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?