1st
Reading: Wisdom 11:22-12:2
Context. Wisdom
is a book written in Greek from the Diaspora shortly before the birth of Christ. It is directed to educated Jews living in
heavily Hellenized areas (such as Alexandria, where it was probably written) to
encourage them to remain faithful and keep on loving their revealed
tradition. There are pulls and pushes
moving them away from this: the pull of compelling Pagan philosophy and
science; the twin pushes of social anti-Semitism and existential questions of
theodicy. The book admits that Jews
can admire pagan ‘wisdom,’ but should not be jealous as they have true
Wisdom. Wisdom is from God and touches
all subject matters, including the apparently profane. The second half is a meditation on the
Exodus. It provides hope for current
Jews suffering in Egypt and a historical basis for claims that God helps the
just and punishes the wicked.
Interpretation. Our reading is from the
second half of the book, on the Exodus.
The author has been discussing the plagues of animals sent to the
Egyptians, fitting punishment for people who worshipped animals. The question then arises: can God be called
merciful if He punishes? The answer is
yes: God does not delight in destruction (from chapter 1), but is concerned to
lead people to fidelity and righteousness that will last. He did not destroy all the Egyptians even
though he was sufficiently powerful to do so, in order that some might repent.
Gospel: Luke 18:9-14
Context. We come to the final
stretch of Jesus’ long journey to Jerusalem (9:51-19:48; Wks 13-31), with a
section (17:11-19:27, Wks 28-31) summarizing what Jesus has taught previously
on the journey and inviting response. We
have skipped a few important stories between last week’s reading and this one: the
rich ruler (// “rich young man” from Matt/Mk) who keeps commandments, but won’t
give up his wealth; and the healing of a blind man. We are almost at the end of the journey.
Interpretation. Jericho is only around 12 miles
from Jerusalem, so we know Jesus is getting close: the tension should be
building in a reader. We will learn that
divine necessity compels him to stay with Zacchaeus. Zacchaeus is rich, but not socially affluent,
due to his position. Zacchaeus is seeking
to see who Jesus is; Jesus is seeking the lost.
The two seekers meet. Zacchaeus’
quest finds an obstacle in the crowd, so he embraces the humiliation of
climbing a tree. Like the blind man, he
sees Jesus. Unlike the rich ruler,
without being told to, he gives of his possessions (though not all of
them). His restitution is in accord with
the strictest legal standard (Exod 22:1, which is more demanding than Lev 6:5
or Num 5:6-7, or the compromise the rabbis came up with). He responds obediently with the joy we
associate with right response to divine action.
The crowd doesn’t have joy, though; they grumble. Jesus coming to his house is equated with
salvation.
Questions
1.
What’s your reaction to the idea of God
punishing? Any word taken from the
sphere of human affairs can only ever apply imperfectly to God. How might God be like a human punishing? How would God be unlike one? That is, what would God punishing be like,
and how would that be different from any human (therefore, fallen) attempt?
2.
According to Wisdom, what are the reasons for
God’s mercy? How should this impact how
we act towards others?
3.
Let your imaginations run wild for a minute:
what might have happened when Jesus and Zacchaeus had dinner?
4.
What are you seeking? What do you do to seek Jesus? Do you find Jesus seeking you?
5.
How does your faith bring you joy?
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