Month: November 2017

First Sunday of Advent Year B  (3 December 2017)

Isa 64:1-9, 1 Cor 1:3-9, Mk 13:24-37, Ps 80:1-7, 18-18

Theme: Keep Awake

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The  invitation in today’s Gospel  to be watchful is a key message of the Advent season:  To be vigilant while waiting for the coming of Christ.

 

Christians believe that after the passion, death, resurrection and ascension into heaven of Jesus Christ, he “shall come to judge the living and the dead” (Apostle’s Creed). 

 

The word Christ, Christos, the Greek equivalent of the Hebrew Moshiach (Messiah), is a title which  means “anointed.” In Biblical Hebrew, the title moshiach was bestowed on somebody who had attained a position of nobility and greatness to include priests (Exo 29:29; Lev 4:3), kings (1 Sam 10:1; 24:7), and prophets (Isa 61:1).

 

In Talmudic literature the title Moshiach, or Melech HaMoshiach (the King Messiah), is reserved for the Jewish leader who will redeem Israel in the End of Days.

 

As stated by Maimonides, Jews believe that one day there will arise a dynamic Jewish leader, a direct descendant of the Davidic dynasty, who will rebuild the Temple in Jerusalem, and gather Jews from all over the world and bring them back to the Land of Israel. Today, Jews await the coming of this messiah.

 

After the death and resurrection of Jesus, the title Christ gradually became a proper name and the expression Jesus Christ or Christ Jesus became only one designation.  This shows that the Christians identified Jesus with the promised Messiah of the Jews.

 

In this season of advent, preparations for the coming of Christ, whether it is his first coming, second coming or his coming everyday into our lives, shall include how to be in the grace of God. Among others, as stated in last week’s Gospel (Mt. 25:31-46),  this calls for   the giving of loving kindness (gemilut chassadim)  so as to be judged as “sheep” who will be blessed to  inherit the kingdom of God.  That is, one has to give food to the hungry, give drink to the thirsty, welcome strangers, clothe the naked, take care of the sick and visit  prisoners.

 

In today’s Gospel, the mention of the servants “sleeping” (Mk 13:36) prepares for the picture of the disciples sleeping in the Gethsemane episode (Mk. 14:37, 40, 41) where Jesus asks Peter: Were you not strong enough to watch one  hour? (v. 37b) And he says:  “Keep watching and praying lest you enter into testing.” (v. 38).

 

Full of distress, Jesus prays that God spare him of the suffering awaiting him as he begs, “Take this cup away from me.”  But in the end, Jesus affirms his faith in God’s power.  Addressing God as “Abba, Father,” he submits to his will and says: “Not what I wish but what you wish.” (v.36).  Scholars has pointed this as linking  the Gethsemane narrative to the Lord’s Prayer which is  a prayer for the full coming of God’s kingdom (“Thy kingdom come”).

 

In Gethsemane, Jesus leaves his disciples three times to pray and return to find them sleeping each time. But in spite of the disciples’ persistent weakness and failures, Jesus invites them to accompany him as he moves forward to the cross. (“Get up. Let us go.”)

 

 We may be human and weak, but we are invited to suffer for Christ and to hope in the coming of the kingdom. And praying is part of this invitation.

 

In sum, our vigilance to prepare for the coming of the Lord shall include doing good works,  praying and seeking the will of God in our lives.  Our prayer may be:  Lord, come.  We await your coming.  We want to know your will so it’s your will, not mine, that will be done.  

 

For Reflection and Discussion: 1) We are to celebrate another Christmas this year.  What are you doing to celebrate it differently from previous years?  2) What about spiritual preparations? What can you add to these practical suggestions: Attend advent recollections, set aside time for prayer, spiritual reading?

 

Bibliography: Almazan, “Welcome to our Bible Study: 1^st Sunday of Advent” unpublished. Nov. 30, 2011,  Catholic Encyclopedia http://www.newadvent.org/cathen/08374x.htm,  Dubov,”What is the Jewish Belief about Moschiach (Messiah)? In http://www.chabad.org/library/article_cdo/aid/108400/jewish/The-End-of-Days.htm, Harrington, Sacra Pagina: The Gospel of  Mark  (Minnesota, 2002);  The New Revised Standard Version of the Bible in https://www.biblegateway.com/passage/?search=Mark+13%3A24-37&version=NRSV,

 

This week’s teaching commentary was prepared by

Minerva Generalao, Philippines, Bat Kol Alumna July 2014

Email: mayneer@gmail.com

Copyright ©2017

 

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.  Questions, comments and feedback are always welcome.

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Bat Kol Institute for Jewish Studies, Jerusalem

1983-2017

“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

gill@batkol.info Website: www.batkol.info

Feast of Christ the King – 26 November 2017

Ez. 34:11-1, 15-17; Ps 23:1-3, 5-6; 1Cor15:20-26, 28; Matthew 25:31-46

Theme: When the Son of Man comes…

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This is the third parable in chapter 25 that portrays the end time (eschatology) as a time to be ready to account for the way we have lived our lives. This is not strictly a parable but rather a “stylized picture of the end of history” when all people (‘nations’) – Jews and Gentiles – will be brought to account before God. Matthew blends eschatology and ethics saying how we have behaved towards one another is the chief criterion in God’s action to bring history to its completion (Kee, Young & Froehlich: 1973:327). Brown, R.M. (1984:127-141) says that this narrative is a ‘parable-in-reverse’. Jesus begins with the unfamiliar to the listeners’ experience (angels and final judgement) to the familiar (visiting the sick, feeding the hungry etc.) and in the middle connecting these two are sheep and goats, the livelihood of the people.

 

“When the Son of man comes…” (v. 31), the way Jesus spoke about himself refers to Daniel’s vision (7:13) of the end times – apocalyptic genre. The angels are all with the Son of Man – their work as messengers and caring for the world having been completed. Gathered with the angels are ‘all the nations’.  The king is not addressing individuals but nations. “He will separate them one from another, as a shepherd separates sheep from goats” (32b). Sheep and goats pastured together but were separated when it was time to go to market. The goat is not a symbol of wickedness! What I find interesting is that the sheep have to be led and cared for while goats lead and are hardy and more ‘independent’. Does it take the needy to care for the needy? Are the self-sufficient unaware of the needy around them? Are the sheep the poor in spirit, merciful, etc. of the beatitudes? Are the goats the self-righteous who think that following the law and living individualistically are what life is about? Are we faced here with the Pharisee and the Publican; the Samaritan and the priest and the Levi? The shock in this ‘parable’ is that we shall be judged on how we have treated our needy neighbors. What R.M. Brown also points out is that the nations are separated and are on trial here. So this is a question of Social Morality. Nations are called to account by God for how they had treated needy nations. Have the richer nations taken note and helped the poorer/poorest nations? Have strangers (refugees) been welcomed and given a home? The Kingdom of God comprises the saints who have lived, giving to the needy as a way of life, according to the example of Jesus Christ as God’s beloved Son.

 

I have always found this picture of the final judgement frightening and challenging. This is what I (we) am/are going to be judged on! Right now I stand with one (half!) foot in the sheep’s camp and the other (and a half!) with the goats. This was what Dennis Linn (1994) concluded in his book Good Goats: healing our image of God (see source below).

 

So what is the Good News of this ‘parable’? The narrative begins with “When the Son of Man comes…” It is still going to happen so NOW is the time to change to be ready. It is time now to become accountable for the poor, the sick, the prisoners and the strangers of our world – not so much as individuals (though this is where it begins) but as communities of Believers across the nations affecting policies at the risk of being told not to mix religion with politics!

 

For Reflection and Discussion: How does this gospel reading challenge you? Does it help you to live Advent more as the NOW-time to change in preparation for Christmas and the Second Coming?

 

Bibliography: Brown, R.M. Unexpected News. (Philadelphia: 1984); Kee/Young/Froehlich. Understanding the New Testament. (New Jersey: 1973); Linn, D et al. Good Goats. (New York: 1994); McKenzie, J.L. Dictionary of the Bible. (New York: 1965).

 

This week’s Sunday Gospel Commentary was prepared by

Bernadette Chellew, South Africa.  [Bat Kol Alum 2008]
Email address: btrnchellew@gmail.com

[Copyright © 2017]

 

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.  Questions, comments and feedback are always welcome.

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Bat Kol Institute for Jewish Studies, Jerusalem

1983-2017

“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

gill@batkol.info Website: www.batkol.info

 

Solemnity of Christ the King Year A

 (26 November 2017)

Ezk 34:11-12, 15-17; Ps 23:1-3, 5-6; 1 Cor 15:20-26, 28 and Mt 25:31-46

 Theme: Giving Loving-Kindness

 

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Most of us live under a democracy today and our image of a king is what we have read in history books or in fairy tales or have seen in movies.  In today’s readings we are given the images of Christ as a special kind of king – one who is a shepherd and a judge, among others.

 

The image of a “shepherd” is a common metaphor in the Near East and in the Bible.  In the Hebrew Scriptures, it is used to refer to leaders or kings (2 Sam 5:2) or to God (Gen 48:15).  Jesus also used the title as he calls himself “the good shepherd.” (Jn 10:11).

 

In the reading from Ezekiel,  God speaking in the first person “I” enumerates the acts of a shepherd: I will look after and tend my sheep (34:11), I will tend my flock among the scattered sheep (v. 12a), I will rescue them (v. 12c), I will pasture my sheep (v 15),  I will give them rest (v.15b), I will seek out the lost (v. 16), I  will bring back the strayed (v. 16b),  I will bind up the injured (v. 16c), I will heal the sick (v.16d), I will shepherd them rightly (v. 16e),  I will judge my sheep (v.17).

 

Psalm 23 which begins with the famous statement, “The Lord is my shepherd” (Ps 23:1), lists what God does as a shepherd in the eyes of a believer:  He gives repose (v. 2), He leads to peaceful places – to relax and refresh (v. 2), He guides (v. 3), He “spread the table” – gives a banquet or feeds (v. 5) and He anoints or empowers (v. 5).

 

In the Gospel, the Son of Man, a title Jesus used  to refer  to himself,  will sit “on the throne of  his glory”  (Mt  25:31) and as king (v. 34) will judge and separate people one from another as a shepherd separates the sheep from the goats (v. 31b).

 

Those judged as sheep will be blessed to inherit the kingdom of God and they are those who gave food to the hungry, gave drink to the thirsty, welcomed strangers, clothed the naked, took care of the sick and visited those in prison.

 

 In Sacra Pagina: The Gospel of  Matthew, Harrington says that except for visiting prisoners, the services rendered are in the Jewish list of good works (Imprisonment was then rare among the Jews because they did not build jails).  My sense is that this is because Jesus and his first disciples were Jews and they must have practiced “gemilut chassadim.”

 

 Literally, meaning  “the giving of loving-kindness,” gemilut chassadim is a fundamental social value in the everyday lives of Jews. It is a mitzvah (a command and precept) that an individual completes gemilut chassadim without anticipating receiving something in return. There is no fixed measure of gemilut chassadim, which is one reason why rabbinic teachers articulate the importance of doing it all the time. Some examples of gemilut chassadim are the ones enumerated in Matthew’s Gospel like clothing the naked, feeding the hungry, and visiting the sick as well as assisting brides and grooms, burying the dead, comforting mourners, granting free loans, among others.

 

 Scholars have debated whether there is a limited meaning of who are to be judged and for whom service is to be rendered. Does the Gospel refer to the judging only of the Gentiles (nonJews and nonChristians)?  Do the “least of these who are members of my family” refer only to Christians (missionaries and disciples)?

 

 The usual interpretation, however, has been broad and universal. We are all to be judged and we are all called to give loving kindness to people in distress and in need to sum up, God is the king who shepherds his flock and he is to judge everyone according to his/her deeds.  But judgment will not be based on awesome or amazing feats but on the services rendered for those needing them.  In the end, it pays to be loving and kind.

 

For Reflection and Discussion: 1) Looking back on your life so far, do you consider yourself a sheep or a goat? 2) What are loving acts of kindness you have done? 3) Can we teach and spread kindness?  If yes, how?

 

Bibliography: Harrington, Sacra Pagina: The Gospel of Matthew (Minnesota, 2007), The New Revised Standard Version of the Bible in https://www.biblegateway.com/passage/?search=Matthew+25&version=NRSV;

 

http://www.chabad.org/library/article_cdo/aid/111264/jewish/The-Precept-of-Loving-Kindness.htm;   http://www.jewishvirtuallibrary.org/gemilut-hasadim

 

This week’s teaching commentary was prepared by

Minerva Generalao, Philippines, Bat Kol Alumna July 2014

Email: mayneer@gmail.com

Copyright ©2017

 

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.  Questions, comments and feedback are always welcome.

……………………………………………………

 

Bat Kol Institute for Jewish Studies, Jerusalem

1983-2017

“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

gill@batkol.info Website: www.batkol.info

The Thirty-Third Sunday in Ordinary Time (19 November 2017)

Prov 31:10-13,19-20,30-31; Ps 128; 1 Thess 5:1-6; Mt 25:14-30

Theme: Blessed are those who fear the Lord

 

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The woman whose praises are sung this Sunday is so full of energy.  In the passage as a whole (Prov 31:10-31) we learn she not only makes garments but sells them, she gets up while it is still dark “and provides food for her household and tasks for her servant-girls,” she buys a field, she plants a vineyard, she gives to the poor.  Her strong arms and skillful hands are always at work.  This is someone whose fear of the Lord is expressed by active engagement in the life of her family and her community.

 

Such a life of active service is held up for our imitation by Matthew, not only in the parable of the talents but in the two preceding parables, first of the faithful and unfaithful slave and then of the ten bridesmaids (Mt 24:45-25:13).  These three parables are followed by an account of the judgment of the nations, at which we will be rewarded or punished according to whether we have served others or have not.  In serving others we serve Jesus, who is our master.  As our master he will judge how well, or poorly, we have served him.

 

Michael Crosby writes: “The concept of ‘doing’—in contrast to ‘saying’ –and ‘doing good’ in contrast to ‘doing evil’ or nothing at all in the face of injustice and evil is central to Matthew.” (Crosby, 37)   One image for the contrast of doing good to doing evil/doing nothing is the image of light as opposed to darkness, which appears in all three of this Sunday’s passages. We are told of the woman in Proverbs that “her lamp does not go out at night (31:18). Paul tells us that we are “children of the light” so we should not “sleep as the rest do but…stay alert and sober.”  Paul’s words echo Matthew: “Blessed is the slave whom his master will find at work when he arrives.” (Mt 24:46) The servant who buries his master’s coins in the ground is condemned to be thrown “into the darkness.”

 

The parables of the bridesmaids and the talents can make us uncomfortable.  Couldn’t the wise bridesmaids have given some oil to the foolish ones? (Even though oil sufficient for five lamps would not have provided light for very long when distributed among ten lamps.)   The third servant may not have made his master any money, but he has not lost him any money either; burying coins for safe-keeping was normal practice.  (The fact that it was normal practice may explain why the master entrusts his servants with money rather than other forms of wealth such as olive groves or flocks of sheep. The parable requires property than can safely be hidden in the ground.)

 

But these parables were not written to instruct us in how we should treat our colleagues – who has not at some point either borrowed or lent ‘oil’? – or deal with workers who try to get by with doing as little as possible – yes, the man was timid and lazy but being thrown into outer darkness seems excessive.  We must remember that the message of the parables is how we are to serve Jesus—the bridegroom and the master.  If he wants ten lamps burning or his property to thrive that’s what he should have. After all, how hard would it have been to bring a flask of oil in case the bridegroom was late or to take the coins to the bank?

 

Bibliography:  Crosby, Michael H., “Matthew’s Gospel: The Disciples’ Call to Justice,” in The New Testament-Introducing the Way of Discipleship, ed. Wes Howard-Brook and Sharon H. Ringe (Maryknoll NY: Orbis Books, 2002), 16-39

 

For Reflection and Discussion: 1. What have I been given—e.g., good health, education, money—that I have hidden in the ground rather than use it to serve? 2.  How could I dig up my ‘talent’ and put it to use?

 

This week’s Sunday Gospel Commentary was prepared by

Anne Morton, BA, MA, MA (Theology); Bat Kol Alumna 2010
Email address: anmorton@mymts.net

[Copyright © 2017]

 

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.  Questions, comments and feedback are always welcome

………………………………………………………

 

Bat Kol Institute for Jewish Studies, Jerusalem

1983-2017

“Christians Studying the Bible  within its Jewish milieu, using Jewish Sources.”

gill@batkol.info

 

32nd Sunday of Ordinary Time (12 November 2017)

Lectionary readings:  Wis. 6:12-16; Psalm 63; 1 Thes 5:1-6; Matthew 25:1-13

 Theme: Scarcity and Abundance

 

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In Hebrew, a parable is called mashal.  Two parables are found in the Old Testament which are the Parable of the Bramble [Judges 9.8-15] and the parable that Nathan spoke to David after the Bathsheba affair  [2Sam 12.1-7].  It is interesting to note that through the parable, David, king of Israel and also its judge, indicted himself.  Such could be the effect of parables.  Unlike other stories, parables do not have a clean finish.  The hearers are left to interpret and make sense of the parable. 

 

Usually, the most common interpretation of the Gospel parables is to treat it as an allegory.  Levine suggests, however, to  recover the “punch” of the parables, to recover its provocation.  To do so would require from a person a deep soul-searching in order to see the truth of the matter inside of herself/himself.           The parable in today’s gospel is usually taken as an allegory for Christians to be ready and diligently wait for the bridegroom who is Jesus.  Matthew already has given an interpretation at the end of the parable.  However, in this commentary, I wish to try the hermeneutics of parables that Levine was proposing in her book, “Short Stories by Jesus.”

 

In the parable, the ten bridesmaids or virgins were already divided into those who were “foolish” or “wise.”  Those who were regarded as wise were those who have taken an extra flask of oil along with their lamps.  I will stop here for a minute and consider this.  Since childhood, we have been trained to always “save for the rainy day.”  I would certainly associate myself with the wise due to this socialization. 

 

 When asked by the “foolish” virgins for some oil, the “sensible” ones responded, “No!  There will not be enough for us…”  How did they know there will be not be enough?  Besides, the arrival of the bridegroom has already been announced.  Instead of sharing the oil, they advised the five to go and buy some oil from the dealers.  Shortly after the “foolish” ones have left, the bridegroom came.  If the “wise” ones shared, there would have been enough, then! For a perceived scarcity, is keeping one’s oil justifiable?  But, in our world today, the mindset of scarcity is what encourages accumulation of wealth and hoarding regardless of the consequences for our earth.  Furthermore, our economic system is based on scarcity.  Goods are more valuable if they are perceived to be scarce. This is one of our unquestioned assumptions. [O’Murchu, 38]

 

I worked with the Dulangan Manobo, an indigenous tribe, for many years.  Many of them do not have the concept of saving for the rainy day.  But their sense of generosity is immense. Their sense of community is very strong.  They would share even the last morsel of rice.  I have not tried to share this parable with them but I would say that if they heard this parable, they would really be mortified that some would be excluded from a celebration rather than be assisted to be able to enjoy and celebrate together.

 

Is this parable, heard in our context today, an indictment of our accumulation and hoarding at the expense of our earth and of the poor?  Is it asking us to reconsider what kind of mindset we need at this time to bring about the reign of God?  Are we being invited by the parable to look at our assumptions?  If we put on the mindset of abundance, what will our world look like? 

 

For Reflection and Discussion: How can we recover the punch of the other parables of Jesus?  In what ways are our thoughts and attitudes influenced by the economics of scarcity?

 

Bibliography: Levine, Short Stories by Jesus:  The Enigmatic Parables of a Controversial Rabbi (New York, 2014); O’Murchu, God in the Midst of Change: Wisdom for Confusing Times (Quezon City, 2012)

 

This week’s Sunday Gospel Commentary was prepared by

Sr. Petite Lao, RNDM, Bat Kol Alumna 2010, 2014

Senator Ninoy Aquino (Kulaman), Mindanao, Philippines
Email address: petitelao@gmail.com

[Copyright © 2017]

 

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.  Questions, comments and feedback are always welcome

………………………………………………………………

 

Bat Kol Institute for Jewish Studies, Jerusalem

1983-2017

“Christians Studying the Bible  within its Jewish milieu, using Jewish Sources.”

gill@batkol.info Website: www.batkol.info