CCC Cross Reference:
Jer 7:9 2056
Ps 84:3 1770
Mt 13:24-30 827
Back to Deacon’s Bench '08
Back to SOW II '10
Back to SOW II '12
Back to SOW II '14
Back to SOW II '16
Back to SOW II '18
Back to SOW II '22
Reading 1
Jer 7:1-11
The following message came to Jeremiah from the Lord:
Stand at the gate of the house of the Lord,
and there proclaim this message:
Hear the word of the Lord, all you of Judah
who enter these gates to worship the Lord!
Thus says the Lord of hosts, the God of Israel:
Reform your ways and your deeds,
so that I may remain with you in this place.
Put not your trust in the deceitful words:
“This is the temple of the Lord!
The temple of the Lord! The temple of the Lord!”
Only if you thoroughly reform your ways and your deeds;
if each of you deals justly with his neighbor;
if you no longer oppress the resident alien,
the orphan, and the widow;
if you no longer shed innocent blood in this place,
or follow strange gods to your own harm,
will I remain with you in this place,
in the land I gave your fathers long ago and forever.
But here you are, putting your trust in deceitful words to your own loss!
Are you to steal and murder, commit adultery and perjury,
burn incense to Baal,
go after strange gods that you know not,
and yet come to stand before me
in this house which bears my name, and say:
“We are safe; we can commit all these abominations again”?
Has this house which bears my name
become in your eyes a den of thieves?
I too see what is being done, says the Lord.
Responsorial Psalm
Ps 84:3, 4, 5-6a and 8a, 11
R. (2) How lovely is your dwelling place, Lord, mighty God!
My soul yearns and pines
for the courts of the Lord.
My heart and my flesh
cry out for the living God.
R. How lovely is your dwelling place, Lord, mighty God!
Even the sparrow finds a home,
and the swallow a nest
in which she puts her young—
Your altars, O Lord of hosts,
my king and my God!
R. How lovely is your dwelling place, Lord, mighty God!
Blessed they who dwell in your house!
continually they praise you.
Blessed the men whose strength you are!
They go from strength to strength.
R. How lovely is your dwelling place, Lord, mighty God!
I had rather one day in your courts
than a thousand elsewhere;
I had rather lie at the threshold of the house of my God
than dwell in the tents of the wicked.
R. How lovely is your dwelling place, Lord, mighty God!
Gospel
Mt 13:24-30
Jesus proposed a parable to the crowds.
“The Kingdom of heaven may be likened to a man
who sowed good seed in his field.
While everyone was asleep his enemy came
and sowed weeds all through the wheat, and then went off.
When the crop grew and bore fruit, the weeds appeared as well.
The slaves of the householder came to him and said,
‘Master, did you not sow good seed in your field?
Where have the weeds come from?’
He answered, ‘An enemy has done this.’
His slaves said to him, ‘Do you want us to go and pull them up?’
He replied, ‘No, if you pull up the weeds
you might uproot the wheat along with them.
Let them grow together until harvest;
then at harvest time I will say to the harvesters,
“First collect the weeds and tie them in bundles for burning;
but gather the wheat into my barn.”’”
Readings from the Jerusalem Bible
First reading Jeremiah 7:1 – 11
The word that was addressed to Jeremiah by the Lord, ‘Go and stand at the gate of the Temple of the Lord and there proclaim this message. Say, “Listen to the word of the Lord, all you men of Judah who come in by these gates to worship the Lord. The Lord Sabaoth, the God of Israel, says this: Amend your behavior and your actions and I will stay with you here in this place. Put no trust in delusive words like these: This is the sanctuary of the Lord, the sanctuary of the Lord, the sanctuary of the Lord! But if you do amend your behavior and your actions, if you treat each other fairly, if you do not exploit the stranger, the orphan and the widow (if you do not shed innocent blood in this place), and if you do not follow alien gods, to your own ruin, then here in this place I will stay with you, in the land that long ago I gave to your fathers for ever. Yet here you are, trusting in delusive words, to no purpose! Steal, would you, murder, commit adultery, perjure yourselves, burn incense to Baal, follow alien gods that you do not know? – and then come presenting yourselves in this Temple that bears my name, saying: Now we are safe – safe to go on committing all these abominations! Do you take this Temple that bears my name for a robbers’ den? I, at any rate, am not blind – it is the Lord who speaks.
Responsorial Psalm:
Psalm 83(84):3-6,8,11
How lovely is your dwelling-place, Lord, God of hosts.
My soul is longing and yearning,
is yearning for the courts of the Lord.
My heart and my soul ring out their joy
to God, the living God.
How lovely is your dwelling-place, Lord, God of hosts.
The sparrow herself finds a home
and the swallow a nest for her brood;
she lays her young by your altars,
Lord of hosts, my king and my God.
How lovely is your dwelling-place, Lord, God of hosts.
They are happy, who dwell in your house,
for ever singing your praise.
They walk with ever-growing strength,
they will see the God of gods in Zion.
How lovely is your dwelling-place, Lord, God of hosts.
One day within your courts
is better than a thousand elsewhere.
The threshold of the house of God
I prefer to the dwellings of the wicked.
How lovely is your dwelling-place, Lord, God of hosts.
Gospel Matthew 13:24 – 30
Jesus put another parable before them, ‘The kingdom of heaven may be compared to a man who sowed good seed in his field. While everybody was asleep his enemy came, sowed darnel all among the wheat, and made off. When the new wheat sprouted and ripened, the darnel appeared as well. The owner’s servants went to him and said, “Sir, was it not good seed that you sowed in your field? If so, where does the darnel come from?” “Some enemy has done this” he answered. And the servants said, “Do you want us to go and weed it out?” But he said, “No, because when you weed out the darnel you might pull up the wheat with it. Let them both grow till the harvest; and at harvest time I shall say to the reapers: First collect the darnel and tie it in bundles to be burnt, then gather the wheat into my barn.”’
Readings and Commentary from the Navarre Bible
Saturday of the 16th Week in Ordinary Time
From: Jeremiah 7:1-11
False worship. Discourse concerning the temple
----------------------------------------------------------------------
[1] The word that came to Jeremiah from the LORD: [2] "Stand in the gate of the LORD's house, and proclaim there this word, and say, Hear the word of the LORD, all you men of Judah who enter these gates to worship the LORD. [3] Thus says the LORD of hosts, the God of Israel, Amend your ways and your doings, and I will let you dwell in this place. [4] Do not trust in these deceptive words: 'This is the temple of the LORD, the temple of the LORD, the temple of the LORD.'
[5] "For if you truly amend your ways and your doings, if you truly execute justice one with another, [6] if you do not oppress the alien, the fatherless or the widow, or shed innocent blood in this place, and if you do not go after other gods to your own hurt, [7] then I will let you dwell in this place, in the land that I gave of old to your fathers for ever.
[8] "Behold, you trust in deceptive words to no avail. [9] Will you steal, murder, commit adultery, swear falsely, burn incense to Baal, and go after other gods that you have not known, [10] and then come and stand before me in this house, which is called by my name, and say, 'We are delivered!' -- only to go on doing all these abominations? [11] Has this house, which is called by my name, become a den of robbers in your eyes? Behold, I myself have seen it, says the LORD.
*********************************************************************************************
Commentary:
7:1-20. Chapter 26 gives more detailed information about the situation covered in these verses, and what the outcome was. We are told there that Jeremiah made this speech in the temple "in the beginning of the reign of Jehoiakim the son of Josiah" (26:1), that is, in 608 BC. Shortly before that, Josiah had died in battle (2 Kings 23:29-30; 2 Chron 35:19-24), having done maintenance work on the temple and having introduced a programme of religious reform based on the centralization of worship in Jerusalem. Josiah was succeeded by Jehoahaz, whose reign lasted only three months (cf. Kings 23:31; 2 Chron 36:2), followed by Josiah's brother Jehoiakim. That latter reign saw a tolerance of the idolatrous practices that Josiah had striven to uproot.
The people of Judah felt sure that having the temple in their territory would guarantee divine favour and protection for them, and they became surer still after 701, when the Assyrian troops of Sennacherib turned back from the walls of Jerusalem without entering the holy city. The high profile that the temple received as a result of Josiah's reforms helps to explain the blind confidence felt by the people that they had nothing to fear if they stayed close to that sanctuary. So, at the time when Jeremiah was uttering these oracles, even though the temple was there in all its splendour, religious practice was far from being in line with what the Lord commanded. Hence the prophet's insistence on conversion, on true religion, which manifests itself in fidelity to the Lord, in charity and justice (vv. 5-7). Rites performed in the temple are of no avail if people don't listen to the Lord and if they continue to commit all sorts of sins. Naive confidence in the temple is not enough (v. 4). To be safe and secure they must obey the Law of God (vv. 8-10). The temple has no magic power, and it will suffer the same fate as the shrine of Shiloh (v. 14), the famous centre of worship that housed the ark of the Covenant before it was moved to Jerusalem (Josh 18:1; Judg 21:19) and that was probably destroyed by the Philistines. Unless they mend their ways, the people of Jerusalem will be expelled, just like their brethren in the Northern kingdom, the Ephraimites (v. 15).
Despite his preaching, Jeremiah finds that they fail to repent. Not only do they not listen to him: they think that the temple guarantees their safety, yet they combine that belief with pagan rites in honour of Isthar, the "queen heaven", the Assyrian goddess of fertility (vv. 16-18). God will surely punish them (vv. 19-20).
The expression "den of robbers" (v. 11), employed here to describe the temple when used by people who are very far from being obedient to the Lord, will occur again when Jesus expresses his pain at all the noise made by traders in the temple and at people's disrespect for that holy place (Mt 21:12-13 and par.). Jeremiah is not condemning religious worship in the temple of Jerusalem (nor does Jesus); he is saying that they have emptied it of meaning. In any event, after the coming of Christ, worship of the Lord is no longer confined to rites or external actions performed in some particular place; people can worship God in their hearts whenever they happen to be. Therefore St Jerome writes: "Those who say to themselves constantly, 'This is the temple of the Lord, the temple of the Lord, the temple of the Lord', should listen to what the Apostle says: 'Do you not know that you are God's temple and that God's Spirit dwells in you?' (1 Cor 3:16). Are you in Jerusalem? Are you in Brittany? It does not matter. The heavenly Presence lies open before us always, for the kingdom of God is within us " (Epistolae, 2, 58, 2).
*********************************************************************************************
From: Matthew 13:24-30
The Parable of the Weeds
--------------------------------------
[24] Another parable he (Jesus) put before them, saying, "The kingdom of heaven may be compared to a man who sowed good seed in his field; [25] but while men were sleeping, his enemy came and sowed weeds among the wheat, and went away. [26] So when the plants came up and bore grain, then the weeds appeared also. [27] And the servants of the householder came and said to him, 'Sir, did you not sow good seed in your field? How then has it weeds?' [28] He said to them, 'An enemy has done this.' The servants said to him, 'Then do you want us to go and gather them?' [29] But he said, 'No; lest in gathering the weeds you root up the wheat along with them. [30] Let both grow together until the harvest; and at harvest time I will tell the reapers, "Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.'"
The Mustard Seed; The Leaven
---------------------------------------------
[31] Another parable He (Jesus) put before them saying, "The Kingdom of Heaven is like a grain of mustard seed which a man took and sowed in his field; [32] it is the smallest of all seeds, but when it has grown it is the greatest of shrubs and becomes a tree, so that the birds of the air come and make nests in its branches."
[33] He told them another parable. "The Kingdom of Heaven is like a leaven which a woman took and hid in three measures of meal, till it was all leavened."
[34] All this Jesus said to the crowds in parables; indeed He said nothing to them without a parable. [35] This was to fulfill what was spoken by the prophet: "I will open my mouth in parables, I will utter what has been hidden since the foundation of the world."
The Parable of the Weeds Explained
-----------------------------------------------------
[36] Then He (Jesus) left the crowds and went into the house. And His disciples came to Him, saying, "Explain to us the parable of the weeds of the field." [37] He answered, "He who sows the good seed is the Son of Man; [38] the field is the world, and the good seed means the sons of the Kingdom; the weeds are the sons of the evil one, [39] and the enemy who sowed them is the devil; the harvest is the close of the age, and the reapers are angels. [40] Just as the weeds are gathered and burned with fire, so will it be at the close of the age. [41] The Son of Man will send His angels, and they will gather out of His Kingdom all causes of sin and evildoers, [42] and throw them out into the furnace of fire; there men will weep and gnash their teeth. [43] Then the righteous will shine like the sun in the Kingdom of their Father. He who has ears, let him hear."
***************************************************************************************
Commentary:
24-25. "The situation is clear: the field is fertile and the seed is good; the Lord of the field has scattered the seed at the right moment and with great skill. He even has watchmen to make sure that the field is protected. If, afterwards, there are weeds among the wheat, it is because men have failed to respond, because they--and Christians in particular--have fallen asleep and allowed the enemy to approach" (St. J. Escriva, "Christ Is Passing By", 123).
25. This weed--cockle--looks very like wheat and can easily be mistaken for it until the ears appear. If it gets ground up with wheat it contaminates the flour and any bread made from that flour causes severe nausea when eaten. In the East personal vengeance sometimes took the form of sowing cockle among an enemy's wheat. Roman law prescribed penalties for this crime.
28. "When the careless servants ask the Lord why weeds have grown in his field, the explanation is obvious: 'inimicus homo hoc fecit: an enemy has done this.' We Christians should have been on guard to make sure that the good things placed in this world by the Creator were developed in the service of truth and good. But we have fallen asleep--a sad thing, that sluggishness of our heart while the enemy and all those who serve him worked incessantly. You can see how the weeds have grown abundantly everywhere" (St. J. Escriva, "Christ Is Passing By", 123).
29-30. The end of this parable gives a symbolic explanation of why God allows evil to have its way for a time--and for its ultimate extirpation. Evil is to run its course on earth until the end of time; therefore, we should not be scandalized by the presence of evil in the world. It will be obliterated not in this life, but after death; at the Judgment (the harvest) the good will go to Heaven and the bad to Hell.
31-32. Here, the man is Jesus Christ and the field, the world. The grain of mustard seed is the preaching of the Gospel and the Church, which from very small beginnings will spread throughout the world.
The parable clearly refers to the universal scope and spread of the Kingdom of God: the Church, which embraces all mankind of every kind and condition, in every latitude and in all ages, is forever developing in spite of obstacles, thanks to God's promise and aid.
33. This comparison is taken from everyday experience: just as leaven gradually ferments all the dough, so the Church spreads to convert all nations.
The leaven is also a symbol of the individual Christian. Living in the middle of the world and retaining his Christian quality, he wins souls for Christ by his word and example: "Our calling to be children of God, in the midst of the world, requires us not only to seek our own personal holiness, but also to go out onto all the ways of the earth, to convert them into roadways that will carry souls over all obstacles and lead them to the Lord. As we take part in all temporal activities as ordinary citizens, we are to become leaven acting on the mass" (St. J. Escriva, "Christ Is Passing By", 120).
34-35. Revelation, God's plans, are hidden (cf. Matthew 11:25) from those who are disposed to accept them. The Evangelist wishes to emphasize the need for simplicity and for docility to the Gospel. By recalling Psalm 78:2, he tells us once more, under divine inspiration, that the Old Testament prophecies find their fulfillment in our Lord's preaching.
36-43. While making its way on earth, the Church is composed of good and bad people, just men and sinners: they are mixed in with one another until the harvest time, the end of the world, when the Son of Man, in His capacity as Judge of the living and the dead, will divide the good from the bad at the Last Judgment--the former going to eternal glory, the inheritance of the saints; the latter, to the eternal fire of Hell. Although the just and the sinners are now side by side, the Church has the right and the duty to exclude those who cause scandal, especially those who attack its doctrine and unity; this it can do through ecclesiastical excommunication and other canonical penalties. However, excommunication has a medicinal and pastoral function—to correct those who are obstinate in error, and to protect others from them.
*****************************************************************************************
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.
No comments:
Post a Comment