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December 11, 2017 Sunday Commentary Post a Comment

The Third Sunday of Advent

The Third Sunday of Advent, – 17 December, 2017

Isaiah 61: 1:2a, 10-11 Ps. Luke 1:46-50, 53-54 1 Thess. 5: 16-24 John 1:6-8, 19-28

In Chapter 4 of Luke’s Gospel, Jesus returned to his hometown of Nazareth. He then went to the synagogue on the sabbath “as was his custom.” He stood up and read from the scroll of the Prophet Isaiah the passage that is today’s reading. It was the beginning of his public ministry in Galilee. I have always thought that Jesus saw this as his “job description.” As his disciples, I believe it is ours as well. Jesus is filled with the joy of God’s love and recognizes that healing and justice is called for everywhere he would go.

Our Psalm of rejoicing is one that we hear put into the mouth of Mary – an ancient prayer echoing her ancestor in faith, Hannah (2 Sam 1-10). It is one of gratitude and hope in God’s promise and mercy.

Paul’s letter to the community of Thessaloniki is thought to be the earliest writing in the entire New Testament. It was most likely written in Corinth or Athens around 50 C.E. It therefore predates the four Gospels and the Acts of the Apostles. It is a most encouraging letter to this new community as they have hope that the second coming of Jesus would come in their lifetime. Paul gently reminds them to Rejoice, in the deeper sense of God’s abiding love and care, despite the sufferings and trials of daily life. He call them to pray in the midst of whatever is happening in their lives and give thanks for God’s presence no matter what injustice is encountered. Trusting in God will enable them to show compassion and give them the strength to work for justice for all those around them.

The Gospel of John introduces John, the baptizer, the preparer of the way. He is questioned by the people as to his identity. He responds that he is a “voice crying out in the desert, make straight the way of the lord.” John leads them to Jesus as he points them to the one who will bring justice into the world, making things “right” with God; preparing a just world, repenting of greed. His message is both hopeful and joyful.

Gaudete Sunday links joy, prayer and gratitude. Each one flows into the next and is cause for rejoicing. God IS among us. So let us indeed REJOICE!

For reflection and discussion: Do you ever feel anger as you see the injustices around you? Does this lead you to action? Have you experienced great works of charity coming from strong emotions and holy anger? Where? Who has paved a way and been a model for you in this kind of wilderness?How do we as disciples 2000 years later join in solidarity with other to help to heal the brokenness around us and share hope with so many who are hopeless?

* Pope Francis believes in the Joy of the Gospel .*

(and today, 17 December, is actually his 81^st Birthday!! -Ad multos annos!)

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

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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

Parashah Commentary Post a Comment

Parashat Miketz

Shabbat Table Talk

Parashat Miketz, Erev Shabbat, 15th of December, 2017

Week of 10^th – 16^th December

Torah portion: Gn. 41:1-44:1 Haftarah: Zec. 2:1-4,7

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Perhaps the most well known Bible story that we had heard as young children is the Joseph story. The firstborn son of Rachel and Jacob, Joseph was favored by his father more than the other children in the family. Joseph was a self-centered and arrogant youth who told of his dreams in a manner that antagonized others. His immature spontaneity created great tension and conflict among his brothers. The unspeakable crime which the brothers committed was not proportionate in relation to Joseph’s actions. They had gravely sinned before God.

Joseph, mistreated so cruelly was in every sense a victim. Enraged, vengeful and dwelling in self-pity would have been an understandable reaction especially since it was family members who had committed this crime. We know little of Joseph’s initial reaction for the story only informs us of the life of Joseph some 20 years later.

In many respects Joseph’s numerous trials reflect a life very much like his father, Jacob. For Jacob, having usurped his brother’s birthright endured many ordeals living under Laban and probably the most excruciating pain was when he went to meet his twin brother, Esau for he feared for his life. Father and son, it seems experienced that the deepest crises of their lives turned out to be moments when they experienced the deepest truths and acquired greater strength.

Joseph’s release from prison came about due to his unique skill in interpreting dreams. So impressed was Pharaoh, (Gn.41:38) that Joseph was then made viceroy of Egypt, second only to Pharaoh. It seems that Joseph instead of passively resigning himself or complaining about his circumstances, creatively sought to serve wherever he was.

Due to a severe famine, Jacob’s sons went down to Egypt. Joseph, in his high position and dressed in Egyptian dress, met his brothers whom he recognized immediately. This is radically different from their last encounter for now the roles are reversed, Joseph is in control. He knows what they do not. He puts them to the test to see if they had changed over the years. Joseph reenacts his brother’s mistreatment of him with them now as the victims. Experiencing these false accusations and helpless to rectify the situation, the brothers recalled their mistreatment of their brother. It was Rueben who spoke up and said to them, “Did I not tell you, ‘Do no wrong to the boy? But you paid no heed. Now comes the reckoning for his blood.” (Gn.42:22)

Joseph’s testing of them did not emerge out of revenge but rather was intended for the brother’s benefit. It was Judah’s humble petition (Gn. 44:32-34) that confirmed for Joseph that the brothers had changed in their hearts and Joseph could no longer control his desire to be reconciled with them. It was God’s hidden plan that was operative at each stage of his journey. Joseph had personally being supported in every situation.

It is not a coincidence that the story of Joseph is read during the celebration of Hanukkah because the theme of oppression and God’s deliverance are present in both. Joseph was a prisoner who through a marvelous series of events became the ruler of Egypt. “What can be learned from this parashat, to prepare ourselves in good days, days in which holiness is revealed, to set the light in our hearts, to be there in times when holiness seems far off.” (Etz Hayim, 250)

For Reflection and Discussion: [1.] Joseph truly was ‘his brothers’ keeper;’ what can we learn from his life? [2.] How can we maintain faith and trust in God when wronged and unjustly accused? [3.] We need to remember that we can be both perpetrator and victim.

Bibliography: Etz Hayim, Torah and Commentary (New York, 2001); Nehama Liebowitz, New Studies in Bereshit Genesis (Haomanim Press, Jerusalem)

This week’s teaching commentary was prepared by

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

Bat Kol alumni/2001

ritakammermayer@netscape.net

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PLEASE NOTE: The weekly Parashah commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the 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. The commentaries, along with all materials published on the Bat Kol website, are copyrighted by the writers, and are made available for personal and group study, and local church purposes. Permission needed for other purposes. 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 Commentary Admin: gill@batkol.info

December 6, 2017 Sunday Commentary Post a Comment

Second Sunday of Advent

Second Sunday of Advent Year B (10 December 2017)

Isaiah 40:1-5, 9-11; Psalm 85:9-14; 2 Peter 3:8-14; Mark 1:1-8.

Theme: Prepare the Way of the Lord

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The first words of Mark’s Gospel in nearly all English versions are “The beginning…”, e.g. in NRSV, “The beginning of the good news of Jesus Christ, the Son of God” [1:1]. However the Greek text does not include the word “The” and reads “Beginning of the good news…” There is no verb in this first verse so it is now regarded by many scholars as the title for the book rather than its introductory statement [Boring, 29-32]. The implications are profound if it is the whole book, not just the first verse, that is the beginning of the Good News. The whole Gospel is just the beginning of something much greater!

Mark immediately grounds his story of Jesus firmly in the Hebrew scriptures with a quotation from “the prophet Isaiah”. The quotation is actually a composite one, the first part from Malachi and the second from Isaiah. Malachi 3:1a, “See, I am sending my messenger to prepare the way before me”, is the voice of YHWH promising to visit his people. But Mark has changed the quotation to “See, I am sending my messenger ahead of you”, as a reference to John the Baptizer coming ahead of Jesus. John the Baptizer is seen as an Elijah-like figure, dressed as Elijah was in a garment of hair and a leather belt [2 Kings 1:8], and calling all to prepare for the coming of the Lord [cf. Isaiah 40:3]. Mark is presenting Jesus as the fulfillment of Israel’s deepest hopes and dreams.

The “Lord” who is coming in Isaiah 40:3 is YHWH, but in Mark the “Lord” probably refers to Jesus [cf. 5:19; see Hurtado 15-16, 23-24]. Isaiah 40:4 goes on to specify what needs to be done in the wilderness, the lifting up of every valley and the levelling off of every mountain and hill. Is it the obstacles in the wilderness of our lives that need to be smoothed out so that the Lord can come to us?

Most English versions have John proclaiming a “baptism of repentance” but the Greek word metanoia in 1:4 implies much more than “repentance”. John is calling people to a radical change of mind and heart; he is calling them to abandon their current world-view and adopt a completely new one. The rest of Mark’s Gospel spells out the radical and counter-cultural nature of the world-view proclaimed by Jesus.

John’s last words about Jesus are that he will “baptize you with the Holy Spirit”. Marc Bregman has explored the rich Jewish tradition of the “Holy Spirit”, Rua Ha-Qodesh, the breath, or spirit, of the Holy One, and its evocation of the first creation story in Genesis. He points out that in rabbinic literature the primary meaning of Rua Ha-Qodesh is as the source of prophetic inspiration [see commentary on Deuteronomy 18:18 in Midrash Sefre Devarim 176, https://www.sefaria.org/Sifrei_Devarim.176?lang=bi]. In addition he draws attention to the stream of rabbinic interpretation beginning with Hillel that accepts the wide accessibility of the Holy Spirit to all people of good will, an approach developed in later Christian thinking.

For Reflection and Discussion: 1. If the whole of Mark’s story of Jesus is just the “beginning of the good news” where might we find its continuation? 2. What might be some of the mountains that need levelling and valleys that need filling in our society today? 3. What does it mean for you to be baptized with the Holy Spirit?

Bibliography: Boring, Mark (Louisville KT, 2006); Bregman, The Holy Spirit in Judaism (Unpublished, 2009); Hurtado, New International Bible Commentary: Mark (Peabody MA, 1989).

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

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Bat Kol Institute for Jewish Studies, Jerusalem

1983-2017

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

Parashah Commentary Post a Comment

Parashat Vayeishev

Shabbat Table Talk

Parashat Vayeishev 8th December 2017

Week of December 3-9 December, 2017
Torah portion: Genesis 37:1 – 40:23 Haftarah: Amos 2:6–3:8

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It is interesting to note that the parashah is entitled Va-yeishev “And Jacob settled,” (Gen 37:1). In fact, it recounts a string of unsettling stories of relationships: brothers against a parent and brother (Gen 37:1-36), in-laws at odds with each other (38:1-30), masters manipulating their servants (Gen 39:1-23). The similarities are unnerving: characters dismiss, take advantage of, deceive or even contemplate murdering those related to them, be it their brother, their father, a relative, or servant.

It is unsettling to read that the sons of Jacob, out of anger and jealousy, contemplate on killing their brother Joseph. It is still problematic that even after Reuben diverted their decision from murder into throwing him into a pit, they sold their brother for twenty pieces of silver and even lied through their teeth to their father to cover up their misdeed. It seems now that the value of their brother is amounting to no less than the price of a slave, a thing, a person meant to be treated as mere property.

Joseph’s story is interrupted by another problematic relationship, that of Judah and Tamar. It is curious that Judah never recognized Tamar when he met her at Enaim and mistook her for a prostitute (Gen. 38:14-15). Brenner, in Torah Women’s Commentary, observes: “Ironically, Judah sees Tamar only when she was covered…that Judah does not recognize Tamar despite the veil – or at least by her voice when they negotiate- is a measure of his eager state. It may also signal a lack of familiarity with his daughter-in-law” [Brenner]. In Haftarah Women’s Commentary, Rabbi Person asks, “was she invisible to him as a person and now visible as a mere sex object, having never known her?” [Person].

Amos, in the haftarah, cries out against the sins of Israel who “sell the just man for silver and poor for a pair of sandals” (Amos 2:6); while “father and son go to the same girl” (Amos 2:7) indicating the corrupt and immoral practices committed by Israelites. “These similarities suggest that Amos not only rebuked his contemporaries for their immoral practices but also alluded to the grave sin of their ancestors in patriarchal times” [Etz Hayim]. It seems that it was easy for these characters to dismiss or abuse others. Why so?

It is easy to objectify somebody only when their value becomes mere instrumental. It is similar to a coin or currency we use. We assign values to them, sometimes more but oftentimes lesser than the true value of the coin or currency. We take for granted the real value of the minerals/materials used in minting them, thus they become valuable for us only because of the value we assign to them, valuable because we use them. Analogically, we do the same with people. Sometimes we fail to see the inherent value of people apart from their value-for-us, thus, they only become valuable, become persons, when they are useful for us. People now become objects. Not people whom we must respect, love for who they are; not people whose persons must be encountered with. In Buber’s construal, the Thou has become an It. In our world today, women still suffer from objectification; workers are seen as mere objects of production at the workplace, the poor, dismissed as things that get in the way of progress, and migrants scorned as burden. Amos’s indictment against Israel may as well be read as an accusation to our present situation where objectification of people has become ordinary.

Reflection and Discussion: 1. How have I been treating people? Do I see them as persons? 2. How do we, as a society, treat the other? 3 What gets in the way of my seeing other people’s inherent value?

Bibliography: Plaut (ed.), The Torah, Modern Commentary (UAHC New York 1981); Eskenazi (ed.), The Torah, A Women’s Commentary (URJ Press and WRJ New York, 2008); Goldstein (ed.), The Women’s Haftarah Commentary (Jewish Lights Publishing, 2008); Etz Hayim: Torah and Commentary (The Rabbinical Assembly New York, 2001).

This week’s teaching commentary was prepared by

John Paul A. Bolano, PhD student, Ateneo de Manila University, Philippines, Bat Kol 2017

E-mail: jbolano@ateneo.edu

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PLEASE NOTE: The weekly Parashah commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the 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. The commentaries, along with all materials published on the Bat Kol website, are copyrighted by the writers, and are made available for personal and group study, and local church purposes. Permission needed for other purposes. 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.”

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

November 27, 2017 Sunday Commentary Post a Comment

First Sunday of Advent

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

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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

Parashah Commentary Post a Comment

Parashat Vayishlach

Shabbat Table Talk

Parashat Vayishlach – Erev Shabbat 01 December 2017

Week of 26 November – 02 December

Torah portion: Gen.32:3-36:43 Haftarah: Hos.11:7-12, Ob.1:1-21

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It is probably because of the proximity of Christmas, but one thing stood out for me in this week’s parashah: angels. I could also blame Rashi’s commentary on this parashah: his opening comment is on the meaning of the word “maleachim” and Rashi writes it should be translated as “angels” rather than “messengers” as English translations do. And Rashi has a point, because just two verses earlier the same word in these English translations (NIV, for example) is translated as “angels”: when Jacob started his way homewards, “angels of God met him” (Gen.32:1).

Most likely it was Jacob’s story itself that made me think of angels. Can you think of some of the most popular stories in the Hebrew Bible that involve angels? Two coming to my mind are connected with Jacob. One is Jacob’s dream when he fled from Esau on his way to Laban: he saw a ladder between heaven and the earth and angels ascending and descending on it. (Gen.28:10-19) Today’s parashah reminds us of this dream. At the end of the parashah Jacob takes his family to Beth El and builds an altar to the God who had appeared to him there (Gen.35:1ff).

The second famous story involving Jacob and an angel is in today’s story that describes Jacob preparing to face Esau after all those years. The night before they met, Jacob was wrestling with an angel. Or was it an angel? Traditionally it is understood that way, but the Hebrew word here is “ish” which can be translated as either “a man” or “somebody”. Jacob called the place “Peniel” or “the face of God”. Did he think it was God himself? There could be another interpretation of “Peniel”. Jacob was preparing for a meeting with Esau and “four hundred men”. He had cheated Esau more than once and had clearly deserved the worst treatment. In the Jewish tradition Esau or Edom is always described as an archenemy to Israel as today’s haftarah testifies. But in today’s story Esau received Jacob with peace. When Jacob found that out, he commented that seeing Esau for him is like seeing God’s face, “pneh-elohim”. (Gen.33:10) Those are exactly the two words that form the name “Peniel”. Forgiveness and peace where revenge and war are expected could be the best way to experience God and his presence in the most intense way. Some call it angels, some call it God himself.

Angels in Jacob’s life do not resemble the little cuddly cherubs of Christmas paintings. They take around messages, they fight and hurt, and they do not have wings. But they do have an important role: they help Jacob to reconnect with people and with God and see God’s presence in the most unexpected places.

For Reflection and Discussion: Reflect on God’s presence in reconciliation in the Bible, in the world history and in your lives or lives of your community!

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This week’s teaching commentary was prepared by

Rota Stone, Latvia, Bat Kol Alumna, 2002 & 2003

Email: rotina@runbox.com

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Bat Kol Institute for Jewish Studies, Jerusalem

1983-2017

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

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

November 24, 2017 Sunday Commentary 1 Comment

Feast of Christ the King – extra commentary

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

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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

November 21, 2017 Messages Post a Comment

A MESSAGE FROM MAUREENA REGARDING JOURNÉE D’ÉTUDE EN HOMMAGE A BRO PIERRE LENHARDT, NDS

Sunday Commentary Post a Comment

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

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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

Parashah Commentary Post a Comment

Parashat Vayetze

Parashat Vayetze.- Erev Shabbat 25 November 2017

Week of 19 to 26 November

Torah portion: Genesis 28:10-32:2 Haftarah: Hosea 12:12-14:10

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Jacob was coming from Beer-sheba to Haran down to up – He is in the desert land of Israel and then going up to Haran, a foreign land. Rashi says we need different angels when we are in different places with different missions. So also Jacob needed the help of the angels as he was fleeing from his birthplace and from Esau. Logically these angels will have to come down and then go back. According to Rashi angels are with us – ministering to us and taking messages back to heaven. Jacob feared that Esau would attack him. So he really had to trust God. But he was in the beginning of his God quest. This is his first experience with trial. Moses, David were made great, they were tested as shepherds. Labor is beloved, for all the prophets engaged in it (The Torah, A Modern Commentary pg.207.

Praying at any place is like standing at the very foot of God’s throne of glory, for the gate of heaven is there and the door is open for prayer to be heard (The Torah, A Modern Commentary pg.197). The Hebrew Word Ha-Makom means “God is the place of the world”. The Dream which Jacob had included the people of Israel and all his descendents. So according to a midrash, Jacob’s dream depicts the rise and fall of nations and their cultures in the arena of world history like Rome, Babylonia. (Leibowitz 299).

Jacob’s trickery of Esau is repaid by that of his Uncle Laban’s trickery. The Talmud speaks of repentance before the world was created. Rabbi Eliezar says: “repent one day before your death” and since death is unknown, we must repent each day. When Jacob experienced fear and anxiety he admitted his brokenness telling that “I don’t know”. In the same manner when we admit our brokenness only God can intervene.

Jacob uses the same Hebrew word that Isaac used when he complained about being deceived (Gen, 27:35). Laban is a masterful characterization: A selfish, greedy, exploiting, suspicious man of wealth, who never fails to observe good manners. The time has come to face the past and, in doing so, to secure the future.

In Hosea God remembers his promise to the people of Israel. Jacob has deepened his faith in God’s promise. He comes to know God not only in His immediate manifestations but also in the long-range processes of nature. God is concerned with Jacob and the latter knows this concern. Jacob is favored in that he learns the secrets of nature and utilizes them in accordance with God’s will.

For Reflection and discussion: [1] Have you experienced God in your brokenness, when there is no one to help you, with no other option than suffering and loneliness in moments of crisis? [2] How do we tide over struggles and crisis? Is it through acceptance or through deeper relationship with others or in silent contemplation with God [3] Have we learned to move from anxiety to thanksgiving rather than going for abstinence and special offerings?

Bibliography: The Torah, A Modern Commentary (UAHC New York 1981), The Five Books of Moses, (NY 1995), Studies in Bereshit (Genesis)- Leibowitz.

This week’s teaching commentary was prepared by

Dr. Joan Chunkapura, Ph.D., MMS, TRADA, Kerala, India. Bat Kol alumna, 2006.

Email: joanc.mms@gmail.com

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Bat Kol Institute for Jewish Studies, Jerusalem

1983-2017

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

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