Replies

From Share the Word Good resource for a faith-sharing group.

Let Us Hear with Our Hearts
Website Supplement: Aug. 4, 2002

God cares for us, and we in turn learn how to care for others, for each other, and for our loving God. This requires us to open our ears to hear, and open our hearts to understand.

Faith-sharing and Bible study groups can prepare for the Aug. 4, 2002 Sunday celebration of the Mass by first reviewing the format for sharing the word on page 3 of the July 21-September 28, 2002 issue of Share The Word. For today’s Scripture readings on which this website reflection and the published Share The Word reflection are based, go to: www.nccbuscc.org/nab.

Then, prayerfully discuss pages 23-25, which is the Aug. 4, 2002 reflection on the Scripture readings for the Eighteenth Sunday in Ordinary Time. This reflection explores how God’s superabundant care for our well-being results in nothing being able to separate us from God’s power to save.

The material that follows can be used to supplement your faith-sharing group or personal reflection on the readings and the Aug. 4, 2002 Share The Word reflection with further examination of the Scriptures of this Sunday.

Help us Share The Word…

We thank God for the popularity of these website supplements to the published Share The Word reflections on the Sunday Scriptures. However, as with all faith-based organizations, Share The Word must in good stewardship cover our expenses. Thus beginning with the next issue, Ordinary Time 4 issue (Sept. 29-Nov. 30, 2002), these Sunday supplements will be available to subscribers only. For more information on subscribing, click “Subscribe” above, call 1-800-237-5515, or write Share The Word, 3031 Fourth St. NE, Washington, DC 20017-1102.

Share The Word enriches the spiritual life of readers every day of the year. The magazine includes daily reflections on a Scripture reading from Mass. Always new Sunday reflections give individuals and groups insights into all the readings proclaimed at Sunday Mass. Practical articles on Scripture, evangelization, and spirituality help people grow in faith and share it with others. At $20 a year—just 5 cents a day—it’s a blessing!

Opening Prayer

Lord God, you invite us to come to you that we may have life
(first reading)

for you satisfy the desire of every living thing,
(responsorial psalm)

even as your beloved Son satisfied the hunger of those eager for his word.
(gospel reading)

May we draw closer to him, and never be separated from his love,
that all our deepest hungerings may be fulfilled in him, who is Lord forever and ever. Amen.
(second reading)

The First Reading—Isaiah 55:1-3

We take another look at the overture and finale of Second Isaiah.

Background

As earlier, on the 15th Sunday, we look at the opening and closing chapters of Second Isaiah as “overture” (ch. 40) and “finale” (ch, 55). The themes first sounded receive more dramatic treatment at the end, and are given full resonance.

Shepherd: The opening chapter announced that God would soon step into history, and rescue the people of Judah from their captivity. God would come to their aid as a shepherd assists a flock. God would feed the flock, and “gather the lambs,” leading them out of exile with care (40:11).

King: Taken captive by the armies of Babylon’s king, the people witnessed the death of the last king from David’s dynasty. They felt even more helpless. The prophet had to address their lack of a leader. It is God who “rules by his strong arm” (40:10), and “makes the rulers of the earth as nothing” (40:23). It is God who is their king!

Now, in Sunday’s verses from the final chapter of this book, or the finale as we have called it, those two themes recur, and are given deeper expression.

Commentary

Shepherd (55:1-2): The style of these opening verses resembles that found so often in the wisdom books. There, Lady Wisdom issued an invitation: “Come, eat of my food, and drink of the wine I have mixed” (Pry 9:5).

Here, it is the Lord who issues an invitation. It is mingled, however, with commands. Three times the people are ordered to come. This triple command has all the tenderness of a shepherd’s call to the sheep of his flock, before a final command is uttered: “Heed me!” (v. 2b).

King (v. 3): Finally, the invitations to come blend with the command to heed. They form a single declaration, as we hear God declare: “Come to me heedfully!” The people have been wearied by their captivity, and were less willing to hear what the prophet had been proclaiming.

Lest they be further lulled by the gentleness of their Shepherd’s invitations, and the prophet’s promises of rescue, they are given a command. Listen!

It is in this final invitation, now become a command, that the images of God as shepherd and as king become one.

God does rule (40:10), and will bring about the end of Babylon’s power, making “the rulers of the earth as nothing” (40:23).

True, David’s dynasty had come to an end, and there was no king to rule over Judah. But God ruled the world, and so this prophet can promise that “the benefits assured to David” would not be forgotten.

God bestowed many blessings on David, the shepherd whom God chose to become a king. All that God did for David, however, had a single purpose. It was to show that God was the true and only Shepherd of the people called to be “the flock he tends” (Psalm 100:3). And only God would be their true King forever (Psalm 99:1).

With the end of David’s dynasty, that purpose had not been thwarted. Now, instead of conferring benefits on a single person for the welfare of all, God would bestow divine blessings upon all. A royal power would be transferred to them.

The choice of David was but the “overture” to a blessed history. Second Isaiah pens this “finale,” and gives the opening themes of his composition their fullest resonance.

The Responsorial—Psalm 145:8-9 & 15-18

We have already looked at this psalm for the Fourteenth Sunday, but then, the psalm itself is a “second look” at other psalms in the Psalter!

Background

Psalm 145 is an “alphabetical psalm,” or an “acrostic psalm.” Each verse begins with a letter of the Hebrew alphabet, in order. There are many such psalms in the Psalter, and one of them, Psalm 111, comes readily to mind.

Apart from the use of the alphabet in its arrangement of verses, many phrases found in Psalm 111 appear to be exact copies of the phrases used in Psalm 145. For example:

Psalm 111 declares: “gracious and merciful is the Lord” (v. 4); Psalm 145 states: “The Lord is gracious and merciful” (v. 8).

Psalm 111 declares how “great are the works of the Lord” (v. 2); Psalm 145 tells us, “Great is the Lord” (v. 3), and “holy in all his works” (v. 13).

Psalm 111 celebrates the truth that God “has given food to those who fear him” (v. 5); Psalm 145 reveals that God gives “food in due season” (v. 15).

Both psalms mention “the works” that God performs, and celebrates how “wondrous” they are, revealing the power and majesty of God. And both psalms include the gentle and generous gift of “food” as being among the mighty deeds of God.

For this reason, the church has traditionally borrowed verses from both psalms for recitation before and after meals. The theology behind such usage must impress us. It is God who provides our food, even when we produce it ourselves, or earn it by our labor.

What human strength can achieve is actually a work of the Lord! And when we “give food” to the hungry, that work of God is even more apparent, for it bears direct resemblance to the providence of God, and is a sharing in that kindness of God.

The idea is worth repeating, and the very fact that the Psalter comes back to this idea again and again is proof of that.

Commentary

We recall, for a moment, the obvious structure employed by our psalmist. Descriptions of God’s mighty works (vv. 1-10) and God’s provident works (vv. 14-21) serve as “frames” for the central theme, the “kingdom” of God (vv. 10-13).

Verses 8-9: This section has already mentioned the might” of God (v. 4) and the splendor of God (v. 5). Those same terms will appear, in the same order, at the start of the central section, describing the kingdom of God (vv. 11 & 12).

By using the same words, our psalmist has framed a truth that is told in these verses, the kindness and compassionate nature of God. The basic truth about God, one that flies in the face of a commonly accepted view of human nature, is asserted: gentleness is powerful!

It is not a weakness on God’s part to show kindness, and to be “slow to anger.” To the contrary, it is a powerful and mighty “work,” and one that can be imitated by all who would praise God.

Verses 15-18: A look at the identical phrase, found in vv. 13b and 17, also indicates a “framing” of a central truth. God is “holy in all his works.” It is not only the might of God that is evident in deeds of compassion, but the very holiness of God!

God answers the needs of all who look hopefully for help. Indeed, God is near to “all who call upon him” in their need (v. 18). We are being given an unusual look at the notion of the holiness of God.

When Moses first encountered God, as he approached a burning bush, he knew that he was on “holy ground.” He “hid his face,” because he was “afraid to look at God” (Exodus 3:4-6).

When Elijah was summoned to stand before the Lord (as told in last Sunday’s first reading) he “hid his face in his cloak” (1 Kings 19:13).

When Isaiah was called to be a prophet, he heard the heavenly choir singing: “Holy, holy, holy is the Lord of hosts.” Hearing the song which we still sing, he could only cry out, “Woe is me, I am doomed!” (Isaiah 6:1-5).

If our psalm looks back at other psalms, it also takes a second look at the reactions of those who stood before the very holiness of God. All who hid their faces, or spoke words of fear, were afraid to look upon God. The splendor of God overwhelmed them.

For our psalmist, the compassion of God reveals the splendor of his works. No need, our psalmist is saying, to be afraid to call upon God, or even to look upon God. There is every need to look toward God, the Lord who is “gracious and merciful.”

The Second Reading—Romans 8:35 & 37-39

“The fruit of the Spirit is love” (Galatians 5:22).

Background

Paul lists love as the first of the nine virtues that form the singular “fruit of the Spirit” described by Paul. But in this present section of Romans, which describes the work of the Spirit, love comes last, in place of honor and importance.

When he began this section, Paul asked a question: “What then shall we say?” (6:1). Now, at its close, he returns to that same question: “What then shall we say to this?” (8:31). And he adds six additional questions, for a total of seven, the biblical number for completeness and perfection (vv. 31b-39).

In fact, numbers will play a significant role in this entire closing argument.

Commentary

Verse 35a: Paul had just asked “who will bring a charge against” Christians (v. 33), and “who will condemn” them (v. 34)? Now he asks, “what will separate” Christians from the love of Christ? That is the opening question, and the remainder of the verse provides a reply, phrased as a question as well.

Verse 35b: Paul lists six possibilities, upsetting things that might easily cause someone to forget how deeply loved we are. All of them were faced by Paul himself. Elsewhere, he will describe his difficulties in greater detail (2 Corinthians 11:24-29).

The very number is significant. It represents incompleteness, of course, and came to stand for evil. The number 666, for example, found in the Book of Revelation (13:18), is seen as the epitome of evil, a threefold evil, the evil counterpart to the triune God.

And the final item is significant as well. Paul mentions “the sword,” and with great irony. This is his final letter before his own martyrdom! (He is depicted, in religious art, with the book of the Gospel he preached, and the sword by which he gave his life in service to that Gospel.)

Verses 37-39: Christ conquered death, the consequence of evil. And Christ’s victory makes us conquerors as well. No one can “bring a charge” against us, or condemn us, and nothing can remove us from the love of Christ.

Once again, Paul lists the possibilities, things that appear to be powerful, none of which are as powerful as God’s love.

And, once again, numbers play a role, for with the use of several couplets, Paul lists six possibilities.

First, he joins death and life together, for life is basic to us, and its ending inspires fear.

Second, he mentions “angels” and “principalities.” The terms refer to spiritual forces, unseen by mortals. Such forces were viewed as powerful and in control of the universe.

Third, Paul uses a couplet that presents the notion of time, over which none of us has any power or control. The present and the future, and all that they hold, have no hold over those whom God loves.

Fourth, Paul mentions “powers,” which could be another name for spiritual forces. Separated from “angels” and “principalities” as it is, however, the word refers to civil authorities, the earthly powers that could bring charges and condemn Christians to death (vv. 33-34).

Fifth, the next couplet presents the notion of space. Both terms refer to the highest and lowest point of a star’s position to influence earth. Paul has astrology in mind, and today’s interest in horoscopes proves how strong an influence some people consider the stars to be!

Sixth, the final term and, perhaps, the most significant. Paul refers to “any other creature.” It is his way of saying that everything else in this list is a created thing, whether seen or unseen. All were created. None of them could possibly equal the power of the God who formed them, the God who loves us!

God’s love is so overwhelming that there could be no other response but love in return. And even God has provided that response. “The fruit of the Spirit is love!”

The Gospel Reading—Matthew 14:13-21

“The hero of my tale is ... Truth. “ So Tolstoy wrote, and Matthew could have written it as readily.

Background

The parables that filled the 13th chapter are over. “When Jesus finished these parables, he went away from there” (13:53). The stories may have ended, but the story continues. For in reality, all the parables formed a single story.

Twice as the parables were presented we were given an explanation, and told why Jesus taught in parables.

First, as the prophet foretold, it would be God who spoke “in parables” that Jesus was telling (13:35). The very stories of Jesus fulfill that prophecy!

Second, the stories were told despite the fact that many “will hardly hear with their ears” or “understand with their hearts” (13:15). In other words, the rejection of the truth (that God was speaking through Jesus) was also foreseen by prophets.

All seven parables actually formed a single “parable.” In Jesus, God was present announcing the divine kingdom, and those who refused to “understand” this truth would become “parables” in a way, symbols of the rejection which prophets foreknew.

Now that the actual stories have finished, the story continues. God continues to speak in Jesus, and many continue to reject that truth. The more Jesus speaks, the greater the rejection.

In this section (chs. 14-17), the truth about Jesus is declared with greater intensity. The rejection of that truth by many also grows more intensely.

This section opens with the rejection of Jesus by his own “native place” (13:54-58). Next, the death of John the Baptist is narrated (14:1-12). It points to the ultimate rejection of Jesus, his own death, which he will begin to predict shortly.

Yet the truth about Jesus continues to be told!

Commentary

The truth that Jesus announced in the words of his parables is now clearly set forth in a “deed.” When the parables were told, emphasis was placed on the many who would refuse to understand. But disciples did show a willingness to hear, and their role becomes clearer now.

When the parables were told, Jesus quoted the prophet Isaiah. Many would refuse to listen “and be converted,” so that God could “heal them” (Mt 13:15). God’s desire to heal is the reason for speaking out despite rejection.

As this incident opens, God’s desire to heal is apparent at the outset. Seeing the vast crowds, and their state, Jesus is “moved with pity,” and we learn that “he cured their sick” (14:14). That compassion will now be expressed as Jesus sees the needs of other crowds.

The place may have been deserted, but the crowds who gathered there would not be deserted by their God. They had a need for food, but “no need for them to go away” to obtain food, as disciples suggested.

Those disciples, who evidenced a willingness to “hear with their ears” and “understand with their hearts,” are now being asked to truly hear with their hearts. They are told to “give them some food themselves”!

All they had were a few loaves and fishes. The inadequacy of food is symbolic, or “parabolic” if you will, of their own inadequate understanding of themselves. And what Jesus will do with the food is itself a symbol or “parable” of what Jesus will accomplish with those who cling to him!

The “hero of this story,” as Tolstoy observed, “is Truth.”

The truth about Jesus, and the truth we learn about ourselves, surfaces here. And, like the loaves and fishes, it is a truth grown large!

The Sharing

The Opening Prayer is recited. The readings take place, and several moments of prayerful silence precede the discussion of the following or other questions.

The First Reading—Isaiah 55:1-3

Study Questions: What images for God surface in this reading? How are each significant, given the Exile?

Reflections: Do you consider yourself “thirsty” for the things of God? What satisfies that thirst in your life?

The Responsorial—Psalm 145:8-9 & 15-18

Study Questions: Why is the structure of three stanzas so significant? How is God’s might displayed in this psalm?

Reflections: Given the use of this psalm as a prayer before meals, is there any other time you might use it in prayer?

The Second Reading—Romans 8:35 & 37-39

Study Questions: How do the numbers 6 and 7 figure into our text? What does each signify, in Paul’s mind?

Reflections: Could you list anything in today’s world that might lead some to feel separated from the love of God?

The Gospel Reading—Matthew 14:13-21

Study Questions: How is this chapter related to the preceding chapter of seven parables?

Reflections: What one emotion, on Christ’s part, is most apparent in this passage? How have you experienced it?

Closing Prayer—A Blessing of Loaves

The Gospel reading prompts the members to bring loaves of bread, or rolls, placing them on the table where the Bible rests. Then this rite of blessing takes place.

Leader: No longer will your Teacher hide himself.
All: With our own eyes we shall see our Teacher.
(Isaiah 30:20)

Leader: Nourish us with the bread of understanding.
All: And give us the water of learning to drink.
(Sirach 15:3)

Leader: O Lord, hear our prayer.
All: And let our cry come to you.

Leader: Let us pray. (All pray briefly in silence.)

Loving Creator, we give you thanks for the food you have bestowed on us.
We bless you for the gift of Jesus Christ, the “heavenly bread” you sent to us,
who “gives life to the world” (John 6:33).
As he blessed the loaves, and gave them to the people he pitied,
so may these loaves be a sign of your compassion toward us,
and move us to come to the aid of all who hunger.
May our lives answer their deepest hungerings, that all may see,
in what we say and do, the Teacher who nourishes us with your word,
sustains us with his own body and blood, and whose own words taught us to pray:

All: Our Father...

The loaves are not returned, but exchanged. They can be given to those in need. If used at home throughout the week as a reminder of God’s word and provident care, other provisions can be given to those who assist the hungry.