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This week at daily Mass we have been reading various Gospels. To some they may appear as arbitrarily selected. But they are not; they are an extension of the Feast of the Epiphany and this week that we are in is called “Epiphanytide.” Epiphany, as many know, means, “manifestation.” As such, the gospels of this past week bid us to reflect on the way Christ is manifest to us and to the early disciples. There is here, no attempt to provide a full Christology. Rather certain “windows” or images of Christ are given to us that we may more fully recognize who he is. 

In the Breviary, the Antiphon to the Magnificat links three “Epiphanies” of the Lord: 

Three mysteries mark this holy day: “Today the star leads the Magi to the infant Christ; today water is changed into wine for the wedding feast; today Christ wills to be baptized by John in the river Jordan to bring us salvation.” 

The Gospels of Epiphanytide include these Gospels and others as well. What follows here is a brief summary of each day of Epiphanytide and its teaching or manifestation of Christ Jesus. I do not provide here a full exegesis of each passage, only how it is, in some way an Epiphany of Christ. 

Monday Mt 4:12-17, 23-25 – Messiah

In Monday of Epiphanytide the Gospel, manifests Jesus as Messiah in the fulfillment of two Messianic promises. In the first place there is his Galilean ministry where Matthew notes that Jesus left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali. This identifies him with the Messiah, for Isaiah the prophet had said, 

Land of Zebulun and land of Naphtali, the way to the sea, beyond the Jordan, Galilee of the Gentiles, the people who sit in darkness have seen a great light, on those dwelling in a land overshadowed by death light has arisen. (Is 9:1-2). 

Later, in the same Chapter of Isaiah, comes the familiar text of Isaiah: 

For unto us a child is born, unto us a son is given, and the government will be upon His shoulders. And He will be called Wonderful Counselor, Mighty God. The everlasting Father, the Prince of Peace. (Is 9:6) 

In the second place Jesus is manifest as the Messiah through his actions of healing and preaching. Matthew notes, 

He went around all of Galilee, teaching in their synagogues, proclaiming the Gospel of the Kingdom, and curing every disease and illness among the people.  His fame spread to all of Syria, and they brought to him all who were sick with various diseases and racked with pain, those who were possessed, lunatics, and paralytics,  and he cured them. 

And great crowds from Galilee, the Decapolis, Jerusalem, and Judea,  and from beyond the Jordan followed him.

And these actions fulfill numerous prophecies of Isaiah including: Isaiah 29:18; Isaiah 35:5; and Isaiah 61:1 Indeed, when the Messiah came the the eyes of the blind would  be opened, the deaf would hear, the lame would walk, lepers be cleansed, and the poor would have the good news preached to them. 

Tuesday Mk 6:34-44 – New Moses 

Jesus, especially in Matthew’s Gospel, is presented as the new and greater Moses. As God gave the Law through Moses and fed the people in the wilderness with Manna, so Jesus gives the Law and feeds the multitudes in the wilderness. Moses himself pointed to Christ when he told the Jewish people, A prophet like me will the LORD, your God, raise up for you from among your own kindred; that is the one to whom you shall listen. (Dt 18:15). And in today’s Gospel we see Jesus teaching, giving and interpreting the Law and feeding the multitude. 

When Jesus saw the vast crowd, his heart was moved with pity for them, for they were like sheep without a shepherd; and he began to teach them many things….  Then, taking the five loaves and the two fish and looking up to heaven,  he said the blessing, broke the loaves, and gave them to his disciples to set before the people; he also divided the two fish among them all.  They all ate and were satisfied.

Wednesday Mk 6:45-52 – Jesus is Lord 

The Gospel for Wednesday of Epiphanytide is the familiar Gospel of Jesus walking on the water. Two things in this gospel point to Jesus divinity and title as Lord. Here is an excerpt: 

[Jesus] came toward them walking on the sea.  He meant to pass by them.   But when they saw him walking on the sea, they thought it was a ghost and cried out.  They had all seen him and were terrified.  But at once he spoke with them, “Take courage, it is I, do not be afraid!”  He got into the boat with them and the wind died down.  They were completely astounded. They had not understood the incident of the loaves.  On the contrary, their hearts were hardened.

Note first that the expression, “He meant to pass by them.” This is phrase in the Scriptures is a common one in the theophanies of the Old Testament. I develop this matter more fully  here:  What does it mean that Jesus meant to pass by his disciples? In that article I present numerous examples of the use of this when God appears. Here, for our purposes it underscores Jesus identity as Lord and God. 

Note secondly the observation that they are completely astounded. They were surely astounded that he could walk on the water. Earlier in Mark, the Apostles spoke more fully of their astonishment: Overwhelmed with fear, they asked one another, “Who is this, that even the wind and the sea obey Him?” (Mark 4:41). Their question is rhetorical since every Jew would agree, the wind and sea only obey God. 

Thursday Lk 4:14-22 He is the Messiah whom they have awaited. 

Today’s Gospel of Epiphanytide is: 

[Jesus] unrolled the scroll and found the passage where it was written: The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives  and recovery of sight to the blind, to let the oppressed go free, and to proclaim a year acceptable to the Lord. Rolling up the scroll, he handed it back to the attendant and sat down, and the eyes of all in the synagogue looked intently at him.  He said to them, “Today this Scripture passage is fulfilled in your hearing.” 

Here, reiterated, is the manifestation, by his own testimony, that he is the long awaited Messiah as Isaiah had prophesied. This manifestation is straight-forward, admits of no ambiguity and is solemn: Jesus is the Christ, the Messiah and Lord. 

 Friday – Lk 5:12-16 He is the healing of God. 

It happened that there was a man full of leprosy in one of the towns where Jesus was; and when he saw Jesus, he fell prostrate, pleaded with him, and said, “Lord, if you wish, you can make me clean.”  Jesus stretched out his hand, touched him, and said, “I do will it.  Be made clean.”  And the leprosy left him immediately.  Then he ordered him not to tell anyone, but “Go, show yourself to the priest and offer for your cleansing what Moses prescribed; that will be proof for them.”  The report about him spread all the more, and great crowds assembled to listen to him and to be cured of their ailments, but he would withdraw to deserted places to pray.

Here too as in yesterday’s manifestation is the fulfillment of Messianic prophesies. In Isaiah 35:5-6, the prophet speaks of the day of salvation this way: “Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; and  speaks also of the lame, and the mute. Isaiah 26:19 says, “Your dead shall live”; Isaiah 29:18 also refers to the healing of the deaf and the blind; while Isaiah 61:1 speaks of bringing good news to the poor (quoted by Jesus in yesterday’s Gospel in the synagogue of Nazareth (Luke 4:18-19).

Saturday – Jn 3:22-30 – John the Baptist Confessed him to be Messiah and Lord. 

In today’s Manifestation, John makes it clear to his jealous disciples that Jesus is Messiah (Christ). 

John answered and said, “No one can receive anything except what has been given from heaven.  You yourselves can testify that I said that I am not the Christ, but that I was sent before him.  The one who has the bride is the bridegroom; the best man, who stands and listens for him, rejoices greatly at the bridegroom’s voice.  So this joy of mine has been made complete.  He must increase; I must decrease.”

So revered was John the Baptist among First Century Christians, that many wondered if he were not, in fact, the Messiah. But the Scriptures attest he strongly denied this and pointed to Jesus, not himself. In John 1:20, there is an emphatic testimony attributed to John: “And he said and did not deny, but said, “I am not the Christ.””

Sunday Lk 3:15-16, 21-22 – Jesus is God’s Son 

In today’s Manifestation we read: 

And the Holy Spirit descended upon [Jesus] in bodily form like a dove.  And a voice came from heaven,  “You are my beloved Son; with you I am well pleased.”

Thus, in fulfillment of Psalm 2:7 “You are my Son, this Day I have begotten you,” Jesus shares the Father’s nature since he is eternally begotten not made. He is not a creature distinct from God the Father. Since Jesus is begotten he shares his Father’s nature. 

2nd Sunday Jn 2:1-11

And, though not strictly in Epiphanytide, Cycle A adds the Gospel of the water changed to wine in recognition of the ancient linking of this miracle to Epiphany. This miracle manifests his glory: 

Jesus did this as the beginning of his signs at Cana in Galilee and so revealed his glory, and his disciples began to believe in him. 

And thus we see the extension of the Feast of Epiphany into the weeks following Epiphany in something of an intensive way. Some will note that the old Missal extended Epiphany unto Septuagesima Sunday as we shifted gears into Lent. And this is true enough. In the new Missal, epiphanytide is not as long, but it should not be missed.  

The gospel for daily Mass on Wednesday recounted the familiar story of Jesus walking on the water after having multiplied the loaves and fishes.

There is an odd turn of phrase (to modern ears) midway through the gospel: About the fourth watch of the night, [Jesus] came toward them, walking on the sea. He meant to pass by them (Mark 6:48).

This seems odd. Why would Jesus approach them, walking on the water (astounding miracle that it is), and simply mean to pass on by?

We may think that this means that Jesus will not to stop, but will keep on walking past them. However, this is not what it means.

This expression of God “passing by” is a common one in the theophanies of the Old Testament. For example, when Moses was up on the mountaintop, God revealed himself by “passing by.” The text says,

Then Moses said, “Now show me your glory.” And the Lord said, “I will cause all my goodness to pass in front of you, and I will proclaim my name, the Lord, in your presence. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. But,” he said, “you cannot see my face, for no one may see me and live.” Then the Lord said, “There is a place near me where you may stand on a rock. When my glory passes by, I will put you in a cleft in the rock and cover you with my hand until I have passed by. Then I will remove my hand and you will see my back; but my face must not be seen” (Exodus 33: 18-23).

Another example of this is in the appearance the Lord made to Elijah, who was hiding in a cave after his flight from Jezebel. At one point, God called him out of the cave so that He could “pass by.” The text says,

The Lord said, “Go out and stand on the mountain in the presence of the Lord, for the Lord is about to pass by.” Then a great and powerful wind tore the mountains apart and shattered the rocks before the Lord, but the Lord was not in the wind. After the wind there was an earthquake, but the Lord was not in the earthquake. After the earthquake came a fire, but the Lord was not in the fire. And after the fire came a gentle whisper. When Elijah heard it, he pulled his cloak over his face and went out and stood at the mouth of the cave (1 Kings 19:11-13).

Here are some other example of this “passing by.”

1. When John the Baptist saw Jesus passing by, he said, “Look, the Lamb of God!” (Jn 1:36)
2. Now hearing a crowd going by, [the Blind Man] began to inquire what this was. They told him that Jesus of Nazareth was passing by. And he called out, saying, “Jesus, Son of David, have mercy on me!” (Lk 18:37-38)

Hence, for Jesus to “pass by” is not for Him to walk past us in hiding. Rather, it is for Him to reveal Himself to us and summon us to faith. Similarly, in the Old Testament texts God “passes by” not to hide but to reveal Himself and summon us to faith.

Some may argue that these phrases should be translated differently so that we can better grasp their meaning. Why not just say, “He came toward them to reveal himself to them?”

Perhaps there is some merit in this argument. But I would counter that a text often has a greater effect on us if it causes us to ponder and pray. Consider that in trying to “decode” this text, we have looked at four other passages. Further, we have deepened our appreciation of what it means for God to “pass by.”

What is easy is not always what is best for us.

One of the dangers in presenting New Testament moral teaching is reducing the gospel to a bunch of rules to follow using the power of one’s own flesh. This is an incorrect notion because for a Christian the moral life is not merely achieved; it is received. The moral life is not an imposition; it is a gift from God.

The Gospel chosen for Thanksgiving Day features the familiar story of the ten lepers who are healed by Jesus, but only one of whom returns to thank Him. The ingratitude of the other nine prompts an irritable response from Jesus, who more than suggests that they also should have returned to give thanks. Reading this Gospel on the surface, it is easy to conclude that it is a moral directive about being thankful to God and others. Well, that’s all well and good, but simply reminding people of a rule of polite society isn’t really the gospel message.

True thankfulness is receiving from God a deeply grateful heart so that we do not merely say thank you in a perfunctory way, but are deeply moved with gratitude. We are not merely being polite or justly rendering a debt of obligation; we actually are grateful from the heart. True gratitude is a grace, a gift from God, which proceeds from a humble and transformed heart. We do not render thanks merely because it is polite or expected, but because it naturally flows from a profound experience of gratitude. This is the gospel message. It is not a moral platitude but rather a truth of a transformed heart.

An anointing that we should seek from God is the powerful transformation of our intellect and heart such that we become deeply aware of the remarkable gift that is everything we have. As this awareness deepens so does our gratitude and joy at the “magnificent munificence” of our God. Everything—literally everything—is a gift from God.

Permit me a few thoughts on the basis for a deepening awareness of gratitude. Ultimately, gratitude is a grace, but having a deeper awareness of the intellectual basis for it can help to open us more fully to this gift.

We are contingent beings who depend upon God for our very existence. He holds together every fiber of our being: every cell, every part of every cell, every molecule, every part of every molecule, every atom, every part of every atom. God facilitates every function of our body: every beat of our heart, every movement of our body. God sustains every detail of the universe: the perfectly designed orbit of Earth so that we do not overheat or freeze, the magnetic shield around Earth protecting us from the harmful aspects of solar radiation, and every process (visible and hidden) of everything on our planet, in our solar system, and in our galaxy. All of this, and us, are contingent; we are sustained by God and provided for by Him. The magnitude of what God does is simply astonishing—and He does it all free of charge! Pondering such goodness and providence helps us to be more grateful.

Every good thing we do is a gift from God. St. Paul said, What have you that you have not received? And if you have received, why do you glory as though you had achieved? (1 Cor 4:7) Elsewhere, he wrote, For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast. For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do (Eph 2:8-10). Hence even our good works are not our gift to God; they are His gift to us. On judgment day we cannot say to God, “Look what I’ve done; you owe me Heaven.” All we can say on that day is “Thank you!”

Gifts sometimes come in strange packages. There are some gifts of God that do not seem like gifts at all. There are sudden losses, tragedies, natural disasters, and the like. In such moments we can feel forsaken by God; gratitude is the last thing on our mind. But Scripture bids us to look again: And we know that all things work together for the good of those who love God and who have been called according to his purpose (Romans 8:28). We don’t always know how, but even in difficult moments God is making a way unto something good, something better. He is paving a path to glory—perhaps through the cross—but unto glory. We may have questions, but remember that Jesus said, But I will see you again and you will rejoice, and no one will take away your joy. On that day you will have no more questions to ask me (Jn 16:22-23). Yes, even in our difficulties we are more than conquerors (Rm 8:37) because the Lord can write straight with crooked lines, and make a way out of no way.

All is gift. Absolutely everything is gift. Even our failures are gifts, provided we are in Christ and learn humility from them. For what shall we give thanks? Everything! There is an old saying, “Justice is when you get what you deserve. Mercy is when you don’t get what you deserve. Grace is when you get what you don’t deserve.” Like you, I am asked many times a day, “How are you doing?” I’ve trained myself to respond, “More blessed than I deserve.”

The word “thanks” in English is unfortunately abstract. In Latin and the Romance languages, the words for thanks are more closely related to the concepts of grace and gift. In Latin, one says thank you by saying, “Gratias ago tibi,” or simply, “Gratias.” And although gratias is translated as “thanks,” it is really the same root word as that of “grace” and “gift,” which in Latin are rendered as “gratia.” Hence in saying this, one is exclaiming, “Grace!” or “Gifts!” It is the same in Spanish (Gracias) and Italian (Grazie). French has a slightly different approach: Merci comes from the Latin merces, which refers to something that has been paid for or given freely. So all of these languages recognize that the things for which we are grateful are really gifts. The English word “thanks” does not quite make the connection. About the closest we get in English are the words “gratitude” and “grateful.” All of these words (gratias, gracias, grazie, merci, gratitude) teach us that everything is gift!

Gratitude is a gift to be received from God and should be asked for humbly. One can dispose oneself to it by reflecting on some of the things described above, but ultimately gratitude comes from a humble, contrite, and transformed heart. True gratitude is a grace, a gift that springs from a heart moved, astonished, and deeply aware of the fact that all is gift.

 On the feast of Christ the King, we are called to acknowledge that Jesus is in fact our King. It is one thing to say that He is our King because the song in Church says so, or the preacher says so, or the Bible says so (yes, faith does come by hearing), but it is quite another for us to personally say that Jesus is our King. There comes a time when we must personally affirm what the Church has always announced: “Jesus is Lord, and He is King. He is my King. He has authority in my life.” This must become more than just lip service; it must become a daily, increasing reality in our life.

Kings take care of us, but they also have the authority to command us. Do we allow Christ to command us or are we more like the typical modern person who doesn’t like to be told what to do? Perhaps we suffer from the milder form of this attitude in which we reduce Jesus to a “harmless hippie” who just says pleasant things but would never rebuke us or insist upon our repentance.

Again, consider this question: “Is Jesus Christ your King?”

That brings us to today’s Gospel. The Gospels aren’t theater; we’re not in the audience watching an ancient story unfold. No, we are in the story. We are not supposed to just sit back and observe what Peter, or Pontius Pilate, or James, or Mary Magdalene does. They are we and we are they.

This means that when Jesus asks one of them a question, we cannot merely wait to see how he or she will answer. No, we have to answer the question.

In today’s Gospel the spotlight is on Pontius Pilate. The Lord asks the critical question of him. We cannot simply wait to see how he answers; we have to answer. Let’s consider this Gospel in three stages.

I. INDECISION – In a remarkable display of literary artistry, John and the Holy Spirit vividly depict the vacillation of Pontius Pilate. In this Gospel passage of the trial of Jesus, Pilate goes in and out of the praetorium (the governor’s palace) more than a bellhop through the revolving door of a hotel! Indeed, he goes in and out seven times. Here is the text, with the portions describing his motions highlighted in bold:

So Pilate went out to them and said, “What accusation do you bring against this man?” …. Pilate [re]entered the praetorium and called Jesus …. After he had said this, he went out to the Jews again, and told them, “I find no crime in him….” Then Pilate took Jesus [back into the praetorium] and scourged him …. Pilate went out again, and said to them, “See, I am bringing him out to you, that you may know that I find no crime in him ….” When Pilate heard these words, he was the more afraid; he re-entered the praetorium and [spoke] to Jesus …. Upon this Pilate [went back out] and sought to release him, but the Jews cried out, “If you release this man, you are not Caesar’s friend ….” When Pilate heard these words, he brought Jesus out and he sat down on the judgment seat (John 18-19, selected verses).

Did you count them? Seven times Pilate goes into or out of the praetorium! Such a picture of indecision and vacillation! He’s trying to please the crowds. He’s trying to please his wife (who had warned him to have nothing to do with that innocent man (Mat 27:19)). He’s trying to help Jesus. He can’t decide, so in and out he goes!

Pilate is just like us. We say that we love God, but we also love the world. We want to please others and we want to please God, but we cannot do both. We have to decide, but instead we vacillate; we are Pilate. We are often locked in indecision, trying to please the world and God.

Are we really so different from Pilate? Faced with a crucial decision, Pilate weighs the consequences that choosing Jesus will have on his career, his family, his loyalty to country and Caesar, and his access to power. While we may rightly criticize Pilate for his choice, don’t we make compromises with the world for the sake of similar things? How often does Jesus our King take a back seat to career, politics, convenience, and so forth? So easily do we stay rooted in vacillation, compromise, and indecision.

II. INQUIRY – In the midst of all this indecision, comes the question.

Pilate begins with his own question: “Are you the King of the Jews?” (John 18:33) Although it is Jesus who is on trial, He turns the tables on Pilate. Jesus effectively puts Pilate on trial by asking him a crucial question: Are you saying this on your own or have others been telling you about me?” (John 18:34).

It’s a remarkable question! Guess what … You have to answer it. Each of us has to answer it. Don’t wait for Pilate; he already gave his answer and faced judgment long ago. How do we answer it?

Notice what the Lord is getting at with his question. He is asking us if we call him a King merely because we’ve heard others say it or because we personally know him to be a King. Is he really our King, or this just a slogan we’ve heard in church before? Do we believe that He is King or do we merely parrot what we’ve heard others say?

There is an old gospel song that says, “Yes, I know Jesus for myself.” Is that really the case with us? Too many of us are satisfied with a kind of inferential faith. Inferential faith is based merely on what others have said: we think or suppose that Jesus is Lord because our parents said so, or our pastor said so. This is a good beginning, for after all, faith comes by hearing (Rom 10:17), but there comes a moment when we have to say so. It is not enough that our parents say so or our pastor says so. Thus, Jesus is asking us right now, Are you saying [I am King] on your own or merely because others have said so?

Answer Him! It’s a crucial question, isn’t it? The faith of the Church is essential, normative, and determinative, but at some point we have to step up and say that we personally affirm that the faith of the Church is true and is ours, and then declare, “Jesus is Lord and King.”

What does it mean that Jesus is King? A king has authority, doesn’t he? Does Jesus have authority in our life? Do we have the obedience of faith (Rom 1:5) and base our life upon His will?

A king also takes care of his people and protects them. Do we allow the Lord to feed us with the Holy Eucharist? Do we allow Him to protect us from the poison of sin by the Sacrament of Confession and the medicine of His Holy Word? Are we willing to live within the protection of the walled city of His Church?

Is the Lord really our King? How do we answer? Is it just a slogan or is His Kingship real? Let the Lord ask one more time, Are you saying [I am King] on your own or have others been telling you about me?

III. INDICATION – Jesus says,  I came into this world to testify to the truth and everyone who belongs to the truth listens to me. So do you qualify? There are many who pay lip service to Jesus. They praise him for some of his teachings but not all. Many too, make up a false Jesus and say that he would never say what he is clearly recorded as saying in the Gospels and Epistles. But he fake Jesus cannot save you; only the real one. We all sin and fall short, but at least call it what it is, Sin. The defiance that is too common today is very dangerous and does not lead the defiant to the Kingdom.

IV. IMPLICATION – We must answer. To refuse to answer is to answer.

A fascinating and wondrous literary device is used by John and the Holy Spirit in this Gospel passage. We have already seen how Jesus, who was Himself on trial, has turned the tables and effectively put Pilate on trial. Pilate, who has the duty to question Jesus, is now being questioned by Him. It is Pilate who must now make a decision, not so much about Jesus, but about himself. He has been asked a question that he cannot ultimately avoid, and now it is time to answer. Here is where the ingenious literary device comes into play. Look carefully at this passage from John’s Gospel and see if you notice anything strange about it.

Upon this [the shouting of “Crucify him!”] Pilate sought to release him, but the Jews cried out, “If you release this man, you are not Caesar’s friend; everyone who makes himself a King sets himself against Caesar.” When Pilate heard these words, he brought Jesus out, and he sat down on the judgment seat at a place called The Pavement, and in Hebrew, Gabbatha (John 19:12-13).

What is strange here? Well, notice that when Pilate has Jesus brought out, it says that “he” sat down on the judgment seat. Who exactly is sitting on the judgment seat? One might think, Pilate, of course! Historically, that might be true, but the text is ambiguous as to exactly who “he” is. Most Scripture scholars argue that the line is supposed to be ambiguous.

From the standpoint of historical facts, it was likely Pilate who took that seat, but from the standpoint of divine justice, it is Jesus who takes it.

Jesus has turned the tables on Pilate. Pilate is now on trial and the verdict is about to be revealed. Pilate seals his own fate when he hands Jesus over to be crucified; his vacillation is over. Pilate has made his choice; he has answered the question.

In this context it is Jesus who sits silently upon the judgment seat. The verdict is in. In deciding to hand Jesus over, in deciding to favor himself and the crowds over Jesus, Pilate has brought judgment on himself.

Too many of us have cartoonish notions about our final judgment: a benign Jesus giving us a great big hug, or an angry one gleefully passing judgment on His “enemies.” Perhaps there is also some notion of a review of our deeds, both good and bad, and then the pronouncing of some sort of verdict while we cringe and wait. Jesus is not a King who imposes His Kingdom. He invites us to enter into His Kingdom. Ultimately, judgment is about our choice, not His.

Judgment is finally this: The Lord, who suffered for us, quietly and respectfully sits on the judgment seat and accepts our final choice, a choice that is the accumulation all the choices we made in life, a choice that is now and forever fixed. Isn’t that what really happens?

The Lord has asked the question of Pilate, as he does of us. The choice is for Pilate to make and the judgement is one he brings on himself. His choice is either to accept the Lord’s Kingship or to reject it and watch Jesus led away while he (Pilate himself) stands alone, the judgment having been rendered by virtue of his own choice.

Yes, there are implications to whether we accept the Lord as our King or not. Today, the Lord asks us all if we will let Him be our King. To those of us who say yes, the Lord has this further question: “Are you saying this on your own or have others been telling you about me?” Is He really our King? Think hard about it. There are implications.

The question that we must answer has now been answered by Pilate. What is your answer?

 

The Gospel from this Wednesday’s Mass (Wed. of the 33rd Week – Luke 19:11-27) is known as the “Parable of the Ten Gold Coins.” It has an ending so shocking that, when I read it at Mass some years ago, a young child said audibly to her mother, “Wow, that’s mean!”

I’d like to look at it and ponder its shocking ending.

Today’s parable is like Matthew’s “Parable of the Talents,” but with some significant differences. In today’s parable, ten people each receive one gold coin. We only hear the reports of three of them (as in the Matthean account): two who show a profit and one who shows none.

Another difference is the interweaving of another parable (let’s call it the “Parable of the Rejected King”) within the story. Here is a shortened version, including the shocking ending:

A nobleman went off to a distant country to obtain the kingship for himself and then to return. His fellow citizens, however, despised him and sent a delegation after him to announce, “We do not want this man to be our king.” But when he returned after obtaining the kingship … [he said] “Now as for those enemies of mine who did not want me as their king, bring them here and slay them before me” (Luke 19:12,14, 27-28).

In analyzing a text like this I must say that I was disappointed at the silence of most commentaries with respect to this ending. The shocking phrase “slay them before me” goes largely unremarked.

The Church Fathers seem to say little about it. I was, however, able to find two references in St. Thomas Aquinas’s Catena Aurea. St. Augustine said of this verse, Whereby He describes the ungodliness of the Jews who refused to be converted to Him. Theophilus wrote, Whom he will deliver to death, casting them into the outer fire. But even in this world they were most miserably slain by the Roman army.

Hence both Fathers take the verse at face value, even declaring it historically fulfilled in the destruction of Jerusalem in 70 A.D. Josephus indicated in his work that 1.2 million Jews were killed in that dreadful war.

Historically fulfilled or not, Jesus’s triumphal and vengeful tone still puzzles me. If this verse does refer to the destruction of 70 A.D., then how do we account for Jesus’s tone here when just a few verses later He wept over Jerusalem?

As Jesus approached Jerusalem and saw the city, he wept over it and said, “If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes. The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you” (Lk 19:41-44).

Certainly a variety of emotions can sweep over even the God-man Jesus, but let me also suggest some other contextual and cultural considerations that frame Jesus’s startling and “mean” words (Now as for those enemies of mine who did not want me as their king, bring them here and slay them before me).

1. Jesus was speaking in the prophetic tradition – Prophets often spoke this way, using startling and often biting imagery and characterizations. Though many today try to “tame” Jesus, the real Jesus spoke vividly, in the prophetic tradition. He often used shocking and paradoxical images. He spoke bluntly, as prophets do, calling his hostile interlocutors hypocrites, vipers, children of the devil, whitewashed tombs, evil, foolish, blind guides, and sons of those who murdered the prophets. He warned them that they would be sentenced to Hell unless they repented; He laid them out for their inconsistency and hardness of heart. This is the way prophets speak.

In speaking in this “mean” way, Jesus was firmly in the tradition of the prophets, who spoke similarly. Thus, in understanding these harsh words of Jesus’s, we cannot overlook the prophetic context. His words, which seem to us to be angry and even vengeful, were expected in the prophetic tradition from which He spoke; they were intentionally shocking. Their purpose was to provoke a response.

Prophets used hyperbole and shock to convey and frame their call to repentance. And while we ought not to simply dismiss Jesus’s words as exaggeration, we should not fail to see them in the traditional context of prophetic speech.

Hence Jesus’s words were not evidence of vengeance in His heart, but rather a prophecy directed at those who refused to repent: they will die in their sins. Indeed, their refusal to reconcile with God and their neighbors (in this case the Romans) led to a terrible war during which they were slain.

2. The Jewish culture and language often used hyperbole – Even beyond the prophetic tradition, the ancient Jews often used all-or-nothing language in their speech. Although I am no Hebrew scholar, I have been taught that the Hebrew language contains far fewer comparative words (e.g., more, less, greatest, fewest) than does English (and many other languages). If an ancient Jew were asked if he liked chocolate or vanilla ice cream more, he might reply, “I like chocolate and I hate vanilla.” By this he really meant “I like chocolate more than I like vanilla.” When Jesus said elsewhere that we must love Him and hate our parents, spouse, and children (e.g., Lk 14:26), He did not mean that we should hate them vengefully. Rather, this was a Jewish way of saying that we must love Him more.

This background explains the ancient Jewish tendency to use hyperbole. It is not that they did not comprehend nuances; they just did not speak in that manner, instead allowing the context to supply that “hate” did not mean literal hate.

This linguistic background helps to explain how the more extremist elements of prophetic language take shape.

We ought to be careful, however, not to simply dismiss things as hyperbole. We who speak English may love that our language allows for greater nuance, but sometimes we are so nuanced in our speech that we say very little. At some point we must say either yes or no; we must be with God or against Him. In the end (even if Purgatory intervenes) there is only Heaven or Hell.

The ancient Jewish way of speaking in a rather all-or-nothing manner was not primitive per se. It has a refreshing and honest way of insisting that we decide for or against God, that we decide what is right and just.

Thus, though Jesus’s words were harsh they did make an important point. For either we choose God and live, or we choose sin and die spiritually. For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord (Romans 6:23).

3. Jesus was speaking to hardened sinners – The audience here is important as well. As Jesus drew near to Jerusalem, He was entering hostile territory. The sinners and unbelievers He encountered were very rigid and had hardened their hearts against Him. Hence, Jesus’s words must be understood as strong medicine.

One can imagine a doctor saying to a stubborn patient, “If you don’t change your ways, you’ll die soon and I’ll see you at your funeral.” While some may consider this to be poor “bedside manner,” there are some patients for whom such language is both necessary and appropriate.

Because Jesus was dealing with hardened sinners, He spoke bluntly. They were headed for death and Hell and He told them so.

Perhaps we, who live in these “dainty” times, who are so easily offended and so afraid of giving offense, could learn from such an approach. There are some who need to hear from priests, parents, and others, “If you do not change your ways, I do not see how you can avoid being sentenced to Hell.”

4. A final thought—a theory really—that some have advanced – According to this theory, Jesus was referring to an actual historical incident and using it to disabuse His listeners of their fond thoughts of a new king. After the death of Herod the Great, his son Archelaus went to Rome to request the title of king. A group of Jews also appeared before Caesar Augustus, opposing Archelaus’s request. Although not given the title of king, Archelaus was made ruler over Judea and Samaria; he later had those Jews who opposed him killed.

Kings are often despots – Because many Jews thought that the Messiah (when he came) would be a king, some were hoping that Jesus was traveling to Jerusalem in order to take up the role of an earthly king. According to this theory, because the people were pining for a king, Jesus used this fearsome parable as a reminder that earthly kings are usually despotic. Jesus was thus trying to disabuse them of the idea that He or anyone else should be their earthly king.

While this theory has a lot to recommend it, especially historical precedent, it seems unlikely that the Gospel text would use such an historically localized event to make the point. Jesus was not just speaking to the people of that time and place; He is also speaking to us. Even if this explanation has partial historical context, the meaning needs to be extended beyond one ancient incident.

Well, there you have it. I am interested in your thoughts. Because the commentaries I consulted seemed rather silent on this, I am hoping that some of you have read commentaries worth sharing. Likewise, perhaps you know of some other quotes of the Fathers that I was unable to find.

Is Jesus being mean here? No. Is He being blunt and painfully clear? Yes. And frankly, some of us need it. In these thin-skinned times we may bristle at such talk, but that’s our problem. Honesty and a clear diagnosis are far more important than our precious feelings.

During the current political period, when many leaders will be elected, we do well to recall the strong admonitions of God to those who attain to leadership, whether as politicians, community leaders, teachers, or others of significant influence.

The Book of Wisdom (6:1-25) contains a stern warning for those of authority and influence. I present it here along with a few comments (in red) of my own.

In my commentary, I deliberately do not mention specific leaders or parties. This problem is older than the current year; it is a human problem that has beset every age. But I would also argue that it is a particularly serious issue today. To be fair, though, it has been emerging in stages and growing in severity for several decades now, since the cultural revolution.

With those disclaimers in mind, consider with me this admonition from the Lord in the Book of Wisdom.

Hear, therefore, kings, and understand;
learn, you magistrates of the earth’s expanse!
Hearken, you who are in power over the multitude
and lord it over throngs of peoples!
Because authority was given you by the Lord
and sovereignty by the Most High,
who shall probe your works
and scrutinize your counsels!

We live in times when government officials often rule more than they serve. Laws are passed that are increasingly burdensome. And many of these laws are coming, not from elected officials who must answer to their voters, but from unelected judges and government bureaucrats. Some of these new policies violate religious liberty and impose obligations that violate the consciences of many. But these considerations are set aside and those in power lord it over the people they serve, forcing them to comply with unjust and immoral laws or else face fines and/or jeopardize their careers. To the degree that those leaders transgress the proper bounds for a ruler, they will answer to God for what they do.

Because, though you were ministers of his kingdom,
you judged not rightly, and did not keep the law,
nor walk according to the will of God,

Consider how many laws are proudly passed today that are direct violations of God’s moral law (e.g., legalization of abortion, same-sex “marriage,” and euthanasia/assisted suicide, transgenderism). Those who craft such laws, support them, and/or fund them, will answer to God.

Terribly and swiftly shall he come against you,
because judgment is stern for the exalted—
For the lowly may be pardoned out of mercy
but the mighty shall be mightily put to the test.
For the Lord of all shows no partiality,
nor does he fear greatness,
Because he himself made the great as well as the small,
and he provides for all alike;
but for those in power a rigorous scrutiny impends.

Yes, many seek power in this world without recalling the important truth proclaimed here. Judgment is indeed weightier for those who are powerful, wealthy or influential. We seek these things even though the Scriptures warn that it is hard for the rich to inherit the kingdom (Matthew 19:23), that not many of us should be teachers (James 3:1), and that to whom much is given much is expected (Luke 12:48). Those who attain to such levels must be very humble before God, seek his help and remember that they will answer to him.

To you, therefore, O princes,  are my words addressed
that you may learn wisdom and that you may not sin.
For those who keep the holy precepts hallowed shall be found holy,
and those learned in them will have ready a response.
Desire therefore my words;
long for them and you shall be instructed.

Fear God, not man. Seek his wisdom, not what is merely politically advantageous. Yet sadly most of our leaders, powerful though they are, do fear man more than God. To attain to high positions, many have made serious moral compromises and been willing to dismiss divine mandates in favor of often immoral demands of sinful human beings. Rare indeed is the ruler that recalls divine judgments and refuses to compromise God’s law, or teaches his people to do the same.

If, then, you find pleasure in throne and scepter, you princes of the peoples,
honor Wisdom, that you may reign as kings forever….
A great number of wise men is the safety of the world,
and a prudent king, the stability of his people;
so take instruction from my words, to your profit.

How are we doing, America? Not so well, if you ask me. Our current leaders (political, judicial, and academic) have diverged severely from the Law and Wisdom of God. Any examination of recent legislation, legal decisions, or academic offerings will reveal this. A tyranny of relativism has been created and leaders lord it over others through law and political correctness. Punitive laws and executive fiats oppress. College campuses are beginning to resemble indoctrination camps rather than places where debate and discussion of ideas can take place.

Even more sadly, our leaders indicate the moral condition of our country. True leaders should lead and answer to God, but our modern leaders often cater to the whims and unseemly demands of their people. Americans are demanding many excessive and immoral things; we get the leaders we deserve because they emerge from who and what we are.

This is tragic on two counts. It is tragic for the leaders, who will answer to God for what they do; it is also tragic for us, who can only be further dragged down by poor and immoral leaders.

Consider, well, this admonition from Sacred Scripture. Consider its message to us, both as individuals and as a country.

Pray and heed!

One of the things that I have learned about myself and humans in general is that our strengths are very closely related to our struggles. Some people are passionate. This makes them dedicated and driven to make a difference, but it also makes them vulnerable to anger or depression. Their passion in one area (e.g., truth, justice) can cause difficulties with passions in other areas such as sexuality, food, or drink. Passionate people can inspire others and are often great leaders, but they also run the risk of crashing and burning, whether emotionally or morally.

At the other end of the spectrum, consider those who are very relaxed and emotionally steady. They are contemplative, thinking and acting deliberately. They are calm under pressure, not easily excited. They make good diplomats, able to bring conflicting parties together; but they may also struggle to maintain integrity. Sometimes they make too many compromises and forget that there are things that are worth being angry about, worth fighting for. If a person never gets worked up, it could be because he doesn’t care enough about important issues. There’s a saying that the opposite of love isn’t hate; it’s indifference.

This is part of what makes human beings complex and fascinating. There is a certain tipping point at which a virtue becomes a vice either by excess or defect. St. Thomas Aquinas said, In medio stat virtus (Virtue stands in the middle).

In the case of the passion of anger, the virtue to be sought is meekness. Aristotle defined meekness as the proper middle ground between too much anger and not enough.

The unusual commercial below shows an example of “underwhelming” joy. It is humorously portrayed in a perfectly deadpan way. Like anger, joy indicates a zeal; joy is a passion for what is good, true, and beautiful (even if the subject is just shoes). It is certainly a virtue to be emotionally balanced, avoiding silliness and frivolity, but the strength of a stable and balanced personality can too easily become indifference about things that are important and should bring joy.

Think of someone you love. I’ll bet the thing you like most about him or her is often the very thing that frustrates you the most. Now think about yourself. What are your strengths? Are they not in fact closely related to the areas in which you struggle the most?

Enjoy this humorous commercial. In his subdued joy, is the fellow in the ad exhibiting admirable control, or is his heart dull? Is this virtue (balance) or is it defect?