26 November 2023: Solemnity of Jesus Christ, King of the Universe A

Reading 1	Response	Reading 2	Gospel
Ez 34:11-12, 15-17	Ps 23:1-2, 2-3, 5-6	1 Cor 15:20-26, 28	Mt 25:31-46
RCL: Ex 34:11-12, 20-24		RCL: Eph 1:15-23

Discipleship: divine judgement at the eschaton

On this final Sunday of the liturgical year, the Lectionary presents stories and teachings celebrating Jesus as king of the universe. The end-of-year readings look to the end time (eschaton) and Jesus’ return (parousia). (Next week starts a new liturgical year, Year B, centered on Mark’s gospel.) This week’s readings focus on how God will judge us.

First reading (Ez 34:11-12, 15-17)

The first reading is from Ezekiel, a prophet who spoke God’s word to the Jews exiled in Babylon. He was a Jerusalem priest deported by Nebuchadnezzar II to Babylon in 597 BC. His prophetic themes include ritual purity versus sin’s defiling effects, God’s abandonment of Jerusalem because the people have turned away, and awareness of divine power.

In today’s pericope, God, speaking through Ezekiel, issues an oracle that promises the exiles’ restoration. The king-as-shepherd image appears throughout the ancient Near East. The king protects his people as a shepherd cares for his flock: he protects them against predators, and he keeps them gathered in a single place. God, the true king and shepherd, will gather the sheep (“rescue them from every place where they were scattered”), pasture them (“give them rest”), and heal them (“the injured I will bind up, and the sick I will heal”). God also promises to protect the sheep from predators, including oppressive leaders (“the sleek and the strong I will destroy”). Before the exile, society’s elite (“strong”) oppressed the weak. God now judges between the powerful and the weak (“I will judge between one sheep and another”).

The Lectionary editors chose this reading because it echoes the themes of shepherding, kingship, and judgement in today’s gospel.

Second reading (1 Cor 15:20-26, 28)

The second reading is 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 presents the reality of Christ’s resurrection and its consequences. Paul states clearly that “Christ has been raised from the dead.” He then uses a metaphor (Christ is [like] the “firstfruits”), and typology (Adam is the type; Christ is Adam’s antitype) to explain his thinking. “Firstfruits” refers to the fruit that ripens first, indicating that all the remaining fruit would ripen soon and be ready for harvest. Paul’s metaphor suggests that Christ’s singular resurrection is an indication or sign that portends the resurrection of all believers. Paul uses the Adam/Christ typology to suggest that Adam’s disobedience, which brought death to humans (“all die”), Christ’s resurrection reverses (“all are brought to life”). Paul then uses Hebrew scripture apocalyptic words and images to describe the end time, which unfolds in a specific “order:” Christ’s resurrection (“firstfruits”); at Christ’s return (“coming”), the believers are resurrected; Christ destroys everything that oppresses humans (“sovereignty, authority, power, and death”); Christ hands over his completed saving work to God (“the Son himself will be subjected”); God restores the universe to its original created state (“God [is] all in all”).

The Lectionary editors chose this reading because it describes the end times and Christ’s role.

Gospel (Mt 25:31-46)

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 uses a parable to describe how God will evaluate each person at the eschaton.

• Shepherd and king. The first reading imagines God as a shepherd; the second reading imagines Jesus as a king or ruler. Jesus’ parable imagines the “son of man” as both shepherd and king. In the parable’s first part, Jesus describes the son of man as a shepherd who separates sheep from goats. First century Palestinian shepherds grazed their sheep and goats together during the day, but separated them in the evening, sheltering the cold-sensitive goats, while leaving the sheep outside all night. In the parable’s second part, Jesus presents the son of man as a king who judges according to how a person acts. In the ancient world, a king not only led his people and protected them from enemies, but also judged and ruled in disputes between subjects.
• Deciding who can enter God’s kingdom. Hebrew scripture says God will judge the Jews at the eschaton (Ez 34:17 [first reading], Ez 39:21, Joel 3). Christian scripture says the Twelve will judge the tribes of Israel (Mt 19:28), and implies Jesus (“the son of man”) will judge his disciples at the eschaton. What will happen to gentiles (non-Jews and non-Christians) at the eschaton? Matthew’s believing community, based in largely gentile Antioch, worried about what would happen to their non-believing gentile relatives and friends when Jesus returned. In Jesus’ parable, the king judges the nations or gentiles (ἔθνος/éthnos). The king evaluates gentiles based on how they have treated Christians (“whatever you did for one of the least (ἐλάχιστος/eláchistos) you did for me”). In Matthew’s gospel, the “little ones” or “least ones” always refer to Jesus’ disciples (Mt 10:42, Mt 11:11, Mt 18:6-14). Matthew’s retelling of Jesus’ parable recognizes non-Jews and non-Christians, and explains how and why they will be included in God’s kingdom: those who show mercy and hospitality toward Jesus’ disciples (who are Jesus himself).

Summary and reflection

This week’s readings ask us again to think about how prepared we are for God’s judgment and entry into the kingdom. Ezekiel imagines God as shepherd and king, gathering, caring for, protecting, defending, and judging the chosen people. Paul imagines Christ’s return and Christ completing his saving work according to God’s plan; restoring creation to God’s original state. Jesus’ parable imagines the shepherd-and-king’s eschatological judgment of all nations and peoples, and their welcome into God’s eternal kingdom.

The end of the liturgical year celebrates the end of historical time and the fulfillment of God’s eternal kingdom. When our time runs out, will we find rescue and pasture? At the end, will we see resurrection? At the king’s assembly, will we stand on his right or his left? How we treat others is our choice: do we offer mercy and hospitality to all?

—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

8 October 2023: Twenty-seventh Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Is 5:1-7	Ps 80:9, 12, 13-14, 15-16, 19-20	Phil 4:6-9	Mt 21:33-43
		RCL: Phil 3:4b-14	RCL: Mt 21:33-46

Discipleship: the responsibility of leaders and those they lead

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on the responsibilities of leaders and of those whom they lead, and the danger of leaders who are not aligned with righteousness and peace.

First reading (Is 5:1-7)

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 uses an allegory to criticize Jerusalem. Isaiah’s “friend,” “the owner of the vineyard” (God), invests time and energy planning and cultivating a “vineyard” (the people of Judah). After years of careful tending, the vineyard’s crop disappoints: the grapes are bitter. The vineyard owner directly addresses the allegory’s hearers, asking them to judge between the vineyard owner and the vineyard. What will the owner do with the vineyard? He decides to stop investing in the vineyard: it will become a ruin; the vines will go to seed; wild animals will eat the fruit. In the allegory, the people of Judah have failed God; God wanted them to be a blessing to the world as examples of righteousness and justice. Despite God’s special election and gift of Torah, God judges them as unrighteous and unjust (“bloodshed,” “outcry”). God will abandon Judah to its enemies, who will destroy Jerusalem and take the people captive.

The Lectionary editors chose this reading because its vineyard allegory is similar to Jesus’ vineyard parable in today’s gospel.

Second reading (Phil 4:6-9)

The second reading is the third 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 urges the Philippians not to worry (“have no anxiety”), but instead to make their worries known to God through “prayer” (prayers for their own needs), “petition” (prayers for the needs of others), and “thanksgiving” (the greatest antidote to anxiety: gratitude). In closing, Paul urges the Philippians to think and focus on what is “true.” They should continue to do what Paul has taught them (“learned and received”) and modeled to them (“heard and seen in me”) about following Christ. By being prayerful and by thinking about the true and beautiful virtues, the Philippians become their prayers and virtues, and so experience “the God of peace.”

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

Gospel (Mt 21:33-43)

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’ poor leadership and care of God’s people.

• Hebrew scripture context. Scripture stories about vineyards would be familiar to Jesus’ hearers. Matthew’s vineyard narrative echoes Isaiah’s vineyard story (today’s first reading, Is 5:1-7), but with a different ending. In the Isaiah allegory, the vineyard owner abandons the carefully cultivated and well-tended vineyard after a disappointing harvest of bitter grapes. In Jesus’ parable, the vineyard owner keeps the vineyard, but destroys the murderous tenants, entrusting the vineyard to more responsible tenants.
• Historical context. Jesus’ hearers would recognize the tenant arrangement that the parable describes. An absentee owner leases his property to tenant sharecroppers who work the land for a fee or percentage of the harvest. The owner receives the majority of profits, which the owner’s agents collect; the tenants receive their share at the harvest.
• The leaders’ answer becomes self-judgement. The religious leaders’ answer ([the owner] “will put those wretched men to a wretched death and lease his vineyard to other tenants”) condemns them, because their actions parallel the actions of the murderous tenants in the parable. However, all the verbs in this sentence are in the future tense (“will put them to death,” “will lease his vineyard,” “will give him the produce”); Jesus is suggesting that God still offers the religious leaders an opportunity to change their minds, so that they could be part of the new leadership in Jesus’ new believing community. Despite Jesus’ invitation, the religious leaders reject Jesus and begin plotting his arrest.

Summary and reflection

This week’s readings ask us to think about leaders’ responsibilities to disciples and disciples’ attention to the leaders they choose and follow. Isaiah warns that God announces justice and righteousness through Torah and the prophets; the people who reject God’s word will lose divine care and support. Paul urges the Philippians to peace and unity by becoming the prayers they offer and living the virtues of Christ that Paul teaches and witnesses. Jesus critiques the religious leaders’ care of God’s people, and invites them to change their hearts/minds.

God calls disciples to be responsible leaders and to hold leaders responsible. God asks us to act with justice and righteousness to all. As disciples in leadership roles, do our words and action align with God’s care and mercy towards those entrusted to us? As disciples who look to leaders, do we find in leaders’ laws and choices God’s peace and true virtue? Are we willing change ourselves and our leaders to create justice, righteousness, mercy, and peace for all God’s people?

—Terence Sherlock

24 September 2023: Twenty-fifth Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Is 55:6-9	Ps 145:2-3, 8-9, 17-18	Phil 1:20c-24, 27a	Mt 20:1-16a
RCL: Jonah 3:10-4:11		RCL: Phil 1:21-30

Discipleship: called to emulate God’s generosity

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on how God acts with generosity, justice, and mercy, and encourage humans to act in the same way.

First reading (Is 55:6-9)

The first reading is from the prophet Isaiah, specifically third Isaiah, who prophesied after the exiles’ return and during the rebuilding of Jerusalem (~515-480 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 calls those Jews still in Babylon to return to Jerusalem. God’s temple in Jerusalem is the only place where a person can encounter God (“while he may be found”). Only those who change behavior (“the wicked forsake their way”) and attitude (“sinners their thoughts”) can enter God’s presence. “God’s ways” remain a mystery to humans, who cannot understand God’s superabundant mercy, generosity, and kindness (“turn to the LORD for mercy; to God, who is generous in forgiving”).

The Lectionary editors chose this reading because its theme of God’s abundance and generosity matches today’s gospel.

Second reading (Phil 1:20c-24, 27a)

The second reading is the start of 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 thinks aloud so the Philippians can understand his reasoning. Paul lays out his choices: to live (“in the flesh”) and to continue bringing the good news to the Philippians; or to die (“depart this life”) and to be with Christ. In either choice, Christ is exalted (“Christ will be magnified”). Although Paul prefers to be with Christ (“life is Christ,” “I long to be with Christ”), for the Philippians’ greater good (“for your benefit”) he chooses to remain to preach the gospel (“fruitful labor for me”). Having explained and chosen, Paul now instructs the Philippians to be “worthy of the gospel,” and of Paul’s opting to continue his work for them.

The Lectionary editors chose this reading as part of Ordinary time’s semi-continuous reading from Philippians.

Gospel (Mt 20:1-16a)

This section of Matthew’s gospel is from Jesus’ teachings on his way to Jerusalem as his opponents question and challenge him. In today’s pericope, Jesus tells a parable about the abundant generosity, justice, and mercy of God’s coming kingdom. In Hebrew scripture, a vineyard is a symbol for the people of Israel. The landowner, representing God, acts in seemingly unexpected ways toward the day-workers.

• Unexpected generosity; justice balanced by mercy. God lavishes unmerited generosity on those who need it most (the last-hired workers). The story is about people getting what they need: a denarius, a wage that buys enough food for the day. For the first-hired workers, who worked through the day’s heat, the landowner paid a denarius with which they could feed their families. For the last-hired workers, who waited all day but went unhired, the landowner paid the same denarius with which they could feed their families. Less that a denarius would have been useless for the workers. In God’s kingdom, justice means God feeds everyone: a sign of God’s equal and inclusive love. In God’s kingdom, mercy means God does not give everyone what each deserves: wrongdoers do not receive excessive retribution; the good do not receive extra payment.
• The danger of jealousy and envy in the community. In the ancient world people believed that all resources were limited. That is, one person’s gain always meant another person’s loss. Those who grumble against the landowner focus on only their perceived loss, rather than the landowner’s abundant goodness and generosity.
• Message to Matthew’s ekklesia. The parable challenges those in Matthew’s believing community who have enough to meet their daily needs. Matthew calls disciples to act for those who do not have what they need, rather than acquiring more than what they need for themselves.

Summary and reflection

This week’s readings ask us to think about living generously. Isaiah reminds the people of God that God’s ways are not human ways; God is generous and forgiving. Paul generously chooses to remain in this life and minister to the Philippians. Jesus’ kingdom parable points to God’s superabundant generosity, and warns about human jealousy and envy.

God’s ways are not human ways, but discipleship challenges humans to think and to act like God. Can we begin to overlook human petty thoughts and shortsighted ways, and instead seek God’s higher thoughts and ways? Can we find meaning in service to others, despite our preference to please ourselves? Can we learn to worry less about retribution and envy, and more about mercy and generosity?

—Terence Sherlock

17 September 2023: Twenty-fourth Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Sir 27:30–28:7	Ps 103:1-2, 3-4, 9-10, 11-12	Rom 14:7-9	Mt 18:21-35
RCL: Gen 50:15-21		RCL: Rom 14:1-12

Discipleship: justice, mercy, and generous forgiveness

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on a disciple’s responsibility to forgive generously and abundantly.

First reading (Sir 27:30–28:7)

The first reading is from the wisdom writer Sirach (Yeshua Ben Sira), who wrote in Jerusalem in Hebrew around 180 BC. The scribe and teacher Sirach offered practical advice on true wisdom, duties of parents and children, and friendship. Sirach’s grandson translated his work from Hebrew into Greek in Egypt around 132 BC.

In today’s pericope, Sirach warns against acting with vengeance and urges reconciliation through forgiveness. First, Sirach says that those who take vengeance into their own hands will be themselves victims of divine vengeance (“the LORD’s vengeance”). Then, he turns to forgiving others. Such forgiveness is a divine condition of our own forgiveness (“when you pray, your own sins will be forgiven”). We cannot refuse mercy to others and expect God’s mercy (“seek pardon for his own sins”). Finally, recalling God’s covenant and God’s command to love one’s neighbor calls humans to overlook other’s transgressions (“overlook faults”).

The Lectionary editors chose this reading because Sirach’s meditation on forgiveness matches the gospel’s teaching.

Second reading (Rom 14:7-9)

The second reading concludes the 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 this section (Rm 12:1–15:13), Paul outlines a disciple’s duties within and beyond the believing community. Rather than identifying specific issues in Roman house-churches, Paul discusses principles that govern a believer’s conduct within the community. In today’s pericope, Paul quotes from conventional wisdom that “no one lives (or ought to live) for himself or herself alone.” He then adds a Christian twist: that, as Christians, we die not only to ourselves, but “to the Lord.” Jesus, through his death and resurrection, gained lordship over life and death (“this is why Christ died and came to life“). Because the believing community belongs to “the Lord,” Paul argues for mutual tolerance of others’ personal or social behaviors. Paul reminds his hearers that God’s kingdom is about “righteousness, peace, and joy in the holy Spirit; whoever serves Christ in this way pleases God and is approved by others” (Rm 14:17-18).

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

Gospel (Mt 18:21-35)

This section of Matthew’s gospel from Jesus’ fourth discourse, sometimes called the “sermon on the ekklesia,” which concerns life in the believing community. Jesus addresses the believing community’s responsibility to forgive each other as many times as necessary. In today’s pericope, Jesus teaches about unlimited forgiveness and tells a parable about the quality of forgiveness.

• Jesus teaches to forgive without limits. Some disciples find the three-step reconciliation process (see Mt 18:15-20, last week’s gospel) complex and hard to follow. Peter asks Jesus how often does he has to go through this forgiveness process? Seven times? Jesus’ answer, ἑβδομηκοντάκις ἑπτά/hebdomḗkonta heptá, means either “seventy plus seven times” (= 77) or “seventy times seven times” (= 490). In either case, Jesus is saying disciples must forgive an unlimited number of times.
• Parable of the unforgiving servant: mercy and forgiveness. The parable is not about forgiving many times, but about mercy and abundant generosity. To get a perspective on debts in the parable: one denarius equals one day’s wage; one talent equal 6,000 denarii. The king’s servant owes the king ten thousand talents, or about sixty million day’s wages. The fellow servant owes the king’s servant a hundred denarii, or one hundred day’s wages. The king mercifully forgives his servant an unpayable debt, but the king’s servant refuses to forgive his fellow servant’s reasonably repayable debt. When the king hears of his servant’s merciless behavior, the king withdraws his mercy from that servant. God’s unearned mercy, already given to believers, should beget mercy toward fellow humans. God will treat those who do not show mercy in the same way as they treat others.

Summary and reflection

This week’s readings ask us to think about what it means to forgive as God forgives “from the heart.” Sirach says that forgiving others is a divine condition of our own forgiveness. Paul reminds the Romans that because believers belong to the Lord and not to themselves, believers must honor the personal choices of others in serving the Lord. Jesus asks his disciples to act with abundant, unlimited forgiveness and mercy.

Peter (and Matthew’s believing community) asks a very human question: “How many times do I have to do this?” Jesus’ difficult answer: “Every time, and from your heart.” As disciples, Jesus challenges us to turn “not like me” anger into “just like me” compassion. He invites us to live generously for others, not for ourselves alone. He models forgiveness from his heart, while the world angrily shouts vengeance, revenge, and no mercy. Are we comfortable with God judging us on our own acts of forgiveness and mercy?

—Terence Sherlock