REFLECTION ON THE DAILY READINGS - Monday, 11 August 2014. Monday of week 19 of Ordinary Time – Gospel and First Reading Commentary on Matthew 17:22-27 and Ezekiel 1:2-5, 24-28 For the second time Jesus warns his disciples about what is to come: his suffering, death and resurrection. Once again the word ‘delivered’ or ‘handed over’ (Greek paradidomi, paradidwmi) is used. It is a kind of refrain running right through the Gospel and applied to John the Baptist, to Jesus, to the disciples and the giving of the Body of Christ in the Eucharist. We are told that the disciples are overwhelmed with grief over what Jesus says. Whether that is purely out of sorrow for Jesus or whether it represents their disillusionment, is hard to say. This was not the kind of end they were expecting to the coming of the Messiah. The second part of today’s reading is a peculiar scene, only to be found in Matthew. The collectors of the Temple tax want to know whether Jesus pays it or not. Peter assures them that he does. But on entering the house (there is that anonymous ‘house’ again, which seems to symbolise the Church or the Christian community) Jesus asks Peter (though, interestingly, he calls him by his old name ‘Simon’): “Do kings collect tax from their sons, that is, their subjects, or from foreigners?” “From others,” replies Peter. And, in fact, the Romans did collect tax from their colonised peoples and not from their own citizens. In that case, Jesus says, the sons, that is, he and his disciples, should be exempt from paying the Temple tax. After all, the Temple is God’s house and Jesus is his Son and his disciples are his brothers, sons of the same Father. They should therefore be exempt. But to avoid giving scandal and misunderstanding, Peter is told to catch a fish in whose mouth he will find a shekel, enough to pay for both of them. A half shekel was levied each year on all Jewish males of 20 years or older. It was for the upkeep of the Temple. A half shekel at this time was roughly equivalent to two days’ wages. This passage seems to reflect a dilemma of the early Church. A double dilemma. Should Christians who are Jews continue to pay the Temple tax? Should Christians in general have to pay tax to a pagan government, especially one whose emperor claims to be a deity? The first dilemma solved itself in time, especially with the destruction of the Temple (which had already taken place when Matthew was written). The second dilemma took longer. The problem seems to have been solved by the principle laid down elsewhere by Jesus: Give to the emperor what belongs to the emperor and to God what belongs to God. We too have to discern what is legitimately required of us by our governments and make our contribution to the needs of our society while at the same time not compromising on issues where universal principles of truth and justice are at stake. Civil disobedience is sometimes not only a right but also a responsibility. Monday of week 19 of Ordinary Time – First Reading Commentary on Ezekiel 1:2-5, 24-28 We begin today readings from the prophet Ezekiel. The language is often very apocalyptic in style and full of symbolism. His special contribution to the prophetic tradition was through his interest in the temple and liturgy. He also had a great influence on the period after the Exile, when the refugee Jews returned to Jerusalem. He has been called the “father of Judaism”. He became a prophet in Babylon, as a member of the first group of exiles deported by King Nebuchadnezzar in 597 BC. He was the first to receive the prophetic call outside of Israel. His first task was to prepare his fellow countrymen in Babylon for the final destruction of Jerusalem, which they believed God would not allow to happen. But Ezekiel reproached Israel for his sinful and idolatrous behaviour and foretold more destruction and a second and more complete deportation into exile for the people of Jerusalem. All of which, of course, happened in 587 BC. But, after this event, just as Jeremiah had believed, Ezekiel thought that the exiles were the hope of Israel’s restoration, once God’s allotted time for the exile had been accomplished and they could return to Jerusalem. Today’s reading begins by introducing Ezekiel in the third person. The time of this first vision is dated as the fifth year of King Jehoiachin’s exile in Babylon, 593-92 BC. The name Ezekiel means “God is strong”, or “God strengthens”, or “God makes hard” in different contexts of the book. The prophet, like Jeremiah, belonged to a priestly family. (‘El’ in a name indicates ‘God’ – hence, for example, the archangels – Micha-el, Gabri-el and Rapha-el.) Ezekiel then proceeds to speak in the first person, “The hand of the Lord came on me”. This phrase is repeated six times in the book and indicates a powerful experience of God revealing himself in a vision. The experience described here in part is called the “Chariot of Yahweh”. Its central message is that God transcends any specific place. He is not, as the tradition held, tied to the Temple in Jerusalem but can be with his people in their exile (as he was with them in their journey through the desert during the Exodus). This is a breakthrough which will be picked up by the people of the New Testament and emphasised by Paul. The vision begins with the words, “I looked”. The symbols at the opening of the vision all speak of the presence and power of God: the stormy wind, the great cloud surrounded by light, the fire with flashes of lightning and the “sheen like bronze at the heart of the fire”. In the centre appear what seem to be four animals in human form. ‘Four’ represents completeness as also represented elsewhere in the Old Testament by the image of four directions and four quarters of the earth. The idea appears several times in this chapter and over 40 times in the whole book. The four creatures which are later referred to as “cherubim” attend on God’s throne. Here they represent God’s creation. In our reading their detailed description has been omitted but the four separately symbolise: “humanity”, God’s appointed ruler of creation (see the creation story in Genesis); the “lion”, the strongest of wild animals; the “ox”, the most powerful of domestic animals; and the “eagle”, the greatest of the birds. They will appear again in the Book of Revelation and are commonly depicted in medieval art where they represent the four evangelists (Matthew the man; Mark the lion; Luke the ox; and John the eagle). Above the vault over the heads of the cherubim was a sapphire shaped like a throne on which sat “a being that looked like a man”. This is the prophet’s way of describing God but he is careful not to say that he saw God directly. No one could see God and live. Again from his loins upward and downward the figure like a man was surrounded by fire and the colour of bronze. A bright light like a rainbow penetrating the clouds on a rainy day shone all around. To the prophet it all spoke of the glory and presence of the Lord and he fell to the ground in adoration. The glory of Yahweh is often described in the Bible as a bright cloud (the pillar of cloud with the Exodus people; Jesus covered by a cloud during the Transfiguration; Jesus, after his resurrection, ascends into a cloud, that is, into the presence of his Father [Acts 1:9]). What is significant here is that for so many centuries God’s glory and presence had been linked to the Temple in Jerusalem. But now the Temple is far away and God is with his people in their Babylonian exile. This is a major theme in the first half of Ezekiel’s message. This is a foretaste of the presence of God through Jesus and, through the Spirit, in the Church where God’s people become his temple. Spirituality in later times will also constantly find the glory of God in all of creation. As the poet said, “The world is charged with the grandeur of God.” God is always with us revealing his truth, goodness and beauty to us. It is for us to open our eyes and learn to see. We may not have apocalyptic visions like Ezekiel but we are surrounded by dazzling beauty if only we would look.
Posted on: Mon, 11 Aug 2014 05:19:55 +0000
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