By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: Ezekiel 18:25-28; Responsorial: Psalm 25:4-9; Second Reading: Philippians 2:1-11; Gospel: Matthew 21:28-32
In Ezekiel 18, God says, “all life is mine” (18:4). Since life is a gift from God, it is not unjust when a sinner dies. “But if the wicked man turns away from all the sins he has committed … and does what is just and right, he shall surely live.” (18:21)! God insists that he takes no pleasure when the wicked die for their sins. God rejoices in repentance.
Today’s reading follows these verses. God says to the Israelites: “You say, ‘The LORD’s way is not fair!’” But God acts with justice. God’s “way” is fair and right. Death is the just consequence of sin. If God allows us to repent and spares us, this is God’s mercy — for which we owe God gratitude. God promises that if someone repents, “he shall surely live, he shall not die” (18:28).
Writing to the Philippians, St. Paul implores them to faithfully live the Gospel. If they do, they will provide Paul with “encouragement” and “solace.” Paul proclaimed Christ’s Gospel to them. He longs to see them living it faithfully. Paul begs them: “complete my joy by being of the same mind” in Christ. With mutual love, they will be “united in heart” and united in the Spirit.
Last century, it became popular to consider the following verses (2:6-11) to be a Christological poetic hymn which Paul may have borrowed from communal use within the early Church. But if instead we postulate that Paul composed the poetic text himself, it fits well with the surrounding context of his letter.
These poetic verses (2:6-11) are a powerful description of Christ’s humanity and divinity, and how Christ redeemed us by humbly suffering on our behalf. Paul invokes Christ’s humble suffering so that the Philippians can understand their suffering as a participation in Christ’s suffering. In 1:29, Paul taught that the Philippians should see their suffering as a gift granted to them “for the sake of Christ.” Paul continues this teaching in 2:5, where he beseeches them: “Have in you the same attitude that is also in Christ Jesus.” These verses precede the poetic “hymn” of 2:6-11.
More context: Paul described his imprisonment in 1:12-26. In his suffering, Paul longed to hear that the Philippians were remaining faithful to the Gospel. Thus Paul wrote to the Philippians, hoping that: “I may hear news of you, that you are standing firm in … the faith of the gospel” (1:28). Paul understands his suffering as a participation in Christ’s humble suffering.
The Christological poetic hymn of 2:6-11 can be divided into two sections. First, 2:6-8 emphasizes Christ’s choice to “take the form of slave” — although “he was in the form of God.” Despite Christ’s equality with God the Father, “he humbled himself” by taking on our human nature, which made possible his “death on a cross.” Thus the first half of this poetic text focuses on Christ’s humility.
By contrast, the second half (2:9-11) of the poetic text focuses on Christ’s exaltation: “Because of this, God greatly exalted him.” These verses reach their climax with the confession that Jesus should be called “Lord.” There is evidence to understand this title for Jesus as equivalent to a title used for God in the Old Testament — “Lord” — in Hebrew: “adon.” Also, the divine name YHWH was traditionally not pronounced. Instead “adonai” (my Lord) was substituted. Following this practice, the divine name YHWH was translated as “kyrios” in the Greek Septuagint translation. “Kyrios” means “Lord” in Greek. This explains how Jesus has received “the name which is above every name” (2:9) — “Lord.”
Further, in Isaiah 45:23 God says: “By myself I swear … To me every knee shall bend; by me every tongue shall swear.” God commands the worship (knee) and spoken allegiance (tongue) of the people of Israel. This passage of Isaiah is clearly invoked when Philippians 2:10-11 says: “at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord.” Here Paul uses the language of Isaiah 45:23 to assert that Jesus is owed worship and praise in a manner equal to that due to God the Father. As 2:11 suggests, when we worship Jesus as “Lord, “we give glory to God the Father.
In today’s Gospel, Jesus tells a parable about two sons. Immediately before this parable, the chief priests and elders challenged Jesus’ authority to teach and perform miracles. In response, Jesus challenged them: “Where was John’s baptism from? Was it of heavenly or of human origin?” Jesus embarrasses the chief priests. They do not want to publicly admit that they do not believe the message of John the Baptist. Similarly, they refuse to believe in Jesus and his works.
Note how Jesus ends the parable about the two sons: “When John came to you in the way of righteousness, you did not believe him; but tax collectors and prostitutes did.” This confirms that Jesus’ parable is a correction to those who have rejected John the Baptist.
So how should this parable be understood? The chief priests and elders are being compared to the second son who responded, “Yes, sir,” to his father, but did not go and work in his father’s vineyard as his father had commanded him. But tax collectors and prostitutes are compared to the first son who told his father, “I will not,” but afterwards changed his mind and went to work in his vineyard.
This parable is the first in a group of three parables that all rebuke the chief priests and elders for refusing to believe in Jesus (see also: 21:33-44 and 22:1-14). In this parable, Jesus tells them, “tax collectors and prostitutes are entering the kingdom of God before you.” In the second parable, Jesus says: “the kingdom of God will be taken away from you and given to a people that will produce its fruit.” To enter the kingdom of God, the chief priests and elders must believe in Jesus, but they refuse.
Benedictine Father Paul Nord is a monk of St. Meinrad Archabbey, and teaches at St. Meinrad Seminary. His Sunday Scripture columns are © Father Paul Nord, O.S.B.