After Hearing the Word

Every Mass is quite remarkable: God speaks to us. We listen to readings from Scripture. At the end, the lector says, “The word of the Lord,” and we respond, “Thanks be to God.” Then the priest will begin a homily.  I am often tempted to then simply ask: “Now what? We’ve heard God’s word…. And now what?” 

The Gospel is clear: the family of Jesus “are those who hear the word of God and act on it.” (Lk 8:21). Given the context, some think it sounds as Jesus is distancing himself from Mary and his family. But especially in Luke’s Gospel, that can’t be the point. Mary is the exemplar of one who hears God’s word and acts on it. At the Annunciation she completely disrupts whatever plans she had imagined for her life and responds: “May it be done to me according to your word.” (Lk 1:38). Mary lets the Word change her life.

Today’s Gospel comes at the end of a whole series of teachings about hearing. Jesus has just told the Parable of the Sower. The seed is the Word of God. Some seed falls on the path, some among rocks, some among thorns. But the seed that falls on good soil represents those who hear the Word, hold onto it and bear fruit. Then Jesus tells his disciples: “Take care, then, how you hear.” (Lk 8:18) And finally today Jesus is clear that the family of Jesus, that is, disciples “are those who hear the word of God and act on it.” Jesus seems to be saying that hearing is incomplete until something happens afterward.

And Proverbs makes essentially the same point in our first reading: “To do what is right and just is more acceptable to the LORD than sacrifice.” (Prv 21:3) Notice the word: “do”. Not merely know what is right or admire it, or talk about it, but “do.”

Think about all the Scriptures we have heard: the Beatitudes, the Good Samaritan, the Prodigal Son, and more. We know Jesus tells us to forgive, care for the poor, love our enemies, not to judge and to take up our cross and follow him.  We’ve heard the Word. We understand what Jesus said….and now what? What happened after I heard Him say it? When was the last time something I heard in Scripture actually changed something I did?

When Jesus spoke about forgiveness, did we finally make the telephone call we’d been avoiding? When Jesus spoke about the poor, did I become more generous? When Jesus spoke about loving our enemies did we begin praying for someone we dislike? When Jesus spoke about so many things, did we stop judging, stop gossiping, say “please forgive me?” That’s the difference between simply hearing Scripture and allowing the Word of God to become fruitful within us.

There is an interesting line in in the first reading from Proverbs: “Those who shut their ears to the cry of the poor will themselves call out and not be answered.” (Prv 21:13) Again, notice the ears. Perhaps hearing God’s Word also teaches us who else we need to hear: the lonely, those needing help or compassion. Maybe even the person who is trying to tell us something about ourselves that we would rather not hear.

We can hear the Word of God proclaimed beautifully in church and still walk outside and close our ears to the people the Word asks us to love. Jesus doesn’t simply say: “Blessed are those who hear.” He says: “My mother and my brothers are those who hear the word of God and act on it.”

In a few moments, we will come to this altar and receive Christ in the Eucharist. And then, at the end of Mass, we will be sent out. We will have heard the Word of God. We will have received the Body of Christ. Then we will walk through those doors and return to our families, our work, our neighborhoods, our ordinary lives. And perhaps that is when today’s Gospel really begins. Because the question isn’t simply: “Did I hear the Word of God today?” The question is: “What will I do differently because I heard it?”


Image credit: Sermon on the Mount | Carl Block, 1887 | Museum of Natural History at Frederlksborg Castle – Hillerod, Denmark | PD-US

Jesus’ authority challenged

This coming Sunday is the 26th Sunday in Ordinary Time. The texts leading up to and out of our gospel are replete with questions of authority. These events all occur in what we know as Holy Week and even though Jesus had triumphantly entered the City of David, Jesus had left Jerusalem for a brief stay in Bethany. He has now returned to the Temple area where, when he left the day before, the chief priests and scribes were angry with him (cleansing of the Temple, vv.12-17.) Given the deeds of the previous day, it seems only natural that the chief priests and the elders would ask about his credentials and question his authority.

Boring (Matthew, New Interpreters Commentary) suggests this outline for this section that challenges  Jesus’ authority. Note that it forms a cascade that begins and ends with a question by Jesus.

Jesus’ response to the challenge to his authority indicates two possibilities: authority can come from heaven or from humans (vv.23-25) – this will frame all that follows. Long (Matthew) says the following about the two forms of authority:

First, there is human authority. No matter how sophisticatedly it is packaged, human authority is a matter of raw power. If you have enough people behind you or guns with you, you have it, and what you say goes, period. Divine authority, on the other hand, has to do with truth, the truth of God, the truth about who God made us to be. In the short run, human authority can appear to overwhelm divine authority – even to crucify it – but, ultimately, God’s truth prevails. [p. 241]

Jesus responds to their question by asking a question. The Jerusalem leaders “discussed” or “dialogued” (dialogizomai) how they might answer Jesus. This discussion indicates that their authority came from humans.. They are concerned about what Jesus or the crowds would say or do to them. There is no indication that they prayed, asking for God’s guidance There is little concern with seeking the fullness of truth, but rather, the principle concern is if they would “lose face” (or lose “authority”) before the people.

Daniel Patte (The Gospel According to Matthew) makes this observation:

Even though the chief priests and the elders correctly view authority as something given to someone and not as an intrinsic part of someone’s being, for them once it has been received this authority characterizes that person. For them, Jesus has an authority, and with it he does certain things. By contrast, Jesus does not speak of John’s authority but rather of the authority of his baptism: “The baptism of John, whence was it”? (21:25a). In other words, authority, for Jesus, is attached to an act, to what a person does, rather than to the person. The person does not have authority; what a person does, such as the baptism performed by John, is authoritative. [p. 294]

Carter (Matthew and the Margins) comments on the response in v. 27:

So they answered Jesus, “We do not know.” They choose a path of non-commitment, which, ironically, betrays their commitment. To not answer displays not genuine ignorance (their debate in 21:25 shows they know the options) but deliberate resistance. In refusing to say that John’s ministry comes from God, they reject the claim that John and Jesus have God-given authority. To refuse this recognition is to reveal their own illegitimacy. Like the Pharisees and their tradition (15:1-9), they are not God’s planting (15:13-14). They are of human origin. Jesus has now exposed and discredited the whole religious leadership. Judgment on them and their temple is inevitable. [p. 424]

All this leads to the parable that forms our Sunday gospel.


Image credit: Parable of the Two Sons, Andrei Monorov, 2012 | CC BY SA 4.0 |