Tag: Scripture

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The Sins of God’s People As Stated in the Prophet Malachi

Blog11-2In yesterday’s post, we considered the sins of the priests (and they were numerous enough). Today we examine the sins of the people that the Lord sets forth in the Book of Malachi. Here, too, please understand that not everyone is guilty of all of these things. However, they are common human sins and sinful attitudes. So consider this inspired list (for it is from the Lord) and pray for conversion and repentance, for the picture here is all too familiar.

I.  The Attitude of Ingratitude – The text says,

1 The oracle of the word of the Lord to Israel by Malachi. 2 “I have loved you,” says the Lord. But you say, “How hast thou loved us?”… I have laid waste the hill country [of the sons of Esau] and left its heritage to jackals of the desert.” 4 If Edom says, “We are shattered but we will rebuild the ruins,” the Lord of hosts says, “They may build, but I will tear down, till they are called the wicked country, the people with whom the Lord is angry for ever.” 5 Your own eyes shall see this, and you shall say, “Great is the Lord, beyond the border of Israel!” (Malachi 1:1-5)

God gives us astonishing gifts: life, air, water, food, and family—the list could go on and on. Mysteriously, even the burdens of life are gifts for us in the way they bring us wisdom, grant us humility, connect us more deeply to one another, and bring forth strengths that we never knew we had. Every day, trillions of things “go right.”

This is not an exaggeration when we consider the intricate functioning of every cell in our body, the delicate balance of the earth’s ecosystems, and even the balances and fortunes of our solar system and the cosmos. Trillions of things, large and small, go into every moment of our existence.

Each day a few things go wrong: a health setback, a missed opportunity, bad traffic, etc. But a few things compared to trillions? And yet we are so easily resentful at the slightest wrinkle in our plans, the smallest trial or difficulty.

We are like the ancient Israelites boldly rebuffing God, “How have you loved us?” God replies by simply declaring that he has rebuffed our enemies. Are you and I grateful that God has snatched us from Satan’s grasp? Through grace and mercy, we now stand a chance. Yes, we have a desert (a desert of our own making) to get through, and there are trials to be endured, but in Christ Jesus we have overcome and can make it.

II. Foolish Faithlessness – the text says,

10 Have we not all one father? Has not one God created us? Why then are we faithless to one another, profaning the covenant of our fathers? 11 Judah has been faithless, and abomination has been committed in Israel and in Jerusalem; for Judah has profaned the sanctuary of the Lord, which he loves, and has married the daughter of a foreign god. 12 May the Lord cut off from the tents of Jacob, for the man who does this, any to witness or answer, or to bring an offering to the Lord of hosts! (Malachi 2:10-12)

The remarkable insight of this text is that rejecting our covenant with God is not only being unfaithful to God, but also to one another. In the ancient context of this text, every individual who was faithless to the Covenant and its demands affected not only himself, but also everyone around him.

In 721 B.C., Israel had already been weakened and destroyed by the Assyrians. And now faithless Judah was threatened with ruin, stubborn and still unrepentant despite the warning of the destruction of the northern kingdom.

A nation cannot stand when its individuals fail to repent. Nations do not repent unless individuals do so.

In our own time, the United States is living on the fumes of former faith and sacrifices. Our Declaration of Independence and Constitution are demonstrably the fair flowers of the biblical teachings of justice and the dignity of the human person. The Judeo-Christian faith produced what we call “the West.” But Democracy has this weakness: it depends to a great degree on the virtue of the populace. Remove a solid moral grounding and freedom quickly devolves into licentiousness. Remove the anchor to the truth of Judeo-Christian moral precepts and the result is the tyranny of relativism.

And this is where we are today. Our country and culture were once deeply rooted in the biblical vision; belief in God was once evident on Sunday mornings, when most people went to Church. But we are now increasingly secular. Indeed, there is even a growing hostility to faith.

A country cannot undermine its principles and expect them to stand. The text from Malachi says that we have been faithless to one another, profaning the covenant of our fathers. Indeed we have—and our whole country and culture have suffered as a result.

The text also says we have married the daughters of a foreign god. Indeed, we have married many daughters of the gods of this world, of the prince of this world. These daughters go by names like greed, fornication, sexual confusion, secularism, relativism, materialism, and narcissism, just to name a few. We have collected many such foreign wives and given our hearts to them. We have been faithless and committed every kind of abomination with them.

And in all this we sin against not only God, but ourselves and one another.

III. Mangled Marriages – The text says

13 And this again you do. You cover the Lord’s altar with tears, with weeping and groaning because he no longer regards the offering or accepts it with favor at your hand. 14 You ask, “Why does he not?” Because the Lord was witness to the covenant between you and the wife of your youth, to whom you have been faithless, though she is your companion and your wife by covenant. 15 Has not the one God made and sustained for us the spirit of life? And what does he desire? Godly offspring. So take heed to yourselves, and let none be faithless to the wife of his youth. 16 “For I hate divorce, says the Lord the God of Israel, and covering one’s garment with violence, says the Lord of hosts. So take heed to yourselves and do not be faithless” (Malachi, 2:13-16).

Yes, God hates divorce. Do we grasp this? Too many do not, even boldly saying that God told them He wants them to be happy, or claiming God’s “blessing” on their desire to divorce.

Necessary separations for safety’s sake are one thing, but in our culture people walk away from marriages at an astonishing rate. Even in the Church many shrug and even want to settle down with “the reality” of divorce instead of insisting, along with God, that divorce is something to be resisted, to be shocked by, and to do everything possible to avoid. Too many also do not take into consideration how their individual decision to walk away from marriage harms others, especially children.

Divorce, along with all the other “mangling” of marriage that we do and approve in our culture (e.g., cohabitation, single motherhood, and adoption by homosexual couples) harm children. Every child has the need and the natural right to be conceived in a home in which his father and mother have married, committed to each other, and stay married—working out their difficulties and preserving their union for the sake of the children. To intentionally subject children to anything less than this is an injustice and is harmful to them. And when children are harmed, the whole culture is harmed. Wounded children grow older and too easily become delinquent adolescents, underachievers, and then dysfunctional adults.

IV. Delight in Disorder – the text says,

17 You have wearied the Lord with your words. Yet you say, “How have we wearied him?” By saying, “Every one who does evil is good in the sight of the Lord, and he delights in them.” Or by asking, “Where is the God of justice?” (Malachi, 2:17)

Too often in our times we glamorize evil or excuse grave sin as “no big deal.” Our movies and many other forms of entertainment glamorize violence, greed, and fornication. There is “gangsta rap” all the way up to the “high-class” House of Cards. Bad and foolish behavior, scurrilous comedians, and the like round out the debasement.

We glamorize evil, laugh at it, and dance to it.

The text here says that the people wearied the Lord by claiming that even those who do evil in the sight of the Lord are good and that God delights in them. Too many people today think that God does not care that they sin and that “He loves me no matter what.” Of course this is a terrible presumption and a highly distorted view of love. Love never delights in what is wrong and wants for the beloved only what is good, true, and beautiful. And God has made us free.

Thus St. Paul rightly says, Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life (Gal 6:7-8). The Greek word translated here as “mock” more literally means “to turn up one’s nose, to sneer.” St. Paul is telling us that God will not be disregarded in this manner. He tells us that our decisions build our character and our character ushers in our destiny. Either we will love God and His Kingdom’s values, or not. And that will determine where we prefer to spend eternity.

Turning up our nose at God and saying it doesn’t matter, when He has said that it does, will not change the facts; our decisions form who we are and will be for all eternity. Those who contemptuously ask, “Where is this God of Justice?” are going to be surprised. Sr. Faustina reported that Hell was quite full of people who had denied that there was a Hell.

V. Injurious Injustice – the text says,

5 “Then I will draw near to you for judgment; I will be a swift witness against the sorcerers, against the adulterers, against those who swear falsely, against those who oppress the hireling in his wages, the widow and the orphan, against those who thrust aside the sojourner, and do not fear me,” says the Lord of hosts. 6 “For I the Lord do not change; therefore you, O sons of Jacob, are not consumed …” (Malachi 3:5-6).

The list here is too large to permit commentary on each item, but fundamentally it describes injustice to the poor and vulnerable. Payment of unjust wages, oppression, and insensitivity to the poor, the migrant, and the immigrant, children, and the unborn—those who do such things do not fear the Lord, according to the text. They have forgotten that the Lord hears the cry of the poor and is close to those who are oppressed.

The connection of sorcery and adultery to sins of injustice may not be clear. However, the sorcerers used potions and spells. The Greek Septuagint uses the word φαρμακοὺς (pharmakous) in this text. This is where we get the word “pharmacy.” Sorcery was often connected with abortifacients and contraceptive potions and drugs. As such children, in the womb were threatened and killed by such things.

Adultery always harms marriage and family, and as such, harms children. Thus the notion of injustice to the poor, the vulnerable, and the needy is a rather complete picture. All these sins of injustice are sadly common in our day—and God says that He will judge us for them.

VI – Tightfisted in Tithes – The text says,

7 From the days of your fathers you have turned aside from my statutes and have not kept them. Return to me, and I will return to you, says the Lord of hosts. But you say, ‘How shall we return?’ 8 Will man rob God? Yet you are robbing me. But you say, ‘How are we robbing thee?’ In your tithes and offerings. 9 You are cursed with a curse, for you are robbing me; the whole nation of you. 10 Bring the full tithes into the storehouse, that there may be food in my house; and thereby put me to the test, says the Lord of hosts, if I will not open the windows of heaven for you and pour down for you an overflowing blessing. 11 I will rebuke the devourer for you, so that it will not destroy the fruits of your soil; and your vine in the field shall not fail to bear, says the Lord of hosts. 12 Then all nations will call you blessed, for you will be a land of delight, says the Lord of hosts (Malachi 3:7-12).

I have written more extensively on the topic of tithing, recommending it wholeheartedly. It is true that the Church today does not strictly require that one-tenth be devoted to the Church. However, Jesus did commend tithing (cf Luke 11:42) and Catholics ought not to be so quick to set it aside as a practice.

The fundamental point in this text is that the worship and praise of God were being neglected. And this is often the case today as well. Many give little to the Church in terms of time, talent, or treasure. Meanwhile, secular causes and pursuits are well-supported. As our houses, banks, and government buildings have gotten bigger, our churches have gotten smaller. In fact, many are closing. Newer churches often fail to inspire and are utilitarian in nature.

Our immigrant ancestors had far less material wealth than we do today, yet they built beautiful Churches, Catholic schools, and hospitals. Their priorities were different—they were better.

Many people expect more and more from the Church while giving less and less. It doesn’t work that way. God says, Bring the full tithes into the storehouse, that there may be food in my house.

Again, this is less about money than it is about our hearts, our priorities, and our faith. If those are intact, the resources will flow.

VII. Weary in Well-doing – the text says,

13 “Your words have been stout against me,” says the Lord. “Yet you say, ‘How have we spoken against thee?’ 14 You have said, ‘It is vain to serve God. What is the good of our keeping his charge or of walking as in mourning before the Lord of hosts? 15 Henceforth we deem the arrogant blessed; evildoers not only prosper but when they put God to the test they escape’” (Malachi 3:13-15).

This is similar to what was said above insofar as glamorizing evil. But here the focus is more on the selfish notion that “I don’t get rewarded enough for doing good.”

But of course we do not obey God just because we will benefit; we obey God because God is God.

That said, there are rewards for following God. However, the rewards may not be in line with the preferences of our earthly passions. We often think of rewards in terms of money, advancement, good health, popularity, and so forth. But sometimes the best blessing is the cross and whatever it takes to kill our pride and prepare us for eternal glory.

We think that we know what is good or best for us, but usually we don’t. We only want things to spend on our passions (cf James 4:3). God does reward those who serve Him, but He rewards us with what will open us up for the best that is yet to come. Too often we are dismissive of spiritual blessings and prefer the toys, trinkets, and tender meats of the world and fleshly desires.

Well, that’s quite a little catalogue of sins! But be of good cheer, God does have a plan. We can conclude our tour through Malachi by looking at some of those remedies tomorrow.

Here is a performance of Carrissimi’s “Peccavimus Domine” (We have sinned, O Lord).

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Many Titles of Christ from Scripture

In this time after Epiphany and before Lent we continue to ponder the fundamental question: Who is Jesus Christ? There are many, many different titles of Christ in both the New and Old Testaments. If one studies them carefully, they can provide a “mini-catechesis” of the Lord Jesus.

Presented below are more than 150 different titles of Christ. For each title, I have included a link to the Scripture from which it was drawn. The list was compiled from various sources, but most come from The Catholic Source Book, which was compiled and edited by Fr. Peter Klein. In addition, some years ago my readers helped me to expand the list to its current state.

I have placed the list in PDF format here, in case you’d like to save it for future reference.

Titles of Jesus Christ in Scripture:

Advocate – 1 John 2:1

Alpha and Omega – Revelation 1:8; 22:13

The Almighty – Revelation 1:8

Amen – Revelation 3:14

Ancient of Days – Daniel 7:22

Apostle and High Priest of our Confession – Hebrews 3:1

Arm of the Lord –Isaiah 53:1

Author and Finisher of our Faith – Hebrews 12:2

Beloved – Matthew 12:18

Beloved Son – Colossians 1:13

Bread of God – John 6:33; 50

Bread of Life – John 6:35

Living Bread – John 6:51

Bridegroom – John 3:29

Bright Morning Star – Revelation 22:16

Brother – Matthew 12:50

Captain of Our Salvation – Hebrews 2:10

Carpenter – Mark 6:3

Carpenter’s Son – Matthew 13:55

Chief Shepherd – 1 Peter 5:4

Chosen One – Luke 23:35

Christ – Matthew 16:20

Christ Jesus – 1 Timothy 1:15; Colossians 1:1

Christ of God – Luke 9:20

Christ the Lord – Luke 2:11

Christ Who Is Above All – Romans 9:5

Consolation of Israel – Luke 2:25

Chief Cornerstone – Ephesians 2:20; 1 Peter 2:6

Dayspring – Luke 1:78

Deliverer – Romans 11:26

Deliverer from the Wrath to Come – 1 Thessalonians 1:10

The Desire of All Nations – Haggai 2:7

Eldest of Many Brothers – Romans 8:29

Emmanuel – Matthew 1:23

Faithful and True Witness – Revelation 1:5; 3:14

Father Forever – Isaiah 9:6

First and Last – Revelation 1:17; 2:8

Firstborn Among Many Brothers – Romans 8:29

Firstborn from the Dead – Revelation 1:5

Firstborn of All Creation – Colossians 1:15

First Fruits – 1 Corinthians 15:20

Friend of Tax Collectors and Sinners – Matthew 11:19

Gate of the Sheepfold – John 10:7

Glory – Luke 2:32

Good Shepherd – John 10:11; 14

Grain of Wheat – John 12:24

Great Shepherd of the Sheep – Hebrews 13:20

Head – Ephesians 4:15

Head of the Church – Colossians 1:18; Ephesians 1:22

Hidden Manna – Revelation 2:17

High Priest – Hebrews 3:1; 4:14; 7:26

He Who Holds of the Keys of David – Revelation 3:7

He Who Is Coming Amid the Clouds – Revelation 1:7

Heir of all things – Hebrews 1:2

Holy One – Acts 2:27

Holy One of God – Mark 1:24

Holy Servant – Acts 4:27

Hope – 1 Timothy 1:1

Horn of Salvation – Luke 1:69

I Am – John 8:58

Image of the Invisible God – 2 Corinthians 4:4; Colossians 1:15

Indescribable Gift – 2 Corinthians 9:15

Intercessor – Hebrews 7:25

Jesus – Matthew 1:21

Jesus the Nazarene – John 18:5

Judge of the World – 2 Timothy 4:1; Acts 10:42

Just One – Acts 7:52

Just Judge – 2 Timothy 4:8

King – Matthew 21:5

King of Israel – John 1:49

King of Kings – Revelation 17:14; 19:16; 1 Timothy 6:15

King of Nations – Revelation 15:3

King of the Jews – Matthew 2:2

Lamb of God – John 1:29

Last Adam – 1 Corinthians 15:45

Leader – Matthew 2:6; Hebrews 2:10

Leader and Perfecter of Faith – Hebrews 12:2

Leader and Savior – Acts 5:31

Life – John 14:6; Colossians 3:4

Light – John 1:9; John 12:35

Light of All – Luke 2:32; John 1:4

Light of the World – John 8:12

Light to the Gentiles – Is 49:6, Lk 2:32

Lion of the Tribe of Judah – Revelation 5:5

Living Bread Come Down From Heaven – John 6:41

Logos – John 1:1

Lord – Luke 1:25

One Lord – Ephesians 4:5

My Lord My God – John 20:28

Lord Both of the Dead and the Living – Romans 14:9

Lord God Almighty – Revelation 15:3

Lord Jesus – Acts 7:59

Jesus Is Lord – 1 Corinthians 12:3

Lord Jesus Christ – Acts 15:11

Lord of All – Acts 10:36

Lord of Glory – 1 Corinthians 2:8

Lord of Lords – 1 Timothy 6:15

Lord of Peace – 2 Thessalonians 3:16

The Man – John 19:5

Man of Sorrows –Isaiah 53:3

Master – Luke 5:5

Mediator – 1 Timothy 2:5

Messenger of the Covenant – Malachi 3:1

Messiah – John 1:41; 4:25

Mighty God – Isaiah 9:6

Morning Star – 2 Peter 1:19; Revelation 2:28; Revelation 22:16

Nazarene – Matthew 2:23

Passover – 1 Corinthians 5:7

Power and Wisdom of God – 1 Corinthians 1:24

Power for Salvation – Luke 1:69

Priest Forever – Hebrews 5:6

Prince of Life – Acts 3:15

Prince of Peace – Isaiah 9:6

Prophet – John 4:19; John 9:17

Rabboni – John 20:16

Ransom – 1 Timothy 2:6

Redeemer – Isaiah 59:20

Rescuer from This Present Evil Age – Galatians 1:4

Radiance of God’s Glory – Hebrews 1:3

Resurrection and Life – John 11:25

Righteous One – Is 53:11

Rising Sun – Luke 1:78

Root of David – Revelation 5:5

Root of David’s Line – Revelation 22:16

Root of Jesse – Isaiah 11:10

Ruler – Matthew 2:6

Ruler of the Kings of the Earth – Revelation 1:5

Ruler and Savior – Acts 5:31

Savior – 2 Peter 2:20; 3:18

Savior of the World – 1 John 4:14; John 4:42

Second Adam – Romans 5:14

Servant of the Jews – Romans 15:8

The Servant of the Lord – Isaiah 52:13

Shepherd and Guardian of Our Souls – 1 Peter 2:25

Slave – Philippians 2:7

Son – Galatians 4:4

Beloved Son – Colossians 1:13

Firstborn Son – Luke 2:7

Son of Abraham – Matthew 1:1

Son of David – Matthew 1:1

Son of God – Luke 1:35

Son of Joseph – John 1:45

Son of Man – John 5:27

Son of Mary – Mark 6:3

Son of the Blessed One – Mark 14:61

Son of the Father – 2 John 1:3

Son of the Living God – Matthew 16:16

Son of the Most High – Luke 1:32

Son of the Most High God – Mark 5:7

Only Son of the Father – John 1:14

Source of God’s Creation – Revelation 3:14

Spiritual Rock – 1 Corinthians 10:4

Living Stone – 1 Peter 2:4

Stone Rejected by the Builders – Matthew 21:42; 1 Peter 2:8

Stumbling Stone – 1 Peter 2:8

Suffering Servant, Servant of Yahweh – Is 42:1, 49:3

Sun of Righteousness – Malachi 4:2

Teacher – Matthew 8:19; Matthew 23:10

Testator of the New Covenant – Hebrews 9:16

The Glory of the Lord – Isaiah 40:5

The Rose of Sharon and the Lily of the Valleys – Song of Songs 2:1

The Lord our Righteousness – Jeremiah 23:6

True God – 1 John 5:20

True Vine – John 15:1

The Way, the Truth, and the Life – John 14:6

The One Who Is, Was, and Who Is to Come – Revelation 3:7

Wisdom of God – 1 Corinthians 1:24

Wonderful Counselor – Isaiah 9:6

Word – John 1:1; 14

Word of God – Revelation 19:13

Word of Life – 1 John 1:1

There may be other titles of Christ that are not on the list. You can use the comments section to add any titles you notice are missing. If you know the scriptural reference, it would be helpful if you could include it, but if not I will try to locate it.

When considering an addition please consider whether it is truly a title or just a description. For example, “kind” is an adjective, and certainly describes Jesus, but it is not a title per se. Nouns show usually show better promise as titles of Christ, but even nouns do not always amount to a title. For example, “walker” is a noun, and surely Christ did a lot of walking, but again it is not a title per se.

 

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Are Some of the Psalms Boastful?

To anyone who regularly reads the Liturgy of the Hours, some of the psalms seem downright boastful. They sound too much like the Pharisee who went to pray and said, God, I thank you that I am not like other people — robbers, evildoers, adulterers — or even like this tax collector. I fast twice a week and give a tenth of all I get (Luke 18:11-12). In the very next verse, Jesus recommends a briefer prayer for us: God, have mercy on me, a sinner (Luke 18:13).

How, then, are we to understand some of the psalms that seem to take up a rather boastful and presumptuous tone? Consider these three passages:

    • The Lord has dealt with me according to my righteousness; according to the cleanness of my hands he has rewarded me. For I have kept the ways of the Lord; I am not guilty of turning from my God. All his laws are before me; I have not turned away from his decrees. I have been blameless before him and have kept myself from sin. The Lord has rewarded me according to my righteousness, according to the cleanness of my hands in his sight (Psalm 18:21-24).
    • My heart is not proud, Lord, my eyes are not haughty; I do not concern myself with great matters or things too wonderful for me. But I have calmed and quieted myself, I am like a weaned child with its mother; like a weaned child I am content. (Psalm 131:1-4).
    • I have kept my feet from every evil path so that I might obey your word. I have not departed from your laws, for you yourself have taught me … therefore I hate every wrong path (Psalm 119:100-102).

For us who would pray these, the spiritual approach is twofold.

These psalms are prayed in hope. While we are not worthy to say such words without a lot of qualifications, by God’s grace they will one day be true for us. God is drawing us to perfection. While total perfection will not come until we attain Heaven, if we are faithful we should be progressing toward this lofty reality even now.

Hope is the confident expectation of God’s help in attaining holiness and salvation. One day in Heaven we will be able to say, “I do not sin; I am blameless before God. I am not proud and never depart from your decrees, O Lord.” Hope is the vigorous expectation that these words will one day apply to us fully; for now, we recite them in that fervent hope.

In effect, we are memorizing our lines for a future moment, when by God’s grace we will actually be able to recite them truthfully. Praying psalms like these is like a dress rehearsal for Heaven. These psalms amount to prolepses of a sort, whereby we proclaim a future reality as if it were already present. Our confidence to speak proleptically is in Christ alone.

These psalms are on the lips of Christ. When the Church prays, Head and members pray together; it is the whole Body of Christ that proclaims these psalms.

Christ never wavered, never drew back from God’s Law. He never sinned; His hands were clean from defilement and He was rewarded for His righteousness. Christ alone prays these psalms without any qualification.

In the Old Testament, these psalms pointed forward to the Christ, to the anointed Messiah. Today, they still point to Christ and He alone utters them authentically. None of us can really pray them apart from Christ, as members of His Body.

Even the perfected in Heaven cannot pray them without reference to Christ, for it is He who accomplished in them the perfection that makes such psalms a reality for them.

It is Christ who prays these psalms, and we—through Him, with Him and in Him—head and members—are praying them to the Father.

Without Christ, such psalms amount to haughty boasts and presumptuous declarations, but with Christ our Head, they are true; we can rightly pray them in the hope of our own perfection, one day, by His grace. We can also pray them in the joy that some of our brothers and sisters in Heaven have already attained to the perfection described therein. This is because the grace of Christ has had in them its full effect.

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The Conquering Power of Praise – A Meditation on a Text From Second Chronicles

072113There is a story of King Jehoshaphat and the victory of Israel against the Moabites, Ammonites and Meunites (2 Chronicles 20). It is a story that speaks of the power of praise to defeat a numberless army. Simply singing a hymn of praise can cast out demons, avert war, and send evil threats limping away.

Yes, praise! It is not always weapons of iron and steal and fiery bombs that wins the day. Often it is simple praise, hands lifted in prayer, voices raised in praise.

Never underestimate the power of the liturgy to change world history, to turn back threats and see the devil’s power crushed. Indeed, scripture says, Through the praise of children and infants you have established a stronghold against your enemies, to silence the foe and the avenger (Psalm 8:2).

I would like to take a more detailed look at this passage from Second Chronicles to see what praise and communal prayer can do. As a Church musician myself, and now a priest, I have often used this text to speak to Church Choirs of the power of praise. For, in this text we see that it is the choir, not the army that wins the day! Lets look at the text.

I. THE ANXIETY PORTRAYED – We begin with a description of a looming Crisis. The text says, After this the Moabites and Ammonites, and with them some of the Meunites, came against Jehoshaphat for battle.  Some men came and told Jehoshaphat, “A great multitude is coming against you from Edom, from beyond the sea; and, behold, they are in Hazazontamar” (that is, Engedi). Then Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah. (2 Chron 20:1-3)

Now all this may seem a bit remote to us moderns. Indeed it my sound more like recitation for an ancient atlas or recitations from a “Jewish telephone book.” Don’t let all the names and places distract you. You and I also face a triple threat from the world, the flesh and the devil; from sins, sorrows and sufferings or just that situation you’re going through!

Indeed, as a pastor I am keenly aware that many come into our parishes on Sunday fighting demons and enemies. Many are overwhelmed, discouraged  and afraid. They seek wisdom from God through his word and Sacraments.

And we who would pastor and lead parishes must seek above all to make our parishes, and the celebration of our liturgies, healing moments for God’s people, moments that give them hope and victory over afflictions and demons and difficulties. It is much like the disciples on the road to Emmaus who, encountering the Lord, had  their hearts set on fire and their path redirected toward the heavenly Jerusalem.

People come with burdens, and we must be a place of blessing, or instruction in the Lord and a place that reminds of victory to those who persevere. And thus it makes sense that we head to the next step where in the faithful are assembled to seek healing, blessing and victory.

II. THE ASSEMBLING OF THE PEOPLE –  The text says,  And Judah assembled to seek help from the LORD; from all the cities of Judah they came to seek the LORD. And Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of the LORD, before the new court, and said, “O LORD, God of our fathers, art thou not God in heaven? Dost thou not rule over all the kingdoms of the nations? In thy hand are power and might, so that none is able to withstand thee. Didst thou not, O our God, drive out the inhabitants of this land before thy people Israel, and give it for ever to the descendants of Abraham thy friend? And they have dwelt in it, and have built thee in it a sanctuary for thy name, saying, ‘If evil comes upon us, the sword, judgment, or pestilence, or famine, we will stand before this house, and before thee, for thy name is in this house, and cry to thee in our affliction, and thou wilt hear and save.’ And now behold, the men of Ammon and Moab and Mount Seir, whom thou would not let Israel invade when they came from the land of Egypt, and whom they avoided and did not destroy– behold, they reward us by coming to drive us out of thy possession, which thou hast given us to inherit. O our God, wilt thou not execute judgment upon them? For we are powerless against this great multitude that is coming against us. We do not know what to do, but our eyes are upon thee.”  Meanwhile all the men of Judah stood before the LORD, with their little ones, their wives, and their children. (2 Chron 20:4-11)

Notice that the people all assemble: Men and women, young and old, children too. Here is sacred assembly and the power of communal prayer. Private prayer is both necessary and good. But there comes a time each week when all the faithful must assemble and join their collective prayers and praises. Here is a time of collective praise and, as we shall see of the sharing of wisdom and mutual support.

Isn’t this what we do each Sunday? We face demons and enemies and struggle with fear, just as did these people of old. But we, like them assemble and find strength. We tell the biblical and personal stories of how we’ve overcome and we draw strength from our story. Yes, there we are, clergy and people together with our God who instructs us in the battle reminds us of the victory, feeds us to strengthen us, and gives us a pledge of future glory in the Eucharist.

The Book of Hebrews says, And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near. (Heb 10:24-25)

Note that in this ancient gathering Jehoshaphat and the people do four things. There is:

1. The PRAISE of POWER (OF GOD)-  For they say: O LORD, God of our fathers, art thou not God in heaven? Dost thou not rule over all the kingdoms of the nations? In thy hand are power and might, so that none is able to withstand thee. (vv. 4-6). And this is very much what we do in the Gloria, our collects, and in the Preface of the Eucharistic Prayer. In praising the power of God we acknowledge his capacity to save us and are stirred to hope that He, who can make a way out of no way, will save us.

2. The PROCLAMATION of PAST DEEDS – For they recall that God settled them in this land as blessed them day by day. And they recall God’s promise to answer their prayer. And we too, as we read God’s word every Sunday of affliction, but then of deliverance. We learn that weaping ay endure for a night, but Joy does come with the morning light! This proclamation and reminder of God’s steadfast help in the past, steels our confidence that, as Scripture says, But this I will call to mind; therefore I will hope: The LORD’s mercy is not exhausted, his compassion is not spent; They are renewed each morning—great is your faithfulness! The LORD is my portion, I tell myself therefore I will hope in him. The LORD is good to those who trust in him, to the one that seeks him; It is good to hope in silence for the LORD’s deliverance. -(Lamentations 3:21-26). Yes, we tell the story of how we’ve overcome and we’ll understand it better, by an by! In remembering the Lord’s mercy and deeds of the past we are encouraged that he did not bring us this far to leave us.

3. The PRESENTATION of the PROBLEM – For they say,  And now behold, the men of Ammon and Moab and Mount Seir…are coming to drive us out of thy possession, which thou hast given us to inherit. (vv. 10 – 11) Yes, Lord we are afflicted on every side, be it these ancient enemies or the even more ancient enemies of the World the flesh and the devil. Yes, Lord we are in need, we are afflicted.

4. The PETITION of the POWERLESS – And thus they say standing before the Lord with hands raised: O our God, wilt thou not execute judgment upon them? For we are powerless against this great multitude that is coming against us.  (v. 11-12) And we too cry out: Help us, save us, have mercy on us, and keep us O Lord by thy grace. We afflicted and powerless! Save us O Lord, spare us! And in acknowledging our powerlessness, comes our true power for then we start to rely on God.

III. THE ANSWER PROCLAIMED – And the Spirit of the LORD came upon Jahaziel the son of Zechariah, son of Benaiah, son of Jeiel, son of Mattaniah, a Levite of the sons of Asaph, in the midst of the assembly. And he said, “Hearken, all Judah and inhabitants of Jerusalem, and King Jehoshaphat: Thus says the LORD to you, ‘Fear not, and be not dismayed at this great multitude; for the battle is not yours but God’s.  Tomorrow go down against them; behold, they will come up by the ascent of Ziz; you will find them at the end of the valley, east of the wilderness of Jeruel. You will not need to fight in this battle; take your position, stand still, and see the victory of the LORD on your behalf, O Judah and Jerusalem.’ Fear not, and be not dismayed; tomorrow go out against them, and the LORD will be with you.”  Then Jehoshaphat bowed his head with his face to the ground, and all Judah and the inhabitants of Jerusalem fell down before the LORD, worshiping the LORD.  And the Levites, of the Kohathites and the Korahites, stood up to praise the LORD, the God of Israel, with a very loud voice. 2 Chron 20:14-14)

And thus in this sacred assembly comes an answer from God. And thus we note:

1. RESPONSE – For God speaks an answer through the Prophet Jahaziel, just as the prophetic voice of His Church continues to speak for him today. And notice too its in the context of the assembled community that the answer comes.

2. REASSURANCE – And Jahaziel says, Fear not, and be not dismayed at this great multitude; for the battle is not yours but God’s….‘ Fear not, and be not dismayed; tomorrow go out against them, and the LORD will be with you.”  Yes, we do well to remember that the battle is ultimately the Lord’s. It is he who will win, it does not all depend on us alone. And we do well to remember this today when we are beset by many difficulties and discouraging cultural trends. The Lord has already won.  Nations may rise and fall, empires come and go, wicked philosophies have their time, and this has all happened in the age of the Church, but the Church and the Lord and the Gospel are still here and we have buried every one and everything that announced our death. Where is Caesar? Where is Napoleon, where is the USSR? God has already won, only the news has not yet dawned on some who choose the losing side.

3. REQUIREMENT – Tomorrow go down against them; behold, they will come up by the ascent of Ziz; you will find them at the end of the valley, east of the wilderness of Jeruel. You will not need to fight in this battle; take your position, stand still, and see the victory of the LORD on your behalf, O Judah and Jerusalem. But the Lord who made us without us, with not save us without us. He DOES have something for each of us to do. Our task is to discover our role and take our position on the field!  Perhaps it is being a priest, catechist, teacher or parent. Perhaps it is the witness to and renewal of the temporal order. Perhaps it is raising children in Godly fear or summoning others to holiness. But find your place on the battlefield and be still and stable there, doing what the Lord says, knowing that he is with us and that the battle is His and that he does the real fighting.

In effect we have here a quick synopsis of what a good homily should be. A homily should give, using God’s Word and the teachings of the Church, a response and reassurance regarding the issues and afflictions faced by God’s people. And, it should remind us of our role in finding our place on the battlefield, remaining stably there and doing what the Lord asks, but to do so in supreme confidence.

IV. THE AWESOME POWER OF PRAISE –  And finally comes the remarkable victory, a victory not won by military power, but by mighty praise. It is the praise of God that defeats his enemies round about. The text says: And they rose early in the morning and went out into the wilderness of Tekoa; and as they went out, Jehoshaphat stood and said, “Hear me, Judah and inhabitants of Jerusalem! Believe in the LORD your God, and you will be established; believe his prophets, and you will succeed.” And when he had taken counsel with the people, he appointed those who were to sing to the LORD and praise him in holy array, as they went before the army, and say, “Give thanks to the LORD, for his steadfast love endures for ever.” And when they began to sing and praise, the LORD set an ambush against the men of Ammon, Moab, and Mount Seir, who had come against Judah, so that they were routed. For the men of Ammon and Moab rose against the inhabitants of Mount Seir, destroying them utterly, and when they had made an end of the inhabitants of Seir, they all helped to destroy one another. When Judah came to the watchtower of the wilderness, they looked toward the multitude; and behold, they were dead bodies lying on the ground; none had escaped. When Jehoshaphat and his people came to take the spoil from them, they found cattle in great numbers, goods, clothing, and precious things, which they took for themselves until they could carry no more. They were three days in taking the spoil, it was so much. On the fourth day they assembled in the Valley of Beracah, for there they blessed the LORD; therefore the name of that place has been called the Valley of Beracah to this day. (2 Chronicles 20:20-26)

Note carefully that the Choir, dressed in holy array went in front of the Army! It is praise that will prevail this day! And as they go in front they sing: Give thanks to the LORD, for his steadfast love endures for ever! And this praise throws the enemy into confusion! The threefold opposing armies turn on each other. No one escaped, they were all killed by one another.

Pay attention, there is power in praise. Nothing discourages the evil one more than the praise. Nothing confutes and confuses the world, the flesh and devil more than the joyful shout of a Christian. There is a glory and a power to joy and confident praise that cannot be denied.

I myself am a witness to the transformative power of God’s praise and its capacity to put the world, the flesh and devil to flight. I have spent most of my priesthood in African American Parishes where jubilant praise is a constant practice. Songs of hope, and joy and blessings abound and even our many songs that summon us to repentance are quite often humorous and hopeful, warning of judgment, but promising mercy to the steadfast. And this praise has changed my life. It has put demons to flight, subdued fleshly anxiety, sins, and thinking, and put the world on trial. I am more confident, more courageous, and more equipped to speak the truth in love.

Praise works, my life has had to many victories to say anything else. When the praises go up, the blessings come down and the victory is won. Yes, I am a witness. How about you?

Lord,  save us from sour-faced saints! God grant us joyful, confident and praise-filled Catholics all throughout this world. For in our praise, and joyful confidence in the truth of God’s Word and teaching comes a witness that is hard to refute. Yes Lord, even from the mouth of babes you have found praise to foil your enemies! (Ps 8:2). Yes Lord, teach us to praise you! Teach us the power of our song and of our joyful testimony.

Happy the people that know the joyful shout; that walk, O LORD, in the light of Thy face. (Psalm 89:16)

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Do the Math! Learning the Mathematics of the Kingdom is important for Salvation

091213As a kind of follow-up from yesterday’s Gospel about the workers in the vineyard, we do we do well to examine. a kind of “mathematics of the Kingdom of God.” As noted yesterday, be very, very careful before you ask God to be fair. If God were fair, were all in big trouble. What we need most from God now is that he be merciful. And, having experienced God’s mercy he calls us to be merciful. Mercy is a very important aspect of the mathematics of the Kingdom of God.

In effect the Lord says to us, “Pay attention! You are going to be judged by the same standard by which you treat and judge others. So do the math, and realize that you were storing up for yourselves a kind of standard by which I will judge you.”

The key principle and text in this “math” comes in Luke’s Gospel wherein the Lord says the measure with which you measure will in return be measured out to you (Luke 6:38). But this statement comes at the end of a long string of statements were in the Lord summons us to be generous, forgiving, merciful, patient, and reluctant to condemn others.

In effect, the Lord says “Do the math, and realize it if you are merciful you’ll be judged with mercy. But if you are harsh and critical you will be judged with a harsh and critical standard. If you have refused to forgive, you will not be forgiven.

Like it or not, this is the mathematics of the Kingdom of God that, while it does not mean we earn salvation, but it does mean that we have a lot of influence over the standard by which we will be judged.

So, if you are going to need mercy and grace on the day of judgment, (and we all are) it is good to do the math of the Kingdom, and store up mercy and grace for that day.

We will all, one day, answer to God. And that day, as Scripture repeatedly teaches, it is a day about which we should be sober. Sadly, there are many who give little thought to this truth, and some who outright scoff at it.

So, again, we can influence the manner in which God will judge us, the standard he will use! Now here, we speak of the manner of God’s judgment, that is Namely, whether he will judge us strictly, and or severely, or with lenience, and great mercy. On the day of our judgment, God will judge our deeds with pure justice. But part of that Justice is how we have treated others.

Let’s consider a few scripture passages wherein we are taught that we can have some influence over the manner in which God will judge us. Lets look at four related areas that will have influence:

I. Whether we show mercy –

Jesus says, Blessed are the merciful, for they shall obtain mercy (Matthew 5:7). James says something similar, and develops a bit when he says Always speak and act as those were going to be judged under the law of freedom, because judgment without mercy will be shown to anyone who has not been merciful. So mercy triumphs over judgment! (James 2:12 – 13). And thus we are taught that by observing mercy, and patience, in our relations with one another, we will influence the manner in which we are judged.

It is a fact that, sometimes in life, it will be required of us, especially if we are parents, or in leadership roles, that we will need to punish, and/or assign consequences for those who transgress moral laws, or legal limits. Hence, texts like these do not mean we should never correct with punitive measures. Such a way of living is unwise, and often confirms people in bad behaviors. But even when corrective or punitive measures are needed, it makes sense that we should seek to be lenient where possible, and use lesser measures before firmer ones are employed.

It is also clear from these biblical texts, that it is highly foolish to go through life with severity toward others, with a lack of compassion, or a harsh unyielding attitude. We are all going to need a lot of grace and mercy at our judgment. Therefore, how misguided, how foolish it is for us to be harsh and unmerciful toward others. For indeed, these text tell us the merciful are blessed, and warn that the unmerciful will be shown no mercy. Can you or I really expect, that we will make it on the day of judgment, without boatloads of Mercy?

Now therefore is the time for us to seek to invoke the promise of the Lord, Blessed are the merciful for they shall obtain mercy.

II. Whether we have been strict or lenient

In a related text, and as noted above, the Lord Jesus says, The measure that you measure to others, will be measured back to you (Mark 4:24). Here again, if we hope for, and need a merciful judgment, if we want a merciful measure or standard to be used, the Lord makes it clear that he will use the measure or standard that we have used for others. Have we been strict? He will be strict. Have we been merciful? He will be merciful, and so forth. Be very careful before demanding that sinners and others who transgress receive the strongest penalties. There may be a time for penalties, but it is not always true that the most severe punishments be used.

In John 8 the Pharisees wanted to invoke the most severe penalty for a woman caught in adultery (stoning to death). Jesus reasons with them that before they demand he throw the book at her, they might want to recall there are a few things about them that are also written in the book. One by one they drift away, seemingly considering the foolishness of their demands for the most severe penalty. Somehow they realize that the measure they want to measure to her, will be measured back to them.

III. Whether we are generous to the poor –

Luke, relates this text more specifically to our generosity: Give and it will be given to you, good measure, pressed down, shaken together, and running over, will be poured into your lap. For the measure that you measure to others will be measured back to you (Luke 6:38). And this leads us to a second area which the Scriptures teach us that we can influence the day of our judgment.

Jesus, after rebuking the Scribes Pharisees for their severity, and their extreme legalism, says to them, who obsessed about cleaning the outside of the dish, You fools, did not the one who made the outside of the cup make the inside also? But if you give what is inside the cup as alms to the poor, everything will be made clean for you (Luke 11:40 – 41). It is a daring text, in the light of the theology of Grace, and almost implies that we could somehow “purchase” forgiveness. But of course, it is the Lord himself who says it, and he does not say we can somehow purchase forgiveness. But surely, he does teach that generosity to the poor will in fact influence the day of our judgment.

Later in Luke’s Gospel, Jesus develops the thought saying, I tell you, use your worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into trouble dwellings (Lk 16:9). It is a complicated text, but Jesus seems to be saying that our generosity to the poor, will surely gain for us advantages at the day of our judgment. Indeed, blessing the poor gives us powerful intercessors, for the Lord hears the cries of the poor. And on the day of our death, and our judgment, the picture that is painted here is of those very poor welcoming us into eternal dwellings.

Scripture elsewhere warns, If a man shuts his ears to the cry of the poor, he too will cry out and not be heard (Proverbs 21:13). So once again, it would seem that we can have some influence over the manner, measure or standard that will be used by God at our judgment. To the merciful, mercy will be shown. The generous too will experience that their cries are heard, for they heard the cries of the poor. And the Lord more than implies that those who have been generous to the poor will have powerful advocates praying and interceding for them on the day of judgment. Indeed, a number of the Fathers of the Church remind us that, in this life, the poor need us, but in the life to come, we will need them.

IV. Whether we have been forgiving –

A final area to explore in terms of how we might have influence over the manner of our judgment is the matter of forgiveness. Just after giving us the “Our Father,” the Lord Jesus says the following, For if you forgive others when they sin against you, your heavenly Father will also forgive you. But if you do not forgive others their sins, your Father will not forgive your sins (Matthew 6:14 – 15).

Later in Matthew, Jesus tells a terrifying parable of a man who had huge debt, a debt that was forgiven him. But when he refused to forgive his brother a much smaller debt, the king grew angry and threw him into debtors prison. Jesus concludes the parable by saying, This is how my heavenly Father will treat each of you, unless you forgive your brother from your heart (Matthew 18:35).

So yes, it would seem that we can have some influence over the manner in which God will judge us, over the standard he will use. And while it is true, God will judge will judge us by our deeds (cf Romans 2:6), yet the manner in which God judges us, whether with strictness or leniency, does seem to be a matter over which we have influence.

So, do the math and consider well the mathematics of the Kingdom of God!  It is a plain fact that we are all going to need lots of grace and mercy, for we will all have much to answer for. All the more reason for us to follow the teachings of the Lord, in his Scripture, and be sure that on the day of our judgment, mercy, and the grace of leniency will prevail. Do we want mercy? Then show mercy. Do we want a gentle standard? Then we must measure out gentleness. Do we want forgiveness? Then we must offer forgiveness. Recruit some good intercessors for the day of judgment, by giving to the poor. They will be the most powerful intercessors for us as we leave this life and go to judgment.

So,  God has shown us how we can store up a treasure of mercy, waiting for us in heaven, at the judgment seat of Christ. Some good lessons here to heed.

Here’s a funny video that illustrates that the measure we measure to others will be measured back to us:

 

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The Use of Irony in John’s Gospel

Last Sunday’s Gospel about the raising of Lazarus points to a supreme irony in the Gospel of John: Jesus’ very act of raising Lazarus from the dead confirms the Jewish temple leaders in their conviction to kill Him. The contrast could not be clearer. Jesus, who brings life, is opposed by the death-dealing conviction of His opponents. This is but one example of Johannine irony serving to highlight the differences between Jesus and His opponents.

As we approach Holy Week we encounter a lot of contrasts and ironies in John’s Gospel account of the Passion. We do well to look at some of them.

Irony is a literary technique that highlights a striking difference between two or more situations; this difference is known by the audience or readers while the characters in the narrative are unaware.

Another form of irony uses words to express something quite different from their typical meaning. A blind man may “see” better than those with vision. One considered a teacher may be ignorant of truths apparent to the most unlearned and simple of people.

The irony in the story of Lazarus comes several verses after the portion we read this past Sunday. The pertinent passage reads,

Therefore, many of the Jews who had come to Mary, and had seen what Jesus did, believed in Him. But some of them went to the Pharisees and told them what Jesus had done. Then the chief priests and Pharisees convened the Sanhedrin and said, “What are we to do? This man is performing many signs. If we let Him go on like this, everyone will believe in Him, and then the Romans will come and take away both our place and our nation.” But one of them, named Caiaphas, who was high priest that year, said to them, “You know nothing at all! You do not realize that it is better for you that one man die for the people than that the whole nation perish.” Caiaphas did not say this on his own. Instead, as high priest that year, he was prophesying that Jesus would die for the nation, and not only for the nation, but also for the scattered children of God, to gather them together into one. So from that day on they plotted to kill Him. As a result, Jesus no longer went about publicly among the Jews, but He withdrew to a town called Ephraim in an area near the wilderness. And He stayed there with the disciples (John 11:45-54).

Yes, this passage is dripping with irony. The occasion of Jesus raising a man from the dead causes the Pharisees to plot His death. He who gives life must be put to death.

A second irony is that Caiaphas “accidentally” speaks the truth. He conspires in murder, but his office of prophet remains! He cannot help but speak the truth because he is High Priest. His prophecy is true, but only in a way very different from what he intends. He is like Balaam’s donkey, which spoke the truth, but as a beast, knew not of what it spoke. Thus Caiaphas is a prophet, but only in an accidental, unknowing way.

Yes, John’s Gospel is rich with irony—in a gleeful, sharp, sarcastic way. We human beings are prone to becoming fodder for irony because we are so fickly and inconsistent; we often play into divine plans even as we resist them!

Consider some other examples of Johannine irony:

I. Straining gnats and swallowing camels – Jesus has been brought before Pilate on trumped up charges. Yes, they have an innocent man on trial and conspire to have him murdered. Yet despite this wickedness, John reports, the Jewish leaders did not enter the Praetorium [the Governor’s palace] to avoid being defiled and unable to eat the Passover (Jn 18:28).

They are more concerned with the ritual impurity of entering the house of a Gentile than the fact that they are conspiring to murder an innocent man (who happens to be the Son of God)!

Yes, this is dripping with irony, a kind of sarcastic and tragic irony. In their foolishness and blindness, they will consider themselves worthy to eat the Passover because they did not enter the house of a Gentile. Never mind that they have conspired to murder an innocent man.

II. Who is really blind here? – In the story of the man born blind (John 9) there are numerous ironies. The blind man himself says to the Pharisees who interrogate him, That is remarkable indeed! You do not know where He is from, and yet He opened my eyes (Jn 9:30). In other words, who is really the blind one here? Why should the student have to teach the teacher?

The blind man (who ironically can now see better than the supposed teachers and enlightened ones) instructs them of what they should know: Never before has anyone heard of opening the eyes of a man born blind. If this man were not from God, He could not do anything like this (Jn 9:32-33).

Jesus later doubles down on the irony by declaring, within earshot of the religious leaders, For judgment I have come into this world, so that the blind may see and those who see may become blind (Jn 9:39). They then continue, foolishly and blindly, to take the bait: Some of the Pharisees who were with Him heard this, and they asked Him, “Are we blind too?” “If you were blind,” Jesus replied, “you would not be guilty of sin. But since you claim you can see, your guilt remains” (Jn 9:40-41).

The caustic irony cannot be missed. The rhetorical question remains, “Who is really blind here?”

III. The “enlightened” ones stumble about in the dark – One of the themes in John’s Gospel is the battle between light and darkness. This theme is announced in the prologue: The Light shines in the darkness, and the darkness has not overcome it (Jn 1:5). Jesus is the Light of the World, but men have shown that they prefer the darkness due to their wickedness (See John 3:19).

Jesus also says, Are there not twelve hours of daylight? If anyone walks in the daytime, he will not stumble, because he sees by the light of this world. But if anyone walks at night, he will stumble, because he has no light (Jn 11:9).

When Judas leaves the Last Supper to betray Jesus, John merely says, “It was night.” He is not just telling us the time of day. Darkness now has its hour. Although Judas and his conspirators consider Jesus misguided and dangerous, they think that they are the enlightened ones, knowing better than Jesus, who is the true Light.

Here comes the irony: Jesus is in the garden of Gethsemane. He and His apostles made it there by the light of Passover moon and because Jesus is the light of the World. In a scene dripping with irony, John notes that as Judas approached the moonlit garden he brought a band of soldiers and officers from the chief priests and Pharisees. They arrived at the garden carrying lanterns, torches, and weapons (John 18:3). Yes, they stumble about on a moonlit night needing torches and lanterns to find their way.

IV. The arresters are arrested – Jesus, knowing their intentions and noting that they have trouble seeing, stepped forward and asked them, “Who are you looking for?” “Jesus of Nazareth,” they answered. Jesus said, “I AM.” And Judas His betrayer was standing there with them. When Jesus said, “I AM” they drew back and fell to the ground (Jn 18:4-6).

This is a kind of comedic irony. Sent to arrest Jesus, they are arrested by Him! The implication is that He almost needs to help them up from their fall. They are so overwhelmed by the authority of Jesus and His Divine Name that they fall backwards to the ground.

Some argue that their falling to the ground is a voluntary sign of reverence for the Divine Name. Maybe, but if so, then this is merely another supreme irony: that they would show reverence for the Divine Name while at the same time assisting in an act of betrayal and in the arresting of an innocent man.

V. The decider is indecisive – The description of the trial before Pilate in John’s Gospel is an ironic portrait of Pilate. Though possessed of great local power and the ability to decide Jesus’ fate in a way that will be unquestioned, Pilate is weak and vacillating. He is this way because of his ambition. He fears the crowd and their capacity to riot. Such an occurrence would be a huge blot on his record and likely prevent his future advancement.

Deep within his conscience, Pilate knows that Jesus is innocent of the charges. He correctly suspects that the Jewish leadership has brought Him up for unjust reasons and are serving their own interests more so than justice or religious conviction.

In chapters 18 and 19, John paints a physical picture of Pilate’s vacillation by describing his going in and out of the Praetorium (Governor’s palace) numerous times. In 18:28, Pilate goes out to address the Jews. In 18:33 He goes back into the Praetorium to speak with Jesus. In 18:38, Pilate goes back out to the Jews to say that he finds no guilt and tries to negotiate Jesus’ release. In 19:1, Pilate is back in the Praetorium and yet another compromise indicates that Jesus should be scourged but not killed. In 19:4, Pilate goes back out to the Jews hoping that the scourging of Jesus will have satisfied them. Though he said he had found no guilt in Jesus, he presents Him again after His scourging! Why have Jesus scourged (a terrible punishment) if he found no guilt in Him? Of course the Jewish leaders were still not satisfied and demanded Jesus’ crucifixion. Pilate’s fears grow and in 19:9 he goes back into the Praetorium to speak yet again with Jesus. Although Pilate asserts that he has the power to kill or release Him, Jesus looks at this deflated and fearful man and reminds him that he would have no power at all if God had not bestowed it on him. Finally, Pilate emerges one last time in 19:13 and in anger violates his own conscience and hands Jesus over to be crucified.

The dramatic irony is hard to miss. Here is a seemingly powerful man with the office to decide life or death, yet indecisive. He is a vacillator, swaying in the breeze of public opinion. On seven different occasions he goes into or out of the Praetorium. John’s portrait of this leader is dripping with irony. Pilate is more a follower than a leader.

VI. The judge is put on trial – John describes another irony within this irony. Although Jesus is on trial, at a key point He turns the tables on Pilate and it is Pilate who is on trial.

Usually in a trial the defendant is required to answer questions. Pilate begins by asking, “Are you the king of the Jews?” (Jn 18:33) Jesus turns the tables on Pilate and asks him, “Are you saying this on your own, or did others tell you about Me?” (Jn 18:34) Later, when Pilate asserts his authority to pass sentence on Jesus, Jesus reminds him that he would have no authority if God had not granted it to him.

Finally, when the critical moment to pass judgment comes, John writes, When Pilate heard this, he brought Jesus out and he sat down on the judge’s seat at a place known as the Stone Pavement (Jon 19:13). The Greek text is ambiguous as to who is sitting on the judge’s seat. Does the “he” who sat down on the judge’s seat refer to Pilate or to Jesus? Historically, it was Pilate who sat in the judge’s seat, but grammatically it is ambiguous.

John underscores the irony: Who is really being judged here? Clearly it is actually Pilate who has come under judgment for violating his conscience and succumbing to fear. Yes, it is another dramatic irony wrapped in a grammatical ambiguity.

There are other ironies in John’s Gospel (such as Nicodemus, the enlightened teacher who comes to Jesus by night but needs to be taught Jn 3:10), but allow these examples to suffice.

The use and uncovering of irony is a memorable way to teach. John and the Holy Spirit who inspired him do not hesitate to make use of it. Ultimately, irony exists because we human beings are fickle and often pretentious. Such qualities are the fuel of irony.

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Straining Out Gnats and Swallowing Camels As Seen in a Commercial

In the Gospel of Matthew (Mat 12:1-8), Jesus is rebuked for violating the Sabbath. This reminded me of the video below, which illustrates how we sometimes follow smaller rules while overlooking more important ones in the process.

The Lord Jesus was often scorned by the people of His day, who claimed that He overlooked certain details of the law (often Sabbath observances). But those who rebuked Him for this were guilty of far greater violations. For example,

  1. [Jesus] went into the synagogue, and a man with a shriveled hand was there. Some of them were looking for a reason to accuse Jesus, so they watched him closely to see if he would heal him on the Sabbath. Jesus said to the man with the shriveled hand, “Stand up in front of everyone.” Then Jesus asked them, “Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?” But they remained silent. He looked around at them in anger and, deeply distressed at their stubborn hearts, said to the man, “Stretch out your hand.” He stretched it out, and his hand was completely restored. Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus (Mk 3:1-6).
  2. Woe to you Pharisees, because you give God a tenth of your mint, rue and all other kinds of garden herbs, but you neglect justice and the love of God. You should have practiced the latter without leaving the former undone (Luke 11:42).
  3. Indignant because Jesus had healed on the Sabbath, the synagogue ruler said to the people, “There are six days for work. So come and be healed on those days, not on the Sabbath.” The Lord answered him, “You hypocrites! Doesn’t each of you on the Sabbath untie his ox or donkey from the stall and lead it out to give it water? Then should not this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her?” (Lk 13:14-16)
  4. You blind guides! You strain out a gnat but swallow a camel. Woe to you, teachers of the law and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence. Blind Pharisee! First clean the inside of the cup and dish, and then the outside also will be clean (Matt 23:24-25).

Yes, they are straining out gnats but swallowing camels, maximizing the minimum but minimizing the maximum. Note that in the first passage above they are actually planning to kill Jesus for healing on the Sabbath!

Perhaps my all-time favorite illustration of this awful human tendency is in the Gospel of John:

Then the Jews led Jesus from Caiaphas to the palace of the Roman governor. By now it was early morning, and to avoid ceremonial uncleanness the Jews did not enter the palace; they wanted to be able to eat the Passover. So Pilate came out … (John 18:28-29).

They are plotting to kill a just and innocent man; indeed, they are plotting to kill God. They are acting out of wickedness, envy, jealousy, hatred, and murderous anger, but their primary concern is avoiding ritual uncleanliness! Yes, they are straining out gnats but swallowing camels.

We who are pious and observant need to be wary of this tendency. Sometimes in congratulating ourselves over adherence in lesser matters, we can either offend or neglect in weightier ones. Perhaps I attend Mass each Sunday (a grave obligation); perhaps I pray the rosary (a highly commendable practice); perhaps I tithe (a commendable precept). These are all things that ought to be done (one is commanded, one is commended, and one is a precept). But what if at the same time I am hateful toward someone at the office, unforgiving to a family member, and/or insensitive to the poor?

The danger could be that I let my observance of certain things allow me to think that I can “check off the God box” and figure that because I went to Mass, prayed the rosary, and gave an offering, I’ve “got this righteousness thing down.” Too often, very significant and serious things like love, mercy, forgiveness, and charity are set aside or neglected as I am busy congratulating myself over my adherence to other, sometimes lesser, things.

This oversight can happen in the other direction as well. Someone may congratulate himself for spending the day working in a soup kitchen, and think that he therefore has no need to look at the fact that he is living unchastely (shacked up, for example) or not attending Mass.

We cannot “buy God off,” doing certain things (usually things that we like) while ignoring others we’d rather not. In the end, the whole counsel of God is important.

We must avoid the sinful tendency to try to substitute or swap, to observe a few things while overlooking others.

We see a lot of examples of this in our culture as well. We obsess over people smoking because it might be bad for their health while ignoring the health consequences of promiscuous behavior, which spreads AIDS and countless venereal diseases and leads to abortion. We campaign to save the baby seals while over a thousand baby humans are killed each day in the United States. We deplore (rightfully) the death of thousands each year in gun homicides while calling the murder of hundreds of thousands of babies each year a constitutional right. The school nurse is required to obtain parental permission to dispense aspirin to students but not to provide the dangerous abortifacient “morning after pill.” We talk about the dignity of women and yet pornography flourishes. We fret endlessly about our weight and the physical appearance of our bodies, which will die, and care little for our souls, which will live. We obsess over carbon footprints while flying on jets to global warming conferences at luxurious convention center complexes.

Yes, we are straining gnats but swallowing camels. As the Lord says, we ought not to neglect smaller things wholly, but simply observing lesser things doesn’t give us the right to ignore greater ones.

Salus animarum suprema lex. (The salvation of souls is the highest law.) While little things mean a lot, we must always remember not to allow them to eclipse greater things.

The ideal for which to aim is an integrated state in which the lesser serves the greater and is subsumed into it. St. Augustine rightly observed,

Quod Minimum, minimum est, Sed in minimo fidelem esse, magnum est (St. Augustine – De Doctrina Christiana, IV,35).

(What is a little thing, is (just) a little thing, but to be faithful in a little thing is a great thing.)

Notice that the lesser things are in service of the greater thing—in this case fidelity. And thus we should rightly ask whether some of the lesser things we do are really in service of the greater things like justice, love, mercy, fidelity, kindness, and generosity. Otherwise we run the risk of straining out gnats but swallowing camels.

Enjoy this commercial, which illustrates how one rule (no loud voices in the library) is observed while violating nearly every other.

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Jesus Does Not Forbid Correcting the Sinner

Many of the psalms and proverbs of ancient Israel are in the form of poetry. In ancient Jewish poetry, however, the rhyme is not in the sound; it is in the thought. Consider a couple of examples from the psalms and note how each couplet consists of a thought in the first line followed by the same idea stated in a slightly different way in the line that follows:

Why do the nations rage
and the peoples plot in vain?

The kings of the earth take their stand
and the rulers gather together,

against the LORD
and against His Anointed One:

“Let us break their chains
and cast away their cords.”

The One enthroned in heaven laughs;
the Lord taunts them(Psalm 2:1-3).

 

Oh, give thanks to the LORD, for he is good,
for his steadfast love endures forever!

Who can utter the mighty deeds of the LORD,
or declare all his praise?

Blessed are they who observe justice,
who do righteousness at all times! (Psalm 106:1-3)

Recognizing that the second part of each couplet fleshes out  the concept presented in the first part, we learn several things from Psalm 106: the goodness of the Lord is manifested in His steadfast and enduring love, reciting the mighty deeds of the Lord is a way of praising Him even if insufficiently, and observing justice means always doing what is right.

If we apply this same insight in studying the Gospel for today’s Mass (Monday of the Second Week of Lent), we can better understand Jesus’ meaning:

Stop judging and you will not be judged.
Stop condemning and you will not be condemned (Luke 6:37).

Considering these verses as a pair helps us avoid a common misunderstanding. Many people today try to shame Christians who criticize or “judge” the behavior of public sinners. For example, if we state that fornication or homosexual acts are morally wrong, we often hear something like this: “You’re judging me! You’re not being a very good Christian because Jesus says not to judge.” This is a misinterpretation of Jesus’ message. Jesus does not forbid all judgments (that would be absurd); rather, he forbids the judgment of condemnation. We can see this in the couplet from Luke above: the second part fleshes out the first part. Jesus is warning us against the judgment of condemnation.

What does it mean to condemn? Most literally and etymologically, it means to consign someone to Hell (something that is not within our power to do). It comes from the Latin con (with) and damnare (to damn; harm; pronounce as unfit, reprehensible, or deserving of severest censure.) The Greek word καταδικάζω (katadikazo) used in this passage has a similar meaning. The prefix “kata” intensifies dikazo (judge) making that judgment severe.

Thus, the Lord is warning us against pronouncing unnecessarily severe punishment or condemnation. People need time to repent. Correction or rebuke, which are sometimes necessary, should be designed to assist a person in reflecting and repenting, not to crush or humiliate him.

Later in this same passage Jesus further warns, For the measure you measure to others will be measured back to you(Luke 6:38). If you are needlessly severe with others, God will use this standard to evaluate and punish you. Because we’re all going to need grace and mercy from God, we do well to show mercy to others. As James says,  Judgment is without mercy to one who has shown no mercy (James 2:13).  (I have written more on this matter in a previous post: Can We Influence How God Will Judge Us?.)

Thus, the Lord does not forbid us to judge between good and bad behavior. We are expected to make such judgments and to distinguish between right and wrong. Further, He does not forbid us to correct one another. In fact, Scripture consistently counsels that we correct the sinner. (I have written in more detail on that in this post: Correcting the Sinner Is an Essential Work of Charity.)

Attempting to shame Christians into remaining silent rather than correcting others is a misunderstanding of Jesus’ message in these and similar passages. Taking a text out of context is a pretext of sorts. In this case the reason behind it is to attempt to silence criticism of immoral behavior. Also, notice that when someone rebukes you for correcting or “judging,” he is doing precisely the same thing to you! In calling you out, the person is violating his own rule. Recognize this hypocrisy and do not be fooled by this misinterpretation of Jesus’ words.