Ninth Sunday in Ordinary Time

85A Ninth Sunday in Ordinary Time

Catechism Links
CCC 2822-2827: “Thy will be done”
CCC 2611: prayer is disposing heart to do God’s will
CCC 1987-1995: justification

Back to Deacon’s Bench '08
Back to SOW II '11

Reading 1
Dt 11:18, 26-28, 32

Moses told the people,
“Take these words of mine into your heart and soul.
Bind them at your wrist as a sign,
and let them be a pendant on your forehead.

“I set before you here, this day, a blessing and a curse:
a blessing for obeying the commandments of the Lord, your God,
which I enjoin on you today;
a curse if you do not obey the commandments of the Lord, your God,
but turn aside from the way I ordain for you today,
to follow other gods, whom you have not known.”

Responsorial Psalm
Ps 31:2-3, 3-4, 17, 25

R. (3b) Lord, be my rock of safety.
In you, O Lord, I take refuge;
let me never be put to shame.
In your justice rescue me,
incline your ear to me,
make haste to deliver me!
R. Lord, be my rock of safety.
Be my rock of refuge,
a stronghold to give me safety.
You are my rock and my fortress;
for your name’s sake you will lead and guide me.
R. Lord, be my rock of safety.
Let your face shine upon your servant;
save me in your kindness.
Take courage and be stouthearted,
all you who hope in the Lord.
R. Lord, be my rock of safety.

Reading II
Rom 3:21-25, 28

Brothers and sisters,
Now the righteousness of God has been manifested apart from the law,
though testified to by the law and the prophets,
the righteousness of God through faith in Jesus Christ
for all who believe.
For there is no distinction;
all have sinned and are deprived of the glory of God.
They are justified freely by his grace
through the redemption in Christ Jesus,
whom God set forth as an expiation,
through faith, by his blood.
For we consider that a person is justified by faith apart from works of the law.

Gospel
Mt 7:21-27

Jesus said to his disciples:
“Not everyone who says to me, ‘Lord, Lord,’
will enter the kingdom of heaven,
but only the one who does the will of my Father in heaven.
Many will say to me on that day,
‘Lord, Lord, did we not prophesy in your name?
Did we not drive out demons in your name?
Did we not do mighty deeds in your name?’
Then I will declare to them solemnly,
‘I never knew you. Depart from me, you evildoers.’

“Everyone who listens to these words of mine and acts on them
will be like a wise man who built his house on rock.
The rain fell, the floods came,
and the winds blew and buffeted the house.
But it did not collapse; it had been set solidly on rock.
And everyone who listens to these words of mine
but does not act on them
will be like a fool who built his house on sand.
The rain fell, the floods came,
and the winds blew and buffeted the house.
And it collapsed and was completely ruined.”

Readings from the Jerusalem Bible
First reading Deuteronomy 11:18 – 28

Let these words of mine remain in your heart and in your soul; fasten them on your hand as a sign and on your forehead as a circlet. See, I set before you today a blessing and a curse: a blessing, if you obey the commandments of the Lord our God that I enjoin on you today; a curse, if you disobey the commandments of the Lord your God and leave the way I have marked out for you today, by going after other gods you have not known.

Psalm or canticle: Psalm 30

Second reading Romans 3:21 – 28

God’s justice that was made known through the Law and the Prophets has now been revealed outside the Law, since it is the same justice of God that comes through faith to everyone, Jew and pagan alike, who believes in Jesus Christ. Both Jew and pagan sinned and forfeited God’s glory, and both are justified through the free gift of his grace by being redeemed in Christ Jesus who was appointed by God to sacrifice his life so as to win reconciliation through faith. since, as we see it, a man is justified by faith and not by doing something the Law tells him to do.

Gospel Matthew 7:21 – 27

Jesus said, ‘It is not those who say to me, “Lord, Lord”, who will enter the kingdom of heaven, but the person who does the will of my Father in heaven. When the day comes many will say to me, “Lord, Lord, did we not prophesy in your name, cast out demons in your name, work many miracles in your name?” Then I shall tell them to their faces: I have never known you; away from me, you evil men!

‘Therefore, everyone who listens to these words of mine and acts on them will be like a sensible man who built his house on rock. Rain came down, floods rose, gales blew and hurled themselves against that house, and it did not fall: it was founded on rock. But everyone who listens to these words of mine and does not act on them will be like a stupid man who built his house on sand. Rain came down, floods rose, gales blew and struck that house, and it fell; and what a fall it had!’

Readings and Commentary from the Navarre Bible

9th Sunday in Ordinary Time

From: Deuteronomy 11:18, 26-28, 32

A further exhortation
-----------------------------
[18] "You shall therefore lay up these words of mine in your heart and in your soul; and you shall bind them as a sign upon your hand, and they shall be as frontlets between your eyes.

A blessing and a curse
---------------------------------
[26] "Behold, I set before you this day a blessing and a curse: [27] the blessing, if you obey the commandments of the Lord your God, which I command you this day, [28] and the curse, if you do not obey the commandments of the Lord your God, but turn aside from the way which I command you this day, to go after other gods which you have not known. [32] [Y]ou shall be careful to do all the statutes and the ordinances which I set before you this day."

*********************************************************************************************
Commentary:

11:26-32. The ceremony of blessing and cursing will be explained fully in chapters 27-28; and Joshua will in due course perform it (cf. Josh 8:30-35). It does not consist so much in blessing or cursing as in proclaiming a summary of God's commandments and ordinances in terms like "Cursed be he who does not do them", "Blessed be he who obeys them." Mount Gerizim and Mount Ebal are situated the south-west and north-east respectively of the Samaritan city of Shechem and are separated by a narrow valley. In later times the Samaritans will come to regard Gerizim as a holy mountain, building a temple there when the Jews came back from Babylon (537 BC), to rival the temple of Jerusalem; although the temple was destroyed towards the end of the 2nd century BC, the Samaritans continued to see this mountain as a place of worship and sacrifice. The Samaritan woman mentions it in her conversation with our Lord (cf. Jn 4:20).

*********************************************************************************************
From: Romans 3:21-25, 28

Righteousness, a Free Gift through Faith in Christ
------------------------------------------------------------------------
[21] But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it, [22] the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction [23] since all have sinned and fall short of the glory of God, [24] they are justified by his grace as a gift, through the redemption which is in Christ Jesus, [25] whom God put forward as an expiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins[.]

[28] For we hold that a man is justified by faith apart from works of law.

*********************************************************************************************
Commentary:

21-22. The doctrinal richness of this text and of the whole passage (vv. 21-26) is here condensed in a way very typical of St Paul's style. He explains how justification operates: God the Father, the source of all good, by his redemptive decree is the "efficient cause" of our salvation; Jesus Christ, by shedding his blood on the Cross, merits this salvation for us; faith is the instrument by which the Redemption becomes effective in the individual person.

The righteousness of God is the action by which God makes people righteous, or just (cf. St Augustine, "De Spiritu Et Littera", IX, 15). This righteousness was originally proclaimed in the books of the Old Testament--the Law and the Prophets -- but it has now been made manifest in Christ and in the Gospel. Salvation does not depend on fulfillment of the Mosaic Law, for that Law is not sufficient to justify anyone: only faith in Jesus Christ can work salvation.

"If anyone says that, without divine grace through Jesus Christ, man can be justified before God by his own works, whether they were done by his natural powers or by the light of the teaching of the Law: let him be anathema" (Council of Trent, "De Iustificatione", can. 1).

It is not the law, then, which saves, but "faith in Jesus Christ". This expression should be interpreted in line with the unanimous and constant teaching of the Church, which is that "faith is the beginning of human salvation", and a person's will must cooperate with faith to prepare the ground for the grace of justification (cf. ibid., chap. 8 and can. 9).

23-25. The Apostle first describes the elements that go to make up the mystery of faith (vv. 23-25): all men need to be liberated from sin; God the Father has a redemptive plan, which is carried out by the atoning and bloody sacrifice of Christ's death; faith is a necessary condition for sharing in the Redemption wrought by Christ; the sacrifice of the Cross is part and parcel of the History of Salvation: before the Incarnation of the Word, God patiently put up with men's sins; in the fullness of time he chose -- through Christ's sacrifice -- to require full satisfaction for those sins so that men might be enabled to become truly righteous in God's eyes and God's perfections become more manifest.

"The Cross of Christ, on which the Son, consubstantial with the Father, renders full justice to God, is also a radical revelation of mercy, that is, of the love that goes against what constitutes the very root of evil in the history of man—against sin and death" (John Paul II, "Dives In Misericordia", 8).

23. "Fall short of the glory of God": this shows the position man is in when he is in a state of sin. Because he has not the life of grace in him, he is not properly orientated towards his supernatural end, is deprived of the right to heaven that sanctifying grace confers, and consequently does not have these divine perfections which supernatural life gives him.

24. All have been justified, that is, all have been made "righteous" (cf. 1 :17). This justification is the result of a gratuitous gift of God which St Paul describes in a way which reinforces his point ("grace", "as a gift"): this identifies the source of the gift as God's loving-kindness and it also shows the new state in which justification places a person so important is this statement--that grace is a gift which God gives without merit on our part--that the Council of Trent, when using this text from St Paul, made a point of explaining what it meant: that is, that nothing which precedes justification (whether it be faith, or morals) merits the grace by which man is justified (cf. Rom 11:16; Council of Trent, "De Iustificatione", chap. 8).

This new kind of life, whose motor is grace, requires free and active cooperation on man's part; by that cooperation a person in the state of grace obtains merit through his actions: "For such is God's goodness to men that he wills that his gifts be our merits, and that he will grant us an eternal reward for what he has given us" ("Indiculus", chap. 9). The fact that grace is a gratuitous gift of God does not mean that man does not have an obligation to respond to it: we are not justified by keeping the Law or by a decision of our free will; however, justification does not happen without our cooperation; grace strengthens our will and helps it freely to keep the Law (cf. St Augustine, "De Spiritu Et Littera", IX, 15).

Justification by grace is attained "through the redemption which is in Jesus Christ". The Council of Trent teaches that when a sinner is justified there is "a passing from the state in which man is born a son of the first Adam, to the state of grace and adoption as sons of God through the second Adam, Jesus Christ our Savior" ("De Iustificatione", chap. 4). This has been made possible because our Lord saved us by giving himself up as our ransom. The Greek word translated as "redemption" refers to the ransom money paid to free a person from slavery. Christ has freed us from the slavery of sin, paying the necessary ransom (cf. Rom 6:23). By sacrificing himself for us, Christ has become our master or owner, who mediates between the Father and the whole human race: "Let us all take refuge in Christ; let us have recourse to God to free us from sin: let us put ourselves up for sale in order to be redeemed by his blood. For the Lord says, 'You were sold for nothing, and you shall be redeemed without money' (Is 52:3); without spending a penny of your inheritance, for I have paid on your behalf. This is what the Lord says: He paid the price, not with silver but with his blood" (St Augustine, "In Ioann. Evang.", 41, 4).

Our very creation means that we belong totally to God the Father and therefore also to Christ, insofar as he is God, but "as man, he is also for many reasons appropriately called 'Lord'. First, because he is our Redeemer, who delivered us from sin, he deservedly acquired the power by which he truly is and is called our Lord" ("St Pius V Catechism", I, 3, 11).

And so, through the Incarnation, whose climax was Christ's redemptive sacrifice, "God gave human life the dimension that he intended man to have from his first beginning; he has granted that dimension definitively [...] and he has granted it also with the bounty that enables us, in considering the original sin and the whole history of the sins of humanity, and in considering the errors of the human intellect, will and heart, to repeat with amazement the words of the sacred Liturgy: 'O happy fault...which gained us so great a Redeemer!'" (John Paul II, "Redemptor Hominis", 1).

25. The "expiation" was the cover or mercy seat of the Ark, which stood in the center of the Holy of Holies in the Temple (cf. Exod 25:17-22). It was made of beaten gold and had a cherub at either end, each facing the other. It had two functions: one was to act as God's throne (cf. Ps 80:2; 99:1), from which he spoke to Moses during the time of the exodus from Egypt (cf. Num 7:89; Ex. 37:6); the other was to entreat God to pardon sin through a rite of expiatory sacrifice on the feast of the Day of Atonement (cf. Lev 16): on that day the High Priest sprinkled the mercy seat with the blood of animals sacrificed as victims, to obtain forgiveness of sins for priest and people.

St Paul asserts that God has established Jesus as the true expiation, of which the mercy seat in the Old Testament was merely a figure.

No angel or man could ever atone for the immense evil that sin is -- an offense to the infinite majesty of God. The Blessed Trinity decided "that the Son of God, whose power is infinite, clothed in the weakness of our flesh, should remove the infinite weight of sin and reconcile us to God in his Blood" ("St Pius V Catechism", I, 3, 3).

This expiatory sacrifice, prefigured in the bloody sacrificial rites of the Old Testament (cf. Lev 16:1 ff), was announced by John the Baptist when he pointed to Jesus as the Lamb of God (cf. Jn 1:29 and note); and Jesus himself referred to the sacrifice of the Cross when he said that the Son of man had come "to give his life as a ransom for many" (Mt 20:28).

This sacrifice is renewed daily in the Holy Mass, one of the purposes of which is atonement, as the Liturgy itself states: "Lord, may this sacrifice once offered on the cross to take away the sins of the world now free us from our sins" ("Roman Missal", Feast of the Triumph of the Cross, prayer over the gifts).

27-31. These words are addressed to the same imaginary interlocutor as appeared at the beginning of the chapter. Although he is Lord of all nations, God showed special preference for the people of Israel. Relying on this, the Jews wrongly thought that only they could attain blessedness because only they enjoyed God's favor. This led them to look down on other peoples. After the coming of Christ, they no longer have any basis for this pride: St John Chrysostom explains that it had simply become outdated, superseded (cf. "Hom. On Rom", 7), for God had set up a single way of salvation for all men--the "principle of faith" which the Apostle refers to. This new way means that Jews must forget their ancient pride and become humble, for God has opened the gates of salvation to all mankind.

Consequently, no one--not even the Jew--is justified by works of the Law. What justifies a person is faith: not faith alone, as Luther wrongly argued, but the faith which works through charity (cf. Gal 5:6); faith which is not presumptuous selfconfidence in one's own merits, but a firm and ready acceptance of all that God has revealed, faith which moves one to place one's hope in Christ's merits and to repent of one's sins. Therefore it will be "by faith"--not by circumcision—that the Jews will be justified, and it will be "through their faith" that the uncircumcised will attain salvation. From this it might appear as though the Law had been revoked; but that is not the case: faith ratifies the Law gives it its true meaning and raises it to perfection. For, through being a preparation for the Gospel, the Mosaic Law receives from Christ the fullness it was lacking: the precept of charity reveals the meaning which God gave the law but which lay hidden until Christ made it manifest, for "love is the fulfilling of the law" (Rom 13:10). St Paul in a way summarizes all this teaching in v. 28, which is the key statement in the passage.

*********************************************************************************************
From: Matthew 7:21-29

Doing the Will of God
--------------------------------
(Jesus said to His disciples,) [21] "Not every one who says to Me, 'Lord, Lord,' shall enter the Kingdom of Heaven, but he who does the will of My Father who is in Heaven. [22] On that day many will say to Me, 'Lord, Lord, did we not prophesy in Your name, and cast out demons in Your name, and do many mighty works in Your name?' [23] And then I will declare to them, 'I never knew you; depart from Me, you evildoers.'

Building on Rock
-------------------------
[24] "Every one then who hears these words of Mine and does them will be like a wise man who built his house upon the rock; [25] and the rain fell, and the floods came, and the winds blew and beat upon that house, but it did not fall, because it had been founded on the rock. [26] And every one who hears these words of mine and does not do them will be like a foolish man who built his house upon the sand; [27] and the rain fell, and the floods came, and winds blew and beat against that house, and it fell; and great was the fall of it."

[28] And when Jesus finished these sayings, the crowds were astonished at His teaching, [29] for He taught them as one who had authority, and not as their scribes.

*********************************************************************************************
Commentary:

21-23. To be genuine, prayer must be accompanied by a persevering effort to do God's will. Similarly, in order to do His will it is not enough to speak about the things of God: there must consistency between what one preaches -- what one says -- and what one does: "The Kingdom of God does not consist in talk but in power" (1 Corinthians 4:20); "Be doers of the word, and not hearers only, deceiving yourselves" (James 1:22).

Christians, "holding loyally to the Gospel, enriched by its resources, and joining forces with all who love and practice justice, have shouldered a weighty task on earth and they must render an account of it to Him who will judge all men on the last day. Not every one who says, 'Lord, Lord' will enter the Kingdom of Heaven, but those who do the will of the Father, and who manfully put their hands to the work" (Vatican II, "Gaudium Et Spes", 93).

To enter the Kingdom of Heaven, to be holy, it is not enough, then, to speak eloquently about holiness. One has to practice what one preaches, to produce fruit which accords with one's words. Fray Luis de Leon puts it very graphically: "Notice that to be a good Christian it is not enough just to pray and fast and hear Mass; God must find you faithful, like another Job or Abraham, in times of tribulation" ("Guide for Sinners", Book 1, Part 2, Chapter 21).

Even if a person exercises an ecclesiastical ministry that does not assure his holiness; he needs to practice the virtues he preaches. Besides, we know from experience that any Christian (clerical, religious or lay) who does not strive to act in accordance with the demands of the faith he professes, begins to weaken in his faith and eventually parts company also with the teaching of the Church. Anyone who does not live in accordance with what he says, ends up saying things which are contrary to faith.

The authority with which Jesus speaks in these verses reveals Him as sovereign Judge of the living and the dead. No Old Testament prophet ever spoke with His authority.

22. "That day": a technical formula in biblical language meaning the day of the Judgment of the Lord or the Last Judgment.

23. This passage refers to the Judgment where Jesus will be the Judge. The sacred text uses a verb which means the public proclamation of a truth. Since in this case Jesus Christ is the Judge who makes the declaration, it takes the form of a judicial sentence.

24-27. These verses constitute the positive side of the previous passage. A person who tries to put Christ's teaching into practice, even if he experiences personal difficulties or lives during times of upheaval in the life of the Church or is surrounded by error, will stay firm in the faith, like the wise man who builds his house on rock.

Also, if we are to stay strong in times of difficulty, we need, when things are calm and peaceful, to accept little contradictions with a good grace, to be very refined in our relationship with God and with others, and to perform the duties of our state in life in a spirit of loyalty and abnegation. By acting in this way we are laying down a good foundation, maintaining the edifice of our spiritual life and repairing any cracks which make their appearance.

28-29. Jesus' listeners could clearly see the radical difference between the style of teaching of the scribes and Pharisees, and the conviction and confidence with which Jesus spoke. There is nothing tentative about His words; they leave no room for doubt.

*********************************************************************************************
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.