Monday of the Thirteenth Week in Ordinary Time

377 Monday of the Thirteenth Week in Ordinary Time

CCC Cross Reference:
Mt 8:20 2444

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Reading 1
Am 2:6-10, 13-16

Thus says the Lord:
For three crimes of Israel, and for four,
I will not revoke my word;
Because they sell the just man for silver,
and the poor man for a pair of sandals.
They trample the heads of the weak
into the dust of the earth,
and force the lowly out of the way.
Son and father go to the same prostitute,
profaning my holy name.
Upon garments taken in pledge
they recline beside any altar;
And the wine of those who have been fined
they drink in the house of their god.

Yet it was I who destroyed the Amorites before them,
who were as tall as the cedars,
and as strong as the oak trees.
I destroyed their fruit above,
and their roots beneath.
It was I who brought you up from the land of Egypt,
and who led you through the desert for forty years,
to occupy the land of the Amorites.

Beware, I will crush you into the ground
as a wagon crushes when laden with sheaves.
Flight shall perish from the swift,
and the strong man shall not retain his strength;
The warrior shall not save his life,
nor the bowman stand his ground;
The swift of foot shall not escape,
nor the horseman save his life.
And the most stouthearted of warriors
shall flee naked on that day, says the Lord.

Responsorial Psalm
50:16bc-17, 18-19, 20-21, 22-23

R. (22a) Remember this, you who never think of God.
“Why do you recite my statutes,
and profess my covenant with your mouth,
Though you hate discipline
and cast my words behind you?”
R. Remember this, you who never think of God.
“When you see a thief, you keep pace with him,
and with adulterers you throw in your lot.
To your mouth you give free rein for evil,
you harness your tongue to deceit.”
R. Remember this, you who never think of God.
“You sit speaking against your brother;
against your mother’s son you spread rumors.
When you do these things, shall I be deaf to it?
Or do you think that I am like yourself?
I will correct you by drawing them up before your eyes.”
R. Remember this, you who never think of God.
“Consider this, you who forget God,
lest I rend you and there be no one to rescue you.
He that offers praise as a sacrifice glorifies me;
and to him that goes the right way I will show the salvation of God.”
R. Remember this, you who never think of God.

Gospel
Mt 8:18-22

When Jesus saw a crowd around him,
he gave orders to cross to the other shore.
A scribe approached and said to him,
“Teacher, I will follow you wherever you go.”
Jesus answered him, “Foxes have dens and birds of the sky have nests,
but the Son of Man has nowhere to rest his head.”
Another of his disciples said to him,
“Lord, let me go first and bury my father.”
But Jesus answered him, “Follow me,
and let the dead bury their dead.”

Readings from the Jerusalem Bible

First reading Amos 2:6 – 16

The Lord says this:
For the three crimes, the four crimes, of Israel
I have made my decree and will not relent:
because they have sold the virtuous man for silver
and the poor man for a pair of sandals,
because they trample on the heads of ordinary people
and push the poor out of their path,
because father and son have both resorted to the same girl,’
profaning my holy name,
because they stretch themselves out by the side of every altar
on clothes acquired as pledges,
and drink the wine of the people they have fined
in the house of their god...
Yet it was I who overthrew the Amorites when they attacked,
men tall as cedars and strong as oaks,
I who destroyed them,
both fruit above ground
and root below.
It was I who brought you out of the land of Egypt
and for forty years led you through the wilderness
to take possession of the Amorite’s country.
See then how I am going to crush you into the ground
as the threshing-sledge crushes when clogged by straw;
flight will not save even the swift,
the strong man will find his strength useless,
the mighty man will be powerless to save himself.
The bowman will not stand his ground,
the fast runner will not escape,
the horseman will not save himself,
the bravest warriors will run away naked that day.
It is the Lord who speaks.

Responsorial Psalm:
Psalm 49(50):16-23

Mark this, you who never think of God.

‘How can you recite my commandments
and take my covenant on your lips,
you who despise my law
and throw my words to the winds?

Mark this, you who never think of God.

‘You who see a thief and go with him;
who throw in your lot with adulterers,
who unbridle your mouth for evil
and whose tongue is plotting crime.

Mark this, you who never think of God.

‘You who sit and malign your brother
and slander your own mother’s son.
You do this, and should I keep silence?
Do you think that I am like you?

Mark this, you who never think of God.

‘Mark this, you who never think of God,
lest I seize you and you cannot escape;
a sacrifice of thanksgiving honours me
and I will show God’s salvation to the upright.’

Mark this, you who never think of God.

Gospel Matthew 8:18 – 22

When Jesus saw the great crowds all about him he gave orders to leave for the other side. One of the scribes then came up and said to him, ‘Master, I will follow you wherever you go.’ Jesus replied, ‘Foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay his head.’

Another man, one of his disciples, said to him, ‘Sir, let me go and bury my father first.’ But Jesus replied, ‘Follow me, and leave the dead to bury their dead.’

Readings and Commentary from the Navarre Bible

Monday of the 13th Week in Ordinary Time

From: Amos 2:6-10, 13-16

Against Israel
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[6] Thus says the Lord:
"For three transgressions of Israel,
and for four. I will not revoke the punishment;
because they sell the righteous for silver,
and the needy for a pair of shoes –
[7] they that trample the head of the poor into the dust of the earth,
and turn aside the way of the afflicted;
a man and his father go in to the same maiden.
so that my holy name is profaned;
[8] they lay themselves down beside every altar
upon garments taken in pledge;
and in the house of their God they drink
the wine of those who have been fined.

[9] Yet I destroyed the Amorite before them,
whose height was like the height of the cedars,
and who was as strong as the oaks;
I destroyed his fruit above,
and his roots beneath.
[10] Also I brought you up out of the land of Egypt,
and led you forty years in the wilderness,
to possess the land of the Amorite.

[13] "Behold, I will press you down in your place,
as a cart full of sheaves presses down.
[14] Flight shall perish from the swift,
and the strong shall not retain his strength,
nor shall the mighty save his life;
[15] he who handles the bow shall not stand,
and he who is swift of foot shall not save himself,
nor shall he who rides the horse save his life;
[16] and he who is stout of heart among the mighty
shall flee away naked in that day," says the Lord.

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Commentary:

2:4-16. This passage contains a brief oracle on Judah (vv. 4-5) and another on Israel (vv. 6-16). The oracle against Judah is less severe than the previous ones and the one in vv. 6-16, which are more generic in tone; for this reason, some authors think that it must be a later addition. It reproaches Judah for breaking the commandments of the Law and for being unfaithful to God.

The oracle against Israel, on the other hand, is much longer and more explicit. It mentions Israel's transgressions (and then punishment) and also the benefits that the people have received from God. These transgressions will be referred to throughout the book (cf. 3:1-9:10). They were largely to do with injustice towards the poor (synonymous with the righteous: cf. v. 6) and the needy (vv. 6-7); incest or idolatry (v. 7) and aberrant forms of worship (v. 8). They commit these crimes, forgetting how good God has been to them -- setting them free from bondage in Egypt (v. 10), giving them the promised land (v. 10), and providing them with prophets and Nazirites to be their guides (v. 11). But Israel is proud and ungrateful, and will be punished. This punishment will be so all-embracing and so sudden that none will be able to escape or resist it (vv. 14-16).

St Jerome, commenting on v. 14, considers the example of Israel's pride for the benefit of his readers. Those will feel devoid of strength who "trust in their own strength and do not rely on the mercy of God, as Scripture tells us: 'I will destroy the wisdom of the wise, and the cleverness of the clever I will thwart' (1 Cor 1:19; cf. Is 29:14). Authentic wisdom cannot be destroyed nor knowledge of the truth undone, but the wisdom of those who believe themselves to be wise and who trust only in their own understanding will perish. The mighty man who shall not save his life (cf. Amos 2:14) dies because he is not dressed in the armor of an apostle. He bears a shield, but it is not the shield of faith; he has girded his loins, but not with the truth; he wears a suit of armor, but it is not the armor of righteousness; he carries a sword, but it is not the sword of salvation. This mighty warrior cannot he made holy by his battles nor wage the war of the Lord" (St Jerome, Commentarii in Amos, 2, 13-16).

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From: Matthew 8:18-22

Demands for Following Christ
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[18] Now when Jesus saw great crowds around Him, He gave orders to go over to the other side. [19] And a scribe came up and said to Him, "Teacher, I will follow You wherever You go." [20] And Jesus said to him, "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay His head." [21] Another of the disciples said to Him, "Lord let me first go and bury my father." [22] But Jesus said to him, "Follow Me, and leave the dead to bury their own dead."

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Commentary:

18-22. From the very outset of His messianic preaching, Jesus rarely stays in the same place; He is always on the move. He "has nowhere to lay His head" (Matthew 8:20). Anyone who desires to be with him has to "follow Him". This phrase "following Jesus" has a very precise meaning: it means being His disciple (cf. Matthew 19:28). Sometimes the crowds "follow Him"; but Jesus' true disciples are those who "follow Him" in a permanent way, that is, who keep on following Him: being a "disciple of Jesus" and "following Him" amount to the same thing. After our Lord's ascension, "following Him" means being a Christian (cf. Acts 8: 26). By the simple and sublime fact of Baptism, every Christian is called, by a divine vocation, to be a full disciple of our Lord, with all that that involves.

The evangelist here gives two specific cases of following Jesus. In the case of the scribe our Lord explains what faith requires of a person who realizes that he has been called; in the second case--that of the man who has already said "yes" to Jesus--He reminds him of what His commandment entails. The soldier who does not leave his position on the battlefront to bury his father, but instead leaves that to those in the rearguard, is doing his duty. If service to one's country makes demands like that on a person, all the more reason for it to happen in the service of Jesus Christ and His Church.

Following Christ, then, means we should make ourselves totally available to Him; whatever sacrifice He asks of us we should make: the call to follow Christ means staying up with Him, not falling behind; we either follow Him or lose Him. In the Sermon on the Mount (Matthew 5-7) Jesus explained what following Him involves --a teaching which we find summarized in even the most basic catechism of Christian doctrine: a Christian is a man who believes in Jesus Christ --a faith he receives at Baptism--and is duty bound to serve Him. Through prayer and friendship with the Lord every Christian should try to discover the demands which this service involves as far as he personally is concerned.

20. "The Son of Man": this is one of the expressions used in the Old Testament to refer to the Messiah. It appeared first in Daniel 7:14 and was used in Jewish writings in the time of Jesus. Until our Lord began to preach it had not been understood in all its depth. The title "the Son of man" did not fit in very well with Jewish hopes of an earthly Messiah; this was why it was Jesus' favorite way of indicating that He was the Messiah--thereby avoiding any tendency to encourage Jewish nationalism. In the prophecy of Daniel just mentioned this messianic title has a transcendental meaning; by using it Jesus was able discreetly to proclaim that He was the Messiah and yet avoid people interpreting His role in a political sense. After the Resurrection the Apostles at last realized that "Son of Man" meant nothing less than "Son of God".

22. "Leave the dead to bury their own dead": although this sounds very harsh, it is a style of speaking which Jesus did sometimes use: here the "dead" clearly refers to those whose interest is limited to perishable things and who have no aspirations towards the things that last forever.

"If Jesus forbade him," St. John Chrysostom comments, "it was not to have us neglect the honor due to our parents, but to make us realize that nothing is more important than the things of Heaven and that we ought to cleave to these and not to put them off even for a little while, though our engagements be ever so indispensable and pressing" ("Hom. on St. Matthew", 27).

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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.

Saturday of the Twelfth Week in Ordinary Time

376 Saturday of the Twelfth Week in Ordinary Time

CCC Cross Reference:
Mt 8:8 1386; Mt 8:10 2610; Mt 8:11 543; Mt 8:17 517, 1505

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Reading 1
Lam 2:2, 10-14, 18-19

The Lord has consumed without pity
all the dwellings of Jacob;
He has torn down in his anger
the fortresses of daughter Judah;
He has brought to the ground in dishonor
her king and her princes.

On the ground in silence sit
the old men of daughter Zion;
They strew dust on their heads
and gird themselves with sackcloth;
The maidens of Jerusalem
bow their heads to the ground.

Worn out from weeping are my eyes,
within me all is in ferment;
My gall is poured out on the ground
because of the downfall of the daughter of my people,
As child and infant faint away
in the open spaces of the town.

In vain they ask their mothers,
“Where is the grain?”
As they faint away like the wounded
in the streets of the city,
And breathe their last
in their mothers’ arms.

To what can I liken or compare you,
O daughter Jerusalem?
What example can I show you for your comfort,
virgin daughter Zion?
For great as the sea is your downfall;
who can heal you?

Your prophets had for you
false and specious visions;
They did not lay bare your guilt,
to avert your fate;
They beheld for you in vision
false and misleading portents.

Cry out to the Lord;
moan, O daughter Zion!
Let your tears flow like a torrent
day and night;
Let there be no respite for you,
no repose for your eyes.

Rise up, shrill in the night,
at the beginning of every watch;
Pour out your heart like water
in the presence of the Lord;
Lift up your hands to him
for the lives of your little ones
Who faint from hunger
at the corner of every street.

Responsorial Psalm
Psalm 74:1b-2, 3-5, 6-7, 20-21

R. (19b) Lord, forget not the souls of your poor ones.

Why, O God, have you cast us off forever?
Why does your anger smolder against the sheep of your pasture?
Remember your flock which you built up of old,
the tribe you redeemed as your inheritance,
Mount Zion, where you took up your abode.
R. Lord, forget not the souls of your poor ones.

Turn your steps toward the utter ruins;
toward all the damage the enemy has done in the sanctuary.
Your foes roar triumphantly in your shrine;
they have set up their tokens of victory.
They are like men coming up with axes to a clump of trees.
R. Lord, forget not the souls of your poor ones.

With chisel and hammer they hack at all the
paneling of the sanctuary.
They set your sanctuary on fire;
the place where your name abides they have razed and profaned.
R. Lord, forget not the souls of your poor ones.

Look to your covenant,
for the hiding places in the land and the plains are full of violence.
May the humble not retire in confusion;
may the afflicted and the poor praise your name.
R. Lord, forget not the souls of your poor ones.

Gospel
Mt 8:5-17

When Jesus entered Capernaum,
a centurion approached him and appealed to him, saying,
“Lord, my servant is lying at home paralyzed, suffering dreadfully.”
He said to him, “I will come and cure him.”
The centurion said in reply,
“Lord, I am not worthy to have you enter under my roof;
only say the word and my servant will be healed.
For I too am a man subject to authority,
with soldiers subject to me.
And I say to one, ‘Go,’ and he goes;
and to another, ‘Come here,’ and he comes;
and to my slave, ‘Do this,’ and he does it.”
When Jesus heard this, he was amazed and said to those following him,
“Amen, I say to you, in no one in Israel have I found such faith.
I say to you, many will come from the east and the west,
and will recline with Abraham, Isaac, and Jacob
at the banquet in the Kingdom of heaven,
but the children of the Kingdom
will be driven out into the outer darkness,
where there will be wailing and grinding of teeth.”
And Jesus said to the centurion,
“You may go; as you have believed, let it be done for you.”
And at that very hour his servant was healed.

Jesus entered the house of Peter,
and saw his mother-in-law lying in bed with a fever.
He touched her hand, the fever left her,
and she rose and waited on him.

When it was evening, they brought him many
who were possessed by demons,
and he drove out the spirits by a word and cured all the sick,
to fulfill what had been said by Isaiah the prophet:

He took away our infirmities and bore our diseases.

Readings from the Jerusalem Bible

First reading Lamentations 2:2 – 19

Beth
The Lord has pitilessly destroyed
all the homes of Jacob;
in his displeasure he has shattered
the strongholds of the daughter of Judah;
he has thrown to the ground,
he has left accursed the kingdom and its rulers.

Yod
Mutely they sit on the ground,
the elders of the daughter of Zion;
they have put dust on their heads,
and wrapped themselves in sackcloth.
The virgins of Jerusalem hang their heads
down to the ground.

Kaph
My eyes wasted away with weeping,
my entrails shuddered,
my liver spilled on the ground
at the ruin of the daughters of my people,
as children, mere infants, fainted
in the squares of the Citadel.

Lamed
They kept saying to their mothers,
‘Where is the bread?’
as they fainted like wounded men
in the squares of the City,
as they poured out their souls
on their mothers’ breasts.

Mem
How can I describe you, to what compare you,
daughter of Jerusalem?
Who can rescue and comfort you,
virgin daughter of Zion?
For huge as the sea is your affliction;
who can possibly cure you?

Nun
The visions your prophets had on your behalf
were delusive, tinsel things,
they never pointed out your sin,
to ward off your exile.
The visions they proffered you were false,
fallacious, misleading.

Sade
Cry aloud, then, to the Lord,
groan, daughter of Zion;
let your tears flow like a torrent,
day and night;
give yourself no relief,
grant your eyes no rest.

Qoph
Up, cry out in the night-time,
in the early hours of darkness;
pour your heart out like water
before the Lord.
Stretch out your hands to him
for the lives of your children.

Responsorial Psalm:
Psalm 73(74):1-7,20-21

Do not forget your poor servants for ever.

Why, O God, have you cast us off for ever?
Why blaze with anger at the sheep of your pasture?
Remember your people whom you chose long ago,
the tribe you redeemed to be your own possession,
the mountain of Zion where you made your dwelling.

Do not forget your poor servants for ever.

Turn your steps to these places that are utterly ruined!
The enemy has laid waste the whole of the sanctuary.
Your foes have made uproar in your house of prayer:
they have set up their emblems, their foreign emblems,
high above the entrance to the sanctuary.

Do not forget your poor servants for ever.

Their axes have battered the wood of its doors.
They have struck together with hatchet and pickaxe.
O God, they have set your sanctuary on fire:
they have razed and profaned the place where you dwell.

Do not forget your poor servants for ever.

Remember your covenant; every cave in the land
is a place where violence makes its home.
Do not let the oppressed return disappointed;
let the poor and the needy bless your name.

Do not forget your poor servants for ever.

Gospel Matthew 8:5 – 17

When he went into Capernaum a centurion came up and pleaded with him. ‘Sir,’ he said ‘my servant is lying at home paralyzed, and in great pain.’ ‘I will come myself and cure him’ said Jesus. The centurion replied, ‘Sir, I am not worthy to have you under my roof; just give the word and my servant will be cured. For I am under authority myself, and have soldiers under me; and I say to one man: Go, and he goes; to another: Come here, and he comes; to my servant: Do this, and he does it.’ When Jesus heard this he was astonished and said to those following him, ‘I tell you solemnly, nowhere in Israel have I found faith like this. And I tell you that many will come from east and west to take their places with Abraham and Isaac and Jacob at the feast in the kingdom of heaven; but the subjects of the kingdom will be turned out into the dark, where there will be weeping and grinding of teeth.’ And to the centurion Jesus said, ‘Go back, then; you have believed, so let this be done for you.’ And the servant was cured at that moment.

And going into Peter’s house Jesus found Peter’s mother-in-law in bed with fever. He touched her hand and the fever left her, and she got up and began to wait on him.

That evening they brought him many who were possessed by devils. He cast out the spirits with a word and cured all who were sick. This was to fulfil the prophecy of Isaiah:

He took our sicknesses away and carried our diseases for us.


Readings and Commentary from the Navarre Bible

Saturday of the 12th Week in Ordinary Time

From: Lamentations 2:2, 10-14, 18-19

Second lament: Zion's misfortunes and their causes
----------------------------------------------------------------------------
[2] The Lord has destroyed without mercy
all the habitations of Jacob;
in his wrath he has broken down
the strongholds of the daughter of Judah:
he has brought down to the ground in dishonour
the kingdom and its rulers.

[10] The elders of the daughter of Zion
sit on the ground in silence;
they have cast dust on their heads
and put on sackcloth;
the maidens of Jerusalem
have bowed their heads to the ground.

[11] My eyes are spent with weeping;
my soul is in tumult:
my heart is poured out in grief
because of the destruction of the daughter of my people,
because infants and babes faint
in the streets of the city.

[12] They cry to their mothers.
"Where is bread and wine?"
as they faint like wounded men
in the streets of the city.
as their life is poured out
on their mothers' bosom.

[13] What can I say for you, to what compare you,
O daughter of Jerusalem?
What can I liken to you, that I may comfort you,
O virgin daughter of Zion?
For vast as the sea is your ruin;
Who can restore you?

[14] Your prophets have seen for you
false and deceptive visions;
they have not exposed your iniquity
to restore your fortunes,
but have seen for you oracles
false and misleading.

[18] Cry aloud to the Lord!
O daughter of Zion!
Let tears stream down like a torrent
day and night!
Give yourself no rest,
your eyes no respite!

[19] Arise, cry out in the night,
at the beginning of the watches!
Pour out your heart like water
before the presence of the Lord!
Lift your hands to him
for the lives of your children,
who faint for hunger
at the head of every street.

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Commentary:

2:1-22. The second lamentation begins and ends with explicit references to the main reason for all Zion's misfortunes -- the anger of God (vv. 1 and 22), that is, his just indignation at the sins of the people. However, the main body of the poem is a meditation containing reflections on the prospects of conversion. St Thomas points out that there are two parts to the poem: "In the first part of the poem, the disgrace of the destruction is lamented (vv. 1-7); in the second part, the grace of God's mercy is implored" ("Postilla super Threnos", 2).

The poem begins by describing the fall of Jerusalem (vv. 1-9). Using bold imagery, the author describes the defeat of the Jews and the destruction of the temple as something done not so much by the Chaldeans as by the Lord himself, who became "like an enemy" to Israel (v. 5), rejected the temple and its rites (vv. 6-7), and deprived the city of its defences (vv. 8-9). It then goes on to show the reader just how things were in the city at the time -- no law, no princes, no prophets (v. 9), no food (vv. 11-12), nothing but silence and weeping (vv. 10-11). Such being the scene, the inspired writer reproaches Jerusalem on a number of counts (vv. 13-19) -- the apathy of its prophets (v. 14), the city's failure to turn back to God; it has become the object of jeers and mockery. But it must not stay like that; it must be converted to the Lord, by making anguished prayer (vv. 18-19) – prayer like that of the sacred writer (vv. 20-22) which stresses that Israel is still the Lord's chosen people.

Jerusalem's plight, then, is a punishment from God. Still, the severest reproach of all is that addressed to the prophets. The false prophets lulled the people into a false sense of security instead of calling them to conversion (v. 14); as Olympiodorus glosses the text, "they do not tell you the truth by which you would recognize your sins and repent [...]. On the contrary, they read you false prophecies and use vain arguments to drive you further from God" ("Fragmenta in Lamentationes", 2, 14). On the other hand, the true word of God has been borne out: it is not surprising that v. 17 should be quoted when reminding Church pastors of their responsibilities: "The good pastor should know when to keep silent through discretion and when it is important to speak, so that he will never speak of what should not be said nor fail to speak when it must be said. As indiscreet speech can lead to sin; imprudent silence can leave those who were in need of teaching to wallow in their sin. It often happens that imprudent pastors are afraid to tell the truth openly because they fear that they will lose the respect of their people. The pastor who is afraid to tell his people the truth turns his back on them by his silence. He builds a wall for the house of Israel, to keep out those who would destroy the flock; but when the people have sinned, as is said elsewhere in Scripture: 'Your prophets have seen for you false and deceptive visions; they have not exposed your iniquity to restore your fortunes (Lam 2:14)'" (St. Gregory the Great, "Regula pastoralis", 2, 4).

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From: Matthew 8:5-17

The Centurion's Faith
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[5] As He (Jesus) entered Capernaum, a centurion came forward to Him, beseeching Him [6] and saying, "Lord, my servant is lying paralyzed at home, in terrible distress." [7] And He said to him, "I will come and heal him." [8] But the centurion answered Him, "Lord, I am not worthy to have You come under my roof; but only say the word, and my servant will be healed. [9] For I am a man under authority, with soldiers under me; and I say to one, 'Go,' and he goes, and to another, 'Come,' and he comes and to my slave, 'Do this,' and he does it." [10] When Jesus heard him, He marvelled, and said to those who followed Him, "Truly, I say to you, not even in Israel have I found such faith. [11] I tell you, many will come from east and west and sit at table with Abraham, Isaac, and Jacob in the Kingdom of Heaven, [12] while the sons of the kingdom will be thrown into the outer darkness; there men will weep and gnash their teeth." [13] And to the centurion Jesus said, "Go; be it done for you as you have believed." And the servant was healed at that very moment.

A Number of Cures
----------------------------
[14] And when Jesus entered Peter's house, He saw his mother-in-law lying sick with fever; [15] He touched her hand, and the fever left her, and she rose and served Him. [16] That evening they brought to Him many who were possessed with demons; and He cast out the spirits with a word, and healed all who were sick. [17] This was to fulfill what was spoken by the prophet Isaiah, "He took our infirmities and bore our diseases."

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Commentary:

5-11. "Centurion": an officer of the Roman army in control of one hundred men. This man's faith is still an example to us. At the solemn moment when a Christian is about to receive Jesus in the Blessed Sacrament, the Church's liturgy places on his lips and in his heart these words of the centurion, to enliven his faith: Lord, I am not worthy...".

The Jews of this time regarded any Jew who entered a Gentile's house as contracting legal impurity (cf. John 19:28; Acts 11:2-3). This centurion has the deference not to place Jesus in an embarrassing position in the eyes of His fellow Israelites. He shows that he is convinced that Jesus has the power over disease and illness; he suggests that if Jesus just says the word, He will do what is needed without having actually to visit the house; he is reasoning, in a simple, logical way, on the basis of his own professional experience. Jesus avails of this meeting with a Gentile believer to make a solemn prophecy to the effect that His Gospel is addressed to the world at large; all men, of every nation and race, of every age and condition, are called to follow Christ.

14-15. After his body--or soul--is healed, everyone is called to "rise up" from his previous position, to serve Jesus Christ. No laments, no delays; instead one should make oneself immediately available to the Lord.

16-17. The expulsion of evil spirits is one of the main signs of the establishment of the Kingdom of God (cf. Matthew 12:8). Similarly, the healing of diseases, which ultimately are the result of sin, is one of the signs of the "works of the Messiah" proclaimed by the prophets (cf. Isaiah 29:18; 35:5-6).

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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.

Friday of the Twelfth Week in Ordinary Time

375 Friday of the Twelfth Week in Ordinary Time

CCC Cross Reference:
Mt 8:2 448; Mt 8:4 586

Back to Deacon’s Bench '08
Back to SOW II '10
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Reading 1
2 Kgs 25:1-12

In the tenth month of the ninth year of Zedekiah’s reign,
on the tenth day of the month,
Nebuchadnezzar, king of Babylon, and his whole army
advanced against Jerusalem, encamped around it,
and built siege walls on every side.
The siege of the city continued until the eleventh year of Zedekiah.
On the ninth day of the fourth month,
when famine had gripped the city,
and the people had no more bread,
the city walls were breached.
Then the king and all the soldiers left the city by night
through the gate between the two walls
that was near the king’s garden.
Since the Chaldeans had the city surrounded,
they went in the direction of the Arabah.
But the Chaldean army pursued the king
and overtook him in the desert near Jericho,
abandoned by his whole army.

The king was therefore arrested and brought to Riblah
to the king of Babylon, who pronounced sentence on him.
He had Zedekiah’s sons slain before his eyes.
Then he blinded Zedekiah, bound him with fetters,
and had him brought to Babylon.

On the seventh day of the fifth month
(this was in the nineteenth year of Nebuchadnezzar,
king of Babylon),
Nebuzaradan, captain of the bodyguard,
came to Jerusalem as the representative
of the king of Babylon.
He burned the house of the Lord,
the palace of the king, and all the houses of Jerusalem;
every large building was destroyed by fire.
Then the Chaldean troops who were with the captain of the guard
tore down the walls that surrounded Jerusalem.

Then Nebuzaradan, captain of the guard,
led into exile the last of the people
remaining in the city,
and those who had deserted to the king of Babylon,
and the last of the artisans.
But some of the country’s poor, Nebuzaradan,
captain of the guard,
left behind as vinedressers and farmers.

Responsorial Psalm
137:1-2, 3, 4-5, 6

R. (6ab) Let my tongue be silenced, if I ever forget you!

By the streams of Babylon
we sat and wept
when we remembered Zion.
On the aspens of that land
we hung up our harps.
R. Let my tongue be silenced, if I ever forget you!

Though there our captors asked of us
the lyrics of our songs,
And our despoilers urged us to be joyous:
“Sing for us the songs of Zion!”
R. Let my tongue be silenced, if I ever forget you!

How could we sing a song of the Lord in a foreign land?
If I forget you, Jerusalem,
may my right hand be forgotten!
R. Let my tongue be silenced, if I ever forget you!

May my tongue cleave to my palate
if I remember you not,
If I place not Jerusalem
ahead of my joy.
R. Let my tongue be silenced, if I ever forget you!

Gospel
Mt 8:1-4

When Jesus came down from the mountain, great crowds followed him.
And then a leper approached, did him homage, and said,
“Lord, if you wish, you can make me clean.”
He stretched out his hand, touched him, and said,
“I will do it. Be made clean.”

His leprosy was cleansed immediately.
Then Jesus said to him, “See that you tell no one,
but go show yourself to the priest,
and offer the gift that Moses prescribed;
that will be proof for them.”

Readings from the Jerusalem Bible
First reading 2 Kings 25:1 – 12

In the ninth year of his reign, in the tenth month, on the tenth day of the month, Nebuchadnezzar king of Babylon came with his whole army to attack Jerusalem; he pitched camp in front of the city and threw up earthworks round it. The city lay under siege till the eleventh year of King Zedekiah. In the fourth month, on the ninth day of the month, when famine was raging in the city and there was no food for the populace, a breach was made in the city wall. At once, the king made his escape under cover of dark, with all the fighting men, by way of the gate between the two walls, which is near the king’s garden – the Chaldaeans had surrounded the city – and made his way towards the Arabah. The Chaldaean troops pursued the king and caught up with him in the plains of Jericho, where all his troops deserted. The Chaldaeans captured the king and took him to the king of Babylon at Riblah, who passed sentence on him. He had the sons of Zedekiah slaughtered before his eyes, then put out Zedekiah’s eyes and, loading him with chains, carried him off to Babylon.

In the fifth month, on the seventh day of the month – it was in the nineteenth year of Nebuchadnezzar king of Babylon – Nebuzaradan, commander of the guard, an officer of the king of Babylon, entered Jerusalem. He burned down the Temple of the Lord, the royal palace and all the houses in Jerusalem. The Chaldaean troops who accompanied the commander of the guard demolished the walls surrounding Jerusalem. Nebuzaradan, commander of the guard, deported the remainder of the population left behind in the city, the deserters who had gone over to the king of Babylon, and the rest of the common people. The commander of the guard left some of the humbler country people as vineyard workers and ploughmen.

Responsorial Psalm:  Psalm 136(137):1-6 

O let my tongue cleave to my mouth if I remember you not!

  there we sat and wept,

  remembering Zion;

on the poplars that grew there

  we hung up our harps.

O let my tongue cleave to my mouth if I remember you not!

For it was there that they asked us,

  our captors, for songs,

  our oppressors, for joy.

‘Sing to us,’ they said,

  ‘one of Zion’s songs.’

O let my tongue cleave to my mouth if I remember you not!

O how could we sing

  the song of the Lord

  on alien soil?

If I forget you, Jerusalem,

  let my right hand wither!

O let my tongue cleave to my mouth if I remember you not!

O let my tongue

  cleave to my mouth

  if I remember you not,

if I prize not Jerusalem

  above all my joys!

O let my tongue cleave to my mouth if I remember you not!

Gospel Matthew 8:1 – 4

After he had come down from the mountain large crowds followed him. A leper now came up and bowed low in front of him. ‘Sir,’ he said ‘if you want to, you can cure me.’ Jesus stretched out his hand, touched him and said, ‘Of course I want to! Be cured!’ And his leprosy was cured at once. Then Jesus said to him, ‘Mind you do not tell anyone, but go and show yourself to the priest and make the offering prescribed by Moses, as evidence for them.’

Readings and Commentary from the Navarre Bible

12th Week in Ordinary Time

From: 2 Kings 25:1-12

Siege of Jerusalem and capture of Zedekiah
---------------------------------------------------------------
[1] And in the ninth year of his reign. in the tenth month, on the tenth day of the month, Nebuchadnezzar king of Babylon came with all his army against Jerusalem, and laid siege to it; and they built siegeworks against it round about. [2] So the city was besieged till the eleventh year of King Zedekiah. [3] On the ninth day of the fourth month the famine was so severe in the city that there was no food for the people of the land. [4] Then a breach was made in the city; the king, with all the men of war fled by night by the way of the gate between the two walls, by the king's garden, though the Chaldeans were around the city. And they went in the direction of the Arabah. [5] But the army of the Chaldeans pursued the king, and overtook him in the plains of Jericho; and all his army was scattered from him. [6] Then they captured the king, and brought him up to the king of Babylon at Riblah, who passed sentence upon him. [7] They slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him in fetters, and took him to Babylon.

Jerusalem is laid waste. The second deportation
----------------------------------------------------------------------
[8] In the fifth month, on the seventh day of the month -- which was the nine- teenth year of King Nebuchadnezzar, king of Babylon -- Nebuzaradan, the captain of the bodyguard, a servant of the king of Babylon, came to Jerusalem. [9] And he burned the house of the Lord, and the king's house and all the houses of Jerusalem; every great house he burned clown. [10] And all the army of the Chaldeans, who were with the captain of the guard, broke down the walls around Jerusalem.

[11] And the rest of the people who were left in the city and the deserters who had deserted to the king of Babylon, together with the rest of the multitude, Nebuzaradan the captain of the guard carried into exile. [12] But the captain of the guard left some of the poorest of the land to be vinedressers and ploughmen.

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Commentary:

25:1-21. Three themes stand out in this account of the fall of Jerusalem -- the fate of the king and his sons (vv. 1-7), the despoiling of the temple (vv. 13-17), and the transportation of the inhabitants (vv. 8-12, 18-21). To those deported earlier (cf. 24:14-16) must now he added the people of the land (v. 19). This means that those who remain (estimated at ten or fifteen thousand in all Judah) become great landowners and, perhaps for this very reason, people well disposed towards the Babylonians.

25:1-7. More detailed information about the siege of Jerusalem is provided by the prophets Jeremiah and Ezekiel, who were witnesses of the tragedy (cf. Jer 39:1- 10; 52; Ezek 17:11-21). The exact dates of the siege are unclear despite the information given in 2 Kings. Most probably the siege began at the start of 588 and lasted until the summer of 587. At some stage the pharaoh sent assistance to Judah, who was his ally (cf. Ezek 17:15-18; Lam 4:17), causing the Babylonians to raise the siege temporarily (cf. Jer 37:5-11). But once they had defeated the Egyptians, the siege was continued until hunger forced the king and his army to flee (vv. 6-7). Zedekiah could have avoided the terrible punishment that ensued if he had listened to the prophet Jeremiah, who was pressing him to surrender to the Babylonians (cf. Jer 38:14-28).

25:8-21. The fall of Jerusalem and the burning of the temple were events that could never be effaced from Jewish memory: the day was probably 14 August 587.

The objects plundered (vv. 13-17) are those mentioned in 1 Kings 7, which deals with the furnishing of the temple by Solomon. The burning and looting mean that that temple has ceased to be the place chosen by the Lord for his name to dwell (cf. 1 Kings 8:16-29): the glory of the Lord has left it (cf. Ezek 10:18-22). The stage initiated by David and Solomon when the presence of the Lord manifested itself in the temple of Jerusalem has come to an end. All that remains there is ruin and desolation, although from that site prayer will arise to petition the Lord (cf. Ps 74). The author of 2 Kings puts on record the summary execution of some of the priests and army men (vv. 18-21) to show that all is over.

The destruction of the temple shows its transitory character: it is easy now to see that God did not unconditionally commit himself to stay in that place: he expected faithfulness, and did not receive it. Later Jewish tradition will recognize this and, although the temple will he rebuilt after the exile, religious worship will be offered there (cf. Ezra 3:1-13), the conviction will grow, inspired by God, that salvation will reach the people not through the temple but through the fidelity of a servant of the Lord who will obediently take upon himself the punishment warranted by the people's sins (cf. 42:1-9; 52:13-53:12). Jesus Christ will be that suf- fering servant, and in him the presence of God among men will find a new and enduring temple (cf. 2:11-22). An ancient Christian commentator notes that "those temporal institutions which came into existence as prefigurations of this present reality were only imperfect and partial images and signs of what we now behold before us; once the reality presents itself, its image is eclipsed: just when the king arrives, no one venerates his image and ignores his presence" (Homilae paschale).

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From: Matthew 8:1-4

The Curing of a Leper
-------------------------------
[1] When He (Jesus) came down from the mountain, great crowds followed Him; [2] and behold, a leper came to Him and knelt before Him, saying, "Lord, if You will, You can make me clean." [3] And He stretched out His hand and touched him, saying, "I will; be clean." And immediately his leprosy was cleansed. [4] And Jesus said to him, "See that you say nothing to anyone; but go, show yourself to the priest, and offer the gift that Moses commanded, for a proof to the people.

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Commentary:

Chapters 8 and 9 of St. Matthew deal with a series of miracles worked by our Lord. The first Christians had vivid experience of the fact that the glorified Jesus was still present in His Church, confirming its teaching by signs, by miracles (Mark 16:20; Acts 14:3).

And so, St. Matthew, after giving the nucleus of Jesus' public teaching in the Sermon on the Mount (Chapters 5-7), goes on now to gather a number of miracles to support our Lord's words. Some commentators call this section--Chapters 8 and 9--"the works of the Messiah", paralleling what they called "the words of the Messiah" (the Discourse on the Mount). In Chapters 5-7 we see Jesus as the supreme lawgiver and master who teaches with divine authority, a unique authority superior to that held by Moses and the prophets. Now, in Chapters 8 and 9, He is shown as endowed with divine authority over disease, death, the elements and evil spirits. These miracles worked by Jesus Christ accredit the divine authority of His teaching.

1. The Gospel draws attention, for the third time, to the huge crowds that flocked to Jesus: literally, "many multitudes followed Him". This shows the popularity He had achieved: He was so popular that the Sanhedrin (the great council of the Jewish nation) dared not arrest Him for fear of what the people would do (cf. Matthew 21:46; 26:5; Mark 14:2). Later on, they would accuse Him before Pilate of stirring up the whole country from Judea to Galilee. And we will see Herod Antipas' eagerness to meet Jesus, of whom he has heard so much (cf. Matthew 14:1). In contrast to this huge popularity, we find the elders opposing Him and deceiving the people into calling for Jesus' execution (cf. Matthew 27:20-22).

2. The Fathers have taken the following meaning from this cure: leprosy is a vivid image of sin: it is ugly, disgusting, very contagious and difficult to cure. We are all sinners and we are all in need of God's forgiveness and grace (cf. Romans 3: 23-24). The leper in the Gospel knelt down before Jesus, in all humility and trust, begging to be made clean. If we have recourse to our Savior with that kind of faith, we can be sure than He will cure the wretchedness of our souls. We should often address Christ with this short prayer, borrowed from the leper: "Lord, if You will, You can make me clean."

4. According to the Law of Moses (Leviticus 14), if a leper is cured of his disease, he should present himself to a priest, who will register the cure and give him a certificate which he needs to be reintegrated into the civil and religious life of Israel. Leviticus also prescribes the purifications and sacrifice he should offer. Jesus' instruction to the leper is, then, in keeping with the normal way of fulfilling what the laws laid down.

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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 of the Twelfth Week in Ordinary Time

374 Thursday of the Twelfth Week in Ordinary Time

CCC Cross Reference:
Ps 79:9  431
Mt 7:21-27 1970; Mt 7:21 443, 1821, 2611, 2826; Mt 7:28-29 581

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Reading 1
2 Kgs 24:8-17

Jehoiachin was eighteen years old when he began to reign,
and he reigned three months in Jerusalem.
His mother’s name was Nehushta,
daughter of Elnathan of Jerusalem.
He did evil in the sight of the Lord,
just as his forebears had done.

At that time the officials of Nebuchadnezzar, king of Babylon,
attacked Jerusalem, and the city came under siege.
Nebuchadnezzar, king of Babylon,
himself arrived at the city
while his servants were besieging it.
Then Jehoiachin, king of Judah, together with his mother,
his ministers, officers, and functionaries,
surrendered to the king of Babylon, who,
in the eighth year of his reign, took him captive.
And he carried off all the treasures
of the temple of the Lord and those of the palace,
and broke up all the gold utensils that Solomon, king of Israel,
had provided in the temple of the Lord, as the Lord had foretold.
He deported all Jerusalem:
all the officers and men of the army, ten thousand in number,
and all the craftsmen and smiths.
None were left among the people of the land except the poor.
He deported Jehoiachin to Babylon,
and also led captive from Jerusalem to Babylon
the king’s mother and wives,
his functionaries, and the chief men of the land.
The king of Babylon also led captive to Babylon all seven thousand men of the army,
and a thousand craftsmen and smiths,
all of them trained soldiers.
In place of Jehoiachin,
the king of Babylon appointed his uncle Mattaniah king,
and changed his name to Zedekiah.

Responsorial Psalm
79:1b-2, 3-5, 8, 9

R. (9) For the glory of your name, O Lord, deliver us.

O God, the nations have come into your inheritance;
they have defiled your holy temple,
they have laid Jerusalem in ruins.
They have given the corpses of your servants
as food to the birds of heaven,
the flesh of your faithful ones to the beasts of the earth.
R. For the glory of your name, O Lord, deliver us.

They have poured out their blood like water
round about Jerusalem,
and there is no one to bury them.
We have become the reproach of our neighbors,
the scorn and derision of those around us.
O Lord, how long? Will you be angry forever?
Will your jealousy burn like fire?
R. For the glory of your name, O Lord, deliver us.

Remember not against us the iniquities of the past;
may your compassion quickly come to us,
for we are brought very low.
R. For the glory of your name, O Lord, deliver us.

Help us, O God our savior,
because of the glory of your name;
Deliver us and pardon our sins
for your name’s sake.
R. For the glory of your name, O Lord, deliver us.

Gospel
Mt 7:21-29

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.”

When Jesus finished these words,
the crowds were astonished at his teaching,
for he taught them as one having authority,
and not as their scribes.

Readings from the Jerusalem Bible

First reading 2 Kings 24:8 – 17

Jehoiachin was eighteen years old when he came to the throne, and he reined for three months in Jerusalem. His mother’s name was Nehushta, daughter of Elnathan, from Jerusalem. He did what is displeasing to the Lord, just as his father had done.

At that time the troops of Nebuchadnezzar king of Babylon marched on Jerusalem, and the city was besieged. Nebuchadnezzar king of Babylon himself came to attack the city while his troops were besieging it. Then Jehoiachin king of Judah surrendered to the king of Babylon, he, his mother, his officers, his nobles and his eunuchs, and the king of Babylon took them prisoner. This was in the eighth year of King Nebuchadnezzar.

The latter carried off all the treasures of the Temple of the Lord and the treasures of the royal palace, and broke up all the golden furnishings that Solomon king of Israel had made for the sanctuary of the Lord, as the Lord had foretold. He carried off all Jerusalem into exile, all the nobles and all the notables, ten thousand of these were exiled, with all the blacksmiths and metalworkers; only the poorest people in the country were left behind. He deported Jehoiachin to Babylon, as also the king’s mother, his eunuchs and the nobility of the country; he made them all leave Jerusalem for exile in Babylon. All the men of distinction, seven thousand of them, the blacksmiths and metalworkers, one thousand of them, all of them men capable of bearing arms, were led into exile in Babylon by the king of Babylon.

The king of Babylon made Mattaniah, Jehoiachin’s uncle, king in succession to him, and changed his name to Zedekiah.

Responsorial Psalm:
Psalm 78(79):1-5,8-9

Rescue us, O Lord, for the glory of your name.

O God, the nations have invaded your land,
they have profaned your holy temple.
They have made Jerusalem a heap of ruins.
They have handed over the bodies of your servants
as food to feed the birds of heaven
and the flesh of your faithful to the beasts of the earth.

Rescue us, O Lord, for the glory of your name.

They have poured out blood like water in Jerusalem;
no one is left to bury the dead.
We have become the taunt of our neighbors,
the mockery and scorn of those who surround us.
How long, O Lord? Will you be angry for ever;
how long will your anger burn like fire?

Rescue us, O Lord, for the glory of your name.

Do not hold the guilt of our fathers against us.
Let your compassion hasten to meet us;
we are left in the depths of distress.

Rescue us, O Lord, for the glory of your name.

O God our savior, come to our help.
Come for the sake of the glory of your name.
O Lord our God, forgive us our sins;
rescue us for the sake of your name.

Rescue us, O Lord, for the glory of your name.

Gospel Matthew 7:21 – 29

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!’

Jesus had now finished what he wanted to say, and his teaching made a deep impression on the people because he taught them with authority, and not like their own scribes.


Readings and Commentary from the Navarre Bible

Thursday of the 12th Week in Ordinary Time

From: 2 Kings 24:8-17

Jehoiakim, king of Judah (608-598)
--------------------------------------------------
[8] Jehoiachin was eighteen years old when he became king, and he reigned three months in Jerusalem. His mother's name was Nehushta the daughter of Elnathan of Jerusalem. [9] And he did what was evil in the sight of the Lord, according to all that his father had done.

[10] At that time the servants of Nebuchadnezzar king of Babylon came up to Jerusalem, and the city was besieged. [11] And Nebuchadnezzar king of Babylon came to the city, while his servants were besieging it; [12] and Jehoiachin the king of Judah gave himself up to the king of Babylon, himself, and his mother, and his servants, and his princes, and his palace officials. The king of Babylon took his prisoner in the eighth year of his reign, [13] and carried off all the treasures of the house of the Lord, and the treasures of the king's house, and cut in pieces all the vessels of gold in the temple of the Lord, which Solomon king of Israel had made, as the Lord had foretold. [14] He carried away all Jerusalem, and all the princes, and all the mighty men of valour, ten thousand captives, and all the craftsmen and the smiths; none remained, except the poorest people of the land. [15] And he carried away Jehoiachin to Babylon; the king's mother, the king's wives, his officials, and the chief men of the land, he took into captivity from Jerusalem to Babylon. [16] And the king of Babylon brought captive to Babylon all the men of valour, seven thousand, and the craftsmen and the smiths, one thousand, all of them strong and fit for war. [17] And the king of Babylon made Mattaniah, Jehoiachin's uncle, king in his stead, and changed his name to Zedekiah.

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Commentary:

24:8-17. Although repelled by Egypt, Nebuchadnezzar controls the entire region north of the "Brook of Egypt" (v. 7), and in 597 BC his army lays siege to Jerusalem. The death of King Jehoiakim and the succession of his son Jehoiachin do not change the situation. Within three months the new king surrenders and is led captive to Babylon (vv. 12-16) in the eighth year of Nebuchadnezzar reign.

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From: Matthew 7:21-29

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

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

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

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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.

Wednesday of the Twelfth Week in Ordinary Time

373 Wednesday of the Twelfth Week in Ordinary Time

CCC Cross Reference:
Mt 7:15 2285; Mt 7:20 2005

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Reading 1
2 Kgs 22:8-13; 23:1-3

The high priest Hilkiah informed the scribe Shaphan,
“I have found the book of the law in the temple of the Lord.”
Hilkiah gave the book to Shaphan, who read it.
Then the scribe Shaphan went to the king and reported,
“Your servants have smelted down the metals available in the temple
and have consigned them to the master workmen
in the temple of the Lord.”
The scribe Shaphan also informed the king
that the priest Hilkiah had given him a book,
and then read it aloud to the king.
When the king heard the contents of the book of the law,
he tore his garments and issued this command to Hilkiah the priest,
Ahikam, son of Shaphan,
Achbor, son of Micaiah, the scribe Shaphan,
and the king’s servant Asaiah:
“Go, consult the Lord for me, for the people, for all Judah,
about the stipulations of this book that has been found,
for the anger of the Lord has been set
furiously ablaze against us,
because our fathers did not obey the stipulations of this book,
nor fulfill our written obligations.”

The king then had all the elders of Judah
and of Jerusalem summoned together before him.
The king went up to the temple of the Lord with all the men of Judah
and all the inhabitants of Jerusalem:
priests, prophets, and all the people, small and great.
He had the entire contents of the book of the covenant
that had been found in the temple of the Lord, read out to them.
Standing by the column, the king made a covenant before the Lord
that they would follow him
and observe his ordinances, statutes and decrees
with their whole hearts and souls,
thus reviving the terms of the covenant
which were written in this book.
And all the people stood as participants in the covenant.

Responsorial Psalm
119:33, 34, 35, 36, 37, 40

R. (33a) Teach me the way of your decrees, O Lord.
Instruct me, O LORD, in the way of your statutes,
that I may exactly observe them.
R. Teach me the way of your decrees, O Lord.
Give me discernment, that I may observe your law
and keep it with all my heart.
R. Teach me the way of your decrees, O Lord.
Lead me in the path of your commands,
for in it I delight.
R. Teach me the way of your decrees, O Lord.
Incline my heart to your decrees
and not to gain.
R. Teach me the way of your decrees, O Lord.
Turn away my eyes from seeing what is vain:
by your way give me life.
R. Teach me the way of your decrees, O Lord.
Behold, I long for your precepts;
in your justice give me life.
R. Teach me the way of your decrees, O Lord.

Gospel
Mt 7:15-20

Jesus said to his disciples:
“Beware of false prophets, who come to you in sheep’s clothing,
but underneath are ravenous wolves.
By their fruits you will know them.
Do people pick grapes from thornbushes, or figs from thistles?
Just so, every good tree bears good fruit,
and a rotten tree bears bad fruit.
A good tree cannot bear bad fruit,
nor can a rotten tree bear good fruit.
Every tree that does not bear good fruit will be cut down
and thrown into the fire.

So by their fruits you will know them.”

Readings from the Jerusalem Bible

First reading 2 Kings 22:8 - 23:3

The high priest Hilkiah said to Shaphan the secretary, ‘I have found the Book of the Law in the Temple of the Lord.’’’ And Hilkiah gave the book to Shaphan, who read it. Shaphan the secretary went to the king and reported to him as follows, ‘Your servants’ he said ‘have melted down the silver which was in the Temple and have handed it over to the masters of works attached to the Temple of the Lord.’ Then Shaphan the secretary informed the king, ‘Hilkiah the priest has given me a book’; and Shaphan read it aloud in the king’s presence.

On hearing the contents of the Book of the Law, the king tore his garments, and gave the following order to Hilkiah the priest, Ahikam son of Shaphan, Achbor son of Micaiah, Shaphan the secretary and Asaiah the king’s minister: ‘Go and consult the Lord, on behalf of me and the people, about the contents of this book that has been found. Great indeed must be the anger of the Lord blazing out against us because our ancestors did not obey what this book says by practising everything written in it.’

The king then had all the elders of Judah and of Jerusalem summoned to him, and the king went up to the Temple of the Lord with all the men of Judah and all the inhabitants of Jerusalem, priests, prophets and all the people, of high or low degree. In their hearing he read out everything that was said in the book of the covenant found in the Temple of the Lord. The king stood beside the pillar, and in the presence of the Lord he made a covenant to follow the Lord and keep his commandments and decrees and laws with all his heart and soul, in order to enforce the terms of the covenant as written in that book. All the people gave their allegiance to the covenant.

Responsorial Psalm:
Psalm 118(119):33-37,40

Lord, teach me your statutes.

Teach me the demands of your statutes
and I will keep them to the end.
Train me to observe your law,
to keep it with my heart.

Lord, teach me your statutes.

Guide me in the path of your commands;
for there is my delight.
Bend my heart to your will
and not to love of gain.

Lord, teach me your statutes.

Keep my eyes from what is false;
by your word, give me life.
See, I long for your precepts;
then in your justice, give me life.

Lord, teach me your statutes.

Gospel Matthew 7:15 – 20

Jesus said, ‘Beware of false prophets who come to you disguised as sheep but underneath are ravenous wolves. You will be able to tell them by their fruits. Can people pick grapes from thorns, or figs from thistles? In the same way, a sound tree produces good fruit but a rotten tree bad fruit. A sound tree cannot bear bad fruit, nor a rotten tree bear good fruit. Any tree that does not produce good fruit is cut down and thrown on the fire. I repeat, you will be able to tell them by their fruits.’

Readings and Commentary from the Navarre Bible

Wednesday of the 12th Week in Ordinary Time

From: 2 Kings 22:8-13; 23:1-3

The book of the Law is discovered
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[8] And Hilkiah the high priest said to Shaphan the secretary, "I have found the book of the law in the house of the Lord." And Hilkiah gave the book to Shaphan, and he read it. [9] And Shaphan the secretary came to the king, and reported to the king, "Your servants have emptied out the money that was found in the house, and have delivered it into the hand of the workmen who have the oversight of the house of the Lord." [10] Then Shaphan the secretary told the king, "Hilkiah the priest has given me a book." And Shaphan read it before the king.

Huldah the prophetess is consulted
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[11] And when the king heard the words of the book of the law, he rent his clothes. [12] And the king commanded Hilkiah the priest, and Ahikam the son of Shephan, and Achbor the son of Micaiah, and Shephan the secretary, and Assiah the king's servant, saying, [13] "Go, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that has been found; for great is the wrath of the Lord that is kindled against us, because our fathers have not obeyed the words of this book, to do according to all that is written concerning us."

A solemn reading of the Book of the Covenant
------------------------------------------------------------------
Then the king sent, and all the elders of Judah and Jerusalem were gathered to him. [2] And the king went up to the house of the Lord, and with him all the men of Judah and all the inhabitants of Jerusalem, and the priests and the prophets, all the people, both small and great; and he read in their hearing all the words of the book of the covenant which had been found in the house of the Lord. [3] And the king stood by the pillar and made a covenant before the Lord, to walk after the Lord and to keep his commandments and his testimonies and his statutes, with all his heart and all his soul, to perform the words of this covenant that were written in this book; and all the people joined in the covenant.

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Commentary:

22:1-23-23:30. Much space is given to the account of Josiah's reign, but the focus is entirely on its religious aspects.

The text gives the impression that Josiah's reform took place in a single year, after the finding of the book of the covenant; but it must have been the fruit of a long process, and Jeremiah's prophetical activity (cf. Jer 1:2; 22:15-16) must have been a strong influence from the very start. Neither Jeremiah nor Zephaniah (cf. Zeph 1:1) is mentioned in this book.

The Assyrian empire began to decline at this time and the power of the Medes and the Babylonians was growing apace (Nineveh, the Assyrian capital, was destroyed in 621 BC). All this allowed Josiah to free himself from Assyria and try to build up the kingdom of Judah. But the Lord had already decided the fate of Judah and Jerusalem (cf. 23:26-27).

22:1-23:3. Josiah's reform was based on the words of a book found in the temple. This book is thought to have been a part of the present book of Deuteronomy, perhaps Deuteronomy 12:1-26:19, given that the reform embarked on by the king is in line with the rules given there about having only one place of worship (cf. Deut 12:2-7). Deuteronomy refers to itself as the "book of the law" (Deut 29:20; 31:26).

22:3-10. As befitting a pious king, Josiah's first concern is to repair the temple in which the Lord dwells. To carry out that restoration (much needed, for two hundred years had passed since the previous restoration, and the excesses of Manasseh had done much damage), Josiah applies the dispositions laid down by Jehoash (cf. 12:10-16).

22:11-20. This is all we know of the prophetess Huldah. She may well have been consulted because she was living in Jerusalem (v. 14). The justification given for God's decision is the evil conduct of Josiah's predecessors. As regards Josiah himself, he is not told that he will die a natural death, but that the catastrophe which looms will not happen in his lifetime (v. 20).

The New Vulgate interprets that the king's heart repented on hearing the words "of the book" ("voluminis": v. 18-19; cf. 2 Chron 34:27).

23:1-3. Josiah and his people renew the Covenant on the basis of the book containing the decrees and rulings of the Lord. That book becomes, thereby, the "Book of the Covenant", and it acquires a sacred and normative status for all future generations. When Jesus institutes the new Covenant sealed with and based on his blood (cf. Mk 14:22-25; 1 Cor 11:23-25), that book, together with others which completed it, will continue to bear witness to the Old Covenant, and the Church will in due course call it the Old Testament.

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From: Matthew 7:15-20

False Prophets
----------------------
(Jesus said to His disciples,) [15] "Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. [16] You will know them by their fruits. Are grapes gathered from thorns, or figs from thistles? [17] So, every sound tree bears good fruit, but the bad tree bears evil fruit. [18] A sound tree cannot bear evil fruit, nor can a bad tree bear good fruit. [19] Every tree that does not bear good fruit is cut down and thrown into the fire. [20] Thus you will know them by their fruits."

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Commentary:

15-20. There are many references in the Old Testament to false prophets; perhaps the best-known passage is Jeremiah 23:9-40 which condemns the impiety of those prophets who "prophesied by Baal and led my people Israel astray"; "who prophesy to you, filling you with vain hopes; they speak visions of their own minds, not from the mouth of the Lord [...]. I did not send the prophets, yet they ran. I did not speak to them, yet they prophesied"; they "lead my people astray by their lies and their recklessness, when I did not send them or charge them; so that they do not profit this people at all."

In the life of the Church the Fathers see these false prophets, as of whom Jesus speaks, in heretics, who apparently are pious and reformist but who in fact do not have Christ's sentiments (cf. St Jerome, "Comm. in Matth.", 7). St John Chrysostom applies this teaching to anyone who appears to be virtuous but in fact is not, and thereby misleads others.

How are false prophets and genuine prophets to be distinguished? By the fruit they produce. Human nobility and divine inspiration combine to give the things of God a savor of their own. A person who truly speaks the things of God sows faith, hope, charity, peace and understanding; whereas a false prophet in the Church of God, in his preaching and behavior, sows division, hatred, resentment, pride and sensuality (cf. Gal 5:16-25). However, the main characteristic of a false prophet is that he separates the people of God from the Magisterium of the Church, through which Christ's teaching is declared to the world. Our Lord also indicates that these deceivers are destined to eternal perdition.

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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 Twelfth Week in Ordinary Time

371 Monday of the Twelfth Week in Ordinary Time

CCC Cross Reference:
Mt 7:1-5 678

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Reading 1
2 Kgs 17:5-8, 13-15a, 18

Shalmaneser, king of Assyria, occupied the whole land
and attacked Samaria, which he besieged for three years.
In the ninth year of Hoshea, king of Israel
the king of Assyria took Samaria,
and deported the children of Israel to Assyria,
setting them in Halah, at the Habor, a river of Gozan,
and the cities of the Medes.

This came about because the children of Israel sinned against the Lord,
their God, who had brought them up from the land of Egypt,
from under the domination of Pharaoh, king of Egypt,
and because they venerated other gods.
They followed the rites of the nations
whom the Lord had cleared out of the way of the children of Israel
and the kings of Israel whom they set up.

And though the Lord warned Israel and Judah
by every prophet and seer,
“Give up your evil ways and keep my commandments and statutes,
in accordance with the entire law which I enjoined on your fathers
and which I sent you by my servants the prophets,”
they did not listen, but were as stiff-necked as their fathers,
who had not believed in the Lord, their God.
They rejected his statutes,
the covenant which he had made with their fathers,
and the warnings which he had given them, till,
in his great anger against Israel,
the Lord put them away out of his sight.
Only the tribe of Judah was left.

Responsorial Psalm
60:3, 4-5, 12-13

R. (7b) Help us with your right hand, O Lord, and answer us.

O God, you have rejected us and broken our defenses;
you have been angry; rally us!
R. Help us with your right hand, O Lord, and answer us.

You have rocked the country and split it open;
repair the cracks in it, for it is tottering.
You have made your people feel hardships;
you have given us stupefying wine.
R. Help us with your right hand, O Lord, and answer us.

Have not you, O God, rejected us,
so that you go not forth, O God, with our armies?
Give us aid against the foe,
for worthless is the help of men.
R. Help us with your right hand, O Lord, and answer us.

Gospel
Mt 7:1-5

Jesus said to his disciples:
“Stop judging, that you may not be judged.
For as you judge, so will you be judged,
and the measure with which you measure will be measured out to you.
Why do you notice the splinter in your brother’s eye,
but do not perceive the wooden beam in your own eye?
How can you say to your brother,
‘Let me remove that splinter from your eye,’
while the wooden beam is in your eye?
You hypocrite, remove the wooden beam from your eye first;
then you will see clearly
to remove the splinter from your brother’s eye.”

Readings from the Jerusalem Bible

First reading 2 Kings 17:5 – 18

The king of Assyria invaded the whole country and, coming to Samaria, laid siege to it for three years. In the ninth year of Hoshea, the king of Assyria captured Samaria and deported the Israelites to Assyria. He settled them in Halah on the Habor, a river of Gozan, and in the cities of the Medes.
This happened because the Israelites had sinned against the Lord their God who had brought them out of the land of Egypt, out of the grip of Pharaoh king of Egypt. They worshipped other gods, they followed the practices of the nations that the Lord had dispossessed for them.

And yet through all the prophets and all the seers, the Lord had given Israel and Judah this warning, ‘Turn from your wicked ways and keep my commandments and my laws in accordance with the entire Law I laid down for your fathers and delivered to them through my servants the prophets.’ But they would not listen, they were more stubborn than their ancestors had been who had no faith in the Lord their God. They despised his laws and the covenant he had made with their ancestors, and the warnings he had given them. They pursued emptiness, and themselves became empty through copying the nations round them although the Lord had ordered them not to act as they did. For this, the Lord was enraged with Israel and thrust them away from him. There was none left but the tribe of Judah only.

Responsorial Psalm:
Psalm 59(60):3-5,12-13

Hear us, O Lord, and help us.

O God, you have rejected us and broken us.
You have been angry; come back to us.

Hear us, O Lord, and help us.

You have made the earth quake, torn it open.
Repair what is shattered for it sways.
You have inflicted hardships on your people
and made us drink a wine that dazed us.

Hear us, O Lord, and help us.

Will you utterly reject us, O God,
and no longer march with our armies?
Give us help against the foe:
for the help of man is vain.

Hear us, O Lord, and help us.

Gospel Matthew 7:1 – 5

Jesus said, ‘Do not judge, and you will not be judged; because the judgments you give are the judgments you will get, and the amount you measure out is the amount you will be given. Why do you observe the splinter in your brother’s eye and never notice the plank in your own? How dare you say to your brother, “Let me take the splinter out of your eye”, when all the time there is a plank in your own? Hypocrite! Take the plank out of your own eye first, and then you will see clearly enough to take the splinter out of your brother’s eye.’

Readings and Commentary from the Navarre Bible

Monday of the 12th Week in Ordinary Time

From: 2 Kings 17:5-8, 13-15a, 18

Samaria is invaded and its capital falls
-------------------------------------------------------
[5] Then the king of Assyria invaded all the land and came to Samaria, and for three years be besieged it. [6] In the ninth year of Hoshea the king of Assyria captured Samaria, and he carried the Israelites away to Assyria, and placed them in Halah, and on the Habor, the river of Gozan, and in the city of the Medes.

Thoughts on the fall of Samaria
----------------------------------------------

[7] And this was so because the people of Israel had sinned against the Lord their God, who had brought them up out of the land of Egypt from under the hand of Pharaoh king of Egypt, and had feared other gods [8] and walked in the customs of the nations whom the Lord drove out before the people of Israel, and in the customs which the kings of Israel had introduced.

[13] Yet the Lord warned Israel and Judah by every prophet and every seer, saying, "Turn from your evil ways and keep my commandments and my statutes, in accordance with all the law which I commanded your fathers, and which I sent to you by my servants the prophets." [14] But they would not listen, but were stubborn, as their fathers had been, who did not believe in the Lord their God. [15a] They despised his statutes, and his covenant that he made with their fathers, and the warnings which he gave them. [18] Therefore the Lord was very angry with Israel, and removed them out of his sight; none was left but the tribe of Judah only.

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Commentary:

17:5-41. The Northern kingdom comes to an end with the fall of Samaria. Undoubtedly that event was traumatic for the chosen people. But the sacred writer focuses mainly on the religious aspect of the drama. For one thing, he offers an explanation of it in terms of the overall relationship between God and his people: the events he describes are a lesson for Judah to learn (vv. 7-23). Also, he uses the situation created by the Assyrian takeover to show that the Samaritan population of his own time can no longer be regarded as part of the chosen people (vv. 24-41).

17:5-6. Assyrian chronicles attribute the overrun of Samaria to Sargon II, who succeeded Shalmaneser V in December 722 BC, and they record that 27,290 Israelites were deported, which would have been ten per cent of the population. This would mean that the deportation took place in 721 BC. Assyria's policy was to deport the upper classes, who would have been best placed to organized resistance.

The date of the fall of Samaria connects with the last year of Hoshea's reign: he ceased to be king in 724 BC. During the three-year siege Samaria had no king.

17:7-23. The fall of Samaria is described very briefly, whereas the causes of its downfall are reported at length. The sacred writer wants to show that sin was the cause of the catastrophe -- a very grave sin when set against the generosity of God's gifts.

Now, only the tribe of Judah survives -- not that it has proven faithful to the Lord (vv. 18-19). For the sacred writer the fall of the Northern kingdom marks the end of a long process which began with Jeroboam and the making of the two golden calves (cf. 1 Kings 12:25-33). By turning their backs on the house of David, the Northerners became estranged from the presence of God. By explaining things in this way, the sacred writer's message is that God has promised salvation and, specifically, continuity of the Davidic dynasty (2 Sam 7:14). The Northern kingdom cut itself off from the house of David, and now it has ceased to exist. But Judah endures; even though it, too, sinned, it puts its trust in God to keep his promise. The redactor of the books of the Kings is well aware that Jerusalem, too, will be destroyed and that the people of Judah will be sent into exile (cf. 1 Kings 9:7-9), yet God will still be present among them: the people of Judah will not disappear, for God is faithful to the promise he made to the house of David.

The fall of the Northern kingdom was certainly a lesson for Judah, a lesson it failed to learn (cf. Jer 16:10-13). But it is also a lesson for all men, in all ages: abandoning God and distancing oneself from Christ, the Son of David, puts man in danger of eternal perdition. Commenting on the downfall of the two kingdoms, St Macarius drew a spiritual lesson: "Alas for the soul deprived of the loving care of Christ that causes it to bear the good fruits of the Spirit!; because, knowing itself to be abandoned, full of thorns and thistles, instead of producing fruit, it ends up on the bonfire. Alas for the soul in which Christ the Lord does not live!, because, feeling abandoned, it becomes the seed-bed for all vices" (Homiliae spirituals, 28, 2).

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From: Matthew 7:1-5

Various Precepts: Do Not Judge
-----------------------------------------------
(Jesus said to His disciples,) [1] "Judge not, that you be not judged. [2] For with the judgment you pronounce you will be judged, and the measure you give will be the measure you get. [3] Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? [4] Or how can you say to your brother, 'Let me take the speck out of your eye,' when there is the log in your own eye? [5] You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye."

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Commentary:

1. Jesus is condemning any rash judgments we make maliciously or carelessly about our brothers' behavior or feelings or motives. "Think badly and you will not be far wrong" is completely at odds with Jesus' teaching.

In speaking of Christian charity St. Paul lists its main features: "Love is patient and kind [...]. Love bears all things, believes all things, hopes all things, endures all things" (1 Corinthians 13:4, 5, 7). Therefore, "Never think badly of anyone, not even if the words or conduct of the person in question give you good grounds for doing so" (St. J. Escriva, "The Way", 442).

"Let us be slow to judge.--Each one sees things from his own point of view, as his mind, with all its limitations, tells him, and through eyes that are often dimmed and clouded by passion" ("ibid"., 451).

1-2. As elsewhere, the verbs in the passive voice ("you will be judged", "the measure you will be given") have God as their subject, even though He is not explicitly mentioned: "Do not judge OTHERS, that you be not judged BY GOD". Clearly the judgment referred to here is always a condemnatory judgment; therefore, if we do not want to be condemned by God, we should never condemn our neighbor. "God measures out according as we measure out and forgives as we forgive, and comes to our rescue with the same tenderness as He sees us having towards others" (Fray Luis de Leon, "Exposicion Del Libro De Job", chapter 29).

3-5. A person whose sight is distorted sees things as deformed, even though in fact they are not deformed. St. Augustine gives this advice: "Try to acquire those virtues which you think your brothers lack, and you will no longer see their defects, because you will not have them yourselves" ("Enarrationes In Psalmos", 30, 2, 7). In this connection, the saying, "A thief thinks that everyone else is a thief" is in line with this teaching of Jesus.

Besides: "To criticize, to destroy, is not difficult; any unskilled laborer knows how to drive his pick into the noble and finely-hewn stone of a cathedral. To construct: that is what requires the skill of a master" (St. J. Escriva, "The Way", 456).

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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.