Tag: writing

Wisdom 9:13-18; Philemon 9-10, 12-17; Luke 14:25-33

In verse 3 of Wisdom 9, the writer asks, “For who knows God’s counsel, or who can conceive what the Lord intends?” In verse 17, he asks again but answers his own question. “Or who can know your counsel, unless you give Wisdom and send your holy spirit from on high?” The who is he or she who has been given Wisdom. However, the wisdom bestowed isn’t knowledge of the workings of the Universe, or mysteries explained. We seek enlightenment, yet do not always seek insight for wise matters. Verse 18 reads, “Thus were the paths of those on earth made straight, and people learned what pleases you, and were saved by Wisdom.” The wisdom offered to us centers on what pleases the Lord. It is most wise to seek such wisdom.

The questions in these verses do not look for information; they are intended to form part of an act of praise (1). As a human race, curious and empowered, we focus on answers and solutions, understanding and knowledge; we forget that wisdom is not the answers to the questions, but the questions themselves.

In Paul’s letter to Philemon, he is asking a moral, ethical question. Commentaries suggest that Onesimus was Philemon’s runaway slave who was ‘useless’ or had somehow wronged Philemon. While away, he helped Paul in some way. Paul was moved and stated in his letter that he considers Onesimus a brother and hopes that Philemon will accept his return and receive him not as a slave, but as a brother in Christ as well (2).

Onesimus’ personality was transformed from useless to useful after he became a Christian. Paul is asking Philemon to not only be willing to accept the change, but to allow the relationship between them (Onesimus and Philemon) to be transformed as well. Chock full of good advice, the New Testament letters tend to share wisdom about building and maintaining healthy interpersonal relationships within a community setting. However, this letter exemplifies how relationships between people, and not just the individuals in the relationship, can be transformed and reformed if founded upon Christ.

The first reading gives us a context for seeking wisdom. The purpose of wisdom is to discover what pleases the Lord. In the gospel passage, Jesus urges us to deliberate discipleship, to calculate the cost, and to discern our willingness to renounce people and possessions which tether us to the Earth. In other words, Jesus tells us plainly what pleases the Lord and shares the how-tos with us. The second reading,  inspires us to trust that it pleases the Lord to transform our relationships, not just our own individual natures.

 

Resources:
1- The Collegeville Bible Commentary. The Order of St. Benedict, Inc., Collegeville, Minnesota.1992
2- The New Interpreter’s Bible: One Volume Commentary. Abingdon Press, Nashville, TN. 2010.

 

Journal Questions:

1. In what ways are you wise?
2. Explore an experience you had in which a relationship founded in Christ was transformed. Was there a specific moment of change, did someone intercede, or was it gradual and subtle?

 

© 2016 Marilyn MacArthur, all rights reserved

Sirach 3:17-18, 20, 28-29
Hebrews 12:18-19, 22-24
Luke 14:1, 7-14

 

There’s great wisdom in advice advocating humility; we all know and generally dislike people who are arrogant, haughty and full of themselves. We may appear to be humble to others, however, if we need to make a conscious decision to be humble we are not so in our heart. Sometimes, in an effort to either appear humble or coach ourselves into it, we beat ourselves up with the mistakes we’ve made, and faults we possess.

A piece of humility seems to be knowing one’s place, which requires knowledge and acceptance of what or who is ‘above and below.’ This isn’t to suggest that rank ordering is appropriate. If we see the big picture and understand the context of our own strengths and weaknesses, we can find peace within an honest humility.

Verse 24 of the first reading warns us about intellectual pride by exhorting us to not seek what is too sublime. To know what “what is ours to know,” implies a corollary of “knowing what we cannot know.” If we comprehend the status and reality of our place, we will access the knowledge of those who do understand what we do not, and contribute to society the knowledge and skills we do possess.

The writer of Hebrews is also conveying information to us regarding our place. He begins by telling us where it is not; we do not belong to the Old Covenant, but the New. The approach to Sinai, an Old Covenant journey, suggests an experience so intense as to be emotionally disintegrating, while the approach to Heaven has potential to be even more awesome, yet warm and welcoming (1). We can remain humble because we know our place in the Kingdom.

The first reading mentions that almsgiving atones for sin, sin of pride as well as others. All three readings draw a connection between humility and generosity, but the gospel invites us to further examine the motives behind our generosity. We are not earning our place in Heaven by being generous on Earth, we are generous here on Earth, because the Kingdom includes now and here.

 

Resources:
1- The Interpreters One Volume Commentary on the Bible. Abingdon Press, Nashville, TN. 1971.

 

Journal Questions:

1. Recount a) a time in which you were truly humbled and b) a time when you realized in hindsight that you were not humble.
2. Explore an insight, role or perception that you hold and its “place” both in your life and in the communal or societal setting.
3. In what ways are you generous? What are the motives behind your generosity?

 

© 2016 Marilyn MacArthur, all rights reserved

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