Tuesday of the Third Week of Lent
First Published: Monday, March 20, 2006
Readings for Tuesday the 3rd Week of Lent
Reflection:
The readings for Tuesday have a central theme of forgiveness, one of the features of Christ's teaching that differentiates Christianity from other belief structures. There is a strong support in the readings for the Church's dogma on Purgatory as well, especially the last verse (Mt 18:35) "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 your brother from your heart."
The forgiveness the Lord is talking about is more than just saying; "I'm sorry." I am reminded of incidents from my childhood. Being the oldest of 5 children, there were many times when I would do something to on of my younger siblings and, since they always went crying to my mother, I would end up in trouble (even if they deserved what I gave them) and be forced to apologize. I would say it, you bet, because if I did not the problem only got worse. It was rather like two prizefighters shaking hands before a bout. The handshake did not mean they were friends.
"unless each of you forgives your brother from your heart." What exactly is; "from your heart"? Does that mean the same as loving your brother? Ironically, the lack of forgiveness that will end us up in the hands of the tortures will likely come because of someone we know well, possibly even family. It is the people we love and trust that can earn our hatred most deeply. Over and over, families are torn apart because of actions that will not be forgiven. Violations of trust can only occur when there is trust there to begin with and trust is expected.
Face it, when someone you don't know wrongs you; say they steal something from you. It is much easier to forgive them than if that person was a person you loved and trusted. In that instance you feel not only the loss of that which was stolen, but the loss of trust that went with your feelings toward that person. In those circumstances it takes a special effort to forgive "from the heart."
It is, therefore, critical for us that, unless we don't care where we end up and for how long, we look at these situations and make our best effort at forgiveness. In situations where family and friends are involved, not only will the act of forgiveness save you from anguish in the next life, but it will bring you peace in this one. It is this peace of Christ we all yearn for and it is our great hope to be with him in the age to come. Pax
I welcome your comments. If you would like to make one and are not registered on Myspace, you can email me at miles_jj@excite.com and, if you wish, I will post your response as a comment. Thanks.
Scripture[1] from Dn 3:25, 34-43
Jerome Biblical Commentary[2]
25 In the fire Azariah stood up and prayed aloud:
24-90: This part of the chapter, embracing the Prayer of Azariah (26-45) and the Hymn of the Three Men (52-90a), with the prose introduction (24-25), interlude (46-51), and conclusion (90b), is preserved only in the Gk version and the ancient translations made from it. The original was in either Hebrew or Aramaic. Although not present in the MT, this so-called "deuterocanonical fragment" has always been regarded as part of the canonical, inspired Scriptures. However, it is not part of the original story, but rather an addition made by an inspired author who took existing liturgical prayers, adapted them slightly, and inserted them here, with a few sentences of his own to make a smoother nexus.
34 For your name's sake, do not deliver us up forever, or make void your covenant.
35 Do not take away your mercy from us, for the sake of Abraham, your beloved, Isaac your servant, and Israel your holy one,
36 To whom you promised to multiply their offspring like the stars of heaven, or the sand on the shore of the sea.
37 For we are reduced, O Lord, beyond any other nation, brought low everywhere in the world this day because of our sins.
38 We have in our day no prince, prophet, or leader, no holocaust, sacrifice, oblation, or incense, no place to offer first fruits, to find favor with you.
26-45. The prayer that is here put in the mouth of Azariah is a "supplication of the community," including a confession of national guilt, similar to the older prayer in 9:4-19 and the prayers in Ezr 9:6-15 and Bar 1 :15-3:8
39 But with contrite heart and humble spirit let us be received;
40 As though it were holocausts of rams and bullocks, or thousands of fat lambs, So let our sacrifice be in your presence today as we follow you unreservedly; for those who trust in you cannot be put to shame.
41 And now we follow you with our whole heart, we fear you and we pray to you.
42 Do not let us be put to shame, but deal with us in your kindness and great mercy.
43 Deliver us by your wonders, and bring glory to your name, O Lord:
39-40. These verses are used in part as a prayer in the Offertory of the Roman Mass.
[1] All biblical references -New American Bible United States Conference of Catholic Bishops 3211 4th Street, N.E., Washington, DC 20017-1194 (202) 541-3000 December 09, 2002 Copyright by United States Conference of Catholic Bishops
[2] All references to Jerome Biblical Commentary, Prentice Hall, Inc. 1968
Scripture from Ps 25:4-5ab, 6 and 7bc, 8-9
Jerome Biblical Commentary
4 Make known to me your ways, LORD; teach me your paths.
5ab 2 Guide me in your truth and teach me, for you are God my savior.
6 Remember your compassion and love, O LORD; for they are ages old.
7bc remember me only in light of your love.
8 Good and upright is the LORD, who shows sinners the way,
9 Guides the humble rightly, and teaches the humble the way.
Ps 25. An individual lament in acrostic style. The psalmist is a sinner (7) who is hated by enemies; he prays for deliverance and guidance. Structure: 1-7, a series of requests , with themes to induce Yahweh to intervene (3, 6-7); 8-15, a teaching about the "way" (8) and fear of the Lord (12); I6-2I, another series of requests for help, followed in 22 by an apparent addition referring to the community. 4. Although the poem is a complaint, the key idea is "your ways," which the author asks to know and to observe; this concept is taken up again in 8-15, in which a strong wisdom influence can be seen, especially 12-14.
Scripture from Mt 18:21-35
Jerome Biblical Commentary
21 18 Then Peter approaching asked him, "Lord, if my brother sins against me, how often must I forgive him? As many as seven times?"
22 19 Jesus answered, "I say to you, not seven times but seventy-seven times.
18 [21-35] The final section of the discourse deals with the forgiveness that the disciples are to give to their fellow disciples who sin against them. To the question of Peter how often forgiveness is to be granted (Matthew 18:21), Jesus answers that it is to be given without limit (Matthew 18:22) and illustrates this with the parable of the unmerciful servant (Matthew 18:23-34), warning that his heavenly Father will give those who do not forgive the same treatment as that given to the unmerciful servant (Matthew 18:35). Matthew 18:21-22 correspond to Luke 17:4; the parable and the final warning are peculiar to Matthew. That the Parable did not originally belong to this context is suggested by the fact that it really does not deal with repeated forgiveness, which is the point of Peter's question and Jesus' reply.
19 [22] Seventy-seven times: the Greek corresponds exactly to the LXX of Genesis 4:24. There is probably an allusion, by contrast, to the limitless vengeance of Lamech in the Genesis text. In any case, what is demanded of the disciples is limitless forgiveness.
(e) FORGIVENESS (18:21-22). The
saying is a development by Mt of a saying found in Q (Lk 17:4). Mt makes it an answer to a question asked by Peter.
seven times: If account is taken of the symbolic value of the number seven, it should signify a definite but not specified number; there should be a point at which forgiveness becomes perfect, and the duty to forgive ceases if the offense continues. By the multiplication of seven by itself and ten Jesus uses another symbolic significance of the number and makes the number indefinite; no definite number makes forgiveness perfect. The phrase surely echoes the saying of Lamech in Gn 4 :24, in which a limit is denied to the satisfaction of blood revenge. The Gospel inverts the old dispensation.
23 That is why the kingdom of heaven may be likened to a king who decided to settle accounts with his servants
(f) THE PARABLE OF THE UNMERCIFUL SERVANT
(18 :23-25). This parable, peculiar to Mt, is one of the sternest passages of the Gospels. It reinforces the duty of forgiveness by appealing to another motive: the forgiveness granted by man to man as a condition of forgiveness granted to man by God (see 6:15). 23. the reign of God: Again, that to which the "king" is likened is rather the "kingdom," the community of the Church; the parable describes conditions in the Church. The king is an Oriental despot, and the "slave" with the immense debt is not a domestic; he is a high officer of state, a viceroy, who has the disposal of enormous funds and has defaulted in his payment of revenue.
24 20 When he began the accounting, a debtor was brought before him who owed him a huge amount.
20 [24] A huge amount: literally, "ten thousand talents." The talent was a unit of coinage of high but varying value depending on its metal (gold, silver, copper) and its place of origin. It is mentioned in the New Testament only here and in Matthew 25:14-30.
24. ten thousand talents: The value of the talent cannot be reckoned in terms of modern coinage with any degree of accuracy; the sum of 10,000 talents is intended to represent an incredibly large sum, something like the national debt of the United States falling upon a single citizen.
25 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.
25. to be sold: The unreal sum is matched with a very realistic and common procedure, the sale of the man and his family into slavery for debt; but the sale would not pay the debt.
26 21 At that, the servant fell down, did him homage, and said, 'Be patient with me, and I will pay you back in full.'
27 Moved with compassion the master of that servant let him go and forgave him the loan.
28 When that servant had left, he found one of his fellow servants who owed him a much smaller amount. 22 He seized him and started to choke him, demanding, 'Pay back what you owe.'
29 Falling to his knees, his fellow servant begged him, 'Be patient with me, and I will pay you back.'
30 But he refused. Instead, he had him put in prison until he paid back the debt.
31 Now when his fellow servants saw what had happened, they were deeply disturbed, and went to their master and reported the whole affair.
32 His master summoned him and said to him, 'You wicked servant! I forgave you your entire debt because you begged me to.
33 Should you not have had pity on your fellow servant, as I had pity on you?'
21 [26] Pay you back in full: an empty promise, given the size of the debt.
22 [28] A much smaller amount: literally, "a hundred denarii." A denarius was the normal daily wage of a laborer. The difference between the two debts is enormous and brings out the absurdity of the conduct of the Christian who has received the great forgiveness of God and yet refuses to forgive the relatively minor offenses done to him.
26. imploring him: The slave promises payment, and the king not only accepts the promise but forgives the whole debt. This generosity is contrasted with the attitude of the slave, who assaults and imprisons a fellow slave for a debt of 100 denarii, a comprehensible sum; the denarius was the daily wage of common casual labor (20:2).
34 Then in anger his master handed him over to the torturers until he should pay back the whole debt. 23
35 24 So will my heavenly Father do to you, unless each of you forgives his brother from his heart."
23 [34] Since the debt is so great as to be unpayable, the punishment will be endless.
24 [35] The Father's forgiveness, already given, will be withdrawn at the final judgment for those who have not imitated his forgiveness by their own.
34. until he would pay all his debt: The king punishes the slave with torture because he has not forgiven as he was forgiven; torture does not repay the debt, and no end to the torture is possible under these conditions.
The parable illustrates the principle that details should not be allegorized. The conduct of the king is not a model by which we should learn the providence of God. The detail that is most significant is the difference in the debt owed by the merciless servant and the debt that he claims. The model is the forgiveness of God, which knows no limit; and neither should man's forgiveness. If man does not forgive, he cannot expect forgiveness; if he does not renounce his own claims, which are small, he cannot ask God to dismiss the claims against him.
First Published: Monday, March 20, 2006
Readings for Tuesday the 3rd Week of Lent
Reflection:
The readings for Tuesday have a central theme of forgiveness, one of the features of Christ's teaching that differentiates Christianity from other belief structures. There is a strong support in the readings for the Church's dogma on Purgatory as well, especially the last verse (Mt 18:35) "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 your brother from your heart."
The forgiveness the Lord is talking about is more than just saying; "I'm sorry." I am reminded of incidents from my childhood. Being the oldest of 5 children, there were many times when I would do something to on of my younger siblings and, since they always went crying to my mother, I would end up in trouble (even if they deserved what I gave them) and be forced to apologize. I would say it, you bet, because if I did not the problem only got worse. It was rather like two prizefighters shaking hands before a bout. The handshake did not mean they were friends.
"unless each of you forgives your brother from your heart." What exactly is; "from your heart"? Does that mean the same as loving your brother? Ironically, the lack of forgiveness that will end us up in the hands of the tortures will likely come because of someone we know well, possibly even family. It is the people we love and trust that can earn our hatred most deeply. Over and over, families are torn apart because of actions that will not be forgiven. Violations of trust can only occur when there is trust there to begin with and trust is expected.
Face it, when someone you don't know wrongs you; say they steal something from you. It is much easier to forgive them than if that person was a person you loved and trusted. In that instance you feel not only the loss of that which was stolen, but the loss of trust that went with your feelings toward that person. In those circumstances it takes a special effort to forgive "from the heart."
It is, therefore, critical for us that, unless we don't care where we end up and for how long, we look at these situations and make our best effort at forgiveness. In situations where family and friends are involved, not only will the act of forgiveness save you from anguish in the next life, but it will bring you peace in this one. It is this peace of Christ we all yearn for and it is our great hope to be with him in the age to come. Pax
I welcome your comments. If you would like to make one and are not registered on Myspace, you can email me at miles_jj@excite.com and, if you wish, I will post your response as a comment. Thanks.
Scripture[1] from Dn 3:25, 34-43
Jerome Biblical Commentary[2]
25 In the fire Azariah stood up and prayed aloud:
24-90: This part of the chapter, embracing the Prayer of Azariah (26-45) and the Hymn of the Three Men (52-90a), with the prose introduction (24-25), interlude (46-51), and conclusion (90b), is preserved only in the Gk version and the ancient translations made from it. The original was in either Hebrew or Aramaic. Although not present in the MT, this so-called "deuterocanonical fragment" has always been regarded as part of the canonical, inspired Scriptures. However, it is not part of the original story, but rather an addition made by an inspired author who took existing liturgical prayers, adapted them slightly, and inserted them here, with a few sentences of his own to make a smoother nexus.
34 For your name's sake, do not deliver us up forever, or make void your covenant.
35 Do not take away your mercy from us, for the sake of Abraham, your beloved, Isaac your servant, and Israel your holy one,
36 To whom you promised to multiply their offspring like the stars of heaven, or the sand on the shore of the sea.
37 For we are reduced, O Lord, beyond any other nation, brought low everywhere in the world this day because of our sins.
38 We have in our day no prince, prophet, or leader, no holocaust, sacrifice, oblation, or incense, no place to offer first fruits, to find favor with you.
26-45. The prayer that is here put in the mouth of Azariah is a "supplication of the community," including a confession of national guilt, similar to the older prayer in 9:4-19 and the prayers in Ezr 9:6-15 and Bar 1 :15-3:8
39 But with contrite heart and humble spirit let us be received;
40 As though it were holocausts of rams and bullocks, or thousands of fat lambs, So let our sacrifice be in your presence today as we follow you unreservedly; for those who trust in you cannot be put to shame.
41 And now we follow you with our whole heart, we fear you and we pray to you.
42 Do not let us be put to shame, but deal with us in your kindness and great mercy.
43 Deliver us by your wonders, and bring glory to your name, O Lord:
39-40. These verses are used in part as a prayer in the Offertory of the Roman Mass.
[1] All biblical references -New American Bible United States Conference of Catholic Bishops 3211 4th Street, N.E., Washington, DC 20017-1194 (202) 541-3000 December 09, 2002 Copyright by United States Conference of Catholic Bishops
[2] All references to Jerome Biblical Commentary, Prentice Hall, Inc. 1968
Scripture from Ps 25:4-5ab, 6 and 7bc, 8-9
Jerome Biblical Commentary
4 Make known to me your ways, LORD; teach me your paths.
5ab 2 Guide me in your truth and teach me, for you are God my savior.
6 Remember your compassion and love, O LORD; for they are ages old.
7bc remember me only in light of your love.
8 Good and upright is the LORD, who shows sinners the way,
9 Guides the humble rightly, and teaches the humble the way.
Ps 25. An individual lament in acrostic style. The psalmist is a sinner (7) who is hated by enemies; he prays for deliverance and guidance. Structure: 1-7, a series of requests , with themes to induce Yahweh to intervene (3, 6-7); 8-15, a teaching about the "way" (8) and fear of the Lord (12); I6-2I, another series of requests for help, followed in 22 by an apparent addition referring to the community. 4. Although the poem is a complaint, the key idea is "your ways," which the author asks to know and to observe; this concept is taken up again in 8-15, in which a strong wisdom influence can be seen, especially 12-14.
Scripture from Mt 18:21-35
Jerome Biblical Commentary
21 18 Then Peter approaching asked him, "Lord, if my brother sins against me, how often must I forgive him? As many as seven times?"
22 19 Jesus answered, "I say to you, not seven times but seventy-seven times.
18 [21-35] The final section of the discourse deals with the forgiveness that the disciples are to give to their fellow disciples who sin against them. To the question of Peter how often forgiveness is to be granted (Matthew 18:21), Jesus answers that it is to be given without limit (Matthew 18:22) and illustrates this with the parable of the unmerciful servant (Matthew 18:23-34), warning that his heavenly Father will give those who do not forgive the same treatment as that given to the unmerciful servant (Matthew 18:35). Matthew 18:21-22 correspond to Luke 17:4; the parable and the final warning are peculiar to Matthew. That the Parable did not originally belong to this context is suggested by the fact that it really does not deal with repeated forgiveness, which is the point of Peter's question and Jesus' reply.
19 [22] Seventy-seven times: the Greek corresponds exactly to the LXX of Genesis 4:24. There is probably an allusion, by contrast, to the limitless vengeance of Lamech in the Genesis text. In any case, what is demanded of the disciples is limitless forgiveness.
(e) FORGIVENESS (18:21-22). The
saying is a development by Mt of a saying found in Q (Lk 17:4). Mt makes it an answer to a question asked by Peter.
seven times: If account is taken of the symbolic value of the number seven, it should signify a definite but not specified number; there should be a point at which forgiveness becomes perfect, and the duty to forgive ceases if the offense continues. By the multiplication of seven by itself and ten Jesus uses another symbolic significance of the number and makes the number indefinite; no definite number makes forgiveness perfect. The phrase surely echoes the saying of Lamech in Gn 4 :24, in which a limit is denied to the satisfaction of blood revenge. The Gospel inverts the old dispensation.
23 That is why the kingdom of heaven may be likened to a king who decided to settle accounts with his servants
(f) THE PARABLE OF THE UNMERCIFUL SERVANT
(18 :23-25). This parable, peculiar to Mt, is one of the sternest passages of the Gospels. It reinforces the duty of forgiveness by appealing to another motive: the forgiveness granted by man to man as a condition of forgiveness granted to man by God (see 6:15). 23. the reign of God: Again, that to which the "king" is likened is rather the "kingdom," the community of the Church; the parable describes conditions in the Church. The king is an Oriental despot, and the "slave" with the immense debt is not a domestic; he is a high officer of state, a viceroy, who has the disposal of enormous funds and has defaulted in his payment of revenue.
24 20 When he began the accounting, a debtor was brought before him who owed him a huge amount.
20 [24] A huge amount: literally, "ten thousand talents." The talent was a unit of coinage of high but varying value depending on its metal (gold, silver, copper) and its place of origin. It is mentioned in the New Testament only here and in Matthew 25:14-30.
24. ten thousand talents: The value of the talent cannot be reckoned in terms of modern coinage with any degree of accuracy; the sum of 10,000 talents is intended to represent an incredibly large sum, something like the national debt of the United States falling upon a single citizen.
25 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.
25. to be sold: The unreal sum is matched with a very realistic and common procedure, the sale of the man and his family into slavery for debt; but the sale would not pay the debt.
26 21 At that, the servant fell down, did him homage, and said, 'Be patient with me, and I will pay you back in full.'
27 Moved with compassion the master of that servant let him go and forgave him the loan.
28 When that servant had left, he found one of his fellow servants who owed him a much smaller amount. 22 He seized him and started to choke him, demanding, 'Pay back what you owe.'
29 Falling to his knees, his fellow servant begged him, 'Be patient with me, and I will pay you back.'
30 But he refused. Instead, he had him put in prison until he paid back the debt.
31 Now when his fellow servants saw what had happened, they were deeply disturbed, and went to their master and reported the whole affair.
32 His master summoned him and said to him, 'You wicked servant! I forgave you your entire debt because you begged me to.
33 Should you not have had pity on your fellow servant, as I had pity on you?'
21 [26] Pay you back in full: an empty promise, given the size of the debt.
22 [28] A much smaller amount: literally, "a hundred denarii." A denarius was the normal daily wage of a laborer. The difference between the two debts is enormous and brings out the absurdity of the conduct of the Christian who has received the great forgiveness of God and yet refuses to forgive the relatively minor offenses done to him.
26. imploring him: The slave promises payment, and the king not only accepts the promise but forgives the whole debt. This generosity is contrasted with the attitude of the slave, who assaults and imprisons a fellow slave for a debt of 100 denarii, a comprehensible sum; the denarius was the daily wage of common casual labor (20:2).
34 Then in anger his master handed him over to the torturers until he should pay back the whole debt. 23
35 24 So will my heavenly Father do to you, unless each of you forgives his brother from his heart."
23 [34] Since the debt is so great as to be unpayable, the punishment will be endless.
24 [35] The Father's forgiveness, already given, will be withdrawn at the final judgment for those who have not imitated his forgiveness by their own.
34. until he would pay all his debt: The king punishes the slave with torture because he has not forgiven as he was forgiven; torture does not repay the debt, and no end to the torture is possible under these conditions.
The parable illustrates the principle that details should not be allegorized. The conduct of the king is not a model by which we should learn the providence of God. The detail that is most significant is the difference in the debt owed by the merciless servant and the debt that he claims. The model is the forgiveness of God, which knows no limit; and neither should man's forgiveness. If man does not forgive, he cannot expect forgiveness; if he does not renounce his own claims, which are small, he cannot ask God to dismiss the claims against him.
posted by Deacon Jim | 2:20 AM
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