Category: biblical reflection

Isaiah 66:18-21
Hebrews 12:5-7, 11-13
Luke 13:22-3

This concluding chapter of Trito-Isaiah, from which this passage is taken, begins with images of motherly love; the Lord will not abandon His people and punish the enemies of His people. The next verses focus on the positive, the return of the exiles. Following that, the author reverts back to the negative with ideas predating and proceeding the notion of hell (1).This back and forth “adds a reminder that salvation cannot be achieved without judgment (1).”

The Collegeville Bible Commentary indicates that those coming to worship in Jerusalem are the Diaspora Jews in exile returning to their homeland. However, The New Jerome Bible Biblical Commentary states, “The book ends with most radical announcement. Gentiles take their place in the priesthood (2).” However, The New Interpreter’s Bible One Volume Commentary suggests that only returning members of the community will act as priests and Levites. Regardless of the intention of the author of Trito-Isaiah, “An enlarged priesthood (is necessary) to meet the needs of the larger worshiping people; for with the new creation the round of worship from sacred time to sacred time will draw in all mankind.”

The gospel also speaks of membership in the Kingdom, which is clearly the desirable ‘place’ to be. “God’s realm belongs then instead to outsiders, people from every corner of the earth, and those who are at the bottom. So dramatic inside-out, upside-down reversal that marks God’s realm is a matter of divine grace (3).” We might do well also to recognize a distinction between in and out. There is ‘The Kingdom’ and a ‘Not Kingdom.’ If you are a believer, inside is the place to be; if you are not, you may perceive outside as not outside, but all there is.

In Isaiah, those who remain outside the kingdom a) undergo a dramatically horrible fate, and b) have done evil deeds. In the gospel, those who don’t seek to come inside, a) also are subjected to a terrible afterlife, and b) have simply not committed to the narrow way. They have not accepted or practice Jesus’ way. He says in John “I am the door,” and we know it is difficult to enter via the narrow door/gate. Barclay says of Jesus “he declared that entry to the kingdom can never be automatic what is the result and the reward of a struggle.” We too are reminded that the Kingdom will be full of surprises.

 

Resources:

1-The Collegeville Bible Commentary, Old Testament. The Order of St. Benedict, Inc., Collegeville, Minnosota, 1992.
2- The New Jerome Biblical Commentary. Prentice Hall, Englewood Cliffs, New Jersey, 1990.
3- New Interpreter’s Bible One Volume Commentary. Abingdon Press, Nashville, Tennessee, 2010.

 

Refection Questions:

1. What does the following phrase mean to you; “(F)or with the new creation the round of worship from sacred time to sacred time will draw in all mankind.”
2. Recall a time when you were an ‘insider,’ and a situation in which you were an ‘outsider.’ What does this reflection teach you about membership to the Kingdom of God?

 

© 2016 Marilyn MacArthur, all rights reserved

Jeremiah 38:4-6, 8-10
Hebrews 12:1-4
Luke 12:49-53

This passage from Jeremiah is taken from the chapter detailing the fall of Jerusalem in 589 BCE. Zedikiah, the king, has lost power even within his own court and allows the princes to kill Jeremiah. Throughout his reign, the king continually seeks but does not heed Jeremiah’s advice. In biblical narrative, three is an important number and often occurs at the climax of events or as a reversal to previous events. In this case, Jeremiah has warned Zedikiah more than three times, however, it is the lack of reversal which is telling.

Zedikiah is not seeking the word of the Lord, but affirmation that his power will remain intact. He never follows the advice he seeks, but continues to ask for it in hopes that it will change. In other words, he refuses to change and looks to the messenger of the Lord to indicate that the Lord has changed in His intentions. Like Zedikiah, we seek answers from the Lord or those we feel represent His thinking, and yet, don’t believe or act on the responses unless they agree with what we want to believe.

The passage in Jeremiah involves division and conflict due to a battle over power. There is conflict between the king and his court, Israel and Babylon, and those in the Jerusalem who switch sides and side with Babylon. Groups of people are often divided when determining who’s the greater power and/or who will use their power to benefit said people. Jesus tells us more about making this decision. He knows of the people’s expectation and hope that the Messiah will have the power to enable the Israelites to rule the region. He makes it clear, however, the power He yields is theological and spiritual.

“The idea of casting fire upon the earth could suggest either punishment or purification… (His) death releases the Spirit, which both judges and purifies the Earth,” (1). In the passive, the Greek verb ‘baptism’ means to be submerged; “above all it is used of the person who is submerged in some grim and terrible experience. That is the way in which Jesus uses it here,” (2). Earth-bound fire is indeed scary and horrifying, but only the power of the Holy Spirit can save us from judgment and punishment, grim and terrible experiences. It also purifies us.

 

Resources:

1- Interpreter’s One-Volume Commentary on the Bible. Abingdon Press, Nashville, Tennessee, 1971.
2- The Gospel of Luke, William Barclay. The New Daily Study Bible, John Knox Press, Louisville, Kentucky 2001.
3- New Interpreter’s Bible One Volume Commentary. Abingdon Press, Nashville, Tennessee, 2010.

 

Journal Questions:

1. When have I asked the Lord a question repeatedly because I didn’t like the answer and hoped He would change His mind? Did I change the Lord’s mind, or did He change mine? What was the conclusion of the discernment?
2. How do I perceive political power? What are my attitudes towards the power of the Trinity? How does the power differ; how is it the same?

 

© 2016 Marilyn MacArthur, all rights reserved

Wisdom 18:6-9
Hebrews 11:1-2, 8-12
Luke 12:32-48

The Wisdom passage marks the beginning of the third example of the Providence of God in the Exodus and occurs in the third section of the book itself. “The purpose of this third part is to demonstrate by a series of contrasts how wisdom preserved the people of Israel in the Exodus. The theme is the deliverance of the righteous, specifically those who obey the law and the punishment of their ungodly oppressors (2).”

The Israelites knew of the Passover before its passing so to have courage. They offered sacrifice in secret to “put into effect… the divine institution.” In this case the “divine institution” is the Passover, an annual event sacred to the Israelites. In various biblical passages, the celebration seems as important as the Exodus itself. As Catholics we often read “divine institution” as Eucharist, but many mean marriage or holy orders, as well. While these references vary, they connect to our liturgical sacraments.

The Book of Wisdom is considered apocrypha by the Protestants, which means Catholics consider it part of the canon, while they do not. Martin Luther did not believe it was divinely inspired. However, if we believe we are in a position to judge what is or is not divinely inspired, we have made ourselves equal to if not superior to God Himself. It is dangerous to take on a role of evaluating and passing judgement to determine whether or not something is good, holy or truthful enough to be labelled as ‘from the Lord.’

The passage from Luke, also involves a set of three examples, which reveal details about the Eternal Life in Heaven. Each also refers to household matters, suggesting an intimate Kingdom. The New Interpreters Bible One Volume Commentary states, “Still speaking to the disciples Jesus shifts to new topic; knowing what time it is and ordering life accordingly (2).” This is, however, a paradox. These examples tell us to be vigilant because we don’t know what time it. While we’re aware now is the time the Kingdom is at hand, we never know what may happen in a moment. To perceive the immediacy of the Kingdom we must accept, because His ways are not our’s, we cannot perceive a moment’s potential or promise.

 

References:

1- The Collegeville Bible Commentary, Old Testament. The Order of St. Benedict, Inc., Collegeville, Minnosota,1992.

2- New Interpreter’s Bible One Volume Commentary. Abingdon Press, Nashville, Tennessee, 2010.

 

Journal Questions:
Recall and reflect on a time in which your life changed unpredictably and radically in a moment.

1. What does that moment teach you about the Kingdom of the Lord?
2. What were your perceptions and attitudes then and now as you consider the moment?
3. What were the internal and external dramas surrounding it?

 

© 2016 Marilyn MacArthur, all rights reserved

Ecc 1:2, 2:21-23; Col 3:1-5, 9-11; Luke 12:13-21

At first the Book of Qoheleth (Ecclesiastes) seems to express a weary, pessimistic, disillusioned perspective on man’s limitations in comparison to the Almighty’s wisdom and will (1, 2, 3). In English, ‘vain’ and ‘vanity’ connote both fruitlessness, meaninglessness, and futility, as well as selfish pride. To be vain (proud, self-absorbed, concerned with outward appearances) is vain (fruitless). Just as ‘fruitlessness’ is the self-absorbed expectation that our actions and thoughts need to produce fruit.

The author states that he is Solomon, however, “The language of the book precludes this as well as the fact that the royal posture disappears after…Chapter 2 and the author speaks as one without power to correct oppression (1).” Attributing authorship to Solomon is a literary convention which attempts to establish the book as belonging to the wisdom tradition (2). The status as such would fight against its own authorship and creation being produced ‘in vain’ by a ‘nobody.’ The author of the book expresses the opinion, “All is vanity,” yet may be judged as not whole-heartedly accepting it.

Qoheleth means ‘to assemble.’ “This probably designates one who has some relationship with an assembly or congregation or one who assembles wisdom teaching (1).” Other resources identify him as a teacher in higher education (3). Hebrew ‘hebel’ translated as ‘vanity,’ “literally means breath or vapor and designates what is transient and lacking in substance” (1). Qoheleth warns against excessive labor and toil being in vain while the gospel warn us against possession as vanity. We often toil for the power and prestige that accompanies such wealth. We stock-pile and hoard possessions and money, time and talent, and reputation and status for either a rainy day or a drought to ensure our survival.

Many authors, Matthew in particular, aim to portray Jesus as the fulfillment of the prophetic writings in the Old Testament. Through the gospels, however, Jesus seems to answer the questions and quandaries posed in the Wisdom Books as well. His life, words, miracles answers Job as well as Qoheleth. The gospel passage follows many of the conventions of wisdom literature, in topic and structure. Qoheleth speaks about the cycles of nature, but Jesus extends these ideas by talking about the cycles of nature which man fosters through the harvesting and storing of grain.

Through His teachings and Passion, Jesus tells Qoheleth and ourselves, “You are to toil and use possessions to aid you in knowing and loving the Lord, the Father, Son and Holy Spirit and love your neighbor as yourself.” This does not simply prepare us for the “afterlife,” but accepts Heaven and the presence of the Lord as here and now. Nothing to this aim is in vain, and all toil and possessions should be used primarily for this purpose.

 

Resources
1- New Jerome Biblical Commentary, Prentice Hall, Englewood Cliffs, NJ, 1990.
2- The New Interpreter’s One Volume Commentary on the Bible, Abingdon Press, Nashville, 2010.
3- Collegeville Bible Commentary, Order of St. Benedict, Collegeville, Minnesota, 1992.

 

Journal Questions
How do the two meanings of the word ‘vain’ and ‘vanity’ play together for you?

What do you toil for? Do you feel any of your efforts are in vain? Is there anything in your life you want to change in this regard?

What do you possess and what are your attitudes about your possessions? Do you feel they are apt in light of these passages?

 

© 2016 Marilyn MacArthur, all rights reserved

Genesis 18:20-32, Colossians 2:12-14, Luke 11:1-13

Abraham argues with his friend, the Lord, over the fate of Sodom and Gomorrah (Bill Barry, SJ). They banter back and forth with a game of “what if.” Abraham acknowledges with due deference his friend’s superiority and almightness, but he persists. Beyond simple persistent, he is confident that his friend, the Lord, won’t really mind the presumptive nature of his continued challenges.

The parable about the persistent friend is also meant to encourage us to be tenacious when asking the Lord for what we need. Abraham isn’t troubling the Lord over his own worries, but approaches the Lord with a situation that involves the survival of others. In the parable the knocking friend isn’t rousing his sleeping friend because he himself is hungry, but because he needs help to do right by another. The friendship doesn’t motivate the sleeping man, however, the situation wouldn’t have occurred if they weren’t friends in the first place.

The first reading, and this piece of the gospel remind us that the Lord is our friend and if we are a nudge he’ll roll with it. A picture of Lord as Benefactor, Master, Provider is also painted. We are confident that our needs and confidence in His care and attention will indeed move Him to meet those needs. He knows that we know that He wants to take care of us and our knowledge of this matters to Him. Our need for the Lord as Provider doesn’t negate the friendship but rather deepens it. It gives each of us great pleasure to help a friend in need, to be there for her, to know we’ve made a difference for good. Perhaps the Lord also enjoys helping us out of a jam.

Jesus was the first to define God as Father, (Catechism of the Catholic Church). This may seem obvious, for He is and was the Father’s own Son. His Son-ship brings us into the family. Paul tells us, we are children by adoption, through Christ our Lord. We take for granted the relationship we have with God as Father, which are taught as children. However, we can only have a specific relationship with God as Father through the Son. Abraham shows us that all can be a friend of God’s, but only those who claim Christ as the Lord’s own Son, can claim Son-ship.

Jesus’ revelation to us about the character of our Father culminates with the last parable in the passage. Jesus begins by saying, “Our Father is the best of all possible father’s and will not give you something inferior to what you’ve ask for.” Note, He doesn’t say, “If you ask for a fish, Father will give you a fish.” He says, “If you ask for a fish, Father will give you the Holy Spirit.” Some find fault with the Lord because He doesn’t just give them what they want. What we think we want isn’t necessarily what we need. The Lord Father knows that regardless of any specific circumstances attending our earthly existence, we need the Holy Spirit. To be more precise, because Jesus is telling us that the Father will give us the Holy Spirit we are in truth being offered the Trinity, Three in One. It is the best gift of all and the only one we actually need.

 

Journal Questions:

1. How does God fulfill His role as a father, friend, provider in your life?
2. How has the Holy Spirit manifested Himself to you?
3. How do the Holy Spirit, Son and Father work together in your life? Does ‘each’ have a distinct role in your life? How do you characterize each?

 

© 2016 Marilyn MacArthur, all rights reserved