Comments on the Readings for Sunday - 15th June 2008
Eleventh Sunday Ordinary Time
focus of the day:
EXODUS 19 : 2 - 6
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THE MISSION OF A DISCIPLE
Matthew focuses on the conditions required to be a disciple of Jesus - especially the way these conditions are related to the Hebrew tradition of keeping the Torah, or Law of Moses.Matthew's account is an invitation to would-be disciples to extend the mission of Jesus; i.e. proclaiming the good news of the "Kingdom of God" to a people who are burdened by discouragement, suffering and the absence of any perspectives of salvation!
the first reading:
In Exodus, the marginalized and powerless ones acknowledge their creation as a people depends on the action of God alone!EXODUS 19 : 2 - 6
The Book of Exodus is the story of the intervention of a new YHWH on behalf of a group of outsiders [apiru] - who later call themselves Hebrews, acknowledging their marginalized status. On the reality of the intervention by YHWH, hangs the claim of all believers concerning creation out of nothing, resurrection from the dead, and justification by grace through faith! The account of the Book of Exodus discloses YHWH emerging to respond to the groans of the marginalized slave workers in Egypt(Ex.2:23-25).Because of YHWH's responsiveness, there is a genuine newness on earth! The Hebrews become a liberated, cared-for community, coming from nowhere because the live by answered groans! As a people they can state that they are the newness (Ex.19:5-6 and 1 P.2:9-19)!! The story explains their origins as a people in terms of a call from and a covenant with, YHWH! Their origin as a people was not through the designs of resourceful leaders. They came to be by the liberative act of YHWH. They were neither powerful nor politically shrewd, but slaves who were graciously chosen! They were not swept along by the tides of great destiny but were, "borne on eagles' wings" and claimed as the Creator God's own people (Ex.19:4). They were to be a nation of ministers (Ex.19:5); a sign to all the peoples of the world that YHWH delivers captives, protects the weak, and heals the broken.
The Christian community understood itself to have been made a part of this same covenant. They knew that they were not powerful, wise or of noble birth (1 C.1:26-27)! They understood themselves to be, "a chosen race, a royal priesthood, a holy nation, God's own people, so that they might declare the wonderful deeds of God, who called them from darkness to light."(1 P.2:9).
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the response:
What the speaker of the Psalm and what the present community of disciples "confess" (and the actions which evoke praise) is that God, and God alone, is the true and only God who warrants such an affirmation of loyalty and celebration. The community owes its very existence to the will and passion of the holy One.PSALM 100 : 1 - 5
The speaker invites the community to come to the sanctuary where YHWH will be appropriately worshipped and honoured - "Make a joyful noise," and "confess" by doing so, that YHWH alone is the true and only God who warrants loyalty! YHWH "created" this people in the events of Exodus and Sinai. This people owes its existence to the will and passion of YHWH. They must refer their lives back to YHWH through praise(v.3b)! The praising acknowledges they belong to YHWH.Loud praising affirms public loyalty to an agent outside the self. Praise is problematic in a possessive society like ours which champions autonomy and self-sufficiency. Praise is a surrender of autonomy, an affirmation that life is derived from and lives toward an agent who must be obeyed as well as trusted. Thus praise, each time we do it, is an act of identifying ourselves by relation to this other one who we fully trust and rely on. YHWH's loyalty (hesed) is not diminished or restricted by human problems.
Hesed is crucial for the ordering of human life. The speaker wants enough solidarity in the social process so that the structure and the system may work toward equity. Given the Exodus memory, that is an inappropriate petition to make to YHWH. Since the first intervention, YHWH has been the one who hears the cry of the exploited and intervenes publicly on their behalf (Ex.2:23-25). The psalm simply asks for that primal intervention be renewed in this particular situation. In the praise the speakers pray beyond themselves utterly sure of YHWH's God-ness that overrides and transforms.
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the second reading:
The apostle Paul, in the Letter to the Romans affirms the unworthiness of those whom God chooses. Christ died for the "ungodly," not for some groups of people who could claim a share in Christ by virtue of their goodness!ROMANS 5 : 6 - 11
Paul elaborates on the nature of the new life in Christ. Christians "boast"(NRSV) in their sharing the glory of God (v.11). The word in Greek is the verb kuachasthai. Paul encourages "boasting" in hope (Rm.5:2) or in God (Rm.5:11), so the Christian disciple can properly acknowledge and rely on God who is the real agent of reconciliation (1 C.1:30).It is through the death of Christ that, "God's love has been poured into our hearts"(Rm.5:6-8). The emphasis is that Christ's death was for the weak and ungodly (v.6) while they were still sinners (v.8)! In Christ's death for the undeserving, humanity sees the truth of God's love. Earlier Paul had shown the category undeserving fitted everyone - without exception (Rm. chapters 1-3)! Paul is not writing here about hope, or suffering, or character, in the abstract. He talks about the love of God that is shown in the death of Jesus Christ, and the consequences of that love for humankind.
Paul addresses the unasked question of his readers; "How can we be sure that God loves us?" "How do we know that our hope is not a vain, self-deceptive dream, that will disappoint in the end?" Paul responds by basing his case on the character of God. We know whether another person genuinely loves us by the way that person treats us. The only reliable way to know whether God truly loves us is to look at how God has acted toward us. That knowing is all good, for "while we were still sinners Christ died for us"(Rm.5:8).
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the Gospel:
The theme of the unworthiness of those God chooses is present in Matthew's Gospel, which identifies a tax collector, a Zealot, and a betrayer, among Jesus' disciples. In the account of Matthew, the call of the disciples comes within the larger context of Jesus' mission and understands their work as the consequence of God's decision to send workers.MATTHEW 9 : 36 -- 10 : 8
The disciples are sent out by Jesus. Their mission is based on the work that Jesus does. But before any sending is announced, Matthew summarises what Jesus has been doing in Galilee; teaching in synagogues; preaching about the reigning of God; healing the sick (Mt.9:35). It is out of what Jesus has been doing that the instruction of disciples emerges.Jesus has compassion on the crowd because they are distraught and helpless - "like sheep without a shepherd"(v.36). This image appears often in the Hebrew scriptures, to depict God's people at times when they are leaderless, subject to manipulation, or under attack (Nm.27:17; 1 K.22:17; 2 Cr.18:16; Jr.23:1-6; Ezk.34:5-6). Matthew generally presents the crowds as either sympathetic or amazed at Jesus' words and deeds - but never hostile or violently opposed to Him. But the people remain faith-less and are often no more than curious spectators. Jesus neither rejected nor attacked them. He treated them with compassion. This regard for the onlookers leads to the timing of the moment of sending out the disciples.
Jesus imagines the crowds as - a vast field ripe for harvesting! Rather than focus on their aimlessness and confusion, Jesus declares that they are ready for the "good news" of the "kingdom" of God. The dilemma, as Jesus acknowledges, is that the labourers are few. Surprisingly Jesus does not say, "Disciples go into the fields and gather the harvest." Instead he tells them, "pray to the Lord of the harvest that the Lord will send the necessary labourers."
The disciples will be sent but first comes the pointed reminder that the initiative is God's and not the disciples'! The rightness of the moment and the choice of those who are sent, are not just human decisions. Prayers of intercession are essential. God alone assures the faithfulness and productivity of the spread of "good news."
The same authority or power with which Jesus healed the sick and exorcised demons is given to the disciples. They not only are to base their activity on Jesus' activity, but his energizing power is theirs also. The word "authority" carries with it not only the idea of a right and warrant, but also the notion of power. Disciples are not expected to work on their own. They are empowered by the divine gift, so that the reigning of God will burst through into their work - time and time again!
Among the list of those sent out, three names carry unusual distinctions that disclose the character of the band of disciples. Matthew, the tax collector, is from a profession that was despised - partly for its reputation for fleecing people and partly because it meant collaboration with the Roman oppressors. Simon, a Zealot, is a political enthusiast, probably a member or former member, of the Zealot party. Thus in the same band of disciples, a collaborator with the Romans, stands side-by-side, with a Zealot, who was dedicated to ousting of the Romans! Finally, there is Judas Iscariot, who betrayed Jesus! Judas' presence in the band of disciples is a reminder that those included in the mission can oppose the very One who sends them on their way!
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