Matthew 21:1-11 - Entrance to Jerusalem (Palm Sunday, April 13, 2014)

Jesus is from Nazareth, which is about 100 kms. from Jerusalem.  That would take about five days' travel by walking.  Even if Jesus was a miracle worker and spoke like the prophets, his message would not have national impact unless it was heard and his miracles performed in Jerusalem, the religious capital.  (Think of a powerful and charismatic leader who preached, say, in Pozorubio; he would have to go to Manila for his message to be heard).

Jesus arrives in Jerusalem riding a donkey, which is regarded as an animal of peace, compared to the horse which is an animal of war.  Palms were placed on his path because it was customary in many lands during Biblical times to cover the path of those regarded with honor.  (Sometimes, one's clothing is also placed on the road).

"Hosanna" means "Help (or save), I pray" and "highest" would refer to God. Thus "Hosanna in the highest" would mean "Help me  O God, I pray."

This gospel passage is about the entry of Jesus into Jerusalem where his mission to proclaim the Kingdom of God will reach its climax.  He is welcomed as a savior to proclaim peace, and not as a militaristic messiah.  Jesus' mission and message comes from God.

Source:

- Raymond E. Brown et al (eds), The New Jerome Biblical Commentary (New Jersey: Prentice Hall, 1990), 969-970.

- http://en.wikipedia.org/wiki/Palm_Sunday



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Matthew 21-1-11

When Jesus and the disciples drew near Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, saying to them, “Go into the village opposite you, and immediately you will find an ass tethered, and a colt with her.

Untie them and bring them here to me. And if anyone should say anything to you, reply, ‘The master has need of them.’ Then he will send them at once.” This happened so that what had been spoken through the prophet might be fulfilled:

Say to daughter Zion, “Behold, your king comes to you, meek and riding on an ass, and on a colt, the foal of a beast of burden.” The disciples went and did as Jesus had ordered them. They brought the ass and the colt and laid their cloaks over them, and he sat upon them.

The very large crowd spread their cloaks on the road, while others cut branches from the trees and strewed them on the road. The crowds preceding him and those following kept crying out and saying:

“Hosanna to the Son of David; blessed is the he who comes in the name of the Lord; hosanna in the highest.” And when he entered Jerusalem the whole city was shaken and asked, “Who is this?” And the crowds replied, “This is Jesus the prophet, from Nazareth in Galilee.”

John 11:3-17, 20-27, 33-45 - The Raising of Lazarus (5th Sunday of Lent, April 6, 2013)

There are two other gospel accounts where Jesus brought a dead person back to life.  One is when he raised Jairus' daughter (in Mark 5:22-23) and the other is the only son of a widow (in Luke 7:11-16).  The raising of Lazarus, however, is the most powerful and incontrovertible. 

In the first two cases, the persons involved have just died and were not yet buried.  The account in the gospel of John presents Lazarus as having been dead and buried for four days.  People during biblical times usually bury their dead within twenty-four hours as there was no embalming done.  It is also believed that the soul of the person would hover over the dead body during the first three days, after which decay would have set in and the soul would no longer recognize the body and eventually leave.  John establishes that in this particular case, Lazarus definitely has died.

In last Sunday's gospel, Jesus is presented the "light of the world."  Now, he is presented as "life of the world" and presages his own resurrection.  (Jesus resurrection however is different from that of Lazarus's resuscitation.  Lazarus eventually died; Jesus' resurrection is a transformation and glorification of his previous body.  More on this on Easter Sunday).

It is also worthy to note the following:

- Jesus stayed for two more days before heading for Judea where Lazarus was.  This is to suggest that God's timing dictates Jesus' action, and not the human desire or demands.  Something will be done and it will result to God's glorification.

- Why did Jesus weep?  He already knew what he would do and that raising Lazarus would bring joy to the people.  Some biblical interpreters say that to "weep" is also a description of displeasure or anger caused by the skepticism and doubt of the people around him.  Others interpret this as Jesus emotional reaction to the presence of sickness and death, and the grief that it causes human kind.  

Sin is the cause of death and Jesus defeated this last bastion of evil through his life and resurrection.

Sources:

- Nil Guillemette, SJ, Hungry No More (Makati: St. Paul's Publications), 151-156.

- Raymond E. Brown et al (eds), The New Jerome Biblical Commentary (New Jersey: Prentice Hall, 1990), 969-970.

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John 11:3-17, 20-27, 33-45.

The sisters of Lazarus sent word to Jesus, saying, “Master, the one you love is ill.” When Jesus heard this he said, “This illness is not to end in death, but is for the glory of God, that the Son of God may be glorified through it.”

Now Jesus loved Martha and her sister and Lazarus. So when he heard that Lazarus was ill, Jesus remained for two days in the place where he was. Then after this he said to his disciples, “Let us go back to Judea.”

When Jesus arrived, he found that Lazarus had already been in the tomb for four days. When Martha heard that Jesus was coming, she went to meet him; but Mary sat at home. Martha said to Jesus, “Lord, if you had been here, my brother would not have died. But even now I know that whatever you ask of God, God will give you.” Jesus said to her, “Your brother will rise.” Martha said to him, “I know he will rise, in the resurrection on the last day.” Jesus told her, “I am the resurrection and the life. Whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die. Do you believe this?” She said to him, “Yes, Lord. I have come to believe that you are the Christ, the Son of God, the one who is coming into the world.”

Jesus became perturbed and deeply troubled, and said, “Where have you laid him?” They said to him, “Sir, come and see.” And Jesus wept. So the Jews said, “See how he loved him!” But some of them said, “Could not the one who opened the eyes of the blind man have done something so that this man would not have died?”

So Jesus, perturbed again, came to the tomb. It was a cave, and a stone lay across it. Jesus said, “Take away the stone.” Martha, the dead man’s sister, said to him, “Lord, by now there will be a stench; he has been dead for four days.” Jesus said to her, “Did I not tell you that if you believe, you will see the glory of God?” So they took away the stone. And Jesus raised his eyes and said, “Father, I thank you for hearing me. I know that you always hear me; but because of the crowd here I have said this, that they may believe that you sent me.” And when he had said this, he cried out in a loud voice, “Lazarus, come out!” The dead man came out, tied hand and foot with burial bands, and his face was wrapped in a cloth. So Jesus said to them, “Untie him and let him go.”

Now many of the Jews who had come to Mary and seen what he had done began to believe in him.

John 9:1, 6-9, 13-17, 34-38 - Jesus Heals the Blind Man (4th Sunday of Lent, March 30, 2014).

The healing of the blind man is a powerful miracle, and there is a more powerful message behind this miracle that the evangelist John wishes to communicate.  It is important to note the following:

- The man was born blind -- people during biblical times believed that congenital defects reflect the sin of parents passed on to the child.  This is why the Pharisees referred to the blind man as someone "totally born in sin."

- The Pharisees -- these were religious leaders and mastered the details and intricacies of the law; they knew that healing was forbidden during sabbath and, according to them, Jesus must be a false prophet as he did not follow the law.

- The pool of Siloam -- this is most important.  As John explains, "Siloam" means "sent," and in John's gospel, Jesus is referred to as "the one sent" more than forty times.  More importantly, the pool of Siloam was part of the liturgical rite during the Feast of Tabernacles (one of the three major Jewish feasts).  During this feast, the priest would draw water from the pool and pour it on the altar while saying prayers.  The Feast of Tabernacles is also regarded as feast of water and feast of light.  

This parallelism between the feast and the healing of the blind plays a major part in the message that John wishes to convey.

John presents Jesus as "light of the world."  This symbolism is connected to the Old Testament which sees salvation as a light for the people plunged in darkness, and its glory shining from Jerusalem to the rest of the world.  In Jesus, the awaited messiah is fulfilled.

But this is not the militaristic messiah, but the "light" that reveals a new way of life based on obedience to the Father's will, love, and forgiveness.  This way of life is revealed as better than a life based simply on a blind obedience to a set of rules set by the Law.

Thus, at the end of the passage, it is the man born blind that not only physically sees, but now has eyes of faith and possesses the insight on the true person of Jesus: that He is the light of the world.  The Pharisees, on the other hand, who possess the knowledge of the Law, are presented as blind and arrogant.

Other Trivia:

- Spittle, or saliva, was believed by the ancients as having medical efficacy and that it was more effective if mixed with earth or clay.

Source:

- Nil Guillemette, SJ, Hungry No More (Makati: St. Paul's Publications, 1989), 116-125.


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Jn 9:1.6-9.13-17.34-38

As Jesus passed by he saw a man blind from birth. Jesus spat on the ground and made clay with the saliva, and smeared the clay on his eyes, and said to him, “Go, wash in the Pool of Siloam” – which means Sent. – So he went and washed, and came back able to see.

His neighbors and those who had seen him earlier as a beggar said, “Isn’t this the one who used to sit and beg?” Some said, “It is!” but others said, “No, he just looks like him.” He said, “I am.”

They brought the one who was once blind to the Pharisees. Now Jesus had made clay and opened his eyes on a sabbath. So then the Pharisees also asked him how he was able to see. He said to them, “He put clay on my eyes, and I washed, and now I can see.” So some of the Pharisees said, “This man is not from God, because he does not keep the sabbath.” But others said, “How can a sinful man do such signs?” And there was a division among them. So they said to the blind man again, “What do you have to say about him, since he opened your eyes?” He said, “He is a prophet.”

They answered and said to him, “You were born totally in sin, and are you trying to teach us?” Then they threw him out.

When Jesus heard that they had thrown him out, he found him and said, “Do you believe in the Son of Man?” He answered and said, “Who is he, sir, that I may believe in him?” Jesus said to him, “You have seen him, and the one speaking with you is he.” He said, “I do believe, Lord!” And he worshiped him.

John 4:5-15, 10-26, 39-42 - The Samaritan Woman By the Well (3rd Sunday of Lent, March 23, 2014)

Map from www.searchingthescriptures.net

The gospel passage took place in Samaria, through which Jesus and disciples passed on their way back from  Jerusalem to Galilee.  (See map).  

Samaritans and Jews both believed in Yahweh but the latter regard the former as not following mainstream Judaism since Samaritans only believed in the first five books (the Pentateuch) of the Hebrew bible (which is what we consider as the Old Testament).  Note that this is similar to the difference between Catholics and Protestants, with the Protestant bible having seven less books than the Catholic version.

Samaritans were also looked upon as being ritually unclean, particularly women (who menstruated, because blood is regarded by Jews as unclean).  This uncleanness is believed to be transferred through the drinking vessels used.

There are two key verses in understanding the gospel:

1) The first is verse 4:10: "If you knew the gift of God and who is saying to you, "Give me a drink," you would have asked him and he would have given you living water."

The typical association of the "gift of God" is with the laws of Moses.  But for the evangelist John, the "gift of God" is Jesus himself.  (Recall John 3:16 - "For God so loved the world, that he gave his only son...")

"Living water" is often associated with baptismal water in contemporary homilies.  Not so for John.  The literal meaning of "living water" is "running water" in contrast to water from a well.  In Old Testament context, "living water" is associated with the flood of wisdom from God.  For John, the living water symbolizes the life-giving doctrine brought by Jesus and the message of love that he proclaims in his own personal life.

2) The second is verses 4:19-21: The woman said to him, "Our ancestors worshipped on this mountain; but you people say that the place to worship is in Jerusalem".  Jesus said to her, "Believe me, woman, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem."

Due to the difference in their beliefs, the main temple of the Samaritans is in Mt. Gerizim, while the Jews' was in Jerusalem, located at Mt. Zion.  (Both highlighted in the map).

Jesus' reply that when everyone recognizes and worships God as Father of all humanity, then this debate is no longer relevant.  Jesus came to proclaim -- to Jews and Samaritans alike, as well as to all nations -- that God is Father, and one can know the Father through Jesus.

Source:

- Nil Guillemette, SJ, Hungry No More (Makati: St. Paul's Publications, 1989), 64-70.



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John 4:5-15, 19-26, 39-42

Jesus came to a town of Samaria, called Sychar, near the plot of land that Jacob had given to his son Joseph. Jacob’s well was there. Jesus, tired from his journey, sat down there at the well. It was about noon.

A woman of Samaria came to draw water. Jesus said to her, “Give me a drink.” His disciples had gone into the town to buy food. The Samaritan woman said to him, “How can you, a Jew, ask me, a Samaritan woman, for a drink?” – For Jews use nothing in common with Samaritans. –

Jesus answered and said to her, “If you knew the gift of God and who is saying to you, ‘Give me a drink,’ you would have asked him and he would have given you living water.”

The woman said to him, “Sir, you do not even have a bucket and the cistern is deep; where then can you get this ‘living water’? Are you greater than our father Jacob, who gave us this cistern and drank from it himself with his children and his flocks?”  Jesus answered and said to her, “Everyone who drinks this water will be thirsty again; but whoever drinks the water I shall give will never thirst. The water I shall give will become in him a spring of water welling up to eternal life.”   The woman said to him, “Sir, give me this water, so that I may not be thirsty or have to keep coming here to draw water.

I can see that you are a prophet. Our ancestors worshiped on this mountain; but you people say that the place to worship is in Jerusalem.” Jesus said to her, “Believe me, woman, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem. You people worship what you do not understand; we worship what we understand, because salvation is from the Jews. But the hour is coming, and is now here, when true worshipers will worship the Father in Spirit and truth; and indeed the Father seeks such people to worship him. God is Spirit, and those who worship him must worship in Spirit and truth.”

The woman said to him, “I know that the Messiah is coming, the one called the Christ. When he comes, he will tell us everything.” Jesus said to her, “I am he, the one speaking with you.”

Many of the Samaritans of that town began to believe in Jesus. When the Samaritans came to him, they invited him to stay with them; and he stayed there two days.

Many more began to believe in him because of his word, and they said to the woman, “We no longer believe because of your word; for we have heard for ourselves, and we know that this is truly the savior of the world.”

Matthew 17:1-9 - The Transfiguration of Jesus (Gospel for March 16, 2014, 2nd Sunday of Lent)

     The story of Jesus' transfiguration is filled with symbols, such as "the high mountain", "shone like a sun", "white as light", "the appearance of Moses and Elijah", "the bright cloud", and "voice from the cloud".  Matthew also describes the whole scene as a "vision".  

     What can we learn from these symbols?

- Jesus is connected to Moses and Elijah.  The latter are the greatest figures in the Old Testament: Moses is the lawgiver and the greatest of prophets, while Elijah is regarded as the precursor of the Messiah.

- The scene happens in a mountain, often associated with God's presence and where God's revelation takes place; both Moses and Elijah climbed a mountain.

- The "bright cloud" and "white as light" suggest God's presence and heavenly realities.

     Finally, and this provides the clue to the gospel's message, the tents that Peter wishes to build is associated with the Feast of Tabernacles (one of the three most important feasts in the Jewish calendar).  

     During this feast (also referred to as the Feast of Tents or Booths), small tents are built and meals are taken inside.  (See the picture here for a contemporary tent used to celebrate the Feast of Tabernacles).   
It recalls the forty years' journey through the desert where they lived in tents and other makeshift shelter.  Importantly, the Ark of the Covenant was kept in the largest tent to remind them of God's presence and protection.

     Peter's plan to build three tents recalls this Old Testament experience and foreshadows the age when all nations will be under God's reign and protection.  This is also Matthew's way of connecting Jesus to the Kingdom of God envisioned in the Old Testament -- that Jesus is not against the Jewish faith, as many thought, but that He focused on the original and pure intent of the Law which is to love and forgive.  Jesus also expands God's reign from the Jews, the chosen people, to all of humanity.

     This may also be the reason why the disciples were "very much afraid," that is, the demand of Jesus is great.

Other Trivia:

- The other two most important Jewish feasts are the Passover (commemorating the day Yahweh freed the Israelites from Egyptian slavery) and the Feast of the Weeks (to remember the day Yahweh gave them the Law at Mount Sinai).

Sources: 
- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), 224-226.
- Raymond E. Brown et al (eds), The New Jerome Biblical Commentary (New Jersey: Prentice Hall, 1990), 660.

*See this site for image of a contemporary tent used to celebrate the Feast of Tabernacles: 

http://www.wherejesuswalked.org/blog/events/the-feast-of-tabernacles-is-proof-of-god%E2%80%99s-promise-and-love-for-christians 
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Matthew 17:1-9

Jesus took Peter, James, and John his brother, and led them up a high mountain by themselves. And he was transfigured before them; his face shone like the sun and his clothes became white as light. And behold, Moses and Elijah appeared to them, conversing with him. Then Peter said to Jesus in reply, “Lord, it is good that we are here. If you wish, I will make three tents here, one for you, one for Moses, and one for Elijah.” While he was still speaking, behold, a bright cloud cast a shadow over them, then from the cloud came a voice that said, “This is my beloved Son, with whom I am well pleased; listen to him.” When the disciples heard this, they fell prostrate and were very much afraid. But Jesus came and touched them, saying, “Rise, and do not be afraid.” And when the disciples raised their eyes, they saw no one else but Jesus alone. 


As they were coming down from the mountain, Jesus charged them, “Do not tell the vision to anyone until the Son of Man has been raised from the dead.”

Matthew 4:1-11 - The Temptation of Jesus (Gospel for March 9, 2013, 1st Sunday of Lent). 
*Gospel text below.

Note that this gospel passage immediately follows the account of Jesus' baptism, suggesting that with discipleship comes great temptations.  The Spirit that proclaims Jesus as the "beloved Son" during baptism is the same Spirit that leads Jesus to the desert to be tempted.

There are three temptations:

- to turn stone to bread
- to test God's power if Jesus jumps from the temple
- to worship the devil in exchange for riches

In each of them, Jesus quotes from Deuteronomy Chapters 6 to 8.  It is in Chapter 6 where the greatest commandment is written, which I quote here with additional verses to show its importance to Yahweh's people:

Hear, O Israel! The Lord is our God, the Lord alone!  Therefore, you shall love the Lord, your God, with all your heart, and with all your soul, and with all your strength.  Take to heart these words which I enjoin on you today.  Drill them into your children.  Speak of them at home and abroad, whether you are busy or at rest.  Bind them at your wrist as a sign and let them be as a pendant on your forehead.  Write them on the doorposts of your houses and on your gates.  (Deut. 6:1-9)

It is in these same chapters that the Israelites are warned of the dangers of prosperity, and of their complacency and unfaithfulness when they become victorious, rich and powerful.

The law to love God above all else corresponds to the three temptations:

- "with all your heart" - referring to our affections and desires (corresponding to food when hungry),

- "with all your soul" - "soul" means life, even martyrdom,

- "with all your strength" - referring to wealth, property and possessions.

Matthew highlights the demands of discipleship which requires total love, fidelity and commitment to God.  Be ready therefore to face great temptations.

Other trivia:

- Jesus is addressed as the "son of God" but NOT in the Trinitarian sense; it is a phrase used to refer to the Israelites as God's chosen people. Jesus therefore now represents the "new Israel" or the Israel that is totally faithful to God.  

- The "forty days and nights" is likely not to be taken literally; "forty" is used to refer to a "long time" and connects Jesus to the forty years of Israel's journey in the desert, to the fasting of Moses on Sinai and of Elijah on Horeb.  (By the way, these are the only three people recorded in the Bible as having done a forty day fast).

Sources:

- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), 141-144.
- Raymond E. Brown et al (eds), The New Jerome Biblical Commentary (New Jersey: Prentice Hall, 1990), 638.

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*Matthew 4:1–11

At that time Jesus was led by the Spirit into the desert to be tempted by the devil. He fasted for forty days and forty nights, and afterwards he was hungry. The tempter approached and said to him, “If you are the Son of God, command that these stones become loaves of bread.” He said in reply, “It is written: One does not live on bread alone, but on every word that comes forth from the mouth of God.” 

Then the devil took him to the holy city, and made him stand on the parapet of the temple, and said to him, “If you are the Son of God, throw yourself down. For it is written: He will command his angels concerning you and with their hands they will support you, lest you dash your foot against a stone.” Jesus answered him, “Again it is written, You shall not put the Lord, your God, to the test.” Then the devil took him up to a very high mountain, and showed him all the kingdoms of the world in their magnificence, and he said to him, “All these I shall give to you, if you will prostrate yourself and worship me.” At this, Jesus said to him, “Get away, Satan! It is written:The Lord, your God, shall you worship and him alone shall you serve.” 

Then the devil left him and, behold, angels came and ministered to him.

Matthew 6:24-34 - Do Not Worry* (Gospel for March 2, 2014, 8th Sunday in Ordinary Time)
*See below for Gospel text

Pelicans in Flight by (c) Jeff Kinsey, Dreamstime Stock Photos 

For the third consecutive Sunday, Jesus tells us the standards that a true disciple should live by.  There are familiar verses in the gospel, and the following trivia may provide a better insight to the message of this gospel.

Note how many times the word "worry" and "anxious" appear in the gospel passage -- a total of five times.

The theme of this passage is not so much God's providence, though indeed it is there, but the attitude of the disciple: not to be anxious and to focus on Kingdom-building.  In the original Aramaic word of "anxious", the nuanced meaning refers to "being absorbed by" or "being preoccupied with." 

The "birds in the air neither sow or reap" is mentioned, but NOT to suggest passivity and idleness (for the birds do work to gather their food), but the absence of anxiety.

The "lilies in the field neither toil nor spin" refers to field labor of men and housework for women, and importantly to strenuous or stressful work.  (Don't we all know what stress can do to one's health?)

This absence of anxiety makes the choice between God and "Mammon" easier for the disciple.  ("Mammon" is derived from an Aramaic term which refers to wealth and possession.)

 Field of Blue and Yellow by (c) Kimberly Vetrano,Dreamstime Stock Photos

The phrase "hate one and love the other" does not refer to feelings, but in the biblical context refers to choices one makes.

Choose and live the Kingdom's values, and a disciple will overcome the challenges that go with it.

Sources:

- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), 172.
- Raymond E. Brown et al (eds), The New Jerome Biblical Commentary (New Jersey: Prentice Hall, 1990), 646.

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Matthew 6:24-34

Jesus said to his disciples:
“No one can serve two masters. He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve God and mammon. 

“Therefore I tell you, do not worry about your life, what you will eat or drink, or about your body, what you will wear. Is not life more than food and the body more than clothing? Look at the birds in the sky; they do not sow or reap, they gather nothing into barns, yet your heavenly Father feeds them. Are not you more important than they? Can any of you by worrying add a single moment to your life-span? Why are you anxious about clothes? Learn from the way the wild flowers grow. They do not work or spin. But I tell you that not even Solomon in all his splendor was clothed like one of them. If God so clothes the grass of the field, which grows today and is thrown into the oven tomorrow, will he not much more provide for you, O you of little faith? So do not worry and say, ‘What are we to eat?’ or ‘What are we to drink?’ or ‘What are we to wear?’ All these things the pagans seek. Your heavenly Father knows that you need them all. But seek first the kingdom of God and his righteousness, and all these things will be given you besides. Do not worry about tomorrow; tomorrow will take care of itself. Sufficient for a day is its own evil.”

Matthew 5:38-48 - Jesus' Standards of Christian Behavior (Gospel for February 23, 2014, 7th Sunday of Ordinary Time)

Last Sunday, Jesus preached that the spirit of the law -- embodied in love and forgiveness -- is more important than the letter of the law. This theme is expounded in this Sunday's gospel which shows the radicality of the values that Jesus preached.

This is done by Matthew through a series of antitheses:

1. "An eye for an eye" vs. "offer no resistance." - Actually, the "eye for an eye" dictum was already a moderation of the act of revenge because people's acts of vengeance tended to far exceed the cause that triggered the revenge (i.e. people tended to take two or three eyes).  Jesus takes this a level higher by advocating passive resistance (think Gandhi/Martin Luther King) as the winning strategy to defeat evil.

2. "Struck at the right cheek" vs. "turn the other one as well" - Being struck at the right cheek was particularly insulting because the back of the hand was used, and demanded a higher penalty in court.  Again, Jesus advocated fighting evil with good.

3. "Going to law over a tunic" vs. "handing your cloak as well" - A tunic is one's shirt, or undergarment often extending to the legs, and is one's most indispensable garment.  It is never given up even as payment for a fine or restitution (except when one is sold as a slave).  It would be an excessive demand if one were to ask for the tunic as payment.  Nevertheless, Jesus said to give the cloak (or the coat over one's tunic) as well.

4. "Forces you to one one mile" vs. "go two miles" - "Going one mile" refers to when one is commissioned by government to go along as guide or messenger (similar to Simon of Cyrene) to help carry out a government task.  Sometimes, one's horse is required to send a message, for example, and is used without compensation.  It was an oppressive practice; but Jesus says to go two miles.

5. "Hate your enemies" vs "love your enemies" - Biblical scholars interpret this as one's personal enemies, and not pagans or enemies of the state.  The love demanded is not the emotional one, but the kind that understands and forgives.

6. "Be perfect as your heavenly Father is perfect" - The correct interpretation is not "to be without fault" but that the disciple must have a whole, complete and undivided love for all.  

Very difficult standards.

Sources: 

- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), 166.
**Raymond E. Brown et al (eds), The New Jerome Biblical Commentary (New Jersey: Prentice Hall, 1990), 643-644.

Matthew 5:17-37: What is the Law of Moses (Gospel for February 16, 2013, 6th Sunday in Ordinary Time)

What did Jesus mean when he said: "I tell you, unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven"?

The key to understanding this passage lies three verses earlier where Jesus also says: "Do not think that I have come to abolish the law or the prophets.  I have come not to abolish but to fulfill."

When a Jew refers to "the law", he/she refers to the numerous positive (must do) and negative (must not do) commandments for a Jew to be considered righteous before God. I have come across references that the total number of these laws is 613, which is the sum of 365 negative laws (corresponding to the days in a year) and 248 positive ones (corresponding to the number or bones and organs in the human body (according to Jewish tradition).1

The laws are rather comprehensive and includes what we know as "the ten commandments" but also laws which: require the circumcision of males, helping a neighbor unload his beast, lending a gentile with interest but to a Jew without interest, not to eat a worm found in a fruit, not to cultivate the soil in a jubilee year, never settle in the land of Egypt, that a man should not wear a woman's clothing, that a woman shall bring an offering after childbirth, and so many other things.2  

You can appreciate how a typical Jew would have a problem remembering all these laws except for those who specialize in it, i.e. the scribes and Pharisees.  The latter knew their laws and equated following the letter of the law as being sufficient to be considered righteous before God.

Not so, said Jesus.  Jesus regards the literal interpretation as inadequate, though not false.  He shifts the ground from the act - whether you did something or not -- to the spirit of the law.  

Thus, not just murder is forbidden but the emotional anger that precedes a potential murder.  Not just actual adultery, but the desire that precedes it.  Not just performing acts of worship, but being reconciled with one's neighbor.  Not just not taking a false oath, but avoiding swearing at all (which means invoking God's name) and to simply tell the truth in everyday life.

Jesus was also against the complexity of the laws (which provided the scribes and Pharisees undue advantage) and so he simplified it.  Two chapters later in the gospel of Matthew, Jesus would say: "Do to others whatever you would have them do to you.  This is the law and the prophets."  (Matthew 7:12)  

While simpler, the demands of Jesus is a much tougher standard than just simply following the letter of the law.

Notes:

1 - http://en.wikipedia.org/wiki/613_commandments

2 - A full list can be found here: http://www.jewfaq.org/613.htm

Photo obtained from: http://www.freebibleimages.org/illustrations/pharisee-tax-collector/

Matthew 5:13-16 - Salt and Light (Gospel for February 9, 2013)

Source: www.stock.schng (license-free photo)

SALT: The earliest evidence of salt dates back around 6,000 years ago and was a highly valued commodity during Jesus' times.  Salt was used as a condiment to add flavor to food, and also as a preservative.  It was a traded commodity and was transported along specially built salt roads.  Some nations went to war over salt.  Pliny, a Roman writer during the times of Jesus, said: "Nothing is more useful than salt or sunshine."

Jesus chose his metaphor carefully and deliberately.  Matthew quotes Jesus as using this metaphor AFTER the Sermon on the Mount and specifically after the beatitude "Blessed are you when they insult you and persecute you."  

The key messages of this gospel passage are:

- The disciple INFLUENCES others.  Salt fulfills its value only when mixed with food; it is not good when consumed by itself.  Similarly, the disciple does not withdraw from, but goes into the world that others may see Jesus in his/her life.

- The disciple witnesses to Jesus DESPITE PERSECUTION.  If they do not, then they become like salt that loses its flavor; and since salt is not salt without its saltiness, then a disciple ceases to be such.

- The disciple witnesses to such an extent that it is VISIBLE and HAS IMPACT on others.  He/she is like LIGHT.  A disciple takes BOLD even CONTROVERSIAL steps when necessary.  But this is done not to brag or take credit but so "that they may see your good deeds and glorify your heavenly Father."

Tough words and tough demands by Jesus from his disciples.

Other Trivia:

- Salt was also used in many religious ceremonies: Mohammed was reported to have said that God sent four blessings: fire, water, iron and salt.  It is used in house blessings in Hinduism.  Buddhists believe that salt wards off evil.    

- The word "salary" originates from Latin: salarium which referred to the money paid to the Roman Army's soldiers for the purchase of salt. The word salad literally means "salted", and comes from the ancient Roman practice of salting leaf vegetables.

Sources:

- Info on salt sourced from: http://en.wikipedia.org/wiki/Salt.

- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), 156.

Luke 2:22-32 - The Presentation of Jesus in the Temple (Gospel for February 2, 2013)

Luke connects the Presentation of Jesus in the temple with the Old Testament requirements of the Laws of Moses, namely:

- Every woman who gives birth to a boy must do two things: a) have the boy circumcised on the eighth day after birth, and b) on the fortieth day, she should present a lamb or, if she cannot afford it, two pigeons to the Temple for her purification. (See Leviticus 12:2-8.  Incidentally, a different rule for purification applies if the baby is a girl).

- Secondly, every first born must be offered to Yahweh in thanksgiving for being delivered from the slavery of Egypt.

Luke combines these two legal requirements to communicate:

1. Jesus, and his parents, were Law-abiding.  This is part of Luke's theme that Jesus and his teachings were not contradictory to Judaism.  

The Jews found Jesus' teachings as contradicting Judaism because they interpreted the Jewish laws literally, while Jesus preached the spirit of the law based on love of God and neighbor. (A classic example is the woman caught in the act of adultery -- the Jewish law required death by stoning; Jesus on the other hand forgave the woman).

2. Jesus is presented to the temple to identify Jesus as wholly dedicated to God.  Luke takes the effort to connect Jesus with the Jewish religion and Old Testament practices to convey these messages:

- Jesus never intended to undermine the Jewish religion but only wanted to bring back the original intent of their faith: love of God and neighbor, and not simply to strictly follow laws and rules.

- Jesus message of love and forgiveness is universal, for both Jews and Gentiles.  This explains Simeon's canticle: "My eyes have seen your salvation, which you prepared in sight of all peoples, a light for revelation to the Gentiles and glory for your people Israel." (Underscoring mine).

Other Trivia:

Simeon and Anna represent devout Jews.  This reenforces Luke's intent to present Jesus and his family as law abiding Jews.  

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Sources:

- Raymond E. Brown et al (eds), The New Jerome Biblical Commentary (New Jersey: Prentice Hall, 1990), 683-684.

- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), 280-283.

Matthew 4:12-23: The Call of the First Disciples.  (Sunday Gospel for January 26, 2013).

The gospel mentions several historical places and the map shows their locations.  Note that:

1. Capernaum - this is where Jesus "withdrew" when John the Baptist was arrested, probably to stay away from the eyes of the authorities. Nazareth was too close to Sepphoris (see map) which was a government center.  (Jerusalem, which was THE political capital, is even further away at more than 100 kms from Nazareth).

2. Zebulun and Napthali - are no longer seen in the map during Jesus' times as these were the first places invaded by the Assyrians around 700 BC, and therefore were converted to the religions of the invaders (thus, considered pagans by the Jews).  Nazareth, where Jesus lived, remained a Jewish enclave.

3. Sea of Galilee - the first four disciples were all fishermen, which was likely but natural since Jesus wanted to recruit from the common folk, and fishing was one of the predominant occupations in the area.

Jesus' active ministry started at what we would consider as provincial (think Pozorubio, Pangasinan, for example).  His reputation grew in and around Galilee but he and his disciples had to go to Jerusalem in order to make a significant impact in their preaching of the Kingdom of God.

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Other Trivia:

Sea of Galilee, about 12 miles by 7 miles in area.

What was Jesus Life in Galilee Like? Jesus was a Nazarene. He lived most of his life in the town of Nazareth within the province of Galilee. Although a small village, Nazareth was close to nearby commercial centers but which were Gentile areas (or non-Jewish).  Nazareth was a Jewish enclave. It was also relatively poor and overpopulated; there was a scarcity of natural resources such as water and fertile soil. 

Nonetheless, Nazareth could not be called destitute. Jesus came from a family of craftsmen or carpenters which suggests a reasonable socio-economic standard of living.

Education was a priority for Jewish people. Jesus would have learnt the Bible at the village school (until the age of twelve) and at the local synagogue. This accounts for Jesus' knowledge of Hebrew (the language of the Bible) and Aramaic (the language in which religious discussion was held). 

It was also the custom of the time for young adults to attach themselves to a local teacher or sage. Although we know little of Jesus' young adult life, we do know that he eventually chose to be a disciple of John the Baptist. Certainly, by the time of his 'public ministry', Jesus was well versed in the Scriptures and the Jewish tradition. This suggests that he spent many years learning and discussing his Jewish faith and heritage.

Source: Lifted from -http://dlibrary.acu.edu.au/staffhome/gehall/xtology2.htm)

Matthew 18:1-5.10: The Children As The Greatest (Sunday Gospel for January 19, 2014, the Feast of the Sto. Nino).

I consider this passage as one of my personal favorites, not for its reference to the feast of Sto. Nino, but because of its powerful message if we accurately understand how "children" were perceived during biblical times; and secondly, due to the context of this passage.

1. "Children" - Children played a mixed role in Jewish as well as Greek-Roman tradition. (Biblical times were a mix of Jewish culture with influence from Greek and Roman.)  Among the Jews, children were regarded as a divine gift, a source of great joy, and sign of God's blessings.  But children were also considered as "ignorant, capricious and in need of strict discipline." 

The Greek-Roman culture looked at children as loved by parents and considered indispensable by the state for economic, cultural and military purposes.  At the same time they were also viewed as "fundamentally deficient, not yet human in the full sense, and mentally deficient who spoke nonsense."*

Why then would Jesus use children as an analogy to communicate greatness in the kingdom?  To show that it is precisely the helplessness of humble children (not their innocence of "cuteness" which are often the misinterpretations of this passage) that is the prerequisite in experiencing the Kingdom of God.  Adults often lean on their own skills and capability.  But a helpless child, totally dependent on others, will always see God's power, plan and providence in all things.  Karl Rahner, a prominent theologian, uses the term "infinite openness to the Infinite" to refer to children.

It is for this reason that I chose Joey Velasco's painting of "Hapag ng Pag-asa" (Table of Hope), which depicts Jesus's last supper with streetchildren, as a more appropriate image for the Feast of Sto. Nino.

2. The Context - this passage is part of Chapter 18, the entire chapter being a series of teachings most likely compiled by Matthew for the early church to use as their reference.  As Matthew's gospel was written sometime around 80-90 AD, then the early Christians were already more than just a movement, but were becoming to have its own organizational structure.  

Like any organization, it would be unavoidable that there would be some arguments and disputes based on position, rank, and authority.  In Jesus' set of values the humble are more important than the powerful for dependence on God is what makes one open to God's rule; and so the little child is held up as an example.**

During the Feast of Sto. Nino, let us remember: God is in control, we serve based on God's rule, and we lead as servant-leaders.

Other Trivia:

- In the Philippines, this Sunday's gospel reading is different from the rest of the Catholic world because we celebrate the Feast of the Sto. Nino (as approved by Pope Innocent XIII sometime in the 18th Century to be celebrated on the third Sunday of January).

- Further to how children were perceived during Biblical times, the Roman father's authority was supremely demonstrated in his power of life and death over his children, and could decide whether to recognize a newborn and raise it, or to expose it in a public place, to be left to die, or picked by strangers in which they might be raised as slaves, prostitutes, or beggars. ***

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* Judith M. Gundry-Volf, "The Least and the Greatest: Children in the New Testament", in The Child in Christian Thought, ed. Bunge (Michigan/Cambridge: William B. Eerdmans Publishing Company, 2001), 34-36.

**Raymond E. Brown et al (eds), The New Jerome Biblical Commentary (New Jersey: Prentice Hall, 1990), 191-192.

***Gundry-Volf, 33-34.

Matthew 3:13-17 - Baptism of Jesus by John the Baptist (Gospel for Jan. 12, 2014)

Note that the baptismal rite was already there as part of Jewish tradition, long before the time of John the Baptist and Jesus.

In the Old Testament, cleansing rituals were required for, say, people who touched a corpse or leper before they can enter and sacrifice in the temple.  This ritual usually consists of washing with water.  The ritual was later expanded to also include welcoming those who wish to convert to Judaism by requiring them to undergo a ritual cleansing, (together with circumcision).

John the Baptist however carried out a different kind of baptism, that of the "baptism of repentance."*  His brand of baptism required not just performing the ritual, but behaving accordingly afterwards based on God's precepts.  Those who went to John to be baptized were expressing their intention to repent and reform.

This brings us to the way Matthew introduces Jesus: he is the humble servant of Yahweh.  Matthew tries to explain the awkward, if not incomprehensible, act of Jesus submitting to John's baptism.  The roles are reversed, and it is Jesus that is acting as a repentant sinner.   Yet, Jesus insists on it in order to "fulfill all righteousness" (Mt 3:15).  Biblical experts interpret this phrase to mean as willing "to do whatever is right because one is obedient to the will of God." **

The Spirit received by Jesus is the same Spirit who inspired the prophets of the Old Testament.  We know this because the verse "This is my beloved Son, with whom I am well pleased" is a lift from the Isaiah 42:1: "Here is my servant whom I uphold, my chosen one with whom I am pleased, upon whom I have put my spirit."***

This is the Jesus in Matthew's gospel: guided by the Spirit, He is humble and absolute in his obedience to God's will.

Other Trivia:

- It is in this passage that Jesus speaks for the first time in Matthew's Gospel.

- We often imagine this scene as happening before a crowd.  Note that Matthew does not mention any reference to a crowd.  Moreover, in Matthew 3:16, it was Jesus ALONE who "saw the Spirit of God descending like a dove"; not a crowd.  Matthew intended to say that the vision was a personal experience of Jesus and not revealed to the rest. 

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GOSPEL TRIVIA is a series of Gospel commentaries I'm starting in 2014. Trivia refer to details or information of usually very little value. This series, posted every Friday, highlights details of the Sunday gospels that are often missed but provide meaningful insight to a better understanding of the message of the gospel.

* For more on the history of baptism, see http://www.christianitytoday.com/ch/asktheexpert/mar14.html

** Raymond E. Brown et al (eds), The New Jerome Biblical Commentary (New Jersey: Prentice Hall, 1990), 637.

*** Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), 137.

Matthew 2:1-12 - The Epiphany (Sunday Gospel Jan. 5, 2013)

The visit of the magi (the bible does not say whether there were two, or three or more) appears only in Matthew's gospel.  It is not mentioned in Luke's gospel, which has an elaborate account of Jesus' birth; the gospels of Mark and John do not have any account of the birth of Jesus.  Matthew, on the other hand, does not include any mention of the "shepherds," "angels" and "manger"; in Matthew, the magi visited Jesus in a "house."

This means that the visit of the magi has a special meaning in the message that Matthew wishes to proclaim in his gospel.

"The Greek term majos has various meanings: Persian priests, magicians, religious propagandists.  Here it could refer to Babylonian astrologers who may have had some contact with Jewish messianic traditions; nothing indicates that they were kings.  By the 3rd century, the magi were progressively imagined as kings.  Since they had three presents, they were seen to be 3 in number (5th century).  By the 8th century, popular devotion gave them names: Gaspar, Melchior and Balthazar."*

But whoever they are, and regardless of their number, the significant thing is that the magi were non-Jews, or pagans.  Here lies the message: it is the pagans who were searching for the Savior.  On the contrary, "all of Jerusalem" together with Herod were "greatly troubled."  This included the "chief priests" and "scribes" who were the educated and knew their bible.  

Matthew's message is a proclamation that God became human to redeem EVERYONE.  No exclusivity, no intolerance, but acceptance that all peoples are made in the image and likeness of God.  

Pope Francis mirrors the message in a recent homily: 

"The Lord has redeemed all of us, all of us, with the Blood of Christ: all of us, not just Catholics. Everyone! ‘Father, the atheists?’ Even the atheists. Everyone! And this Blood makes us children of God of the first class! We are created children in the likeness of God and the Blood of Christ has redeemed us all! And we all have a duty to do good. And this commandment for everyone to do good, I think, is a beautiful path towards peace. If we, each doing our own part, if we do good to others, if we meet there, doing good, and we go slowly, gently, little by little, we will make that culture of encounter: we need that so much. We must meet one another doing good. ‘But I don’t believe, Father, I am an atheist!’ But do good: we will meet one another there.”**

"Epiphany" refers to a "moment of great revelation" as well as "the Christian feast when Jesus is manifested to Gentiles, as represented by the Magi."  This is a great revelation, indeed.

Other trivia:

- King Herod died around 4BC, and since he was the king when Jesus was born then, Jesus's birth is on or before 4BC.

- The star of Bethlehem is likely a literary creation of Matthew.  There is no known record of such a star.  It should also not be confused with the conjunction of Jupiter and staurn (which took place in 7 BC).***

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*Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), 120-121.

**http://en.radiovaticana.va/news/2013/05/22/pope_at_mass:_culture_of_encounter_is_the_foundation_of_peace/en1-694445 
of the Vatican Radio website   

*** Guillemette, 122.

Gospel for July 13, 2008 - Matthew 13:1-23 Parable of the Sower

In this gospel, Jesus uses the Parable of the Sower to illustrate the outcome of seeds that fall on different types of soil. The picture drawn by Jesus in this parable represents two parts in contrast: one bears on the failure on the part of the seed when it falls on unsuitable ground and the other, on the success of the rest of the seed where the seed yields an abundant harvest after it falls on rich soil.

The parable is fundamentally optimistic in its conclusion. This is shown in Jesus’ use of extraordinary figures such as “a hundred, sixty or thirtyfold” to describe the produced fruit. According to historians, the average yield of the harvest is only 7.5. Palestinian soil could never have reached the degree of fertility that Jesus mentioned in this parable. And during those times in Palestine, much of the seed is wasted as they are scattered on unsuitable ground because the sowing often preceded the tilling of the soil. Yet while much of the seed fails to produce fruit, Jesus stresses that the seed that falls on good ground bears fruit in extraordinary large measure that outbalances the losses. In this parable, Jesus wanted to highlight triumph over failure.

In our lives, at one time or another, we experienced failure or disappointment in failed relationships, difficult people, career problems or unfulfilled dreams. The message of this gospel is that we should not lose hope or give in to discouragement. The seeds that God planted in our life will eventually yield a bountiful harvest that will overshadow the failures of our past. So long as we strive for what is aligned to God’s will and let Him take control, we must trust that He is aware of our needs and that He continues to shape us into the persons He wants us to be.

What difficulties are you faced with right now in your life? List them down and offer them up in prayer to the Lord. Submit to His will, allow Him to take control and trust in the bountiful harvest He has prepared for you.

Source: Nil Guillemette, SJ. Parables for Today, pp. 26-30.