actions that Jesus did just prior, suggesting that Jesus’ commissioning is the extension of what he himself has done. (The commissioning to teach would come later, after the Resurrection.)
Interpretation:
Verse 9:36 states: “At the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned, like sheep without a shepherd.” The Greek word used for “moved with pity” (or “compassion” in another translation) derives from the noun for “bowels” or “guts” which is the seat of emotions. This shows how profound the emotion of Jesus was when he saw the crowd: it was more than just a disappointment but “pity” or “compassion” felt deep within his guts.
The shepherd imagery is common throughout the Bible for political and religious leadership. It is the lack of this spiritual leadership that becomes the impetus for Jesus’ commissioning of the twelve disciples.
The sending of the disciples is accompanied with the command and authority to heal and drive out demons. Verse 10:8 – “The kingdom of heaven is at hand. Cure the sick, raise the dead, cleanse lepers, drive out demons.” Matthew associates the kingdom of heaven with the absence of sickness and spiritual wholeness. For Matthew, sin corrupted creation, hence our body and spirit are vulnerable to breaking down.
Thus, a clear way of proclaiming that the Kingdom of God has arrived is through healing. Healing miracles are the most numerous of the miracles performed by Jesus. This is because healing is a clear and palpable sign to everyone that Jesus ushers in the Kingdom, that he has power over sin, and can restore the break down which accompanies it. With the coming of Jesus, creation is new, and has began to be restored.
Thus, in the early church, the expansion of the church was accompanied by miraculous acts of healing. According to Tertullian, Christians healed the lepers, gave sight to the blind, restored the paralytics, exorcised the demons, and raised the dead
Finally, the “lost sheep of Israel” refers both to the whole of Israel, but particularly to those who, for whatever reason, were marginalized, and alienated from the main circles of religious leadership. To them lies the priority.
Generalization
Healing is one of the gifts of the Holy Spirit, and it may be exercised by any believer. Spiritual healing may be by prayer, holy oil, laying on of hands, or through sacramental exercises, such as Unction and Eucharist, or through pilgrimages.
We are called to spiritual leadership, and our response is based on a deeply felt need (in the guts) of the desperation of a flock without a shepherd. We need to proclaim the Kingdom of God to them. Our leadership includes with it the mission, and authority, to pray for healing, both physical and spiritual. As spiritual leaders, our priority is always with the “lost sheep,” that is, the least, the last and the lost.
Discussion Questions:
- What is your degree of confidence when you pray for the healing of our brothers and sisters in community? How can you strengthen it?
- As a spiritual leader (of your family, caring circle, company, or society as a whole), how much priority do you place on the “lost sheep?”
Matthew 9:36 – 10:8
36 At the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned, like sheep without a shepherd.
37 Then he said to his disciples, “The harvest is abundant but the laborers are few;
38 so ask the master of the harvest to send out laborers for his harvest.”
1 Then he summoned his twelve disciples † and gave them authority over unclean spirits to drive them out and to cure every disease and every illness.
2 The names of the twelve apostles † are these: first, Simon called Peter, and his brother Andrew; James, the son of Zebedee, and his brother John;
3 Philip and Bartholomew, Thomas and Matthew the tax collector; James, the son of Alphaeus, and Thaddeus;
4 Simon the Cananean, and Judas Iscariot who betrayed him.
5 Jesus sent out these twelve † after instructing them thus, “Do not go into pagan territory or enter a Samaritan town.
6 Go rather to the lost sheep of the house of Israel.
7 As you go, make this proclamation: ‘The kingdom of heaven is at hand.’
8 † Cure the sick, raise the dead, cleanse lepers, drive out demons. Without cost you have received; without cost you are to give.
Monday, May 09, 2005
John 3, 16-20 – Jesus and Nicodemus (Gospel for May 22, 2005)
(Gospel verses at the end of Commentary)
Observation:
The gospel passage follows the earlier conversation of Jesus with Nicodemus (3:1-15). In that conversation, Jesus speaks of “being born from above” in order to “see the kingdom of God.” Nicodemus is a Pharisee and is supposed to be a teacher of the law, and yet has so many questions directed to Jesus. This implies that Jesus’ teachings strike him as something radical compared to what he has learned.
(By the way, the expression “don’t be like Nicodemus” is sometimes used to refer to community teachers who are supposed to know what they teach by heart, and to live it out through example; and yet do not. In John 3:10, Jesus asks Nicodemus: “You are the teacher of Israel and you do not understand this?”)
Interpretation:
The passage begins with “for God so loved the world, so that everyone who believes in him may not perish but have eternal life.” Many commentators refer to this as the summary of John’s gospel:
- God takes the initiative in loving us
- His purpose is not to judge or condemn but to lead us to eternal life.
- His love is for the world, which refers to all of humanity. It also implies that the world is good, but humanity can choose evil based on freedom.
There is so much meaning in just these five passages, but I’d like to focus on the meaning of “eternal life.” We associate “eternal life” with life after this life, or with the divine life after the “end of the world.” While the Synoptic gospels use this phrase to refer to its eschatological meaning (“eschatological” means referring to the end times), John uses the term with a different meaning.
For John, the “adjective eternal does not mean ‘everlasting’ in the sense that this divine life will have no end (although this nuance is certainly included in the basic meaning), but rather in the sense that this life will have a special quality, which is the quality of the divine life itself (i.e. love-centered, incorruptible, and peace-filled).” (Hunger No More, p. 53)
For John, it is possible to get a “glimpse” or a “fragment” of this eternal life in this present life, and this is when love and mercy prevails over hatred and injustice. We get a “fragment” of eternal life when we see a shepherd go to extraordinary efforts to help one of his or her lambs who is deeply troubled, when one sacrifices convenience for principle, or when one chooses the Christian option despite its unpopularity. We get a “glimpse” of eternal life in a community that cares for one of its members (as in the Madrigal tragedy) to such an extent that other people marvel and are affected by that love.
The gospel also makes it clear that we have a choice. Do we want a life without meaning or purpose, or a life lived to the full? The latter is God’s purpose for us. But we can choose to believe or not to believe, to have light or hide in darkness.
Generalization:
God’s love requires a conscious response. Ignoring it is already a choice against it. “Whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God.” (3:18) Our response requires we live a life that provides “fragments” and “glimpses” of the “eternal life” God has meant for us.
Application:
In my work with streetchildren, I came across a story by a friend who invited a four streetchildren to become “resource speakers” to a class of seminarians. The seminarians asked them several questions about life in the streets: how they get food, where they sleep, and what do they do the rest of the day. After the session, my friend was given P400 for inviting and arranging the presence of the streetchildren
My friend handed the P400 to the children, thinking that they would likely save the money for food for the next few days. He followed them walk over to a nearby Dunkin Doughnuts shop, where they bought P400 worth of doughnuts. They called all their fellow streetchildren who were nearby; about fifteen of them. They laid down all the boxes of doughnuts on the streets, and shared all the food.
Right there and then, my friend said, he saw a glimpse of the heavenly banquet. It is where there is no one hungry because all share what they have.
Discussion Questions:
1. What recent events have you come across that represent a glimpse or fragment of “eternal life?”
2. What situations in your job, family, or community life can become a glimpse or fragment of “eternal life?”
---------
John 3:16-21
16 For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life.
17 For God did not send his Son into the world to condemn the world, but that the world might be saved through him.
18 Whoever believes in him will not be condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God.
19 And this is the verdict, that the light came into the world, but people preferred darkness to light, because their works were evil.
20 For everyone who does wicked things hates the light and does not come toward the light, so that his works might not be exposed.
21 But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God.
Observation:
The gospel passage follows the earlier conversation of Jesus with Nicodemus (3:1-15). In that conversation, Jesus speaks of “being born from above” in order to “see the kingdom of God.” Nicodemus is a Pharisee and is supposed to be a teacher of the law, and yet has so many questions directed to Jesus. This implies that Jesus’ teachings strike him as something radical compared to what he has learned.
(By the way, the expression “don’t be like Nicodemus” is sometimes used to refer to community teachers who are supposed to know what they teach by heart, and to live it out through example; and yet do not. In John 3:10, Jesus asks Nicodemus: “You are the teacher of Israel and you do not understand this?”)
Interpretation:
The passage begins with “for God so loved the world, so that everyone who believes in him may not perish but have eternal life.” Many commentators refer to this as the summary of John’s gospel:
- God takes the initiative in loving us
- His purpose is not to judge or condemn but to lead us to eternal life.
- His love is for the world, which refers to all of humanity. It also implies that the world is good, but humanity can choose evil based on freedom.
There is so much meaning in just these five passages, but I’d like to focus on the meaning of “eternal life.” We associate “eternal life” with life after this life, or with the divine life after the “end of the world.” While the Synoptic gospels use this phrase to refer to its eschatological meaning (“eschatological” means referring to the end times), John uses the term with a different meaning.
For John, the “adjective eternal does not mean ‘everlasting’ in the sense that this divine life will have no end (although this nuance is certainly included in the basic meaning), but rather in the sense that this life will have a special quality, which is the quality of the divine life itself (i.e. love-centered, incorruptible, and peace-filled).” (Hunger No More, p. 53)
For John, it is possible to get a “glimpse” or a “fragment” of this eternal life in this present life, and this is when love and mercy prevails over hatred and injustice. We get a “fragment” of eternal life when we see a shepherd go to extraordinary efforts to help one of his or her lambs who is deeply troubled, when one sacrifices convenience for principle, or when one chooses the Christian option despite its unpopularity. We get a “glimpse” of eternal life in a community that cares for one of its members (as in the Madrigal tragedy) to such an extent that other people marvel and are affected by that love.
The gospel also makes it clear that we have a choice. Do we want a life without meaning or purpose, or a life lived to the full? The latter is God’s purpose for us. But we can choose to believe or not to believe, to have light or hide in darkness.
Generalization:
God’s love requires a conscious response. Ignoring it is already a choice against it. “Whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God.” (3:18) Our response requires we live a life that provides “fragments” and “glimpses” of the “eternal life” God has meant for us.
Application:
In my work with streetchildren, I came across a story by a friend who invited a four streetchildren to become “resource speakers” to a class of seminarians. The seminarians asked them several questions about life in the streets: how they get food, where they sleep, and what do they do the rest of the day. After the session, my friend was given P400 for inviting and arranging the presence of the streetchildren
My friend handed the P400 to the children, thinking that they would likely save the money for food for the next few days. He followed them walk over to a nearby Dunkin Doughnuts shop, where they bought P400 worth of doughnuts. They called all their fellow streetchildren who were nearby; about fifteen of them. They laid down all the boxes of doughnuts on the streets, and shared all the food.
Right there and then, my friend said, he saw a glimpse of the heavenly banquet. It is where there is no one hungry because all share what they have.
Discussion Questions:
1. What recent events have you come across that represent a glimpse or fragment of “eternal life?”
2. What situations in your job, family, or community life can become a glimpse or fragment of “eternal life?”
---------
John 3:16-21
16 For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life.
17 For God did not send his Son into the world to condemn the world, but that the world might be saved through him.
18 Whoever believes in him will not be condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God.
19 And this is the verdict, that the light came into the world, but people preferred darkness to light, because their works were evil.
20 For everyone who does wicked things hates the light and does not come toward the light, so that his works might not be exposed.
21 But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God.
John 20, 19-23 Appearance to the Disciples (Gospel for May 15, 2005)
(Gospel verses at the end of this commentary)
Observation:
The gospel passage is one of the several Resurrection narratives of John, which comprise most of the last two chapters of the gospel. Just before this gospel passage are the narratives on the empty tomb which were found by Mary of Magdala, Peter and John; and the appearance of the gardener to Mary who was not immediately recognized by the latter. Following this passage are the accounts of the “doubting Thomas,” the appearance to the seven disciples where Jesus prepared some grilled fish for them, and finally, the dialogue between Jesus and Peter.
The highlight of this passage is clearly the breathing of the Holy Spirit by Jesus on the disciples; and in the same breath (pardon the pun), their empowerment to forgive sins.
Interpretation:
In all the Resurrection narratives, John (as well as the other gospel writers) emphasize the following aspects:
- The tomb was empty. Therefore, Jesus bodily resurrected. We are not dealing here with just a spiritual resurrection (as some liberal theologians may suggest).
- At the same time, Jesus resurrected body is transformed. It is no longer the same as before. He was not immediately recognized by Mary of Magdala who thought she was talking to simply a gardener; nor by the two people walking towards Emmaus, who thought Jesus was a visiting tourist.
In this particular passage, John also describes Jesus as being able to somehow walk through walls since “Jesus came and stood in their midst” (20:19), even though the “doors were locked” (20:19).
The use of “breath” is particularly significant. Since breathing is the most obvious sign of life, the phrase “breath of life” is used frequently in the Bible to mean “alive” or “living.”. “The Lord God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being.” (Genesis 2:7) In this passage, the use of breath indicates that Christ’s Resurrection now ushers a new creation.
“What Jesus is doing is giving the disciples, as like a second act of creation, the very breath of God and, just like in Genesis, this breath will transform them and enable them to do extraordinary and powerful actions. Many such actions are recorded in Acts of the Apostles: speaking in foreign languages, converting large crowds instantaneously, performing miracles, healing the sick and many others.”[1]
It is also noteworthy that Jesus clearly associates the breathing of the Holy Spirit with the forgiveness of sins. It signifies that new life starts with our reconciliation with God.
Generalization:
Pentecost is a dual birthday celebration. It is the birthday of the Church (as we traditionally recognize). It also reminds us of our new spiritual life which starts with our reconciliation with God, and accepting Jesus as our personal Lord and Savior.
Application:
The gospel passage reminds us that receiving the Holy Spirit is like Jesus breathing new life to us, and that with this new life comes the same power that the early disciples received. This power enabled them to do many great things.
Discussion Questions:
- What great things have you accomplished for God and God’s people?
- Have you hidden in the comfort of “doing little things” or have you ventured outside your comfort zone by trying to accomplish God-sized goals for the Kingdom? In what ways have you done either the first or second?
John 20:19-23
On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, “Peace be with you.” 20 When he had said this, he showed them his hands and his side. † The disciples rejoiced when they saw the Lord. 21 (Jesus) said to them again, “Peace be with you. As the Father has sent me, so I send you.” 22 And when he had said this, he breathed on them and said to them, “Receive the holy Spirit. 23 Whose sins you forgive are forgiven them, and whose sins you retain are retained.”
[1] Neil Guillemette, S.J. Hungry No More. Manila: St. Paul Publications, 260.
Observation:
The gospel passage is one of the several Resurrection narratives of John, which comprise most of the last two chapters of the gospel. Just before this gospel passage are the narratives on the empty tomb which were found by Mary of Magdala, Peter and John; and the appearance of the gardener to Mary who was not immediately recognized by the latter. Following this passage are the accounts of the “doubting Thomas,” the appearance to the seven disciples where Jesus prepared some grilled fish for them, and finally, the dialogue between Jesus and Peter.
The highlight of this passage is clearly the breathing of the Holy Spirit by Jesus on the disciples; and in the same breath (pardon the pun), their empowerment to forgive sins.
Interpretation:
In all the Resurrection narratives, John (as well as the other gospel writers) emphasize the following aspects:
- The tomb was empty. Therefore, Jesus bodily resurrected. We are not dealing here with just a spiritual resurrection (as some liberal theologians may suggest).
- At the same time, Jesus resurrected body is transformed. It is no longer the same as before. He was not immediately recognized by Mary of Magdala who thought she was talking to simply a gardener; nor by the two people walking towards Emmaus, who thought Jesus was a visiting tourist.
In this particular passage, John also describes Jesus as being able to somehow walk through walls since “Jesus came and stood in their midst” (20:19), even though the “doors were locked” (20:19).
The use of “breath” is particularly significant. Since breathing is the most obvious sign of life, the phrase “breath of life” is used frequently in the Bible to mean “alive” or “living.”. “The Lord God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being.” (Genesis 2:7) In this passage, the use of breath indicates that Christ’s Resurrection now ushers a new creation.
“What Jesus is doing is giving the disciples, as like a second act of creation, the very breath of God and, just like in Genesis, this breath will transform them and enable them to do extraordinary and powerful actions. Many such actions are recorded in Acts of the Apostles: speaking in foreign languages, converting large crowds instantaneously, performing miracles, healing the sick and many others.”[1]
It is also noteworthy that Jesus clearly associates the breathing of the Holy Spirit with the forgiveness of sins. It signifies that new life starts with our reconciliation with God.
Generalization:
Pentecost is a dual birthday celebration. It is the birthday of the Church (as we traditionally recognize). It also reminds us of our new spiritual life which starts with our reconciliation with God, and accepting Jesus as our personal Lord and Savior.
Application:
The gospel passage reminds us that receiving the Holy Spirit is like Jesus breathing new life to us, and that with this new life comes the same power that the early disciples received. This power enabled them to do many great things.
Discussion Questions:
- What great things have you accomplished for God and God’s people?
- Have you hidden in the comfort of “doing little things” or have you ventured outside your comfort zone by trying to accomplish God-sized goals for the Kingdom? In what ways have you done either the first or second?
John 20:19-23
On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, “Peace be with you.” 20 When he had said this, he showed them his hands and his side. † The disciples rejoiced when they saw the Lord. 21 (Jesus) said to them again, “Peace be with you. As the Father has sent me, so I send you.” 22 And when he had said this, he breathed on them and said to them, “Receive the holy Spirit. 23 Whose sins you forgive are forgiven them, and whose sins you retain are retained.”
[1] Neil Guillemette, S.J. Hungry No More. Manila: St. Paul Publications, 260.
Matthew 28:16-20 Commissioning of the Disciples (May 8, 2005)
Observation:
Interpretation:
This is the ending of the gospel of Matthew, and the way an author ends his work tells us a lot about his intended key message. The text is divided into three parts:
a. The eleven goes to a designated mountain in
b. The apostles encounter Jesus – they see and worship Him (28:17-18)
c. Jesus gives them their mission, and reassures them (28:19-20a)
Interpretation:
a.
b. Mountain – where significant episodes in Matthew’s gospel take place, as in the third temptation (Mt 4:8), the teaching of the Beatitudes (Mt 5:1), where Jesus prayed before the multiplication of the loaves (Mt 14:23), where the second multiplication takes place (Mt 15:29), the transfiguration (Mt 17:1), and where Jesus taught his disciples about the end times, (Mt 24:3); or a total seven scenes including the great commissioning. (This compares with five and four mountain scenes in Mark and
However, there is no earlier reference as to which mountain "Jesus had ordered them" to go. The inclusion of this phrase may be an attempt to further emphasize the significance of this particular mountain, wherever it is. Other scholars however deduce that this could be the mountain where the transfiguration took place.
c. They worshipped – Worship of Jesus after the Resurrection parallels the worship of Jesus when He was born – it is both in the beginning and end of the gospel. It suggests that the story is now complete. That they worship Jesus (which Jesus has never asked the disciples to do) suggest that they must have seen something dazzling.
d. But they doubted – Greek word used is distazo – meaning uncertain as to which way to take – NOT the absence of faith. Some versions translate this phrase to “but some doubted” although scholars say that this was not meant to single out certain disciples.
e. Go and make disciples – The command is no longer to be silent, but to proclaim. The disciples are commanded to make others like themselves. For Matthew, to be a disciple “is renunciation of all earthly ambition, the denial of self, the bearing of the cross, the following of Christ, the willingness to be a servant to all, the commitment to doing the will of the heavenly Father.”
f. All nations – in plural form, referring to all countries other than
g. Teaching them to observe all that I have commanded you – “To observe” suggests that the teaching should lead to behavioral change and not simply head knowledge; it should be moral and ethical rather than just doctrinal. What Jesus has commanded refers to Jesus discourses, which Matthew has organized precisely to serve as guidelines to the early Christian communities.
h. I am with you always – an Old Testament key phrase, and usually said to assuage fear (“Do not be afraid, for I am with you.”) It also alludes to Mt 1:23 (“Emmanuel”) and 18:20 (“where two or three are gathered…”). Thus, Jesus’ promise to be present always with the apostles mirrors Yahweh’s presence in the history of the Jewish people. It is also a presence to assure them, because Jesus recognizes their doubts.
Key Points:
Matthew attempts to make the last 5 verses a fitting climax to his gospel.. He combines key phrases to underscore his key theological points:
1. Jesus has the authority (“All power in heaven and on earth has been given to me”) to issue his commission (“Go therefore…”)
2. Jesus will continue to be with them, just as God was present with
3.
4. Jesus gives an awesome mission, but at the same time provides assurance of God’s continuing presence.
5. The source of authority is Jesus and His teachings, and not the
6. These teachings should be spread across all nations and not just
7. Membership is through baptism (in the name of the Father, Son and Holy Spirit) and not through Judaic rituals.
Generalization
- The call to make disciples is not a request or invitation, it is an unconditional command. Jesus did not ask for volunteers, he demanded radical obedience – to repent of our worldliness, reorient our priorities and focus on following Him. When Jesus called his first disciples, He did not say “Would you like to join me?” He said, “Come, follow me.” Thus, saying “no” is tantamount to rejecting this command.
- Jesus’ call is to everyone. This is implied from His choice of ordinary folk as His first disciples (seven of the twelve disciples were fishermen) and explicit in His command “to make disciples of all nations.”
- “Making disciples” involves changing behavior, not teaching doctrine. Jesus commanded to “teach them to observe all that I have commanded” and not to simply know his commandments.
Thursday, April 07, 2005
Luke 24:13-35 On the Road to Emmaus
OBSERVATION:
- The passage points to the experience of Jesus AFTER the Resurrection. It shows that Jesus' Resurrection is more than resuscitation, but also transformation. He continues to be present, but not like before. The disciples did not right away recognize him. There's something more than just physical presence.
- Everytime characters and places are mentioned, then it indicates it is a very important passage - Cleopas is named and Emmaus. It features minor characters, not the apostles, so likely important to the early Christian communities for Luke to have included it.
- Note that it is Jesus that breaks the bread, and not the host, which is the custom, which means that Luke wishes to highlight a point.
- Luke is talking about the early Eucharist, which at that time were "discussion groups" in households very similar to a CC. There were prayers, readings, sharings, followed by a fellowship meal, just like a CC. Luke wanted to say that Jesus continues to be present with us, even though now invisible, but is present everytime we gather to break bread.
- Look at the flow of the gospel. From non-recognition to recognition. Now, in the middle part, there is a sharing of disappointments. "We had hoped," the two disciples said. We too, share in our CC's: we had hoped that my friend or relative didn't get sick, or our children were not such a problem, or things worked out in my job better than the way it did, and so on. "We had hoped" because God often does not meet our expectations.
- In answer, Luke says that it's because we look with our human eyes, and we do not see Jesus right there in front of us. If Jesus' death had meaning, then certainly our disappointments and sufferings have meaning too.
- After the sharing of disappointments, there is a meal sharing. Again, just like in a CC.
INTERPRETATION:
- Luke's purpose is to convince early Christians that Jesus presence continues even though he is now invisible. We experience him when we reflect on his life and teachings, when we share our lives (both high points and low points) with one another, and when we share a meal as a sign of our fellowship. When we do all these things, we "recognize" Jesus in our midst.
GENERALIZATION:
- Luke is describing the essence of Caring Circles.
- He is also describing the Eucharist as a sacrament, or sign of God's presence today. The Mass is a "larger CC." We reflect on the Word and share a meal. Just like a CC, it results (at least it should) to a closer bonding among all of us who are children in God's family.
APPLICATION:
- How can we contribute to ensure that our CC's become occasions of recognizing presence of Jesus among us?
- How do we behave after the Mass? How do we make it more than a private obligation, but an impetus for increasing our bonds with all of God's children, including those beyond our immediate family and friends.
- The passage points to the experience of Jesus AFTER the Resurrection. It shows that Jesus' Resurrection is more than resuscitation, but also transformation. He continues to be present, but not like before. The disciples did not right away recognize him. There's something more than just physical presence.
- Everytime characters and places are mentioned, then it indicates it is a very important passage - Cleopas is named and Emmaus. It features minor characters, not the apostles, so likely important to the early Christian communities for Luke to have included it.
- Note that it is Jesus that breaks the bread, and not the host, which is the custom, which means that Luke wishes to highlight a point.
- Luke is talking about the early Eucharist, which at that time were "discussion groups" in households very similar to a CC. There were prayers, readings, sharings, followed by a fellowship meal, just like a CC. Luke wanted to say that Jesus continues to be present with us, even though now invisible, but is present everytime we gather to break bread.
- Look at the flow of the gospel. From non-recognition to recognition. Now, in the middle part, there is a sharing of disappointments. "We had hoped," the two disciples said. We too, share in our CC's: we had hoped that my friend or relative didn't get sick, or our children were not such a problem, or things worked out in my job better than the way it did, and so on. "We had hoped" because God often does not meet our expectations.
- In answer, Luke says that it's because we look with our human eyes, and we do not see Jesus right there in front of us. If Jesus' death had meaning, then certainly our disappointments and sufferings have meaning too.
- After the sharing of disappointments, there is a meal sharing. Again, just like in a CC.
INTERPRETATION:
- Luke's purpose is to convince early Christians that Jesus presence continues even though he is now invisible. We experience him when we reflect on his life and teachings, when we share our lives (both high points and low points) with one another, and when we share a meal as a sign of our fellowship. When we do all these things, we "recognize" Jesus in our midst.
GENERALIZATION:
- Luke is describing the essence of Caring Circles.
- He is also describing the Eucharist as a sacrament, or sign of God's presence today. The Mass is a "larger CC." We reflect on the Word and share a meal. Just like a CC, it results (at least it should) to a closer bonding among all of us who are children in God's family.
APPLICATION:
- How can we contribute to ensure that our CC's become occasions of recognizing presence of Jesus among us?
- How do we behave after the Mass? How do we make it more than a private obligation, but an impetus for increasing our bonds with all of God's children, including those beyond our immediate family and friends.
Thursday, February 24, 2005
Matthew 26:14-27 Jesus Betrayal and Last Supper
The gospel is recalled as the last hours of Jesus. We look poignantly at Jesus who says good-bye to his friends during dinner. Jesus strikes us as a pitiful figure who prays to the Father in the garden, while his disciples sleep after wining and dining, and while the armed servants of the high priest approach to arrest him.
Observation and Interpretation
The setting of this gospel passage is in Jerusalem during the twin Feast of Passover and Feast of Unleavened Bread.
Passover is regarded as one of the three most important feasts of the Jewish calendar, and is the oldest festival having been observed for the last three thousand years. It occurs in the spring, a time of renewal (in March or April, being a movable feast). It lasts eight days, and begins on the evening of the first day, with the Passover meal. For the next seven days, all leavened bread is taken out of the house (even crumbs are searched and thrown away), and all that is eaten is unleavened bread (hence the name of the feast). Unleavened bread reminds the people of the haste with which their ancestors left Egypt to escape the tyranny of the pharaoh. There was no time to make the bread rise as they ate their final meal as slaves of the Egyptians.
“The liberation from slavery was an historical process entailing political and spiritual dimensions of freedom. Freedom from political oppression was not an act by itself. Political freedom was the prelude, the preparation for a more total form of freedom, which is the spiritual liberation of Israel.”[1]
This saving event was later commemorated in the offering of the paschal lamb at the Temple. Thus, in this great feast, many Jews from all over Israel would go to Jerusalem to offer their lamb sacrifice in the Temple. (This is also why the Romans were extra wary during this feast since the population of Israel would swell as much as five times, and was therefore an opportune time to mount a revolt against them. Since Jesus claimed to be the new king of the Jews, hence a potential revolutionary, it was not that difficult for Pontius to dispense with him as a rebel and acquiesce for him to be crucified).
After the temple sacrifice, the Passover meal is then celebrated at the synagogue or at home. “The celebration at home is a re-enactment of the Exodus experience. The home is transformed into a sanctuary where rituals and observances change family life and where time, secular time, the time of everyday life experience, suffers a transfiguration: it becomes sacred time.”[2]
This was indeed a historic moment, and more than just a tearful goodbye for Jesus and the disciples. Jesus makes the Passover meal itself the occasion on which he explains the significance of his death to the disciples! Note the following:
- the actions of “taking the bread, blessing, breaking and distributing to the disciples” are the same actions that describes the action of Jesus in the two “multiplication of loaves” stories in Matthew. Yes, there are two such accounts in Matthew’s gospel, but the first (14:13-21) happens in Jewish land and the second (15:32-39) happen in the area of Tyre and Sidon, which are Gentile territories. Here we see the “universality of the Kingdom” theme of Matthew. God’s reign is for everyone, Jew or Gentile. Thus, what Jesus was about to do is also for everyone.
- In Jewish language, the term “body” does not refer only to the physical or flesh, but to the entire person – body, heart, mind and spirit.[3] The giving up of Jesus body (or entire being) points to His wholehearted obedience to the Father. The Father did not send Jesus to die, but to proclaim the Kingdom of God, and to do so even if the cost was to be His life. God’s Kingdom is a condition where God’s love and forgiveness reigns. Jesus proclaimed such a Kingdom through His teachings, miracles and whole life. He did so to the point that He questioned the entire value system of the Jewish religion and consequently antagonized the authorities who eventually plotted his capture and death. He showed them a different way of loving, which they rejected, but He loved them anyway even unto death.
- On the other hand, the term “blood of the covenant” recalls the covenant sacrifice of Exodus. After the animals had been slain, Moses took half of the blood and threw it against the altar (the symbol of Yahweh), and then he threw the other half of the blood upon the people, saying: “See the blood of the covenant.”[4] In this ritual, the blood of an animal symbolizes this union between God and humanity. In the last supper, Jesus declares the wine to be his blood, that is, it is Jesus himself who unites God and humanity.
Jesus therefore interprets, for his disciples, the meaning of his imminent death as the consequence of His unconditional love and commitment to the Kingdom, and that kind of love and commitment is what will unite God and all people. In other words, Jesus love and commitment was so total, He was willing to proclaim and live it, even if it meant His death.
In summary, Jesus last Passover meal was the occasion which remembers the political liberation of the Israelites, and which Jesus transformed into also containing a far more significant meaning: the liberation of the entire humanity from sin. The Passover ritual involving unleavened bread and cup of wine is also transformed by Jesus to his body and blood. We interpret this not just in terms of the sacrificial elements of Jewish sacrifices, but as also reflecting Jesus unconditional love and total commitment to the Kingdom of God. Such love is what can free us from the power of sin in the world.
Generalization and Application
The Mass is both a meal and sacrifice. It is the last supper and sacrifice of Jesus re-enacted. If the mass is a meal, and meals are shared in fellowship, then our attendance in the Mass should result to our bonding with others. We leave the Eucharist committed to be more responsible for those around us.
If the mass is sacrifice, then we should personally connect with the meaning of Jesus’ sacrifice, which is unconditional love for others and full commitment to the proclamation of God’s Kingdom. We should therefore leave the Eucharist also more committed to the values of the Kingdom: fraternal love, forgiveness, preference for those who have less, fairness, and equality. Mass comes from the Latin “missa” and “missio.” The mass should therefore inspire us with a sense of mission to live and spread the gospel values.
Guide questions:
- After going to mass, are you filled with a sense of mission or the sense of having fulfilled an obligation?
- What are the things we can do to make the celebration of the Mass more effective and life changing for us? (For example, make a concrete resolution on a specific value that is difficult for you to live.)
End
Other Ideas and Insights:
Jesus and Judas are therefore complete opposites. Jesus is the servant who delivers himself to death in order that others might gain life, while Judas delivers Jesus to death for his personal advantage. The 30 pieces of silver might appear to be a large sum of money but is actually a reference to Exodus 21:32 where 30 pieces of silver is the payment required in reparation to the master of a slave who is gored by an ox. It is meant to be demeaning: a paltry sum to be paid for the life of a slave.
Jesus is aware of the events that is about to unfold for him and links such events with several Old Testament passages, such as v. 24 “as it is written of him,” v. 31 “for it is written,” and v. 56 “and all this has come to pass that the writings of the prophets may be fulfilled. (This linking with the OT is a characteristic of Matthew in order to establish to his Jewish audience that Jesus is the messiah prophesied in the OT).
But Jesus is not simply a stringed puppet playing according to a script, but is guiding and predicting events such as the arrangements for the Passover meal, the betrayal of Judas, and the denial of Peter.
[1] Rabbi Leon Klenicki, ed. The Passover Celebration (Chicago: Liturgy Training Publications, 1980), 1.
[2] Ibid, 2.
[3] Augustine Stock, The Method and Message of Matthew (Minnesota: The Liturgical Press, 1994), 400.
[4] Ibid, 400.
Observation and Interpretation
The setting of this gospel passage is in Jerusalem during the twin Feast of Passover and Feast of Unleavened Bread.
Passover is regarded as one of the three most important feasts of the Jewish calendar, and is the oldest festival having been observed for the last three thousand years. It occurs in the spring, a time of renewal (in March or April, being a movable feast). It lasts eight days, and begins on the evening of the first day, with the Passover meal. For the next seven days, all leavened bread is taken out of the house (even crumbs are searched and thrown away), and all that is eaten is unleavened bread (hence the name of the feast). Unleavened bread reminds the people of the haste with which their ancestors left Egypt to escape the tyranny of the pharaoh. There was no time to make the bread rise as they ate their final meal as slaves of the Egyptians.
“The liberation from slavery was an historical process entailing political and spiritual dimensions of freedom. Freedom from political oppression was not an act by itself. Political freedom was the prelude, the preparation for a more total form of freedom, which is the spiritual liberation of Israel.”[1]
This saving event was later commemorated in the offering of the paschal lamb at the Temple. Thus, in this great feast, many Jews from all over Israel would go to Jerusalem to offer their lamb sacrifice in the Temple. (This is also why the Romans were extra wary during this feast since the population of Israel would swell as much as five times, and was therefore an opportune time to mount a revolt against them. Since Jesus claimed to be the new king of the Jews, hence a potential revolutionary, it was not that difficult for Pontius to dispense with him as a rebel and acquiesce for him to be crucified).
After the temple sacrifice, the Passover meal is then celebrated at the synagogue or at home. “The celebration at home is a re-enactment of the Exodus experience. The home is transformed into a sanctuary where rituals and observances change family life and where time, secular time, the time of everyday life experience, suffers a transfiguration: it becomes sacred time.”[2]
This was indeed a historic moment, and more than just a tearful goodbye for Jesus and the disciples. Jesus makes the Passover meal itself the occasion on which he explains the significance of his death to the disciples! Note the following:
- the actions of “taking the bread, blessing, breaking and distributing to the disciples” are the same actions that describes the action of Jesus in the two “multiplication of loaves” stories in Matthew. Yes, there are two such accounts in Matthew’s gospel, but the first (14:13-21) happens in Jewish land and the second (15:32-39) happen in the area of Tyre and Sidon, which are Gentile territories. Here we see the “universality of the Kingdom” theme of Matthew. God’s reign is for everyone, Jew or Gentile. Thus, what Jesus was about to do is also for everyone.
- In Jewish language, the term “body” does not refer only to the physical or flesh, but to the entire person – body, heart, mind and spirit.[3] The giving up of Jesus body (or entire being) points to His wholehearted obedience to the Father. The Father did not send Jesus to die, but to proclaim the Kingdom of God, and to do so even if the cost was to be His life. God’s Kingdom is a condition where God’s love and forgiveness reigns. Jesus proclaimed such a Kingdom through His teachings, miracles and whole life. He did so to the point that He questioned the entire value system of the Jewish religion and consequently antagonized the authorities who eventually plotted his capture and death. He showed them a different way of loving, which they rejected, but He loved them anyway even unto death.
- On the other hand, the term “blood of the covenant” recalls the covenant sacrifice of Exodus. After the animals had been slain, Moses took half of the blood and threw it against the altar (the symbol of Yahweh), and then he threw the other half of the blood upon the people, saying: “See the blood of the covenant.”[4] In this ritual, the blood of an animal symbolizes this union between God and humanity. In the last supper, Jesus declares the wine to be his blood, that is, it is Jesus himself who unites God and humanity.
Jesus therefore interprets, for his disciples, the meaning of his imminent death as the consequence of His unconditional love and commitment to the Kingdom, and that kind of love and commitment is what will unite God and all people. In other words, Jesus love and commitment was so total, He was willing to proclaim and live it, even if it meant His death.
In summary, Jesus last Passover meal was the occasion which remembers the political liberation of the Israelites, and which Jesus transformed into also containing a far more significant meaning: the liberation of the entire humanity from sin. The Passover ritual involving unleavened bread and cup of wine is also transformed by Jesus to his body and blood. We interpret this not just in terms of the sacrificial elements of Jewish sacrifices, but as also reflecting Jesus unconditional love and total commitment to the Kingdom of God. Such love is what can free us from the power of sin in the world.
Generalization and Application
The Mass is both a meal and sacrifice. It is the last supper and sacrifice of Jesus re-enacted. If the mass is a meal, and meals are shared in fellowship, then our attendance in the Mass should result to our bonding with others. We leave the Eucharist committed to be more responsible for those around us.
If the mass is sacrifice, then we should personally connect with the meaning of Jesus’ sacrifice, which is unconditional love for others and full commitment to the proclamation of God’s Kingdom. We should therefore leave the Eucharist also more committed to the values of the Kingdom: fraternal love, forgiveness, preference for those who have less, fairness, and equality. Mass comes from the Latin “missa” and “missio.” The mass should therefore inspire us with a sense of mission to live and spread the gospel values.
Guide questions:
- After going to mass, are you filled with a sense of mission or the sense of having fulfilled an obligation?
- What are the things we can do to make the celebration of the Mass more effective and life changing for us? (For example, make a concrete resolution on a specific value that is difficult for you to live.)
End
Other Ideas and Insights:
Jesus and Judas are therefore complete opposites. Jesus is the servant who delivers himself to death in order that others might gain life, while Judas delivers Jesus to death for his personal advantage. The 30 pieces of silver might appear to be a large sum of money but is actually a reference to Exodus 21:32 where 30 pieces of silver is the payment required in reparation to the master of a slave who is gored by an ox. It is meant to be demeaning: a paltry sum to be paid for the life of a slave.
Jesus is aware of the events that is about to unfold for him and links such events with several Old Testament passages, such as v. 24 “as it is written of him,” v. 31 “for it is written,” and v. 56 “and all this has come to pass that the writings of the prophets may be fulfilled. (This linking with the OT is a characteristic of Matthew in order to establish to his Jewish audience that Jesus is the messiah prophesied in the OT).
But Jesus is not simply a stringed puppet playing according to a script, but is guiding and predicting events such as the arrangements for the Passover meal, the betrayal of Judas, and the denial of Peter.
[1] Rabbi Leon Klenicki, ed. The Passover Celebration (Chicago: Liturgy Training Publications, 1980), 1.
[2] Ibid, 2.
[3] Augustine Stock, The Method and Message of Matthew (Minnesota: The Liturgical Press, 1994), 400.
[4] Ibid, 400.
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