Fr. Scott Lewis, S.J
He is a past president of the Canadian Catholic Biblical Association.
We must earn our way into the kingdom
28th Sunday in Ordinary Time (Year A) Oct. 9 (Isaiah 25:6-10; Psalm 23; Philippians 4:12-14, 19-20; Matthew 22:1-14)
Isaiah’s vision of God’s banquet is a gourmet and wine connoisseur’s delight: rich foods and the very best, well-aged wine and all of this in abundance. God is not stingy but generous beyond imagining. God’s kingdom is always cast in terms of a banquet and this is a theme that will continue through the New Testament.
But food and drink is not the main focus of the vision. The feast will take place on the mountain of the Lord — an echo of the covenant at Sinai but also in the ancient world a place where humans and gods meet. But of even greater importance is the fact that it is intended for all peoples — this is not a feast for the in-crowd or elect. Already a new universal understanding of God has dawned. But the blessings far exceed a fine meal. God is going to remove the dark and heavy burden that oppresses all peoples — death and the accompanying dread and fear. Added to that is the wiping away of tears and the end of suffering — in other words, everything that people have yearned for since the beginning of time.
Justice, compassion make a better world
27th Sunday in Ordinary Time (Year A) Oct. 2 (Isaiah 5:1-7; Psalm 80; Philippians 4:6-9; Matthew 21:33-43)
The prophets of Israel were never easy on the nation — especially the political and religious authorities. Using parables, metaphors, violent language and strange symbolic behaviour they attempted to shock the nation out of its self-delusion and back onto the path of God. They rarely softened or tailored their message and they had a harsh but on-target expression for those who did: false prophets. Today we might call such prophecy “tough love” — there are times when nothing else will suffice.
In this parable Isaiah sings to the beloved, God, of a treasured vineyard and its loving owner. He details the loving care that the owner took for the vineyard and the many ways he provided for it, sparing nothing. He asked only that the vineyard produce a good harvest of grapes. Imagine his shock and anger when the vineyard only produced wild grapes. Wild grapes are rather destructive, unruly and bitter. In the Bible they often symbolize wickedness. The parable then delivers the terrible news: the owner intends to withdraw all the care and protection that had been provided. The vineyard will be destroyed and laid waste. Isaiah then explains that the vineyard is the house of Israel and the plantings the people of Judah. And the reason for the destruction? The owner only expected justice but all he received was bloodshed and injustice.
Our actions speak louder than words
26th Sunday in Ordinary Time (Year A) Sept. 25 (Ezekiel 18:25-28; Psalm 25; Philippians 2:1-11; Matthew 21:28-32)
I’m not responsible. The devil made me do it. Society, my background and upbringing or my genetic makeup is responsible. And besides, it’s unfair. God is unfair — and maybe God doesn’t even exist.
People have always had a barrage of excuses to explain their lapses, errors and failures, but accepting responsibility is especially difficult in our own time. We have dreamed up new and creative ways of evading responsibility. Ezekiel prophesied in a time of great turmoil and suffering — the exile of the Israelites during the sixth century BC. People were asking themselves the usual question after a great catastrophe: why? This passage is embedded in a long chapter (well worth reading) that discusses a change in Israel’s theological understanding precipitated by the experience of exile in Babylon. The traditional understanding of sin and punishment held that Israel was judged collectively — the sin of one was the sin of all. Punishment could be transmitted from generation to generation. But it was made clear that from now on everyone would be responsible for his or her own sin — no collective or transmitted punishment. Those who live an upright life will be blessed while those who turn away from God’s ways for a life of injustice and sin will suffer accordingly.
Rejoice at God’s generosity, kindness
25th Sunday in Ordinary Time (Year A) Sept. 18 (Isaiah 55:6-9; Psalm 145; Philippians 1:20-24, 27; Matthew 20:1-16)
An ancient Greek philosopher once observed wryly that if horses could draw they would draw gods that looked like horses. Or put another way — God created humans in God’s image and humans returned the favour.
The God that we believe we worship is often something of our own creation or projection, looking and acting suspiciously like us. But through the prophets God reminds us very forcefully that God is utterly unlike humans. God’s “ways of thinking” and God’s ways are not merely an extension of our own but of a completely different order. How often we hear from people what God wants, thinks, likes or will do in the immediate future. This is more often than not a projection of the speaker’s prejudices and opinions and those of the group to which he or she belongs. Isaiah urges people to seek God while He is still near so that they can encounter this totally other God.
God's power makes us strong in our weakness
Who is this nation of impudent and stubborn rebels? In its original context it referred to Israel, for Ezekiel is being empowered and sent to bring his nation back to the ways of God. But in a much broader sense it describes any nation, including our own, for the Israelites were no more rebellious and wayward than people of our own day.
God asks that we be compassionate, just
Prophets seldom make pleasant company, and the prophecies of Zephaniah for the most part do not make for pleasant reading. Writing during the reign of Josiah in the seventh century BC, Zephaniah preached against idolatry and other forms of religious corruption. In his attempts to stir the people to moral and spiritual renewal, he prophesied doom and misery for Jerusalem as punishment. He even expanded his prophecy to include the rest of the world in the coming judgment called the “Day of the Lord.” In their eyes, these warnings and prophecies were fulfilled with the destruction of the first temple in 586 BC by the Babylonians.
'Doers' of the Word are righteous
A theologian once insisted that “religion is unbelief.” While this is probably a stark and exaggerated statement in need of much qualification there is also a kernel of truth in it.
There is a human tendency to construct a religion as a buffer or barrier between them and God. In this way they can “control” God and keep God away from the innermost part of their heart and soul where God desires to dwell. Religion then becomes kind of a game — keeping God “happy,” obtaining divine benefits, but continuing one’s life as usual. It is the tendency and danger that all of the prophets railed against and it was at the core of many of the teachings of Jesus.
We will never be abandoned nor forsaken by God
All God-language is metaphorical and symbolic, for God cannot be described or contained within any word or concept. In the Gospels Jesus routinely employs similes, metaphors and symbols, using everyday images to give hints and suggestions of the nature of God’s Kingdom. Symbolic modes of speech are useful for sketching the divine in very broad terms.
Jesus commands us to share our love with all
What does it mean to be holy? People often toss the word around carelessly but when pressed to define the term they are at a loss. In the Old Testament the term meant that which is set apart — something special and undefiled.
The Book of Leviticus — certainly not everyone’s favourite book of the Bible — contains some very interesting and challenging commands in its Holiness Code. The passage tells us that holiness is one of the defining descriptions of God. God is holy and God commands the Israelites to be the same. This holiness is manifested in behaviour and attitudes that differ from the typically human and the text is quick to elaborate. Hatred is out, as is the bearing of grudges and the taking of revenge. That alone signals a huge modification of ordinary human behaviour and if practised would result in a very different world. But then comes the big one: you shall love your neighbour as yourself. It should sound familiar for Jesus quotes this passage in the Gospels as part of the greatest commandment.
God's commandments give us guidance in living a good life
“It’s not my fault!” Humans are experts at placing blame everywhere but where it belongs. When they do stupid or wicked things it is far easier to find something or someone to blame than to accept responsibility.
But Sirach will have none of this. His work is part of an Old Testament theological tradition scholars call the “two-ways” spirituality. People are presented with two ways — one leads to life and happiness, the other to destruction and death. On Ash Wednesday we begin Lent with a two-ways passage from Deuteronomy. We are always urged to choose the first but sadly, as our world attests, many choose the latter. People blame society, their circumstances, other people, genetics or even God. But Sirach is clear: we always have a choice. All of these other influences are certainly present and they can sometimes be very powerful, but in the end nothing can trump the human will.