18 June 2023: Eleventh Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Ex 19:2-6a	Ps 100:1-2, 3, 5	Rom 5:6-11	Mt 9:36-10:8
RCL: Ex 19:2-8a		RCL: Rom 5:1-8	RCL: Mt 9:35-10:8 (9-23)

Discipleship: Jesus commissions his followers

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on our call and mission as disciples.

First reading (Ex 19:2-6a)

The first reading is from Exodus, the second book of Torah. Exodus tells the stories of Moses, Passover, freedom from Egypt’s slavery, the Ten Commandments, and the Israelites’ wilderness wanderings.

In today’s pericope, God reveals the Israelites’ mission: “to be a kingdom of priests, a holy nation.” God begins the conversation with Moses by recalling God’s mighty acts on the people’s behalf. God destroyed the Egyptian’s power, swept up and carried away the Israelites from Egypt’s bondage (“bore you up on eagle wings”), and brought them to Sinai to establish a covenant with them. If the people keep the covenant (“hearken to my voice and keep my covenant”) God will make them God’s “special possession.” They will be a “kingdom of priests” (offering sacrifices to God) and “a holy nation” (apart from other peoples). The difference between God’s desired mission and the people’s actual behavior is the story of the rest of Hebrew scripture.

The Lectionary editors chose this reading because God’s announcement of the Israelites’ mission is echoed in Jesus’ commissioning of the Twelve in the gospel.

Second reading (Rom 5:6-11)

The second reading is part of fourteen-week, semi-continuous reading of Paul’s letter to the ekklesiai (multiple communities) in Rome. Romans, written in 56-57 AD, is Paul’s final letter. He has completed his missionary work in Asia and now plans a missionary trip to Spain, with a stop in Rome. He writes to the Roman believing communities to introduce himself and to give an authentic and acceptable account of the gospel he preaches.

In today’s pericope, Paul reflects on the hope that comes from God’s love. First, looking backward, Paul shows that Christ’s self-gift on the cross proved God’s love. Christ died for all even though humans were not in a right relationship with God and not reconciled with God (“ungodly”). As an aside, Paul compares how humans calculate dying for another: possibly for a “just” person, maybe for a “good” person. Paul points out that Christ gave up his life for all while humans were neither just nor good, but “sinners.” Christ’s self-gift (“justified by his blood”) reconciled humans with God. Then, looking forward (“how much more then”), Paul reveals the hope implicit in Christ’s act: believers are saved from future eschatological judgement (“wrath”). That is, Christ’s death in the past “reconciled” humans to God, and in the future “saves” believers (at a believer’s death Christ’s gift gives the believer eternal life with God). This hope in future salvation allows believers to “boast” of God’s mighty act of love (“reconciliation”).

The Lectionary editors chose this semi-continuous reading for its theme of God’s love as selfless and active.

Gospel (Mt 9:36-10:8)

Matthew presents the first part of Jesus’ missionary discourse, which the Lectionary continues for the next two Sundays. Today’s pericope has three sections: Jesus’ responds to the crowds, he commissions the Twelve, and he gives instructions to those he is sending out.

• Shepherd-less sheep and needed harvest workers. Jesus “pities” the crowds because they lack leadership. Hebrew scripture is full of images of Israel as a shepherded flock; sometimes the shepherd is God (Ps 23), other times the shepherd is the king or religious leaders (Nm 27:17, 1 Kgs 22:17, 2 Chr 18:36). Jesus is moved to action, telling his disciples to ask God (“the harvest master”) to send out workers for God’s coming harvest. The “harvest” is a symbol for the end of the age, a time of gathering and judgement; the “workers” help prepare the people for the end-times.
• Authority to heal and to save. Jesus gives the Twelve his own power and authority, which he demonstrated through his own exorcisms and healings in Mt 8 and Mt 9. The phrase “heal every disease and every infirmity” points back to Matthew’s summary of Jesus’ mighty works in Galilee (Mt 9:35). Jesus commissions his disciples to teach only after the resurrection, after Jesus has fully instructed them (Mt 28:20).
• Announcing God’s kingdom to Israel. In sending out the Twelve, Jesus repeats his own mission: to call hearers to metanoia and to proclaim that “the kingdom of heaven is at hand” (Mt 4:17), the same message as the Baptizer (Mt 3:2). Matthew’s repetition shows continuity between the Baptizer, Jesus, and the Twelve. At this point, Jesus limits the Twelve’s mission to the Jewish people alone, just as Jesus has been sent “only to the lost sheep of the house of Israel” (Mt 15:24). Jesus commands his disciples to “make disciples of all nations” only after the resurrection, after Jesus has fully instructed them (Mt 28:19).

Summary and reflection

This week’s readings ask us to think about our own baptismal commissioning as disciples. God calls and commissions the Israelites to priesthood and holiness. Paul calls the believing community to boast about the God who has reconciled and saved them. Jesus calls and commissions the Twelve to shepherd, to proclaim God’s kingdom, to heal, and to save.

How do we understand our commissioning as disciples? Do we think of our commission to priesthood and to holiness as personal and private work, or do we recognize service, worship, and holiness as communal actions? Do we experience God’s reconciliation and salvation as a singular gift and encounter, or do we share reconciliation and salvation among our communities and the world? Do we take seriously Jesus’ call as shepherds and workers commissioned to heal and to announce the presence of God’s kingdom to all?

—Terence Sherlock

4 December 2022: Second Sunday of Advent A

Reading 1	Response	Reading 2	Gospel
Is 11:1-10	Ps 72:1-2, 7-8, 12-13, 17	Rom 15:4-9	Mt 3:1-12
		RCL: Rom 15:4-13

Advent: promises, hopes, expectations

Advent readings encourage the believing community to look back to Jesus’ historical incarnation, to look forward to Jesus’ parousia, and to look at our readiness now as disciples. The readings focus on hopes and expectations about the coming one, the messiah.

First reading (Is 11:1-10)

The first reading is from the prophet Isaiah, specifically the first Isaiah, whom God called to speak to the people of Judah in the eighth century BC. The interaction between the Holy One of Israel (God) and Jerusalem (the people of God) drives all Isaiah’s narratives.

In today’s pericope, Isaiah presents a great vision of an ideal future king (“on that day”) who will be everything that Judah’s current kings were not. God will fulfill God’s promise through a descendant of Jesse, David’s father (“a shoot shall sprout from Jesse”). This savior-king will rule with God’s spirit (“shall rest on him”), showing judicial wisdom (“wisdom,” “counsel”), acting with authority (“strength”), siding with the poor (“justice”), dealing harshly with the ruthless (“slay the wicked”), and will be devoted to God (“faithfulness”) and to God’s righteousness (“justice”). Nature itself will reflect this ideal king’s reign: wild animals become tame (“the wolf shall be a guest of the lamb…”), and humans and animals live peaceably (“the child lay his hand on the adder’s lair”). All people (“gentiles”) will know God (“filled with knowledge of the LORD”); no longer will humans and God be alienated.

The Lectionary editors chose this reading because Isaiah’s vision describes the hope of the messiah’s reign.

Second reading (Rom 15:4-9)

The second reading is from Paul’s letter to the Roman ekklesia. Romans, written in 56-57 AD, is Paul’s final letter. He has completed his missionary work in Asia and now plans a missionary trip to Spain, with a stop in Rome. He writes to the Roman ekklesia to introduce himself and to give an authentic and acceptable account of the gospel he preaches.

In today’s pericope, Paul proposes a new way to understand Hebrew scripture (“what was written previously”): Christians should interpret Hebrew scripture through the lens of Christ. That is, Christians should look past the immediate meaning to find the “instruction” about Christ and his “endurance” that will give them “hope.” Paul then prays that God of hope (“endurance and encouragement”) grant the believing community grace to be of one mind (“think in harmony with one another”) and so “glorify God” in their communal life by welcoming all. Paul closes by reminding the Romans of Christ’s two ministries: first, Christ came to the Jews to show God’s fidelity (“truthfulness”) to God’s covenant “promise” to send a savior; second Christ came to the gentiles to show God’s mercy to all nations.

The Lectionary editors chose this reading to show how Christ’s incarnation fulfills God’s promise to the Jews and gives mercy and hope to the gentiles.

Gospel (Mt 3:1-12)

Matthew’s gospel explains the relationship between John the Baptizer and Jesus. In today’s pericope, Matthew introduces John the Baptizer and his activity (Mt 3:1-6), presents his message and some of his preaching (Mt 3:7-10), and reports a tradition about Jesus’ superiority to the Baptizer.

• The Baptizer’s historical context. John the Baptizer is a historical figure, documented by contemporary writers outside Christian scripture. His preaching and baptism attracted large crowds of people; Herod Antipas, fearing his popularity, imprisoned and executed him. The Baptizer’s movement survived his death and spread to Ephesus. Matthew’s Jewish Christian ekklesia would recognize that the Baptizer stands in continuity with the Hebrew prophets Isaiah and Elijah. They would also hear the Baptizer calling the people to metanoia, a change of mind/heart, the same message Jesus preaches.
• The Baptizer’s eschatological message. The Baptizer issues three warnings about the coming “day of the Lord.” First, John’s baptism ritual alone won’t protect them. Second, being Abraham’s descendants alone won’t protect them. Third, the time is short; only by acting now to change their ways can they escape the coming judgement. Matthew says the Baptizer directs his warnings specifically to the “Pharisees and Sadducees,” who become Jesus’ main opponents, and who are persecuting Matthew’s Jewish Christian ekklesia in the late first century. Matthew’s hearers would recognize the Baptizer’s warnings in their own lives and experiences.
• The Baptizer and the “one coming after me.” Matthew uses the saying, “the one who is coming after me is mightier than I” to explain the differences between the Baptizer and Jesus to his believing community. John’s baptism is a sign of conversion or metanoia; Jesus’ baptism, with the “Spirit and fire,” forgives sin. The Baptizer’s call to metanoia prepares one for God’s coming kingdom; Jesus’ baptism with the “Spirit and fire” signals that God’s kingdom is now present. Matthew’s hearers would recognize that their baptism in Jesus’ name has prepared them for Jesus’ return and the fulfillment of God’s reign.

Summary and reflection

This week’s readings ask us to think about how we prepare to celebrate Jesus’ historical birth, and our readiness for our final encounter with him. Isaiah’s vision describes the hoped-for messiah’s perfect, peace-filled reign. Paul writes to the gentile Christian in Rome to help them find hope in the promises revealed about Christ in Hebrew scripture. Matthew introduces John the Baptizer, whose message and eschatological preaching foreshadows the mightier Coming One who forgives and saves.

We await with hope and expectation our own Christmas celebrations and traditions, centered around family and friends, those present and far away. Can we also hope beyond our family and friends for a worldwide reign of wisdom, justice, and peace? Can we welcome not just our own community, but also the foreign, the different, the lost, the peaceless? Can we change ourselves into something greater by turning our hopes and expectations into the actions of God’s kingdom?

—Terence Sherlock

12 June 2022: Solemnity of the Trinity C

Reading 1	Response	Reading 2	Gospel
Prv 8:22-31	Ps 8:4-5, 6-7, 8-9	Rom 5:1-5	Jn 16:12-15
RCL: Prv 8:1-4, 22-31

Trinity Sunday: allowing God to be bigger than us

Unlike other liturgical feasts that celebrate events, Trinity Sunday celebrates the mystery that is God’s own inner life: a single being who lives in community. The Trinity is implicit rather than explicit in Hebrew and Christian scriptures. This week’s readings trace how God’s self-revealing words and actions invite us to encounter God in a personal and human way.

First reading (Prv 8:22-31)

The first reading is from Proverbs, an anthology of wisdom sayings, stories, and poems, compiled by an unknown editor after the exiles’ return. Wisdom writing, a widespread Near East literary form, focuses on values, moral behavior, right conduct, and the meaning of life. In today’s pericope, Wisdom, personified as a woman, describes her existence with God before creation (“before the earth”). Wisdom was with God when God created the universe (“When the Lord established the heavens I was there”), serving as God’s “craftsman.” Wisdom delighted God (“[God’s] delight day by day”) and Wisdom too delighted in humanity (“I found delight in the human race”), which can be understood as either the delight that Wisdom conveys to humans, or the delight Wisdom takes in humanity. This cosmic view of Wisdom’s pre-existence provides the basis for John’s Logos poem (“In the beginning was the Word,” Jn 1:1-5). The early ekklesia associated personified Wisdom with the preexisting Christ, and foreshadows Christianity’s later understanding of the Trinity. The Lectionary editors chose this reading to deepen our understanding of Hebrew scriptures’ personified Wisdom woman, and how personified divine Wisdom becomes embodied in Christian thought.

Second reading (Rom 5:1-5)

The second reading is from Paul’s letter to the Rome ekklesia. Paul wrote this letter, his last and longest, in 58 AD to introduce himself and his ideas to Rome’s believing community ahead of his planned visit. Paul reflects systematically on God’s freely offered salvation through Christ as an unearned gift, not achieved by human effort or accomplishment. In today’s pericope, Paul looks forward in hope (“we boast in hope”) to the fullness of salvation (“glory of God”). Recognizing that disciples live in the between-time (already “justified” by Christ’s action but not yet experiencing the fullness of salvation at Christ’s parousia), Paul considers how current “afflictions” (suffering, sickness, death) paradoxically reinforce disciples’ hope (“we boast in our afflictions”). God’s love is the basis for hope. Disciples, who have already seen and experienced God’s love in Christ’s resurrection and in God’s outpouring of the Spirit, know that God is reliable (“hope will not disappoint”). The Lectionary editors chose this reading to deepen our understanding of God’s offer of salvation, accomplished through Christ’s redeeming act, and the Spirit as the continuing outpouring of God’s love.

Gospel (Jn 16:12-15)

In John’s pericope, Jesus explains how the revelation of the Father will continue through the Spirit.

• Guide you into all truth. Although Jesus is about to depart (the hour of his “lifting up” and return to the Father), the disciples’ journey “into all truth” is not complete. The “Spirit of truth” continues Jesus’ work of revealing God (“he will speak what he hears”) in the time between Jesus’ glorification and the end-time. Jesus promises his disciples that the Spirit of truth will guide them as they experience revelation’s steady unfolding during the age of the Spirit-Paraclete.
• The things that are to come. As the revealer and revelation of the Father (“everything the Father has is mine”), Jesus has “much more to tell” the disciples, but they are unable to understand it all at once. The Spirit takes all that is from Jesus (“what is mine”) and declares it to the disciples. The Spirit helps the disciples unpack and expand the meaning of Jesus’ teachings, his transformative death, his continuing presence in the Spirit-filled believing community, and the ongoing revelation of the Father until the end of time.

Summary and reflection

The Trinity Sunday readings ask us to reexamine how we think about and engage with God. Proverbs highlight a different aspect of divine Wisdom, imagining wisdom as an embodied female. Paul focuses on God’s work (or economy) of salvation, emphasizing God’s love experienced in Christ’s glorification and the Spirit’s continuing presence. Jesus describes how the Spirit’s presence continues to reveal the Father in Jesus’ absence.

Human thought and language limit how we think about and talk about God; doctrine and dogma can make God seem far away and small. The idea of God as Trinity challenges us to think big, beyond human ideas and experiences. The Trinity is poetry, not math. “One” speaks to God’s unity and wholeness; “three” suggests God’s community and diversity. Can we imagine God’s love expressed as a mother’s care and nurturing? Can we see God’s love and salvation expressed to every creature in every aspect of the created universe? Are we open to the Spirit’s continuing revelation as growth and change, urging us to keep what is good and discard what no longer serves us?

—Terence Sherlock

25 December 2020: Christmas: Mass at night/midnight A/B/C

Liturgical note: Christmas readings
The Lectionary presents four different sets of readings for Christmas: the Christmas vigil mass, mass at night/midnight, mass at dawn, and mass during the day. This commentary uses the readings for mass at night/midnight.

Reading 1	Response	Reading 2	Gospel
Is 9:1-6	Ps 96:1-2, 2-3, 11-12, 13	Titus 2:11-14	Lk 2:1-14

Christmas: between the incarnation’s joy and the parousia‘s hope

On the feast of Christmas, the believing community celebrates joy at Jesus’ incarnation and hope of Jesus’ saving return. The readings invite us to reflect on the joy and hope that God’s plan of salvation brings.

The first reading is from the prophet Isaiah, specifically the first Isaiah, who spoke to the people of Judah before the exile. Today’s pericope is Isaiah’s promise of messianic salvation (“a great light”) under a new Davidic king. This passage may have been a liturgical song used during the king’s coronation. Isaiah expresses the occasion’s joy through two comparisons: the joy of harvest (“rejoice as at the harvest”) and the joy of victory in battle (“make merry when diving spoils”). The king’s new reign ushers in freedom from want and freedom from oppression and peace (burning the battle’s bloody debris). Isaiah envisions “the child born to us” as a political messiah; Christians interpret “the child born to us” as a divine saving messiah: Jesus, a descendant of David and God’s Son, incarnated in Bethlehem. Isaiah reminds his hearers that only through God’s zealous intervention can an ideal ruler be born and sit on David’s throne (“The zeal of the LORD of hosts will do this!”). The Lectionary editors chose this reading because it expresses our joy at the inbreaking of God in human history and the coming of God’s salvation.

The second reading is from the letter to Titus, written in the late first century. Today’s pericope is from the section describing Titus’ need to confront false teachers. The author describes the two advents (comings) of Jesus. Jesus (“the grace of God”) came first to humans through his incarnation as a savior (“saving all”), teaching us to live righteously. We now live in hope and expectation of Jesus’ parousia or second coming (“we await the blessed hope”). Through baptism (“cleanse … a people as his own”),we must not only do what is good, but also must be ready to act. Advent’s second coming theme carries into Christmas; Jesus’ first coming(the incarnation) anticipates his second coming. The Lectionary editors chose this reading for Midnight mass because, according to Christian scripture imagery, the parousia will happen at midnight (see Mt 25:6).

Luke’s gospel sets Jesus’ birth in the larger historical context of the Roman empire, but Luke’s story of salvation extends far beyond this temporal and temporary regime.

• Augustus, Quirinius, and the census. Gaius Octavius Caesar Augustus was emperor from 27 BC to his death in 14 AD. Publius Sulpicius Quirinius became legate of the province of Syria in 6-7 AD when Rome annexed Judea to the province of Syria. At that time, Quirinius initiated a provincial census. Outside Luke’s gospel, a universal Roman world census under Augustus is unknown. Luke is writing theology, not history; we shouldn’t try to make the dates align. Luke’s point is to show that Augustus’ temporal power is nothing next to God’s true universal saving power.
• Contrasting a god and God. Throughout Luke, heavenly authority and earthly powers are in constant conflict. For example, Augustus claims to be “god” and “savior” (as minted on his coins from this period), while Jesus is God and savior. Augustus issues a royal decree about taxes, but the angel proclaims a royal message of salvation; Augustine creates the Pax Romana (“peace of Rome”), but Jesus’ birth brings “Peace on earth.” Augustus rules over the whole world, but Jesus rules heaven and earth. Luke purposely connects Jesus’ birth with Augustus’ reign: the real savior and peace-bearer is the child born in Bethlehem. The emperor is simply God’s agent who provides the occasion for God to accomplish the plan of salvation.

The Christmas readings ask us to think about the reason for our joy and hope. Isaiah points to the people’s joy at a new Davidic king who will save the people. The letter to Titus calls disciples to do what is right while awaiting the coming hope of the full kingdom. Luke shows Jesus’ coming as a conflict between an impermanent human empire and the saving reign of God. Christmas is a season of divine joy and hope, not contrived commercial sentimentality. Where do we find joy and hope? Is our joy in acquiring more things, or in a God who becomes human to save us? Is our hope in a momentary political solution, or in the coming eternal kingdom of God? In this season, can we dare to let God’s perfect Peace invade our damaged world?

—Terence Sherlock

13 December 2020: Third Sunday of Advent/Gaudete Sunday B

Reading 1	Response	Reading 2	Gospel
Is 61:1-2a, 10-11 RCL: Is 61:1-4, 8-11	Lk 1:46-48, 49-50, 53-54	1 Thes 5:16-24	Jn 1:6-8, 19-28

………………..Liturgical note: Gaudete Sunday

The third Sunday of Advent is called Gaudete Sunday. The Latin verb gaudete (gow-DAY-tay), which means “rejoice!”, comes from the entrance antiphon for the day: ……….Gaudete in Domino semper: iterum dico, gaudete. ……….“Rejoice in the Lord always: again I-say, Rejoice!” The liturgical color for Advent is purple, a color that calls us to metanoia: a change of mind and heart. Gaudete Sunday’s liturgical color is rose, a color that represents joy during this season of waiting.

Advent: the joy of expectation

During the Advent season the Lectionary readings look back to God’s promises in Hebrew scripture and look forward to their fulfillment in Christian scripture. This week’s readings ask us to think about the joy of preparing and anticipating.

The first reading is from the prophet Isaiah, specifically Third Isaiah, who spoke to the exiles returning from Babylon. In today’s pericope, Third Isaiah announces his mission of service (“he has sent me”): to bring good news to the poor, to heal the brokenhearted, to proclaim liberty to captives, to announce the Lord’s year of favor and day of vindication. God sends Isaiah to comfort those returned from exile, who now face the task of rebuilding a ruined Jerusalem and Judea. Despite the land’s devastation, Isaiah “rejoices” because God (“the joy of my soul”) is with the people. In wedding (“bridegroom,” “bride”) and agricultural (“earth brings forth,” “garden springs up) imagery, Isaiah describes God’s restoration and recreation, which will benefit “all the nations.” The Lectionary editors chose this reading for its Advent themes of renewal and new creation, and its Gaudete Sunday theme of rejoicing.

The second reading is from Paul’s letter to the Thessalonica ekklesia. Today’s pericope is from the end of Paul’s letter. Having answered the Thessalonians’ questions, he addresses general community-life issues, mixing commands and advice. Paul’s encourages the ekklesia to “rejoice,” to “pray,” and to “give thanks” as ways of building up and sustaining its members in holiness (“the will of God”). Paul encourages the Thessalonians to honor the Spirit present in the community, especially in “prophetic utterances,” but to practice discernment (“test everything; keep what’s good”). In closing his letter, Paul offers a formal prayer (“May the God of peace make you holy” for the parousia) and leaves the believers with hope, reminding them “God is faithful” and that God will complete their salvation (God “will accomplish it”). The Lectionary editors chose this reading for its Advent themes of awaiting Christ’s coming, and its Gaudete Sunday theme of rejoicing.

John’s gospel contains two testimonies about John the Baptizer. The first witness is the gospel’s author (John), who explains who the Baptizer is (Jn 1:6-8); the second witness is the Baptizer himself, who explains his relationship to the messiah (Jn 1:19-28).

• How the author views the Baptizer. In this section, the gospel’s author reveals that the Baptizer is sent by God as part of the divine plan. The Baptizer gives witness to the Light so others might believe. Although the Baptizer is an important historical figure, he is not the light. Rather, the Baptizer anchors God’s divine plan in human history.
• How the Baptizer views himself. In this section, the Baptizer testifies about himself and the one coming after him. The author introduces his gospels’ recurring opponents: religious leaders (Sadducees and Pharisees), priests, and Levites (the leaders’ minions). These opponents pose the central question of John’s gospel: “Who are you?” The Baptizer admits he is not the messiah, or Elijah (Mal 4:5), or the prophet (Dt 18:15). Rather, he explains his mission as “a voice in the wilderness shouting, ‘Make the Lord’s way straight!'” (last Sunday’s first reading). The Baptizer’s water baptism points to one who is coming, who is already here but unrecognized. This coming one is hidden because he is outside Jewish messianic criteria and expectations.

The Advent readings ask us to think about Jesus’ coming in history, his liturgical and sacramental coming now, and his future return. Third Isaiah rejoices because God is coming to be with and to renew the people. Paul tells the Thessalonians to rejoice because God is faithful and will bring salvation. The Baptizer announces the coming one is already here; we must come to know him. Advent’s anticipation is nearly done and Christmas’ joy is almost here. Are we prepared to be renewed, or have we put off metanoia? Are we already rejoicing in Incarnation’s salvation, or do we have miles yet to go? Have we encountered the coming one with thanks, or are we still searching?

—Terence Sherlock

2 August 2020: Eighteenth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Is 55:1-3 RCL: Is 55:1-5	Ps 145: 8-9, 15-16, 17-18	Rom 8:35, 37-39 RCL: Rom 9:1-5	Mt 14: 13-21

God’s abundance versus humans’ scarcity

 During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on God’s superabundant banquets.

The first reading is from the prophet Isaiah, specifically Second Isaiah. a prophet to the Hebrews in exile in Babylon who lived in the sixth century BC. This pericope follows Isaiah’s announcement that God’s people will return to their homeland; Isaiah then invites the returning exiles to an eschatological banquet. The water, food, milk, and wine are metaphorical, suggesting that God’s graciousness is unstinting (“you shall eat well”) and freely given (“without cost”). Isaiah invokes God’s commitment to David and his descendants (“the benefits assured to David”) as a model for how God remains committed to the exiled people. The Lectionary editors chose this reading because Isaiah’s invitation to the eschatological banquet is fulfilled in the gospel’s miraculous feeding story.

The second reading from Paul’s letter to the Rome ekklesia is part of a continuous reading in Ordinary time. In Chapter 5 Paul opened his argument for hope by asserting that disciples “boast even in our sufferings” (Rom 5:3). In Chapter 8 he closes his argument, returning to his theme of the prevailing power of God’s love. In today’s pericope Paul lists all the agents (“angels, principalities, present things, future things, powers, height, depth”) and factors (“anguish, distress, persecution, famine, nakedness, peril, the sword”) that might seem capable of thwarting God’s plan for the elect, and dismisses any threat they might pose (nothing “will be able to separate us from the love of God”). Paul does not believe that disciples are immune to these forces and agents; rather, despite these powers’ attacks, disciples will “conquer overwhelmingly.” The victory of God’s love (“him who loved us”) absorbs all believers’ sufferings. The Lectionary editors chose this reading as part of Ordinary time’s continuous reading from Romans.

Matthew’s gospel tells the story of Jesus feeding over five thousand people in the wilderness using only five loaves and two fish. Only this miracle of Jesus is recounted in all four gospels. In its retellings the story has acquired multiple layers of meaning.

• Matthew’s context. In Matthew’s gospel, Jesus’ miraculous feeding follows and is connected to the Baptizer’s execution, which takes place during Herod’s banquet. Matthew juxtaposes Herod’s banquet with Jesus’ banquet. Herod’s banquet at a royal court is about pride, arrogance, scheming, and murder. Jesus’ banquet in the wilderness is about healing, trust, and sharing.

• Looking back. Jesus’ feeding many in the wilderness echoes God’s feeding Israel with manna in the wilderness (Ex 16). In Jesus’ time, many Jews believed that, as a sign of the messianic age, God would again provide bread from heaven. The story also recalls other miraculous feedings: Elisha provides for the widow of Zarephath during the drought (1 Kgs 17:12-16) and Elisha feeds a hundred men with a few loaves (2 Kgs 4:42-44).

• Looking forward. Jesus’ miraculous feeding anticipates both the Last Supper (Mt 15:36-37) and the final banquet in the kingdom. Jesus’ taking, saying the blessing, breaking, and giving the bread to the disciples exactly match his actions at the Last Supper (Mt 26:26). Hebrew scripture’s prophets use images of feasting and banquets to imagine life in God’s kingdom, such as Isaiah in the first reading. Jesus’ banquet not only satisfies the crowd’s immediate physical hunger, but also shows that God’s kingdom is now present and can fill their spiritual hunger as well. Following Matthew’s “day of parables,” Jesus’ feeding miracle becomes a parable-in-action of the kingdom.

This week’s readings ask us to think about abundance and scarcity. Isaiah promises that God will provide abundantly for exiles returning to a ruined country. Paul describes God’s love as empowering believers to overwhelm human and demonic powers. With a few loaves and fish, Jesus feeds a multitude and has abundant leftovers. How do we approach God’s gifts? Do we see a world and a life of limited resources that we must hoard for our own needs? Is every human and divine encounter a calculation of what we must give and what we can get? Or can we imagine a life open to abundance from God and others? Can we put aside some of our scarcity fears to experience the kingdom?

—Terence Sherlock

17 May 2020: Sixth Sunday of Easter

Reading 1	Response	Reading 2	Gospel
Acts 8:5-8, 14-17 RCL: Acts 17:22-32	Ps 66:1-3, 4-5, 6-7, 16, 20	1 Pt 3:15-18 RCL: 1 Pt 3:13-22	Jn 14:15-21

The truth of continued presence in absence

 During the Easter season the readings ask the believing community to examine the meaning of Jesus through his teachings and post-resurrection appearances. This week’s readings give us reason to look forward with hope.

The first reading is part of the Easter season’s continuous readings from the Acts of the Apostles. Immediately before this pericope, Saul (Paul) attacks the Greek-speaking Christians in Jerusalem. The Greek-speaking members, including Philip, leave Jerusalem and scatter across Palestine and Syria. Philip’s preaching and healing in Samaria repeat Jesus’ example and mission and fulfill Jesus’ prophecy that his disciples will take Jesus’ message from “Jerusalem, throughout Judea and Samaria, to the ends of the earth.” To approve Philip’s mission, the Jerusalem community sends Peter and John. Their “prayers” and “laying on hands” bring the Spirit to the newly baptized Samaritans. Modern hearers may misconstrue Peter’s and John’s action as “Confirmation,” but laying on hands was a Jewish practice for commissioning elders. Peter’s and John’s action communicate the Spirit’s power and connect the new Samaritan ekklesia to the Jerusalem ekklesia. The Lectionary editors chose this reading to show how God advances the kingdom through unexpected events.

The second reading is part of the Easter season’s continuous readings from the first letter of Peter, written in the late first century. This section discusses the cost of discipleship. Disciples follow in Christ’s footsteps, and so should expect to be persecuted. During suffering or persecution, a disciple must be prepared to give witness (“the reason for your hope”). A disciple should approach all of life with hope. “Hope” is equivalent to Paul’s “faith:” a radical trust in God that shapes a disciple’s entire consciousness. Hope is rooted in God’s act of salvation in Jesus. The author quotes from an early Christian hymn (1 Pt 3:15-22) about Christ’s death and resurrection. Jesus’ sufferings are not simply an example of virtuous suffering, but rather a transformative act, because they “lead you to God.” The Lectionary editors chose this reading as part of a continuous reading whose baptismal themes are appropriate for the Easter season and the newly baptized.

John’s gospel continues Jesus’ Last Supper “farewell discourse.” John uses a spiral narrative structure to circle around ideas about love/action and absence/presence. Facing departure, Jesus challenges and encourages his disciples to love actively and to continue to see him by remaining-in-relationship.

• Love is action. Jesus tells his disciples that they show their love for him by keeping his commandments (“love one another as I have loved you” [Jn 13:34]). Just as the Son loves the Father by acting according to the Father’s will, so also disciples love Jesus by acting as he has instructed them. Jesus’ love is active: he is laying down his own life for his disciples. Disciples must continue this active love, laying down their lives in service to others.

• Absence and presence. Jesus’ active love results in his departure (death) and his physical absence from his disciples. Jesus asks the Father to send another paraclete to remain forever as the Spirit who communicates the truth, the ongoing presence of the revelation of God in the world. Jesus’ law of love forms the basis of remaining-in-relationship. Because Jesus, the Spirit, and disciples remain-in-relationship, disciples will continue to see and know Jesus. Remaining-in-relation with the resurrected Jesus means that disciples will live eternally, sharing in Jesus’ resurrected life.

Jesus’ resurrection has many meanings and many implications. The Easter season lasts six weeks, allowing us time to reflect on this cosmos-changing event. This week’s readings look forward to the work of the Spirit. Luke’s Acts tells how God uses unintended human consequences to bring about the kingdom. The author of Peter’s letter urges hope in all things. The gospel promises a paraclete who will continue Jesus’ work and presence. The Easter season concludes with the coming of the Spirit of truth. Do we find hope in God’s power to transform human failings into acts of goodness? Do we see hope in those who choose to lay down their own lives for others? Do we see Jesus’ presence in those inspired to speak truth to a world that rejects it?

—Terence Sherlock

8 December 2019: Second Sunday of Advent

Reading 1	Response	Reading 2	Gospel
Is 11:1-10	Ps 72:1-2, 7-8, 12-13, 17	Rom 15:4-9 RCL: Rom 15:4-13	Mt 3:1-12

Advent: change your heart/mind and change your actions

 During Advent’s unfolding narrative and liturgy, the Lectionary encourages us to look back to Jesus’ historical incarnation, to look forward to Jesus’ parousia, and to look at our readiness now as disciples. This week’s readings are stories of hope.

The first reading is from the prophet Isaiah, who lived in Jerusalem in the eight century BC. During a period of almost constant war, Isaiah presents a message of hope for an ideal king descended from David, endowed with God’s spirit and charismatic gifts: “wisdom and understanding,” which are intellectual gifts; “council and might,” practical abilities; and finally, “knowledge and awe before the Lord,” gifts of piety or holiness. In Isaiah’s time and today, the Jewish people hear God’s promise of future anointed one who will bring peace to the Jews and to the world (“gentiles”). Christians hear God’s promise fulfilled in Jesus’ incarnation. The Lectionary editors chose this reading because it is a hope-filled vision of the messiah and his reign.

The second reading is from Paul’s letter to the Rome ekklesia. For Paul, all Hebrew scripture (“written beforehand”) is read through the lens of Christ. The believing community can look for “instructions” in any scripture passage. Scripture grants those experiencing family rejection or official persecution “endurance” and “encouragement” to allow them to “hold fast to hope.” Theology reasons that God’s every act includes within itself a hope for more. God’s promise to the patriarchs resulted in the promised land; the promised land brought forth David’s kingship and its promised messiah; the messianic promise was fulfilled in the incarnation; the incarnation leads to Jesus’ transformative death and resurrection; Jesus’ saving act establishes our hope in Jesus’ return. The Lectionary editors chose this reading to show how Christ fulfills Hebrew scripture’s promises and hope, especially for the gentiles.

Matthew’s gospel introduces John the Baptizer: a historical figure, a prophet and precursor, and a preacher who announced the hoped-for coming of God’s kingdom.

• Historical figure. We know from contemporary sources as well as from the gospels that John’s preaching and baptism attracted large crowds of people, including Jesus. He was so popular that Herod Antipas, fearing an uprising, imprisoned and executed him. John’s movement continued after his death and spread to Ephesus.

• Prophet and precursor. John wears the same camel-hide robe and leather belt as the prophet Elijah (2 Kgs 1:8), signaling that Elijah has returned, and the day of the Lord is near. John tells the people that a “greater one” will come after him. Although their teachings are the same (“change your mind/heart”), John has a subordinate role to Jesus (“the sound of one calling out in the wilderness”). John acknowledges he is simply Jesus’ herald (“prepare the Lord’s way, straighten his roads”).

• Preacher. The evangelists tell us that John preaches “repentance.” “Repentance” is an English translation of the Greek word μετάνοια (meh-TAH-noy-ah), or metanoia, meaning “a change of mind/heart.” The biblical idea of metanoia is a willingness to turn one’s life around, in the sense of a complete reorientation. John announces that the long hoped-for time of God’s kingdom is drawing near. That is, soon all the world will recognize the fullness of God’s power and presence. The correct response to God’s presence is metanoia, and actions (“good fruit”) must evidence metanoia.

This week’s readings, and all Advent readings, ask us to consider Jesus’ coming in history, his liturgical and sacramental coming now, and his future return. Isaiah offers hope to a people beaten down by endless conflict. Paul reminds Rome’s believing communities that God’s every act contains within it an expectation for something more. The Baptizer announces that God is drawing near. Advent is a season of waiting, full of hope and expectation. Do we see in current difficulties a promised future hope? Do we find in God’s word our own hope for greater things? Do we experience in Jesus’ saving act a hope for our own and the world’s metanoia?

—Terence Sherlock