21ST SUNDAY IN ORDINARY TIME (YEAR C)

1st Reading              Isaiah 66:18-21

Psalm                         117:1,2 (R. Mark 16:15)

R:// "Go into all the world and preach the Gospel"

2nd Reading            Hebrews 12:5-7,11-13

Gospel                       Luke 13:22-30

BE A SURVIVOR ON MISSION

Friends, Peace and Goodness! Today is the 21st Sunday in Ordinary Time (Year C). Our first reading is from Isaiah 66: 18-21, and the Gospel is from Luke 13:22-30. Let us quickly dive into them, starting with the first reading. 

The first reading, Isaiah 66: 18-21, is a relatively short passage of 4 verses, and we are reading from the last chapter of Isaiah. In fact, we are just 3 verses away from the end of the whole book of the prophet Isaiah. Also, we should remember that we are reading from a section of Isaiah called "Trito-Isaiah" (or Third Isaiah) which is from chapters 56 to 66, and they reflect the post-exilic period (c. 5th Century BC), when Israel returned from Babylon. The return of the exiles came with a lot of issues. Having stayed in exile for a very long time, they are now struggling with identity, worship, and inclusion. They now ask themselves the questions: "Who are we?", "Who is our God, how do we worship?", and prominently, "who belonged to the restored community?". Let us build on three details from the first reading.

The first detail is that many returnees thought Israel's covenant privileges should be restricted to them alone,  excluding foreigners. The historical basis is that at the time of the exile, it is not only Israelites who will be in exile in Babylon. Other nations will be there. Against the self-interested idea of the returnees, the first reading tells us that God gathers "all nations and tongues" (Isaiah 66:18b). In fact, the Hebrew word for "Nations" as used in the text is "Gôyim". In the Old Testament, Israel is not designated in such a way. The term rather refers to non-Israelite nations. What is interesting is that among the "Gôyim" are people portrayed as violent people who may have orchestrated Israel's exile. To an extent, they could be Israel's 'enemies'. If the First Reading talks about the Gathering of the nations, then it should occur to us that God's salvation is not exclusive, even our considered 'enemies' are in the plan of God's salvation. Recall that, despite this portrait, the "Gôyim" may also be in exile with Israelites in Babylon. They are experiencing the same pain. What it means is that Israel's salvation will cause the salvation of others. Sometimes, your redemption causes the redemption of others. In the same way, your destruction could cause the destruction of others. The point is that God gathers everyone, even the sinner, the wicked one, to share in His glory. You are part of God's plan, even in your unworthiness and self-insufficiency. Allow God to gather and count you.

This is also the image of Pentecost day with the mention of "nations and tongues". Pentecost is the birth of the Church (c. 33AD). God is gathering His Church again. Our sins and inadequacies plunge us into various exiles. The Lord wants to gather you, He wants to save you. His salvation is not for a select few; it burns against tribalism, racism, and exclusivity. No one is excluded. Will you be part of the returned Church?

The second point is that "From them I will send survivors to the nations" (v. 19). The Hebrew word for "Survivors" is "Pělěṭîm". This word refers to "those who have escaped calamity". These ones have experienced the calamity, the disaster but have come out of it by a miraculous means. These ones are not the powerful, but the remnants, those returning from exile. God does not send an army of exiles, but the "pělěṭîm", the "survivors", the scarred remnants, as missionaries. Their brokenness becomes the seed of witness. Their story, their painful history, becomes the Gospel. Your painful story should not be the end, but make it the Gospel of Hope to inspire and strengthen another. 

The list of nations in the first reading — Tashish (Spain), Put and Lud (Africa), Moshech, Rosh, Tubal (Asia Minor), Javan (Greece) — represents the known ends of the earth. What it means is that Israel's mission is no longer inward but outward. The point is that God sends us, not despite our wounds, but because of them. Our wounds testify that mankind has hope of living again. A missionary without wounds for testimony is not a credible one. Beyond your individual exile, look for survivors to assure you of the end of your own exile. Our exiles could range from spiritual life, businesses, marriage, vocations, sicknesses and illnesses, being broken-hearted, and stained lives. The Lord sends you a survivor, a "pělěṭîm", who has gone through the same exile you are in now. Remember that our scares become our credentials in mission.

The final point is that "I will also take some of them as priests and Levites" (Isaiah 66:21). This is a shocking statement. How? In Jewish Law (Numbers 18:1-7), only Aaron's descendants could be priests, and only Levites could serve in Temple ministry. To suggest foreigners could serve was unthinkable. Isaiah 66 anticipates the New Covenant, where Christ breaks down barriers: "You are a chosen race, a royal priesthood" (1 Peter 2:9). In Christ, priesthood is universalized to all who share in His body. The Church does not lock the Sanctuary of God to anyone. 

The image of a priest is that of sacrifice. In fact, the Latin word for priest is "sacerdos", one who sacrifices. The image of a Levite is "service". What it means is that you are gathered and redeemed from exile, and your once being in exile is not a shame but a wound credible for mission, but that mission will be a continuous sacrifice of the self and service to God and others. Are you ready to sacrifice and serve with a wounded heart?

The Gospel from Luke 13: 22-30 continues the first reading. Someone asked Jesus a vital question, thus "Lord, will only a few people be saved" (Lk. 13:23). This is a question of quantity. Jesus changes the perspective. Let us consider two things. These will tell us that as we go on mission with our wounds, these wounds should guide we ourselves. As you evangelize others and give hope to others, do the same to yourself. 

The first point is that Jesus says, "strive to enter through the narrow door..." (Luke 13:24). It is as if to say, do not be preoccupied with quantity, with numbers, but STRIVE. The Greek word used there is "agōnizomai". The noun is "agōn", which could be translated as "contest". Contest to enter the Kingdom. This kind of contest is not about who goes in first or last. It is about the ability to enter regardless of the setbacks. In fact, the English word "agony" derives from "agōn". "Agōnizomai" deals with the image of intense exertion in pursuit of victory, whether in a literal battlefield, a stadium, or the spiritual life. In the first century, the noun "agōn" described athletic contests held in a stadium. Competitors submitted to strict training. To partake in the competition, one needs to go through strict training. The point is that you may evangelize others, but if you do not submit yourself to strict training, you may not enter the Kingdom. Even as the Lord is saving universally, that Grace is not an easy one to receive. Entry into the Kingdom is not very automatic; it is not a walk in the park. As the second reading tells us "for the moment all discipline seems painful rather than pleasant; later it yields the peaceful fruit of righteousness to those who have been trained by it" (Hebrews 12:11). STRIVE!

The second point is the image of the door. In fact, this is an image of two doors; the narrow door and the locked door. The locked door is a reminder that it will not stay open forever. The opportunity will eventually cease. Enter now while it is still open, while there is still time. The door is narrow, not because God wishes to exclude but because it requires commitment, training, and faithfulness.

Pax et Bonum