Category: Sunday Commentary

Alternative Commentary

Twenty Third Sunday in Ordinary Time (September 10th, 2017)

Ez 33:7-9, Ps 94:1-2, 6-9, Rom 13:8-10. Mt 18:15-20

At the heart of today’s gospel lies the “difficult art” (Liturgical Calendar for Ireland 2017) of correction in a Christian community.

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This “difficult art” is explored within the larger context of chapter 18, where Matthew focuses on issues pertaining to community: care of the “little ones”; dealing with scandal and searching for those who stray. Today’s gospel continues the shepherding theme with three concrete measures offered in dealing with sin in the community. “If your brother sins against you, go and tell him his fault, between you and him alone”. The onus to take the initiative towards reconciliation falls on the one offended. This is when the “difficult art” of neighbourly correction becomes such a challenge. How much easier it would be to unburden to a sympathetic listener or to gossip about it in a group of friends. George T. Montague reminds us that “whether out of cowardice or fear of rejection or passing the responsibility on to someone else, how often this simple and direct method is avoided” (Companion God, 200). If the other listens there is the joy of reunion; “if he listens to you, you have won your brother back”. Winning the other back “connotes coming to an understanding that effects reconciliation”. (The Spiritual Wisdom of the Gospels for Christian Preachers and Teachers; John Shea, 267) This echoes the advice of Lev19:17 “You shall not hate your brother in your heart, but you shall reason with your neighbour, lest you bear sin because of him”.

 

The possibility of not listening is there also, and in that case one or two others are brought along, “so that every word be confirmed by the mouth of two or three witnesses”.

 

This step mirrors Deut 19:15 which stresses that “only on the evidence of two witnesses or of three witnesses, shall a charge be sustained”. If this fails and “if he refuses to listen to them, tell it to the church: and if he refuses to listen to the church, let him be to you as a Gentile and a tax collector”. George T. Montague states it in another way, “The one who refuses the authority of the community, an authority behind Christ stands…can only be choosing to relate to the community as an outsider…and the point comes, after due process, when this situation must be openly acknowledged”.

 

There is another way that needs to be acted on to continue the process of reconciliation: communal intercessory prayer. “Again, I tell you, if two or three agree on earth about anything you ask, it will be done for you by my Father in heaven for where two or three are gathered in my name, I am there among them”. The community are not just gathered around sins but in the name of Jesus and is assured of his presence among them in this given situation. “Prayer is the way we inform skill with Spirit… it may result in the skill becoming an art”. (John Shea, 270- 271)

 

For Reflection and Discussion: “Reconciliation becomes an art when the potential in the situation is discerned and maximized.” (John Shea, 271) Have you ever participated in any of the procedures suggested in the Gospel? What was the outcome?

 

Bibliography: George T. Montague, S.M. Companion God: A Cross-Cultural Commentary on the Gospel of Matthew (Paulist Press 1989); John Shea, The Spiritual Wisdom of the Gospels for Christian Preachers and Teachers (Liturgical Press 2004); Patrick Jones, (edited) Liturgical Calendar for Ireland 2017 (Veritas 2016)

 

This week’s commentary was prepared by

Moya Hegarty,  osu, Sligo, N. Ireland.  moyaosu@eircom.net

Bat Kol Alumna 2007 and 2015

 

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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.

………………………………………………….

 

 ~~1983-2017~~

Bat Kol Institute for Jewish Studies, Jerusalem

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

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

23rd Sunday in Ordinary Time Year A (10 September 2017)

Lectionary readings: Ezek 33:7-9; Ps.95; Rom 13:8-10; Mt 18:15-20

Theme: Respectful Fraternal Correction, Discipline and Reconciliation.

 

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A phrase we hear all the time, “Am I my brother’s keeper?”. It is an easy and convenient way to wash our hands of involvement with others, even among family members. The phrase, occurs in the context of the story of Cain and Abel in Genesis 4:1-9. Cain killed his brother Abel, the Lord knowing full well what had happened, asked Cain where Abel was. Cain’s response was, “I do not know. Am I my brother’s keeper?” The moral of the story of the “Good Samaritan… who is my neighbour” flows light on the meaning of word “keeper”. The nature of the “keeper” or keeping is something God rightfully demands of everyone, on the ground of justice and love. We are indeed to be our brother’s keeper.

 

“For where two or three are gathered in my name, there am I among them” (Matthew 18:20). We know there are different layers and facets in excavations in finding out the meaning of a text. Context dictates everything when it comes to hermeneutics (the art of interpretation). In Deuteronomy 19:15; 17:6; Nm 35:30, “A sole witness is not enough to condemn anyone… only by the testimony of two or three witnesses can a case be resolved”. Everett Fox, on the multiple witnesses and its gravity stated, “In keeping with the biblical idea of ‘equity’ (Heb. tzedek), that is, fairness and balance in judgement, a false witness suffers the same punishment as would have befallen the innocent person whom he accused”(Fox 936).

 

I will take it that the context of Mt.18:15-20 is about forgiveness, discipline and reconciliation which is the concept of Mt. 18:21-35. In the modern terms, we hear how many times must I forgive my brother, “a million times”, Jesus is saying, 70 times 7, meaning endless. To make a response, seeking forgiveness and reconciliation, wholeness to be restored, the process is one to one, take two or three, or the church community will go to the one being charged. This is the meaning of “where two or three are gathered in my name, there I am among them”.

 

 The second reading (Rom 13:8-10), reminds us of the care and the love for the neighbour. Paul quotes the Old Testament (Lv 19:18) and sees love as the unifying principle behind all laws and commandments. “Love does no evil to the neighbour,” even though an honest and respectful fraternal correction may cause some necessary pain. Correction is always to be done in the spirit of love with the goal of reconciliation.

 

Reconciliation in the light of the Joseph and his brothers, Genesis 45. After Judah’s impassioned plea on behalf of Benjamin and their father (Gen 45:18-34), Joseph saw that his brothers had truly repented. In tears, he revealed to his brothers, “I am Joseph your brother”.

 

“Am I my brother’s keeper?” in the language of Human Rights, Rights and Law, caring for one another, is everyone’s responsibility. “Duty of care may be considered a formalisation of the social contract, the implicit responsibilities held by individuals towards others within society. It is not a requirement that a duty of care be defined by law, though it will often develop through the jurisprudence of common law.” en.m.wikipedia.org.

 

For Reflection and Discussion: In my personal journey, how am I with regards to Respectful Fraternal Correction, Discipline and Reconciliation.

 

Bibliography: W.G. Plaut, (ed.) The Torah (NY 1981); Darton, Longman &Todd Ltd, The Jerusalem Bible (London 1974); Everett Fox, The Five Books of Moses (NY 1997)

 

This week’s Sunday Commentary was prepared by

Fr. Aliki A. Langi, Bat Kol Alum 2005, Gladstone, Australia

Email: 1alikilangi@tpg.com.au

[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.

….……………………………………………………

 

~~1983-2017~~

Bat Kol Institute for Jewish Studies, Jerusalem

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

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

Alternatice Commentary

 Twenty-Second Sunday in Ordinary Time (Sept 3, 2017)

 Lectionary Readings:  Jer 20:7-9; Ps 63; Rom 12:1-2; Matt 16:21-27

Theme: “he . . . must . . . undergo great suffering” (v. 21).

 

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The liturgy for the Twenty-Second Sunday juxtaposes two prophetic figures who exemplify the pain and suffering that seems to be the burden of prophetic ministry. In intense pain, the prophet Jeremiah cries out that he has been overpowered by God to such a point that he has tried to escape his preaching ministry. But God’s hold on him is so great, he cannot escape.   “If I say, ‘I will not mention him, or speak any more in his name,’ then within me there is something like a burning fire shut up in my bones; I am weary with holding it in, and I cannot” (v 9).

 

Jesus, we hear, “began to show his disciples that he must go to Jerusalem and undergo great suffering. . .” In the wake of Peter’s strong rebuke, Jesus warned those wishing to follow him that they must also be prepared to suffer.  “If any want to become my followers, let them deny themselves and take up their cross and follow me. . .” (v 25).      Earlier in the same chapter we read Matthew’s account of Jesus’ question on the way: “Who do people say the Son of Man is?” (v 13). Matthew, however, makes a significant change in the Markan list (Mk 8:28) by including Jeremiah as one of the responses. As Dan Harrington has pointed out, this is “consistent with Matthew’s general interest in Jeremiah as a figure of Jesus” (247). Matthew quotes Jeremiah three times (2:17; 16:14; 27:9) and alludes to him also three times (7:15-23; 11:28-30; 23:37-39) (Ibid.).

 

Already in Deuteronomy we read that God will raise up a prophet like Moses and that God will put God’s word in the mouth of that prophet (Deut 18:15, 18). Later, in the call narrative of Jeremiah, when we read, “then the LORD put out his hand and touched my mouth; and the LORD said to me, ‘Now I have put my words in your mouth’” (Jer 1:9), we remember the words of Deuteronomy. Jeremiah is that prophet like Moses. So Matthew’s addition of Jeremiah to Mark’s list links Jesus to this long history of prophetic activity.

 

Jeremiah preaches on the eve of the Babylonian destruction of Jerusalem and the First Temple, while Jesus’ ministry takes place four decades before the Roman destruction of Jerusalem and the Second Temple.  But both the Shared Scripture and the Christian Testament were written, as Jim Sanders used to say, “out of the ashes of two temples,” and in response to the profound crisis brought about by those destructions.

 

The responsorial psalm is a fitting response to both readings. The psalmist cries out “O God, my God, for you I search. My throat (nefesh in Hebrew) thirsts for You, my flesh yearns for You in a land waste and parched, with no water” (Rbt Alter trans). As Robert Alter comments, “the speaker’s longing for God is so overwhelmingly intense that he feels it as a somatic experience, like the thirsty throat of a man in the desert, like yearning flesh” (116). Several of Jeremiah’s prayers are recorded.  Jesus prays three times in the garden of Gethsemane to have the cup removed, but eventually submits to whatever God wills.

 

 For Reflection and Discussion:

 

(1) Religious folk, sisters especially, are fond of describing themselves as called to be prophets. But given Jesus’ warning in today’s Gospel reading, it would seem that such a claim is probably more demanding than we tend to realize. Today’s readings give us pause for reflection on the prophetic ministry and its “costly” consequences (to cite Bonheoffer). Even Peter, in the Gospel, was not willing to accept that Jesus was to “undergo great suffering.” Take time for some “reality” thinking on the call to prophetic ministry. (2) I finished this July 21st and as I prepared for the feast of Mary Magdala I noticed that Psalm 63 was also the response to the reading from the Song of Songs (3:1-5). It was as if the intense pain of Jeremiah and the “great suffering” anticipated by Jesus was somehow connected to the pain of the beloved searching for the lover  “in the streets and in the squares. . .” Does this strike a chord within you?

 

 Bibliography: Rbt. Alter, The Book of Psalms (New York: 2007); D. J. Harrington, The Gospel of Matthew (Collegeville: 1991).

 

This week’s Sunday Gospel Commentary was prepared by

Helen R. Graham, M.M., PhD., Quezon City, Philippines, Bat Kol Alumna 2002, 2005, 2006, 2009. 
Email address: helengraham522@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.

       …………………………………………………………

 

 ~~1983-2017~~

Bat Kol Institute for Jewish Studies, Jerusalem

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

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

The 22nd Sunday of Ordinary Time – 03 September, 2017

Lectionary readings:  Jeremiah 20:7-9; Psalm 63:2-9; Romans 12:1-2; Matthew 16: 21-27

 

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Jeremiah never wanted to be a prophet. He protested to YAH  that he was too young.  But he was sent to a nation in crisis, to an audience that rejected his message.  This passage finds him disillusioned, angry and filled with self-pity.  He shouts his lament before God.  He sees himself as tricked by God and yet there continues to be a fire burning within him to call the people to repentance despite his personal scorn.  His prophetic role is one that continues to the present day when people speak truth to power and are rejected or scorned.  Prophetic voices that call for justice, faithfulness, inclusivity and compassion are often not welcomed.

 

 Paul’s letter to the Romans continues with urging the people to ongoing renewal and discernment as to the call of God to faithfulness and truth.  This is addressed to both Jewish and Gentile Christians as a pattern of life to be embraced by all believers.  As Jeremiah saw that sacrifice was meaningless unless there was repentance and faithfulness to the covenant, Paul teaches that our entire way of life involves sacrifice.  God is all merciful and we are called to renewal of minds and hearts in order to participate in the newness of creation through the Pascal Mystery of Christ.

 

 The gospel this week takes us on a path from Peter being the foundational rock on which to build the church, to an obstacle ( skandalon), a stumbling stone causing others to trip as he and the disciples are shocked and distressed from hearing Jesus’ teaching about suffering and death.  It is the first prediction of his passion.  Jesus can see that his mission would entail suffering and perhaps death.

 

These predictions are written however AFTER the fact and in light of the Resurrection.  Jesus’ talk of his decision to go to Jerusalem to face those who are out to destroy him is untenable to Peter.  Jesus rebukes his friend, even calling him Satan!  He tells Peter he must get behind him and take up his cross and follow him.  It is a challenge that continues to all followers of the Christ.  Jesus has confidence that he would be vindicated by his Abba God.  We see similar situations with various prophet people who recognize that their journey may lead to death and yet feel called to proceed.  An example would be Martin Luther King, Jr. going to Memphis, TN when he knew there were those who hated him.  He went anyway and was murdered.  Bishop Oscar Romero spoke out about the injustices of the government in El Salvador and paid the price by his untimely death….as did the Church women who followed him later in 1980 in El Salvador as they worked for justice for the poor.  The promise of Resurrection and life that continues with our merciful and all loving God gives courage and hope to those who face the “terrors of the night”.  Psalm 63 brings comfort in knowing that God’s kindness is a greater good than life, that despite my thirst, I will be filled with the riches of a banquet and your right hand upholds me.

 

For reflection and discussion:  What message “burns in your heart” and gives you a sense of urgency to share it with others?  No matter where you live in this world, the cries of the poor and disenfranchised can be heard and seen on a daily basis.  What is a Christian to do?  The Cross seems to overwhelm.  Where do you get your strength and courage to continue to follow behind the Christ?

 

    This week’s teaching commentary was prepared by

Mary Louise Chesley-Cora, MAT in Religious Studies

Hockessin DE USA

Bat Kol  Alumna 2001

Email:  chezcor@msn.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.

…………………………………………………….

 

 ~~1983-2017~~

Bat Kol Institute for Jewish Studies, Jerusalem

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

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

The 21st Sunday of Ordinary Time – 27th August, 2017

Lectionary readings:  Is 22:19-23;   Ps 138:1-8;   Rom 11:33-36 ;  Mt 16:13-20

 

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“Who do THEY say that I am?” This week’s Gospel from Matthew poses this question from Jesus to his disciples. They reply with names of prophetic people who have preceded him. Then Jesus asks the question thatis for each one of us to answer throughout our lifetime: “And you, who do YOU say that I am?” Peter ‘s response is one that like us, he will slowly come to fully understand: You are the Christ, the firstborn of the living God. His response indicates a close relationship between Jesus and his Abba. Jesus calls Simon kepa meaning rock in Aramaic . He says you are kepa, Peter, and on this rock I will build my church. (It is only here and 18, 17(twice) that the word church is used in the Gospels.) Jesus is the long awaited messiah but not the one that they expected. He does not come to put down the Roman rule and oppression. Rather, Jesus brings to them a messaiahship of compassion, justice, love for the least, service, mercy and deep peace. It is only after the Passion, Death and Resurrection of Jesus that his full identity is revealed to his followers.

 

The reading from Isaiah speaks of the indictment against an unjust steward, Shebna, in the court of King Hezekiah. Eliakim, son of the High Priest, Hilkiah, is given authority in the royal palace. This is seen as a divinely given authority and three images explain his new role: Eliakim is called “father” of the people and will participate in governing the southern kingdom as part of the Davidic dynasty; he will be keeper of the key of the House of David which allows entrance and access to the palace and the king; and third, he will be like a tent peg: one who will see to the safekeeping of all those in his care. He has the honor of being a wise parent/leader, a careful guardian, and a living symbol of stability. This passage prefigures the role of Peter who is given the keys to the kingdom of heaven. From ancient times we see here a connection for those in leadership positions today in church and in society. These values seem timeless.

 

Psalm 138 that follows the Isaiah reading brings a song of praise for the kindness and strength that God gives to the people in this time of relative security. God’s kindness endures forever, even in times of trouble and catastrophe. This is a reminder that we are “the face of God” in our world today.

 

The letter of Paul to the Romans reflects his understanding that God’s salvation extends to ALL peoples of the earth. God’s love and care is totally inclusive. Paul struggles as we may also in attempting to understand the mystery of the wonders of God.

 

For reflection and discussion: It is said that St. Francis of Assisi prayed during the night: “Who are you my God? And who am I?” How we respond identifies us and our life as Christians. It shapes our own identity and our parish identity. It is a challenge to define who we are. The Spirit gives us all the gifts we need and is always with us. How do you respond at this time in your journey to “and who do YOU say I am?” Is your answer always the same or does it differ with your life experiences and deeper understandings of who God is for you?

 

This week’s teaching commentary was prepared by

Mary Louise Chesley-Cora, MAT in Religious Studies

Hockessin DE USA

Bat Kol  Alumna 2001

Email:  chezcor@msn.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.

  ……………………………………………………………

 

~~1983-2017~~

Bat Kol Institute for Jewish Studies, Jerusalem

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

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

The Twentieth Sunday of Ordinary Time – 20th August, 2017

Lectionary readings:  Is 56:1.6-7;  Ps 67;   Rom 11:13-15.29-32 ;Mt 15:21-28

“Thus says the LORD: Observe what is right, do what is just; for my salvation is about to come, my justice, about to be revealed.”  (Is 56, 1)

 

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When we enter the world of the Scripture we enter into the world of the Promise. As in this Sunday’s readings Isaiah wants us to observe what is right expecting imminent salvation, we are brought into the realm of hope. In biblical terms hope is not merely the ability to contemplate the future or feeling that something desirable is likely to happen but it is real transformative strength.

 

Anne Applebaum in her book Gulags describes the people’s every day unthinkable life in former Soviet camps. On the very first day prisoners were stripped of everything which could have had any personal meaning like family photo, Bible, rosary. Prison guards checked everybody thoroughly in order that no such thing stayed with a prisoner. Why were such innocuous artefacts of such importance for them? Anne gives a very telling answer: any token of life outside the prison improved the chances for survival. Remembering their former life and keeping the faith of returning to normal life was sufficient to keep them in higher spirits.  People who ceased to expect anything lost any reason for living. It is a proof that hope is a real strength.

 

The Hebrew language uses the word ‘tikvah’ to express the meaning of hope. While the English definition may sound abstract, Hebrew gives almost a tangible meaning. Strong’s defines it as a cord, expectation. The root of the word comes from the word ‘Kavah’ and means bind together, collect, to expect. So hope, in biblical terms, is something we can cling to in a divided world to bind the loose parts. Surely, it is the cornerstone of today’s reading: faith in a divided world,  in the hope that all nation will praise God. Isaiah was aware that many people were attracted to the monotheism of the Judeans and hoped that people would be bound together through one faith. And the hope was the proper and sufficient reason to act in a righteous way.

 

In the Gospel both Jesus and the Woman took a risk but both were driven by the Promise. In order to receive the Promise and bring it to life, the woman must get over hearing the word “kynarion”: little dog. Though she was from a pagan territory she acted as if she could have some foreknowledge of the promise received by Abraham and was aware that ” the gifts and the call of God are irrevocable” and that God works through concrete people. She expected from Jesus the healing of her son and through faith she became one of the people of the Promise.

     

For Reflection and Discussion: There is a danger that what we hope for will remain in the realm of expectation. It always takes a concrete people, read “me”, to act in that way where God’s message will be part of our everyday life.   Do I act in such a way that I am a part of God’s work, or do I conserve my faith in the secure realm of abstract expectations neither to be tasted nor brought into life?

 

This week’s teaching commentary was prepared by

Fr Mariusz Dabrowski, M.Th., Poland,   

Bat Kol alum 2011, 2012

xmarius0@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.

  ………………………………………………………………………………………………………….

 ~~1983-2017~~

Bat Kol Institute for Jewish Studies, Jerusalem

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

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

 

     Nineteenth Sunday in Ordinary Time Year A (13 August 2017)

1 Kgs 19:9, 11-13
Ps. 85
Rom. 9:1-5 

 

Mt. 14:22-33
Theme:   Why did you doubt?

 

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Faith, in Hebrew, is emunah.  According to Green, “Emunah in the Bible has the sense of affirmation and trust, a commitment of the entire self to the truth as told, seen or witnessed.” [Green, 125]  In today’s Gospel, we read about Peter’s faith in Jesus.  He already had it even before he stepped into the water, otherwise, he would not be doing so.  His statement seemed just rhetorical, “If it is you, Lord, command me to come into the water.”  He already knew it was Jesus.  Peter sank because he lost his focus. He accommodated his fears and became self-focused.  In a sense, he did not devote his entire self to the truth about Jesus.  The disciples, in Matthew’s Gospel, were constantly rebuked for their little faith. Even up to the end of the Gospel after Jesus’ resurrection, some still doubted. [Matthew 28:17]

 

The story of Elijah, also, has shown tremendous faith that has gone into doubt.  Prior to the section that we are reading today, Elijah challenged 450 prophets of Jezebel.  Both the prophets and Elijah were to set up an altar and call on their gods.  Whoever responded would be the most powerful and the true God!  The prophets of Jezebel strained and cried to their god, but to no avail.  Then, when it was Elijah’s turn, the whole sacrifice was consumed by fire along with the surrounding elements.  But the story did not end there.  When Jezebel found out that her prophets were slain, she threatened Elijah.  Fearing for his life, he went into hiding in a cave in Horeb, where he was instructed to anoint kings and his replacement.  Did Elijah lose his faith and doubt?  Surely, the one who showed power must be able to save him also from Jezebel.

 

 Jesus told us that if we have faith the size of a mustard seed, we could move mountains.  But most often, our faith diminishes when we are tried the most.  Indeed, how do we keep our faith in the most difficult circumstances?

 

 But we can rest assured that God also reaches out to us.  In the case of Peter, when he became fearful of the winds and sank, Jesus caught him.  When they returned to the boat together, the storm subsided, peace descended on them, and they recognized God’s presence.  God, too, revealed God-self to Elijah in sheer silence and Elijah was able to perceive God’s presence.  Perhaps, faith is indeed a mutual experience.

 

For Reflection and Discussion:  Can you recall an experience in your life when your faith was deeply challenged?  How did you respond?  How perceive God’s presence?

 

Bibliography:   Green, These Are the Words:  A Vocabulary of Jewish Spiritual Life (Vermont, 1999)

 

This week’s Sunday Gospel Commentary was prepared by

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

Delesan Kailawan, Kulaman, Sultan Kudarat, Mindanao, Philippines

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

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The 18th Sunday of Ordinary Time – 6th of August, 2017

Lectionary readings: Dn7:9-10, 13-1,  Ps.97, 2Pt 1:16-19, Mt 17:1-9

The Transfiguration

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The unique experience we read of in today’s gospel is one that leaves the characters in a very overwhelming state of mind. Jesus took Peter, James and John with him and led them to a high mountain and was transfigured before them. (Mt. 17:2) It was a scene in the gospels that was never to be repeated again and it was these three disciples only, who witnessed it. Notice the number of times we are reminded of this – Moses and Elijah appeared to them (17:3), the voice they heard asking was for them to listen to the beloved Son (17:5) and Jesus draws near to them so that they will not be afraid. (17:7)   Finally, it is these disciples who are alone with Jesus after this powerful moment. (17:8)

 

“The account of the transfiguration also shows unique Matthean features, “That Jesus’ face shone like the sun (17:2) echoes the description of Moses in Exodus (34:29) and heightens the parallelism to the great theophany on Sinai.” (Brown 190)   What conversation would Jesus have had with Moses and Elijah? Would it have been about his own exodus death in Jerusalem?  What the disciples had witnessed was so profound that they could not articulate it. In actual fact, they had been invited to an ‘Epiphany,’ a manifestation of the divine, and understandably they were both moved and frightened.

 

From the book of Daniel, we read of another manifestation, “of one like a human being, (Son of Man) who is enthroned as High Priest and given everlasting dominion, glory and kingship over all nations.” (Dn 7:14) The term, ’Son of Man’ is used only by Jesus, “Just as the Son of Man did not come to be served, but to serve.” (Mt.20:28) and “The Son of Man is Lord even of the Sabbath.” (Mk. 2:28)  This term is an affirmation of the humanity and servanthood of Jesus.

 

Why did the disciples need such an experience? The transfiguration we are told occurred six days after they were at Caesarea Philippi where Jesus had invited his disciples to tell him who they thought he was and his explanation that as God’s anointed one, he was to suffer. Jesus now brought his core disciples to a new revelation of him, one that would counterbalance any dread they might have had, given what he had taught them about his fate. In the time they spent with Jesus, the disciples had listened to his teaching and saw his power at work and now with this powerful encounter, they heard the astonishing words, “This is my beloved Son with whom I am well pleased; listen to him.” (17:5)

 

Years later Peter reminded his audience that truly they had witnessed the transfiguration of Jesus, “For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord, Jesus Christ but we were eyewitnesses of his majesty…we heard this voice borne from heaven, for we were with him on the holy mountain. (2 Pt 1:16-18)  

 

It was only after the resurrection that the disciples began to put it all together and saw that suffering was the path to glory. Having experienced that rare moment of seeing Jesus transfigured, they received the strength and encouragement they needed for what was to come. They now had the assurance that Jesus truly was sent by the Father and that Jesus was indeed the glorified Son of God.  “Both glory and suffering are affirmed by God’s voice that identifies him as Son and Chosen One (Suffering Servant).”  (Brown 243)

 

Jesus’ identity, his passion, death and resurrection are the central theme that flows  through the two revelations – that of Caesarea Philippi and on the mountain. With such an enlightening and inspiring encounter, these favored disciples would never entirely lose the experience which changed them.

 

For Reflection and Discussion: [1] Are we willing to commit ourselves as readily when Jesus speaks of suffering? [2] What have you experienced that has left an unforgettable mark on you?  

 

Bibliography: Raymond E. Brown, An Introduction to the New Testament,(Doubleday 1997) W.R.Farmer, The International Biblical Commentary, (Collegeville,1998)

 

This week’s teaching commentary was prepared by

Rita Kammermayer, nds, BA, B.Ed, Masters of Pastoral Studies, Jerusalem, Israel

Bat Kol alumni 2001

 ritakammermayer@netscape.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.

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 ~~1983-2017~~

Bat Kol Institute for Jewish Studies, Jerusalem

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

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

Seventeenth Sunday in Ordinary Time Year A (30 July 2017)

1 Kings 3:5, 7-12; Ps. 119:57,72,76-77,127-130; Rom. 8:28-30; Matthew 13:44-52.

  Theme: Again, the Kingdom of Heaven is Like…

 

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The three parables, about the treasure, the pearl and the dragnet, that bring Matthew’s collection of parables in chapter 13 to a close, are all unique to him. All have been allegorized in Christian tradition but this commentary, like those for the two previous Sundays, tries to capture something of the shock and challenge they might have had when originally told by Jesus. All of them begin “The kingdom of heaven is like…”

 

As Amy-Jill Levine points out there are a number of disturbing elements in the very brief twin parables of the treasure found by the man in the field and the rare pearl purchased by the merchant [Levine 129-150]. The action of hiding the treasure and then buying the field from the unsuspecting owner could be seen as morally dubious, while throughout the Bible merchants (emporoi: wholesale traders) and those engaging in high-end business are regarded unfavourably [e.g. Is 23:17; Jas 4:13; Rev 18:3] . Sirach 26:29 claims that “A merchant can hardly keep from wrongdoing”. Jesus would certainly have got the attention of his audience.

 

Both the man and the merchant happen to come across something that induces each of them to take the reckless course of selling all their possessions, leaving them with no means of support, in order to obtain it. The merchant, true, is searching for fine pearls but he is not looking for the one rare one that is more valuable than all the rest. After its purchase he can no longer be a merchant because he now has nothing to trade. His decision to divest himself of all his assets results in a complete change of identity. Life is never going to be the same for either of them again. This is meant to pose a disturbing challenge to the listener.

 

Three kinds of fishnets were used on the Kinneret, or Sea of Galilee, in Jesus’ day: the seine or dragnet, the casting net and the more complicated three-layered trammel net. All three are found in the Gospels, and the one in Matthew 13:47-48, sagéne, is the dragnet. This net stood like a vertical wall in the water, with weights on the bottom edge and cork floats on the top. Mendel Nun, who worked as a fisherman on the lake for 50 years describes how it would have been set parallel to the shore about 100 meters from land and hauled in by two groups of men with ropes attached to each end, bringing with it almost everything in its path. Of the three groups of edible fish in the lake two would likely be caught by this method, sardines and barbels (carp), together with the non-kosher scaleless catfish. The catch would then be sorted and the catfish, the ‘bad’ ones, discarded [Nun 46-56, 70]. How could the kingdom of heaven be like this, with clean and unclean in together? The parable is similar to the one about the weeds and wheat in last Sunday’s Gospel, and both are allegorized in the Gospel itself. But while the former emphasizes God’s patience, today’s stresses the inevitability of judgement and the eventual abolition of evil [Bryne 115-116].

 

For Reflection and Discussion: 1. Is there anything that is of absolute value to you so that you would give everything to obtain it? 2. Do you think the call to give up everything is for everyone in the kingdom, or just for some? 3. How do you handle the presence in the church of people whose values seem to be very different from your own?

 

Bibliography: Bryne, Lifting the Burden: reading Matthew’s Gospel in the church today (London, 2004); Levine, Short Stories by Jesus (New York NY, 2014); Nun, ‘Cast Your Net Upon the Waters: fish and fishermen in Jesus’ time’, Biblical Archaeology Review 19,6 (1993).

 

This week’s Sunday Gospel Commentary was prepared by

Br Kevin McDonnell cfc, PhD. Australia, Bat Kol Alumnus, 2003, 2004, 2005.
Email address: klmcdonnell@edmundrice.org

 

[Copyright © 2017]

……………………………………………………………………….……

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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Sixteenth Sunday in Ordinary Time Year A (23 July 2017)

Wisdom 12:13,16-19; Ps. 86:5-6,9-10,15-16; Rom. 8:26-27; Matthew 13:24-43.

  

Theme: The Kingdom of Heaven is Like…

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Nested between the parable of the weeds and wheat and its eschatological explanation in today’s Gospel reading are the two brief parables of the mustard seed and the yeast. All three propose to tell us what the kingdom of heaven is like.

 

The enemy who comes at night in the first story sows zizania among, or on top of, the wheat so that both will be plowed in together thus  spoiling the crop. In English versions of the New Testament zizania is variously translated as ‘darnel’, ‘tares’ or ‘cockle’, or by the more general term ‘weeds’. Darnel is a common weed in Mediterranean grain fields. It is a variety of ryegrass that looks very much like wheat in its immature stages but differs at maturity in having lighter heads of grain so the stalks stand upright, whereas wheat tends to droop with its heavier ears. Also, when ripe, darnel grains which are poisonous turn black, whereas wheat is brown [BioNET].  The landowner’s decision to allow both to grow until the harvest might be counter-intuitive (Why keep what is bad?) but there is good practical sense behind it. So too with the inclusive community of Jesus’ followers, tax-collectors and sinners and all.

 

 Jewish New Testament scholar Amy-Jill Levine sees much of the commentary on the parables of the mustard seed and of the yeast by Christian scholars over the years as problematic, e.g. the common interpretation of both as saying something about growth in faith, or the growth of the church with the coming of the Gentiles. They have also been seen as subverting the Jewish purity code or, in the case of the mustard seed, the notion of empire by contrasting the mustard  ‘tree’ (actually a shrub up to  three meters high) with the  great cedar with all the birds of heaven nesting in its branches in Ezekiel’s prophecies [Ezek 17:22-24; 31:1-9] about the inevitable downfall of Assyria [Levine 154-155]. Instead, her search for meaning in these parables in their original context centers on the contrast in both between small and great, on the unseen processes of growth, and on the domestic setting of both stories.

 

 The tiny mustard seed, in silence and in secret, produces prodigious outcomes: a plant that offers shelter and nourishment to birds, and with its spicy seeds and curative properties, pleasure and relief to humans [Levine 158-159]. And all of this in abundance.

 

  The woman in the parable of the yeast ‘hides’ the yeast in three measures of flour, about 60 pounds, the same amount that Sarah was instructed by Abraham to use when showing hospitality to the three strangers in Genesis 18:6, after he had told them he would bring them ‘a little bread’! Extravagant abundance is a feature of the kingdom [Boucher 76; Levine 165-7].

 

 In both parables the natural agents (seed and yeast) work away on their own, quietly and in secret, once set in motion. But human agency (planting and kneading) is necessary to initiate the process. So with the growth of the kingdom – we all need to be involved. The garden and kitchen settings remind us that it is in our ordinary everyday lives, relationships and activities that the kingdom keeps growing.

 

For Reflection and Discussion: 1. In what ways do Amy-Jill Levine’s interpretations quoted above change, or add to, your previous understanding of these parables? 2. What are some features of our modern world that you would regard as signs of the growth of the kingdom? 3. What is the leaven that you can contribute that will foster this growth?

 

Bibliography: Levine, Short Stories by Jesus (New York NY, 2014); BioNET http://keys.lucidcentral.org/keys/v3/eafrinet/weeds/key/weeds/Media/Html_Lolium_temulentum_(Darnel_Ryegrass).htm;  Boucher, The Parables (Dublin, 1981).

 

This week’s Sunday Gospel Commentary was prepared by

Br Kevin McDonnell cfc, PhD., Australia, Bat Kol Alumnus, 2003, 2004, 2005.
Email address: klmcdonnell@edmundrice.org

 

[Copyright © 2017]

………………………………………………………

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