Ezekiel 18:25-28
This Sunday, we will hear from the Book of the Prophet Ezekiel. Let’s remember the “who, what, when, where and why” of this book. You will notice that the reading picks up from last Sunday’s Gospel issue of fairness. It will also provide us with a perfect introduction to this Sunday’s Gospel. The chapter begins, however, with a very interesting recanting of what we see attributed to God in the Decalogue. Let’s look at 18:1-4 and compare that with Ex 20:5 and Dt 5:9. To make his point, the prophet Ezekiel goes on to give clear examples of what God is saying. Let’s read vvs. 5 – 24 to see this; pay special attention to vs. 22, where we hear that God will not remember the sins of the person who turns from his sin. The prophet is not quite ready to say that God will forgive – Jesus is the first to introduce God’s forgiveness – but here we see a clear departure from the OT notion that God is vengeful and relentless in his punishment; this is a clear development in ancient Israel’s understanding of God. Like most of us, they tended to anthropomorphize and attribute human characteristics to God.
Many people, even today, like to blame someone else for their misery: God, their parents, the government, the Church, etc. The lesson we are called to learn here is that God is calling each of us to responsibility for our own actions. This notion is not unique to Ezekiel; we see it already anticipated in Dt 24:16; 2 Kgs 14:5 – 6; Jer 31:27 – 30.
25 [Thus says the Lord:] You say, “The LORD’S way is not fair!” Hear now, house of Israel: Is it my way that is unfair, or rather, are not your ways unfair?
26 When a virtuous man turns away from virtue to commit iniquity, and dies, it is because of the iniquity he committed that he must die.
27 But if a wicked man, turning from the wickedness he has committed, does what is right and just, he shall preserve his life;
28 since he has turned away from all the sins which he committed, he shall surely live, he shall not die.
Matthew 21: 28-32
This week, we continue to hear from Matthew’s Gospel. To fully understand this brief passage, we need to examine where this discussion takes place in the time of Jesus’ public ministry. If we read the very beginning of chapter 21, we see that Jesus has just entered the city of Jerusalem and is recognized by some as “the prophet from Nazareth in Galilee” (vs. 11). Then, we read that he enters the temple, drives out the sellers and overturns their tables. Why does he do this? Notice that he quotes the prophet Jeremiah; let’s turn to chapter 7:1 – 11 of the Book of Jeremiah. We see here that Jeremiah is excoriating the Jewish leaders for their evil ways: adultery, idolatry, murder. Pay attention to what he says to them; he condemns them for making the temple a den of thieves. Thieves don’t go to their den to do the thieving; that’s where they retreat to find security after they have committed their crimes. Jeremiah is calling them thieves who are returning to the temple to find security in God’s house, where they cry out “the temple of the Lord, the temple of the Lord.”
Let’s return to Matthew’s 21st chapter and see who Jesus is speaking to – it’s the chief priests and the elders (cf. vs. 23)! Just as Jeremiah condemned the Jewish leaders of his time, Jesus condemns the Jewish leaders of his time, calling them thieves! Let’s read vvs. 24 – 27 to see how Jesus responds to them. Since they are unwilling honestly answer his question, he refuses to answer theirs. Instead, he gives them something to think about; that’s what we hear in this Sunday’s gospel passage.
Before we study it, let’s read the footnote; it gives very important insights into the passage. We read that there are three parables – we will hear the first one this Sunday and the other two on the next two Sundays – that interrupt the controversial exchange we see between Jesus and the Jewish leaders; that controversy continues at 22:23. The first one – which is found only in Matthew’s Gospel – may have originally been another example of the lesson we find repeated several times in that gospel: the difference between saying and doing (cf. Matthew 7:21; 12:50). But, the addition of verses 31 and 32 give it a specific application. The two sons represent, respectively, the religious leaders and the religious outcasts who paid attention to John the Baptist’s call to repentance. As we will see below, by the answer that the chief priests and elders give to Jesus’ answer, they condemn themselves. No wonder there was ongoing controversy between Jesus and some of the Jewish leaders!
Let’s examine the text:
28 “What is your opinion? A man had two sons. He came to the first and said, ‘Son, go out and work in the vineyard today.’
29 He said in reply, ‘I will not,’ but afterwards he changed his mind and went.
30 The man came to the other son and gave the same order. He said in reply, ‘Yes, sir,’ but did not go.
31 Which of the two did his father’s will?” They answered, “The first.” Jesus said to them, “Amen, I say to you, tax collectors and prostitutes are entering the kingdom of God before you.
Entering . . . before you: this probably means “they enter; you do not.”
32 When John came to you in the way of righteousness, you did not believe him; but tax collectors and prostitutes did. Yet even when you saw that, you did not later change your minds and believe him.
Came to you . . . way of righteousness: several meanings are possible: that John himself was righteous, that he taught righteousness to others, or that he had an important place in God’s plan of salvation. For the last, see the note on Matthew 3:14-15.
Cf. Luke 7:29-30. Although the thought is similar to that of the Lucan text, the formulation is so different that it is improbable that the saying comes from Q.
(28-32) As I mentioned earlier, the series of controversies (found in 21:12-27, 22:15-23:39) is interrupted by three parables on the judgment of Israel (Matthew 21:28-22:14) of which this, peculiar to Matthew, is the first. The second (Matthew 21:33-46) comes from Mark (12:1-12), and the third (Matthew 22:1-14) from Q; see Luke 14:15-24. This interruption of the controversies is similar to that in Mark, although Mark has only one parable between the first and second controversy.
The obvious point of the short parable we will hear this Sunday is that the faith of the Gentiles is contrasted to the unbelief of the Jews. This continues the theme that we saw last week, where the Gentile Christians – the ones who came to work in the field late in the day – received the same reward as the Jewish converts: eternal life!
(As you will read in your footnotes, there is much confusion in the textual tradition of the parable. Of the three different forms of the text given by important textual witnesses, one has the leaders answer that the son who agreed to go but did not was the one who did the father’s will. Although some scholars accept that as the original reading, their arguments in favor of it seem unconvincing. The choice probably lies only between a reading that puts the son who agrees and then disobeys before the son who at first refuses and then obeys, and the reading followed in the present translation. The witnesses to the latter reading are slightly better than those that support the other.)
After being reminded that we will be judged by our actions in this Sunday’s first reading and taught that it’s our actions – and not only our words – that demonstrate our obedience to God’s commands, we hear St. Paul’s powerful testimony to how far Jesus went in his obedience to his heavenly Father’s command to him.
Philippians 2:1-11
We hear another section from Paul’s letter to the Philippians. Paul wrote this letter to the community he had founded in Philippi while he was imprisoned. Since we do not know to which imprisonment he is referring (he was imprisoned at least three times: Philippi in 51AD, Jerusalem in 57AD and Rome in 66AD), it is difficult to date the writing accurately. It continues the theme we heard in last week’s second reading from the Letter to the Philippians; we live and die in Christ.
1 If there is any encouragement in Christ, any solace in love, any participation in the Spirit, any compassion and mercy,
2 complete my joy by being of the same mind, with the same love, united in heart, thinking one thing.
complete my joy by being of the same mind: The admonition to likemindedness and unity (Phil 2:2-5) is based on the believers’ threefold experience with Christ, God’s love, and the Spirit.
3 Do nothing out of selfishness or out of vainglory; rather, humbly regard others as more important than yourselves,
humbly regard others as more important than yourselves: The appeal to humility (Phil 2:3) and to obedience (Phil 2:12) is rooted in christology, specifically in a statement about Christ Jesus (Phil 2:6-11) and his humbling of self and obedience to the point of death (Phil 2:8).
4 each looking out not for his own interests, but (also) everyone for those of others.
5 Have among yourselves the same attitude that is also yours in Christ Jesus,
Have . . . the same attitude that is also yours in Christ Jesus: or, “that also Christ Jesus had.” While it is often held that Christ here functions as a model for moral imitation, it is not the historical Jesus but the entire Christ event that Phil 2:6-11 depicts. Therefore, the appeal is to have in relations among yourselves that same relationship you have in Jesus Christ, i.e., serving one another as you serve Christ (Phil 2:4).
Next (vv. 6-11), we hear a beautiful poem that recounts the saving work of God. As you will read in your footnotes, this is perhaps an early Christian hymn quoted here by Paul. It is truly inspired and demonstrates a deep appreciation of the salvific work that Jesus accomplished for us through his incarnation and passion and death. The short rhythmic lines fall into two parts, Phil 2:6-8 where the subject of every verb is Christ, and Phil 2:9-11 where the subject is God. The general pattern is thus of Christ’s humiliation and then exaltation. More precise analyses propose a division into six three-line stanzas (Phil 2:6; 7abc, 7d-8, 9, 10, 11) or into three stanzas (Phil 2:6-7ab, 7cd-8, 9-11). Phrases such as even death on a cross (Phil 2:8c) are considered by some to be additions (by Paul) to the hymn, as are Phil 2:10c, 11c.
6 Who, though he was in the form of God, did not regard equality with God something to be grasped.
though he was in the form of God: as you will read in your footnotes, this is either a reference to Christ’s preexistence and those aspects of divinity that he was willing to give up in order to serve in human form, or to what the man Jesus refused to grasp at to attain divinity. Many see an allusion to the Genesis story: unlike Adam, Jesus, though . . . in the form of God (Genesis 1:26-27), did not reach out for equality with God, in contrast with the first Adam in Genesis 3:5-6.
7 Rather, he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance,
Taking the form of a slave, coming in human likeness: Let’s read the footnote here; it offers an interesting variation in interpretation of this line, dependent upon the placement of commas and periods. or “. . . taking the form of a slave. Coming in human likeness, and found human in appearance.” While it is common to take Phil 2:6, 7 as dealing with Christ’s preexistence and Phil 2:8 with his incarnate life, so that lines Phil 2:7b, 7c are parallel, it is also possible to interpret so as to exclude any reference to preexistence (see the note on Phil 2:6) and to take Phil 2:6-8 as presenting two parallel stanzas about Jesus’ human state (Phil 2:6-7b; 7cd-8); in the latter alternative, coming in human likeness begins the second stanza and parallels 6a to some extent.
8 he humbled himself, becoming obedient to death, even death on a cross.
There may be reflected here language about the servant of the Lord, Isaiah 52:13-53:12 especially Isaiah 53:12.
9 Because of this, God greatly exalted him and bestowed on him the name that is above every name,
The name: “Lord” (Phil 2:11), revealing the true nature of the one who is named.
10 that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth,
11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
Every knee should bend . . . every tongue confess: into this language of Isaiah 45:23 there has been inserted a reference to the three levels in the universe, according to ancient thought: heaven, earth, under the earth.
Jesus Christ is Lord…God the Father: this acclamation “Jesus Christ is Lord” was already a common early Christian acclamation; cf. 1 Cor 12:3; Romans 10:9. But doxology to God the Father is not overlooked here (Phil 2:11c) in the final version of the hymn.
This weekend, we are admonished to remember that we will be judged by our works, not only our words, and that Jesus demonstrates the challenging work our God calls us to: dying to ourselves in order to live in him. I think it is a particularly powerful lesson for us now as we continue to endure this coronavirus pandemic. God really is in charge and he knows what he is doing. He calls us to have the same trust his Son had in him as we continue to do his work. It may lead to death but it will also lead to sharing in Christ’s glory.