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Institute for Homiletics

A Collaboration of The Catholic Foundation and the University of Dallas

Br. John R. Barker, OFM

Scripture Study for

Having delivered Israel from Egypt, God now sets forth the  expectations of the covenantal relationship. Chief among them is a concern for the vulnerable, especially, but not only, aliens (non-Israelites  residing on Israelite land), widows, and orphans (that is, children without  fathers). Without an adult male Israelite relation to defend them, these  people were particularly vulnerable to injustice and fraud. The poor in general were also subject to manipulation and exploitation. In Israel  God is creating a just, compassionate society that reflects the divine character by ensuring that the defenseless are protected. The disturbing  threat of sword and “poetic justice” for those who abuse widows and  orphans emphasizes the strength of divine concern for them. 

Despite “great affliction” the Thessalonians have persevered in  imitating Paul, who in turn has imitated Christ. The gospel has  transformed their entire worldview, and their new lives of faith have  been such that others have observed and been edified as they spread  the gospel not only in words but through their example. The gospel,  which had been received “in power . . . with much conviction”  has brought joy, hope, and conversion to the Thessalonians. This  transformation is part of the content of their witness to the gospel;  they have become “a model for all believers.” This, despite, or  perhaps because of, the “great affliction” that they have nevertheless  endured with “joy from the Holy Spirit.” 

The question put to Jesus about the greatest commandment is  presented as a test, although we are not told in what the test consists.  We know that there was a tradition of pointing toward certain  commandments as in effect summing up all of the Law and the  prophets. Therefore Jesus’ response by quoting first Deuteronomy 6:5  and then Leviticus 19:18 would probably not have been controversial,  and indeed he receives no rebuttal from the Pharisees. It is interesting  to note that the second commandment is “like” the first in that they  both command “love,” understood in the biblical sense not as an  emotion so much as a committed stance. For God, it means devotion  and wholehearted commitment. For neighbor, it means commitment to their good, and seeking to help them when they need it.

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Walking on the Edge

In the Bible, Cyrus of Persia is credited with ending the Babylonian  exile. Yet Isaiah is careful to note that Cyrus, unknowingly, is an agent of the God of Israel, who is using him to defeat Babylon and  restore the Chosen People to their land. This is why Cyrus is called  here the Lord’s “anointed” (Messiah). Cyrus might be expected  to believe that one of his own national gods was responsible for  assuring his victories, but this is not the case. In fact, God insists,  there are no other gods. The larger implication is that the sovereign  reach of God extends well beyond Israel to include all of earth’s  rulers, most of whom do not even know this God (yet). 

When Paul left Thessalonica his companions Timothy and Silvanus stayed behind, joining him later in Corinth with a report  of conditions in the northern city. The good report prompts  Paul’s thanksgiving. Throughout the letter Paul will attend to the  question of Christ’s return, a theme signaled here by the reference  to “endurance in hope of our Lord Jesus Christ.” The basis for their  faith, love, and hope is the gospel, whose truth was made evident  in power. Evidently the Thessalonians had experienced something  that allowed them to believe the gospel was more than just another  philosophy or religious system. The truth of the gospel was made  evident to them, in some way, by its fruits. 

The trap set for Jesus places him in a bind. If he refuses to pay the  Roman tax, he’s a rebel. If he pays the tax too eagerly, some would consider him a traitor to his people. Jesus cleverly avoids the trap  by contrasting the image of Caesar with the image of God. The coin is stamped with the image of Caesar; humans are stamped with the image of God (Genesis 1:27; 9:6). The coin belongs to Caesar, so it’s  just a piece of metal; if he wants his coin back, give it to him. Jesus  is far more concerned about making sure that God gets back what  belongs to God; that is what Jesus’ mission is about.

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Scripture Study for

In the Bible, Cyrus of Persia is credited with ending the Babylonian  exile. Yet Isaiah is careful to note that Cyrus, unknowingly, is an agent of the God of Israel, who is using him to defeat Babylon and  restore the Chosen People to their land. This is why Cyrus is called  here the Lord’s “anointed” (Messiah). Cyrus might be expected  to believe that one of his own national gods was responsible for  assuring his victories, but this is not the case. In fact, God insists,  there are no other gods. The larger implication is that the sovereign  reach of God extends well beyond Israel to include all of earth’s  rulers, most of whom do not even know this God (yet). 

When Paul left Thessalonica his companions Timothy and Silvanus stayed behind, joining him later in Corinth with a report  of conditions in the northern city. The good report prompts  Paul’s thanksgiving. Throughout the letter Paul will attend to the  question of Christ’s return, a theme signaled here by the reference  to “endurance in hope of our Lord Jesus Christ.” The basis for their  faith, love, and hope is the gospel, whose truth was made evident  in power. Evidently the Thessalonians had experienced something  that allowed them to believe the gospel was more than just another  philosophy or religious system. The truth of the gospel was made  evident to them, in some way, by its fruits. 

The trap set for Jesus places him in a bind. If he refuses to pay the  Roman tax, he’s a rebel. If he pays the tax too eagerly, some would  consider him a traitor to his people. Jesus cleverly avoids the trap  by contrasting the image of Caesar with the image of God. The coin is stamped with the image of Caesar; humans are stamped with the  image of God (Genesis 1:27; 9:6). The coin belongs to Caesar, so it’s  just a piece of metal; if he wants his coin back, give it to him. Jesus  is far more concerned about making sure that God gets back what  belongs to God; that is what Jesus’ mission is about.

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Scripture Study for

Chapters 25–27 of Isaiah contain certain elements found in  later apocalyptic literature: worldwide judgment, cosmic upheaval,  God’s defeat of dark powers and deliverance from them, and the  enthronement of God in the temple on the holy mountain in Jerusalem.  The image of a banquet, which God hosts on this mountain, conveys the abundance and joy that the rescued faithful will experience once  God has defeated the dark forces. The most powerful of these, death  itself, will also fall, leaving nothing to mar the joy of God’s reign  over “all nations” as the devastated world is renewed. Those who  have been brought to God’s mountain will be safe from all harm, for  the divine protection (“hand”) will rest on the mountain. 

Paul has apparently received some money from the Philippians,  prompting him to comment on the vicissitudes of his apostleship,  which has its material as well as spiritual high and low points. At  times he has been comfortable and at other times his circumstances  have been more “humble.” From this he has learned how to “go with  the flow,” accepting whatever comes along. As always, the strength  to persevere comes from Christ, who supplies everything Paul could  possibly need. This confidence in the providential care of God allows  Paul to be open to whatever comes. Throughout the letter, in various ways, this theme of radical selflessness has appeared, rooted not only  in the example of Christ but also trust in God.

Jesus teaches consistently in Matthew’s Gospel that while  absolutely everyone is invited to enter the kingdom of heaven, the  price of admission is high. The gate is narrow and the road is difficult,  and few find it (7:13–14). The guest in the parable represents those  who have failed to understand this fundamental teaching. He has  taken up the king’s generous invitation, but by failing to dress  appropriately (even though, we must assume, he could have), he  has demonstrated an overly casual attitude, treating the event as  if it were simply a matter of “come as you are,” an insult to the  generosity of the king. The kingdom of God, the parable reminds us,  is not something we should take for granted. 

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Scripture Study for

The prophet Isaiah sings of “my friend” who had a vineyard. Israel  is often spoken of in the Bible as the vine God has planted or the  vineyard God has cultivated. God has put a great amount of work and  care into the vineyard, giving it everything it needs to produce a “crop”  of righteousness and fidelity to God, only to find the wild and useless  grapes of injustice and bloodshed. Just as a vineyard owner might  rightly and prudently abandon the vineyard, so God might do the  same to Israel. The oracle, then, is meant to justify the divine decision  to bring judgment and exile to Judah, absent the desired repentance.

It is clear from Paul’s letter that the Philippians struggled with  internal tensions as well as outside opposition. Although the Christian  path is difficult—Paul himself has likened it to a prize toward which  one constantly strives—it is in fact a joyous struggle because it  involves becoming more like Christ and it occurs “in Christ.” This  transformation is slow, and perhaps painful, but it manifests itself in  peace, kindness, calm. The struggle the Philippians are undergoing  tests their resolve to follow Christ, but they must know that it is a  path marked out by what is true, honorable, just, pure, lovely, and  gracious. In a word, it is the path to excellence on which they travel  with their God and Messiah. 

In this third vineyard-owner parable, the tenants rebel and take  over the vineyard as if it belonged to them, refusing to recognize the  rights of both the vineyard owner (God) and his son (Jesus). The  curious feature is the statement that they killed the son in order to  acquire the inheritance, which suggests a desire to appropriate to  themselves his authority. The chief priests and the scribes, then, are  being accused not of failing to recognize the authority of Jesus but  seeking to destroy him precisely because they do recognize him as the  son. Jesus accuses them of profound malice in seeking to appropriate  to themselves his authority over the vineyard (Israel). 

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