THE PARABLE OF TALENTS EXPLAINED

THE PARABLE OF TALENTS EXPLAINED

(A biblical reflection on the 33^rd ORDINARY SUNDAY [YEAR A], 19 November 2017) 

Gospel Reading: Matthew 25:14-30 

First Reading: Proverbs 31:10-13,19-20,30-31; Psalms: Psalm 128:1-5; Second Reading: 1Thessalonians 5:1-6 

The Scripture Text

“For is will be as when a man going on a journey called his servants and entrusted to them his property; to one he gave five talents, to another two, to another one, to each according to his ability. Then he went away. He who had received the five talents went at once and traded with them; and he made five talents more. So also, he who had the two talent made two talents more. But he who had received the one talent went and dug in the ground and hid his master’s money. Now after a long time the master of those servants came and settled accounts with them. And he who had received the five talents came forward, bringing five talents more, saying, ‘Master, you delivered to me five talents; here I have made five talents more.’ His master said to him, ‘Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.’ And he also who had the two talents came forward, saying, ‘Master, you delivered to me two talents; here I have made two talents more.’ His master said to him, ‘Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.’ He also who had received the one talent came forward, saying, ‘Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you did not winnow; so I was afraid, and I went and hid your  talent in the ground. Here you have what is yours.’ But his master answered him, ‘You wicked and slothful servant! You knew that I reap where I have not sowed, and gather where I have not winnowed? Then you ought to have invested my money with the bankers, and at my coming I should have received what was my own with interest. So take the talent from him, and give it to him who has the ten talents. For to every one who has will more be given, and he will have abundance; but from him who has not, even what he has will be taken away. And cast the worthless servant into the outer darkness; there men will weep and gnash their teeth.’ (Matthew 25:14-30 RSV)

When you find a difficult story in the Bible, reading what comes immediately before and after helps since the evangelists often grouped parables or stories together because they had something in common. For example, a parable preceded and followed by stories about judgment probably also has something to do with being judged. The parable in today’s Gospel reading is a perfect example of this.

The parable is about a man who gave three of his servants different sums of money and then went on a journey. When he returned, he summoned his servants and demanded an accounting of the funds he had entrusted to them. The master was pleased with the first two servants who doubled their money but he was furious with the third servant who had the same amount he started with. The master then took the money from this last servant and gave it to one of the others.

Taken by itself, it’s difficult to determine what this parable is supposed to mean. Whom does the master symbolize? Who are the servants supposed to stand for? What is the moral of this story? These are questions we can best answer only after examining the context in which we find the parable.

Other parables and stories about the reign of God and Jesus’ second coming precede and follow today’s Gospel. They are about judgment and our relationship with others. It’s logical to assume the parable in today’s Gospel has a similar theme.

The master stands for Jesus, and we are the servants. The money represents the talents and abilities God has given us. Just as the master went away for awhile and then returned, Jesus will one day also return to the earth and will demand an accounting of the gifts God has given us. He will ask if we used our talents and abilities for good or for evil or if we wasted them by not using them at all. How we answer these questions will determine if we will share in the master’s joy (be called into God’s Kingdom) or if we will find ourselves in the darkness outside, wailing and grinding our teeth (experience the pains of hell).

(Source: Jerome J. Sabatowich, Cycling Through the Gospels – Gospel Commentaries for Cycles A, B, and C, pages 110-111.)

Short Prayer: Lord Jesus, thank You for all the gifts You have given me. Help me to be aware of these gifts, that I may surrender them to You and use them cheerfully and generously to build up Your Kingdom. Amen.

Jakarta, 18 November 2017 

A Christian Pilgrim 

 

EVERYONE SHOULD ALWAYS BE PREPARED

EVERYONE SHOULD ALWAYS BE PREPARED

(A biblical reflection on the 32^nd ORDINARY SUNDAY [YEAR A], 12 November 2017)

 

Gospel Reading: Matthew 25:1-13 

First Reading: Wisdom 6:12-16; Psalms: Psalm 63:2-8 Second Reading: 1Thessalonians 4:13-17 

The Scripture Text

“Then the kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom. Five of them were foolish, and five were wise. For when the foolish took their lamps, they took no oil with them; but the wise took flasks of oil with their lamps. As the bridegroom was delayed, they all slumbered and slept. But at midnight there was a cry, ‘Behold, the bridegroom! Come out to meet him.’ Then all those maidens rose and trimmed their lamps. And the foolish said to the wise, ‘Give us some of your oil, for our lamps are going out. But the wise replied, ‘Perhaps there will not be enough for us and for you; go rather to the dealers and buy for yourselves.’ And while they went to buy, the bridegroom came, and those who were ready went in with him to the marriage feast; and the door was shut. Afterward the other maidens came also, saying, ‘Lord, lord, open to us.’ But he replied, ‘Truly, I say to you, I do not know you.’ Watch therefore, for you know neither the day nor the hour.” (Matthew 25:1-13)

In first century Palestine, Jewish wedding celebrations were very special events involving the entire town. The festivities began after dark with the bridegroom and his friends making their way to the house of the bride. As they walked through the dark streets, members of the wedding party carried torches of oily rags wrapped atop brass poles. They often needed an extra supply of oil to keep these torches lit.

The groom usually tried to catch everyone by surprise by keeping secret the day and the time he chose to claim his bride. However, someone usually went ahead of the wedding party to announce that the groom was on his way.

The bride joined the procession when the groom arrived at her house and – accompanied by much singing, dancing, and merry making – they returned to his home for both the wedding ceremony and the seven day celebration that followed. During this return procession, people came out of their homes and into the street to join the festivities and to offer their congratulations to the happy couple.

Once the wedding party arrived at the home of the groom, only the invited guests went inside. Because the door was barred shut with a heavy beam, making it difficult to open and close the door, latecomers were not allowed in. This explains why the bridesmaids in today’s Gospel were not admitted to the celebration when they arrived at the groom’s house. The ceremony had already begun and removing the beam not only would have been a chore but the resulting noise would have disrupted the proceeding. Thus, the foolish bridesmaids missed the long-awaited wedding ceremony because they were unprepared.

The bible often uses a wedding as an image for the reign of God. In the parable in today’s Gospel, just as no one knows the time of the bridegroom’s arrival, so no one knows the day or the hour Jesus will return to the earth to establish the reign of God. It could be today, tomorrow, next year, or ten years from now. Since no one knows when Jesus will return, everyone should always be prepared and should not be caught sleeping like the bridesmaids in today’s Gospel parable.

(Source: Jerome J. Sabatowich, Cycling Through the Gospels – Gospel Commentaries for Cycles A, B, and C, pages 108-109.)

Short Prayer: Thank You, God the Holy Spirit, for dwelling in me! Enkindle in me the fire of Your love. Refresh me, so that I may be ready to meet Jesus when He returns! Amen.

Jakarta, 10 November 2017 

A Christian Pilgrim

 

WHOEVER HUMBLES HIMSELF WILL BE EXALTED

WHOEVER HUMBLES HIMSELF WILL BE EXALTED 

(A biblical reflection on the 31^st ORDINARY SUNDAY [YEAR A], 5 November 2017)

 

Gospel Reading: Matthew 23:1-12 

First Reading: Malachi 1:14b-2:2b,8-10; Psalms: Psalm 131:1-3 Second Reading: 1Thessalonians 2:7b-9,13 

The Scripture Text

Then said Jesus to the crowds and to His disciples, “The scribes and the Pharisees sit on Moses’ seat; so practice and observe whatever they tell you, but not what they practice. They bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with their finger. They do all their deeds to be seen by men; for they make their phylacteries broad and their fringes long, and they love the place of honor at feasts and the best seats in the synagogues, and salutations in the market places, and being called rabbi, by men. But you are not to be called rabbi, for you have one Father, who is in heaven. Neither be called masters, for you have one master, the Christ. He who is greatest among you shall be your servant; whoever exalts himself will be humbled, and whoever humbles himself will be exalted. (Matthew 23:1-12 RSV) 

Deuteronomy 6:4-5 tells us to love God with our whole heart, our whole soul, and our whole mind. Immediately following this passage we find the command to bind these words to our wrist and let them be as a pendant on our forehead. The Jewish people took this command literally, made little black boxes (called tephillin or phylacteries), and placed handwritten copies of Deuteronomy 6:4-5 and other verses in them. They then tied one of these boxes to their foreheads and another to their wrists with leather straps.

In Deuteronomy 22:12, God commands the Jews to wear fringes on the borders of their garments. These fringes and four tassels, one on each of the four corners of the outer garments, were to remind the Jews of God’s commandments. In Jesus’ day, some Jews wore wide phylacteries and big tassels to call attention to themselves.

In today’s Gospel, Jesus criticizes some of the Pharisees for wanting the places of honor in the synagogue. Because the location of a person’s seat reflected social status, the most important people usually sat in the front of the synagogue and the least important sat in the back. Therefore, everyone was sure to notice a dignitary arriving and making his way to his front just before services began.

Finally, Jesus talks about how some of the Pharisees liked to be called “Rabbi”, a title that means “my master” or “my teacher”. In first-century Palestine, a person’s social status was also evident by how others addressed him. The more important the person, the longer and more elaborate the greeting.

Jesus bases his objection not on the meaning of the word “rabbi” but on the common opinion that a rabbi was more important and deserved more respect than one’s own parents because the rabbi passes on spiritual life through his teachings while parents are only able to give physical life to their children. For this the rabbi received longer and more elaborate greetings in public places.

Because all of the practices Jesus mentions in today’s Gospel were ways people could call attention to their own holiness, we should understand Jesus’ comments as a warning against using religious acts to enhance our reputation.

(Source: Jerome J. Sabatowich, Cycling Through the Gospels – Gospel Commentaries for Cycles A, B, and C, pages 106-107.)

Short Prayer: Jesus Christ, You are my Lord and my Savior. I sincerely desire to be one of Your true disciples. Grant me true humility and purity of intention so all I say and do will be said and done for Your glory and honor, not mine. Amen.

Jakarta, 4 November 2017 

A Christian Pilgrim 

 

THE GREAT COMMANDMENT IN THE LAW

THE GREAT COMMANDMENT IN THE LAW

(A biblical reflection on the 30^th ORDINARY SUNDAY [YEAR A], 29 October 2017) 

Gospel Reading: Matthew 22:34-40 

First Reading: Exodus 22:21-27; Psalms: Psalm 18:2-4,47,51; Second Reading: 1 Thessalonians 1:5-10 

The Scripture Text

But when the Pharisees heard that He had silenced the Sadducees, they came together. And one of them, a lawyer, asked Him a question, to test Him. “Teacher, which is the great commandment in the law?” And He said to him, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And a second is like it, You shall love your neighbor as yourself. On these commandments depend all the law and the prophets.” (Matthew 22:34-40 RSV)

In today’s Gospel, the lawyer who asks Jesus the question about the greatest commandment is from a group of religiously strict Jews known as the Pharisees. Members of this group believed in angels and life after death but we know them best for their observance of what they called the oral traditions.

Because the Jews believed the laws in sacred Scripture were a blueprint to holiness, anyone who obeyed the laws was holy. Anyone who did not obey them, even if they did not know what the laws were, was a sinner. Therefore, the Pharisees tried to avoid accidentally breaking the laws by protecting them with more laws. These man-made laws, known as the oral traditions because they were originally passed on verbally, encircled the biblical laws like a fence, preventing a person from even coming close to breaking one of them. The Pharisees believed the oral traditions were just as important as the laws in sacred Scriptures.

Of the 613 oral traditions, 248 were positive (“You shall …”) and 365 were negative (“You shall not …”). Depending on what they pertained to, some of these laws were light and others were heavy. The lawyer in today’s Gospel asks Jesus which of the laws was the heaviest or most important. Jesus response is a combination of two verses – one from Deuteronomy and the other from Leviticus.

The verse from Deuteronomy 6:4-5 about loving God with our whole heart, soul dan mind means we should not hold back anything when loving God. This verse is the first Scripture passage Jewish boys memorize; many Jews consider it a summary of the entire Jewish law. The pious Jew recites this passage every day when he or she wakes up.

The second verse about loving our neighbor is from Leviticus 19:18. Jesus’ answer is unique because when He says we cannot love God without also loving our neighbor, He  makes these two commands equally heavy. Most rabbis, on the other hand, would have argued that loving God was more important.

We find the logic behind Jesus’ teaching spelled out in the first epistle according to John. In 4:20, the author tells us that if we aren’t able to love a brother or sister we can see, we certainly aren’t able to love he God we cannot see. Love of God and love of neighbor go hand in hand.

(Source: Jerome J. Sabatowich, Cycling Through the Gospels – Gospel Commentaries for Cycles A, B, and C, pages 104-105.)

Prayer: Come, Holy Spirit, and breathe on me! Empower me to live the law of love! Apart from You, I am powerless, but with You, I can fulfil the command to love. Make me realize that I cannot love others if I do not love myself first. Open my heart to the passionate love of the Father and help me to come to Him everyday as His child and good disciple of Jesus Christ. Amen.

Jakarta, 27 October 2017 

A Christian Pilgrim

 

THERE’S NO NO-WIN SITUATION FOR JESUS

THERE’S NO NO-WIN SITUATION FOR JESUS

(A biblical reflection on the 29^th ORDINARY SUNDAY [YEAR A], 22 October 2017) 

Gospel Reading: Matthew 22:15-21 

First Reading: Isaiah 45:1,4-6; Psalms: Psalm 96:1,3-5,7-10; Second Reading: 1Thessalonians 1:1-5b 

The Scripture Text

Then the Pharisees went and took counsel how to entangle Him in His talk. And they sent their disciples to Him, along with the Herodians, saying, “Teacher, we know that You are true, and teach the way of God truthfully, and care for no man; for You do not regard the position of men. Tell us, then, what You think. Is it lawful to pay taxes to Caesar, or not?’ But Jesus, aware of their malice, said, “Why put Me to the test, you hypocrites? Show Me the money for the tax.” And they brought Him a coin. And Jesus said to them, “Whose likeness and inscription is this?” They said, “Caesar’s.” Then He said to them, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.” (Matthew 22:15-21 RSV) 

In today’s Gospel reading, some of the Pharisees (a group of very strict Jews) along with a few Herodians (Jews who supported King Herod and advocated Jewish cooperation with the Romans) ask Jesus if it is alright to pay tax to the emperor, a question they are sure will get Jesus in trouble because it puts Him in a very delicate situation.

In Jesus’ day, the Romans ruled Palestine and when the Roman emperor declared himself to be the only king of the land he issued his own coins as a sign of his authority. Because the Jews believed God was their King, they were outraged because they thought the emperor was trying to take God’s place. Since using a coin with the emperor’s image on it would have been like acknowledging his sovereignty over them, the Jews minted their own coins and used Roman coins only when they had to (e.g., when paying taxes to the Romans).

Since God was their King, many Jews also believed their tax money should go for the upkeep of God’s house, the Temple in Jerusalem, but the Romans insisted the Jews pay taxes to the emperor, a practice that offended the Jews because they believed the emperor was stealing from God. To make matters even worse, the emperor then used some of this money to fuild pagan temples. You can see that the Jews had good reasons for not wanting to pay taxes to the Romans.

If Jesus responds to the question posed by the Pharisees and Herodians by saying the Jews should not pay taxes, He knows the Herodians will report Him to the Romans and they will arrest Him. However, if He says paying taxes is acceptable, He will offend many of His Jewish followers. It looks like Jesus is in a no-win situation.

Just when He seems trapped, Jesus asks the Pharisees and Herodians whose image is on the coin. Since the answer is “Caesar’s”, Jesus reasons that it then must belong to Caesar and should therefore be returned to him. This story suggests Jesus did not object to paying taxes to the emperor.

(Source: Jerome J. Sabatowich, Cycling Through the Gospels – Gospel Commentaries for Cycles A, B, and C, pages 102-103.)

Prayer: Holy Spirit, may Your breath blow through the halls of governments everywhere. Move world leaders to place Your concern first, so that every nation on earth will be free to adore You. Amen.

Jakarta, 20 October 2017 

A Christian Pilgrim

 

THE PARABLE OF THE WEDDING BANQUET

THE PARABLE OF THE WEDDING BANQUET 

(A biblical reflection on the 28^th ORDINARY SUNDAY [YEAR A], 15 October 2017) 

Gospel Reading: Matthew 22:1-14 

First Reading: Isaiah 25:6-10a; Psalms: Psalm 23:1-6; Second Reading: Philippians 4:12-14,19-20 

The Scripture Text

And again Jesus spoke to them in parables, saying, “The kingdom of heaven may be compared to a king who gave a marriage feast for his son, and sent his servants to call those who were in invited to the marriage feast; but they would not come. Again he sent other servants, saying, ‘Tell those who are invited, Behold, I have made ready my dinner, my oxen and my fat calves are killed, and everything is ready; come to the marriage feast.’ But they made light of it and sent off, one to his farm, another to his business, while the rest seized his servants, treated them shamefully, and killed them. The king was angry, and he sent his troops and destroyed those murderers and burned their city. Then he said to his servants, ‘The wedding is ready, but those invited were not worthy. Go therefore to the thoroughfares, and invite to the marriage feast as many as you find. And those servants went out into the streets and gathered all whom they found, both bad and good; so the wedding hall was filled with guests.

“But when the king came in to look at the guests, he saw there a man who had no wedding garment; and he said to him, ‘Friend, how did you get in here without a wedding garment?’ And he was speechless. Then the king said to the attendants, ‘Bind him hand and foot, and cast him into the outer darkness; there men will weep and gnash their teeth.’ For many are called, but few are chosen.” (Matthew 22:1-14 RSV) 

To understand the parable in today’s Gospel, we have to remember that Jesus addressed it to people who had no modern conveniences like gas or electric stoves, refrigerators, and supermarkets. Preparing a huge banquet was a difficult and time consuming task because the host could not possibly plan everything so the food would be ready exactly when the guests arrived.

Because of the work involved, the host usually sent two invitations. The first informed the guests they were being invited to a banquet, but it did not include a specific time for the feast because the host could not be sure when the food would be done. This advance notice gave the guests time to wash up and change into appropriate clothing so they would be prepared for the second invitation when all the food was ready.

The Jewish rabbis often used the image of a wedding banquet to symbolize the reign of God. Some of them believed that God would invite only the Jews to this banquet and that the leaders of the Jewish people would occupy the places of honor because of their holiness.

In this parable, Jesus is the king’s son for whom the banquet is given, and the invited guests are the Jews. The servants are the prophets of the Old Testament and those gathered from the byroads and the alleys are the Gentiles. The meaning of the parable should now be clear.

Through the prophets, God told the Jewish people to prepare for the coming of the reign of God, but because their leaders refused to recognize Jesus as the Messiah, God extended the invitation to the Gentiles. With this parable, Jesus infuriated the Jewish chief priest and elders because the Jews despised the Gentiles and believed the Gentiles would not share in the reign of God.

In the parable, the king sends his servants to burn the city of the guests who did not come. This was probably not part of the original story but a detail Matthew added years later. In 70 A.D., the Romans destroyed Jerusalem, the center of Jewish worship. Because Matthew wrote the Gospel after this event took place, biblical scholars believe he added the detail about the burning of the city as an explanation that God allowed Jerusalem’s destruction because the Jewish authorities refused to accept Jesus as the Messiah.

(Source: Jerome J. Sabatowich, Cycling Through the Gospels – Gospel Commentaries for Cycles A, B, and C, pages 100-101.) 

Prayer: Heavenly Father, thank You for Your love and mercy, which know no bounds. Thank You for the sacrifice of Your beloved Son, Jesus, on the cross, which makes me clean and whole. Help me to come to You wherever I need to repent so that I can be cleansed and renewed. Amen.

Jakarta, 14 October 2017 

A Christian Pilgrim 

 

THE PARABLE OF THE TENANTS

THE PARABLE OF THE TENANTS   

(A biblical reflection on the 27^th ORDINARY SUNDAY [YEAR A], 8 October 2017) 

Gospel Reading: Matthew 21:33-43 

First Reading: Isaiah 5:1-7; Psalms: Psalm 80:9,12-16,19-20; Second Reading: Philippians 4:6-9 

The Scripture Text

“Hear another parable. There was a householder who planted a vineyard, and set a hedge around it, and dug a wine press in it, and built a tower, and let it out to tenants, and went into another country. When the season of fruit drew near, he sent his servants to the tenants, to get his fruit; and the tenants took his servants and beat one, killed another, and stoned another. Again he sent other servants, more than the first; and they did the same to them. Afterward he sent his son to them, saying, ‘They will respect my son.’ But when the tenants saw the son, they said to themselves, ‘This is the heir; come, let us kill him and have his inheritance.’ And they took him and cast him out of the vineyard, and killed him. When therefore the owner of the vineyard comes, what will he do to those tenants?” They said to Him, “He will put those wretches to a miserable death, and let out the vineyard to other tenants who will give him the fruits in their seasons.”

Jesus said to them, “Have you never read in the scriptures: ‘The very stone which the builders rejected has become the head of the corner; this was the Lord’s doing, and it is marvelous in our eyes’? Therefore I tell you, the kingdom of God will be taken away from you and given to a nation producing the fruits of it.” (Matthew 21:33-43 RSV)

Jesus tells a parable about a man who planted a vineyard and put a hedge around it and then dug a vat and erected a tower. The owner built the hedge out of prickly plants and rocks to keep wild animals out of the vineyard. He also erected a vat for crushing the grapes and he hired a watchman to stay in the tower to guard against enemies who might steal or damage the crop.

The owner then leased the vineyard to tenant farmers, men who cared for and harvested the grapes before making the wine. Because they did not own the land, the tenant farmers agreed to give the vineyard owner a certain percentage of their crop. According to the law at that time, if a vineyard owner died without having any sons, the vineyard would become the property of the tenant farmers.

When harvest time came, the vineyard owner sent his servants to collect his share of the crop. The tenant farmers bat one of the servants, stoned another, and killed a third. The owner sent more slaves, but the same thing happened. The owner finally sent his only son, thinking that the tenant farmers would respect his flesh and blood. Alas, they killed his son too. Furious, the vineyard owner drove out all the tenant farmers and leased the land to others.

This parable is really a summary of how the leaders of the Jewish people treated Jesus. The vineyard is the Kingdom (reign) of God. The owner is God Himself. The original tenant farmers are the Jewish leaders. The servants are the prophets of the Old Testament. The new tenant farmers are the Gentiles (a Gentile is anyone who is not Jewish).

God sent the prophets to the Jewish people but their leaders mistreated and even killed them. God finally sent His Son, Jesus, but they killed Him too. Because the Jewish authorities rejected Jesus as the Messiah, God then offered the reign of God to the Gentiles. The despised Gentiles became the new heirs to God’s Kingdom.

(Source: Jerome J. Sabatowich, Cycling Through the Gospels – Gospel Commentaries for Cycles A, B, and C, pages 98-99.)

Prayer: Lord Jesus Christ, from the above parable we learn that the Jewish leaders believed they were assured a special place in the Kingdom of God because they were God’s chosen ones. Your parable shows that wasn’t the case. We are sorry, Lord Jesus, because so many times we did act and/or think the same way simply because we are Christians. Please forgive us, Lord. Amen.

Jakarta, 6 October 2017 

A Christian Pilgrim 

 

THE TAX COLLECTORS AND THE HARLOTS GO INTO THE KINGDOM OF GOD BEFORE YOU

THE TAX COLLECTORS AND THE HARLOTS GO INTO THE KINGDOM OF GOD BEFORE YOU

(A biblical reflection on the 26^th ORDINARY SUNDAY [Year A], 1 October 2017)

Gospel Reading: Matthew 21:28-32 

First Reading: Ezekiel 18:25-28; Psalms: Psalm 25:4-9; Second Reading: Philippians 2:1-11 

The Scripture Text

“What do you think? A man had two sons; and he went to the first and said, ‘Son, go and work in the vineyard today.’ And he answered, ‘I will not’; but afterward he repented and went. And he went to the second and said the same; and he answered, ‘I go, sir,’ but did not go. Which of the two did the will of his father?” They said, “The first.” Jesus said to them, “Truly, I say to you, the tax collectors and the harlots go into the kingdom of God before you. For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the harlots believed him; and even when you saw it, you did not afterward repent and believe him.” (Matthew 21:28-32 RSV) 

In today’s Gospel, Jesus says the tax collectors and prostitutes will enter God’s Kingdom before the chief priest and elders. As you can imagine, the chief priest and elders were probably not very happy when they heard this.

As the spiritual leader of the Jewish people, the chief priest officiated at worship services on Jewish holy days, was the main religious teacher, and had the responsibility of protecting the Jewish law. Because the chief priest represented the entire community, the Jews believed he should be holier then anyone else.

The elders were older Jewish men respected for their wisdom. They usually made up the town council, the city’s main governing body. Also known as the Sanhedrin, the town council passed laws, enforced these laws, and even tried those who were accused of breaking the laws. The Jerusalem Sanhedrin is the group that arrested Jesus and determined He should die.

So, it appears Jesus was aiming His comments at the Jewish people’s religious leaders, who were regarded as very holy men and were supposed to be an example to the ordinary Jew. Because of their holiness, most people believed the chief priest and elders would occupy the places of honor in God’s Kingdom.

The prostitutes and the tax collectors were the exact opposite. As public sinners, despised by their fellow Jews, they were to occupy the lowliest spots if they ever made it to the Kingdom of Heaven. They certainly weren’t in the same league as the chief priest and the elders.

We are now ready to understand the meaning of Jesus’ comments. The chief priest and the elders said they were holy, but like the first son in the parable, they did not back up  their words with action. They refused to repent when John the Baptist urged them to do so.

The tax collectors and the prostitutes who accepted John’s teaching and reformed their lives are like the second son who ended up doing his father’s will. Because of this, Jesus says they (not the chief priest and the elders) will have a prominent place in the Kingdom of Heaven, implying that the tax collectors and prostitutes are holier than the chief priest and elders. As you can imagine, Jesus angered the Jewish leaders so much they began to look for a way to put Him to death.

(Source: Jerome J. Sabatowich, Cycling Through the Gospels – Gospel Commentaries for Cycles A, B, and C, pages 96-97.)

Short Prayer: Holy Spirit, lead all people everywhere back to our merciful Father, who is waiting to pour the fullness of life into their hearts. Amen.

Jakarta, 29 September 2017 

A Christian Pilgrim 

 

GOD WILL PROVIDE FOR ALL PEOPLE

GOD WILL PROVIDE FOR ALL PEOPLE 

(A biblical reflection on the 25^th ORDINARY SUNDAY [Year A], 24 September 2017) 

Gospel Reading: Matthew 20:1-16 

First Reading: Isaiah 55:6-9; Psalms: Psalm 145:2-3,8-9,17-18; Second Reading: Philippians 1:20-24,27 

The Scripture Text

“For the kingdom of heaven is like a householder who went out early in the morning to hire laborers for his vineyard. After agreeing with the laborers for a denarius a day, he sent them into his vineyard. And going out about the third hour he saw others standing idle in the market place; and to them he said, ‘You go into the vineyard too, and whatever is right I will give you.’ So they went. Going out again about the sixth hour and the ninth hour, he did the same. And about the eleventh hour he went out and found others standing; and he said to them, ‘You go into the vineyard too.’ And when evening came, the owner of the vineyard said to his steward, ‘Call the laborers and pay them their wages, beginning with the last, up to the first.’ And when those hired about the eleventh hour came, each of them received a denarius. And on receiving it they grumbled at the householder, saying, ‘These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.’ But he replied to one of them, ‘Friend, I am doing you no wrong; did you not agree with me for a denarius? Take what belongs to you, and go; I choose to give to this last as I give to you. Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity? So the last will be first, and the first last.” (Matthew 20:1-16 RSV)

Because people in biblical times built walls around their city for protection from hostile invaders, the only way anyone could get in or out was through the city gate. The area just inside the gate was a busy place because that was where the elders met to settle the disputes of the city’s residents, traders sold their goods, and men gathered looking for work.

In today’s Gospel, Jesus tells a parable about a vineyard owner who went to the city gate at daybreak, midmorning, noon, mid afternoon, and late afternoon to hire men to help with the harvest. The younger and stronger workers undoubtedly got jobs first. Those who were still around later in the day were the men who could not work as fast or do as much because of old age or poor health. These men were unemployed simply because no one hired them.

When it was time for the vineyard owner to pay the workers, he gave each of them a full day’s wage; those hired first felt cheated because they worked longer and harder than those hired later in the day. Naturally, the laborers who worked all day thought the vineyard owner should have paid them more than the ones who did less work. We can sympathize with these men, but we should also consider the predicament of the others.

A man needed at least a full day’s wage to feed himself and his family for one day. If a man did not find a job, his wife and children would have to go without food and his neighbors would ridicule him because he wasn’t able to provide for his household. Therefore, the owners of the vineyard showed compassion for those he hired last by paying them more than they deserved.

The moral of the parable is clear. The owner of the vineyard is God and we are the workers. Because our God is compassionate, we can expect Him to give us our daily bread. He will provide for all people, even for those who are lowly and not wanted. All we need to do is put our trust in Him.

(Source: Jerome J. Sabatowich, Cycling Through the Gospels – Gospel Commentaries for Cycles A, B, and C, pages 94-95.)

Short Prayer: Lord Jesus, remind us constantly that our calls and rewards are totally the grace and generosity of our heavenly Father, and we cannot apply human standards and limits to His generosity. We do not ask to be treated fairly, but for our hearts that treat others as He has treated us. Amen.

Jakarta, 23 September 2017 

A Christian Pilgrim 

 

SEVENTY TIMES SEVEN TIMES

SEVENTY TIMES SEVEN TIMES   

(A biblical reflection on the 24^th ORDINARY SUNDAY [YEAR A], 17 September 2017)

 

Gospel Reading: Matthew 18:21-35 

First Reading: Sirach 27:30-28:9; Psalms: Psalm 103:1-4,9-12; Second Reading: Romans 14:7-9 

The Scripture Text

Then Peter came up and said to Him, “Lord, how often shall my brother sin against me, and I forgive him? As many as seven times? Jesus said to him, “ I do not say to you seven times, but seventy times seven.

“Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. When he began the reckoning, one was brought to him who owed him ten thousand talents; and as he could not pay, his lord ordered him to be sold, with his wife and children and all that he had, and payment to be made. So the servant fell on his knees, imploring him, ‘Lord, have patience with me, and I will pay you everything.’ And out of pity for him the lord of that servant released him and forgave him the debt. But that same  servant, as he went out, came upon one of his fellow servants who owed him a hundred denarii; and seizing him by the throat he said, ‘Pay what you owe.’ So his fellow servants fell down and besought him, ‘Have patience with me, and I will pay you.’ He refused and went and put him in prison till he should pay the debt. When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their lord all that had taken place. Then his lord summoned him and said to him, ‘You wicked servant! I forgave you all that debat because you besought me; and should not you have had mercy on your fellow servant, as I had mercy on you?’ And in anger his lord delivered him to the jailers, till he should pay all his debt. So also My heavenly Father will do to every one of you, if you do not forgive your brother from your heart.” (Matthew 18:21-35 RSV) 

In the first two chapters of the book of the Prophet Amos, we find God choosing not to punish various nations until they commit their fourth offense. God patiently forgives them on the first three occasions but his wrath flares up after that. Since we cannot expect a human being to be more patient and merciful than God, the rabbis of Jesus’ day concluded that no one had an obligation to forgive anyone more than three times.

Peter came out of last week’s Gospel looking pretty bad, but in today’s reading he tries to repair his tattered image by asking Jesus how many times he should forgive his brother. Being a good Jew, Peter knew he could not be expected to forgive anyone more than three times.

Without waiting for Jesus’ response, Peter asks if seven times is enough. He probably was looking for a pat on the back for being very merciful, and he undoubtedly wanted Jesus to praise him for his willingness to go beyond what was expected of him. Instead, Jesus goes one step further and tells him to be ready to forgive seventy times seven times.

Jesus did not literally mean we should forgive others 490 times (70×7=490). The phrase “seventy times seven” was symbolic of a great number, meaning we should always be ready to forgive. There must be no limit to our mercy.

Notice that the rabbis reasoned that the number of times a person should forgive is dependent on the number of times they believed God forgives us. Since God supposedly forgives three times, humans also should forgive three times. In the parables in today’s Gospel, Jesus’ reverses this logic by teaching that God’s forgiveness depends on our willingness to forgive others. If we forgive those who have offended us, God also will forgive us. However, if we hold a grudge or seek revenge, we cannot expect God to show us mercy. We have to forgive before being forgiven.

(Source: Jerome J. Sabatowich, Cycling Through the Gospels – Gospel Commentaries for Cycles A, B, and C, pages 92-93.)

Short Prayer:  Our Lord Jesus Christ, thank You for Your death, which has brought me life. May all sinners know Your mercy and forgiveness. May our voices be one in praising You forever! Amen.

Jakarta, 16 September 2017 

A Christian Pilgrim