It’s Enough

In today’s first reading we hear Jesus’ reference to “the sign of Jonah.” I think we have been conditioned to think: “Jonah, three days in the belly of the whale. Jesus, three days in the tomb. Ok, the ‘sign of Jonah’ must be Jesus’ Resurrection.” Maybe. I think it is more than that.

If I said, “Oh, say can you see…” most citizens would recognize those words as the opening verse of the national anthem. But I am not asking a question about your visual acuity. I am asking you to recall the whole story of a nascent nation struggling for its independence. In the same way, I would offer that “the sign of Jonah” is asking us to consider the whole of the story of Jonah – and not just the whale.

The Lord came to Jonah and asked him to be a prophet to the city of Nineveh, capital city of the moral enemy of Israel. Jonah’s response was to run away and attempt to sail to the farthest ends of earth. In short: storm at sea, crew throws Jonah overboard to appease the Lord, whale swallows Jonah, and the whale spews Jonah on the beach. Jonah begrudgingly makes the long journey to Nineveh.

Nineveh was located hundreds of miles from where the whale spewed Jonah on the beach. It is not likely that Jonah’s arrival in Nineveh was heralded by the news that he had spent three days in the belly of the whale. Yet somehow Jonah’s recalcitrant and truncated announcement, essentially, “repent or die” was heeded by everyone from King to people, even the animals.

What was the experience of Jonah in the belly of the whale? All of Chapter 2 is Jonah’s realization that he has sinned against the Lord and because of that is at the point of death. Does Jonah ever repent? He certainly realizes that only God can save him, but I am hard pressed to find where he repents. It seems to me that Jonah relents and gives in to the inevitable rather than death. God wants him to be a prophet to Nineveh and God gets what he wants.

The city of Nineveh witnesses the unlikely prophet of Jonah walking their streets with the basic message repent or die. In Hebrew his entire message is five words and I doubt it is given with either volume or enthusiasm. Jonah is a reluctant prophet at best – as shown in the last chapter of the book where he is sulking because they did repent and the Lord was not going to destroy them.

There were no miracles or great signs, just the prophetic word.  It is enough and it is clear that the people of Nineveh repent.

Israel witnesses the unlikely prophet from Galilee – what good ever comes from Galilee, right?  They were witness to a whole host of miracles and signs, yet they resist. It is as the Gospel acclamation says: “Even now, says the LORD, return to me with your whole heart for I am gracious and merciful.” (Joel 2:12-13) And yet they resist. They want another sign. Jesus says that at this point they will get what Nineveh received, the unexpected prophet announcing repent or die. The life, death, and ministry of Jesus is that sign. The choice is theirs.

We have the one sign given, Jesus the Christ. We have the Word calling us to turn to the gracious and merciful God. As always it is our choice.

Flow and Direction

This coming Sunday is the 29th Sunday in Ordinary Time, Lectionary Cycle A. Over the last three weeks we have considered three tightly connected Matthean parables: the two sons 21:28-32; the tenants in the vineyard 21:33-46; and the wedding banquet 22:1-14.  They are parables about doing (or not doing) what God (father/landowner/king) wanted (or submitting one’s self to their authority): sons working in the vineyard, tenants giving the owner the fruit, and invitees accepting the king’s invitation to his son’s wedding feast and wearing the proper garb.

Matthew makes the last parable the climax of the progression of this three-parable set: The first of the triad, the parable of the two sons (21:28–32), focuses on the (more than a) prophet John; the second, the parable of the lord’s vineyard given to others (21:33–46), pictures the whole prophetic line climaxing in Jesus, the Son who is killed. This third parable is understood from Matthew’s own post-Easter perspective, facing the parousia and final judgment. This final parable thus follows the perspective in picturing the history of salvation from the original calling of Israel to the last judgment, and places Jesus and the church in the succession of Israel’s prophets, persecuted and rejected by Israel.

That is the perspective from the overarching view of salvation history. On the less cosmic view of an individual there are other themes that have emerged: the everyday task of doing God’s will. The leaders of Jerusalem are found wanting and, despite their invitation, do not come to the king’s wedding banquet. The invitation is then extended to those traveling on the streets (some would say, “on the way”) – but as noted in the parable and in 22:14, “Many are invited, but few are chosen.” Who are the chosen? The true “chosen people” are not automatically identified with those who belong to the Israelite community, not even those who are its official leaders: these are the invited, but not necessarily the chosen. The “many” and the “few” speak of a weeding process, whereby many of those invited will not make it to the feast. The chosen are the new tenants who will produce the fruit, who, as we have seen in the second parable, may be Jewish or Gentile. Their “chosenness” does not depend on their racial origin but on their response to God’s summons and their readiness to give God his due. The principle applies both to the old Israel (vv. 3–7) and to those who have taken their place (vv. 8–13).

The three parables are an overarching message that those who find themselves unexpectedly included in the invitation may not presume on grace and their willingness to “show up,” but are warned of the dire consequences of accepting the invitation and doing nothing except showing up.  As the first parable warned: one must produce fruit.

Now that we’ve had a quick refresher on the flow of Matthew’s gospel, let us look ahead and see the direction the Sacred Writers wants us to go. With the three parables concluded, Matthew now offer three controversy stories:

  • Taxes to the Emperor (22:15-22)
  • The Resurrection (22:23-33)
  • The Great Commandment (22:34-40)

Our Sunday gospel talks about doing what God wants and our submission to proper authority in real life. And certainly “taxes” are real and a part of life. Real enough that they are part of our literary tradition. As Brian Stoffregen notes: “In 1789, Benjamin Franklin wrote in a letter to a friend, ‘In this world nothing is certain but death and taxes.’ Nearly 150 years later (1936), Margaret Mitchell used a similar phrase in Gone with the Wind: ‘Death and taxes and childbirth! There’s never any convenient time for any of them.’”  The good thing about the love of Christ is that it is truly the only certain thing – and now and always is a convenient time.

The scene throughout the parable and these controversies remains in the temple courtyard. We are reminded that there is a single listening crowd. A single notice in v. 33 states that they were astonished at Jesus’ teaching. Their favorable reaction will be presupposed in the way Jesus takes them to be on his side against the scribes and Pharisees in 23:1–12.


Image credit: The Tribute Money, Peter Paul Rubens (1610–1615), Fine Arts Museum of San Francisco, Public Domain PD-US