11 February 2024: Sixth Sunday of Ordinary time B

Reading 1	Response	Reading 2	Gospel
Lv 13:1-2, 44-46	Ps 32:1-2, 5, 11	1 Cor 10:31-11:1	Mk 1:40-45
RCL: 2 Kgs 5:5-14

Discipleship and service: being God’s presence to others

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on a disciple’s responsibility to make God present to others.

First reading (Lv 13:1-2, 44-46)

The first reading is from Leviticus, the third book of Torah. Leviticus mixes stories about the Israelites’ wilderness experience with legal and holiness codes. The book preserves liturgical and social observances that reveal God’s holiness, and teaches God’s people how to be holy as God is holy.

In today’s pericope, from the section on purity laws, God tells Moses and Aaron to identify and to isolate those with serious skin diseases. The ancients perceived and described illnesses differently from modern western medicine. (Scholars are unsure if modern leprosy [Hanson’s bacillus] existed in the Iron Age; biblical leprosy seems to describe psoriasis, lupus, ringworm, or favus.) Biblical “leprosy” regulations are not about medical pathology, but about ritual impurity. Purity laws banned unclean members from the community and from communal worship because uncleanness polluted the entire community’s holiness. Torah required a ritually impure or “unclean” person to “dwell apart, making his abode outside the camp.”

The Lectionary editors chose this reading because it provides religious and social contexts for Jesus’ encounter with the leper in today’s gospel.

Second reading (1 Cor 10:31-11:1)

The second reading is the fifth and final part of a five-week, semi-continuous reading from Paul’s first letter to the Corinth ekklesia. Paul writes to real flesh-and-blood people working out how best to live their faith. Paul teaches disciples to reject any words, actions, or distinctions that disrupt the community’s unity and holiness. Love is the basis and context for community life.

In today’s pericope, Paul attempts to instill the Christian ethic of concern for others. Christ’s selfless love is the model for a believer’s behavior. Christ’s words and actions always seek the good of the other and the glory of God. Paul, imitating Christ, urges the Corinthians to imitate him (“as I try to please everyone in every way”) and “do everything for the glory of God.” In this way believers avoid scandalizing (“giving offense”) those within the ekklesia (“church”) or outside (“Jews or Greeks”).

The Lectionary editors chose this reading to conclude Ordinary time’s semi-continuous reading from First Corinthians.

Gospel (Mk 1:40-45)

Mark’s gospel concludes the “typical day” at the start of Jesus’ ministry with an encounter and healing of a man with a serious skin disease.

• Leprosy in the ancient Near East. In the ancient world, the term λέπρα/lépra (= “leprosy”) and the designation λεπρός/leprós (= “a leper,” “one with a skin disease”) include a variety of skin disorders. The conditions Hebrew and Christian scriptures call “leprosy” actually refer to any number of common skin diseases (see the first reading). The issue was not the disease, but its visible manifestation, which marked someone as “unclean” or ritually impure. Such impurity risked the community’s purity or holiness.
• Jesus’ desire to serve: healing/saving. In Jesus’ time, healing leprosy requited divine intervention. The leper’s request (“If you wish to, you have the power to cleanse me”) assumes that Jesus embodies the power, authority, and will of God. The leper’s request moves Jesus to pity; he touches the leper as a means of blessing or healing. Jesus’ touch bridges the gap between the holy and the unclean. Jesus’ answer to the leper is better translated as “Of course I want to!” Jesus then uses the “divine passive,” invoking God as the one doing the healing. This divine passive command is better translated as “Let your healing be done!” That is, God accomplishes your healing.
• The healer becomes the outcast. Torah stipulated that unclean people live outside the camp during the wilderness wanderings (Lv 13:48), or outside villages in Judea, in the “empty places” between settlements. After he touches and heals the leper, Jesus becomes like the leper, unable to enter the villages and living in the empty places. As part of his mission to serve others, Jesus trades places with the now-healed leper; as part of healing the man’s leprosy, Jesus takes on leprosy’s social and ritual isolation.

Summary and reflection

This week’s readings ask us to think about what we see in others and what others see in us. The Leviticus author describes leaders’ roles in recognizing and treating ritual and social impurity, and how leaders can restore the community’s purity and holiness. Paul urges believers to imitate Christ by seeing the good of others and the glory of God. Jesus responds to the leper’s request with compassion, human touch, and divine healing.

Discipleship means that we serve as God’s continuing and active presence in the world. Our words and actions make the invisible God visible to others. Do we see God in others, especially the culturally or socially “unclean?” When we encounter others, do we act in God’s place and for God’s glory, recognizing other peoples’ intrinsic good and acting in their best interests? When others encounter us, do they see compassion, experience a human touch, and recognize a desire to bring healing?

—Terence Sherlock

4 February 2024: Fifth Sunday of Ordinary time B

Reading 1	Response	Reading 2	Gospel
Job 7:1-4, 6-7	Ps 147:1-2, 3-4, 5-6	1 Cor 9:16-19, 22-23	Mk 1:29-39
RCL: Is 40:21-31		RCL: 1 Cor 9:16-23

Fitting discipleship and mission into a busy life

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on discipleship, mission, and the burdens of everyday life.

First reading (Job 7:1-4, 6-7)

The first reading is from the book of Job, a post-exilic Wisdom writing that took final form in the fourth century BC. Like other Wisdom writings, Job begins from the human point of view. Job is trying to live wisely every day; when his life falls apart (he loses his family, his wealth, and his health), he begins questioning God and God’s way. Job’s story invites readers to work out their own solutions to Job’s dilemma of why a just person suffers.

In today’s pericope, Job laments that his life has become a struggle (“I have been assigned months of misery”), like all other humans (“life on earth [is a] a drudgery”). The poetic image “my days are swifter than a weaver’s shuttle; / and are spent without hope” contains a Hebrew pun. The Hebrew word תִּקְוָה/tiqvâh means both “thread” and “hope.” The weaver’s shuttle moves thread back and forth across the loom; just as weaving ends when the thread runs out, so also life ends when hope runs out. Job’s poetic lament ends in despair (“I shall not see happiness again”).

The Lectionary editors chose this reading because human miseries provide a backdrop for Jesus’ physical and spiritual healings in the gospel.

Second reading (1 Cor 9:16-19, 22-23)

The second reading is the fourth part of a five-week, semi-continuous reading from Paul’s first letter to the Corinth ekklesia. Paul writes to real flesh-and-blood people working out how best to live their faith. Paul teaches disciples to reject any words, actions, or distinctions that disrupt the community’s unity and holiness. Love is the basis and context for community life.

Just before today’s reading, Paul builds a case for his apostolic freedom and his right to support from the Corinth community for his teaching. In today’s pericope, Paul renounces his freedom and his rights to give the Corinth believing community a model of Christian service.

In the pericope’s first part, Paul explains that he preaches the gospel “unwillingly” because God has imposed the “obligation” on Paul. If Paul preached “willingly,” the Corinth believing community (his “stewardship”) would owe him support or payment (“recompense”). Instead, Paul renounces his right to the community’s support (“not make full use of my right”), offering “the gospel free of charge.”

In the pericope’s second part, Paul describes his reason for renouncing his apostolic right (“I am free”): he places himself in service to everyone (“a slave to all”) to win as many people as possible to the gospel. Some powerful people in Corinth exercise their legal rights to oppress and to destroy the socially, politically, or financially weak. Paul chooses to live constrained (“I became weak”) by others’ beliefs “to save at least some.” Paul’s enslavement to others is, paradoxically, true freedom to serve others’ needs.

The Lectionary editors chose this reading to continue Ordinary time’s semi-continuous reading from First Corinthians.

Gospel (Mk 1:29-39)

Mark’s gospel concludes Jesus’ “typical day” at the start of his ministry. Today’s pericope continues from last week’s authoritative teaching and powerful exorcism: Jesus heals Simon’s mother-in-law, heals Capernaum’s physically and spiritually sick, prays in private, and continues his mission.

• Discipleship. At first glance, the cure of Simon’s mother-in-law looks like a healing story. English translations often bury two important messages. First, Jesus “raises up” (ἐγείρω/egeírō) the woman. This is the same word Mark uses to describe Jesus’ resurrection (Mk 14:28, Mk 16:6). This story foreshadows Jesus’ own raising up and foreshadows the raising of all humans. Second, the woman immediately begins to “serve” or “give hospitality” (διακονέω/diakonéō). This is the same word Mark uses when Jesus says he has come “not to be served, but to serve” (Mk 10:45). Simon’s mother-in-law becomes the first person in Mark’s gospel to act as Jesus does, something his new disciples don’t yet understand (they are happy to be served).
• Action vs contemplation. Mark shows Jesus engaged in ministry (“For this I have come”) and in private prayer (“He went off to an empty place and prayed there)”. In Galilee, people called the spaces between villages deserted or empty places; Mark’s use of “deserted places” here recalls Jesus’ time in the wilderness (Mk 1:3-13). Mark recognizes the tension between Jesus’ outreach to heal/save and his need to withdraw for private conversation with God. This story suggests that even in the empty places/wilderness Jesus cannot escape the crowds that need his healing/saving.

Summary and reflection

This week’s readings ask us to think about the balance between real life, discipleship’s service, and conversation with God. Job finds real human life so overwhelming he has no time for others. Paul finds time in his busy life to serve everyone. Jesus’ mission to bring God’s reign near through healing and teaching consumes his days, but he makes time to reflect with his Father.

Discipleship is demanding. Our lives can already be so filled with family, work, and friends that adding others who need our attention and service seems impossible. We often have no “empty spaces” for self-reflection and prayer. Yet, in the middle of “full catastrophe living,” God still calls all humans to serve others and encounter the divine. To whom to can give hospitality? Whom can we heal with a simple word or action? Where can we make time to pray? Where is our deserted place to meet God? To what personal mission is God calling us?

—Terence Sherlock

28 January 2024: Fourth Sunday of Ordinary time B

Reading 1	Response	Reading 2	Gospel
Dt 18:15-20	Ps 95:1-2, 6-7, 7-9	1 Cor 7:32-35	Mk 1:21-28
		RCL:1 Cor 8:1-13

The power and authority of God’s word

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on the power and authority of God’s words and prophets’ words.

First reading (Dt 18:15-20)

The first reading is from Deuteronomy (“second law”), the fifth and final book of Torah. Deuteronomy takes the form four sermons or exhortations by Moses to the Israelites before they enter Canaan. Moses’ instructions provide a panoramic view of Israel’s saga from slavery to freedom, to covenant, and to Canaan. Deuteronomy addresses the community as well as the individual; it calls everyone to respond to God’s laws today.

In today’s pericope, the Deuteronomic author describes Moses’ second “farewell discourse,” in which Moses promises that God will continue to provide the people with prophets and prophetic leaders (“a prophet like me”). Hebrew scripture presents a prophet as one who ensures covenant fidelity and proclaims God’s word (“I will put my words into his mouth”). The Deuteronomic code closely regulates prophets and prophecy. God holds accountable anyone who ignores a prophet (that is, God’s word). God also holds accountable a prophet who speaks God’s word falsely (“he shall die”).

The Lectionary editors chose this reading because God’s promise continue prophecy and prophetic leaders is fulfilled in Jesus, who “teaches with authority.”

Second reading (1 Cor 7:32-35)

The second reading is the third part of a five-week, semi-continuous reading from Paul’s first letter to the Corinth ekklesia. Paul writes to real flesh-and-blood people working out how best to live their faith. Paul teaches disciples to reject any words, actions, or distinctions that disrupt the community’s unity and holiness. Love is the basis and context for community life.

Today’s pericope is part of a longer section in which Paul’s advises virgins, engaged couples, married women, and widows about married life and remaining single. In today’s pericope, Paul frames his recommendations within his understanding of God’s immediate eschatological plan. Paul believes that Jesus will return soon, within Paul’s lifetime. An imminent end time changes the meaning of human experiences and priorities, including marriage. In this context, Paul counsels the unmarried to remain unmarried, so that he or she can concentrate on Jesus’ work (“the Lord’s things,” “how to please the Lord”), rather than worry about “things of the world” and pleasing one’s spouse. Paul is not requiring believers to be celibate (“not to impose a restraint”); he is merely suggesting celibacy for those who wish, so they can serve “the Lord without distraction.”

The Lectionary editors chose this reading to continue Ordinary time’s semi-continuous reading from First Corinthians.

Gospel (Mk 1:21-28)

Mark’s gospel describes Jesus’ “typical day” as he begins his ministry: he teaches authoritatively in a Capernaum synagogue and powerfully exorcises an unclean spirit. People are amazed by what Jesus says and does.

• Teaching with authority. The scribes focused on traditional doctrine, offering opinions about different Hebrew scripture interpretations and handing on traditional Torah interpretations. In contrast, Jesus proclaims that God’s kingdom or reign is near (Mk 1:15). Jesus’ authoritative teaching confirms the Baptizer’s promise about the “coming greater one” (Mk 1:7). Jesus speaks as one who has authority in himself to reveal scripture’s definitive meaning.
• Healing with power. First-century exorcists often used rituals and physical actions to expel demons. These rituals included tricking the demon into revealing his name, gaining the exorcist power over the demon. (In the ancient world, knowing someone’s personal or family name gave another authority over that person.) By contrast, Jesus’ words alone (“Quiet! Come out of him!”) confirm Jesus’ authority and healing power: by word alone Jesus expels the unclean spirit. Jesus’ words and teachings have power or authority because they accomplish what they say (see Is 55:11). Jesus’ powerful and authoritative words have the power to free humans from evil.

Summary and reflection

This week’s readings ask us to think about those who speak with authority and power. Moses promises that God will raise another prophet to speak God’s word to the people. Paul gives his own opinion, not a command, about the best way to serve the Lord free of anxiety and distraction. Jesus teaches with prophetic authority and his words have power to drive out evil.

Words matter, especially when the speaker claims to speak with authority. As today’s readings show, we should test authoritative speakers to ensure that their words align with their actions, and that their words truly free us from evil. How do we recognize and test modern self-identified prophets? Do we automatically grant leaders authority and power because they claim a title or they promise something better? Do we follow only those whose words confirm God’s authoritative words in bringing God’s reign near?

—Terence Sherlock

21 January 2024: Third Sunday of Ordinary time B

Reading 1	Response	Reading 2	Gospel
Jon 3:1-5, 10	Ps 25:4-5, 6-7, 8-9	1 Cor 7:29-31	Mk 1:14-20

Discipleship: an immediate response

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on our immediate response to God’s word.

First reading (Jon 3:1-5, 10)

The Book of Jonah is not about a specific prophet preaching at a specific time; Jonah is a fictional story that one can read as a parable, a satire, or a parody. Based on internal evidence, scholars believe the author composed the book sometime in the fifth century BC. The biblical editors associated Jonah with the prophet Nahum because both writers speak about the city of Nineveh. In Jonah, God spares the city when it repents; in Nahum, God destroys the city when it decimated Israel in 722 BC. Jonah’s theme is God’s mercy.

In today’s pericope, God tells Jonah to warn the gentile city of Nineveh about God’s judgement against its people (“Forty days more and Nineveh shall be destroyed”). Surprising Jonah, the Ninevites immediately respond to God’s message, even before Jonah makes his way through the whole city (“he had gone only a single day’s walk“). The entire population, from the king to the farm animals, begins a fast and puts on “sackcloth.” Because of the Ninevites’ actions (“fasting,” wearing “sackcloth”) and because they “turned away from evil,” God does not carry out the divine punishment.

The Lectionary editors chose this reading because the Ninevites respond immediately to God’s word, as Simon, Andrew, James, and John respond in today’s gospel.

Second reading (1 Cor 7:29-31)

The second reading is the second part of a five-week, semi-continuous reading from Paul’s first letter to the Corinth ekklesia. Paul writes to real flesh-and-blood people working out how best to live their faith. Paul teaches disciples to reject any words, actions, or distinctions that disrupt the community’s unity and holiness. Love is the basis and context for community life.

Today’s pericope is part of a longer section in which Paul’s advises virgins, engaged couples, married women, and widows about married life and remaining single. In today’s pericope, Paul presents his view of God’s immediate eschatological plan. Paul believes Jesus will return in glory soon, during Paul’s lifetime; and this world we know “is passing away.” Paul sees that the coming end time (“time is running out”) changes the meaning of human experience (“weeping,” “rejoicing”) and its priorities (“buying,” “owning”). Believers should not become too invested in present worldly forms and institutions (“not using [the world] fully”).

The Lectionary editors chose this reading to continue Ordinary time’s semi-continuous reading from First Corinthians.

Gospel (Mk 1:14-20)

Mark’s gospel is the story of Jesus calling his first disciples. (Last Sunday’s gospel was John’s very different description of the same event.) In today’s pericope, Mark describes Jesus’ message and his call to discipleship.

• Jesus’ message. Jesus’ proclamation has three parts: First, “The time is fulfilled.” That is, God’s promised messianic age or eschatological time has arrived according to God’s plan. Next, “God’s reign is near.” That is, God’s kingdom or reign is both near in time and near physically in the person of Jesus. Finally, “Change your hearts/minds and believe in the good news.” That is, if you want to be part of God’s reign, turn away from evil and turn toward God. Believing in the gospel is not simply intellectual assent, but trust in and commitment to God’s word. Faith is an action, not an idea.
• Call and response. In today’s pericope and throughout his gospel, Mark’s call to discipleship stories include recurring themes. Jesus initiates an invitation to someone engaged in everyday work. Jesus’ invitation is clear (“Follow me”) and invites the person to share in Jesus’ work with others who also respond to Jesus’ call. Finally, the one called responds immediately, leaving behind work and life and following Jesus in a new mission. Discipleship in Mark is about immediately responding to and being with Jesus.

Summary and reflection

This week’s readings ask us to think about God’s call and our response. Everyone in Nineveh acts immediately in God’s message: they stop doing what is evil and show this change by fasting and by wearing sackcloth. Paul outlines God’s immediate eschatological plan, and recommends how believers might change their relationship with the world to conform to God’s plan. Mark highlights Jesus’ call to metanoia (change your heart/mind) and shows how a disciple should respond.

We all know stories about a moment of emotional or spiritual clarity that immediately changes someone’s life. Maybe we’ve personally experienced such a transformation. A disciple responds immediately to God’s word, God’s call, God’s mission. God’s asks us to drop everything and to do something, right now. God is calling us to change now, in this moment, and to act, along with other believers, for and with God. What is our response?

—Terence Sherlock

19 November 2023: Thirty-third Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Prv 31:10-13, 19-20, 30-31	Ps 128:1-2, 3, 4-5	1 Thes 5:1-6	Mt 25:14-30 or Mt 25:14-15, 19-20
RCL Zeph 1:7, 12-18		RCL: 1 Thes 5:1-11	RCL: Mt 25:14-30

Discipleship: being alert and ready brings our reward

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. As the liturgical year draws to a close, the Sunday readings look to the end time (eschaton) and Jesus’ return (parousia). This week’s readings focus on a disciple’s reward for remaining alert and ready for Jesus’ return.

First reading (Prv 31:10-13, 19-20, 30-31)

The first reading is from Proverbs, a composite collection of Wisdom sayings, instructions, and poems from the postexilic period. Proverbs’ advice ranges from practical to psychological to ethical, including instructions on how to manage one’s own life, how to relate to others, and even how to govern a country. Proverbs points throughout to God’s presence in humans’ lives and encourages humans to maintain respect or awe before God (“fear of the Lord”).

In today’s pericope, the author’s poem personifies Wisdom as real woman engaged in daily work. She is “worthy;” her husband (who seeks Wisdom), “entrusts his heart to her” because she “brings good, not evil.” The woman’s actions show her Wisdom: in her home, she “works with loving hands;” outside her home, she “reaches out her hands to the poor and extends her arms to the needy.” In closing, the author brings the woman’s handiwork in line with Torah and Wisdom: he praises her reverence or awe before God (“who fears the LORD”). Unlike seductive “charm” and transitory “beauty,” the works of this wise woman (Wisdom) are acknowledged by all (“at the city gates”).

The Lectionary editors chose this reading because “reward for labors” echoes the wise teenagers’/wise disciple’s rewards in Matthew’s gospel allegory.

Second reading (1 Thes 5:1-6)

The second reading is the final part of a five-week, semi-continuous reading from Paul’s first letter to the Thessalonica ekklesia. Paul wrote this letter, the earliest written document in Christian scripture, in 50-51 AD to encourage the Thessalonians in their faith and to answer questions about marriage, Jesus’ parousia, and believers’ resurrections.

In today’s pericope, Paul continues his eschaton (end times) description (see last week’s second reading). During his time with the Thessalonians, Paul instructed them about the “times and seasons; so that they “have no need for anything to be written” to them. Paul describes the eschaton using Hebrew apocalyptic words and images (“the day of the Lord,” “a thief in the night,” “birth pangs”) found in other end-time descriptions (Mt 25:43, Mk 13:8). Nonbelievers, unprepared for the end times, will experience them as a “sudden disaster” and have no time for metanoia: “they will not escape.” Because believers are “children of the light and of the day,” they will meet Jesus’ parousia without fear. Paul urges the ekklesia to remain prepared (“let us not sleep”) and to be always ready for Jesus’ return (“let us stay alert and sober”).

The Lectionary editors chose this reading to conclude Ordinary time’s semi-continuous reading from Thessalonians.

Gospel (Mt 25:14-30)

This section of Matthew’s gospel is from Jesus’ fifth and final discourse, called the eschatological discourse, which concerns the coming of God’s kingdom and disciples’ readiness. In today’s pericope, Matthew’s allegory reminds disciples to live their lives in readiness for Jesus’ return.

• Jesus’ parable. Because this parable uses the word “talents,” some interpret it as an exhortation to use one’s God-given gifts; but the Greek word τάλαντον/tálanton means a “unit of weight/money.” In the parable Jesus uses τάλαντον/tálanton to indicate an almost unobtainable sum (1 tálanton = 6,000 denarii, or about 16 years of a day-laborer’s earnings). The key to Jesus’ parable is the first-century understanding about goods and money: all wealth is finite. People believed that the only way to increase one’s own wealth was to steal another’s share. In Jesus’ time, all who amass wealth are greedy and wicked. In Jesus’ parable, the master is “difficult” and “harvests what he doesn’t plant;” he is immoral and dishonorable. The third servant is honorable because he doesn’t join in the master’s greed (“here it is back”). Jesus’ original parable warns the rich to stop exploiting the poor, and encourages the poor to act with courage and to expose greed as a sin.
• Matthew’s allegory. Matthew turns Jesus’ parable into an eschatological allegory, warning his believing community to be prepared for God’s judgement. Matthew’s added details about the master “going away” and “after a long time” “returning” and “settling accounts” suggest Jesus is the master/lord who “went away” to the Father and will “return” at the end time to judge his disciples (settle accounts), based on how they have fulfilled their discipleship. The allegory encourages Matthew’s community to work diligently in the present, and to avoid becoming lazy or indifferent about Jesus’ parousia. Matthew adds the final “floating” sayings (“more will be given,” Mt 25:29; “thrown into the outside darkness,” Mt 25:30) to emphasize the eschatological warnings to his ekklesia: be ready for God’s kingdom, or you will be excluded.

Summary and reflection

This week’s readings ask us to think about how we are preparing for Jesus’ return. The Proverb writer compares Wisdom to an honorable and productive wife who serves her family and the needy. Paul closes his letter to the Thessalonians with a call to be alert and ready for Jesus’ return. Matthew’s allegory reminds his ekklesia that at the end time, God will ask for an accounting of what they have done with the good news; only disciples who have grown the gospel by their words and action will enter the kingdom.

What does it mean to be alert and ready? At the eschaton or at our own life’s end (whichever comes first), God will settle our account. Will God find our life honorable and productive? Will God find us faithful and diligent in our service to others? Will God find us to be disciples worthy of reward and ready to enter God’s kingdom?

—Terence Sherlock

12 November 2023: Thirty-second Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Wis 6:12-16	Ps 63:2, 3-4, 5-6, 7-8	1 Thes 4:13-18 or 1 Thes 4:13-14	Mt 25:1-13
RCL: Amos 5:18-24		RCL: 1 Thes 4:13-18

Discipleship: always ready for Jesus’ return

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. As the liturgical year draws to a close, the Sunday readings look to the end time (eschaton) and Jesus’ return (parousia). This week’s readings focus on a disciple’s readiness to enter the eschatological feast.

First reading (Wis 6:12-16)

The first reading is from the book of Wisdom (also called the Wisdom of Solomon), written by an unknown Greek-speaking Jewish resident of Alexandria around 50 BC. Wisdom writing, a widespread Near East literary form, focuses on values, moral behavior, right conduct, and the meaning of life.

In today’s pericope, the Wisdom author summarizes his advice to those who want to become wise. Wisdom’s paradox is that humans must actively seek Wisdom (“found by those who seek her”) so that God can give Wisdom as a gift (“graciously appears to them”). The author uses the language of love (“those who love her”) to portray the ideal relationship between humans and Wisdom. Like a lover, Wisdom longs (“their desire”) to be sought out (“watches for her at dawn”); when she finds her counterpart (“whoever for her sake keeps vigil”), Wisdom gives great gifts (“prudence,” “free from care,” “all solicitude”).

The Lectionary editors chose this reading because its themes of wisdom, prudence, waiting, and the door to the feast also appear in today’s gospel.

Second reading (1 Thes 4:13-18)

The second reading is the fourth part of a five-week, semi-continuous reading from Paul’s first letter to the Thessalonica ekklesia. Paul wrote this letter, the earliest written document in Christian scripture, in 50-51 AD to encourage the Thessalonians in their faith and to answer questions about marriage, Jesus’ parousia, and believers’ resurrections.

In today’s pericope, Paul addresses the Thessalonians’ concerns about their loved ones who have died (“fallen asleep”) before Jesus’ return. Paul urges the grieving ones to have hope. Believers’ hope rests in Jesus’ resurrection ( “Jesus died and rose”); Jesus’ resurrection is God’s promise to believers that God will raise them as well (“God will bring those who have fallen asleep”). Jesus’ power reaches beyond death, so that at Jesus’ return God will “raise up” the dead and “take up” the living: all will “be with the Lord always.” Like Jesus, Paul uses Hebrew apocalyptic images familiar in his time and culture to describe an unknowable divine event: what will happen at the end. Paul imagines Jesus descending from heaven (“come down”), calling forth the dead (“the dead will rise first”), and bringing the newly resurrected and the living to heaven (“caught up together in the clouds”) to remain with him (“meet the Lord in the air”). Paul’s point is that God is close to the living and the dead, now and in eternity.

The Lectionary editors chose this reading to continue Ordinary time’s semi-continuous reading from Thessalonians.

Gospel (Mt 25:1-13)

This section of Matthew’s gospel is from Jesus’ fifth and final discourse, called the eschatological discourse, which concerns the coming of God’s kingdom and disciples’ readiness. In today’s pericope, Jesus likens the kingdom to a wedding feast, and cautions disciples to be watchful and prepared.

• Wedding customs in the first century. In Jesus’ time, weddings had two stages: the betrothal ceremony and the transfer/wedding feast. The betrothal occurred at the bride’s father’s home. In this ceremony, the groom presented the marriage contract and the bride-price to the bride’s father. The bride continued to live in her father’s home. The transfer and wedding feast usually happened about a year after the betrothal. The groom went to the bride’s father’s house and conducted final contract negotiations. When the groom and his father-in-law concluded their agreement, the groom, bride, and wedding party went in procession to the groom’s house, where they held the wedding feast. Teenage female relatives from both the groom’s and bride’s families greeted the wedding party at the groom’s family compound.
• The wise and the foolish. In the parable, Jesus identifies the waiting teenagers as wise (φρόνιμος/phrónimos) or foolish (μωρός/mōrós). Although all the teenagers fall asleep waiting for the delayed wedding procession, only the wise ones brought extra lamp oil. In the parable, the wise ones are disciples prepared for Jesus’ return. The wise ones enter the wedding feast and the groom locks the door. The foolish ones ask for entry, but the groom does not acknowledge or recognize them. Discipleship requires planning and work to enter the wedding feast; instant discipleship isn’t possible. Jesus closes with a warning about his return: stay awake, be prepared; live always as a faithful disciple.

Summary and reflection

This week’s readings ask us to think about our level of readiness to enter God’s eschatological feast. The Wisdom author teaches that humans must seek Wisdom themselves in order to recognize when God gives them wisdom. Paul writes to comfort those whose loved ones have died before Jesus’ return, assuring them that God remains close to all believers during their lives and after they die. Jesus’ parable urges disciples to live their discipleship daily so they are always prepared to enter God’s kingdom.

Human nature worries (a little?) about the potential, far-future end times, but not so much about the reality of one’s own death. The Sunday readings aren’t about scaring people, but about reminding disciples to be good stewards of their lives. Are we so attracted and distracted by the unimportant that we miss true wisdom God gives? Are we so wrapped up in our own worries and grief that we miss the true hope God gives? Are we so intent on blaming others for our lapses that we miss our chance to enter the feast?

—Terence Sherlock

5 November 2023: Thirty-first Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Mal 1:14b-2:2b, 8-10	Ps 131:1, 2, 3	1 Thes 2:7b-9, 13	Mt 23:1-12
RCL: Micah 3:5-12		RCL: 1 Thes 2:9-13

Discipleship: critiquing others’ actions, seeing our own

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on seeing our own duties and responsibilities in the choices and failures of others.

First reading (Mal 1:14b-2:2b, 8-10)

The first reading is from the prophet Malachi, who wrote sometime after the exiles’ return in 445 BC. This short book, which consists of six speeches or disputations, doesn’t even give the prophet’s actual name: the Hebrew word malachi simply means “my messenger.”

In today’s pericope, Malachi critiques the Jerusalem priesthood, complaining that the priests fail to perform sacrifices properly (“give glory to my name”). The priests instructed the people in laws and moral imperatives. The prophet charges that the priests failed to keep the covenant (“turned aside from the way”) and failed to teach the people fully, which caused many in Judea to fall away (“to falter by your instruction”). Malachi likens the corrupt religious leaders to judges who rule unfairly (“show partiality in your decisions”). Finally, the prophet condemns the priests for permitting marriages with foreign women who worship other gods (“we break faith with one another”). Foreign marriages violate the covenant (Dt 7:1-4).

The Lectionary editors chose this reading because Malachi’s criticism of the Levitical priests echoes Jesus’ critique of the religious leaders in the gospel.

Second reading (1 Thes 2:7b-9, 13)

The second reading is the third part of a five-week, semi-continuous reading from Paul’s first letter to the Thessalonica ekklesia. Paul wrote this letter, the earliest written document in Christian scripture, in 50-51 AD to encourage the Thessalonians in their faith and to answer questions about marriage, Jesus’ parousia, and believers’ resurrections.

In today’s pericope, Paul contrasts the apostles’ free and freely given gospel message with traditional Greek itinerant philosophers, who attracted a few converts and then required payment to teach them philosophy or religion. Paul points out that he, Silvanus, and Timothy came to the Thessalonians “gently” (“as a nursing mother cherishes her children”), openly sharing without cost not only “the gospel of God” but also themselves with the new believers. “In order not to burden” the Thessalonians, Paul earned money (“worked”) as a tentmaker and leatherworker to support himself during the “day,” and “proclaimed the gospel” to the new community at “night. Paul closes with thanksgiving to God that the ekklesia discerned his preaching as “God’s word,” and for their understanding of faith (“you who believe”), which God makes visible (“now at work”) in the community.

The Lectionary editors chose this reading to continue Ordinary time’s semi-continuous reading from Thessalonians.

Gospel (Mt 23:1-12)

This section of Matthew’s gospel is from Jesus’ teachings in Jerusalem as his opponents question and challenge him. In today’s pericope, Jesus critiques his opponents for their hypocrisy, bad theology, and performative religious show. Matthew uses these criticisms to distinguish the emerging Christian ekklesia from emerging rabbinical Judaism and to warn about his own community’s attitudes and behaviors.

• Jesus critiques the religious leaders. Throughout the gospels, Jesus criticizes some religious leaders of his day (late 20s-early 30s AD) for their actions and attitudes. Using the prophetic language of Amos, Isaiah, and Malachi (see today’s first reading), Jesus warns the crowds and his disciples to hear the religious leaders’ Torah teachings, but to reject their hypocritical actions. Jesus does not condemn all Sadducees, Pharisees, and scribes; he addresses only those leaders who put their own gratification ahead of their responsibilities to the people whom God places in their care.
• Changing historical context from Jesus to Matthew. When the Romans destroyed the Jerusalem temple in 70 AD, the Jewish religious and political order collapsed as well. The Sadducees (temple priests and Roman political supporters), along with their supporting scribes, ceased to exist. The Pharisees (a lay religious movement that emphasized ritual purity, tithing, and sabbath observance), along with their supporting scribes, began the slow transformation into today’s rabbinical Judaism.
• Matthew’s message to his believing community. Writing in the early 80s AD, Matthew adapts Jesus’ early-30s AD criticisms to reflect the conflict between developing Pharisaic Judaism and Matthew’s believing community. Matthew rewrites Jesus’ rebuke of the Jewish leaders to highlight the same faults present in his ekklesia. He challenges his community to examine their own conduct and attitudes, including creating human laws over and above Torah laws, making religious observance about appearance rather than substance, and using titles to set themselves apart from everyone else. He reminds disciples that they share in Jesus’ mission to bring the good news to all, and that they teach Jesus’ example of service only when the serve other.

Summary and reflection

This week’s readings ask us to think about what we say about ourselves when we critique others. Malachi criticizes the religious leaders of his time because they fail to keep God’s covenant; but God’s people also have covenantal responsibilities. Paul contrasts his free and freely given gospel and self-funded mission with the itinerant philosophers’ fee-based and convert-supported teachings. Matthew adapts Jesus’ critique of the leaders of his time to point out similar behaviors present in his own believing community.

Who doesn’t prefer to be exalted by others than be publicly humbled? Jesus calls disciples to serve; our service to others in words and actions determines if we are exalted or humbled. Do we rejoice in others’ failings, or do we hear the call to change our own words and actions? Do we expect a return for demonstrating our faith, or do we freely share what we believe without expecting a return? Do we reject the gospel because we disapprove of the teachers, or can we hear God’s message despite the messenger?

—Terence Sherlock

29 October 2023: Thirtieth Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Ex 22:20-26	Ps 18:2-3, 3-4, 47, 51	1 Thes 1:5c-10	Mt 22:34-40
RCL: Lv 19:1-2, 15-18		RCL: 1 Thes 2:1-8	RCL: Mt 22:34-46

Discipleship: love God by loving one’s neighbor

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on how disciples concretely love God by honoring and caring for those who are nearby.

First reading (Ex 22:20-26)

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, the Exodus writers define social regulations to protect the powerless. Hebrew scripture, especially the prophets, demands caring for those who do not have a family patriarch to provide for and to protect them: widows, orphans, the resident alien, and the poor. Society’s weakest are most vulnerable to exploitation; justice is not simply compensating someone for a loss, it also requires care for society’s defenseless. God promises the exploited special access: God “hears their cry.” The pericope also includes instructions on right treatment of the neighbor: honoring God and creating personal holiness require concrete actions. Torah, presented in a social context (the widow, orphan, the alien, the poor, the neighbor), inculcates a social ethic based on compassion.

The Lectionary editors chose this reading because Torah instructions about social responsibilities toward one’s neighbor correspond to the gospel’s greatest commandments.

Second reading (1 Thes 1:5c-10)

The second reading is the second part of a five-week, semi-continuous reading from Paul’s first letter to the Thessalonica ekklesia. Paul wrote this letter, the earliest written document in Christian scripture, in 50-51 AD to encourage the Thessalonians’ faith and to answer questions about marriage, Jesus’ parousia, and believers’ resurrections.

In last week’s pericope, Paul said that the good news came to the Thessalonians not only through the missionaries’ words, but through God’s power, specifically through the Spirit, whose outpouring resulted in the Thessalonians’ full conviction in the words’ truth. In today’s pericope, Paul connects the results of those human words and God’s outpouring: the Thessalonians became “imitators” of the missionaries and “the Lord,” both in their afflictions and their joys. Even more, the Thessalonians and their “faith” stand as “a model” to their neighboring believers (“believers in Macedonia and in Achaia”). These other believers publicly witness (“openly declare”) the Thessalonians’ generous “reception” of Paul and his company, and how they “turned to God from idols.” Modern readers can hardly imagine the personal sacrifice and risks in “turning to God:” becoming a believer created social and family disruptions and sometimes brought persecution from local authorities and from the empire. Paul closes with a summary of belief: “awaiting God’s Son from heaven” and “the coming wrath (or judgement)” suggest early Christianity’s belief in Jesus’ imminent return; the God who “raised [Jesus] from the dead” suggests God’s promise of salvation to those who believe.

The Lectionary editors chose this reading to continue Ordinary time’s semi-continuous reading from Thessalonians.

Gospel (Mt 22:34-40)

This section of Matthew’s gospel is from Jesus’ teachings in Jerusalem as his opponents question and challenge him. In today’s pericope, Jesus skillfully answers another test question from the Pharisees about the greatest commandment.

• The question’s context. The scribe asks a question in the narrowest, legal sense of Torah. Torah contains 613 commands, and Torah scholars distinguished between the great and small, and even the very great and very small. The scribe is not asking “what commandments can we disregard?”, but rather is challenging Jesus to sum up Torah in a simple statement like rabbi Hillel (“What is hateful to you, do not do to your neighbor”). Jesus’ answer will reveal how well he knows Torah.
• One answer, two commandments. Jesus joins two important commandments (“Love God” and “Love your neighbor”), and in joining them, suggest a new dimension in loving God. First, Jesus quotes the Shema prayer (Dt 6:5), which every devout Jew prayed twice a day. Jesus identifies the Shema as the “greatest commandment” because it spells out concretely that one loves God by keeping the covenant. Second, Jesus quotes from the Holiness Code (Lv 19:18). That is, to be holy as God is holy, one must love one’s neighbor as oneself. By joining these two commands, Jesus suggests that the two form one, inseparable law: one “loves God” by “loving one’s neighbor.”

Summary and reflection

This week’s readings ask us to think about love as an action. Exodus instructs the Israelites to care for and to protect society’s most vulnerable members: widows, orphans, resident aliens, and the poor among them, as well as those nearby (“neighbors”) who are not kin. Paul praises the Thessalonians for their faith, which has inspired their neighbors to become believers. Jesus expands the interpretation and understanding of Torah to show how serving and caring for one nearby (“neighbor”) also honors and glorifies God.

In the ancient world, “love” meant a concrete action (“I will care for this sick stranger”), not simply an abstract emotional feeling (“I love your shoes”). What are we doing to love God? What are we doing to love the nearby one, the neighbor, the stranger? What do our actions (or inactions) say about our commitment to God and our discipleship to Jesus?

—Terence Sherlock

22 October 2023: Twenty-ninth Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Is 45:1, 4-6	Ps 96:1, 3, 4-5, 7-8, 9-10	1 Thes 1:1-5b	Mt 22:15-21
RCL: Is 45:1-7		RCL: 1 Thes 1:1-10	RCL: Mt 22:15-22

Discipleship: loyalty to God alone

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on potential competing loyalties a disciple faces in living for the kingdom.

First reading (Is 45:1, 4-6)

The first reading is from Isaiah, specifically second Isaiah, who prophesied to the Jewish exiles in Babylon. This anonymous prophet lived in the sixth century BC (~550-539 BC). The interaction between the Holy One of Israel (God) and Jerusalem (the people of God) drives all of Isaiah’s narrative. Second Isaiah (chapters 40-55) offers hope for Jerusalem’s future beyond the city’s destruction and the end of the monarchy and national state.

In today’s pericope, Isaiah presents a new understanding of God. Isaiah believes that God will liberate Jerusalem, but he also knows that human agents’ actions will accomplish God’s plan. Just as God works though Abraham, Moses, David, and the prophets, God now chooses Cyrus, the king of Persia and a gentile, to liberate the Jewish exiles from Babylon. Isaiah names Cyrus as God’s “anointed” (מָשִׁיחַ/mâshîyaḥ or “messiah”), a title Hebrew scripture uses to this point to identify Israel’s kings. God’s intervention in human history (“opening doors,” “leaving gates unbarred”) allows Cyrus to “subdue nations.” God anoints Cyrus “for the sake of Jacob and Israel;” that is, the Jewish people who remain captives in Babylon. Cyrus captured Babylon in 539 BC and released the exiles to return to Jerusalem in 538 BC.

The Lectionary editors chose this reading because God acts in human history, using human leaders to fulfill the divine plan.

Second reading (1 Thes 1:1-5b)

The second reading is the first part of a five-week, semi-continuous reading from Paul’s first letter to the Thessalonica ekklesia. Paul wrote this letter, the earliest written document in Christian scripture, in 50-51 AD to encourage the Thessalonians’ faith and to answer questions about marriage, Jesus’ parousia, and believers’ resurrections.

In today’s pericope, Paul greets the Thessalonica ekklesia with “grace and peace.” “Grace” (χάρις/cháris) can almost summarize Paul’s gospel in one word; “peace” (שָׁלוֹם/shalom) reflects the greeting in Jewish letters. Paul thanks God for the Thessalonians’ faith, praising their dedication to others (“your work of faith“), the power of their hope (“endurance in hope“), and their response to the gospel (“how you were chosen“). Paul introduces themes of faith, hope, and election to prepare his hearers for his teaching and advice in the rest of his letter. He emphasizes that the good news came to the Thessalonians not simply in the missionaries’ words (“word alone”), but in divine power, specifically through the Spirit, whose outpouring resulted in the Thessalonians’ full conviction in the words’ truth.

The Lectionary editors chose this reading to begin Ordinary time’s semi-continuous reading from Thessalonians.

Gospel (Mt 22:15-21)

This section of Matthew’s gospel is from Jesus’ teachings in Jerusalem as his opponents question and challenge him. In today’s pericope, Jesus skillfully answers a trick question from the Pharisees and Herodians.

• Jesus’ opponents. The Pharisees were religious lay people who disagreed with the politically-appointed Temple priests’ actions and teachings. The Pharisees sought to restore the religious and theocratic kingdom of David. The Herodians were a political party who sought Jewish political independence. The Herodians sought to restore king Herod’s dynasty to Judea by collaborating with the Romans. The alliance of these two groups is highly unusual: the Herodians favored the tax; the Pharisees rejected the tax. In an honor/shame culture, the Pharisees act shamefully: rather than confronting Jesus directly, they engage spies and proxies to trap him.
• The question’s political context. The tax Matthew describes is the Roman census (κῆνσος/kēnsos) payment or “head tax” paid by every adult in the empire. When the Romans imposed direct rule on Judea in 6 AD, Rome required every man, woman, and slave between the ages of twelve and sixty-five to pay this tax in Roman currency. The tax amount was a Roman denarius, equal to a laborer’s one-day wage. Using this tax as pretext, Jesus’ opponents lay a trap. If Jesus opposes payment, he is an enemy of the state; if he advocates payment, he is a Roman collaborator.
• Jesus’ answer. Jesus recognizes the malice in his opponents’ question. Although he advises paying the tax, Jesus implies Caesar’s authority is relative and that a believer’s loyalty to God takes precedence. Although a few modern interpreters use this text as a basis for a doctrine of “church and state” separation, the text does not support that reading. Matthew’s point is to show Jesus’ skill in avoiding his opponents’ trap and to challenge his opponents to pay more attention to “God’s things.”

Summary and reflection

This week’s readings ask us to think about how we sort out our loyalties. Isaiah is clear that God, not Cyrus, acts to free the captives from Babylon. Paul reminds the Thessalonians that God’s power, not Paul’s words, stands behind their faith. Jesus criticizes his opponents for confusing God’s authority and power with Caesar’s human authority.

In a pluralistic society we can sometime be confused about who is in charge. As disciples we know that God alone deserves our attention and loyalty. Under the best conditions, God’s human agents simply fulfill the divine plan; under the worst conditions, human agents claim God’s authority as their own for their own purposes. Do we work to discern God’s acting in our lives and in the world? Do we test that leaders’ words and actions align with God’s justice and mercy? Do we grant human leaders only the authority they need, and remain loyal to the working out of God’s plan in all other times and places?

—Terence Sherlock

15 October 2023: Twenty-eighth Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Is 25:6-10a	Ps 23:1-3a, 3b-4, 5, 6	Phil 4:12-14, 19-20	Mt 22:1-14 or Mt 22:1-10
RCL: Is 25:1-9		RCL: Phil 4:1-9	RCL: Mt 22:1-14

Discipleship: invitation to the eschatological banquet

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on food and meals as metaphors for God’s abundance and eschatological reign.

First reading (Is 25:6-10a)

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 of Isaiah’s narrative.

In today’s pericope, Isaiah describes God’s overflowing banquet at Jerusalem’s restoration. In the ancient world, people ate the same food every day. Most people depended on subsistence farming to feed their families. Against this backdrop of frequent hunger, the prophets and Hebrew scripture writers imagined God’s kingdom or rule as a great feast or banquet. God’s feast is so abundant that God invites everyone (“all peoples”) to Jerusalem (“this mountain,” Mount Zion) to eat and drink. At this eschatological feast, God will “lift the veil” of mistrust that divides people from one another. When Isaiah says God “will destroy death forever,” he means that God’s kingdom will be infinitely fertile; food will be abundant, people will not have to eat sparingly. The text is not about physical resurrection, but rather about God making life easier and more satisfying. Only God can do this; this is why the people “rejoice and are glad:” God acts to save them.

The Lectionary editors chose this reading because God’s abundant feast echoes the gospel’s wedding feast.

Second reading (Phil 4:12-14, 19-20)

The second reading is the final selection from a four-week, semi-continuous reading from Paul’s letter to the ekklesia in Philippi, written in the mid-50s. Philippians is a composite: two or three letters from Paul, written from prison in Ephesus and from Corinth after his release; a later editor merged Paul’s correspondence into the single letter we now have. Paul encourages the Philippians toward unity, humility, peace, and joy.

In today’s pericope, Paul thanks the Philippians for their continued care and generosity. In prison Paul experienced personal deprivation (“humble circumstances”) and the kindness of others (“live with abundance”). In both cases, he draws strength (“I can do all things”) from God. Paul’s associate Epaphroditus delivers the Philippians’ gift; Paul responds to their material generosity (“it was kind of you to share in my distress”) and reflects on his spiritual abundance (“glorious riches in Christ Jesus”). He closes with a prayer of thanksgiving for the Philippians (“God will fully supply whatever you need”) and praise for God (“glory forever and ever”).

The Lectionary editors chose this reading to conclude Ordinary time’s semi-continuous reading from Philippians.

Gospel (Mt 22:1-14)

This section of Matthew’s gospel is from Jesus’ teachings in Jerusalem as his opponents question and challenge him. In today’s pericope, Jesus uses another parable to criticize his opponents who reject his invitation and to warn of the consequences.

• Eschatological banquets and feasts. Both Hebrew scripture and Christian writings imagine God’s reign or kingdom as a great feast or banquet, with an abundance of food and wine (see today’s first reading). Jesus’ meals with tax collectors and sinners symbolize what God’s coming kingdom will be like. In these stories the important questions are “Who is invited to the feast?” and “Who else is invited?”
• Invitations in the ancient world. Social conventions and expectations about invitations in Jesus’ parable are different from those in the twenty-first century:
  • In the ancient world, people shared meals only with social equals. In the parable, the king invites a landowner and a business person, members of the elite class; no lower-class invitees are mentioned.
  • In an honor/shame culture, the host always sends two invitations. The first invitation allows invitees to find out who else is invited, what’s on the menu, and who is or is not attending. If important invitees decline, others will follow. The second invitation confirms that invitees are coming. In the parable, those who decline the king’s second invitation shame the king. The king’s response, although exaggerated and extreme, makes sense: killing his messengers shames the king; the king restores his honor by destroying the murderers and their city.
  • In the parable, the king acts outside of antiquity’s norms by inviting “whomever you find:” people far below his social status. His messengers gather everyone, the “bad and good alike.” The king judges and sorts the newly invited in the parable’s final scene.
• An invitation is not a guarantee. The parable’s final scene (the “wedding garment”) is not real, it’s an allegory. Matthew includes this scene to remind his believing community that they must always be ready for the eschatological banquet, clothed with good words and works. Matthew also warns the religious leaders of his time that Jesus offers repeated opportunities to accept him. Matthew frames their refusals with a vivid image: they will be thrown out of the feast into the “outer darkness” which is full of “wailing and grinding of teeth.”

Summary and reflection

This week’s readings ask us to think about our place in God’s eschatological banquet. Isaiah imagines all people saved and united by God, feasting at God’s abundant banquet. Paul, having experienced abundance and need, concludes that God alone strengthens and empowers him. Jesus’ kingdom parable warns that an invitation does not guarantee one’s place at the eschatological feast; words and actions also matter.

How do we understand God’s end-time feast? Do we think God’s the guest list is restricted to people like us, or is it open to all? Do we imagine God’s abundance expressed in a literal endless buffet, or in extraordinary mercy and kindness? Do we assume membership in a church gets a reserved seat, or will it be our patient words and faithful actions that find us a place in God’s reign?

—Terence Sherlock