January 31, 2021
Fourth Sunday in Ordinary Time (Year B)
The beauty and depth of God’s word in scripture can be seen in the infinite number of ways various passages can be interpreted. They can be viewed with an historical critical method, unpacking them according to genre, historical circumstances of the specific time period, and the author’s intention for the original audience. A second way to interpret is a moral approach, from a standpoint of sin and grace, as well as the impact on our behavior as individuals and a society. Third, scripture passages can be considered eschatologically, looking for their meaning with regard to the end of times and the universal resurrection.
A fourth way scripture can be interpreted is according to an allegorical, or typological method, where everything written in the Old Testament serves as a prefigurement for persons and events found in the New Testament. We could look at the readings for this weekend using any of these methods, but today we will use the allegorical method. In particular, the way that Jesus functions as the “New Moses.” One caveat of this allegorical type of interpretation is the fact that the prefigurement of the Old Testament cannot be greater than its New Testament counterpart. Thus, although we see Jesus acting as the New Moses, in most instances he does this in a far greater way.
Along these lines, we start with the First Reading from Deuteronomy for today (Deut. 18:15-20). In this passage the Israelites have completed their forty-year trek through the wilderness of Sinai and are preparing to enter the Promised Land. Moses now delivers them a series of speeches which serve as his last will and testament.
Among other things Moses encourages them to stay true to the stipulations of their covenant with God in order to receive the Lord’s continued blessings. He also promises that God will not leave them without a leader, but rather send a replacement to fill his prophetic role. Moses says, “A prophet like me will the LORD, your God, raise up for you from among your kin; to him you shall listen.” (Deut. 18:15).
Some scholars consider these words of Moses to be a prophecy about Jesus. We can detect this in the Gospel reading from today (Mk. 1:21-28). Like Moses, Jesus brings the word of God to the Jewish people. But Jesus teaches in a much more authoritative way. In fact, Jesus maintains such power that when he commands an unclean spirit to come out of a man who is possessed, the cure ensues instantaneously. We can see the effect of his actions in the response of those present: “All were amazed and asked one another, “What is this? A new teaching with authority. He commands even the unclean spirits and they obey him.” (Mk. 1:27).
There are other passages in the New Testament where we see Jesus functioning as this prophetic successor of Moses. As an infant Mary and Joseph are forced to take Jesus to Egypt to escape the slaughter of young boys instigated by Herod. This happens to fulfill an Old Testament prophecy reminiscent of the Israelites being led out of Egypt by Moses: “Out of Egypt I called my son.” (Mt. 2:15 cf. Hos. 11:1). But of course, Jesus is no ordinary son, rather he is the divinely begotten Son of God.
In Matthew’s Gospel Jesus delivers five sermons corresponding to the Pentateuch, the first five books of the Old Testament which contain the stories of the Israelites’ escape from Egypt and journey to the Promised Land. In one of these, the Sermon on the Mount, Jesus delivers instructions on the Laws of Moses reminiscent of those given to the people on Mount Sinai. However, here he reveals to the crowd that he is actually perfecting the Law. “Do not think that I have come to abolish the law or the prophets. I have come not to abolish but to fulfill.” (Mt. 5:17).
Moreover, after the miracle of the Feeding of the Multitude in the Gospel of John (Jn. 6:1-21), we find the Bread of Life discourse where Jesus compares his bread to the manna provided by God to the Israelites in the wilderness (Jn. 6:22-71). In contrast to the manna, however, the bread of God offered by Jesus is far greater. Jesus says, “Your ancestors ate the manna in the desert, but they died; this is the bread that comes down from heaven so that one may eat it and not die. I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world.” (Jn. 6:49-51).
Finally, we see Jesus at the Transfiguration (Matthew 17:1–8, Mark 9:2–8, Luke 9:28–36) where Peter, James, and John witness Jesus with Elijah and Moses discussing his crucifixion. In this passage it is compared to the exodus at the time of Moses and described as the “exodus that he was going to accomplish in Jerusalem” (Lk. 9:31). However, this exodus has far greater ramifications for it is the culmination of the mission entrusted to Jesus by his Heavenly Father.
If we look at these passages as a whole, we can see how God’s plan of salvation initiated with Israel at the time of the exodus now comes to completion for all Christians through Jesus as the New Moses. As the Son of God called forth from Egypt, Jesus’ instructions on the Laws of Moses, teachings about the Kingdom of God, and healing miracles draw scores of believers into the fold, as well as equip his disciples to establish his Church.
The manna that Jesus offers, the bread and wine of his flesh and blood, becomes the new bread from heaven sent by God and flesh for the life of the world. For Christians it also becomes really and truly present in the celebration of Eucharist. All who receive this gift with the conviction of faith and the power of the Holy Spirit are given a share in the resurrection.
Finally, the exodus accomplished by Jesus at his crucifixion surpasses the escape from servitude experienced by the Israelites in Egypt. For it serves as the release from sin and death for all humankind and allows for all Christians who believe in Jesus to enter the new Promised Land of the Heavenly Kingdom by virtue of the Paschal Mystery – the life, death, resurrection, and ascension of Jesus as the New Moses.
