READINGS FOR march 2, 2014

Eighteenth Sunday in Ordinary Time

Lectionary: 82

It-Tmien Ħadd matul is-Sena

Messalin A pp. 290

Reading 1       ISaiah 49:14-15

Zion said, “The LORD has forsaken me;  my LORD has forgotten me.”  Can a mother forget her infant, be without tenderness for the child of her womb? Even should she forget, I will never forget you.   This is the Word of The Lord.

1 QARI  - Isaija 49:14 – 15

U Sijon kienet tgħid: 'Ħallieni l-Mulej,' u: 'Sidi nsieni.' Tista' mara tinsa t-tarbija tagħha, u ma tħennx għal bin ġufha? Mqar jekk din tinsa, jien ma ninsiek qatt!    Kelma tal-Mulej.

Responsorial Psalm      PSalm 62:2-3, 6-7, 8-9

R/ (6a) Rest in God alone, my soul.

Only in God is my soul at rest;
from him comes my salvation.
He only is my rock and my salvation,
my stronghold; I shall not be disturbed at all.       R/ 

Only in God be at rest, my soul,
for from him comes my hope.
He only is my rock and my salvation,
my stronghold; I shall not be disturbed.         R/

With God is my safety and my glory,
he is the rock of my strength; my refuge is in God.
Trust in him at all times, O my people!
Pour out your hearts before him.                    R/ 

Salm Responsoriali     Salm 62:2-3, 6-7, 8-9

R/  F'Alla biss il-mistrieħ ta' ruħi:

F'Alla biss il-mistrieħ ta' ruħi:

mingħandu tiġini s-salvazzjoni.

 Hu biss il-blata u s-salvazzjoni tiegħi,

hu l-kenn tiegħi; xejn ma jċaqlaqni.              R/ 

F'Alla biss il-mistrieħ ta' ruħi,

għax mingħandu tiġini t-tama.

Hu biss il-blata u s-salvazzjoni tiegħi,

hu l-kenn tiegħi; xejn ma jċaqlaqni.              R/ 

F'Alla s-salvazzjoni u l-ġieħ tiegħi,

hu l-blata qawwija tiegħi,  u l-kenn tiegħi f'Alla.

 Ittama fih f'kull żmien, o poplu;

iftħu qalbkom quddiemu. Alla hu kenn għalina!           R/ 

Readng 2       1 CORinthians 4:1-5

Brothers and sisters:  Thus should one regard us: as servants of Christ and stewards of the  mysteries of God. Now it is of course required of stewards  that they be found trustworthy.   It does not concern me in the least that I be judged by you or any human tribunal; I do not even pass judgment on myself; I am not conscious of anything against me, but I do not thereby stand acquitted; the one who judges me is the Lord. Therefore do not make any judgment before the appointed time, until the Lord comes, for he will bring to light what is hidden in darkness and will manifest the motives of our hearts, and then everyone will receive praise from God.   This is the Word of The Lord.

2 Qari -  1 Korintin 4:1-5

 In-nies għandhom iħarsu lejna bħala ministri ta' Kristu u amministraturi tal- misteri ta' Alla. Issa barra minn dan,  l-amministraturi wieħed jistenniehom li jkunu  fidili.Iżda ngħid għalija, ftit li xejn jimpurtani li nkun iġġudikat minnkom jew minn xi tribunal tal-bnedmin; anqas jiena stess ma niġġudika lili nnifsi. Tassew li jiena stess ma nħoss xejn fuq il-kuxjenza tiegħi; iżda mhux b'daqshekk jien iġġustifikat; hu l-Mulej li jiġġudikani. Għalhekk tiġġudikawx qabel il-waqt sa ma jiġi l-Mulej: hu għad joħroġ għad-dawl dak li hu moħbi fid-dlam, u jikxef  il-fehmiet mistura tal-qlub. U mbagħad kull wieħed jieħu mingħand Alla t-tifħir li jkun jistħoqqlu.   Kelma tal-Mulej.

Gospel     MatThew 6:24-34

Jesus said to his disciples:  “No one can serve two masters. He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve God and mammon. “Therefore I tell you, do not worry about your life,  what you will eat or drink,  or about your body, what you will wear. Is not life more than food and the body more than clothing?  Look at the birds in the sky;  they do not sow or reap, they gather nothing into barns, yet your heavenly Father feeds them. Are not you more important than they? Can any of you by worrying add a single moment to your life-span? Why are you anxious about clothes?  Learn from the way the wild flowers grow.  They do not work or spin.   But I tell you that not even Solomon in all his splendour was clothed like one of them.  If God so clothes the grass of the field,  which grows today and is thrown into the oven tomorrow, will he not much more provide for you, O you of little faith?  So do not worry and say, ‘What are we to eat?’ or ‘What are we to drink?’or ‘What are we to wear?’  All these things the pagans seek.  Your heavenly Father knows that you need them all. But seek first the kingdom of God and his righteousness,  and all these things will be given you besides.  Do not worry about tomorrow; tomorrow will take care of itself. Sufficient for a day is its own evil.”    This is the Word of The Lord.

VANGELJU -  Mattew 6:  24 – 34

 "Ħadd ma jista' jaqdi żewġ sidien; għax jew ikun jobgħod lil wieħed u jħobb lill-ieħor, jew jintrabat ma' wieħed u jistmell lill-ieħor. Ma tistgħux taqdu lil Alla u lill-flus. "Għalhekk ngħidilkom: tinkwetawx ruħkom għal ħajjitkom, x'se tieklu jew x'tixorbu, anqas għal ġisimkom x'se tilbsu. Jaqaw il-ħajja m'hijiex aqwa mill-ikel, u l-ġisem aqwa mill-ilbies? Ħarsu lejn   l-għasafar tas-sema; la jiżirgħu u lanqas jaħsdu u lanqas igeddsu fl-imħażen, u madankollu Missierkom li hu fis-smewwiet jitmagħhom! Intom ma tiswewx aktar minnhom? U min minnkom, bl-inkwiet kollu tiegħu, se jseħħlu jtawwal għomru mqar b'jum wieħed biss? U għall-ilbies għalfejn tinkwetaw ruħkom? Ħarsu lejn il-ġilji ta' l-għelieqi, kif jikbru! U la jitħabtu u lanqas jinsġu. Madankollu, ngħidilkom, anqas Salamun, fil-glorja kollha tiegħu, ma kien jilbes bħal wieħed minnhom. Mela jekk Alla jlibbes hekk imqar ħaxixa selvaġġa li llum hawn u għada tinxteħet fil-forn, kemm aktar lilkom, nies ta' fidi ċkejkna! Għalhekk toqogħdux tinkwetaw ruħkom u tgħidu,"X'se nieklu?' jew 'X'se nixorbu?' jew 'X'se nilbsu?', għax dawn huma kollha ħwejjeġ li jfittxuhom il-pagani. Imma Missierkom li hu fis-smewwiet jaf li dan kollu teħtiġuh. Mela fittxu l-ewwel is-Saltna u l-ġustizzja ta' Alla, u dan kollu jingħatalkom ukoll. Mela toqogħdux tħabblu raskom għall-għada, għax il-jum ta' għada jħabbel rasu hu għalih innifsu. Biżżejjed hu għall-jum it-taħbit tal-ġurnata."     Kelma tal-Mulej.

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COMMENTARY:

Just When You Think Life Is for the Birds, Take Heart —

by Fr. Thomas Rosica CSB
CEO Salt and Light Catholic Media Foundation

In next Sunday’s reading from Matthew’s Gospel  Jesus does not deny the reality of human needs, but forbids making them the object of anxious care and, in effect, becoming their slave. Those who truly know God as the heavenly Father revealed by Jesus cannot be concerned about human needs in the same way. While disciples have to take reasonable care of themselves and of those for whom they are responsible, such concerns take second place to dedication to the rule of God and the “righteousness”  for which it calls.

Verse 25 of Sunday’s Gospel indicates two major areas of concern for the human being: sustenance (food and drink) necessary for life, and clothing. Each of the areas is addressed — food (vv. 26-27), clothing (vv. 28-30) — in an argument that rests upon a New Testament logic. If God takes such care of the birds in the air, and ensures their feeding, and sees to it that the lilies of the field are magnificently adorned, how much more then will our heavenly Father take pains to see that the disciples shall not go wanting, since they are more precious in the divine sight than the birds of air and the flowers of the field?    In using this analogy, Jesus is by no means making a moral statement, but rather an imaginative appeal.

Worrywart  -    The great Christian author and apologist C.S. Lewis was a devout Christian, but he admitted that throughout his life he was a great worrier! Commenting on today’s Gospel passage (Matthew 6:25-34), Lewis frequently wrote to his friends saying: “If God wanted us to live like the birds of the air, it would have be nice for him to have given us a constitution that was more like theirs!”     Jesus did not seem to be a person who worried a great deal; he lived his life on the principle of trusting his heavenly Father, and he tried to teach his followers to do the same. The refrain running through today’s Gospel contains the sentiments of “do not worry” (vv. 25, 27, 28, 31 and twice in 34). A better translation of the expression could be, “do not fret” or “do not be preoccupied.” Disciples may have legitimate concerns for material goods, but if those concerns are filled with insecurities and cause new forms of enslavement to wealth, they will inevitably lead people into slavery to two separate masters. We are called to serve God and God alone in the deepest sense in order to experience authentic freedom.

Providential care   -    The three Scripture readings for this Sunday invite us to reflect on God’s providential care of us. When we say ‘Divine Providence,’ we are referring to the name of God, especially God as Father and Creator, which brings all of the dynamics of human existence into meaning. Providence is often expressed only as a design for the universe in which all is ordered and formed as care for lilies and sparrows. Though the term Providence is applied to God only three times in Scripture (Ecclesiastes 5:5; Wisdom 14:3; Judith 9:5), and once to Wisdom (Wisdom 6:17), teaching about Providence is consistently found in both the Old and the New Testaments. God’s will governs all things. God loves all people, desires the salvation of all and God’s paternal Providence extends to all nations. God desires not the death of sinners, but rather that they should repent; for God is above all things a merciful God and a God of much compassion. God rewards us according to our works, our thoughts and our devices. God alone converts evil into good.

You are worth more    -   Jesus taught about God’s provident care for his children and on not being anxious for the future. Can any of you by worrying add a single hour to your life? Jesus invited his disciples then and now to “consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds!” What holds true for food applies also to clothing and other necessities of life (“consider the lilies, how they grow: they neither toil nor spin, yet I tell you, even Solomon in all his glory was not clothed like one of these”).    Those who see reality permeated by the Providence of God gradually grow in wisdom. Serenity, born of time and grace, becomes evident to onlookers and passersby. The terrible beauty of the earth, with its calms and its storms, its gentle breezes and its hurricanes, its new life and its deaths, seems somehow to be within the person who lives by trustingly believing in God’s Providence.

What is worth fearing?     -   Throughout the Old Testament, humans are the main subjects of fear. The reasons for this fear are war, death, enslavement, loss of a wife or child, disaster, or even a particular place. Trust in God brings freedom from fear. Fear also arises in the presence of those who stand in a special relation to God, such as Moses (Exodus 34:30), Joshua (Joshua 4:14), or Samuel (1 Samuel 12:18).    How many times in the Gospels do we hear Jesus telling people to “Fear not!”  Jairus is not to be anxious (Mark 5:36); the disciples receive assurance (Mark 6:50); the three apostles atop Mount Tabor are enabled to look up (Matthew 17:7); the women’s fear gives way to proclamation and resurrection faith (Matthew 28:10); those whom the angels visit in the infancy narratives are told not to fear (Luke 1:13, 30; 2:10); and in a vision, Peter and Paul are both told by the Lord not to fear in a context of discipleship and service (Luke 5:10 and Acts 18:9).

What is worth fearing? Jesus warns his followers about those who can harm the soul. To what does this refer today? To those people or situations who can dehydrate the spirit, crushing it and sapping it of life, killing hopes and dreams, destroying faith and joy. Often those who dehydrate the spirit and kill hope and joy are not “bad” people! In fact, they are often very good people, and yes, even “church” people and ‘religious’ people! We often harm the souls of others through our cynicism, our meanness of spirit and smallness of mind and heart; our lack of faith, hope and joy. How often have we denied Jesus through our own reluctance to talk about him and give witness to him, for fear of excluding others?    It is consoling to know once in a while that all of our trials and tribulations, our pains anxieties are not in vain. The next time we get that fearful feeling that our life is for the birds, let us take heart, and have a bit more courage and confidence in the Father’s care.

Readings for February 23, 2014

Seventh Sunday in Ordinary Time

Lectionary: 79

Is-Seba Ħadd matul is-Sena

Messalin A pp. 284

Reading 1    -   leviticus 19:1-2, 17-18

The LORD said to Moses,  “Speak to the whole Israelite community and tell them:   Be holy, for I, the LORD, your God, am holy.  “You shall not bear hatred for your brother or sister in your heart.  Though you may have to reprove your fellow citizen,  do not incur sin because of him. Take no revenge and cherish no grudge against any of your people. You shall love your neighbor as yourself. I am the LORD.”  This is the Word of the Lord.

1 Qari  -  mill-Ktieb tal-Levitiku  19:1-2, 17-18

U l-Mulej kellem lil Mosè u qallu:     ̋Ghid lill-gemgha kollha ta' wlied Iżrael: Ghandkom tkunu qaddisin, ghax qaddis jien,  il-Mulej Alla taghkom.    ̋La tbejjitx lil huk f'qalbek, imma lil ghajrek wissih u erga' wissih, biex ma tkunx hati tieghu.   ̋La tithallasx b'idejk, u la żżommx f'qalbek ghal ulied niesek, imma hobb lil ghajrek bhalek innifsek: Jiena l-Mulej.

Responsorial Psalm ps 103:1-2, 3-4, 8, 10, 12-13

Bless the LORD, O my soul;
and all my being, bless his holy name.
Bless the LORD, O my soul,
and forget not all his benefits.
R/ The Lord is kind and merciful.

He pardons all your iniquities,
heals all your ills.
He redeems your life from destruction,
crowns you with kindness and compassion.
R/ The Lord is kind and merciful.

Merciful and gracious is the LORD,
slow to anger and abounding in kindness.
Not according to our sins does he deal with us,
nor does he requite us according to our crimes.
R/ The Lord is kind and merciful.

As far as the east is from the west,
so far has he put our transgressions from us.
As a father has compassion on his children,
so the LORD has compassion on those who fear him.
R/ The Lord is kind and merciful.

Salm Responsorjali                                                                    (Salm 103 (102)

                        R/  Ħanin u ta’ qalb tajba l-Mulej

Bierek, ruħ tiegħi, il-Mulej,

Kull ma hu go fija, bierek l-isem qaddis tiegħu.

Bierek, ruħ tiegħi, il-Mulej,

u la tinsiex il-ġid kollu li għamel miegħek.         R/

Hu li jaħfer dnubietek kollha;

ifejjaq il-mard tiegħek kollu;

jifdi lil ħajtek mill-qabar;

iħaddnek bit-tjieba u l-ħniena;                               R/

Ħanin u twajjeb il-Mulej,

idum ma jagħdab u kollu mogħdrija.

Ma mexiex magħna skond ma ħaqqhom ħtijietna;

ma ħallasniex skond ma ħaqqha ħżunitna.            R/

Daqs kemm hu mbiegħed il-lvant mill-punent,

hekk hu jbiegħed minna ħtijietna.

 Bħalma jħenn il-missier għal uliedu,

hekk iħenn il-Mulej għal min għandu l-biża' tiegħu.     R/

reading 2    -    1 corinthians 3:16-23

Brothers and sisters:  Do you not know that you are the temple of God,  and that the Spirit of God dwells in you? If anyone destroys God’s temple, God will destroy that person; for the temple of God, which you are, is holy. Let no one deceive himself. If any one among you considers himself wise in this age, let him become a fool, so as to become wise. For the wisdom of this world is foolishness in the eyes of God, for it is written: God catches the wise in their own ruses,  and again: The Lord knows the thoughts of the wise, that they are vain. So let no one boast about human beings, for everything belongs to you,  Paul or Apollos or Cephas, or the world or life or death,  or the present or the future:   all belong to you, and you to Christ, and Christ to God.  This is the Word of The Lord.

2 QARI - 1Korintin: 3:16-23

Ma tafux li intom tempju ta' Alla, u li l-Ispirtu ta' Alla jgħammar fikom? Jekk xi ħadd jeqred it-tempju ta' Alla, Alla jeqred lilu. Għax qaddis hu t-tempju ta' Alla, li huwa intom. Ħadd ma għandu jitqarraq! Jekk xi ħadd fostkom jaħseb li hu għaref f'din id-dinja, ħa jiblieh, biex isir għaref. Għax l-għerf ta' din id-dinja hu bluha quddiem Alla. Għax hemm miktub: u terġa': Għalhekk ħadd ma għandu jiftaħar bil-bnedmin; għax kollox hu tagħkom, sew jekk Pawlu, sew jekk Apollo, sew jekk Kefa, sew jekk id-dinja, sew jekk     il-ħajja, sew jekk il-mewt sew jekk iż-żmien ta' issa, sew jekk li ġej; kollox hu tagħkom, u intom ta' Kristu, u Kristu ta' Alla. Kelma tal-Mulej.

Gospel   -   matthew 5:38-48

Jesus said to his disciples:  “You have heard that it was said,  An eye for an eye and a tooth for a tooth.  But I say to you, offer no resistance to one who is evil.  When someone strikes you on your right cheek,  turn the other one as well. If anyone wants to go to law with you over your tunic, hand over your cloak as well.  Should anyone press you into service for one mile,  go for two miles.   Give to the one who asks of you,  and do not turn your back on one who wants to borrow.  “You have heard that it was said,  You shall love your neighbor and hate your enemy. But I say to you, love your enemies  and pray for those who persecute you,  that you may be children of your heavenly Father,  for he makes his sun rise on the bad and the good,  and causes rain to fall on the just and the unjust.  For if you love those who love you, what recompense will you have?  Do not the tax collectors do the same?   And if you greet your brothers only,  what is unusual about that?  Do not the pagans do the same?  So be perfect, just as your heavenly Father is perfect.”  This is the Word of The Lord.

VANGELJU – Mattew 5 : 38-48

F’dak iz-zmien Gesu qal lid-dixxipli tieghu :  "Smajtu x'intqal, 'Għajn b'għajn u sinna b'sinna'. Imma jiena ngħidilkom biex bniedem ħażin ma tiqfulux; anzi jekk xi ħadd jagħtik daqqa ta' ħarta fuq ħaddek tal-lemin, dawwarlu l-ieħor ukoll; u lil min ikun irid itellgħek il-qorti u jeħodlok il-libsa, ħallilu wkoll il-mantar. U jekk xi ħadd iġagħlek timxi miegħu mil wieħed, mur miegħu tnejn. Agħti lil min jitolbok u ddawwarx spallejk lil min ikun irid jissellef mingħandek.  "Smajtu x'intqal, 'Ħobb lil għajrek, u obgħod lill-għadu tiegħek.' Imma jiena ngħidilkom: Ħobbu lill-għedewwa tagħkom, u itolbu għal dawk li jippersegwitawkom, biex tkunu wlied Missierkom li hu fis-smewwiet; għax hu jtalla' x-xemx tiegħu sew fuq il-ħżiena u sew fuq it-tajbin, u jniżżel ix-xita sew fuq min hu tajjeb u sew fuq min m'huwiex. Għax jekk intom tħobbu lil min iħobbkom, xi ħlas jistħoqqilkom? M'hux il-pubblikani wkoll jagħmluh dan? U jekk issellmu lil ħutkom biss, xi tkunu tagħmlu żejjed? M'hux il-pagani wkoll jagħmluh dan? Kunu mela perfetti, bħalma hu perfett Missierkom li hu fis-smewwiet."   Kelma tal-Mulej.

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by Larry Broding /  Catholic Lectionary resources 

How hard is it to respect people that you detest?   Let’s face it. We don’t like everyone we meet and many people don’t like us. It’s the way of the world. But, as Christians, we are called to a higher code of conduct. While we have hurt or broken relationships, even people have to “love” from a distance, how we treat them speaks volumes about our faith and our character. The trick for these distant people is to keep the door of reconciliation open. Maybe, someday, there will be forgiveness and healing. If we cannot give these people friendship, at least we can pray for them. If we must keep our distance for our own mental health, at least we can hope for a change of heart. 

Be perfect as your Father is heaven is perfect. This verse is the capstone for Jesus’ teaching on the Law. Remember from last week’s study on the Sixth Sunday in Ordinary Time (A) that the term “Law” or “Torah” means more than legal precepts; it can also mean divine instruction or divine revelation. In Matthew 5:17, Jesus stated he came to fulfill the Torah; he was the example of moral living and the interpreter of the Law for his followers. He is the Divine Instructor and the Divine Revelation. He has taught us and shown us who God really is.

We are to teach and treat others the way Jesus does. We are to care for others the way God cares for us (both the good and the evil, the righteous and the unjust) all the time (for the sun shines and the rain pours on both), even to the point of loving our enemies and praying for those who persecute us. This is a tall order, but at least we can try. For, as Christians, we are Christ for others. We teach others the way to live by our words and actions; in doing so, we reveal God. In other words, being “perfect” really means being Torah for others, showing others how God is faithful and how he has a loving concern for the world.

How can you show others Christ? How can your words and deeds increase love in your world?

Readings for February 16, 2014

Sixth Sunday in Ordinary Time

Is-Sitt Ħadd matul is-Sena

Messalin A pp277

Lectionary: 76

Reading 1    SIRach 15:15-20

If you choose you can keep the commandments, they will save you;  if you trust in God, you too shall live; he has set before you fire and water to whichever you choose, stretch forth your hand.  Before man are life and death, good and evil,  whichever he chooses shall be given him. Immense is the wisdom of the Lord;  he is mighty in power, and all-seeing. The eyes of God are on those who fear him; he understands man’s every deed. No one does he command to act  unjustly, to none does he give license to sin.  This is the Word of the Lord.

L-Ewwel Lezzjoni    -   Qari mill-Ktieb ta' Bin Sirak  15, 15-20

Jekk trid tista' tħares il-kmandamenti, u b'rieda tajba tista' tkun fidil. Hu qegħedlek quddiemek in-nar u l-ilma; liema trid minnhom, midd idek għalih. Quddiem il-bniedem hemm il-ħajja u l-mewt, u liema tixtieq qalbu lesta għalih. Għax għerf il-Mulej hu bla qjies, qawwi f'setegħtu u jara kollox. Għajnejh fuq dawk li jibżgħu minnu, u jagħraf kull ma jagħmel il-bniedem.  Lil ħadd ma qabbad jgħix ħażin, u lil ħadd ma rħielu jidneb.  Il-Kelma tal-Mulej

Responsorial Psalm    PSalm 119:1-2, 4-5, 17-18, 33-34

Blessed are they whose way is blameless,
who walk in the law of the LORD.
Blessed are they who observe his decrees,
who seek him with all their heart.
R/ Blessed are they who follow the law of the Lord!

You have commanded that your precepts
be diligently kept.
Oh, that I might be firm in the ways
of keeping your statutes!
R/ Blessed are they who follow the law of the Lord!

Be good to your servant, that I may live
and keep your words.
Open my eyes, that I may consider
the wonders of your law.
R/ Blessed are they who follow the law of the Lord!

Instruct me, O LORD, in the way of your statutes,
that I may exactly observe them.
Give me discernment, that I may observe your law
and keep it with all my heart.
R/ Blessed are they who follow the law of the Lord!

Salm Responsorjali                                                                    (Salm 118(119)

                        R/  Ħenjin dawk li jimxu fil-liġi tal-Mulej

Ħenjin dawk li triqthom bla ħtija,   

li jimxu fil-liġi tal-Mulej.

Ħenjin dawk li jħarsu l-preċetti tiegħek,

u lijfittxuh b'qalbhom kollha.                                             R/ 

Int tajt il-preċetti tiegħek,

biex inħarsuhom bir-reqqa.

Ħa jżomm sħiħ il-mixi tiegħi

fil-ħarsien tal-kmandamenti tiegħek!                               R/

Kun twajjeb mal-qaddej tiegħek,

agħtini li ngħix u nħares  il-kelma tiegħek.

Iftaħli għajnejja,

biex nara l-għeġubijiet tal-liġi tiegħek.                            R/

Għallimni, Mulej, it-triq tal-kmandamenti tiegħek,

jiena rrid nibqa' fiha sa l-aħħar.

Feħemni biex inħares il-liġi tiegħek

u nagħmilha b'qalbi kollha.                                                R/

Reading 2         1 CORinthians 2:6-10

Brothers and sisters:   We speak a wisdom to those who are mature,  not a wisdom of this age, nor of the rulers of this age who are passing away.  Rather, we speak God’s wisdom, mysterious, hidden, which God predetermined before the ages for our glory, and which none of the rulers of this age knew; for, if they had known it, they would not have crucified the Lord of glory.  But as it is written:   What eye has not seen, and ear has not heard,  and what has not entered the human heart, what God has prepared for those who love him,  this God has revealed to us through the Spirit. For the Spirit scrutinizes everything, even the depths of God.  This is the Word of the Lord.

It-Tieni Lezzjoni  -  Qari mill-Ewwel Ittra ta' San Pawl lill-Korintin   2, 6-10

Ħuti, aħna ngħallmu l-għerf fost dawk li huma perfetti,  imma mhux l-għerf ta' din id-dinja, anqas  l-għerf  tal-priniċipati ta'din id-dinja, l;i sa jintemmu fix-xejn.  Ngħallmu l-għerf ta' Alla moħbi f'misteru,  li Alla fassal qabel iż-żmien għall-glorja tagħna.  Ebda wieħed mill-mexxejja ta' din id-dinja ma għarfu;  kieku għarfuh, qatt ma kienu se jsallbu lill-Mulej tal-glorja. Imma, bħalma hu miktub: "Dak li għajn qatt ma rat u widna qatt ma semgħet, u dak li qatt ma tnissel f'qalb il-bnedmin, dak Alla lesta għal dawk li jħobbuħ." Alla rrivelahuna permezz ta' l-Ispirtu; għax l-Ispirtu  jgħarbel kollox, sa fil-qiegħ ta' Alla.  Il-Kelma tal-Mulej

Gospel       MatThew 5:17-37

Jesus said to his disciples: “Do not think that I have come to abolish the law or the prophets. I have come not to abolish but to fulfill. Amen, I say to you, until heaven and earth pass away, not the smallest letter or the smallest part of a letter will pass from the law, until all things have taken place. Therefore, whoever breaks one of the least of these  commandments and teaches others to do so will be called least in the kingdom of heaven. But whoever obeys and teaches these commandments will be called greatest in the kingdom of heaven. I tell you, unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven.   “You have heard that it was said to your ancestors,  You shall not kill; and whoever kills will be liable to judgment.  But I say to you,  whoever is angry with his brother  will be liable to judgment;  and whoever says to his brother, ‘Raqa,’  will be answerable to the Sanhedrin;  and whoever says, ‘You fool,’  will be liable to fiery Gehenna.  Therefore, if you bring your gift to the altar,  and there recall that your brother  has anything against you,  leave your gift there at the altar,  go first and be reconciled with your brother,  and then come and offer your gift.  Settle with your opponent quickly while on the way to court.  Otherwise your opponent will hand you over to the judge,  and the judge will hand you over to the guard,  and you will be thrown into prison.  Amen, I say to you, you will not be released until you have paid the last penny.  “You have heard that it was said,   You shall not commit adultery.  But I say to you,  everyone who looks at a woman with lust has already committed adultery with her in his heart.  If your right eye causes you to sin, tear it out and throw it away.  It is better for you to lose one of your members than to have your whole  body thrown into Gehenna.  And if your right hand causes you to sin, cut it off and throw it away.  It is better for you to lose one of your members  than to have your whole body go into Gehenna.  “It was also said,  Whoever divorces his wife must give her a bill of divorce. But I say to you,  whoever divorces his wife -  unless the marriage is unlawful - causes her to commit adultery, and whoever marries a divorced woman commits adultery. “Again you have heard that it was said to your ancestors,  Do not take a false oath, but make good to the Lord all that you vow.  But I say to you, do not swear at all;  not by heaven, for it is God’s throne;  nor by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the great King.  Do not swear by your head,  for you cannot make a single hair white or black.  Let your ‘Yes’ mean ‘Yes,' and your ‘No’ mean ‘No.’  Anything more is from the evil one.”  This is the Word of the Lord.

L-Evanġelju     -   Qari mill-Evanġelju skond San Mattew 5, 17 -37

F'dak iż-żmien, Ġesu' qal lid-dixxipli tiegħu: "Xejn taħsbu li ġejt  inwanqqa' l-Liġi jew il-Profeti; jien ma ġejtx biex inwaqqagħhom,  iżda biex  inwassalhom għall-milja tagħhom.  Tassew, ngħidilkom,  li sa ma jkunu għaddew is-sema u l-art anqas l-iżgħar ittra jew tikka  waħda mil-Liġi ma titneħħa sa ma jkun seħħ kollox. Jekk mela xi ħadd iġib fix-xejn wieħed  mill-iżgħar minn dawn  il-kmandamenti u għallem lin-nies biex  jagħmlu l-istess,  dan  jissejjaħ l-iżgħar fis-Saltna tas-Smewwiet.  Imma min iħarishom u jgħallimhom, dan kbir jissejjaħ fis-Saltna tas-Smewwiet.  Ngħidilkom li, jekk il-ħajja tajba tagħkom ma tkunx ħafna  aħjar minn dik tal-kittieba u tal-Fariżej, ma tidħlux fis-Saltna tas-Smewwiet. Smajtu xi ntqal lin-nies ta' dari:  "La toqtolx.  Jekk xi ħadd joqtol ikun ħaqqu  l-kundanna."  Imma jien ngħidilkom li l-kundanna jisthoqq ukoll lil min jinkorla għal ħuħ.  Jekk, imbagħad xi ħadd lil ħuħ jgħidlu: "Ġifa,"ikun ħaqqu l-kundanna  tas-Sinedriju;  u jekk  jgħidlu: "Iblaħ,"  ikun ħaqqu n-nar ta' l-infern. Meta jekk tkun qiegħed ittalla' l-offerta tiegħek fuq  l-artal u hemm tiftakar li ħuk għandu xi ħaġa kontra tiegħek, ħalli l-offerta tiegħek hemmhekk quddiem l-artal u  mur l-ewwel irranġa ma' ħuk, u mbagħad ejja talla l-offerta tiegħek. Lil min ikun se jtellgħek il-qorti ħudu bil-kelma t-tajba mill-aktar fis waqt li tkun għadek miegħu fit-triq, li ma jmur jagħtik f'idejn l-imħallef, u l-imħallef f'idejn l-għassies, u hekk issib ruħek fil-ħabs.  Tassew ngħidlek, minn hemm ġew ma toħroġx  qabel ma tkun ħallast l-aħħar tliet ħabbiet.  Smajtu xi ntaql:  "La tagħmilx adulterju."   Imma jien  ngħidilkom li kull min iħares lejn mara biex jixtieqha jkun ġa għamel  adulterju magħha f'qalbu.  Jekk għajnejk il-leminija hi għalik okkażjoni ta' dnub, aqlagħha barra u armiha 'l bogħod minnek, għax aktar ikun jaqbillek, jekk tintiliflek, biċċa  waħda minn ġismek milli ġismek kollu jinxteħet fl-infern.  U jekk idek il-leminija hi għalik okkażjoni ta' dnub, aqtagħha barra u armiha 'l bogħod minnek, għax aktar ikun jaqbillek jekk tintiliflek biċċa waħda mibgħuta minn ħaddieħor jagħmel adulterju. Smajtu wkoll xi ntqal lin-nies ta' dari:  "Tonqosx mill-wegħda li ħlift imma rodd lill-Mulej il-wegħdiet li ħliftlu."  Imma jiena ngħidilkom biex ma taħilfu xejn, u la bis-sema, għax hu t-tron ta'  Alla, u la bl-art, għax fuqha jserraħ riġlejħ, u lanqas b'Ġerusalemm, għaliex hija l-belt tas-Sultan il-kbir.   U lanqas b'rasek ma għandek taħlef, għaliex inti anqas biss xagħra waħda ma għandek ħila  tagħmilħa bajda jew sewda.  Mela ħa jkun id-diskors tagħkom: "Iva, iva;" "Le, Le; kull ma hu iżjed  minn  hekk ikun ġej mill-Ħażin.  Il-Kelma tal-Mulej

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Teacher of the Law

COMMENTARY for your personal reflection:

by Larry Broding, www.word-sunday.com 

In 1994, a previously unpublished document from the Dead Sea Scrolls saw the light of day. The Halakhic Scroll (4QMMT) discussed many points of the Law, including the purity of liquid streams, a rather esoteric subject, to say the least. However, this scroll forced many Christian scholars to reassess their view of Palestinian culture in the time of Jesus. Up to this point, that view was informed by Josephus, the Jewish historian to the Roman world in the first century AD. Josephus described Jewish life before the fall of Jerusalem in terms the Greco-Roman culture could understand. But, the minutia found in this Scroll and how that minutia divided the Essences from the Pharisees and the Sadducees forced many scholars to see different schools of thought in Palestine, not in the philosophic terms Josephus presented, but in terms of how the Torah was applied to everyday life. This shift to Torah application (Halakhic study) marked a new page in Gospel studies. The early Jesus movement (especially seen in Matthew’s gospel) marked their differences from Pharisee and Sadducee not only in a devotion to Jesus from Nazareth, but also in how the Law was applied to the community. Jesus was not only Lord and Savior, he was also the Teacher of the Law.

In Matthew’s gospel, Jesus exclaimed he came to fulfill the Law and the Prophets. As the note above stated, such fulfillment could be seen as either an example or as a scribe/interpreter. In this context, Jesus meant both. He was the primary example of a moral life AND he was the primary teacher of the Law. He expected the leadership of the Christian community to follow in his footsteps as examples and teachers of the Law.

As this Teacher figure, Jesus would be the touchstone for interpretation the Christian community would follow. It is interesting to note that both the faithful and loose teacher were saved, while the Pharisees were implicitly not saved (“unless you have a righteousness greater than that of Pharisees...”) In other words, not only were the Jewish Christians to live by a higher moral standard than the Pharisees (i.e., example), he must have a better interpretation of the Law than the Pharisees (scribe/interpreter). Jesus implied that the Pharisees’ interpretation of the Law was illegitimate.

So, how did Jesus interpret the Law? We can only answer that question in light of competing interpretations (as noted) and the context of interpretation at the time of Jesus. As noted in the introduction, past scholars read early Christianity through literary sources; these sources were culturally dependent. In other words, these sources were filtered through the philosophic world view of Greco-Roman culture. With the interest of Jewish scholars in the New Testament that has occurred in the past twenty years, there has been a reassessment of the world view Jesus lived in. Jesus’ world was affected by Greco-Roman culture, but was steeped in a real concern for the Torah and its purity. So, Jesus in Matthew’s gospel was concerned with following the Law, but a higher concern was interpreting the Law in its purest sense. As we study the following precepts from the Law, keep in mind that each one stands as God’s will, and, from a Jewish standpoint, really needs no other reason to be obeyed. The question of interpretation is: how can one obey each in a way that maintains the purity of that precept? This is how Jesus attempted to interpret the Law.

With this caveat in mind, we can see how Jesus interpreted the commandment against murder. Jesus did not address prohibition against the taking of a life; that imperative was apparent in the commandment. No, Jesus was concerned how breaking the commandment affected one’s relationship with God. Remember, keeping the commandment of the “Law” not only meant legal compliance, it meant living out the divine will. According to this thinking, if I do what God wants me to do, I CAN experience God. Jesus used extreme language to make his point. Simple insults violated the spirit of the commandment. And, reconciling a relationship hurt by angry words even trumped worship of God (after all, how can someone enjoy God’s presence when they are either angry or feel guilty over angry words?). In this dual approach (against even small insults and for reconciliation), Jesus addressed how one could keep the commandment in its purest form.

Therefore a man will leave his father and his mother, and will join with his wife, and they will be one flesh. Why did Jesus oppose divorce? The only reason that made any sense is the status of marriage in God’s creation. Genesis 2:24 inferred the married couple were co-creators in the divine plan. The placement of this teaching early on in the Torah, and its universal application to society made marriage a divinely ordained institution. St. Paul would apply this insight to salvation when he saw marriage as a archtype for Christ and the Church (Ephesians 5:1-32). In the early Church, marriage was symbolic of God’s creation and of God’s salvation. It was an image of the beginning of the world and the end of the world. Since it was entwined with the themes of the Living God’s activity in the cosmos, it was sacred. It is perfectly conceivable that Jesus recognized it’s divine origin and nature, and, so, denied its dissolution on principle.

Jesus’ commentary on Torah precepts continue in 5:38-48 (Seventh Sunday in Ordinary Time, Cycle A). As we continue the study, let’s keep in mind the reason for the commentary in Matthew’s gospel: Jesus sought to teach the purest notion of the Law. Such purity was meant to lead the adherent into a fuller relationship with God. These interpretations were idealistic, so they were meant as goal to reach.

How do you try to live out God’s Laws? How has the effort brought you closer to God?