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“Ezekiel” (detail)
by Michelangelo Buonarroti, 1510 |
Readings for Thursday of the Nineteenth Week in Ordinary Time [1]
Readings from the Jerusalem Bible [2]
Readings and Commentary: [3]
Ezekiel 12:1-12
The word of the Lord came to me:
Son of man, you live in the midst of a rebellious house;
they have eyes to see but do not see,
and ears to hear but do not hear,
for they are a rebellious house.
Now, son of man, during the day while they are looking on,
prepare your baggage as though for exile,
and again while they are looking on,
migrate from where you live to another place;
perhaps they will see that they are a rebellious house.
You shall bring out your baggage like an exile in the daytime
while they are looking on;
in the evening, again while they are looking on,
you shall go out like one of those driven into exile;
while they look on, dig a hole in the wall and pass through it;
while they look on, shoulder the burden and set out in the darkness;
cover your face that you may not see the land,
for I have made you a sign for the house of Israel.
I did as I was told.
During the day I brought out my baggage
as though it were that of an exile,
and at evening I dug a hole through the wall with my hand
and, while they looked on, set out in the darkness,
shouldering my burden.
Then, in the morning, the word of the Lord came to me:
Son of man, did not the house of Israel, that rebellious house,
ask you what you were doing?
Tell them: Thus says the Lord God:
This oracle concerns Jerusalem
and the whole house of Israel within it.
I am a sign for you:
as I have done, so shall it be done to them;
as captives they shall go into exile.
The prince who is among them shall shoulder his burden
and set out in darkness,
going through a hole he has dug out in the wall,
and covering his face lest he be seen by anyone.
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Commentary on Ez 12:1-12
As a consequence of their rebellion against the Law of Moses, the prophet Ezekiel predicts the nature of the defeat and exile of the Israelites from Jerusalem. Ezekiel is told to reenact the exile as “a sign” of what is to come. He is told to “dig a hole” in the wall, a symbol of the broken walls of Jerusalem, and to hide his face, a symbol of shame or grief (see Jeremiah 14:4).
"Ezekiel's symbolic action stands for what will happen to King Zedekiah (v. 10: cf. 2 Kings 25:2-7), who is not mentioned here by either name or title of king. He is called 'the prince in Jerusalem,' not 'prince of Judah', to indicate that catastrophe will befall the city and its inhabitants." [4]
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Psalm 78:56-57, 58-59, 61-62
R. (see 7b) Do not forget the works of the Lord!
They tempted and rebelled against God the Most High,
and kept not his decrees.
They turned back and were faithless like their fathers;
they recoiled like a treacherous bow.
R. Do not forget the works of the Lord!
They angered him with their high places
and with their idols roused his jealousy.
God heard and was enraged
and utterly rejected Israel.
R. Do not forget the works of the Lord!
And he surrendered his strength into captivity,
his glory in the hands of the foe.
He abandoned his people to the sword
and was enraged against his inheritance.
R. Do not forget the works of the Lord!
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Commentary on Ps 78:56-57, 58-59, 61-62
Psalm 78 is a recital of historical events in the experience of Israel. In these verses the psalmist once more recounts the idea that the people had turned away from God, and in consequence received his punishment, defeat, and exile.
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Matthew 18:21–19:1
Peter approached Jesus and asked him,
“Lord, if my brother sins against me,
how often must I forgive him?
As many as seven times?”
Jesus answered, “I say to you, not seven times but seventy-seven times.
That is why the Kingdom of heaven may be likened to a king
who decided to settle accounts with his servants.
When he began the accounting,
a debtor was brought before him who owed him a huge amount.
Since he had no way of paying it back,
his master ordered him to be sold,
along with his wife, his children, and all his property,
in payment of the debt.
At that, the servant fell down, did him homage, and said,
‘Be patient with me, and I will pay you back in full.’
Moved with compassion the master of that servant
let him go and forgave him the loan.
When that servant had left, he found one of his fellow servants
who owed him a much smaller amount.
He seized him and started to choke him, demanding,
‘Pay back what you owe.’
Falling to his knees, his fellow servant begged him,
‘Be patient with me, and I will pay you back.’
But he refused.
Instead, he had the fellow servant put in prison
until he paid back the debt.
Now when his fellow servants saw what had happened,
they were deeply disturbed,
and went to their master and reported the whole affair.
His master summoned him and said to him, ‘You wicked servant!
I forgave you your entire debt because you begged me to.
Should you not have had pity on your fellow servant,
as I had pity on you?’
Then in anger his master handed him over to the torturers
until he should pay back the whole debt.
So will my heavenly Father do to you,
unless each of you forgives his brother from his heart.”
When Jesus finished these words, he left Galilee
and went to the district of Judea across the Jordan.
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Commentary on Mt 18:21–19:1
This selection from the Gospel from St. Matthew provides a teaching moment, as Jesus explains how his followers must forgive others. Peter asks Jesus how many times a person who sins must be forgiven. Jesus responds that forgiveness must be without limits. Jesus uses Hebrew numerology in this illustration. Seven in Hebrew terms is the perfect or complete number. So when Peter asks “how often must I forgive him? As many as seven times?” he is asking if he must forgive him completely. The metaphor the Lord uses in reply “seventy times seven” would imply an absolute forgiveness. "Jesus contrasts the behavior expected of the apostles with the boundless vengeance of Lamech in Genesis 4:24 (LXX), where the same figures of 'seven' and 'seventy times seven' are contrasted (CCC 982)." [5]
Jesus illustrates the requirement for Christian forgiveness with the parable of the unmerciful servant. As in many of the parables, the one who does what is wrong, in this case failing to show mercy and forgiveness even when it was shown to him, suffers a much worse fate in the final judgment.
CCC: Mt 18:21-22 982, 2227, 2845; Mt 18:23-35 2843; Mt 19:1-12 2364
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Reflection:
How many times have we been told: “Jesus forgave us our sins and we must forgive those who sin against us?” Each time we say the Lord’s Prayer that request is made: “Forgive us our trespasses”; and we in turn make a promise, “as we forgive those who trespass against us.” Perhaps it’s the word “trespass” that throws us off. The first definition found in most dictionaries is something like: “an unlawful act causing injury to the person, property, or rights of another, committed with force or violence, actual or implied.” [6] We note that here trespass means sin or offense, rather than the common usage where we think of trespassing as meaning simply “an encroachment or intrusion.”[7]
When we pray we ask God to overlook our sins, to forgive them. We do so with confidence because we have come to believe that Jesus came and offered himself as the sacrifice to God that atones for those sins. In the Gospel, St. Peter asks Jesus how often he must forgive: “As many as seven times?” His question is couched in symbolic terms using the Hebrew symbol for completeness, “7”. In response Jesus says, “I say to you, not seven times but seventy-seven times.” It is interesting that he says 77 times and not 777 times. The implication of only using two sevens rather than three is that we will never perfectly forgive, only God can do that (three sevens would be ultimate perfection just as Holy, Holy, Holy is perfect holiness and 666 is the ultimate evil).
But rather than dwell on the interesting subject of Hebrew numerology and symbolism, let’s ask ourselves what Jesus wants of us. While his answer was directed at St. Peter, his instruction, followed by a parable, is clearly meant for us as well. Forgiveness can be given at different levels. When a stranger inadvertently bumps into us and says, “Excuse me,” we forgive that person without really taking offense. It would be a different story if that person stole our wallet during that bump and later returned it to us saying, “I’m sorry I stole your wallet.” And different still if that person did not return the wallet and we later realized it was missing. Would we still find it in our hearts to forgive that person, completely?
The Lord is asking us to forgive as a parent forgives. When a child does something wrong, knowingly “trespasses,” a parent will forgive that child with an added flavor to that forgiveness. The parent accepts that their child has erred, and accepts that child’s humanness, knowing that the child will sin again, but nonetheless loving that child completely. That is forgiveness at the 77 level. When Christ offered himself on the Cross for our salvation, that was forgiveness at 777. No human person can achieve such perfection.
Today our prayer is simple. May we be given the grace to forgive those who trespass against us, and accept that we share in their failings. Today we thank God for his Son who died, showing us forgiveness.
Pax
[1] The picture is “Ezekiel” (detail) by Michelangelo Buonarroti, 1510.
[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] The Navarre Bible, Major Prophets (Scepter Publishers, Princeton, NJ, © 2002), 637.
[5] Ignatius Catholic Study Bible (Ignatius Press, San Francisco, CA. © 2010), 8
[6] trespass. Dictionary.com. Dictionary.com Unabridged. Random House, Inc. http://dictionary.reference.com/browse/trespass (accessed: August 11, 2020).[7]Iibid
