Third Sunday Of Lent, Year C
Third Sunday of Lent, Year C
Exodus 3:1-8a, 13-15; Psalm 103:1-2, 3-4, 6-7, 8, 11; I Corinthians 10:1-6, 10-12; Luke 13:1-9
The story of Moses’ call to be the leader of God’s people and their prophet takes place in Midian situated on the northeastern shore of the Sea of Reeds (today the Gulf of Aqabah). This former adopted member of the Egyptian royal family fled to Midian because he had killed an Egyptian overseer who was abusive toward Israelite workers (slaves?). Moses was aware that he too was an Israelite. In Midian he met his wife Zipporah. She was the daughter of Jethro, priest of the Midianites. Moses, now unemployed, took the job of shepherding the flock of his father-in-law. Moses took the flock to the west side of the Sea of Reeds into the Sinai wilderness and came to the vicinity of Mt. Horeb (another name for Mt. Sinai). In the distance he sees a bush or shrub on fire. The fire was set by an angel. Moses said, “This I have to see. The bush is on fire and yet is not being consumed.” This sets the stage for God’s call of Moses.
God calls him by name and warns Moses not to come closer, but to remove his sandals, “For the ground on which you stand is holy ground.” God identifies himself as the same God who was worshipped by the Patriarchs, Abraham, Isaac, Jacob. God notes that he has seen the suffering of his people in Egypt. “I have come down to rescue them, and lead them to a land flowing with milk and honey.” Strangely, our reading omits the important words, “Come! I will send you . . . to bring my people out of Egypt.” Like most prophets, Moses objects. The Lord promises his assistance. Moses probes more deeply. The theologians who assembled the Book of Exodus now see an opportunity to identify the God of the Patriarchs as the God who became known by another name. Moses asks, “If they ask for the (personal) name of the God who sent him, what shall I say?” A daring question, and God plays with Moses by giving a “beat around the bush” (no pun on the burning bush), “I AM WHO I AM.” The Lord realizes this was not enough for Moses’ needs, and adds, “Say this to the people of Israel, ‘I AM has sent me to you.’” The authors once again make sure it is understood that I AM is the same as the God of the Patriarchs. Important for us is that in the Gospels, especially in John, Jesus also identifies himself as I AM.
The Responsorial Psalm, 103, picks up the Name-theme, “Bless the Lord, my soul, and my whole being bless his holy name.” The third verse chanted relates directly to the first reading, “The Lord secures . . . the rights of all the oppressed. He has made known his ways to Moses, and his deeds to the children of Israel.” The People’s Response, “The Lord is kind and merciful.” The second reading is from 1 Corinthians 10:1-6, 10-12. Paul was having problems with the recently converted Greek Christians of Corinth. Some were still going to the temples where pagan gods were worshipped and some participated in the pagan rituals, such as banquets in honor of the gods. Paul tells his “parishioners” that just like them, so the Israelites too had sacred food and drink, (the manna and water from the rock). But even these privileged people fell into idolatry. Therefore “God was not pleased with them and they were struck down . . . .” The warning is this: what happened to idolatrous Israelites could happen to idolatrous Corinthians.
In today’s gospel Luke tells a story that occurs in no other gospel. The story narrates two examples of sudden and unexpected death. Pontius Pilate, known to history as capable of bloody reprisals, had his soldiers suddenly fall upon some Galileans (Jesus’ home province) engaged in offering sacrifices in the temple, and “mingled their blood with the blood of the sacrificed animals.” Nothing is known about this incident except from Luke’s gospel. The second example: the tower of Siloam in Jerusalem collapsed, killing 18 people. City walls had towers built into them for observation of danger approaching the city and to strengthen the walls. This tower would have been in the wall close to the pool of Siloam, which figures into the miracle of Jesus creating sight for the man born blind, John 9:7.
Luke notes that both these examples were brought to the attention of Jesus. They wanted his comments. It is implied that it was the opinion of those consulting with Jesus that death came to these people as punishment for their sins. Jesus replies in effect, “These folks were no greater sinners than any others. But know this, the same type of sudden and unexpected death can happen to you, if you do not repent.” We are left dangling by that last clause, and ask, “So they died because they were unrepentant sinners?” This is not likely the correct meaning. Rather Jesus’ statement is a warning to his disciples and to Christians that they should live in repentance, ready for death and judgment at any time.
Luke adds a parable about a fig tree planted in an orchard. For three years the owner of the orchard came to gather figs from this tree. Oy Vey! No figs! He orders the gardener to cut down the fig tree. It was just taking up room and depleting the soil. But the gardener had a heart. He pleaded with the owner to let him give more attention to the tree, “I shall cultivate the ground around it and apply manure.” Given this additional time to produce, if it bears figs, fine. If not, it can still be cut down. What is Luke’s catechesis? The two examples of sudden, unexpected death in the first part of this gospel reading, moved Luke to add another story, a parable. It illustrates for Christians the dangers of unproductivity coupled with a warning that God may give time for change, for repentance. Just takes an application of manure. What the manure can symbolize in the parable is left to the reader to decide.
