WHO IS FIRST AND WHO IS LAST IN THE KINGDOM?

Are you good because of fear of punishment or hope of reward? Or are you good because it is good to be good?

To read the texts click on the texts: Judges 9:6-15; Mt 20:1-16

The parable of the labourers in the vineyard, who are paid the same wages for unequal work, is exclusive to the Gospel of Matthew. Many are of the opinion that the original parable ended at 20:13 or 20:14a, and what follows from 20:14b–16 or 20:14-16 are Matthean additions. The parable narrates how the landowner himself goes to the market to hire labourers at different hours and even at the eleventh hour. While the first group of workers is told explicitly that they will be paid the day’s wage which was one denarius, while the others are told that they would be paid whatever is right. When the time for payment arrives the focus is on the groups hired first and last, with the last being paid before all the other. They are paid one denarius, which is the day’s wage. The last are also paid what the landowner agreed with them. Since the parable does not speak about the amount work done by each group or say that those who were hired at the eleventh hour did as much work as those who were hired in the morning, it leaves the reader stunned. This ending upsets and challenges conventional values. The point that Jesus seems to make in the parable is that the tax collectors and sinners will be given the same status as those who have obeyed the law.

The additions by Matthew stress the jealousy and envy of those who were hired in the morning. The objection is not to what they have received but about the fact that the others have received as much as they, which they regard as unfair. The difference is that they have received what is theirs through their hard work and effort; the others have received what they have because of the landowner’s generosity. 

If one can identify with the group who complains, then it is time that one checks one’s motivation whenever one does good, because if one does not, one will continue to get frustrated at what one sees happening around one. Is the work that you do reward in itself? Or do you expect another reward?

ENTRY INTO THE KINGDOM

Tuesday, August 20, 2013 - How would you define “kingdom of God”? What/How much are you willing to give to acquire the kingdom?

To read the texts click on the texts: Judges 6:11-24; Mt 19: 23-30

Immediately after the rich young man departs, the next words of Jesus are to his disciples. Matthew reformulates it as an “AMEN” saying. The word “Amen” occurs thirty-two times in Matthew. Beginning some of his pronouncements with “Amen” was a unique aspect of Jesus’ own authoritative speech. Amen is not a Greek word, but a transliteration of the Hebrew word “Amen” which is a responsive affirmation to something said previously. In this context, it is used to make the pronouncement of Jesus solemn. The pronouncement is about the impossibility of a rich person entering the kingdom of God. Jesus clearly reached for the most extreme illustration of impossibility, and the disciples got the point.

In response to Peter’s question, which must be seen as a continuation of the preceding dialogue (for taken by itself, Peter’s question seems purely selfish) Jesus affirms the eschatological reward for those who have not depended on their own goodness/talents/abilities/righteousness, but acknowledge their dependence on God’s free grace.

The point is not so much that God will prevent the rich from entering the kingdom, but that their riches will be an obstacle in their path.

FOLLOW THE LORD AND FIND FREEDOM

Monday, August 19, 2013 - What is the wealth that has so possessed you; so as to leave you unfree to say a total YES to Jesus? What will you do about it today?

To read the texts click on the texts: Judges 2:11-19; Mt 19:16-22

The story found in Matthew has sometimes been called the one of “The Rich young ruler”. However, these words appear nowhere in the New Testament, and is a conglomerate of the figures in Mark (rich), Matthew (who alone adds “young”) and Luke (who alone adds “ruler”). Matthew alone gives us a picture of a youth, twice calling him “a young man”. He would thus be a person in his twenties. He addresses Jesus as “teacher’, which signals that he is an outsider – in Matthew, real disciples address Jesus as “Lord”. In his answer to the young man, Jesus is portrayed as an advocate of the Law rather than its opponent. In response to the second question of the young man, Jesus takes him further to “perfection”, which does not mean “to be blameless”, but rather to be “whole”, “undivided” in love.

However, he was not able to say YES to the call of Jesus not merely because he was a man of great wealth, but rather because instead of possessing wealth, he let wealth possess him. This “being possessed”, did not leave him free, and consequently, he was unable to make a free choice.

We are living in a world in which it is easy to get so taken up with material things that we lose sight of everything and every one else. We can if are not careful make the acquisition of things an end in itself.

ALL THE ANSWERS WILL BE FOUND IN THE READINGS OF SUNDAY

Across

2. The name of the King’s son

4. Who is the pioneer and perfecter of faith according to Hebrews?

5. How many men did Ebed-melech have to take to pull the prophet out of the cistern?

6. What nationality was Ebed-melech?

7. The name of the Prophet who was put in the cistern

Down

1. Besides fire what else did Jesus come to bring on earth?

3. The name of the King in the first reading of today

SUNDAY, AUGUST 18, 2013 - TWENTIETH SUNDAY OF THE YEAR - HOW WILL YOU AS A DISCIPLE SPEAK GOD'S WORD?

To read the texts click on the texts: Jer 38:46,8-10; Heb 12:1-4; Lk 12:49-53

To stand up for the truth and justice necessarily entails that one must be willing to undergo every kind of trial and tribulation. This is made amply evident in the first reading and gospel text of today.

In the first reading of today, Jeremiah who even if in the initial stages of his prophetic ministry was hesitant and diffident went on to become bold and courageous when speaking on behalf of God. It did not matter if his words for God were words against the king. What mattered was that God’s word was spoken loud and clear and God’s commands were carried out. As a consequence of his fearlessness to speak the truth, Jeremiah found himself in a cistern from which there seemed no escape.

Jesus speaks about a similar fate that he will have to face because he dares to speak God’s word. This word will cause consternation and disquiet in the lives of many who hear it and yet it is word that must be spoken. Though, speaking such a word will lead to conflict and distress even for Jesus, he will not shy away. The word governs his entire life and he cannot rest until he has done what God has commanded him to do. Although the word of God is characterised by reconciliation and peace, the announcement of that word is always divisive because it requires decision and commitment.

God’s word is a word of truth and is not always pleasant to hear especially for those who are on the side of falsehood. It is a word that does not allow one to rest if one is on the side of injustice and wrongdoing. It is a word that demands change and transformation. It is a word that demands action. It calls for a radical change of mind and heart. It overturns our value system and calls us to a life that is challenging and if lived fully also challenges others. It calls for decision and commitment at every moment.

Jeremiah and Jesus were willing to undergo any kind of trial not only because they were convinced of God’s word of truth, not only because it was a motivation that came from within their hearts, but because they were confident that God who had ordained them to speak the word would be with them every step of the way. This proved true in Jeremiah’s case when he was rescued from the cistern by the slave of the king. However, in the case of Jesus’ God’s fidelity was seen in an even more powerful way through rescue from death on a cross through the resurrection.

This is the confidence that the second reading of today calls us to when it asks us to be inspired by the numerous witnesses of faith who have gone before us. However, even as we are inspired by them, we must keep our gaze fixed on Jesus who is the pioneer and perfecter of faith. It is Jesus who reveals like no other what it means to speck God’s word boldly and to face the consequences of having spoken such a word.

In a world that does not seem to be too different from the worlds of Jeremiah and Jesus as far as injustice and selfishness is concerned, there is the danger that we might be tempted to give up and give in. We might look at the vastness of the challenge and think that it is beyond our reach. We might want to throw in the towel even before we can start the fight. Yet, as disciples of Jesus we are called to be positive and optimistic. We are called by Jesus to speak God’s word. It is a word that demands justice, equality, integrity and also a word that will cause friction and hostility. It is a word that demands change and action when the rights of the poor are being trampled upon. It is word that demands equality for all sections of society and for men and women alike. It is a word that confronts and challenges the status quo that suits only certain sections of the people and calls for a radical change of heart, mind and vision.

Will we as disciples of Jesus be prepared to speak such a word?

THE KINGDOM OF HEAVEN IN MATTHEW

Humility is a funny thing. Once you think you’ve got it you’ve lost it. What do you think of this statement?

To read the texts click on the texts: Josh 24:14-29; Mt 19:13-15

The text of today is on the one level about Jesus’ attitude to children, but is more importantly and on a deeper level about the kingdom. While in Mark and Luke the children were being brought to Jesus that he might “touch” them (Mk 10:13; Lk 18:15), in Matthew the children are brought that he “might lay his hands on them and pray” (19:13). These two acts are the typical acts of blessing by a revered teacher and Matthew intends to show that Jesus is regarded as such by the people. Jesus goes further than the blessing to make a pronouncement about who will inherit the kingdom, and he identifies not just the children but also “such as these”. This means that anyone no matter of what chronological age will inherit the kingdom if he/she receives it without presumption and self-justification.

As Christians we are blessed in that all that we receive from God is not through any effort on our part but is given gratis. We have only to receive. Even this, however, is difficult because sometimes we mistakenly think that it is our effort that brings us what we have.