32nd Sunday in Ordinary Time, Cycle A

A Reading from The Book of Wisdom (6: 12-16)
From Celebrations, November, 2002: The anonymous author of this book was probably a Greek-speaking Jew, maybe a teacher, who lived in Alexandria in Egypt in the 1st century BC. This was a great center for learning, and this person was obviously well-trained in Greek philosophy, rhetoric, culture and science. In Alexandria, there was a large Jewish community. It seems he wanted to counsel and instruct his fellow Jews so that they might hold fast to their faith traditions and their sacred heritage. He also wanted to encourage the evolving theological thought that included an awareness of life’s ongoing journey, which does not end with death, but continues into eternity,

From Eduard Schweizer: In Hebrew terminology, ‘wise’ means ‘seeing’ or ‘with eyes open.’ Being wise is not about one’s IQ: it is about having eyes and awareness that is open — alert — to what is and what is to come. We do not simply live for now — we must be open to what is yet to come (467).

Rob Bell has a podcast where he talks about simple vs. prudent. Simple is keeping things black and white and ignoring what doesn’t fit with a “blinders” way of thinking. Prudence is knowing there is a complexity to life, and that wisdom is seeking the way through that complexity. You can hear the whole thing in his Robcast Episode 123: Wisdom Part 7 – The Simple and Subtle.

From Mary Birmingham:
The feminine image of wisdom is commonly used in Hebrew Scriptures. “The words sophia in Greek and hokmah in Hebrew are feminine nouns that mean wisdom.” The Greeks understood wisdom to be “a human endeavor — something to be conquered by sheer human will and mastery. The Hebrew understanding describes wisdom as a readily attainable gift from God, just waiting to be embraced by the receiver. The attributes of Lady Wisdom are also attributes of the living, loving, pursuing God.”
‘Lady Wisdom is to be sought after, while we keep in mind that she is readily found by those who love and seek her . . . Wisdom does not just look for the seeker, she ‘hastens to make herself known’. She desires to be ‘perceived.’ She is eager to find a place in the human heart. Ultimately, wisdom is none other than God the Pursuer, who eagerly searches for the hungering human spirit. It is deep within the recesses of those spirits that Lady Wisdom takes up her residence” (565).

A Reading from the first Letter of Saint Paul to the Thessalonians (4:13-18)
From Celebrations, November 2002: Paul’s imagery here is his attempt “to describe the indescribable and to make known the unknowable. In such an endeavor, human words are but feeble tools.” They are not to be taken as literal — but as the poetry that they are — using the common ways of his culture to talk about such things. The apocalyptic props of trumpets and clouds and archangels are to be “visions of hope” — not a literal description of the end times.

The idea of the Second Coming had brought another problem to the people of Thessalonica. They were expecting it very soon; they fully expected to be themselves alive when it came but they were worried about those Christians who had died. They could not be sure that those who had already died would share the glory of that day which was so soon to come. Paul’s answer is that there will be one glory for those who have died and those who survive. The man who has lived and died in Christ is still in Christ even in death and will rise in him. Between Christ and the man who lives him there is a relationship which nothing can break, a relationship which overpasses death (see Romans 8:38-39). From Barclay’s Daily Study Bible Series, p. 202-203.

“Hope is not the conviction that something will turn out well, but the certainty that something makes sense, regardless of how it turns out.” ~ Vaclay Havel

A Reading from the holy Gospel according to Matthew (25: 1-13)
From Celebrations, November 2002: “This parable is clear and simple. The time for choosing Jesus is now; therefore, the time for preparedness is now; the time for ‘packing’ whatever faith, grace, repentance, conversion of heart, good works, and loving responsiveness to God . . . is now. This parable is “not about mercy but about being decisive and prepared. God’s gift is offered, but we must take hold of it, do something with it. Even the message of unconditional love does not override our free choice to ignore God’s intentions for us. Real foolishness is possible . . .” This is not a parable about caring and sharing. It’s a parable about responsibility; about doing our job of being a Christian . . . no one else can do our job for us.

What does the ‘oil” represent?
William Barclay says that “the oil signifies 1) a relationship with God; a person cannot borrow such a relationship, he/she must cultivate it himself/herself;
2) character, a person cannot borrow character . . . 3) Others simply say that the oil represents the wisdom and preparedness necessary for recognizing and welcoming the coming Christ . . .” We must be ready “to love the ways and will of God,” (The Gospel of Matthew, Vol II, 320, and Celebration, Nov. 2005)

From Eduard Schweizer, The Good News According to Matthew:
This parable is found only in Matthew’s gospel although there are ‘hints’ of it in Luke 13:25. It certainly reflects the community’s struggle over Jesus’ delay in not returning in ‘glory’. Matthew does not want the delay to be the cause of the people not truly living their faith in the here and now. “When Jesus calls on his disciples to keep watch, he is calling on them to take the reality of God so seriously that they can come to terms with its sudden appearance at any moment in their own lives . . . (467).”

Some points made by Pheme Perkins in Hearing the Parables of Jesus (104-110):
• It may be tempting to separate ourselves into the wise and the foolish. Note that the wise don’t resolve the situation or make a big effort to fix it. The foolish are simply caught in their habitual type of behavior.
• The foolish servants do not have any idea of what their real situation is. They persist in showing their attempts to bail themselves out at the last minute. Those attempts fail because it really is the last minute. (And see how Jesus uses humor to portray the wrong way to go about things as opposed to “wailing and gnashing of teeth”.)
• The foolish are excluded due to their own decisions and actions. They fall back on their old patterns. They might have done better to wait outside until morning rather than call attention to themselves by their banging on the door. Reflect on this situation: What if they didn’t go get the oil and waited without lit lamps? Would they have gone to the feast despite their “darkness”? Perhaps Jesus is calling us to be ready for relationship, not necessarily for perfection.
• We all know good, responsible employees who seem to waste vast amounts of emotional energy lamenting the behavior of others who are not performing their job as they should. The parable does not suggest that we should always bail such people out. It suggests that maybe we should suggest ways to them of shouldering their own responsibility.
But remember the 1st reading — wisdom and God seek us out…

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One response

  1. You leave us HOPEFUL yet warned to get in there close with the Lord. NOW, while the getting’s good. Thanks.

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