Wednesday of the Twentieth Week in Ordinary Time

Optional Memorial of Saint John Eudes, Priest
 
Proper readings for the Memorial of St. John Eudes
 
Biographical information about St. John Eudes

“Parable Of The Laborers In The Vineyard”
by Harmenszoon van Rijn Rembrandt 1637

Readings for Wednesday of the Twentieth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Ezekiel 34:1-11
 
The word of the Lord came to me:
Son of man, prophesy against the shepherds of Israel,
in these words prophesy to them to the shepherds:
Thus says the Lord God: Woe to the shepherds of Israel
who have been pasturing themselves!
Should not shepherds, rather, pasture sheep?
You have fed off their milk, worn their wool,
and slaughtered the fatlings,
but the sheep you have not pastured.
You did not strengthen the weak nor heal the sick
nor bind up the injured.
You did not bring back the strayed nor seek the lost,
but you lorded it over them harshly and brutally.
So they were scattered for the lack of a shepherd,
and became food for all the wild beasts.
My sheep were scattered
and wandered over all the mountains and high hills;
my sheep were scattered over the whole earth,
with no one to look after them or to search for them.
 
Therefore, shepherds, hear the word of the Lord:
As I live, says the Lord God,
because my sheep have been given over to pillage,
and because my sheep have become food for every wild beast,
for lack of a shepherd;
because my shepherds did not look after my sheep,
but pastured themselves and did not pasture my sheep;
because of this, shepherds, hear the word of the Lord:
Thus says the Lord God:
I swear I am coming against these shepherds.
I will claim my sheep from them
and put a stop to their shepherding my sheep
so that they may no longer pasture themselves.
I will save my sheep,
that they may no longer be food for their mouths.
 
For thus says the Lord God:
I myself will look after and tend my sheep.
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Commentary on Ez 34:1-11
 
The prophet Ezekiel addresses the victims of the Babylonian exile for the first time. He offers an indictment against the religious leaders of Israel (“shepherds of Israel”). The use of the shepherd image in the Old Testament generally refers to the kings or rulers, perhaps stemming from the time of King David who was a shepherd, see 1 Samuel 17:34, Psalm 78:70-72. It is also used to refer to the Great Shepherd God as in Psalm 23:1ff and Psalm 80:2-3). The prophet criticizes these leaders for living in the comfort of their office and neglecting their roles (“pasturing themselves”), while the people wander without spiritual leadership. As a result of the leaders' laxness, the people have fallen prey to other religious practices, pagan practices, leading to spiritual death (“So they were scattered for lack of a shepherd, and became food for all the wild beasts”).
 
In consequence of this neglect on the part of the religious leadership, God promises to supplant them, and replace them with a good shepherd (“I myself will look after and tend my sheep.”), seen as a prediction of the Messiah, the Son of God who is God.
 
CCC: Ez 34:11-31 754
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Responsorial Psalm: Psalm 23:1-3a, 3b-4, 5, 6
 
R. (1) The Lord is my shepherd; there is nothing I shall want.
 
The Lord is my shepherd; I shall not want.
In verdant pastures he gives me repose;
Beside restful waters he leads me;
he refreshes my soul.
R. The Lord is my shepherd; there is nothing I shall want.
 
He guides me in right paths
for his name’s sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
With your rod and your staff
that give me courage.
R. The Lord is my shepherd; there is nothing I shall want.
 
You spread the table before me
in the sight of my foes;
You anoint my head with oil;
my cup overflows.
R. The Lord is my shepherd; there is nothing I shall want.
 
Only goodness and kindness will follow me
all the days of my life;
And I shall dwell in the house of the Lord
for years to come.
R. The Lord is my shepherd; there is nothing I shall want.
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Commentary on Ps 23:1-3a, 3b-4, 5, 6
 
Psalm 23 is one of the most familiar songs in the entire psalter. “God's loving care for the psalmist is portrayed under the figures of a shepherd for the flock (Psalm 23:1-4) and a host's generosity toward a guest (Psalm 23:5-6). The imagery of both sections is drawn from traditions of the exodus (Isaiah 40:11; 49:10; Jeremiah 31:10).” [4] While the theme of shepherd is mentioned in the first strophe, the psalm really speaks to the peace given to those who follow the Lord and place their trust in him, even into the “dark valley.”
 
The reference in the third strophe above: “'You spread the table before me in the sight of my foes' occurs in an exodus context in Psalm 78:19. As my enemies watch: my enemies see that I am God's friend and guest. Oil: a perfumed ointment made from olive oil, used especially at banquets (Psalm 104:15; Matthew 26:7; Luke 7:37, 46; John 12:2).” [5]
 
CCC: Ps 23:5 1293
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Gospel: Matthew 20:1-16
 
Jesus told his disciples this parable:
“The Kingdom of heaven is like a landowner
who went out at dawn to hire laborers for his vineyard.
After agreeing with them for the usual daily wage,
he sent them into his vineyard.
Going out about nine o’clock,
he saw others standing idle in the marketplace,
and he said to them, ‘You too go into my vineyard,
and I will give you what is just.’
 
So they went off.
And he went out again around noon,
and around three o’clock, and did likewise.
Going out about five o’clock,
he found others standing around, and said to them,
‘Why do you stand here idle all day?’
They answered, ‘Because no one has hired us.’
He said to them, ‘You too go into my vineyard.’
When it was evening the owner of the vineyard said to his foreman,
‘Summon the laborers and give them their pay,
beginning with the last and ending with the first.’
When those who had started about five o’clock came,
each received the usual daily wage.
So when the first came, they thought that they would receive more,
but each of them also got the usual wage.
And on receiving it they grumbled against the landowner, saying,
‘These last ones worked only one hour,
and you have made them equal to us,
who bore the day’s burden and the heat.’
He said to one of them in reply,
‘My friend, I am not cheating you.
Did you not agree with me for the usual daily wage?
Take what is yours and go.
What if I wish to give this last one the same as you?
Or am I not free to do as I wish with my own money?
Are you envious because I am generous?’
Thus, the last will be first, and the first will be last.”
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Commentary on Mt 20:1-16
 
The parable of the Laborers Hired Late continues the dialogue from Matthew 19:30: “the last will be first, and the first will be last.” The inference here changes slightly: in Matthew 19:23-30 the Lord referred to those who would follow him into eternal life, while here he broadens the scope to imply that those called later to faithful service, discipleship, would receive the same reward as those first called.
 
“’Discipleship’ is not a specialized vocation within the general Christian calling. Rather, all are called to the kingdom, and discipleship is the lived, existential means of arriving there, of existing there. The Gospel knows no secondary category of Christians, that of ‘mere believer’ in contrast to that of ‘ardent disciple’.” [6]
 
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Reflection:
 
The student who studies the history of Christianity cannot help but be appalled at some of the actions taken by church leaders at various times, supposedly in the name of Christ.  We don’t even need to look specifically at Christian leaders; we can broaden our gaze to encompass almost all the major faith traditions in the world.  We are all, no matter how pure our intentions, vulnerable to impulses of the evil one.  His words are honey sweet and his logic seems, to the innocent guile of the unwary, to be impeccable.
 
In the case of the leaders described by Ezekiel, we can be sure that, in the situation they were placed, conquered by Assyria, enslaved, and deported, they felt the best way to survive was to compromise their faith.  They turned a blind eye to the people who adopted pagan traditions, in order to assimilate with as little pain as possible.  Ezekiel rips them.  He points out that God’s kingship may not be compromised, and that the leaders who weakened and “rolled with the punches” were to be replaced by the uncompromising faith of the Messiah.
 
We understand this at a visceral level.  We’ve seen the faith of the martyrs. Unlike many radicalized Muslims, we have been taught it is a sin to embrace martyrdom for our own purposes when peaceful means of persuasion will suffice. In that misguided context we hear the sticky sweet voice of the evil one whispering in those young ears: “Blow yourself up and God will surely reward you,” or “Kill those who will not convert.”
 
But what are we to do?  We are weak and we often fall.  We take the easy path at times and follow that voice that so seductively tells us that it’s all right to steal if it’s for a worthy cause, or it’s all right to lust because it’s part of love.  To this, Christ came with his Gospel of love and forgiveness.  The parable of the workers who came late to the fields is a perfect example of a concept put forward a few days ago, when the motto of Venerable Bruno Lanteri was quoted: “Nunc Coepi,” or “Now I begin.”  Each time we fall and rise to try again, we come to work in God’s fields – late – knowing we will also be given the reward promised to the faithful.
 
Pax
 

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[1] The Picture Used Is “Parable Of The Laborers In The Vineyard” by Harmenszoon van Rijn Rembrandt 1637.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] NAB footnote on Psalm 23.
[5] NAB footnote on Psalm 96.
[6]  Erasmo Leiva-Merikakis, Fire of Mercy Heart of the Word Volume III (Ignatius Press, San Francisco, CA, © 2012) 229-30.

Tuesday of the Twentieth Week in Ordinary Time

“Eye of the Needle Gate”
photograph BiblePictureGallery.com

Readings for Tuesday of the Twentieth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Ezekiel 28:1-10
 
The word of the Lord came to me: Son of man,
say to the prince of Tyre:
Thus says the Lord God:
 
Because you are haughty of heart,
you say, “A god am I!
I occupy a godly throne
in the heart of the sea!”—
And yet you are a man, and not a god,
however you may think yourself like a god.
Oh yes, you are wiser than Daniel,
there is no secret that is beyond you.
By your wisdom and your intelligence
you have made riches for yourself;
You have put gold and silver
into your treasuries.
By your great wisdom applied to your trading
you have heaped up your riches;
your heart has grown haughty from your riches–
therefore thus says the Lord God:
Because you have thought yourself
to have the mind of a god,
Therefore I will bring against you
foreigners, the most barbarous of nations.
They shall draw their swords
against your beauteous wisdom,
they shall run them through your splendid apparel.
They shall thrust you down to the pit, there to die
a bloodied corpse, in the heart of the sea.
Will you then say, “I am a god!”
when you face your murderers?
No, you are man, not a god,
handed over to those who will slay you.
You shall die the death of the uncircumcised
at the hands of foreigners,
for I have spoken, says the Lord God.
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Commentary on Ez 28:1-10
 
This selection from Ezekiel is the first of two back-to-back oracles against Tyre. In this first section the prophet uses satire and irony to describe the city’s king as thinking, because he has been able to amass great wealth, he is a god. He (the king) believes himself to possess wisdom greater than Daniel, but all of this will come crashing down. As a consequence of being so presumptuous, Ezekiel predicts that God will allow outside forces to destroy the king, and the state will fall to obscurity.
 
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Responsorial Psalm: Deuteronomy 32:26-27ab, 27cd-28, 30, 35cd-36ab
 
R. (39c) It is I who deal death and give life.
 
“I would have said, ‘I will make an end of them
and blot out their name from men’s memories,’
Had I not feared the insolence of their enemies,
feared that these foes would mistakenly boast.”
R. It is I who deal death and give life.
 
“‘Our own hand won the victory;
the Lord had nothing to do with it.’”
For they are a people devoid of reason,
having no understanding.
R. It is I who deal death and give life.
 
“How could one man rout a thousand,
or two men put ten thousand to flight,
Unless it was because their Rock sold them
and the Lord delivered them up?”
R. It is I who deal death and give life.
 
Close at hand is the day of their disaster,
and their doom is rushing upon them!
Surely, the Lord shall do justice for his people;
on his servants he shall have pity.
R. It is I who deal death and give life.
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Commentary on Dt 32:26-27ab, 27cd-28, 30, 35cd-36ab
 
This passage from Deuteronomy is part of the "Song of Moses."  In the strophes immediately preceding this section, it appeared as if Israel would be destroyed. Here we see that God relented in this action for fear that the utter defeat of Israel would be perceived as a victory for their enemies, rather than a punishment from God. The selection concludes in faith. Moses sings that God will surely show mercy to the people.
 
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Gospel: Matthew 19:23-30
 
Jesus said to his disciples:
“Amen, I say to you, it will be hard for one who is rich
to enter the Kingdom of heaven.
Again I say to you,
it is easier for a camel to pass through the eye of a needle
than for one who is rich to enter the Kingdom of God.”
When the disciples heard this, they were greatly astonished and said,
“Who then can be saved?”
Jesus looked at them and said,
“For men this is impossible,
but for God all things are possible.”
Then Peter said to him in reply,
 
“We have given up everything and followed you.
What will there be for us?”
Jesus said to them, “Amen, I say to you
that you who have followed me, in the new age,
when the Son of Man is seated on his throne of glory,
will yourselves sit on twelve thrones,
judging the twelve tribes of Israel.
And everyone who has given up houses or brothers or sisters
or father or mother or children or lands
for the sake of my name will receive a hundred times more,
and will inherit eternal life.
But many who are first will be last, and the last will be first.”
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Commentary on Mt 19:23-30
 
St. Matthew’s Gospel continues the focus on valuing the spiritual life above the material pursuits of earthly existence. The disciples were dismayed at the asceticism required for discipleship. They ask the Lord who could be saved, since all people have fallen prey to the desire for comfort for themselves and material wealth, and even the poorest of people desire material possessions.
 
The Lord then provides the answer that, for God, all things are possible, and that through their faith in him they will find their reward. Jesus continues his discourse with an eschatological description of who shall receive the gift of eternal life. All who come to the Lord, regardless of when they come to faith, may find the reward (“the last shall be first”).
 
CCC: Mt 19:23-29 2053; Mt 19:23-24 226; Mt 19:26 276, 308, 1058; Mt 19:28 765
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Reflection:
 
We consider again the notion of wealth and the human person: what is important to man and to God.  Let’s start with what is being communicated by the prophet Ezekiel. He is clearly speaking to the leader of Tyre.  What Ezekiel is trying to say is that, just because the prince of Tyre has accumulated massive wealth, it does not mean he has done what is important in following God’s law. The prophet lets the prince know that all the money in the world is not going to do him any good when God judges.
 
This is actually important in understanding what Jesus says later in the Gospel. We should know that material wealth was considered by the Hebrews of this era to be a sign of favor from God. When Ezekiel says, “Because you have thought yourself to have the mind of a god, therefore I will bring against you foreigners, the most barbarous of nations,” he is telling the prince, in paraphrase: if you think that you gained your riches because you were in God’s favor and understood his will, you are sadly mistaken.
 
So, when Jesus says: ”Again I say to you, it is easier for a camel to pass through the eye of a needle than for one who is rich to enter the Kingdom of God,” we hear the disciples in St. Matthew’s Gospel cry out: “Who then can be saved?” Jesus does this because the disciples understood material wealth to be a sign of God’s favor. The Lord is saying that gaining material wealth is not some special gift from the Father. In fact, based upon what he tells the disciples next, wealth is a hindrance.
 
Jesus uses the metaphor of a camel passing through the eye of a needle. In Jesus’ day, the Eye of a Needle was a very narrow gate into Jerusalem that a burdened camel could not go through. In modern language the Lord might say, you can’t take it with you, or you can’t get in with the baggage you carry. Earthly belongings need to be checked at the door. (An interesting analogy that I have not explored homiletically is the parallel with increased baggage charges by the airlines.)
 
We won’t talk about the disciples at this point, since we consider them to be saints.  We understand that they received the reward they were worried about. What is important for us is what do we, the richest people on earth, do about this whole “eye of a needle” thing?  The Lord would tell us the same thing he told the wealthy young man in the story that immediately preceded this one. To gain eternal life, follow the commandments. If you want to be perfect, give all you own to the poor and follow Jesus.
 
It comes down to where our true treasure is. If it is in “things,” then “things” will be our reward. If our true treasure is the Lord our Savior, he will be our reward.  As always, balancing what we need with what we want is difficult.  What the Lord makes clear is his children need to follow his law, rather than the laws of secular society, if they want the reward only he can offer.
 
Pax
 

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[1] The picture is “Eye of the Needle Gate” photograph BiblePictureGallery.com.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.

Monday of the Twentieth Week in Ordinary Time

“Allegory of Wealth”
by Simon Vouet, 1630-35

 
Readings for Monday of the Twentieth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary:[3]
 
Reading 1: Ezekiel 24:15-23
 
The word of the Lord came to me:
Son of man, by a sudden blow
I am taking away from you the delight of your eyes,
but do not mourn or weep or shed any tears.
Groan in silence, make no lament for the dead,
bind on your turban, put your sandals on your feet,
do not cover your beard, and do not eat the customary bread.
That evening my wife died,
and the next morning I did as I had been commanded.
Then the people asked me, “Will you not tell us what all these things
that you are doing mean for us?”
I therefore spoke to the people that morning, saying to them:
Thus the word of the Lord came to me:
Say to the house of Israel:
Thus says the Lord God:
I will now desecrate my sanctuary, the stronghold of your pride,
the delight of your eyes, the desire of your soul.
The sons and daughters you left behind shall fall by the sword.
Ezekiel shall be a sign for you:
all that he did you shall do when it happens.
Thus you shall know that I am the Lord.
You shall do as I have done,
not covering your beards nor eating the customary bread.
Your turbans shall remain on your heads, your sandals on your feet.
You shall not mourn or weep,
but you shall rot away because of your sins and groan one to another.
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Commentary on Ez 24:5-23
 
Ezekiel becomes a sign for the people and is given a metaphor of the fall of Jerusalem. He is told not to observe the customary mourning ritual (see Jeremiah 16:7). The message to the people of Jerusalem would be that they would be forced to flee without being able to say farewell and the young they leave behind (presumably to defend the city) would die without mourners.
 
From a theological perspective the last verse provides recourse: sins unreconciled will cause the death (rot) of the soul. It is only through reconciliation with God that life and peace are possible.
 
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Responsorial Psalm: Deuteronomy 32:18-19, 20, 21
 
R. (see 18a) You have forgotten God who gave you birth.
 
You were unmindful of the Rock that begot you.
You forgot the God who gave you birth.
When the Lord saw this, he was filled with loathing
and anger toward his sons and daughters.
R. You have forgotten God who gave you birth.
 
“I will hide my face from them,” he said,
“and see what will then become of them.
What a fickle race they are,
sons with no loyalty in them!”
R. You have forgotten God who gave you birth.
 
“Since they have provoked me with their ‘no-god’
and angered me with their vain idols,
I will provoke them with a ‘no-people’;
with a foolish nation I will anger them.”
R. You have forgotten God who gave you birth.
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Commentary on Dt 32:18-19, 20, 21
 
This passage from Deuteronomy is taken from the last discourse of Moses, a section called the "Song of Moses."  The great leader laments that the people have turned away from the God who saved them.  In this selection the warning against forgetting God (the Rock on which they were founded) is issued.  If they turn from God, God’s grace is no longer with them (“I will hide my face from them”) and they become “no-people” to him.
 
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Gospel: Matthew 19:16-22
 
A young man approached Jesus and said,
“Teacher, what good must I do to gain eternal life?”
He answered him, “Why do you ask me about the good?
There is only One who is good.
If you wish to enter into life, keep the commandments.”
He asked him, “Which ones?”
And Jesus replied, “You shall not kill;
you shall not commit adultery;
you shall not steal;
you shall not bear false witness;
honor your father and your mother;
and you shall love your neighbor as yourself.”
The young man said to him,
“All of these I have observed. What do I still lack?”
Jesus said to him, “If you wish to be perfect, go,
sell what you have and give to the poor,
and you will have treasure in heaven.
Then come, follow me.”
When the young man heard this statement, he went away sad,
for he had many possessions.
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Commentary on Mt19:16-22
 
Jesus’ encounter with the rich young man is also captured in Mark 10:17-31. In St. Matthew’s account the young man asks Jesus what “good” he must do to attain “eternal life” (equivalent to entering into life or being saved as used in other parts of St. Matthew’s Gospel – see Matthew 19:17 and Matthew 16:25). Following the Lord’s grammatical clarification (“There is only One who is good” a statement implying only God possesses the ability to act without sin – completely good), the young man asks which commandments he must follow.
 
“The first five commandments cited are from the Decalogue (see Exodus 20:12-16; Deuteronomy 5:16-20). Matthew omits Mark's "you shall not defraud" (Matthew 10:19; see Deuteronomy 24:14) and adds Leviticus 19:18. This combination of commandments of the Decalogue with Leviticus 19:18 is partially the same as Paul's enumeration of the demands of Christian morality in Romans 13:9.” [4]
 
The Lord’s concluding remarks tell the Christian community that wealth can be a barrier to achieving eternal life. This thought is continued in verses 23-30.
 
CCC: Mt 19:16-19 2052; Mt 19:16-17 2075; Mt 19:18 2400; Mt 19:21 2053
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Reflection:
 
Have you ever thought, when looking back at your recent past, “I have done very well in God’s eyes”; or “I am on the right path”; or “I’m pretty sure God will be happy with me”? We probably all have at some point. We certainly try to please God with our actions and even if we are very good at humility, there are probably times when we feel pride at what we have done in the Lord’s name. These are the times when we should hear the Lord’s chiding voice “There is only one who is good.” (Matthew 19:17)
 
This is not meant by Jesus to be discouraging. The young man in the story admitted that he came to Jesus with a pretty clean slate: “All of these I have observed.” We can almost hear the pride in his answer (very bold considering Jesus had just told him: “There is only One who is good”). So, the Lord sees into the young man. Jesus sees deeply into the young man’s heart and understands he has done his very best to follow Mosaic Law, including the Decalogue and the “Great Commandment” from Leviticus Jesus had just quoted. But there is one flaw and it is significant.
 
The young man is of the privileged class with wealth and position (lest we think this is an impossible obstacle, look at all the saints who have come from the same kind of background and given it all up to follow the Lord – perhaps the most famous being St. Francis of Assisi but also St. Bernard of Clairvaux (whose feast we celebrate August 20) Jesus, probably with deep compassion, answers the question the young man should not have asked: “What do I still lack?” The Lord answers and tells the young man that he must do what his disciples have done: give up all that holds them to the secular world and follow Jesus.
 
What a great lesson for all of us who strive to follow the Lord. About the time we start feeling like we have made it, we should remember that question in our prayer: “What do I still lack?” Listen carefully to the Lord’s answer and we will find such a long way still to go. We take that message to heart today. Worldly values are still at war within us, striving to command all our attention. We listen to the Lord’s call above that din: “If you wish to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven. Then come, follow me.”
 
Pax

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[1] The picture is “Allegory of Wealth” by Simon Vouet, 1630-35.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] NAB note on Matthew 18-19.

Twentieth Sunday in Ordinary Time

Catechism Links [1]

 
CCC 543-544: Kingdom first to Israel, now for all who believe
CCC 674: Christ’s coming hope of Israel; their final acceptance of Messiah
CCC 2610: Power of invocation with sincere faith
CCC 831, 849: The catholicity of the Church

“Christ and the Canaanite Woman”
Jean Germain Drouais  1770’s

Readings for the Twentieth Sunday in Ordinary Time [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: Isaiah 56:1, 6-7
 
Thus says the Lord:
Observe what is right, do what is just;
for my salvation is about to come,
my justice, about to be revealed.
 
The foreigners who join themselves to the Lord,
ministering to him,
loving the name of the Lord,
and becoming his servants—
all who keep the sabbath free from profanation
and hold to my covenant,
them I will bring to my holy mountain
and make joyful in my house of prayer;
their burnt offerings and sacrifices
will be acceptable on my altar,
for my house shall be called
a house of prayer for all peoples.
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Commentary on Is 56:1, 6-7
 
This passage is part of what scholars call the “Post-Exilic Torah,” or the law after the return. In this selection we see that foreigners (those living outside Palestine) are offered membership in the faith community. The other important element is that the temple is given the name “a house of prayer.” This passage was quoted by Jesus as he drove the money changers from the temple (see Mark 11:17 and Matthew 21:13).
 
“The scene defines the legacy to which this generation of YHWH’s servants fall heir. It is provided for them without cost by their gracious God. It consists of a permanent contract with the same provisions given to David in the previous age. It provides for political stability, order, and justice. It provides for economic prosperity for the people. It makes possible worship, witness, and service of YHWH in Zion, his city, and in Palestine, his land.” [5]
 
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Responsorial Psalm: Psalm 67:2-3,5-6, 8
 
R. (4) O God, let all the nations praise you!
 
May God have pity on us and bless us;
may he let his face shine upon us.
So may your way be known upon earth;
among all nations, your salvation.
R. O God, let all the nations praise you!
 
May the nations be glad and exult
because you rule the peoples in equity;
the nations on the earth you guide.
R. O God, let all the nations praise you!
 
May the peoples praise you, O God;
may all the peoples praise you!
May God bless us,
and may all the ends of the earth fear him!
R. O God, let all the nations praise you!
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Commentary on Ps 67:2-3,5-6, 8
 
Psalm 67 is a blessing and has elements of the ancient blessing of Aaron from Numbers 6:22ff. This blessing has more of a plaintive tone (a group lament), or petition asking for a bountiful harvest. It points to the universal salvation promised by God to all the peoples.
 
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Reading II Romans 11:13-15, 29-32
 
Brothers and sisters:
I am speaking to you Gentiles.
Inasmuch as I am the apostle to the Gentiles,
I glory in my ministry in order to make my race jealous
and thus save some of them.
For if their rejection is the reconciliation of the world,
what will their acceptance be but life from the dead?
 
For the gifts and the call of God are irrevocable.
Just as you once disobeyed God
but have now received mercy because of their disobedience,
so they have now disobeyed in order that,
by virtue of the mercy shown to you,
they too may now receive mercy.
For God delivered all to disobedience,
that he might have mercy upon all.
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Commentary on Rom 11:13-15, 29-32
 
St. Paul’s concern for the Hebrew people who have rejected Christ becomes clear in this passage as he states clearly that one of the reasons he became “apostle to the Gentiles” was to make the Jews jealous. He does so in order that they would recant their rejection of the peace and eternal life offered by salvation in Christ, and accept the promise offered by the Messiah.
 
The concluding verse makes it clear that even though the Jewish people who rejected the Gospel of Christ are “enemies on your account” (v. 28), their election as the chosen people is irrevocable – the offer of salvation is not withdrawn.
 
CCC: Rom 11:13-26 755; Rom 11:25 591, 674; Rom 11:26 674; Rom 11:28 60; Rom 11:29 839; Rom 11:31 674; Rom 11:32 1870
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Gospel: Matthew 15:21-28
 
At that time, Jesus withdrew to the region of Tyre and Sidon.
And behold, a Canaanite woman of that district came and called out,
“Have pity on me, Lord, Son of David!
My daughter is tormented by a demon.”
But Jesus did not say a word in answer to her.
Jesus’ disciples came and asked him,
“Send her away, for she keeps calling out after us.”
He said in reply,
“I was sent only to the lost sheep of the house of Israel.”
But the woman came and did Jesus homage, saying, “Lord, help me.”
He said in reply,
“It is not right to take the food of the children
and throw it to the dogs.”
She said, “Please, Lord, for even the dogs eat the scraps
that fall from the table of their masters.”
Then Jesus said to her in reply,
“O woman, great is your faith!
Let it be done for you as you wish.”
And the woman’s daughter was healed from that hour.
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Commentary on Mt 15:21-28
 
There was a long history of tension between the Canaanites and the Hebrews that was at a high point when Jesus encountered the woman. She clearly knew what she was doing as she addressed him as “Lord, Son of David,” identifying him by that name as a Hebrew.
 
In this selection Jesus has withdrawn from Palestine to escape the persecution of the Pharisees and scribes and to spend time training his disciples. The region they come to is predominantly Gentile and sets the scene for his encounter with a Canaanite woman (in St. Mark’s Gospel it is the Syrophoenician woman (Mark 7:24-30).
 
Jesus, while the words attributed to him are harsh, did not, as most of his own contemporaries would have, begin throwing stones at her to drive her away. His disciples were begging him to do that. Jesus recognized the great gulf between them, but opened his healing touch to the woman’s child when her faith in him was demonstrated.
 
The exchange between Jesus and the woman is intended to describe the universal nature of the messianic mission. Within the dialogue we see Jesus initially refuse to accede to the woman’s request (even though she recognized his authority: “the woman came and did him homage, saying, 'Lord, help me'”).
 
This same pattern of refusal and then acquiescence is found in St. John’s Gospel (John 2:4, John 4:48). The metaphor being exchanged in this banter refers to the “children” being the Hebrews, and the “dogs” a reference to the Gentiles (frequently referred to as such by Hebrews of the day). While this seems out of character for the Lord, our translation leaves out some conversational nuances that soften the dialogue. The word translated as “dogs” in this translation could be more accurately expressed as “pups.” It is also significant that the children and pups are eating at the same table, again expressing the universal nature of the mission of the Messiah.
 
CCC: Mt 15:22 439, 448; Mt 15:28 2610
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Reflection:
 
We are reminded in Scripture that God’s mercy and salvation came for all and is generously given, even if sometimes our prayers are answered with silence.  Isaiah reminds us of the universal offer as he speaks to the people of Israel who are returning to their homes in Judah and Israel following the years of their exile.  We might think of it as a parallel to our own situation. For were we too not forced into exile by the necessity of halting the spread of this horrible virus which had taken so many lives?
 
We, like those ancient Jews are returning to our community of faith after forced separation.  We can feel God’s mercy as we do so and those words, “sacrifices will be acceptable on my altar, for my house shall be called a house of prayer for all peoples,” allows us to identify more closely with people so separated, refugees from our faith.
 
Into our attempt to retain our sense of community comes the familiar story of the Canaanite woman.  It is a story daily Mass-goers will recall hearing only a few weeks ago.  It is repeated here because the need for us to recall God’s promise is set in this story in an unusual way – a pragmatic example of our own prayers for God’s help when we face severe challenges.
 
We are invited to consider the scene.  Jesus has experienced what St. Paul laments in his letter to the Romans also proclaimed today.  The Lord was rejected by the leaders of his own faith, even after performing the miracle of feeding the multitudes with just a few loaves and fishes.  He is tired and, even the Son of Man must feel somewhat depressed, certainly saddened because those he came to save rejected that salvation. (St. Paul tells the Gentiles that, perhaps in their jealousy, some Jews may be saved as they see that same gift offered to their non-Jewish (goy) neighbors.)
 
God shows his hand as the Lord encounters another person who has turned her back on her own people, the Canaanite woman.  God brings these two, Jesus and the woman, together so that we might see that persistent faith will help us understand that God’s mercy and love persists as we persist in our faith. The woman is desperate in her situation and Jesus is tired, dejected and traveling in a foreign land. The woman “screams” at him in desperation.  For those of us who have had dogs (to borrow from an image used later), it is like leaving your beloved pet and hearing the plaintive barking of your pet, not wanting to be left behind. She comes to him like a persistent and perfect prayer of petition. “Have pity on me, Lord, Son of David!”
 
Now at this point, those of us who have developed a view of Jesus as the perfect vision of God’s love incarnate would expect a compassionate response.  We actually feel there is something not right in what comes next.  The woman’s pitiable cry is met, not with immediate compassion, but with silence! How unlike a similar encounter with the blind beggar named Bartimaeus (literally "Son of Timaeus") in Mark 10:46-52, who, using the same entreaty, “Jesus, son of David, have pity on me,” received almost instant mercy and healing.
 
We invite you to think for a moment about times when you have prayed insistently to God asking for needed help but hear nothing. This woman, motivated by the love of her child, persists even more intensely. So intense are her cries that the disciples come to Jesus and ask him to do something about her.  It is time for one of St. Matthew’s “teaching moments” for the disciples. Instead of turning aside to deal with the woman, he tells his disciples: “I was sent only to the lost sheep of the house of Israel.” (In the depths of our own desperation, have we not all wondered at some point: “Am I worthy of God’s mercy? Have I not failed in so many ways, and sinned in God’s eyes? Does God only help those whose loyalty makes them deserving of God’s mercy?”).
 
The woman must have overheard this comment and driven by her need, she again approached Jesus. As we enter into this part of Jesus’ uncharacteristically harsh dialogue, we should remind the reader that while the reference to “little dogs” might sound like a softening of Jesus’ comments regarding Gentile children, in most cultures there is not the same affection for dogs as in the west.  Hence, using the term “dog,” as in other parts of Scripture is still meant as a derogatory term. In this final exchange to the woman’s persistence is rewarded and the Lord demonstrates again his perfect reflection of God’s love for all people.
 
The entire encounter is, for us, an important reminder that our prayer must be sincere and persistent.  And that God’s mercy knows no limits.  We must never be shaken from our faith even in desperate times and situations, having faith the Lord will answer.
 
Pax
 
In other years on this date: Optional Memorial for St. Stephen of Hungary

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[1] Catechism links are taken from the Homiletic Directory, published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014.
[2] The picture is “Christ and the Canaanite Woman” Jean Germain Drouais  1770’s.
[3] S.S. Commemoratio
[4] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[5] John D. W. Watts, Isaiah 34–66, Revised Edition, vol. 25, Word Biblical Commentary (Nashville, TN: Thomas Nelson, Inc, 2005), 821–22.