Readings for Monday of the Fifth Week of Lent[1][2]
Readings from the Jerusalem Bible
Commentary:
Reading 1 Daniel 13:1-9, 15-17, 19-30, 33-62
The story of Susanna and the Elders is one of three stories that now exist only in Greek. Neither this story nor the stories of Bel, and the Dragon are included in the Hebrew Cannon but have always been included by the Church.
This story is one of justice and the application of Mosaic Law. The innocent Susanna is rescued by the hero of the Book, Daniel. In demanding the law be followed scrupulously he rescues Susanna and expunges wickedness.
Or Daniel 13:41c-62
The shorter version omits all that led up to the trial and conviction of Susanna. In doing so, this shorter form requires the reader to infer from the final verdict the injustice being plotted by the wicked elders.
Responsorial Psalm Psalm 23:1-3a, 3b-4, 5, 6
R. Even though I walk in the dark valley I fear no evil; for you are at my side.
Psalm 23 is one of the most familiar in the entire psalter. The NAB footnote does a nice job of summarizing the message contained: “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).” Following the story of Susanna and the Elders, the song emphasizes the faith in God’s great mercy and the vindication of that faith.
Gospel John 8:1-11
The story of Jesus and the Adulterous Woman constitutes another example of how the Jewish leadership attempts to trap Jesus with a difficult legal problem. As a side note, most scripture scholars believe this passage was not originally in St. John’s Gospel but was borrowed from St. Luke. Regardless, from a very early period it has been considered sacred in the current context.
It is not completely clear what Jesus is being asked to judge. The law concerning adultery by a betrothed virgin was stoning (see Deut 22:23-24). However, the law concerning married women was simply death (see Lev 20:10 and Deut 22:22) and was generally carried out by strangulation.
In ether case, Jesus should not have been able to commute her sentence without going against the law so he uses his knowledge of people’s hearts to have the charges withdrawn. As we saw in the first reading, two accusers are required to condemn a person under the law. When they had all left, the forgiveness of the Son of God is expressed explicitly; “Neither do I condemn you.
Go, and from now on do not sin any more.”
Reflection:
With only two weeks to Easter many of us are taking advantage of communal penance services as part of our final interior preparation for Holy Week. Scripture today gives us a wonderful example of God’s loving forgiveness, given as part of Christ’s legacy to us.
Given that we are given two distinct but related stories about forgiveness it is possible for us to look at the difference between the old deuteronimic law and the same law interpreted by Jesus. In the story of Suzanna and Joakim, we see elements of Hebrew law being applied in classic form. (We are given, as it turns out, subtext to give a plot line and give us a second message.) We have two corrupt judges, seduced by their own lechery, bringing false witness against an innocent woman. In Hebrew Law, two witnesses were required to make the kind of accusation stick and in this case the witnesses were judges. The penalty, consistent with the Gospel story, was death by stoning.
The author of this story had a couple of lessons in mind when he gave the details. There was a clear bias based on geography – note the Lord referred to the daughter of Judea vs. the people of Israel. To people of the time these references would have held significance regarding the faithfulness of the people as a tentative condition of God’s mercy.
We also see that the perjured judges were given the same penalty they attempted to impose upon the innocent Suzanna, again perfect Hebrew Law. It also places perjury at the same level as adultery in the eyes of the law.
We lay this story against the story of the adulterous woman from John’s Gospel. A woman is accused of the same crime as Suzanna. In this case, the accusers bring the case to Jesus to adjudicate (interesting speculations about the position of Jesus in the Jewish community can be drawn from this act). It is clear the accusers know Jesus has a reputation as one who forgives since the story tells us they were trying to set him up (another interesting link between the story of Suzanna since she, also innocent, was being set up by evil officials) so they could arrest him. By his actions we know he is fully aware of the plot. He is also fully aware of the Law of the Torah. The great mystery, of course, is what it was he was writing on the ground. Tradition has it that he was writing the sins of the accusers on the ground, thus shaming them into turning away. Although, given the placement of the story of Suzanna, which would also have been well known by those trying to trick him, we could also speculate that he might just have written the word “Suzanna” or “Joakim”. It’s a stretch though. Given Jesus’ knowledge of people he was probably much more personal with those who tried to use him as an instrument of killing.
Of course, the end result was the woman was not convicted and pardoned for her sins with the injunction; “Go, and from now on do not sin any more”
Jesus did not come to destroy the law, but to fulfill it. He does so with this action. He makes clear once more that we are judged by the standards we place on others and that it is better to forgive than to judge, even when the law is on our side. We really need to listen as we attend our penance services over the next few days. We will hear time and again the loving forgiveness not only given to us, but expected from us.
Pax
[1] After Links to Readings Expire
[2] The picture today is “Christ and the Woman Taken into Adultery” by Alessandro Turchi, ca. 1616
Readings from the Jerusalem Bible
Commentary:
Reading 1 Daniel 13:1-9, 15-17, 19-30, 33-62
The story of Susanna and the Elders is one of three stories that now exist only in Greek. Neither this story nor the stories of Bel, and the Dragon are included in the Hebrew Cannon but have always been included by the Church.
This story is one of justice and the application of Mosaic Law. The innocent Susanna is rescued by the hero of the Book, Daniel. In demanding the law be followed scrupulously he rescues Susanna and expunges wickedness.
Or Daniel 13:41c-62
The shorter version omits all that led up to the trial and conviction of Susanna. In doing so, this shorter form requires the reader to infer from the final verdict the injustice being plotted by the wicked elders.
Responsorial Psalm Psalm 23:1-3a, 3b-4, 5, 6
R. Even though I walk in the dark valley I fear no evil; for you are at my side.
Psalm 23 is one of the most familiar in the entire psalter. The NAB footnote does a nice job of summarizing the message contained: “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).” Following the story of Susanna and the Elders, the song emphasizes the faith in God’s great mercy and the vindication of that faith.
Gospel John 8:1-11
The story of Jesus and the Adulterous Woman constitutes another example of how the Jewish leadership attempts to trap Jesus with a difficult legal problem. As a side note, most scripture scholars believe this passage was not originally in St. John’s Gospel but was borrowed from St. Luke. Regardless, from a very early period it has been considered sacred in the current context.
It is not completely clear what Jesus is being asked to judge. The law concerning adultery by a betrothed virgin was stoning (see Deut 22:23-24). However, the law concerning married women was simply death (see Lev 20:10 and Deut 22:22) and was generally carried out by strangulation.
In ether case, Jesus should not have been able to commute her sentence without going against the law so he uses his knowledge of people’s hearts to have the charges withdrawn. As we saw in the first reading, two accusers are required to condemn a person under the law. When they had all left, the forgiveness of the Son of God is expressed explicitly; “Neither do I condemn you.
Go, and from now on do not sin any more.”
Reflection:
With only two weeks to Easter many of us are taking advantage of communal penance services as part of our final interior preparation for Holy Week. Scripture today gives us a wonderful example of God’s loving forgiveness, given as part of Christ’s legacy to us.
Given that we are given two distinct but related stories about forgiveness it is possible for us to look at the difference between the old deuteronimic law and the same law interpreted by Jesus. In the story of Suzanna and Joakim, we see elements of Hebrew law being applied in classic form. (We are given, as it turns out, subtext to give a plot line and give us a second message.) We have two corrupt judges, seduced by their own lechery, bringing false witness against an innocent woman. In Hebrew Law, two witnesses were required to make the kind of accusation stick and in this case the witnesses were judges. The penalty, consistent with the Gospel story, was death by stoning.
The author of this story had a couple of lessons in mind when he gave the details. There was a clear bias based on geography – note the Lord referred to the daughter of Judea vs. the people of Israel. To people of the time these references would have held significance regarding the faithfulness of the people as a tentative condition of God’s mercy.
We also see that the perjured judges were given the same penalty they attempted to impose upon the innocent Suzanna, again perfect Hebrew Law. It also places perjury at the same level as adultery in the eyes of the law.
We lay this story against the story of the adulterous woman from John’s Gospel. A woman is accused of the same crime as Suzanna. In this case, the accusers bring the case to Jesus to adjudicate (interesting speculations about the position of Jesus in the Jewish community can be drawn from this act). It is clear the accusers know Jesus has a reputation as one who forgives since the story tells us they were trying to set him up (another interesting link between the story of Suzanna since she, also innocent, was being set up by evil officials) so they could arrest him. By his actions we know he is fully aware of the plot. He is also fully aware of the Law of the Torah. The great mystery, of course, is what it was he was writing on the ground. Tradition has it that he was writing the sins of the accusers on the ground, thus shaming them into turning away. Although, given the placement of the story of Suzanna, which would also have been well known by those trying to trick him, we could also speculate that he might just have written the word “Suzanna” or “Joakim”. It’s a stretch though. Given Jesus’ knowledge of people he was probably much more personal with those who tried to use him as an instrument of killing.
Of course, the end result was the woman was not convicted and pardoned for her sins with the injunction; “Go, and from now on do not sin any more”
Jesus did not come to destroy the law, but to fulfill it. He does so with this action. He makes clear once more that we are judged by the standards we place on others and that it is better to forgive than to judge, even when the law is on our side. We really need to listen as we attend our penance services over the next few days. We will hear time and again the loving forgiveness not only given to us, but expected from us.
Pax
[1] After Links to Readings Expire
[2] The picture today is “Christ and the Woman Taken into Adultery” by Alessandro Turchi, ca. 1616
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