Thursday, August 26, 2010

Friday of the Twenty-first Week in Ordinary Time

429 Friday of the Twenty-first Week in Ordinary Time

CCC Cross Reference:
1 Cor 1:18 268; 1 Cor 1:24-25 272
Mt 25:1-13 672, 796; Mt 25:1 672; Mt 25:6 1618; Mt 25:13 672

Back to SOW II ‘10
Back to SOW II '12
Back to SOW II '14 (Memorial of the Passion of St. John the Baptist)
Back to SOW II '16
Back to SOW II '18
Back to SOW II '20
Back to SOW II '22

Reading 1: 1 Cor 1:17-25

Brothers and sisters:
Christ did not send me to baptize but to preach the Gospel,
and not with the wisdom of human eloquence,
so that the cross of Christ might not be emptied of its meaning.

The message of the cross is foolishness to those who are perishing,
but to us who are being saved it is the power of God.
For it is written:
I will destroy the wisdom of the wise,
and the learning of the learned I will set aside.

Where is the wise one?
Where is the scribe?
Where is the debater of this age?
Has not God made the wisdom of the world foolish?
For since in the wisdom of God
the world did not come to know God through wisdom,
it was the will of God through the foolishness of the proclamation
to save those who have faith.
For Jews demand signs and Greeks look for wisdom,
but we proclaim Christ crucified,
a stumbling block to Jews and foolishness to Gentiles,
but to those who are called, Jews and Greeks alike,
Christ the power of God and the wisdom of God.
For the foolishness of God is wiser than human wisdom,
and the weakness of God is stronger than human strength.

Responsorial Psalm: Ps. 33:1-2, 4-5, 10-11

R. (5) The earth is full of the goodness of the Lord.

Exult, you just, in the LORD;
praise from the upright is fitting.
Give thanks to the LORD on the harp;
with the ten-stringed lyre chant his praises.
R. The earth is full of the goodness of the Lord.

For upright is the word of the LORD,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the LORD the earth is full.
R. The earth is full of the goodness of the Lord.

The LORD brings to nought the plans of nations;
he foils the designs of peoples.
But the plan of the LORD stands forever;
the design of his heart, through all generations.
R. The earth is full of the goodness of the Lord.


Gospel: Mt 25:1-13

Jesus told his disciples this parable:
“The Kingdom of heaven will be like ten virgins
who took their lamps and went out to meet the bridegroom.
Five of them were foolish and five were wise.
The foolish ones, when taking their lamps,
brought no oil with them,
but the wise brought flasks of oil with their lamps.
Since the bridegroom was long delayed,
they all became drowsy and fell asleep.
At midnight, there was a cry,
‘Behold, the bridegroom! Come out to meet him!’
Then all those virgins got up and trimmed their lamps.
The foolish ones said to the wise,
‘Give us some of your oil,
for our lamps are going out.’
But the wise ones replied,
‘No, for there may not be enough for us and you.
Go instead to the merchants and buy some for yourselves.’
While they went off to buy it,
the bridegroom came
and those who were ready went into the wedding feast with him.
Then the door was locked.
Afterwards the other virgins came and said,
‘Lord, Lord, open the door for us!’
But he said in reply,
‘Amen, I say to you, I do not know you.’
Therefore, stay awake,
for you know neither the day nor the hour.”

Readings from the Jerusalem Bible

First reading 1 Corinthians 1:17-25


Christ did not send me to baptize, but to preach the Good News, and not to preach that in the terms of philosophy in which the crucifixion of Christ cannot be expressed. The language of the cross may be illogical to those who are not on the way to salvation, but those of us who are on the way see it as God’s power to save. As scripture says: I shall destroy the wisdom of the wise and bring to nothing all the learning of the learned. Where are the philosophers now? Where are the scribes? Where are any of our thinkers today? Do you see now how God has shown up the foolishness of human wisdom? If it was God’s wisdom that human wisdom should not know God, it was because God wanted to save those who have faith through the foolishness of the message that we preach. And so, while the Jews demand miracles and the Greeks look for wisdom, here are we preaching a crucified Christ; to the Jews an obstacle that they cannot get over, to the pagans madness, but to those who have been called, whether they are Jews or Greeks, a Christ who is the power and the wisdom of God. For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength.

Responsorial Psalm:
Psalm 32(33):1-2,4-5,10-11

The Lord fills the earth with his love.

Ring out your joy to the Lord, O you just;
for praise is fitting for loyal hearts.
Give thanks to the Lord upon the harp,
with a ten-stringed lute sing him songs.

The Lord fills the earth with his love.

For the word of the Lord is faithful
and all his works to be trusted.
The Lord loves justice and right
and fills the earth with his love.

The Lord fills the earth with his love.

He frustrates the designs of the nations,
he defeats the plans of the peoples.
His own designs shall stand for ever,
the plans of his heart from age to age.

The Lord fills the earth with his love.

Gospel Matthew 25:1-13

Jesus told this parable to his disciples: ‘The kingdom of heaven will be like this: Ten bridesmaids took their lamps and went to meet the bridegroom. Five of them were foolish and five were sensible: the foolish ones did take their lamps, but they brought no oil, whereas the sensible ones took flasks of oil as well as their lamps. The bridegroom was late, and they all grew drowsy and fell asleep. But at midnight there was a cry, “The bridegroom is here! Go out and meet him.” At this, all those bridesmaids woke up and trimmed their lamps, and the foolish ones said to the sensible ones, “Give us some of your oil: our lamps are going out.” But they replied, “There may not be enough for us and for you; you had better go to those who sell it and buy some for yourselves.” They had gone off to buy it when the bridegroom arrived. Those who were ready went in with him to the wedding hall and the door was closed. The other bridesmaids arrived later. “Lord, Lord,” they said “open the door for us.” But he replied, “I tell you solemnly, I do not know you.” So stay awake, because you do not know either the day or the hour.’

Readings and Commentary from the Navarre Bible

Friday of the 21st Week in Ordinary Time

From: 1 Corinthians 1:17-25

An Appeal for Unity (Continuation)
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[17] For Christ did not send me to baptize but to preach the gospel, and not with eloquent wisdom, lest the cross of Christ be emptied of its power.

The Wisdom of the Cross
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[18] For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. [19] For it is written, "I will destroy the wisdom of the wise, and the cleverness of the clever I will thwart." [20] Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? [21] For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. [22] For Jews demand signs and Greeks seek wisdom, [23] but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, [24] but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. [25] For the foolishness of God is wiser than men, and the weakness of God is stronger than men.

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Commentary:

17. In the first part of this verse St Paul is giving the reasons for his actions as described in the preceding verses. The second part he uses to broach a new subject -- the huge difference between this world's wisdom and the wisdom of God.

"Christ did not send me to baptize but to preach the Gospel": this is a reminder that preaching is St Paul's main task, as it is of the other Apostles (cf. Mk 3:14). This does not imply a belittling of Baptism: in his mandate to the Apostles to go out into the whole world (cf. Mt 28:19-20), our Lord charged them to baptize as well as to preach, and we know that St Paul did administer Baptism. But Baptism--the sacrament of faith presupposes preaching: "faith comes from what is heard" (Rom 10:17). St Paul concentrates on preaching, leaving it to others to baptize and gather the fruit--a further sign of his detachment and upright intention.

In Christian catechesis, evangelization and the sacraments are interdependent. Preaching can help people to receive the sacraments with better dispositions, and it can make them more aware of what the sacraments are; and the graces which the sacraments bring help them to understand the preaching they hear and to be more docile to it. "Evangelization thus exercises its full capacity when it achieves the most intimate relationship, or better still a permanent and unbroken intercommunication, between the Word and the Sacraments. In a certain sense it is a mistake to make a contrast between evangelization and sacramentalization, as is sometimes done. It is indeed true that a certain way of administering the Sacraments, without the solid support of catechesis regarding these same Sacraments and a global catechesis, could end up by depriving them of their effectiveness to a great extent. The role of evangelization is precisely to educate people in the faith so as to lead each individual Christian to live the Sacraments as true Sacraments of faith--and not to receive them passively or apathetically" (Paul VI, "Evangelii Nuntiandi", 47).

1:18-4:21. St Paul's writings are not an academic study of particular doctrinal subjects, one after the other, logically arranged. The Apostle's lively mind and the letter-form he uses create an interweaving of profound theological ideas, practical applications of teaching and expressions of warm, apostolic affection. In this section of the letter St Paul discusses the causes of divisions among the Corinthian Christians: they have failed to discover where true wisdom lies (1:18-3:3), or what the true mission of Church ministers is (3:4-4:13). He ends this part of the letter with some words of warning (4:14-21).

Human wisdom ought to be in line with the wisdom of God. But it has gone off course and become "wisdom of the world", relying only on miracles or on logic; only grace can make a person truly wise: therefore, no Christian can boast of obtaining wisdom by his own efforts (1:18-31). Even St Paul relied only on the wisdom of the Cross (2:1-5).

Divine wisdom, which men are called to have a share in, is the plan of salvation revealed by God and taught by the Holy Spirit (2:6-16); the Corinthians have not yet attained it (3:1-3).

The Corinthians' second shortcoming is that they fail to understand the role of Church ministers: these are not working for themselves but for the building-up of the whole Church; every Christian--and the entire Church--belongs to God and Christ alone (3:4-23); Christians are not to sit in judgment over God's ministers: God is their judge (4:1-7). Therefore, the important thing is for Christians to be faithful and to abound in the grace of God, even if the holders of Church office are not very impressive (4:8-13).

18-19. The cross of Christ leads the way to true wisdom and prudence. No one may remain indifferent to it. Some people see the message of the Cross, "the word of the cross", as folly: these are on the road to perdition. Others – those who are on the road to salvation -- are discovering that the Cross is "the power of God", because it has conquered the devil and sin. The Church has always seen the Cross in this light: "This is the wood of the cross, on which hung the Savior of the world" ("Roman Missal", Good Friday liturgy).

The saints have rejoiced in this truth: "O most precious gift of the Cross! How splendid it looks! [...] It is a tree which begets life, without causing death; which sheds light, without casting shadows; which leads to Paradise and does not expel anyone therefrom; it is the wood which Christ ascended, as a king mounting his chariot, to defeat the devil who had usurped the power of death, and to set mankind free from the thrall in which the devil held it. This wood, on which the Lord, valiant fighter in the combat, was wounded in his divine hands and feet and side, healed the effects of sins and the wounds which the pernicious dragon had inflicted on our nature [...]. That supreme wisdom, which, so to speak, burgeoned on the Cross, exposed the boasts and the foolish arrogance of the wisdom of the world" (St Theodore the Studite, "Oratio In Adorationem Crucis").

In the Cross the words of Isaiah (29:14) quoted by St Paul are fulfilled. Simplicity and humility are needed if one is to discover the divine wisdom of the Cross. 'The message of Christ's cross", St Thomas says, "contains something which to human wisdom seems impossible--that God should die, or that the Almighty should give himself up into the power of violent men. It also contains things which seem to be contrary to worldly prudence--for instance, someone being able to flee from contradictions and yet not doing so" ("Commentary on 1 Cor, ad loc.").

20-25. After stressing the importance of the message of the Cross, St Paul now contrasts the wisdom of God and the wisdom of the world.

By "wisdom of the world" he means the attitude of man when he is not pursuing his proper goal: this term "world", which has various meanings in Sacred Scripture (cf. note on Jn 17:14-16), in St Paul has the pejorative meaning of "all sinful men", people estranged from God (cf. 1 Cor 1:27; 2:12; 3:19; 5:10; 11:32). This human wisdom cannot attain knowledge of God (cf. Rom 1:19-25), either because it demands external signs or because it accepts only rational arguments.

For the Jews only signs will do--miracles which prove God's presence (cf. Mt 12:38ff; Lk 11:29); they want to base their faith on things the senses can perceive. For people with this attitude, the cross of Christ is a scandal, that is, a stumbling block, which makes it impossible for them to gain access to divine things, because they have in some way imposed limits as to how God may reveal himself and how he may not.

The Greeks -- St Paul is referring to the Rationalists of his time -- think that they are the arbiters of truth, and that anything which cannot be proved by logical argument is nonsense. "For the world, that is, for the prudent of the world, their wisdom turned into blindness; it could not lead them to see God [...]. Therefore, since the world had become puffed up by the vanity of its dogmas, the Lord set in place the faith whereby believers would be saved by what seemed unworthy and foolish, so that, all human conjecture being of no avail, only the grace of God might reveal what the human mind cannot take in" (St Leo the Great, "Fifth Nativity Sermon").

Christians, whom God has called out from among the Jews and the Gentiles, do attain the wisdom of God, which consists in faith, "a supernatural virtue. By that faith, with the inspiration and help of God's grace, we believe that what he has revealed is true--not because its intrinsic truth is seen by the natural light of reason, but because of the authority of God who reveals it, who can neither deceive nor be deceived" (Vatican I, "Dei Filius", chap. 3). The same council goes on to teach that faith is in conformity with reason (cf. Rom 12:1) and that, in addition to God's help, external signs--miracles and prophecies--and rational argument do act as supports of faith.

21. "In the wisdom of God ...": this has been interpreted in two ways, which complement one another. Roughly, the first interpretation is this: according to God's most wise designs, since the world could not attain knowledge of God by its own efforts, through philosophy, through those elaborate systems of thought the Greeks were so proud of, God decided to save believers through the preaching of the Cross, which to human eyes seemed foolishness, a stumbling block (v. 22).

The second interpretation, favored by many Fathers and by St Thomas Aquinas, contrasts divine wisdom -- as manifested in creation and in the Old Testament --with human wisdom. It runs on these lines: since the world, because of its distorted view of things, failed to attain knowledge of God, despite the way he manifested himself in creation (cf. Rom 1:19-20) and Sacred Scripture, God has decided to save man in a remarkable, paradoxical way which better reflects divine wisdom --the preaching of the Cross.

In both interpretations it is clear that the Apostle is trying to squeeze into one expression a number of truths--that God's salvific plans are eternal; that human wisdom, which is capable, on its own, of discovering God through his works, has become darkened; that the Cross is the climax of the all-wise plans of God; that man cannot be truly wise unless he accepts "the wisdom of the cross", no matter how paradoxical it may seem.

25. In his plan of salvation God our Lord wants to use things which to man's mind seem foolish and weak, so that his wisdom and power will shine out all the more. "All that Jesus Christ did for us has been meritorious for us; it has all been necessary and advantageous to our salvation; his very weakness has been for us no less useful than his majesty. For, if by the power of his divinity he has released us from the captivity of sin, he has also, through the weakness of his flesh, destroyed death's rights. As the Apostle so beautifully said, 'the weakness of God is stronger than men'; indeed, by this folly he has been pleased to save the world by combating the wisdom of the world and confounding the wise; for, possessing the nature of God and being equal to God, he abased himself, taking the form of a servant; being rich, he became poor for love of us: being great, he became little; being exalted, humble; he became weak, who was powerful; he suffered hunger and thirst, he wore himself out on the roads and suffered of his own free will and not by necessity. This type of folly, I repeat: has it not meant for us a way of wisdom, a model of justice and an example of holiness, as the same Apostle says: 'The foolishness of God is wiser than men'? So true is this, that death has freed us from death, life has freed us from error, and grace from sin" (St Bernard, "De Laudibus Novae Militiae", XI, 27).

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From: Matthew 25:1-13

The Parable of the Wise and Foolish Maidens
------------------------------------------------------------------
(Jesus said to His disciples,) [1] "Then the Kingdom of Heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom. [2] Five of them were foolish, and five were wise. [3] For when the foolish took their lamps, they took no oil with them; [4] but the wise took flasks of oil with their lamps. [5] As the bridegroom was delayed, they all slumbered and slept. [6] But at midnight there was a cry, 'Behold the bridegroom! Come out to meet him.' [7] Then all those maidens rose and trimmed their lamps. [8] And the foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' [9] But the wise replied, 'Perhaps there will not be enough for us and for you; go rather to the dealers and buy for yourselves.' [10] And while they went to buy, the bridegroom came, and those who were ready went in with him to the marriage feast; and the door was shut. [11] Afterwards the other maidens came also, saying, 'Lord, lord, open to us.' [12] But he replied, 'Truly, I say to you, I do not know you.' [13] Watch therefore, for you know neither the day nor the hour."

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Commentary:

1-46. The whole of chapter 25 is a practical application of the teaching contained in chapter 24. With these parables of the wise and foolish virgins and of the talents, and His teaching on the Last Judgment, our Lord is again emphasizing the need for vigilance (cf. note on Matthew 24:42). In this sense, chapter 25 makes chapter 24 more intelligible.

1-13. The main lesson of this parable has to do with the need to be on the alert: in practice, this means having the light of faith, which is kept alive with the oil of charity. Jewish weddings were held in the house of the bride's father. The virgins are young unmarried girls, bridesmaids who are in the bride's house waiting for the bridegroom to arrive. The parable centers on the attitude one should adopt up to the time when the bridegroom comes. In other words, it is not enough to know that one is "inside" the Kingdom, the Church: one has to be on the watch and be preparing for Christ's coming by doing good works.

This vigilance should be continuous and unflagging, because the devil is forever after us, prowling around "like a roaring lion, seeking someone to devour" (1 Peter 5:8). "Watch with the heart, watch with faith, watch with love, watch with charity, watch with good works [...]; make ready the lamps, make sure they do not go out [...], renew them with the inner oil of an upright conscience; then shall the Bridegroom enfold you in the embrace of His love and bring you into His banquet room, where your lamp can never be extinguished" (St. Augustine, Sermon", 93).

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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.

Thursday, August 12, 2010

Friday of the Nineteenth Week in Ordinary Time

417 Friday of the Nineteenth Week in Ordinary Time


CCC Cross Reference:
Ez 16 219; Ez 16 1611
Is 12:3 2561
Mt 19:1-12 2364; Mt 19:3-12 1620; Mt 19:3-9 2382; Mt 19:4 1652; Mt 19:6-12 2053; Mt 19:6 796, 1605, 1614, 1644, 2336, 2380; Mt 19:7-9 2382; Mt 19:8 1610, 1614; Mt 19:10 1615; Mt 19:11 1615; Mt 19:12 922, 1579, 1618

Back to SOW II ‘10
Back to SOW II '12

Back to SOW II '16

Reading 1: Ez 16:1-15, 60, 63

The word of the LORD came to me:
Son of man, make known to Jerusalem her abominations.
Thus says the Lord GOD to Jerusalem:
By origin and birth you are of the land of Canaan;
your father was an Amorite and your mother a Hittite.
As for your birth, the day you were born your navel cord was not cut;
you were neither washed with water nor anointed,
nor were you rubbed with salt, nor swathed in swaddling clothes.
No one looked on you with pity or compassion
to do any of these things for you.
Rather, you were thrown out on the ground as something loathsome,
the day you were born.

Then I passed by and saw you weltering in your blood.
I said to you: Live in your blood and grow like a plant in the field.
You grew and developed, you came to the age of puberty;
your breasts were formed, your hair had grown,
but you were still stark naked.
Again I passed by you and saw that you were now old enough for love.
So I spread the corner of my cloak over you to cover your nakedness;
I swore an oath to you and entered into a covenant with you;
you became mine, says the Lord GOD.
Then I bathed you with water, washed away your blood,
and anointed you with oil.
I clothed you with an embroidered gown,
put sandals of fine leather on your feet;
I gave you a fine linen sash and silk robes to wear.
I adorned you with jewelry: I put bracelets on your arms,
a necklace about your neck, a ring in your nose,
pendants in your ears, and a glorious diadem upon your head.
Thus you were adorned with gold and silver;
your garments were of fine linen, silk, and embroidered cloth.
Fine flour, honey, and oil were your food.
You were exceedingly beautiful, with the dignity of a queen.
You were renowned among the nations for your beauty, perfect as it was,
because of my splendor which I had bestowed on you,
says the Lord GOD.

But you were captivated by your own beauty,
you used your renown to make yourself a harlot,
and you lavished your harlotry on every passer-by,
whose own you became.

Yet I will remember the covenant I made with you when you were a girl,
and I will set up an everlasting covenant with you,
that you may remember and be covered with confusion,
and that you may be utterly silenced for shame
when I pardon you for all you have done, says the Lord GOD.

Or
Shorter Form: Ez 16:59-63

Thus says the LORD:
I will deal with you according to what you have done,
you who despised your oath, breaking a covenant.
Yet I will remember the covenant I made with you when you were a girl,
and I will set up an everlasting covenant with you.
Then you shall remember your conduct and be ashamed
when I take your sisters, those older and younger than you,
and give them to you as daughters,
even though I am not bound by my covenant with you.
For I will re-establish my covenant with you,
that you may know that I am the LORD,
that you may remember and be covered with confusion,
and that you may be utterly silenced for shame
when I pardon you for all you have done, says the Lord GOD.

Responsorial Psalm: Isaiah 12:2-3, 4bcd, 5-6

R. (1c) You have turned from your anger.

God indeed is my savior;
I am confident and unafraid.
My strength and my courage is the LORD,
and he has been my savior.
With joy you will draw water
at the fountain of salvation.
R. You have turned from your anger.

Give thanks to the LORD, acclaim his name;
among the nations make known his deeds,
proclaim how exalted is his name.
R. You have turned from your anger.

Sing praise to the LORD for his glorious achievement;
let this be known throughout all the earth.
Shout with exultation, O city of Zion,
for great in your midst
is the Holy One of Israel!
R. You have turned from your anger.

Gospel: Mt 19:3-12

Some Pharisees approached Jesus, and tested him, saying,
“Is it lawful for a man to divorce his wife for any cause whatever?”
He said in reply, “Have you not read that from the beginning
the Creator made them male and female and said,
For this reason a man shall leave his father and mother
and be joined to his wife, and the two shall become one flesh?
So they are no longer two, but one flesh.
Therefore, what God has joined together, man must not separate.”
They said to him, “Then why did Moses command
that the man give the woman a bill of divorce and dismiss her?”
He said to them, “Because of the hardness of your hearts
Moses allowed you to divorce your wives,
but from the beginning it was not so.
I say to you, whoever divorces his wife
(unless the marriage is unlawful)
and marries another commits adultery.”
His disciples said to him,
“If that is the case of a man with his wife,
it is better not to marry.”
He answered, “Not all can accept this word,
but only those to whom that is granted.
Some are incapable of marriage because they were born so;
some, because they were made so by others;
some, because they have renounced marriage
for the sake of the Kingdom of heaven.
Whoever can accept this ought to accept it.”

Readings from the Jerusalem Bible

First reading: Ezekiel 16:1-15,60,63

The word of the Lord was addressed to me as follows, ‘Son of man, confront Jerusalem with her filthy crimes. Say, “The Lord says this: By origin and birth you belong to the land of Canaan. Your father was an Amorite and your mother a Hittite. At birth, the very day you were born, there was no one to cut your navel-string, or wash you in cleansing water, or rub you with salt, or wrap you in napkins. No one leaned kindly over you to do anything like that for you. You were exposed in the open fields; you were as unloved as that on the day you were born.

‘“I saw you struggling in your blood as I was passing, and I said to you as you lay in your blood: Live, and grow like the grass of the fields. You developed, you grew, you reached marriageable age. Your breasts and your hair both grew, but you were quite naked. Then I saw you as I was passing. Your time had come, the time for love. I spread part of my cloak over you and covered your nakedness; I bound myself by oath, I made a covenant with you – it is the Lord who speaks – and you became mine. I bathed you in water, I washed the blood off you, I anointed you with oil. I gave you embroidered dresses, fine leather shoes, a linen headband and a cloak of silk. I loaded you with jewels, gave you bracelets for your wrists and a necklace for your throat. I gave you nose-ring and earrings; I put a beautiful diadem on your head. You were loaded with gold and silver, and dressed in fine linen and embroidered silks. Your food was the finest flour, honey and oil. You grew more and more beautiful; and you rose to be queen. The fame of your beauty spread through the nations, since it was perfect, because I had clothed you with my own splendor – it is the Lord who speaks.

‘“You have become infatuated with your own beauty; you have used your fame to make yourself a prostitute; you have offered your services to all comers. But I will remember the covenant that I made with you when you were a girl, and I will conclude a covenant with you that shall last for ever. And so remember and be covered with shame, and in your confusion be reduced to silence, when I have pardoned you for all that you have done – it is the Lord who speaks.”’

Alternative first reading Ezekiel 16:59-63

The Lord says this: ‘Jerusalem, I will treat you as you deserve, you who have despised your oath even to the extent of breaking a covenant, but I will remember the covenant that I made with you when you were a girl, and I will conclude a covenant with you that shall last for ever. And you for your part will remember your past behavior and be covered with shame when I take your elder and younger sisters and make them your daughters, although that was not included in this covenant. I am going to renew my covenant with you; and you will learn that I am the Lord, and so so remember and be covered with shame, and in your confusion be reduced to silence, when I have pardoned you for all that you have done – it is the Lord who speaks.’


Responsorial Psalm

Isaiah 12

Your anger has passed, O Lord, and you give me comfort.

Truly, God is my salvation,
I trust, I shall not fear.
For the Lord is my strength, my song,
he became my saviour.
With joy you will draw water
from the wells of salvation.

Your anger has passed, O Lord, and you give me comfort.

Give thanks to the Lord, give praise to his name!
Make his mighty deeds known to the peoples!
Declare the greatness of his name.

Your anger has passed, O Lord, and you give me comfort.

Sing a psalm to the Lord
for he has done glorious deeds;
make them known to all the earth!
People of Zion, sing and shout for joy,
for great in your midst is the Holy One of Israel.

Your anger has passed, O Lord, and you give me comfort.

Gospel Matthew 19:3-12

Some Pharisees approached Jesus, and to test him they said, ‘Is it against the Law for a man to divorce his wife on any pretext whatever?’ He answered, ‘Have you not read that the creator from the beginning made them male and female and that he said: This is why a man must leave father and mother, and cling to his wife, and the two become one body? They are no longer two, therefore, but one body. So then, what God has united, man must not divide.’

They said to him, ‘Then why did Moses command that a writ of dismissal should be given in cases of divorce?’ ‘It was because you were so unteachable’ he said ‘that Moses allowed you to divorce your wives, but it was not like this from the beginning. Now I say this to you: the man who divorces his wife – I am not speaking of fornication – and marries another, is guilty of adultery.’

The disciples said to him, ‘If that is how things are between husband and wife, it is not advisable to marry.’ But he replied, ‘It is not everyone who can accept what I have said, but only those to whom it is granted. There are eunuchs born that way from their mother’s womb, there are eunuchs made so by men and there are eunuchs who have made themselves that way for the sake of the kingdom of heaven. Let anyone accept this who can.’

Readings and Commentary from the Navarre Bible

Friday of the 19th Week in Ordinary Time

From: Ezekiel 16:1-15, 60, 63

Jerusalem, the unfaithful wife
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[1] Again the word of the LORD came to me: [2] "Son of man, make known to Jerusalem her abominations, [3] and say, Thus says the Lord GOD to Jerusalem: Your origin and your birth are of the land of the Canaanites; your father was an Amorite, and your mother a Hittite. [4] And as for your birth, on the day you were born your navel string was not cut, nor were you washed with water to cleanse you, nor rubbed with salt, nor swathed with bands. [5] No eye pitied you, to do any of these things to you out of compassion for you; but you were cast out on the open field, for you were abhorred, on the day that you were born.

[6] "And when I passed by you, and saw you weltering in your blood, I said to you in your blood, 'Live, [7] and grow up like a plant of the field.' And you grew up and became tall and arrived at full maidenhood; your breasts were formed, and your hair had grown; yet you were naked and bare.

[8] "When I passed by you again and looked upon you, behold, you were at the age for love; and I spread my skirt over you, and covered your nakedness: yea, I plighted my troth to you and entered into a covenant with you, says the Lord GOD, and you became mine. [9] Then I bathed you with water and washed off your blood from you, and anointed you with oil. [10] I clothed you also with embroidered cloth and shod you with leather, I swathed you in fine linen and covered you with silk. [11] And I decked you with ornaments, and put bracelets on your arms, and a chain on your neck. [12] And I put a ring on your nose, and earrings in your ears, and a beautiful crown upon your head. [13] Thus you were decked with gold and silver; and your raiment was of fine linen, and silk, and embroidered cloth; you ate fine flour and honey and oil. You grew exceedingly beautiful, and came to regal estate. [14] And your renown went forth among the nations because of your beauty, for it was perfect through the splendor which I had bestowed upon you, says the Lord GOD. [15] "But you trusted in your beauty, and played the harlot because of your renown, and lavished your harlotries on any passer-by.

[60] [Y]et I will remember my covenant with you in the days of your youth, and I will establish with you an everlasting covenant. [63] that you may remember and be confounded, and never open your mouth again because of your shame, when I forgive you all that you have done, says the Lord GOD."

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Commentary:

16:1-19:14. In these chapters Ezekiel announces the sentence passed on Israel and Judah on account of the transgressions and sins they have been piling up. He does this by imagining a formal trial (rib) in which the charges are described by a series of allegories. First there is the story of the unfaithful and evil wife, who stands for Israel (chap. 16); then comes the allegory of the eagles, symbolizing the deportation: Nebuchadnezzar seems to destroy everything before him, but the Lord comes on the scene and sets about reassembling the broken pieces (chap. 17); thirdly, the metaphor of the father and son is used to reiterate teaching about personal responsibility (chap. 18); thirdly, the metaphor of the father and son is used to reiterate teaching about personal responsibility (chap. 18); and finally, comes the allegory of the lioness and her cubs -- a lament over the plight of the Exiles in Babylon (chap. 19).

16:1-43. The prophet Hosea was the first to use the metaphor of the wanton wife to charge Israel with her infidelity (Hos 1-3); Jeremiah uses the imagery of marriage to describe the Covenant and how Israel came to break it (Jer 2:2). Ezekiel, here and in chapters 20 and 23, is the one who develops the metaphor most. The wife is Jerusalem, depicted with negative features from her birth onwards (vv. 1-5) and then completely transformed into the most beautiful of princesses (vv. 6-14). However, she proved unfaithful and committed the most vile sins of adultery with the empires round about (vv. 15-34). All this, a mixture of fact and metaphor, paves the way for the sentence that must be passed: "I will judge you as women who break wedlock" (v. 38); she will become the prey of the nations that she adulated (vv. 35-41). But the end is not destruction (vv. 42-43), as one would have expected; it is the start of a new phase (cf. 16:59-63). Ezekiel, who is addressing the exiles, once again opens the door to hope in an ultimate restoration (vv. 42-43).

16:1-5. "Your father was an Amorite, and your mother a Hittite" (v. 3). Jerusalem had, in fact, belonged to the Canaanites until David conquered it; these would have included the Amorites, a Semitic people (cf. Num 21:13), and the Hittites, who had come from Asia Minor (cf. Gen 23:16). Ezekiel is not so much concerned about historical accuracy (cf. Deut 7:1 and par.) as in pointing out the pagan origins of the holy city, to make it clear that all its qualities and all its dignity derive solely from the Lord. The practices mentioned in v. 4 were ancient customs to do with the care of newborn babies. The point being made is that in addition to having an obscure origin, Jerusalem began life utterly alone.

16:6-34. The charge of infidelity against Jerusalem lies in the endowments it received from God (vv. 6-14) and its history of wickedness -- evidence of the fact that it has persistently abused God's gifts (vv. 15-34). Although the charge has historical basis, the passage is not meant to be a detailed catalogue; the point being made is that the city had a history of sin and infidelity.

"I passed by you" (v. 6): when God passes by, he brings salvation; here he turns an abandoned child into the most beautiful of women, the envy of all her peers. St John of the Cross will apply this to what happens when the Lord passes by the soul ("Spiritual Canticle", 23, 6) and the things said here help us to see the relationship between the soul and God as a love story. St Thérèse of Lisieux mentions Ezekiel in this connexion: "I was at the most troubling age for girls. But the Lord passed by, and did for me as he said he would do, in the words of the prophet Ezekiel: 'When he passed by me, Jesus saw that I was at the age for love. He pledged his troth to me, and I became his … He wrapped his cloak about me, and anointed me with perfume; he dressed me in embroidered cloth and silk, and gave me gold and silver and precious jewels to wear ... He gave me fine flour and honey and oil to eat ... and I grew more and more beautiful, until I was like a queen ...' (cf. Ezek 16:6-13). Jesus did all these things for me. I could repeat, again, all the words that I have just written, and show how he has fulfilled each, one by one, in me. But all the graces that I have referred to elsewhere are proof enough" ("Autobiographical Writings", 5, 47, r).

"You trusted in your beauty, and played the harlot" (v. 15): breaking away from God, particularly the sin of idolatry, was called prostitution by the prophets who used marriage as a metaphor for the Covenant (cf. Hos 2:18-25; Jer 2:2-3). Ezekiel accentuates the features of this sin by pointing out that, instead of being paid for her harlotry, Jerusalem took the initiative: she gave herself over to her lovers, that is, other gods, and, worse still, presented to them the finery that the Lord had bestowed on her (v. 33): that was how Jerusalem behaved towards Egypt (v. 26), Assyria (v. 28) and Babylon (v. 29). The prophet shows that, since Jerusalem's history could not have been worse, it would be difficult to devise a punishment fitted to such a crime. However, while spelling out the whole charge, Ezekiel is able to see the wonderful rehabilitation that will take place once her punishment is over.

Some of the things he says have been read as a prophecy about Christ: "The Daughter of Sion did not repay the Lord for the gifts she received from his bounty. The Father washed her clean with his blood; she covered his son with spittle. He dressed her in the purple robes of kings; she wrapped him in a rag woven from jibes and jeers. He crowned her with glory; she crowned him with thorns. He gave her milk and honey to eat; she gave him gall to drink. He poured out pure wine for her; she handed him a sponge dipped in vinegar. He made her welcome in his cities; she cast him out into the wilderness. He clothed her feet in sandals; she made him limp barefoot to Golgotha. He gave her a sapphire brooch to wear on her breast; she pierced his side with a spear. When she committed outrages against the servants of God and killed the prophets, and endured exile in Babylon as a punishment, he led her home to freedom when the day of her chastisement was ended" (St Ephraem of Nisibi, "Commentarii in Diatessaron", 18, 1).

Pseudo-Macanus, for his part, applies this text of Ezekiel to every Christian soul that has been unfaithful to divine grace. After quoting and making a précis of 16: 6-15, he exclaims: "Thus does the Spirit reprove the soul who, by his grace, had come to know God; the soul who had been forgiven all his past sins, and adorned with the precious gifts of the Holy Spirit, and given divine and heavenly food to eat; the soul who, in spite of his knowledge of the Lord, turned his back on righteous living, and was cast out of the life in which he had once rejoiced because his deeds were not just, and he was judged lacking in love for Christ, his heavenly spouse" ("Homiliae spirituals", 15, 4).

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From: Ezekiel 16:59-63

Forgiveness and the Covenant
--------------------------------------------
[59] "Yea, thus says the Lord GOD: I will deal with you as you have done, who
have despised the oath in breaking the covenant, [60] yet I will remember my covenant with you in the days of your youth, and I will establish with you an everlasting covenant. [61] Then you will remember your ways, and be ashamed when I take your sisters, both your elder and your younger, and give them to you as daughters, but not on account of the covenant with you. [62] I will establish my covenant with you, and you shall know that I am the LORD, [63] that you may remember and be confounded, and never open your mouth again because of your shame, when I forgive you all that you have done, says the Lord GOD."

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Commentary:

16:59-63. A promise of eventual restoration underlay the previous allegories. In these verses the prophet concentrates on assuring his people that the Lord will establish an everlasting Covenant (v. 60) with the city once she has been cleansed by chastisement. Ezekiel is the prophet who most clearly explains the cleansing effects of the exile. And what he says here is valid also for the Christian soul: "When we sin, we are weighed down with shame and confusion: let us ask God from the bottom of our hearts to give us the grace and strength to struggle to the end, to live in accordance with the truth with all the powers of our soul and body. And if our faith is put to the test -- for just as gold is tried in a furnace, the mettle of our souls is tested through temptations and persecutions -- may the occasion find us prepared for battle [...], for by our preparation and our struggle we prove the love we have for God in Christ Jesus" (Origen, "Homiliae in Ezechielem", 10, 5).

"I will remember my covenant" (v. 60): the play on words -- "remember the covenant", "remember your ways" (v. 61) -- reinforces the message about forgiveness: when the people remember what they have done, they feel ashamed; the Lord takes the initiative, forgives them, renews the Covenant and, as a result, the people acknowledge their sins and repent. The same process is to be seen in the parable of the prodigal son, in which the father forgives his son prior to hearing him repent (Lk 15:11-32), though Jesus puts the emphasis more on the nature of fatherhood than on the Covenant, and more on the individual than on the people as a whole.

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From: Matthew 19:3-12

Marriage and Virginity
--------------------------------
[3] And Pharisees came up to Him (Jesus) and tested Him by asking, "Is it lawful to divorce one's wife for any cause?" [4] He answered, "Have you not read that He who made them from the beginning made them male and female, [5] and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one'? [6] So they are no longer two but one. What therefore God has joined together, let no man put asunder." [7] They said to Him, "Why then did Moses command one to give a certificate of divorce, and to put her away?" [8] He said to them, "For your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so. [9] And I say to you: whoever divorces his wife, except for unchastity, and marries another, commits adultery; and he who marries a divorced woman commits adultery."

[10] The disciples said to Him, "If such is the case of a man with his wife, it is not expedient to marry." [11] But He said to them, "Not all men can receive this precept, but only those to whom it is given. [12] For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the Kingdom of Heaven. He who is able to receive this, let him receive it."

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Commentary:

4-5. "Marriage and married love are by nature ordered to the procreation and education of children. Indeed children are the supreme gift of marriage and greatly contribute to the good of the parents themselves. God Himself said: 'It is not good that man should be alone' (Genesis 2:18), and 'from the beginning (He) made them male and female' (Matthew 19:4); wishing to associate them in a special way with his own creative work, God blessed man and woman with the words: 'Be fruitful and multiply' (Genesis 1:28). Without intending to underestimate the other ends of marriage, it must be said that true married life and the whole structure of family life which results from it is directed to disposing the spouses to cooperate valiantly with the love of the Creator and Savior, who through them will increase and enrich His family from day to day" (Vatican II, "Gaudium Et Spes", 50).

9. Our Lord's teaching on the unity and indissolubility of marriage is the main theme of this passage, apropos of which St. John Chrysostom comments that marriage is a lifelong union of man and woman (cf. "Hom. on St. Matthew", 62). On the meaning of "except for unchastity", see the note on Matthew 5:31-32).

11. "Not all men can receive this precept": our Lord is fully aware that the demands involved in His teaching on marriage and His recommendation of celibacy practised out of love of God run counter to human selfishness. That is why He says that acceptance of this teaching is a gift from God.

12. Our Lord speaks figuratively here, referring to those who, out of love for Him, renounce marriage and offer their lives completely to Him. Virginity embraced for the love of God is one of the Church's most precious charisms (cf. 1 Corinthians 7); the lives of those who practise virginity evoke the state of the blessed in Heaven, who are like the angels (cf. Matthew 22:30). This is why the Church's Magisterium teaches that the state of virginity for the sake of the Kingdom of Heaven is higher than the married state (cf. Council of Trent, "De Sacram. Matr.", can. 10; cf. also Pius XII, "Sacra Virginitas"). On virginity and celibacy the Second Vatican Council teaches: "The Church's holiness is also fostered in a special way by the manifold counsels which the Lord proposes to His disciples in the Gospel for them to observe. Towering among these counsels is that precious gift of divine grace given to some by the Father (cf. Matthew 19:11; 1 Corinthians 7:7) to devote themselves to God alone more easily in virginity or celibacy [...]. This perfect continence for love of the Kingdom of Heaven has always been held in high esteem by the Church as a sign and stimulus of love, and as a singular source of spiritual fertility in the world" ("Lumen Gentium", 42; cf. "Perfectae Caritatis", 12). And, on celibacy specifically, see Vatican II's "Presbyterorum Ordinis", 16 and "Optatam Totius", 10.

However, both virginity and marriage are necessary for the growth of the Church, and both imply a specific calling from God: "Celibacy is precisely a gift of the Spirit. A similar though different gift is contained in the vocation to true and faithful married love, directed towards procreation according to the flesh, in the very lofty context of the sacrament of Matrimony. It is obvious that this gift is fundamental for the building up of the great community of the Church, the people of God. But if this community wishes to respond fully to its vocation in Jesus Christ, there will also have to be realized in it, in the correct proportion, that other gift, the gift of celibacy 'for the sake of the Kingdom of Heaven'" (Bl. John Paul II, "Letter To All Priests", 1979).

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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.

Tuesday, August 3, 2010

Wednesday Of The Eighteenth Week In Ordinary Time

409 Wednesday Of The Eighteenth Week In Ordinary Time

CCC Cross Reference:
Jer 31 1611
Mt 15:22 439, 448; Mt 15:28 2610

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Reading 1: Jer 31:1-7

At that time, says the LORD,
I will be the God of all the tribes of Israel,
and they shall be my people.
Thns says the LORD:
The people that escaped the sword
have fonnd favor in the desert.
As Israel comes forward to be given his rest,
the LORD appears to him from afar:
With age-old love I have loved yon;
so I have kept my mercy toward yon.
Again I will restore yon, and yon shall be rebuilt,
O virgin Israel;
Carrying your festive tambourines,
yon shall go forth dancing with the merrymakers.
Again yon shall plant vineyards
on the mountains of Samaria;
those who plant them shall enjoy the fruits.
Yes, a day will come when the watchmen
will call out on Mount Ephraim:
"Rise up, let us go to Zion,
to the LORD, our God."
For thus says the LORD:
Shout with joy for Jacob,
exult at the head of the nations;
proclaim your praise and say:
The LORD has delivered his people,
the remnant of Israel.

Responsorial Psalm: Jeremiah 31:10, 11-12ab, 13

R. (see 10d) The Lord will guard ns as a shepherd guards his flock.

Hear the word of the LORD, O nations,
proclaim it on distant isles, and say:
He who scattered Israel, now gathers them together,
he guards them as a shepherd his flock.
R. The Lord will guard us as a shepherd guards his flock.

The LORD shall ransom Jacob,
he shall redeem him from the hand of his conqueror.
Shouting, they shall mount the heights of Zion,
they shall come streaming to the LORD'S blessings.
R. The Lord will guard us as a shepherd guards his flock.

Then the virgins shall make merry and dance,
and young men and old as well.
I will turn their mourning into joy.
I will console and gladden them after their sorrows.
R. The Lord will guard us as a shepherd guards his flock.

Gospel: Mt 15:21-28

At that time Jesus withdrew to the region of Tyre and Sidon.
And behold, a Canaanite woman of that district came and called out,
"Have pity on me, Lord, Son of David!
My daughter is tormented by a demon."
But he did not say a word in answer to her.
His disciples came and asked him,
"Send her away, for she keeps calling out after us."
He said in reply,
"I was sent only to the lost sheep of the house of Israel."
But the woman came and did him homage, saying, "Lord, help me."
He said in reply,
"It is not right to take the food of the children
and throw it to the dogs."
She said, "Please, Lord, for even the dogs eat the scraps
that fall from the table of their masters."
Then Jesus said to her in reply,
"O woman, great is your faith!
Let it be done for you as you wish."
And her daughter was healed from that hour.

Readings from the Jerusalem Bible

First reading Jeremiah 31:1-7

I will be the God of all the clans of Israel – it is the Lord who speaks – they shall be my people.
The Lord says this:
They have found pardon in the wilderness,
those who have survived the sword.
Israel is marching to his rest.
The Lord has appeared to him from afar:
I have loved you with an everlasting love,
so I am constant in my affection for you.
I build you once more; you shall be rebuilt,
virgin of Israel.
Adorned once more, and with your tambourines,
you will go out dancing gaily.
You will plant vineyards once more
on the mountains of Samaria
the planters have done their planting: they will gather the fruit.
Yes, a day will come when the watchmen shout
on the mountains of Ephraim,
‘Up! Let us go up to Zion,
to the Lord our God!’
For the Lord says this:
Shout with joy for Jacob!
Hail the chief of nations!
Proclaim! Praise! Shout:
‘The Lord has saved his people,
the remnant of Israel!’

Responsorial Psalm:
Jeremiah 31:10-12,13

The Lord will guard us, as a shepherd guards his flock.

O nations, hear the word of the Lord,
proclaim it to the far-off coasts.
Say: ‘He who scattered Israel will gather him,
and guard him as a shepherd guards his flock.’

The Lord will guard us, as a shepherd guards his flock.

For the Lord has ransomed Jacob,
has saved him from an overpowering hand.
They will come and shout for joy on Mount Zion,
they will throng stream to the blessings of the Lord.

The Lord will guard us, as a shepherd guards his flock.

Then the young girls will rejoice and will dance,
the men, young and old, will be glad.
I will turn their mourning into joy,
I will console them, give them gladness for grief.

The Lord will guard us, as a shepherd guards his flock.

Gospel Matthew 15:21-28

Jesus left Gennesaret and withdrew to the region of Tyre and Sidon. Then out came a Canaanite woman from that district and started shouting, ‘Sir, Son of David, take pity on me. My daughter is tormented by a devil.’ But he answered her not a word. And his disciples went and pleaded with him. ‘Give her what she wants,’ they said ‘because she is shouting after us.’ He said in reply, ‘I was sent only to the lost sheep of the House of Israel.’ But the woman had come up and was kneeling at his feet. ‘Lord,’ she said ‘help me.’ He replied, ‘It is not fair to take the children’s food and throw it to the house-dogs.’ She retorted, ‘Ah yes, sir; but even house-dogs can eat the scraps that fall from their master’s table.’ Then Jesus answered her, ‘Woman, you have great faith. Let your wish be granted.’ And from that moment her daughter was well again.

Readings and Commentary from the Navarre Bible

Wednesday of the 18th Week in Ordinary Time

From: Jeremiah 31:1-7

Restoration promised
-------------------------------
[1] "At that time, says the LORD, I will be the God of all the families of Israel, and they shall be my people."

[2] Thus says the LORD:
"The people who survived the sword
found grace in the wilderness;
when Israel sought for rest,
[3] the LORD appeared to him from afar.
I have loved you with an everlasting love;
therefore I have continued my faithfulness to you.
[4] Again I will build you, and you shall be built,
O virgin Israel!
Again you shall adorn yourself with timbrels,
and shall go forth in the dance of the merrymakers.
[5] Again you shall plant vineyards
upon the mountains of Samaria;
the planters shall plant,
and shall enjoy the fruit.
[6] For there shall be a day when watchmen will call
in the hill country of Ephraim:
'Arise, and let us go up to Zion,
to the LORD our God.'"

[7] For thus says the Lord:
"Sing aloud with gladness for Jacob,
and raise shouts for the chief of the nations;
proclaim, give praise, and say,
'The Lord has saved his people,
the remnant of Israel.'

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Commentary:

31:1-14. The oracles in this chapter hinge on the promise that Israel will relive its experiences of earlier times, when it enjoyed the love and protection of God, its father and shepherd, as it made its way through the wilderness to find tranquility in the promised land.

The prophet again predicts the happy return of the exiles (vv. 2-3) and the restoration of Israel and of the holy city, here given the glorious name of Zion (vv. 4-6). The people will return home rejoicing at the goodness of God (vv. 7-9), who will continue to shower blessings on them (vv. 10-14). The passage stresses the kindness shown by God. He reveals himself as "a father to Israel" (v. 9) and "shepherd" to his flock (v. 10), for he is faithful to the love he has for them (v. 3).

Referring to this and other passages in the prophetical books that speak of God's tender mercy, Bl. John Paul II pointed out that "it is significant that in their preaching the prophets link mercy, which they often refer to because of the people's sins, with the incisive image of love on God's part. The Lord loves Israel with the love of a special choosing, much like the love of a spouse (cf. e.g. Hos 2:21-25; Is 54:6-8), and for this reason he pardons its sins and even its infidelities and betrayals. When he finds repentance and true conversion, he brings his people back to grace (cf. Jer 31:20; Ezek 39:25-29). In the preaching of the prophets, mercy signifies a special power of love, which prevails over the sin and infidelity of the chosen people. [...] Connected with the mystery of creation is the mystery of the election, which in a special way shaped the history of the people whose spiritual father is Abraham by virtue of his faith. Nevertheless, through this people which journeys forward through the history both of the Old Covenant and of the New, that mystery of election refers to every man and woman, to the whole great human family. 'I have loved you with an everlasting love, therefore I have continued my faithfulness to you' (Jer 31:3)" ("Dives in Misericordia", 4).

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From: Matthew 15:21-28

The Canaanite Woman
---------------------------------
[21] And Jesus went away from there and withdrew to the district of Tyre and Sidon. [22] And behold, a Canaanite woman from that region came out and cried, "Have mercy on me, O Lord, Son of David; my daughter is severely possessed by a demon." [23] But He did not answer her a word. And His disciples came and begged Him, saying, "Send her away, for she is crying after us." [24] He answered, "I was sent only to the lost sheep of the house of Israel." [25] But she came and knelt before Him, saying, "Lord, help me." [26] And He answered, "It is not fair to take the children's bread and throw it to the dogs." [27] She said, "Yes, Lord, yet even the dogs eat the crumbs that fall from their master's table." [28] Then Jesus answered her, "O woman, great is your faith! Be it done for you as you desire." And her daughter was healed instantly.

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Commentary:

21-22. Tyre and Sidon were Phoenician cities on the Mediterranean coast, in present-day Lebanon. They were never part of Galilee but they were near its north-eastern border. In Jesus' time they were outside the territory of Herod Antipas. Jesus withdrew to this area to escape persecution from Herod and from the Jewish authorities and to concentrate on training His Apostles.

Most of the inhabitants of the district of Tyre and Sidon were pagans. St. Matthew calls this woman a "Canaanite"; according to Genesis (10:15), this district was one of the first to be settled by the Canaanites; St. Mark describes the woman as a "Syrophoenician" (Mark 7:26). Both Gospels point out that she is a pagan, which means that her faith in our Lord is more remarkable; the same applies in the case of the centurion (Matthew 8:5-13).

The Canaanite woman's prayer is quite perfect: she recognizes Jesus as the Messiah (the Son of David)--which contrasts with the unbelief of the Jews; she expresses her need in clear, simple words; she persists, undismayed by obstacles; and she expresses her request in all humility: "Have mercy on me." Our prayer should have the same qualities of faith, trust, perseverance and humility.

24. What Jesus says here does not take from the universal reference of His teaching (cf. Matthew 28:19-20; Mark 16:15-16). Our Lord came to bring His Gospel to the whole world, but He Himself addressed only the Jews; later on He will charge His Apostles to preach the Gospel to pagans. St. Paul, in his missionary journeys, also adopted the policy of preaching in the first instance to the Jews (Acts 13:46).

25-28. This dialogue between Jesus and the woman is especially beautiful. By appearing to be harsh He so strengthens the woman's faith that she deserves exceptional praise: "Great is your faith!" Our own conversation with Christ should be like that: "Persevere in prayer. Persevere, even when your efforts seem barren. Prayer is always fruitful" (St. J. Escriva, "The Way", 101).

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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.