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 The Twenty-Fifth Sunday in Ordinary Time (24 September 2017)

Is 55:6-9; Ps 145; Phil 1:20-24; Mt 20:1-16

Theme: The lord is good to all

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In her sermon on this Sunday’s gospel, called “Beginning at the End,” Barbara Brown Taylor compares the laborers waiting for work to her childhood memories of standing in line on hot Saturday afternoons waiting for the movie theatre to open.  To be at the head of the line was best, as you could witness the drama of the door being opened and feel the wonderful coolness of the air-conditioned air as it surged forth.   If the manager had decided to let the people at the end of the line in first –  people who hadn’t even been waiting long enough to get hot! – the  first in line would have been highly indignant – and the people at the end amazed and overjoyed.  

It’s a wonderful sermon, and coming to the gospel text after reading it, it’s a surprise to find that nothing is said there about the reaction of the latecomers to having a full day’s wages pressed into their hands. It would be natural to assume that they would be very pleased to go home to their families with the money, after a long day of wondering if they would earn anything at all – but we are not told that.  What we are told is how the workers hired at the beginning of the day reacted and how the householder responded.  This is what matters to Matthew.

How did they react? They grumbled, saying that men hired at the last hour have been paid as much as they who had worked all day, including during the hottest part of the day.  They have been paid the same when they have given more time and effort. The householder could have tried to avoid this reaction by paying the late comers after he had paid the men hired at first.  Instead “he sets up the first hired to believe they will receive more than those hired last.”  (Levine & Brettler, 36) They would have seen the wage promised them for their day’s work, handed out, coin after coin, to the late comers.  The householder seems to be setting a test.    How will those hired first, but paid last, react?   When they react as might be expected, the householder treats it as a teachable moment.  He points out that he has paid them what they had agreed to, which was the standard rate of pay.  He continues: “Take what belongs to you and go: I choose to give to this last the same as I give to you.  Am I not allowed to do what I choose with what belongs to me?  Or are you envious because I am generous?”

The householder’s behavior is an example of what Michael Crosby calls “a generosity-beyond-what-is-just with one’s resources,” a generosity that he compares to that of the woman who anoints Jesus with the costly ointment (Mt 26:6-13).    The householder’s generosity, like hers, raises objections.  (Crosby, 36-37) Reasons for not being generous can always be found, especially if the generosity is intended for someone other than ourselves.  But as the householder makes clear, generosity is a choice. We can choose to give to others “what belongs” to us.

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; Levine, Amy-Jill, and Marc Zvi Brettler. ed.  The Jewish Annotated New Testament. New York: Oxford University Press, 2011;  Taylor, Barbara Brown. The Seeds of Heaven: Sermons on the Gospel of Matthew. Louisville KY; Westminster John Knox Press, 2004.

For Reflection and Discussion:  What do we do with “what belongs” to us? Do we act generously, whether by giving more than is fair, or by showing a generosity of spirit that does not begrudge others their good fortune? Or do we brood over what we think others owe to us?

This week’s Sunday Gospel Commentary was prepared by

Anne Morton, BA, MA, MA (Theology), Winnipeg, Canada,  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

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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

24th Sunday in Ordinary Time Year A (17 September 2017)

Lectionary readings: Sirach 27:30-28:7; Ps 103:1-4, 9-12; Rom 14:7-9; Mt 18:21-35

Theme: Reconciliation and Forgiveness, Be Kind and Merciful

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Living in Australia now for nearly six years, it is a common occurrence to hear of the Australian State of Reconciliation and Forgiveness, the past history, stories and the path for the future. The significance of reconciliation and forgiveness in maintaining and building relationships between Aboriginal and Torres Strait Islander and the wider Australia community. “It’s important not to lose sight of the fact that reconciliation is basically a grassroots process. It’s about people living and working together and solving problems in local communities.” (P.  Dodson)

Last Sunday’s Gospel discussed the reconciliation of members guilty of public crimes destructive of the community “If your brother or sister has sinned against you, go and point… “(Mt 18:15). Today’s Gospel reading concerns the forgiveness called for within the community at a personal level. Then Peter asked him, “Lord how many times must I forgive the offences of my brother or sister?” (Mt 18:21). The response of the Lord, “not seven times; I say seventy times seven times”. In many ancient cultures, Hebrew included, the number seven often signifies completeness and/or perfection. Reconciliation and Forgiveness will be the process to attain the end goal of wholeness, completeness and perfection. I mentioned last week, in the language of Human Rights “caring for one another, is everyone’s responsibility”.

In our time of the Common Era, we have had two world wars and perhaps we know that some of the main causes of these wars or any global violence and conflict. According to Karen Armstrong in her book “Twelve Steps to a Compassionate Life”, Armstrong noted, it is important to point out that “In fact, the cause of war is usually ambition, hatred, greed and envy”. This is the message of the first reading from the book of Sirach, the need for forgiveness and reconciliation. Reconciliation has elements of truth, forgiveness, healing, reparation, justice and love. “Wrath and anger are hateful things … think of the commandments, hate not your neighbour”.  Resentment and the vengeful spirit have been part of the human story since the beginning. The Jews knew the directives of Sirach, as well as the challenge of Scripture to be holy as God is holy. “We must realize that listening to this Scripture on Sunday and yet practicing any kind of vendetta is inconsistent and un-Christian” (Sunday Missal pg. 577).

In the parable of the unforgiving manager, Jesus teaches us, there is no limit to granting forgiveness and pardon, the meaning of forgiving “seventy times seven”. The man who owned an enormous amount was forgiven, and he failed to show compassion to his friend who pleaded for mercy, how sad. From the “Charter for Compassion”, Karen Armstrong noted “The principle of compassion lies in the heart of all religious, ethical and spiritual traditions, calling us always to treat all others as we wish them to be treated ourselves”. The final line of the Charter is “It is the path to enlightenment, and indispensible to the creation of a just economy and a peaceful global community”.

Psalm 103, The Lord is kind and merciful, slow to anger and rich in compassion. Oh God, so great is your love for us, most forgiving and reconciling. Together with psalm 104, God of all grace shines far and wide. “In the galaxy of the Psalter these are twin stars of the first magnitude” (D. Kidner pg. 364)

For Reflection and Discussion: (1) The ability to forgive is a gift present in everyone, what is your opinion. (2) The Golden Rule, “In everything, do to others as you would have them do to you; for this is the law and the prophets”(Mt 7:12), share with a friend, have a havrutah session.

Bibliography: W.G. Plaut, (ed.) The Torah (NY 1981); K. Armstrong, Charter of Compassion (2009); K. Armstrong, Twelve Steps to a Companionate Life (2010); Reconciliation Australia, Reconciliation Action Plan (2015-2017). D. Kidner, Psalms 73-150 (1975).

This week’s Sunday Commentary was prepared by

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

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

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]

……………..…….……………………………………

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