Thursday of the Ninth Week in Ordinary Time

356 Thursday of the Ninth Week in Ordinary Time

CCC Cross Reference:
2 Tm 2:8 437; 2 Tm 2:11-13 2641
Mk 12:28-34 575; Mk 12:29-31 129, 2196; Mk 12:29-30 202; Mk 12:29 228

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Reading 1
2 Tm 2:8-15

Beloved:
Remember Jesus Christ, raised from the dead, a descendant of David:
such is my Gospel, for which I am suffering,
even to the point of chains, like a criminal.
But the word of God is not chained.
Therefore, I bear with everything for the sake of those who are chosen,
so that they too may obtain the salvation that is in Christ Jesus,
together with eternal glory.
This saying is trustworthy:

If we have died with him
we shall also live with him;
if we persevere
we shall also reign with him.
But if we deny him
he will deny us.
If we are unfaithful
he remains faithful,
for he cannot deny himself.

Remind people of these things
and charge them before God to stop disputing about words.
This serves no useful purpose since it harms those who listen.
Be eager to present yourself as acceptable to God,
a workman who causes no disgrace,
imparting the word of truth without deviation.

Responsorial Psalm
25:4-5ab, 8-9, 10 and 14

R. (4) Teach me your ways, O Lord.

Your ways, O Lord, make known to me;
teach me your paths,
Guide me in your truth and teach me,
for you are God my savior.
R. Teach me your ways, O Lord.

Good and upright is the Lord;
thus he shows sinners the way.
He guides the humble to justice,
he teaches the humble his way.
R. Teach me your ways, O Lord.

All the paths of the Lord are kindness and constancy
toward those who keep his covenant and his decrees.
The friendship of the Lord is with those who fear him,
and his covenant, for their instruction.
R. Teach me your ways, O Lord.

Gospel
Mk 12:28-34

One of the scribes came to Jesus and asked him,
“Which is the first of all the commandments?”
Jesus replied, “The first is this:
Hear, O Israel!
The Lord our God is Lord alone!
You shall love the Lord your God with all your heart,
with all your soul, with all your mind,
and with all your strength.
The second is this:
You shall love your neighbor as yourself.
There is no other commandment greater than these.”
The scribe said to him, “Well said, teacher.
You are right in saying,
He is One and there is no other than he.
And to love him with all your heart,
with all your understanding,
with all your strength,
and to love your neighbor as yourself
is worth more than all burnt offerings and sacrifices.”
And when Jesus saw that he answered with understanding,
he said to him, “You are not far from the Kingdom of God.”
And no one dared to ask him any more questions.

Readings from the Jerusalem Bible

First reading 2 Timothy 2:8 – 15

Remember the Good News that I carry, ‘Jesus Christ risen from the dead, sprung from the race of David’; it is on account of this that I have my own hardships to bear, even to being chained like a criminal – but they cannot chain up God’s news. So I bear it all for the sake of those who are chosen, so that in the end they may have the salvation that is in Christ Jesus and the eternal glory that comes with it.

Here is a saying that you rely on:
If we have died with him, then we shall live with him.
If we hold firm, then we shall reign with him.
If we disown him, then he will disown us.
We may be unfaithful, but he is always faithful,
for he cannot disown his own self.

Remind them of this; and tell them in the name of God that there is to be no wrangling about words: all that this ever achieves is the destruction of those who are listening. Do all you can to present yourself in front of God as a man who has come through his trials, and a man who has no cause to be ashamed of his life’s work and has kept a straight course with the message of the truth.

Responsorial Psalm: 

Psalm 24(25):4-5,8-10,14

Lord, make me know your ways.

Lord, make me know your ways.
Lord, teach me your paths.
Make me walk in your truth, and teach me:
for you are God my savior.

Lord, make me know your ways.

In you I hope all day long
The Lord is good and upright.
He shows the path to those who stray,
He guides the humble in the right path,
He teaches his way to the poor.

Lord, make me know your ways.

His ways are faithfulness and love
for those who keep his covenant and law.
The Lord’s friendship is for those who revere him;
to them he reveals his covenant.

Lord, make me know your ways.

Gospel Mark 12:28 – 34

One of the scribes who had listened to them debating and had observed how well Jesus had answered them, now came up and put a question to him, ‘Which is the first of all the commandments?’ Jesus replied, ‘This is the first: Listen, Israel, the Lord our God is the one Lord, and you must love the Lord your God with all your heart, with all your soul, with all your mind and with all your strength. The second is this: You must love your neighbor as yourself. There is no commandment greater than these.’ The scribe said to him, ‘Well spoken, Master; what you have said is true: that he is one and there is no other. To love him with all your heart, with all your understanding and strength, and to love your neighbour as yourself, this is far more important than any holocaust or sacrifice.’ Jesus, seeing how wisely he had spoken, said, ‘You are not far from the kingdom of God.’ And after that no one dared to question him any more.


Readings and Commentary from the Navarre Bible

Thursday of the 9th Week in Ordinary Time

From: 2 Timothy 2:8-15

Jesus, the Apostle's Model
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[8] Remember Jesus Christ, risen from the dead, descended from David, as preached in my gospel, [9] the gospel for which I am suffering and wearing fetters like a criminal. But the word of God is not fettered. [10] Therefore I endure everything for the sake of the elect, that they also may obtain the salvation which in Christ Jesus goes with eternal glory. [11] The saying is sure: If we have died with him, we shall also live with him; [12] if we endure, we shall also reign with him; if we deny him, he also will deny us; [13] if we are faithless, he remains faithful -- for he cannot deny himself.

Avoiding Useless Argument
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[14] Remind them of this, and charge them before the Lord to avoid disputing about words, which does no good, but only ruins the hearers. [15] Do your best to present yourself to God as one approved, a workman who has no need to be ashamed, rightly handling the word of truth.

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Commentary:

8. "Jesus Christ, risen from the dead": the Resurrection is the climax of our faith (cf. 1 Cor 15) and the fixed reference point for Christian living, for we know that "Christ being raised from the dead will never die again; death no longer has dominion over him" (Rom 6:9). Therefore, Christ lives on in a glorified condition: "Christ is alive. He is not someone who has gone, someone who existed for a time and then passed on, leaving us a wonderful example and a great memory. No, Christ is alive. Jesus is Emmanuel: God with us. His resurrection shows us that God does not abandon his own" (St. J. Escriva, "Christ Is Passing By", 102).

"As preached in my gospel": literally, "according to my gospel"; Jesus' glorious resurrection and his descent from David were key points in St Paul's preaching.

9-10. The trials which St Paul was experiencing in prison on account of his preaching of the Gospel constitute an entitlement to heaven, for "martyrdom makes the disciple like his master, who willingly accepted death for the salvation of the world, and through it he is conformed to him by the shedding of blood" ("Lumen Gentium", 42). This is a shining example of the Communion of Saints at work, for, when a Christian links his suffering to Christ's passion, that suffering contributes to the Redemption: "Therefore he is carrying out an irreplaceable service. In the Body of Christ, which is ceaselessly born of the Cross of the Redeemer, it is precisely suffering permeated by the spirit of Christ's sacrifice that is the irreplaceable mediator and author of the good things which are indispensable for the world's salvation. It is suffering, more than anything else, which clears the way for the grace which transforms human souls. Suffering, more than anything else, makes present in the history of humanity the powers of the Redemption" (Bl. John Paul II, "Salvifici Doloris", 27).

Throughout history many pastors of the Church have suffered persecution on account of their fidelity to Christ. St John Chrysostom, shortly before going into exile, expressed his feelings in this way: "For me, this world's evils are something I despise; and its good things are an object of scorn. I am not afraid of poverty nor do I have any desire for riches; I am not afraid of death nor do I have any desire to live unless it be to your advantage" ("Ante Exiltum Hom.", 1).

11-13. "The saying is sure": this is a technical expression used a number of times in the Pastoral Epistles to attract attention to especially important statements (cf. note on 1 Tim 1:15). Here it introduces a poetic section in the form of a hymn of four verses, each consisting of a pair of contrasting phrases (of the type the Semitic mind loves). It is quite possible that this hymn was used in very early baptismal liturgy, given that it has to do with the intimate union of the baptized person with Christ, who died and is now risen; it also encourages Christians to stay faithful in the face of adverse circumstances even if that means martyrdom.

Thus, the first verse deals with the beginning of Christian life. Dying to sin and rising to the life of grace are Pauline expressions (cf. Rom 6:34) which point to the fact that in Baptism the Christian becomes a sharer in the passion, death and burial of the Lord, and also in the glory of his resurrection. Grace is the supernatural life and that life will attain its full form in heaven.

The two following verses deal with the stark choice the Christian has to make in the face of difficulties -- endurance, or denial of the faith (cf. Mt 10:33; Lk 12: 9); the hymn puts special emphasis on endurance, using as it does terminology proper to athletics (cf. Heb 12:1-3); also, the verb used in the second part of each phrase is in the future tense, as if an unlikely possibility were being discussed: "In the event of our denying him...". And (what is most important) the Christian's faithfulness is orientated towards Christ: "we shall reign with him." "To persevere is to persist in love, 'per Ipsum et cum Ipso et in Ipso...'. Indeed we can also interpret this as: "He himself, with me, for me and in me" (St. J. Escriva, "Furrow", 366).

The last verse breaks the pattern because it does not counterpose attitude and result but rather man's infidelity and Christ's fidelity: "If we are faithless, he remains faithful." This paradox of our Lord's love marks the climax of the hymn, which is a kind of poem extolling Christian endurance based on our Lord's eternal faithfulness. "We Christians have the right to proclaim the royalty of Christ. Although injustice abounds, although many do not desire the kingdom of love, the work of salvation is taking place in the same human history as harbors evil" (St. J. Escriva, "Christ Is Passing By", 186).

14-16. False teachers were in a position to do harm to the still immature Christian community of the time; apparently they were not teaching things which were directly heretical; but they were involving the believers in controversy to such an extent that there was a danger of turning the truth of faith into rational deductions in a complicated philosophical system. The Apostle advises that the best way to deal with all that dangerous wordiness is to expound revealed truth in a simple, straightforward way.

"Rightly handling": the original means "cutting straight", the way a mason cuts a stone or a farmer ploughs a furrow. Similarly, preaching and teaching the Gospel should be done in direct, simple language accessible to all. The teacher should not simply recommend views, attitudes and feelings: his function is to pass on the certainties which "the word of truth" (that is, revealed teaching) provides. Paul VI taught that one "sign of love will be the effort to transmit to Christians, not doubts and uncertainties born of an erudition poorly assimilated but certainties that are solid because they are anchored in the Word of God. The faithful need these certainties for their Christian life" ("Evangelii Nuntiandi", 79).

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From: Mark 12:28-34

The Greatest Commandment of All
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[28] One of the scribes came up and heard them disputing with one another, and seeing that He (Jesus) answered them well, asked Him, "Which commandment is the first of all?" [29] Jesus answered, "The first is, 'Hear, O Israel: The Lord our God, the Lord is one; [30] and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' [31] The second is this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these." [32] And the scribe said to Him, "You are right, Teacher; You have truly said that He is one, and there is no other than He; [33] and to love with all the heart, and with all the understanding, and with all the strength, and to love one's neighbor as oneself, is much more than all whole burnt offerings and sacrifices." [34] And when Jesus saw that he answered wisely, He said to him, "You are not far from the Kingdom of God." And after that no one dared to ask Him any question.

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Commentary:

28-34. The doctor of the law who asks Jesus this question is obviously an upright man who is sincerely seeking the truth. He was impressed by Jesus' earlier reply (verses 18-27) and he wants to learn more from Him. His question is to the point and Jesus devotes time to instructing him, though he will soon castigate the scribes, of whom this man is one (cf. Mark 12:38ff).

Jesus sees in this man not just a scribe but a person who is looking for the truth. And His teaching finds its way into the man's heart. The scribe repeats what Jesus says, savoring it, and our Lord offers him an affectionate word which encourages his definitive conversion: "You are not far from the Kingdom of God." This encounter reminds us of His meeting with Nicodemus (cf. John 3:1ff). On the doctrinal content of these two commandments cf. note on Matthew 22:34-40.

[Note on Matthew 22:34-40 states:

In reply to the question, our Lord points out that the whole law can be condensed into two commandments: the first and more important consists in unconditional love of God; the second is a consequence and result of the first, because when man is loved, St. Thomas says, God is loved, for man is the image of God (cf. "Commentary on St. Matthew", 22:4).

A person who genuinely loves God also loves his fellows because he realizes that they are his brothers and sisters, children of the same Father, redeemed by the same blood of our Lord Jesus Christ: "This commandment we have from Him, that he who loves God should love his brother also" (1 John 4:21). However, if we love man for man's sake without reference to God, this love will become an obstacle in the way of keeping the first commandment, and then it is no longer genuine love of our neighbor. But love of our neighbor for God's sake is clear proof that we love God: "If anyone says, 'I love God', and hates his brother, he is a liar" (1 John 4:20).

"You shall love your neighbor as yourself": here our Lord establishes as the guideline for our love of neighbor the love each of us has for himself; both love of others and love of self are based on love of God. Hence, in some cases it can happen that God requires us to put our neighbor's need before our own; in others, not: it depends on what value, in light of God's love, needs to be put on the spiritual and material factors involved.

Obviously spiritual goods take absolute precedence over material ones, even over life itself. Therefore, spiritual goods, be they our own or our neighbor's, must be the first to be safeguarded. If the spiritual good in question is the supreme one for the salvation of the soul, no one is justified in putting his own soul into certain danger of being condemned in order to save another, because given human freedom we can never be absolutely sure what personal choice another person may make: this is the situation in the parable (cf. Matthew 25:1-13), where the wise virgins refuse to give oil to the foolish ones; similarly St. Paul says that he would wish himself to be rejected if that could save his brothers (cf. Romans 9:3)—an unreal theoretical situation. However, what is quite clear is that we have to do all we can to save our brothers, conscious that, if someone helps to bring a sinner back to the way, he will save himself from eternal death and cover a multitude of his own sins (James 5:20). From all this we can deduce that self-love of the right kind, based on God's love for man, necessarily involves forgetting oneself in order to love God and our neighbor for God.]

30. This commandment of the Old Law, ratified by Jesus, shows, above all, God's great desire to engage in intimate conversation with man: "would it not have sufficed to publish a permission giving us leave to love Him? [...]. He makes a stronger declaration of His passionate love for us, and commands us to love Him with all our power, lest the consideration of His majesty and our misery, which make so great a distance and inequality between us, or some other pretext, divert us from His love. In this He well shows that He did not leave in us for nothing the natural inclination to love Him, for to the end that it may not be idle, He urges us by His general commandment to employ it, and that this commandment may be effected, there is no living man He has not furnished him abundantly with all means requisite thereto" (St. Francis de Sales, "Treatise on the Love of God", Book 2, Chapter 8).

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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.

Wednesday of the Ninth Week in Ordinary Time

355 Wednesday of the Ninth Week in Ordinary Time

CCC Cross Reference:
2 Tm 1:3 1794; 2 Tm 1:6 1577, 1590; 2 Tm 1:8 2471, 2506; 2 Tm 1:9-10 257, 1021; 2 Tm 1:12-14 84; 2 Tm 1:12 149
Mk 12:24 993; Mk 12:25 1619; Mk 12:27 993

Back to Deacon’s Bench '08
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Back to SOW II '18
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Back to SOW II '26

Reading 1
2 Tm 1:1-3, 6-12

Paul, an Apostle of Christ Jesus by the will of God
for the promise of life in Christ Jesus,
to Timothy, my dear child:
grace, mercy, and peace from God the Father
and Christ Jesus our Lord.

I am grateful to God,
whom I worship with a clear conscience as my ancestors did,
as I remember you constantly in my prayers, night and day.

For this reason, I remind you to stir into flame
the gift of God that you have through the imposition of my hands.
For God did not give us a spirit of cowardice
but rather of power and love and self-control.
So do not be ashamed of your testimony to our Lord,
nor of me, a prisoner for his sake;
but bear your share of hardship for the Gospel
with the strength that comes from God.

He saved us and called us to a holy life,
not according to our works
but according to his own design
and the grace bestowed on us in Christ Jesus before time began,
but now made manifest
through the appearance of our savior Christ Jesus,
who destroyed death and brought life and immortality
to light through the Gospel,
for which I was appointed preacher and Apostle and teacher.
On this account I am suffering these things;
but I am not ashamed,
for I know him in whom I have believed
and am confident that he is able to guard
what has been entrusted to me until that day.

Responsorial Psalm
123:1b-2ab, 2cdef

R. (1b) To you, O Lord, I lift up my eyes.

To you I lift up my eyes
who are enthroned in heaven.
Behold, as the eyes of servants
are on the hands of their masters.
R. To you, O Lord, I lift up my eyes.

As the eyes of a maid
are on the hands of her mistress,
So are our eyes on the Lord, our God,
till he have pity on us.
R. To you, O Lord, I lift up my eyes.

Gospel
Mk 12:18-27

Some Sadducees, who say there is no resurrection,
came to Jesus and put this question to him, saying,
“Teacher, Moses wrote for us,
If someone’s brother dies, leaving a wife but no child,
his brother must take the wife
and raise up descendants for his brother.
Now there were seven brothers.
The first married a woman and died, leaving no descendants.
So the second brother married her and died, leaving no descendants,
and the third likewise.
And the seven left no descendants.
Last of all the woman also died.
At the resurrection when they arise whose wife will she be?
For all seven had been married to her.”
Jesus said to them, “Are you not misled
because you do not know the Scriptures or the power of God?
When they rise from the dead,
they neither marry nor are given in marriage,
but they are like the angels in heaven.
As for the dead being raised,
have you not read in the Book of Moses,
in the passage about the bush, how God told him,
I am the God of Abraham, the God of Isaac,
and the God of Jacob?
He is not God of the dead but of the living.
You are greatly misled.”

Readings from the Jerusalem Bible

First reading 2 Timothy 1:1 – 12

From Paul, appointed by God to be an apostle of Christ Jesus in his design to promise life in Christ Jesus; to Timothy, dear child of mine, wishing you grace, mercy and peace from God the Father and from Christ Jesus our Lord.

Night and day I thank God, keeping my conscience clear and remembering my duty to him as my ancestors did, and always I remember you in my prayers; I remember your tears That is why I am reminding you now to fan into a flame the gift that God gave you when I laid my hands on you. God’s gift was not a spirit of timidity, but the Spirit of power, and love, and self-control. So you are never to be ashamed of witnessing to the Lord, or ashamed of me for being his prisoner; but with me, bear the hardships for the sake of the Good News, relying on the power of God who has saved us and called us to be holy – not because of anything we ourselves have done but for his own purpose and by his own grace. This grace had already been granted to us, in Christ Jesus, before the beginning of time, but it has only been revealed by the Appearing of our saviour Christ Jesus. He abolished death, and he has proclaimed life and immortality through the Good News; and I have been named its herald, its apostle and its teacher.

It is only on account of this that I am experiencing fresh hardships here now ; but I have not lost confidence, because I know who it is that I have put my trust in, and I have no doubt at all that he is able to take care of all that I have entrusted to him until that Day.

Responsorial Psalm:
Psalm 122(123):1-2

To you, O Lord, I lift up my eyes.

To you have I lifted up my eyes,
you who dwell in the heavens;
my eyes, like the eyes of slaves
on the hand of their lords.

To you, O Lord, I lift up my eyes.

Like the eyes of a servant
on the hand of her mistress,
so our eyes are on the Lord our God
till he show us his mercy.

To you, O Lord, I lift up my eyes.

Gospel Mark 12:18 – 27

Then some Sadducees – who deny that there is a resurrection – came to him and they put this question to him, ‘Master, we have it from Moses in writing, if a man’s brother dies leaving a wife but no child, the man must marry the widow to raise up children for his brother. Now there were seven brothers. The first married a wife and then died leaving no children. The second married the widow, and he too died leaving no children; with the third it was the same, and none of the seven left any children. Last of all the woman herself died. Now at the resurrection, when they rise again, whose wife will she be, since she had been married to all seven?’

Jesus said to them, ‘Is not the reason why you go wrong, that you understand neither the scriptures nor the power of God? For when they rise from the dead, men and women do not marry; no, they are like the angels in heaven. Now about the dead rising again, have you never read in the Book of Moses, in the passage about the Bush, how God spoke to him and said: I am the God of Abraham, the God of Isaac and the God of Jacob? He is God, not of the dead, but of the living. You are very much mistaken.’

Readings and Commentary from the Navarre Bible

Wednesday of the 9th Week in Ordinary Time

From: 2 Timothy 1:1-3, 6-12

Greeting
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[1] Paul, an apostle of Christ Jesus by the will of God according to the promise of the life which is in Christ Jesus, [2] To Timothy, my beloved child: Grace, mercy, and peace from God the Father and Christ Jesus our Lord. [3] I thank God whom I serve with a clear conscience, as did my fathers, when I remember you constantly in my prayers.

Response to Grace
----------------------------
[6] Hence I remind you to rekindle the gift of God that is within you through the laying on of my hands; [7] God did to give us a spirit of timidity but a spirit of power and love and self-control.

St Paul, Herald of the Gospel
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[8] Do not be ashamed then of testifying to our Lord, nor of me his prisoner, but take your share of suffering for the gospel in the power of God, [9] who saved us and called us with a holy calling, not in virtue of our works but in virtue of his own purpose and the grace which he gave us in Christ Jesus ages ago, [10] and now has manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel. [11] For this gospel I was appointed a preacher and apostle and teacher, [12] and therefore I suffer as I do. But I am not ashamed, for I know whom I have believed, and I am sure that he is able to guard until that Day what has been entrusted to me.

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Commentary:

1-2. The greeting is like that of 1 Timothy, although now St Paul adds a specific reference to the purpose of his God-given call to the apostolate--"according to the promise of the life which is in Christ Jesus". Christ fulfills all the promises of happiness given to Abraham and the other Old Testament patriarchs. The purpose of the Gospel message is to let men know that they have been called to enjoy a new life in Christ, that is, the divine life whose germ we receive at Baptism. That sacrament initiates the life of grace in the soul, and ultimately that life will blossom into eternal life (cf. 1 Tim 1:16; 6:12; Tit 1:2; 3:9).

On the exact meaning of the expression "in Christ Jesus", see the note on 1 Tim 1:14.

3. "I thank God": this is not a spontaneous expression of gratitude but rather a permanent disposition of Paul's soul.

St Paul makes the point that his attitude of service and worship is the same as that of his ancestors, the righteous of the Old Testament, for although the Gospel is something new it does not involve a break with the earlier revelation; rather it brings that revelation to fulfillment. The Apostle pays tribute to the chosen people, not hiding his satisfaction at being a Jew himself (cf. Rom 9:3; 11:1; Gal 2:15)."The Church of Christ acknowledges", Vatican II states, "that in God's plan of salvation the beginning of her faith and election is to be found in the patriarchs, Moses and the prophets [...]. The Church cannot forget that she received the revelation of the Old Testament by way of that people with whom God in his inexpressible mercy established the ancient covenant [...]. She is mindful, moreover, that the Apostles, the pillars on which the Church stands, were of Jewish descent, as were many of those early disciples who proclaimed the Gospel of Christ to the world" ("Nostra Aetate", 4).

6. "The gift of God" is the priestly character which Timothy received on the day of his ordination. St Paul is using very graphic and precise language: by the sacrament of Order a divine gift is conferred on the priest; it is like an ember which needs to be revived from time to time in order to make it glow and give forth the warmth it contains. St Thomas Aquinas comments that "the grace of God is like a fire which does not flow when it is covered by ashes; the same thing happens when grace is covered over in a person by sluggishness or natural fear" ("Commentary on 2 Tim, ad loc.").

The gifts which God confers on the priest "are not transitory or temporary in him, but stable and permanent, attached as they are to an indelible character, impressed on his soul, by which he is made a priest forever (cf. Ps 109:4), in the likeness of Him in whose priesthood he has been made to share" (Pius XI, "Ad Catholici Sacerdotii", 17).

"The laying on of my hands": see the note on 1 Tim 4:14.

7. The gift of God, received in the sacrament of Order by the laying on of hands, includes sanctifying grace and sacramental grace, and the actual graces needed for performing ministerial functions in a worthy manner. The Council of Trent uses this text (vv. 6-7) when it solemnly defines that Priestly Order is a sacrament instituted by Jesus Christ (cf. "De Sacram. Ordinis", chap. 3).

The minister, then, must be courageous in performing his office: he should preach the truth unambiguously even if it clashes with the surroundings; he should do so with love, and be open to everyone despite their faults; with sobriety and moderation, always seeing the good of souls, not his own advantage. Since the days of the Fathers the Church has urged priests to develop these virtues: "Priests should be compassionate", St Polycarp warns; "they should show mercy to all; they should try to reclaim those who go astray, visit the sick, and care for the poor, the orphan and the widow. They should be concerned always to do what is honorable in the sight of God and men. They should avoid any show of anger, any partiality or trace of greed. They should not be over-ready to believe ill of anyone, not too severe in their censure, being well aware that we all owe the debt of sin" ("Letter to the Philippians", chap. 6).

9-10. There is a theological basis for courageously confronting the difficulties the Gospel brings with it--the fact that we have been called by God, who has revealed himself as our Savior. As elsewhere in these letters (cf. 1 Tim 3:15ff; Tit 3:5-7). St Paul here speaks a succinct hymn in praise of salvation, probably using expressions based on some liturgical hymn or confession of faith.

The salvation which God brings about is viewed in this passage as it applies to Christians (v. 9) and is manifested in the incarnation of Christ (v. 10). Four essential aspects of salvation are identified: 1) God has already accomplished salvation for everyone; 2) it is God, too, who calls all men to avail of it; 3) it is entirely a gift: man cannot merit it (cf. Tit 3:5, Eph 2.8-9), and 4) God's plan is an eternal one (cf. Rom 8:29-30; Eph 1:11).

"The appearing of our Savior Jesus Christ" (v. 10) refers in the first place to his incarnation (cf. Tit 2:11; 3:4) but it includes his entire work of redemption which culminates in his appearing in glory and majesty (cf. 1 Tim 6:14; 2 Tim 4:1, 8). The Redemption has two wonderful effects--victory over death (physical and spiritual) and the abundant and luminous gift of everlasting life. "He is the true Lamb who took away the sins of the world. By dying he destroyed our death; by rising he restored our life" ("Preface of Easter", I).

"Ages ago": literally, "from the times of the ages", a primitive expression meaning the same thing as "eternity".

12. "I know whom I have believed": through the virtue of faith we assent to the truths God has revealed, not on the intrinsic evidence they provide but on the authority of God, who can neither deceive nor be deceived (cf. Vatican I, "Dei Filius", chap. 3). The response of faith is basically a trusting abandonment of oneself into God's hands: "By faith man freely commits his entire life to God, making 'the full submission of his intellect and will to God who reveals', and willingly assenting to the Revelation given by him. Before this faith can be exercised, man must have the grace of God to move and assist him; he must have the interior helps of the Holy Spirit, who moves the heart and converts it to God, who opens the eyes of the mind and 'makes it easy for all to accept and believe the truth"' (Vatican II, "Dei Verbum", 5).

"What has been entrusted to me": some commentators think that this "deposit" is the sum total of the good works and merits the Apostle has built up over his lifetime. However it is more likely that he is referring to the body of doctrine which he strives to guard and to teach to others. It is in that sense that St John Chrysostom interprets it: "What does this 'deposit' mean? Faith, preaching. He himself who has entrusted the deposit to me knows how to keep it intact. I suffer as may be to ensure that this treasure is not snatched away from me. I do not try to escape whatever evils I have to undergo; I am happy as long as the deposit is preserved pure and intact" ("Hom. on 2 Tim, ad loc."). See also the note on 1 Tim 6:20.

"That Day": the day of judgment, when he will be called to give an account to God. It can refer to both the particular judgment and the last judgment.

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From: Mark 12:18-27

The Resurrection of the Dead
------------------------------------------
[18] And Sadducees came to Him (Jesus), who say that there is no resurrection; and they asked Him a question, saying [19] "Teacher, Moses wrote for us that if a man's brother dies and leaves a wife, but leaves no child, the man must take the wife, and raise up children for his brother. [20] There were seven brothers; the first took a wife, and when he died left no children; [21] and the second took her, and died, leaving no children; and the third likewise; [22] and the seven left no children. Last of all the woman also died. [23] In the resurrection whose wife will she be? For the seven had her as wife."

[24] Jesus said to them, "Is not this why you are wrong, that you know neither the Scriptures nor the power of God? [25] For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in Heaven. [26] And as for being raised, have you not read in the book of Moses, in the passage about the bush, how God said to him, 'I am the God of Abraham, and the God of Isaac, and the God of Jacob'? [27] He is not God of the dead, but of the living; you are quite wrong."

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Commentary:

18-27. Before answering the difficulty proposed by the Sadducees, Jesus wants to identify the source of the problem--man's tendency to confine the greatness of God inside a human framework through excessive reliance on reason, not giving due weight to divine Revelation and the power of God. A person can have difficulty with the truths of faith; this is not surprising, for these truths are above human reason. But it is ridiculous to try to find contradictions in the revealed word of God; this only leads away from any solution of difficulty and may make it impossible to find one's way back to God. We need to approach Sacred Scripture, and, in general, the things of God, with the humility which faith demands. In the passage about the burning bush, which Jesus quotes to the Sadducees, God says this to Moses: "Put off your shoes from your feet, for the place on which you stand is holy ground" (Exodus 3:5).

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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 of the Ninth Week in Ordinary Time

354 Tuesday of the Ninth Week in Ordinary Time

CCC Cross Reference:
2 Pt 3:11-12 671; 2 Pt 3:12-13 677; 2 Pt 3:13 1043, 1405
Mk 12:17 450

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Reading 1
2 Pt 3:12-15a, 17-18

Beloved:
Wait for and hasten the coming of the day of God,
because of which the heavens will be dissolved in flames
and the elements melted by fire.
But according to his promise
we await new heavens and a new earth
in which righteousness dwells.

Therefore, beloved, since you await these things,
be eager to be found without spot or blemish before him, at peace.
And consider the patience of our Lord as salvation.

Therefore, beloved, since you are forewarned,
be on your guard not to be led into the error of the unprincipled
and to fall from your own stability.
But grow in grace
and in the knowledge of our Lord and savior Jesus Christ.
To him be glory now and to the day of eternity. Amen.

Responsorial Psalm
90:2, 3-4, 10, 14 and 16

R. (1) In every age, O Lord, you have been our refuge.

Before the mountains were begotten
and the earth and the world were brought forth,
from everlasting to everlasting you are God.
R. In every age, O Lord, you have been our refuge.

You turn man back to dust,
saying, “Return, O children of men.”
For a thousand years in your sight
are as yesterday, now that it is past,
or as a watch of the night.
R. In every age, O Lord, you have been our refuge.

Seventy is the sum of our years,
or eighty, if we are strong,
And most of them are fruitless toil,
for they pass quickly and we drift away.
R. In every age, O Lord, you have been our refuge.

Fill us at daybreak with your kindness,
that we may shout for joy and gladness all our days.
Let your work be seen by your servants
and your glory by their children.
R. In every age, O Lord, you have been our refuge.

Gospel
Mk 12:13-17

Some Pharisees and Herodians were sent
to Jesus to ensnare him in his speech.
They came and said to him,
“Teacher, we know that you are a truthful man
and that you are not concerned with anyone’s opinion.
You do not regard a person’s status
but teach the way of God in accordance with the truth.
Is it lawful to pay the census tax to Caesar or not?
Should we pay or should we not pay?”
Knowing their hypocrisy he said to them,
“Why are you testing me?
Bring me a denarius to look at.”
They brought one to him and he said to them,
“Whose image and inscription is this?”
They replied to him, “Caesar’s.”
So Jesus said to them,
“Repay to Caesar what belongs to Caesar
and to God what belongs to God.”
They were utterly amazed at him.

Readings from the Jerusalem Bible

First reading 2 Peter 3:11 – 18

Since everything is coming to an end like this, you should be living holy and saintly lives while you wait and long for the Day of God to come, when the sky will dissolve in flames and the elements melt in the heat. What we are waiting for is what he promised: the new heavens and new earth, the place where righteousness will be at home. So then, my friends, while you are waiting, do your best to live lives without spot or stain so that he will find you at peace. Think of our Lord’s patience as your opportunity to be saved: our brother Paul, who is so dear to us, told you this when he wrote to you with the wisdom that is his special gift. You have been warned about this, my friends; be careful not to get carried away by the errors of unprincipled people, from the firm ground that you are standing on. Instead, go on growing in the grace and in the knowledge of our Lord and savior Jesus Christ. To him be glory, in time and in eternity. Amen.

Responsorial Psalm:
Psalm 89(90):2-4,10,14,16

O Lord, you have been our refuge from one generation to the next.

Before the mountains were born
or the earth or the world brought forth,
you are God, without beginning or end.

O Lord, you have been our refuge from one generation to the next.

You turn men back to dust
and say: ‘Go back, sons of men.’
To your eyes a thousand years
are like yesterday, come and gone,
no more than a watch in the night.

O Lord, you have been our refuge from one generation to the next.

Our span is seventy years,
or eighty for those who are strong.
And most of these are emptiness and pain.
They pass swiftly and we are gone.

O Lord, you have been our refuge from one generation to the next.

In the morning, fill us with your love;
we shall exult and rejoice all our days.
Show forth your work to your servants;
let your glory shine on their children.

O Lord, you have been our refuge from one generation to the next.

Gospel Mark 12:13 – 17

Next they sent to him some Pharisees and some Herodians to catch him out in what he said. These came and said to him, ‘Master, we know you are an honest man, that you are not afraid of anyone, because a man’s rank means nothing to you, and that you teach the way of God in all honesty. Is it permissible to pay taxes to Caesar or not? Should we pay, yes or no?’ Seeing through their hypocrisy he said to them, ‘Why do you set this trap for me? Hand me a denarius and let me see it.’ They handed him one and he said, ‘Whose head is this? Whose name?’ ‘Caesar’s’ they told him. Jesus said to them, ‘Give back to Caesar what belongs to Caesar – and to God what belongs to God.’ This reply took them completely by surprise.

Readings and Commentary from the Navarre Bible

Tuesday of the 9th Week in Ordinary Time

From: 2 Peter 3:12-15a, 17-18

Moral Lessons to be Drawn
----------------------------------------
[12] Wait for and hasten the coming of the day of God, because of which the heavens will be kindled and dissolved, and the elements will melt with fire! [13] But according to his promise we wait for new heavens and new earth in which righteousness dwells.

[14] Therefore, beloved, since you wait for these, be zealous to be found by him without spot or blemish, and peace. [15a] And count the forbearance of our Lord as salvation.

[17] You therefore, beloved, knowing this beforehand, beware lest you be carried away with the error of lawless men and lose your own stability. [18] But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity. Amen.

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Commentary:

12. "Waiting for and hastening": these two verbs convey the idea that Christian hope is something dynamic; it is in no way passive. Contrary to a view quite widespread among the Jews of the time, it does not mean that the Parousia will come sooner, the more meritorious men are; what it means is that the more closely united to Christ they are, the nearer they are to his glory.

Therefore, it is urgent that all should embrace faith in Christ. We who have this faith pray in the Our Father, "Thy kingdom come." The first Christians made the same petition in their ejaculatory prayer, "Marana tha", "Come, Lord" (1 Cor 16: 22; Rev 22:20), referring to the second coming of the Lord.

"The day of God": the usual expression in the New Testament is "the day of the Lord" (1 Cor 1:8; 5:5; 1 Thess 5:2; 2 Thess 2:2; 2 Pet 3:10); both expressions refer to the point at which Christ will come to judge the living and the dead.

13. "New heavens and a new earth": one of things promised for the End is that creation will be renewed, re-fashioned: the prophets proclaimed this (cf. Is 65:17), and the New Testament speaks of drinking new wine at the heavenly banquet (cf. Mt 14:25), being given a new name (cf. Rev 2:17). singing a new song (cf. Rev 5: 9), living in a new Jerusalem (Rev 21:3). All this imagery conveys the idea that the whole universe will be transformed, man included (cf. Rom 8:19-22). "We know neither the moment of the consummation of the earth and of man (cf. Acts 1:7) nor the way the universe will be transformed. The form of this world, distorted by sin, is passing away (cf. 1 Cor 7:31), and are taught that God is preparing a new dwelling and a new earth in which righteousness dwells (cf. 2 Cor 5:2; 2 Pet 3:13), whose happiness will fill a surpass all the desires of peace arising in the hearts of men" ("Gaudium Et Spes", 39).

15-16. The reference to the writing of St Paul is clear evidence of the fact that from the very beginning of Christianity unity in faith was considered essential. It is difficult to say whether the sacred writer is thinking of some specific passage, for themes and even wording found in this letter are to be found in many Pauline letters--for example, on the subject of God's forbearance in waiting for men to mend their ways (cf. Rom 2:4-11; 1 Tim 1:16); or that of holiness as the Christian goal (cf. 1 Col 1:7-8; Col 1:21-22; Eph 1:5-14).

The "wisdom" of St Paul may be a reference to the special endowments the Apostle had for the spread of the Gospel; or it may refer to the charism of divine inspiration, thereby acknowledging that the Letters of St Paul are sacred scripture, because it would mean putting them on the level of the other sacred books (v. 16).

"Some things...difficult to understand": he does not mention any specific subject; the point he is making is that the false teachers can do damage if they base their errors on arbitrary misinterpretations of Pauline texts. In his time St Augustine warned about the fact that "the heresies and perverse dogmas which entrap souls and hurl them into the abyss originate simply in a bad understanding of good scriptures, and the rashness and audacity with which people put forward their misinterpretations" ("In Ioann. Evang.", 18, 1).

That is why the Church, while at the same time giving people every encouragement to read Sacred Scripture, has established precise rules to avoid erroneous interpretations and to obtain the maximum possible fruit from assiduous reading. "It is for the bishops, 'with whom the apostolic doctrine resides' (St lrenaeus) suitably to instruct the faithful entrusted to them in the correct use of the divine books, especially of the New Testament, and in particular of the Gospels. They do this by giving them translations of the sacred texts which are equipped with necessary and really adequate explanations. Thus the children of the Church can familiarize themselves safely and profitably with the Sacred Scriptures, and become steeped in their spirit" (Vatican II, "Dei Verbum", 25).]

17-18. The letter ends with a very succinct summary of some of its main points -- pastoral concern, ways to defend oneself against false teachers, and faith in the divinity of Christ.

"Beloved": the faithful are referred to in this solicitous way elsewhere in the letter (3:1, 8, 14). The warnings and threats made by the sacred writer are born of his pastoral zeal to establish them in the truth (1:12) and remind them what the true teaching is (3:1).

When he encourages them not to lose their "own strength", he is reminding them that firmness in the faith is an essential weapon for protecting themselves against deceitful teachers who are causing their faith and morals to waver (cf. 2; 3:16). Understanding and love should be shown towards those who are in error, but this should not "make us indifferent to truth and goodness. Love, in fact, impels the followers of Christ to proclaim to all men the truth which saves ("Gaudium Et Spes", 28).

"To him be the glory": most of the doxologies which appear in the New Testament are in praise of God the Father (cf. Jude 25; Rom 16:27); this one is addressed to Christ, whose divinity, as in other passages of the epistle, is openly confessed. He has the same glory as the Father: the doxology is not simply expressing a desire but stating a fact. The eternal love of Jesus Christ is the basis of the Christian's hope. "While she slowly grows to maturity, the Church longs for the completed Kingdom and, with all her strength, hopes and desires, to be united in glory with her King" ("Lumen Gentium", 5).

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From: Mark 12:13-17

On Tribute to Caesar
------------------------------
[13] And they sent to him some of the Pharisees and some of the Herodians, to entrap him in his talk. [14] And they came and said to him, "Teacher, we know that you are true, and care for no man; for you do not regard the position of men, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? [15] Should we pay them, or should we not?" But knowing their hypocrisy, he said to them, "Why put me to the test? Bring me a coin and let me look at it." [16] And they brought one. And he said to them, "Whose likeness and inscription is this?" They said to him, "Caesar's." [17] Jesus said to them, "Render to Caesar the things that are Caesar's, and to God the things that are God's." And they were amazed at him.

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Commentary:

13-17. Jesus uses this situation to teach that man belongs totally to his Creator: "You must perforce give Caesar the coin which bears his likeness, but let you give your whole being to God, because it is his likeness, not Caesar's that you bear" (St Jerome, "Comm. in Marcum, in loc.").

Our Lord here asserts a principle which should guide the action of Christians in public life. The Church recognizes the rightful autonomy of earthly realities, but this does not mean that she has not a responsibility to light them up with the light of the Gospel. When they work shoulder to shoulder with other citizens to develop society, Christian lay people should bring a Christian influence to bear: "If the role of the Hierarchy is to teach and to interpret authentically the norms of morality to be followed in this matter, it belongs to lay people, without waiting passively for orders and directives, to take the initiative freely and to infuse a Christian spirit into the mentality, customs, laws and structures of the community in which they live. Changes are necessary, basic reforms are indispensable; lay people should strive resolutely to permeate them with the spirit of the Gospel" (Paul VI, "Populorum Progressio", 81).

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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.

Monday of the Ninth Week in Ordinary Time

353 Monday of the Ninth Week in Ordinary Time

CCC Cross Reference:
2 Pt 1:3-4 1996; 2 Pt 1:4 460, 1129, 1265, 1692, 1721, 1812

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Reading 1
2 Pt 1:2-7

Beloved:
May grace and peace be yours in abundance
through knowledge of God and of Jesus our Lord.

His divine power has bestowed on us
everything that makes for life and devotion,
through the knowledge of him
who called us by his own glory and power.
Through these, he has bestowed on us
the precious and very great promises,
so that through them you may come to share in the divine nature,
after escaping from the corruption that is in the world
because of evil desire. For this very reason,
make every effort to supplement your faith with virtue,
virtue with knowledge, knowledge with self-control,
self-control with endurance, endurance with devotion,
devotion with mutual affection, mutual affection with love.

Responsorial Psalm
91:1-2, 14-15b, 15c-16

R. (see 2b) In you, my God, I place my trust.
You who dwell in the shelter of the Most High,
who abide in the shadow of the Almighty,
Say to the Lord, “My refuge and my fortress,
my God, in whom I trust.”
R. In you, my God, I place my trust.
Because he clings to me, I will deliver him;
I will set him on high because he
acknowledges my name.
He shall call upon me, and I will answer him;
I will be with him in distress.
R. In you, my God, I place my trust.
I will deliver him and glorify him;
with length of days I will gratify him
and will show him my salvation.
R. In you, my God, I place my trust.

Gospel
Mk 12:1-12

Jesus began to speak to the chief priests, the scribes,
and the elders in parables.
“A man planted a vineyard, put a hedge around it,
dug a wine press, and built a tower.
Then he leased it to tenant farmers and left on a journey.
At the proper time he sent a servant to the tenants
to obtain from them some of the produce of the vineyard.
But they seized him, beat him,
and sent him away empty-handed.
Again he sent them another servant.
And that one they beat over the head and treated shamefully.
He sent yet another whom they killed.
So, too, many others; some they beat, others they killed.
He had one other to send, a beloved son.
He sent him to them last of all, thinking, ‘They will respect my son.’
But those tenants said to one another, ‘This is the heir.
Come, let us kill him, and the inheritance will be ours.’
So they seized him and killed him,
and threw him out of the vineyard.
What then will the owner of the vineyard do?
He will come, put the tenants to death,
and give the vineyard to others.
Have you not read this Scripture passage:

The stone that the builders rejected
has become the cornerstone;
by the Lord has this been done,
and it is wonderful in our eyes?”

They were seeking to arrest him, but they feared the crowd,
for they realized that he had addressed the parable to them.
So they left him and went away.


Readings from the Jerusalem Bible

First reading 2 Peter 1:2 – 7

May you have more and more grace and peace as you come to know our Lord more and more.

By his divine power, he has given us all the things that we need for life and for true devotion, bringing us to know God himself, who has called us by his own glory and goodness. In making these gifts, he has given us the guarantee of something very great and wonderful to come: through them you will be able to share the divine nature and to escape corruption in a world that is sunk in vice. But to attain this, you will have to do your utmost yourselves, adding goodness to the faith that you have, understanding to your goodness, self-control to your understanding, patience to your self-control, true devotion to your patience, kindness towards your fellow men to your devotion, and, to this kindness, love.

Responsorial Psalm:
Psalm 90(91):1-2,14-16

My God, in you I trust.

He who dwells in the shelter of the Most High
and abides in the shade of the Almighty
says to the Lord: ‘My refuge,
my stronghold, my God in whom I trust!’

My God, in you I trust.

His love he set on me, so I will rescue him;
protect him for he knows my name.
When he calls I shall answer: ‘I am with you.’

My God, in you I trust.

I will save him in distress and give him glory.
With length of life I will content him;
I shall let him see my saving power.

My God, in you I trust.

Gospel Mark 12:1 – 12

Jesus went on to speak to them in parables, ‘A man planted a vineyard; he fenced it round, dug out a trough for the winepress and built a tower; then he leased it to tenants and went abroad. When the time came, he sent a servant to the tenants to collect from them his share of the produce from the vineyard. But they seized the man, thrashed him and sent him away empty-handed. Next he sent another servant to them; him they beat about the head and treated shamefully. And he sent another and him they killed; then a number of others, and they thrashed some and killed the rest. He had still someone left: his beloved son. He sent him to them last of all. “They will respect my son” he said. But those tenants said to each other, “This is the heir. Come on, let us kill him, and the inheritance will be ours.” So they seized him and killed him and threw him out of the vineyard. Now what will the owner of the vineyard do? He will come and make an end of the tenants and give the vineyard to others. Have you not read this text of scripture:

It was the stone rejected by the builders
that became the keystone.
This was the Lord’s doing
and it is wonderful to see?

And they would have liked to arrest him, because they realized that the parable was aimed at them, but they were afraid of the crowds. So they left him alone and went away.

Readings and Commentary from the Navarre Bible

Monday of the 9th Week in Ordinary Time

From: 2 Peter 1:2-7

Greeting
------------
[2] May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord.

Divine Largesse
-----------------------
[3] His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, [4] by which he has granted to us his precious and very great promises, that through these you may escape from the corruption that is in the world because of passion, and become partakers of the divine nature.

Christian Virtues
------------------------
[5] For this very reason make every effort to supplement your faith with virtue, and virtue with knowledge, [6] and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, [7] and godliness with brotherly affection, and brotherly affection with love.

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Commentary:

1-2. As in other New Testament writings and in ordinary letters of the time the opening greeting gives the name of the sender, that of the addressees and the greeting as such.

"Simon": the original Greek text says "Simeon", using the Hebrew form of the same name (cf. Acts 15:14). To this he adds that of "Peter", the name the Lord gave him when he promised to make him the head of the Apostles (cf. In 1:42).

The original addressees of the letter may have been the faithful of the communities of Greece or Asia Minor (cf. the Introduction).

The greeting contains two words frequently used in this setting "grace and peace" (cf. 1 Pet 1:2 and note)--which sum up the benefits the Christian has received. The true "knowledge of God and of Jesus" is a frequent point of reference in the letter (cf. 1:1, 8; 2:20; 3:18). It is not just intellectual knowledge, but rather the knowledge that comes from familiarity with the Lord and conduct consistent with the faith (cf. 1:5-7). The author emphasizes this point from the very start, because he wants to forestall the influence of false teachings which undermine the faith.

"The righteousness of our God and Savior Jesus Christ": this may be a reference to God the Father AND Jesus; but, given that the Greek text uses only one definite article, it is probably a title of Jesus Christ, whom he calls "God and Savior", in the same way as elsewhere he describes him as "Lord and Savior" (1:11; 2:20; 3:2, 18). Thus, the divinity of Jesus Christ, which is often proclaimed in the New Testament, is openly acknowledged at the very start of the letter.

3-21. The first part of the letter is an appeal for steadfastness in the faith and for growth in Christian life. Firstly, he encourages his readers to pursue virtue; the reasoning he uses is both simple and profound (vv. 3-11): by his power, God has chosen the Apostles and conferred on them wonderful graces in which all the faithful share (vv. 3-4); they must respond to this divine initiative by practicing virtue so as to reach the goal and fullness to which the Christian is called (vv. 5-11).

e goes on (vv. 12-21) to remind them that hope in our Lord's second coming is something well founded, something that belongs to the deposit of faith: the transfiguration of our Lord was a foretaste of his final coming (vv. 16-18); it was something foretold in many prophecies and no one has the right to argue against it (vv. 19-21). Therefore, the final coming of the Lord is something quite certain and helps to keep our hope alive.

3-4. In these verses the same pronoun is repeated three times: "granted to US", called US", "granted to US"; although he may mean all Christians, it is more likely that he is referring only to the Apostles.

The basis of Christian morality and of the practice of virtue (vv. 5-9) is God's initiative in calling the Apostles (v. 3) and endowing them with graces (promises) sufficient to make all Christians "partakers of the divine nature".

"His divine power": usually in the Bible calling is attributed to God the Father (cf., e.g., 1 Pet 1:15; 2:9; 5:10); by emphasizing here that it is Jesus Christ who calls "by his own glory and excellence", the author is clearly acknowledging Jesus as God.

"His precious and very great promises": the promises made in the Old Testament, especially those to do with the coming of the Messiah and Savior. Jesus Christ brought about the Redemption, whereby all men have access to the supernatural good things of which the prophets spoke.

"Partakers of the divine nature": this succinct phrase sums up the fruits that the good things (especially grace) produce in Christians. This sharing in God's own life is both the beginning and the final goal of Christian life. It is the beginning insofar as it is incorporation in Christ through Baptism, and brings with it (through grace and adoptive divine filiation) a sharing in God's own life. It is the final goal of the Christian life since this participation attains its fullness and enduring perfection in heaven with the contemplation of God "as he is" (1 In 3:2 and note on same).

Of course, already in this life the Blessed Trinity dwells in the soul in grace (cf., e.g., Jn 14:17-23; 1 Cor 3:16; 6:19; and notes on same). "Our faith teaches us that man, in the state of grace, is divinized--filled with God" (J. Escriva, "Christ Is Passing By", 103).

Partaking of the divine nature is a basic feature of the Christian vocation. Pope Pius XII reminds us of this marvelous fact, which is closely linked to the mystery of the Incarnation: "If the Word 'emptied himself, taking the form of a servant' (Phil 2:7), he did so in order that his brethren according to the flesh might be made partakers of the divine nature (cf. 2 Pet 1:4), both during this earthly exile by sanctifying grace and in the heavenly home by the possession of eternal beatitude. For this reason the Only-begotten of the Father chose to become a son of man, that we might be made conformable to the image of the Son of God (cf. Rom 8:29) and be renewed according to the likeness of him who created us (cf. Col 3:10)" ("Mystici Corporis", 20).

On this subject, see also the notes on Rom 8:14-15 and Gal 4:6.

5-9. Lists of Christian virtues are also to be found in other parts of the New Testament (cf., e.g., Gal 5:22-23; 1 Tim 6:11; Rev 2:19). This passage provides a list which is well conceived from a pedagogical point of view--simple to remember, because each virtue is linked with the one before it; and the emphasis is on faith and charity, which mark the beginning and end of the list. St Ignatius of Antioch commented on the value of these two theological virtues: "Given an unswerving faith and love for Jesus Christ, there is nothing in all this that will not be obvious to you; for life begins and ends with those two qualities. Faith is the beginning, and love is the end; and the two together lead to God. All that makes for a soul's perfection follows in their train, for nobody who professes faith will commit sin, and nobody who possesses love can feel hatred" ("Letter to the Ephesians", 14, 1-2).

For Christians, virtues are not an end in themselves but a means necessary for attaining knowledge of Christ (cf. note on 1:1); but union with the Lord calls for works, and if we failed to practice virtues we could not see Christ (v. 9). St Teresa of Avila constantly stresses the need to combine contemplation and action: "I repeat that if you have this in view you must not build upon foundations of prayer and contemplation alone, for, unless you strive after the virtues and practice them, you will never grow to be more than dwarfs. God grant that nothing worse than this may happen--for, as you know, anyone who fails to go forward begins to go back" ("Interior Castle", VII, 4, 9).

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From: Mark 12:1-12

The Parable of the Wicked Tenants
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[1] And he began to speak to them in parables. "A man planted a vineyard, and set a hedge around it, and dug a pit for the wine press, and built a tower, and let it out to tenants, and went into another country. [2] When the time came, he sent a servant to the tenants, to get from them some of the fruit of the vineyard. [3] And they took him and beat him, and sent him away empty-handed. [4] Again he sent to them another servant, and they wounded him in the head, and treated him shamefully. [5] And he sent another, and him they killed; and so with many others, some they beat and some they killed. [6] He had still one other, a beloved son; finally he sent him to them, saying, 'They will respect my son.' [7] But those tenants said to one another, 'This is the heir; come, let us kill him, and the inheritance will be ours.' [8] And they took him and killed him, and cast him out of the vineyard. [9] What will the owner of the vineyard do? He will come and destroy the tenants, and give the vineyard to others. [10] Have you not read the scripture: 'The very stone which the builders rejected has become the head of the corner; [11] this was the Lord's doing, and it is marvelous in our eyes'?" [12] And they tried to arrest him but feared the multitude, for they perceived that he had told the parable against them; so they left him and went away.

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Commentary:

1-12. This parable is a masterly summary of history of salvation. To explain the mystery of his redemptive death, Jesus makes use of one of the most beautiful allegories of the Old Testament the so-called "song of the vineyard," in which Isaiah (5:1-7) prophesied Israel's ingratitude for God's favors. On the basis of this Isaiah text, Jesus reveals the patience of God, who sends one messenger after another--the prophets of the Old Testament--until at last, as the text says, he sends "his beloved son", Jesus, whom the tenants will kill. This expression, as also that which God himself uses to describe Christ at Baptism (1:11) and the Transfiguration (9:7), points to the divinity of Jesus, who is the cornerstone of salvation, rejected by the builders in their selfishness and pride. To the Jews listening to Jesus telling this parable, his meaning must have been crystal clear. The rulers "perceived that he had told the parable against them" (v. 12) and that it was about the fulfillment of the Isaiah prophecy (cf. note on Mt 21:33-46).

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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.

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
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[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
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[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."

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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).

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From: Romans 3:21-25, 28

Righteousness, a Free Gift through Faith in Christ
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[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.

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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.

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From: Matthew 7:21-29

Doing the Will of God
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(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
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[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.

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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.

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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.