Catechism Links
CCC 587: Jesus’ ascent to Jerusalem for his death and Resurrection
CCC 2052-2055: Master, what must I do…?
CCC 1036, 1816: the urgency of discipleship
CCC Cross Reference:
1 Kgs 19:16 436
Ps 16:9-10 627
Gal 5 1454; Gal 5:1 1741, 1748; Gal 5:16-25 2744, 2819; Gal 5:16 2515; Gal 5:17 2515
Lk 9:51 557; Lk 9:58 544
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Reading 1
1 Kgs 19:16b, 19-21
The LORD said to Elijah:
“You shall anoint Elisha, son of Shaphat of Abelmeholah,
as prophet to succeed you.”
Elijah set out and came upon Elisha, son of Shaphat,
as he was plowing with twelve yoke of oxen;
he was following the twelfth.
Elijah went over to him and threw his cloak over him.
Elisha left the oxen, ran after Elijah, and said,
“Please, let me kiss my father and mother goodbye,
and I will follow you.”
Elijah answered, “Go back!
Have I done anything to you?”
Elisha left him, and taking the yoke of oxen, slaughtered them;
he used the plowing equipment for fuel to boil their flesh,
and gave it to his people to eat.
Then Elisha left and followed Elijah as his attendant.
Responsorial Psalm
Ps 16:1-2, 5, 7-8, 9-10, 11
R. (cf. 5a) You are my inheritance, O Lord.
Keep me, O God, for in you I take refuge;
I say to the Lord, “My Lord are you.
O Lord, my allotted portion and my cup,
you it is who hold fast my lot.”
R. You are my inheritance, O Lord.
I bless the Lord who counsels me;
even in the night my heart exhorts me.
I set the Lord ever before me;
with him at my right hand I shall not be disturbed.
R. You are my inheritance, O Lord.
Therefore my heart is glad and my soul rejoices,
my body, too, abides in confidence
because you will not abandon my soul to the netherworld,
nor will you suffer your faithful one to undergo corruption.
R. You are my inheritance, O Lord.
You will show me the path to life,
fullness of joys in your presence,
the delights at your right hand forever.
R. You are my inheritance, O Lord.
Reading II
Gal 5:1, 13-18
Brothers and sisters:
For freedom Christ set us free;
so stand firm and do not submit again to the yoke of slavery.
For you were called for freedom, brothers and sisters.
But do not use this freedom
as an opportunity for the flesh;
rather, serve one another through love.
For the whole law is fulfilled in one statement,
namely, You shall love your neighbor as yourself.
But if you go on biting and devouring one another,
beware that you are not consumed by one another.
I say, then: live by the Spirit
and you will certainly not gratify the desire of the flesh.
For the flesh has desires against the Spirit,
and the Spirit against the flesh;
these are opposed to each other,
so that you may not do what you want.
But if you are guided by the Spirit, you are not under the law.
Gospel
Lk 9:51-62
When the days for Jesus’ being taken up were fulfilled,
he resolutely determined to journey to Jerusalem,
and he sent messengers ahead of him.
On the way they entered a Samaritan village
to prepare for his reception there,
but they would not welcome him
because the destination of his journey was Jerusalem.
When the disciples James and John saw this they asked,
“Lord, do you want us to call down fire from heaven
to consume them?”
Jesus turned and rebuked them, and they journeyed to another village.
As they were proceeding on their journey someone said to him,
“I will follow you wherever you go.”
Jesus answered him,
“Foxes have dens and birds of the sky have nests,
but the Son of Man has nowhere to rest his head.”
And to another he said, “Follow me.”
But he replied, “Lord, let me go first and bury my father.”
But he answered him, “Let the dead bury their dead.
But you, go and proclaim the kingdom of God.”
And another said, “I will follow you, Lord,
but first let me say farewell to my family at home.”
To him Jesus said, “No one who sets a hand to the plow
and looks to what was left behind is fit for the kingdom of God.”
Readings from the Jerusalem Bible
First reading 1 Kings 19:16 - 21
The Lord said to Elijah, ‘You are to anoint Jehu son of Nimshi as king of Israel, and to anoint Elisha son of Shaphat, of Abel Meholah, as prophet to succeed you’.
Leaving there, Elijah came on Elisha son of Shaphat as he was plowing behind twelve yoke of oxen, he himself being with the twelfth. Elijah passed near to him and threw his cloak over him. Elisha left his oxen and ran after Elijah. ‘Let me kiss my father and mother, then I will follow you’ he said. Elijah answered, ‘Go, go back; for have I done anything to you?’ Elisha turned away, took the pair of oxen and slaughtered them. He used the plough for cooking the oxen, then gave to his men, who ate. He then rose, and followed Elijah and became his servant.
Responsorial Psalm: Psalm 15(16):1-2,5,7-11
O Lord, it is you who are my portion.
Preserve me, God, I take refuge in you.
I say to the Lord: ‘You are my God.
O Lord, it is you who are my portion and cup;
it is you yourself who are my prize.’
O Lord, it is you who are my portion.
I will bless the Lord who gives me counsel,
who even at night directs my heart.
I keep the Lord ever in my sight:
since he is at my right hand, I shall stand firm.
O Lord, it is you who are my portion.
And so my heart rejoices, my soul is glad;
even my body shall rest in safety.
For you will not leave my soul among the dead,
nor let your beloved know decay.
O Lord, it is you who are my portion.
You will show me the path of life,
the fullness of joy in your presence,
at your right hand happiness for ever.
O Lord, it is you who are my portion.
Second reading Galatians 5:1 – 18
When Christ freed us, he meant us to remain free. Stand firm, therefore, and do not submit again to the yoke of slavery. My brothers, you were called, as you know, to liberty; but be careful, or this liberty will provide an opening for self-indulgence. Serve one another, rather, in works of love, since the whole of the Law is summarized in a single command: Love your neighbour as yourself. If you go snapping at each other and tearing each other to pieces, you had better watch or you will destroy the whole community.
Let me put it like this: if you are guided by the Spirit you will be in no danger of yielding to self-indulgence, since self-indulgence is the opposite of the Spirit, the Spirit is totally against such a thing, and it is precisely because the two are so opposed that you do not always carry out your good intentions. If you are led by the Spirit, no law can touch you.
Gospel Luke 9:51 – 62
As the time drew near for him to be taken up to heaven, Jesus resolutely took the road for Jerusalem and sent messengers ahead of him. These set out, and they went into a Samaritan village to make preparations for him, but the people would not receive him because he was making for Jerusalem. Seeing this, the disciples James and John said, ‘Lord, do you want us to call down fire from heaven to burn them up?’ But he turned and rebuked them, and they went off to another village.
As they travelled along they met a man on the road who said to him, ‘I will follow you wherever you go’. Jesus answered, ‘Foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay his head’.
Another to whom he said, ‘Follow me’, replied, ‘Let me go and bury my father first’. But he answered, ‘Leave the dead to bury their dead; your duty is to go and spread the news of the kingdom of God’.
Another said, ‘I will follow you, sir, but first let me go and say good-bye to my people at home’. Jesus said to him, ‘Once the hand is laid on the plough, no one who looks back is fit for the kingdom of God’.
Readings and Commentary from the Navarre Bible
13th Sunday in Ordinary Time
From: 1 Kings 19:16b, 19-21
Elijah's encounter with God
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[The Lord said to Elijah:] [16b] "Elisha the son of Shaphat of Abel-meholah you shall anoint to be prophet in your place."
The call of Elisha
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[19] So he departed from thee, and found Elisha the son of Shaphat, who was ploughing, with twelve yoke of oxen before him, and he was with the twelfth. Elijah passed by him and cast his mantle upon him. [20] And he left the oxen, and ran after Elijah, and said, "Let me kiss my father and my mother, and then I will follow you." And he said to him, "Go back again; for what have I done to you?" [21] And he returned from following him, and took the yoke of oxen, and slew them, and boiled their flesh with the yokes of the oxen, and gave it to the people, and they ate. Then he arose and went after Elijah, and ministered to him.
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Commentary:
15-18. It is important to note that the "anointing" given to the prophet Elisha is on a par with that given to the kings – and that there is already a reference here to the remnant of Israel (cf. Is 4:3).
19-21. Elisha's response to Elijah's call is quite exemplary: he leaves everything behind and puts himself at the disposal of the prophet. That will be how the apostles respond to Christ (cf. Mt 4:20, 22; etc.), and it should be how anyone responds when the Lord calls him or her to a mission which involves leaving everything. But the call issued by Jesus is more pressing than Elijah's, as can be seen from the Gospel passage where Jesus, in response to someone who says, "I will follow you, Lord; but let me first say farewell to those at my home," replies, "No one who puts his hand to the plough and looks back is fit for the kingdom of God" (Lk 9:61-62). Obedience to a call involves a radical self-surrender: "Detach yourself from people and things until you are stripped of them. For, says Pope St. Gregory, the devil has nothing of his own in this world, and naked he comes to battle. If you go clothed to fight him, you will soon be pulled to the ground: for he will have something to catch you by" (St. J. Escriva, The Way, 149).
The name "Elisha" means "My God saves" and it epitomizes this prophet, just as the name "Elijah" catches the essence of that prophet's message: "My God is the Lord."
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From: Galatians 5:1, 13-18
Christian Liberty
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[1] For freedom Christ has set us free; stand fast therefore, and do not submit again to a yoke of slavery.
The Fruits of the Spirit and the Works of the Flesh
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[13] For you were called to freedom, brethren; only do not use your freedom as an opportunity for the flesh, but through love be servants of one another. [14] For the whole law is fulfilled in one word, "You shall love your neighbor as yourself." [15] But if you bite and devour one another take heed that you are not consumed by one another.
[16] But I say, walk by the Spirit, and do not gratify the desires of the flesh. [17] For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh; for these are opposed to each other, to prevent you from doing what you would. [18] But if you are led by the Spirit you are not under the law.
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Commentary:
1-3. The Law of Moses, which was divinely revealed, was something good; it suited the circumstances of the time. Christ came to bring this Law to perfection (cf. notes on Mt 5:17-19 and Gal 5:14-15). All the elaborate legal and ritual prescriptions in the Mosaic Law were laid down by God for a specific stage in Salvation History, that is, the stage which ended with the coming of Christ. Christians are under no obligation to follow the letter of that Law (cf. St Thomas Aquinas, "Summa Theologiae", I-II, q. 108, a. 3 ad 3).
Although in this letter to the Galatians the Apostle is emphasizing, as we have seen, freedom from the Law of Moses, obviously this liberation cannot be entirely disconnected from freedom in general. If someone submits to circumcision after being baptized, it amounts to subjecting oneself to a series of practices which have now no value and to depriving oneself of the fruits of Christ's Redemption. In other words, subjection to the Law brings with it a loss of freedom in general. Paul is using the full might of his apostolic authority when he says, "If you receive circumcision, Christ will be of no advantage to you." Christ's Redemption alone is effective; it has no need of the rites of the Old Testament.
14-15. To prepare the way for the coming of the Redeemer, God revealed to the chosen people the fundamental principles of the natural law, because, as a result of original sin and personal sins, mankind's knowledge of these principles have been obscured and weakened. The ten commandments which he revealed to Moses (Ex 20:1-21; Deut 5:6-22) traced out very clearly the way to follow to please God and be saved (cf. Lev 18:5; Neh 9:29; etc.).
When the Savior came, the Decalogue continued in force, because it was part of the natural law. Indeed, Christ reinforced it and showed that the key to and essence of the ten commandments is Love--love of God, which necessarily brings with it love of neighbor (cf. notes on Mt 22: 34-40 and Jn 13:34-35).
"It might also be asked", St Augustine comments, "why the Apostle here speaks only of love of neighbor, saying that this way the whole Law is fulfilled [...], when in fact charity is perfect only if one practices the two precepts of love of God and love of neighbor [...]. But who can love his neighbor, that is, all men, as himself, if he does not love God, since it is only by God's precept and gift that one can love one's neighbor? So, since neither precept can be kept unless the other be kept, it is enough to mention one of them" ("Exp. in Gal.", 45). See also the note on Rom 13:8-10.
17-21. The fall of Adam and Eve left us with a tendency to seek created things for our own pleasure, instead of using them to lead us to God. The desires of the flesh make their appearance, urges which are at odds with God and with all that is noble in our personality. But when grace enters our soul and justifies us, we share in the fruits of the Redemption wrought by Christ and we are enabled to conquer our concupiscence and life according to the flesh.
The vices referred to in vv. 19-21 have their roots in something much deeper -- life "of the flesh". And, St Augustine asserts, "it is said that someone lives according to the flesh when he lives for himself. Therefore, in this case, by 'flesh' is meant the whole person. For everything which stems from a disordered love of oneself is called work of the flesh" ("The City of God", 14, 2).
This is why we find included in the "works of the flesh" not only sins of impurity (v. 19) and faults of temperance (v. 21) but also sins against the virtues of religion and fraternal charity (v. 20).
"Significantly, when speaking of 'the works of the flesh' Paul mentions not only 'immorality [fornication], impurity, licentiousness [...], drunkenness, carousing' -- all of which objectively speaking are connected with the flesh; he also names other sins which we do not usually put in the 'carnal' or 'sexual' category -- 'idolatry, sorcery, enmity, strife, jealousy, anger, envy' [...]. All these sins are the outcome of 'life according to the flesh', which is the opposite to 'life according to the spirit"' (John Paul 11, "Address", 7 January 1981).
Therefore, as the Apostle says, anyone who in one way or other obstinately persists in his sin will not be able to enter the Kingdom of heaven (cf. 1 Cor 6:9-10; Eph 5:5).
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From: Luke 9:51-62
Some Samaritans Refuse to Receive Jesus
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[51] When the days drew near for Him (Jesus) to be received up, He set His face to go to Jerusalem. [52] And He sent messengers ahead of Him, who went and entered a village of the Samaritans, to make ready for Him; [53] but the people would not receive Him, because His face was set toward Jerusalem. [54] And when His disciples James and John saw it, they said, "Lord, do You want us to bid fire come down from Heaven and consume them?" [55] But He turned and rebuked them. [56] And they went on to another village.
The Calling of Three Disciples
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[57] As they were going along the road, a man said to Him (Jesus), "I will follow you wherever You go." [58] And Jesus said to him, "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay His head." [59] To another He said, "Follow Me." But he said, "Lord, let me first go and bury my father." [60] But He said to him, "Leave the dead to bury their own dead; but as for you, go and proclaim the Kingdom of God." [61] Another said, "I will follow You, Lord; but let me first say farewell to those at my home." [62] Jesus said to him, "No one who puts his hand to the plough and looks back is fit for the Kingdom of God."
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Commentary:
51. "When the days drew near for Him to be received up": these words refer to the moment when Jesus will leave this world and ascend into Heaven. Our Lord will say this more explicitly during the Last Supper: "I come from the Father and have come into the world; again, I am leaving the world and going to the Father" (John 16:28). By making His way resolutely to Jerusalem, towards His Cross, Jesus freely complies with His Father's plan for His passion and death to be the route to His resurrection and ascension.
52-53. The Samaritans were hostile towards the Jews. This enmity derived from the fact that the Samaritans were descendants of marriages of Jews with Gentiles who repopulated the region of Samaria at the time of the Assyrian captivity (in the eighth century before Christ). There were also religious differences: the Samaritans had mixed the religion of Moses with various superstitious practices, and did not accept the temple of Jerusalem as the only place where sacrifices could properly be offered. They built their own temple on Mount Gerizim, in opposition to Jerusalem (cf. John 4:20); this was why, when they realized Jesus was headed for the Holy City, they refused Him hospitality.
54-56. Jesus corrects His disciples' desire for revenge, because it is out of keeping with the mission of the Messiah, who has come to save men, not destroy them (cf. Luke 19:10; John 12:47). The Apostles are gradually learning that zeal for the things of God should not be bitter or violent.
"The Lord does everything in an admirable way [...]. He acts in this way to teach us that perfect virtue retains no desire for vengeance, and that where there is true charity there is no room for anger--in other words, that weakness should not be treated with harshness but should be helped. Indignation should be very far from holy souls, and desire for vengeance very far from great souls" (St. Ambrose, "Expositio Evangelii Sec. Lucam, in loc.").
An RSV footnote after the word "rebuked" in verse 55 points out that other ancient authorities add "and He said 'You do not know what manner of Spirit you are of; for the Son of Man came not to destroy men's lives but to save them'". These words appear in a considerable number of early Greek MSS and other versions and were included in the Clementine Vulgate; but they do not appear in the best and oldest Greek codexes and have not been included in the New Vulgate.
57-62. Our Lord spells out very clearly what is involved in following Him. Being a Christian is not an easy or comfortable affair: it calls for self-denial and for putting God before everything else. See the notes on Matthew 8:18-22 and Matthew 8:22.
[The notes on Matthew 8:18-22 state:
18-22. From the very outset of His messianic preaching, Jesus rarely stays in the same place; He is always on the move. He "has nowhere to lay His head" (Matthew 8:20). Anyone who desires to be with him has to "follow Him". This phrase "following Jesus" has a very precise meaning: it means being His disciple (cf. Matthew 19:28). Sometimes the crowds "follow Him"; but Jesus' true disciples are those who "follow Him" in a permanent way, that is, who keep on fol- lowing Him: being a "disciple of Jesus" and "following Him" amount to the same thing. After our Lord's ascension, "following Him" means being a Christian (cf. Acts 8:26). By the simple and sublime fact of Baptism, every Christian is called, by a divine vocation, to be a full disciple of our Lord, with all that that involves.
The evangelist here gives two specific cases of following Jesus. In the case of the scribe our Lord explains what faith requires of a person who realizes that he has been called; in the second case--that of the man who has already said "yes" to Jesus--He reminds him of what His commandment entails. The soldier who does not leave his position on the battlefront to bury his father, but instead leaves that to those in the rearguard, is doing his duty. If service to one's country makes demands like that on a person, all the more reason for it to happen in the service of Jesus Christ and His Church.
Following Christ, then, means we should make ourselves totally available to Him; whatever sacrifice He asks of us we should make: the call to follow Christ means staying up with Him, not falling behind; we either follow Him or lose Him. In the Sermon on the Mount (Matthew 5-7) Jesus explained what following Him involves --a teaching which we find summarized in even the most basic catechism of Christian doctrine: a Christian is a man who believes in Jesus Christ--a faith he receives at Baptism -- and is duty bound to serve Him. Through prayer and friendship with the Lord every Christian should try to discover the demands which this service involves as far as he personally is concerned.]
[The notes on Matthew 8:22 state:
22. "Leave the dead to bury their own dead": although this sounds very harsh, it is a style of speaking which Jesus did sometimes use: here the "dead" clearly refers to those whose interest is limited to perishable things and who have no aspirations towards the things that last forever.
"If Jesus forbade him," St. John Chrysostom comments, "it was not to have us neglect the honor due to our parents, but to make us realize that nothing is more important than the things of Heaven and that we ought to cleave to these and not to put them off even for a little while, though our engagements be ever so indispensable and pressing" ("Hom. on St. Matthew", 27).]
We see here the case of the man who wanted to follow Christ, but on one condition--that he be allowed to say goodbye to his family. Our Lord, seeing that he is rather undecided, gives him an answer which applies to all of us, for we have all received a calling to follow Him and we have to try not to receive this grace in vain. "We receive the grace of God in vain, when we receive it at the gate of our heart, and do not let it enter our heart. We receive it without receiving it, that is, we receive it without fruit, since there is no advantage in feeling the inspiration if we do not accept it [...]. It sometimes happens that being inspired to do much we consent not to the whole inspiration but only to some part of it, as did those good people in the Gospel, who upon the inspiration which our Lord gave them to follow Him wished to make reservations, the one to go first and bury his father, the other to go to take leave of his people" (St. Francis de Sales, "Treatise on the Love of God", Book 2, Chapter 11).
Our loyalty and fidelity to the mission God has given us should equip us to deal with every obstacle we meet: "There is never reason to look back (cf. Luke 9:62). The Lord is at our side. We have to be faithful and loyal; we have to face up to our obligations and we will find in Jesus the love and the stimulus we need to understand other people's faults and overcome our own" (St. J. Escriva, "Christ Is Pas- sing By", 160).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.
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