Seek the treasure that awaits

Readings for July 27, 2014

Seventeenth Sunday in Ordinary Time

Is-17-il Ħadd matul is-Sena Sena 'A'

 (Messalin 'A' pp 338)

Reading 1                1 kings 3:5, 7-12

The LORD appeared to Solomon in a dream at night.  God said, “Ask something of me and I will give it to you.”   Solomon answered:  “O LORD, my God, you have made me, your servant, king to succeed my father David;  but I am a mere youth, not knowing at all how to act.  I serve you in the midst of the people whom you have chosen,  a people so vast that it cannot be numbered or counted.   Give your servant, therefore, an understanding heart  to judge your people and to distinguish right from wrong.   For who is able to govern this vast people of yours?”  The LORD was pleased that Solomon made this request.  So God said to him:   “Because you have asked for this—  not for a long life for yourself,  nor for riches,   nor for the life of your enemies,  but for understanding so that you may know what is right—  I do as you requested.   I give you a heart so wise and understanding  that there has never been anyone like you up to now,   and after you there will come no one to equal you.”   This is the Word of The Lord.

L-Ewwel Lezzjoni  -  1Slaten 3, 5-7.12

F'dak iż-żmien, f'Gibgħon il-Mulej deher lil Salamun fil-ħolm bil-lejl: "Itlobni x'nagħtik," qallu Alla.  U wieġbu Salamun: "Mulej, Alla tiegħi, lili, qaddej tiegħek,  għadek kemm qegħedtni sultan flok David missier.   Iżda jiena għadni daqsxejn ta' żagħażugħ, bla ma naf mnejn  għandi ngħaddi. Il-qaddej tiegħek sab ruħu f'nofs dan il-poplu  li int għażilt, poplu hekk kotran li ħadd ma jista'jgħoddu jew iqisu.    Agħti, għalhekk, lill-qaddej tiegħek moħħ ħafif biex jifhem, biex   jista' jmexxi l-poplu tiegħek, u jagħraf it-tajjeb mill-ħażin; għax inkella   min jasal biex imexxih, dan il-poplu tiegħek ta' kotra hekk kbira?" Il-Mulej ħa gost li Salamun talab dil-ħaġa. Għalhekk qallu Alla:  "Ladarba tlabt din il-ħaġa, u ma tlabtnix għomor twil, jew għana,  jew il-ħajja ta' l-għedewwa tiegħek iva, talli tlbat li tagħraf   tifhem kif għandek tmexxi – hawn jien se nagħmel kif għidt int. Qed nagħtik moħħ għaref u għaqli, hekk li ħadd qablek ma kien hawn bħalek, u anqas warjk ma jkun hawn."  Il-Kelma tal-Mulej

Responsorial Psalm      psalm 119:57, 72, 76-77, 127-128, 129-130

R/ (97a) Lord, I love your commands.

I have said, O LORD, that my part
is to keep your words.
The law of your mouth is to me more precious
than thousands of gold and silver pieces.                            R/

Let your kindness comfort me
according to your promise to your servants.
Let your compassion come to me that I may live,
for your law is my delight.                                                           R/

I love your command
more than gold, however fine.
For in all your precepts I go forward;
every false way I hate.                                                                   R/

Wonderful are your decrees;
therefore I observe them.
The revelation of your words sheds light,
giving understanding to the simple.                                      R/

Salm Responsorjali    -   Salm 118 (119)

                R/ Kemm inħobba l-liġi tiegħek, Mulej.

Mulej, dan hu sehmi,

li nħares il-kelma tiegħek.

Aħjar għalija l-liġi ta' fommok

mill-eluf ta' flejjes tad-deheb u l-fidda.                     R/

Tkun it-tjieba tiegħek il-faraġ tiegħi,

skond il-wegħda li għamilt mal-qaddej tiegħek.

Tiġi fuqi tjubitek, biex ikoll il-ħajja;

għax il-liġi tiegħek hi l-għaxqa tiegħi.                      R/

Għalhekk inħobb il-kmandamenti tiegħek,

aktar mid-deheb, mid-deheb l-aktar fin.

Għalhekk jien nimxi dritt fuq il-preċetti tiegħek,

u nobgħod kull triq qarrieqa.                                      R/

Ta' l-għaġeb huma l-preċetti tiegħek,

għalhekk tħarishom qalbi.

It-tifsir ta' kelmtek jagħti d-dawl,

Ifiehem lil min ma jafx.                                                    R/

Reading 2                romans 8:28-30

Brothers and sisters:   We know that all things work for good for those who love God,  who are called according to his purpose.  For those he foreknew he also predestined  to be conformed to the image of his Son, so that he might be the firstborn  among many brothers and sisters.   And those he predestined he also called;  and those he called he also justified;  and those he justified he also glorified.  This is the Word of The Lord.

It-Tieni Lezzjoni   -   Ittra lir-Rumani 8, 28 -30

Ħuti, aħna nafu li Alla, ma' dawk li jħobbuh, ma' dawk  li huma msejħin skond il-providenza tiegħu, f'kollox   jaħdem id f'id għall-ġid tagħhom.  Għax lil dawk li hu għarafhom mill-bidu, ippresestinahom ukoll biex jieħdu s-sura fuq ix-xbieha  ta' Ibnu, ħalli dan ikun il-kbir fost ħafna aħwa; lil dawk  li ppredestinahom, sejħilhom ukoll; lil dawk li sejħilhom,  iġgustifikahom ukoll; lil dawk imbagħad li iġġustifikahom,  igglorifikahom ukoll.  Il-Kelma tal-Mulej

Gospel                                  matthew 13:44-52

Jesus said to his disciples:  “The kingdom of heaven is like a treasure buried in a field, which a person finds and hides again, and out of joy goes and sells all that he has and buys that field.   Again, the kingdom of heaven is like a merchant  searching for fine pearls.   When he finds a pearl of great price,  he goes and sells all that he has and buys it.   Again, the kingdom of heaven is like a net thrown into the sea,  which collects fish of every kind.   When it is full they haul it ashore  and sit down to put what is good into buckets.   What is bad they throw away.   Thus it will be at the end of the age.   The angels will go out and separate the wicked from the righteous  and throw them into the fiery furnace,  where there will be wailing and grinding of teeth.  “Do you understand all these things?”    They answered, “Yes.”    And he replied,  “Then every scribe who has been instructed in the kingdom of heaven  is like the head of a household  who brings from his storeroom both the new and the old.”   This is the Word of The Lord.

L-Evanġelju   -  skond San Mattew 13, 44-52

F'dak iż-żmien, Ġesu' qal lid-dixxipli tiegħu: "Is-Saltna tas-Smewwiet tixbaħ lil teżor moħbi f'għalqa,   li wieħed raġel isibu u jaħbih, u kollu ferħan imur ibigħ  kull ma jkollu u jixtri dik l-għalqa.  Tixbah ukoll is-Saltna tas-Smewwiet lil wieħed neguzajant   ifittex ġawhar fin; meta sab ġawhra tiswa ħafna, mar biegħ  kull ma kellu u xtara lilha. Tixbah ukoll is-Saltna tas-Smewwiet lil xibka mitfugħa l-baħar li fiha jinġabar minn kollox. Meta timtela jtellgħuha x-xatt u joqogħdu bilqiegħda, jiġbru fil-kannestri dak li jkun  tajjeb u jarmu l-ħażin. Hekk jiġri fi tmiem id-dinja: l-anġli joħorġu  jifirdu l-ħżiena mill-ġusti, u jixħtuhom fil-ħuġġieġa tan-nar; hemmhekk ikun hemm il-biki u t-tgħażiż tas-snien. Kollu fhimtuh dan? "Iva," qalululu. U hu qalilhom:"Għalhekk kull  kittieb li jkun sar dixxiplu tas-Saltna tas-Smewwiet jixbah lil wieħed sid li, mill-ħażna tiegħu, joħroġ sew il-ġdid u sew il-qadim."  Il-Kelma tal-Mulej

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COMMENTARY:  By Fr Raniero Cantalamessa ofm cap

Seek the Treasure That Awaits

What did Jesus want to say with the two parables of the hidden treasure and the precious pearl? More or less this: The decisive hour of history has arrived. The Kingdom of God has come on earth.

Specifically, it is about himself and his coming on earth. The hidden treasure and the precious pearl are nothing other than Jesus himself. It is as if, with these words, Jesus wished to say: Salvation has come to you freely, by God's initiative. Make a decision, take advantage of the opportunity, do not let it escape from you. It is the time to decide.

What comes to my mind is the day World War II ended. In the city, partisans and allies opened the storerooms with provisions left by the German army when it retreated. In a flash, the news reached villages in the country and all ran at top speed to take all those wonderful things. Some arrived home full of blankets, others with baskets of provisions.

I think that with these two parables Jesus wished to create such an atmosphere. He wanted to say: Run while you have time! There is a free treasure that awaits you, a precious pearl. Do not lose the opportunity.

Except that, in Jesus' case, what is at stake is infinitely more serious. One's all is at stake. The Kingdom is the only thing that can save us from the highest risk of life, which is to lose the reason why we are in this world.

We are in a society that lives on insurance. People insure themselves against everything. In some countries, it is a kind of mania. There is even insurance against bad weather during vacations. Among all, the most important and frequent insurance is that of life.

However, lets reflect for a minute. Of what use is this insurance and against what does it insure us? Against death? Of course not. It ensures that, in case of death, some one receives an indemnity.

The Kingdom of Heaven is also life insurance against death. "Whoever believes in me, even though he die, shall live," said Jesus. Thus we also understand the radical need posed by such a "deal": to sell everything and leave it all. In other words, to be prepared, if necessary, for any sacrifice.

However, not to pay the price of the treasure or the pearl, which, by definition, do not have a "price," but to be worthy of them.

In each of the parables there are, in fact, two actors: an evident one, that goes, sells and buys; and a hidden one, taken for granted. The author taken for granted is the former proprietor who did not realize that in his field there was a treasure and sold it cheaply to the first bidder. It is the man or woman who had the precious pearl, did not realize its value, and gave it to the first merchant passing by, perhaps for a collection of false pearls.

How can we not see in this warning that is addressed to those of us who sell our faith and Christian heritage for nothing?

However, the parable does not say "a man sold everything he had and started to look for a hidden treasure." We know how such stories end: One loses what one had and finds no treasure. These are stories of dreamers, of visionaries.

No, man found a treasure and, because of this, sold all he had to buy it. In a word, it is necessary to have found the treasure to have the strength and joy to sell everything.

Leaving the parable to one side, we must first find Jesus, meet him in a personal, new and convincing way. Discover him as friend and savior. Then it will be child's play to sell everything. 

It is something that will be "full of joy," as the proprietor mentioned in the Gospel.

[Translation by ZENIT from the Italian original]

OF WEEDS AND SEEDS

Readings for sunday, July 20, 2014

Sixteenth Sunday in Ordinary Time

Is-Sittax-il Ħadd matul is-Sena

Missalin A  p 332

  

Reading 1    -           wisdom 12:13, 16-19

There is no god besides you who have the care of all,  that you need show you have not unjustly condemned.  For your might is the source of justice;  your mastery over all things makes you lenient to all.  For you show your might when the perfection of your power is disbelieved;  and in those who know you, you rebuke temerity.  But though you are master of might, you judge with clemency,  and with much lenience you govern us;  for power, whenever you will, attends you.  And you taught your people, by these deeds,  that those who are just must be kind;  and you gave your children good ground for hope  that you would permit repentance for their sins.  This is the Word of the Lord.

1 Qari   -   Għerf 12, 13, 16-19

M'hemmx Alla ieħor ħliefek, li jieħu ħsieb kollox  biex  ikollok turih li ma qjatx il-ħaqq ħażin. Għax is-setgħa tiegħek hi l-għajn tal-ġustizzja, u, għax int Sid ta' kollox, lil kulħadd tagħder.  Int turi saħħtek ma' min ma jemminx fil-kobor ta' setegħtek; u trażżan 'il dawk li, għalkemm jafuha, iqumu kontriha. Għax sid il-qawwa, int tagħmel il-ħaqq bil-ħniena;   lilna tmexxina bi tjieba kbira.  Għalkemm għandek is-setgħa, issibha wkoll meta tridha.  B'dan l-għemil int għallimt lill-poplu tiegħek,  li l-ġust għandu jkun twajjeb.  Din hi t-tama sabiħa li inti tajt lil uliedek,  li inti tagħti żmien għall-indiema ta' dnubiethom.  Il-Kelma tal-Mulej

Responsorial Psalm   -  psalm 86:5-6, 9-10, 15-16

R/ (5a) Lord, you are good and forgiving.

You, O LORD, are good and forgiving,
abounding in kindness to all who call upon you.
Hearken, O LORD, to my prayer
and attend to the sound of my pleading.                             R/

All the nations you have made shall come
and worship you, O LORD,
and glorify your name.
For you are great, and you do wondrous deeds;
you alone are God.                                                                         R/

You, O LORD, are a God merciful and gracious,
slow to anger, abounding in kindness and fidelity.
Turn toward me, and have pity on me;
give your strength to your servant.                                         R/

Salm Responsorjali                    -         Salm 85 (86)

                R/   Mulej, inti twajjeb u taħfer

Int, Sidi, twajjeb u taħfer,

kollok tjieba għal kull min isajjaħlek.

Agħti widen, Mulej, għat-talba tiegħi,

isma' l-leħen ta' l-ilfiq tiegħi.                                     R/

Il-ġnus kollha, li għamilt, jiġu jinxteħtu quddiemek,

u jsebbħu ismek, Sidi.

Għax kbir int, u għemejjel ta' l-għaġeb tagħmel; 

int waħdek Alla!               `                                              R/

Int, Alla Sidi, ħanin u twajjeb,

iddum biex tagħdab, kollok tjieba u fedelta',

Ħares lejja u ħenn għalija,

Agħti qawwa lill-qaddej tiegħek.                             R/

Reading 2                romans 8:26-27

Brothers and sisters:  The Spirit comes to the aid of our weakness;  for we do not know how to pray as we ought,  but the Spirit himself intercedes with inexpressible groanings.  And the one who searches hearts knows what is the intention of the Spirit, because he intercedes for the holy ones  according to God’s will.  This is the Word of the Lord.

2  Qari       -   Ittra lir-Rumani 8, 26-27

Ħuti, l-Ispirtu, min-naħa tiegħu, jgħinna fin-nuqqas  ta' ħila tagħna.  Għax aħna anqas biss nafu nitolbu  kif imiss, imma l-Ispirtu stess jidħol għalina bit-talb  tiegħu bi tnehid li ma jistax jitfisser bil-kliem; u Alla, li l-ħarsa tiegħu tinfed il-qlub, jaf x'inhi x-xewqa ta' l-Ispirtu; bit-talb tiegħu jidħol għall- qaddissin skond ma jrid Alla. Il-Kelma tal-Mulej

Gospel                                  matthew 13:24-43

Jesus proposed another parable to the crowds, saying: “The kingdom of heaven may be likened  to a man who sowed good seed in his field.   While everyone was asleep his enemy came and sowed weeds all through the wheat, and then went off.  When the crop grew and bore fruit, the weeds appeared as well.  The slaves of the householder came to him and said, ‘Master, did you not sow good seed in your field?   Where have the weeds come from?’ He answered, ‘An enemy has done this.’  His slaves said to him,‘Do you want us to go and pull them up?’  He replied, ‘No, if you pull up the weeds you might uproot the  wheat along with them. Let them grow together until harvest; then at harvest time I will say to the harvesters, “First collect the weeds and tie them in bundles for burning; but gather the wheat into my barn.”’”  He proposed another parable to them. “The kingdom of heaven is like a  mustard seed that a person took and sowed in a field.  It is the smallest of  all the seeds, yet when full-grown it is the largest of plants.  It becomes a  large bush, and the ‘birds of the sky come and dwell in its branches.’”  He spoke to them another parable. “The kingdom of heaven is like yeast that a woman took and mixed with three measures of wheat flour until the whole batch was leavened.”  All these things Jesus spoke to the crowds in parables. He spoke to them only in parables, to fulfill what had been said through the prophet: I will open my mouth in parables  I will announce what has lain hidden from the foundation of the world.   Then, dismissing the crowds, he went into the house. His disciples approached him and said, “Explain to us the parable of the weeds in the field.”  He said in reply, “He who sows good seed is the Son of Man, the field is the world, the good seed the children of the kingdom.  The weeds are the children of the evil one,  and the enemy who sows them is the devil.  The harvest is the end of the age, and the harvesters are angels.   Just as weeds are  collected and burned up with fire,  so will it be at the end of the age.  The Son of Man will send his angels, and they will collect out of his kingdom  all who cause others to sin and all evildoers.   They will throw them into the fiery furnace,  where there will be wailing and grinding of teeth.   Then the righteous will shine like the sun  in the kingdom of their   Father. Whoever has ears ought to hear.”   This is the Word of the Lord.

L-Evanġelju  -     skond San Mattew 13, 24-43

F'dak iż-żmien, Ġesu' qal lin-nies din il-parabbola: "Is-saltna tas-Smewwiet tixbaħ lil wieħed raġel li żara' żerriegħa tajba fl-għalqa tiegħu.  Iżda xħin in-nies kienu reqdin, ġie l-għadu tiegħu, żara' s-sikrana qalb il-qamħ u telaq.   Meta mbagħad  il-qamħ nibet u ħareġ is-sbul, tfaċċat ukoll is-sikrana. Resqu l-qaddejja fuq is-sid l-għalqa u qalulu: "Sinjur, int mhux  żerriegħa tajba żrajt fl-għalqa tiegħek?  Mela din is-sikrana mnejn ġiet?   Iżda hu qalilhom:  Dil-biċċa għamilhieli xi għadu tiegħi.""Tridx immorru  niġbruha?"  qalulu l-qaddejja."Le qalilhom, għax intom u tiġbru s-sikrana  għandkom mnejn taqilgħu magħha il-qamħ ukoll.  Erħulhom jikbru  t-tnejn flimkien sal-ħsad; meta mbagħad jasal il-ħsad, ngħid lill-ħassada:  Iġbru s-sikrana l-ewwel, u orbtuha qatta qatta għall-ħruq, imbagħad   qiegħdu l-qamħ fil-maħżem tiegħi."   Ġibilhom parabbola oħra u qalilhom:  "Is-Saltna tas-Smewwiet tixbaħ lil  żerriegħa tal-mustarda,li wieħed raġel ikun qabad u żeragħha fl-għalqa tiegħu.  Hija tabilħaqq l-iżgħar waħda fost iż-żrieragħ kollha, iżda meta tikber, tkun  l-akbar waħda fost il-ħxejjex u ssir  siġra, hekk li l-għasafar tal-ajru jiġu jbejtu  fil-friegħ tagħha."  Qalilhom parabbola oħra:  "Is-Saltan tas-Smewwiet tixbaħ lil ftit ħmira li waħda  mara tkun qabdet u ħalltet ma' tliet sigħan dqiq sa ma tkun għolliet l-għaġna kollha."  Dan kollu Ġesu' qalu bil-parabboli lin-nies, u mingħajr xi parabbola ma kienx  ikellimhom, biex hekk iseħħ dak li kien ingħad permezz tal-profeta meta qal: "Nifitaħ follmi bil-parabboli, nitkellem fuq ħwejjeġ moħbij sa mit-twaqqif tad-dinja."  Imbagħad ħalla n-nies u mar id-dar.  Resqu lejħ id-dixxipli tiegħu u qalulu:  "Fissrhielna l-parabbola tas-sikrana fl-għalqa."   U weġibhom:  "Dak li jiżra  ż-żerriegħa tajba huwa Bin il-bniedem.  L-għalqa hija d-dinja;  iż-żerriegħa  t-tajba  huma wlied is-Saltna; is-sikrana huma wlied il-Ħażen, u l-għadu li  żeragħha huwa x-Xitan.  Il-ħsad ifisser tmiem id-dinja, u l-ħassada l-anġli.   Mela bħalma s-sikrana jiġbruha  u jaħarquha fin-nar, hekk isir fi tmiem id-dinja. Bin il-bnedem jibgħad l-anġli tiegħu, u huma jiġbru barra mis-Saltan tiegħu kull  ma jġib it-tfixkil u kull min jagħmel il-ħażen, u jixħtuhom fil-ħuġġieġa tan-nar, hemmhekk ikun hemm il-biki u t-tgħażżiż tas-snien.  Imbagħad il-ġusti jsiru jiddu  bħax-xemx, fis-Saltna ta' Missierhom.  Min għandu widnejn, ħa jisma!" Il-Kelma tal-Mulej

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COMMENTARY:  

By Father Raniero Cantalamessa, OFM Cap

OF WEEDS AND SEEDS

Jesus sketched the situation of the Church in the world with three parables. The grain of mustard seed that becomes a tree indicates the growth of the Kingdom of God on earth. Also the parable of leaven in the dough signifies the growth of the Kingdom, not so much in extension as in intensity. It indicates the transforming force of the Gospel that raises the dough and prepares it to become bread.  These two parables were easily understood by the disciples, but not so the third, the seeds and the weeds, which Jesus explained to them separately. The sower, he said, was himself, the good seeds were the children of the Kingdom, the bad seeds were the children of the evil one, the field was the world and the harvest was the end of the world.

In antiquity, Jesus' parable was the object of a memorable dispute that it is very important to keep in mind also today. There were sectarian spirits, the Donatists, who resolved the matter in a simplistic way: On one hand was the Church (their church) made up wholly and solely of the perfect; on the other was the world full of children of the evil one, without hope of salvation.

St. Augustine opposed them: The field, he explained, is, indeed, the world, but it is also the Church, the place in which saints and sinners live side-by-side, and in which there is room to grow and to be converted. "The evildoers," he said, "exist in this way either so that they will be converted, or because through them the good exercise patience."

Hence the scandals that every now and then shake the Church should sadden, but not surprise us. The Church is made up of human persons, not wholly and solely of saints. There are weeds also in every one of us, not only in the world and in the Church, and this should render us less ready to point the finger.

To Luther, who rebuked Erasmus of Rotterdam for staying in the Catholic Church notwithstanding her corruption, the latter responded: "I support this Church in the hope that she will become better, because she is also constrained to bear with me in the hope that I will become better."

Perhaps the main subject of the parable, however, is neither the seeds nor the weeds, but God's patience. The liturgy underlines it with the selection of the first reading, which is a hymn to God's strength that is manifested under the form of patience and indulgence. God's patience is not simply patience, namely, awaiting the Day of Judgment so as to punish more severely. It is forbearance, mercy, the will to save.

The parable of the seeds and the weeds lends itself to a wider reflection. One of the principal motives of embarrassment for believers and of rejection of God by nonbelievers has always been the "disorder" that exists in the world. Ecclesiastes, which in so many instances makes itself the spokesman of doubters and skeptics, noted, "There is the same lot for all, for the just and the wicked" (9:2). And, "Under the sun in the judgment place I saw wickedness, and in the seat of justice, iniquity" (3:16).

At all times, iniquity has been seen as triumphant and innocence as humiliated. "However," noted the great orator Bossuet, "so that the world is not believed to be something fixed and secure, note that sometimes the contrary is seen, namely, innocence on the throne and iniquity on the scaffold. "

The response to this scandal was already found by the author of Ecclesiastes: "And I said to myself, both the just and the wicked God will judge, since there is a time for every affair and on every work a judgment" (3:17). It is what Jesus calls in the parable "the time of harvest." In other words, it is a question of finding the precise point of observation in face of the reality, of seeing things in the light of eternity.

It is what happens with certain modern paintings that, seen up close, seem a medley of colors without order or meaning, but seen from the correct distance they reveal a precise and powerful design.

It is not a question of remaining passive and in expectation in face of evil and injustice, but of struggling with all licit means to promote justice and repress injustice and violence. To this effort, which involves men of good will, faith adds assistance and support of inestimable value -- the certainty that the final victory will not be that of injustice and arrogance, but of innocence.

Modern man finds it difficult to accept the idea of God's Last Judgment on the world and history, but in this he contradicts himself because it is he himself who rebels against the idea that injustice has the last word.

In so many millennia of life on earth, man has become accustomed to everything: He has adapted himself to all climates, and immunized himself against so many sicknesses. However, he has never become accustomed to one thing: injustice. He continues to see it as intolerable. And it is to this thirst for justice that the judgment will respond. This will not be willed only by God, but by all men and, paradoxically, even by the ungodly.

"In the day of the universal judgment," says the poet Paul Claudel, "it is not only the Judge who will descend from heaven, but the whole earth will precipitate the encounter."

How much human affairs change when seen from this angle, even those that are happening in the world today! Let us take the phenomenon, which so humiliates and saddens us Italians, of organized crime. Recently, Roberto Saviano's book "Gomorrah," and later the film made about it, documented the degree of odiousness and contempt of others gathered around the heads of these organizations, but also the sense of impotence and almost of resignation of society in face of the phenomenon.

We saw in the past people of the mafia accused of horrible crimes, defend themselves with a smile on their lips, defeating the judges and courts, gaining strength by the lack of evidence. As if, pretending to be candid before the human judges, they resolved everything. If I could address them I would say: Don't delude yourselves, poor unfortunate ones; you haven't accomplished a thing! The real judgment must still begin. You may end your days in liberty, honored, and finally with a splendid religious funeral, after having left hefty donations for charitable works, but you will not have accomplished anything. The true Judge awaits you behind the door, and you can't cheat him. God does not allow himself to be bribed.

Hence, what Jesus says at the end of his explanation of the parable of the weeds should be a reason for consolation for the victims, and of healthy dread for the violent. "Just as the weeds are gathered and burned with the fire, so will it be at the close of the age. The Son of man will send his angels, and they will gather out of his Kingdom all causes of sin and all evildoers, and throw them into the furnace of fire; there men will weep and gnash their teeth. Then the righteous will shine like the sun in the Kingdom of their Father."

[Translation from the Italian original by ZENIT]

Are we following the Word?

Fifteenth Sunday in Ordinary Time

                                           Il-Ħmistax-il Ħadd matul is-Sena                                           

Missalin A  p 326

Reading 1                           Isaiah 55:10-11

Thus says the LORD:  Just as from the heavens the rain and snow come down and do not return there till they have watered the earth, making it fertile and fruitful, giving seed to the one who sows and bread to the one who eats, so shall my word be that goes forth from my mouth; my word shall not return to me void, but shall do my will, achieving the end for which I sent it. This is the Word of The Lord.

L-Ewwel Lezzjoni    -     Isaija 55, 10-11

Dan igħid il-Mulej:  "Bħalma x-xita u s-silġ jinżlu mis-smewwiet, u ma jerġgħux lura mnejn ġew bla ma jsaqqu l-art, imma jġegħluha tnissel u tnibbet, u tagħti ż-żerriegħa lil min jiżra, u l-ħobż lil min jiekol, hekk jiġri minn kelmti: hija toħroġ minn fommi, u ma terġax lura vojta, imma tagħmel dak li jogħġob lili, u ttemm dak li nkun bgħattha tagħmel."  Il-Kelma tal-Mulej

Responsorial Psalm       - Psalm 65:10, 11, 12-13, 14

You have visited the land and watered it;
greatly have you enriched it.
God’s watercourses are filled;
you have prepared the grain.
R. The seed that falls on good ground will yield a fruitful harvest.

Thus have you prepared the land: drenching its furrows,
breaking up its clods,
Softening it with showers,
blessing its yield.
R. The seed that falls on good ground will yield a fruitful harvest.

You have crowned the year with your bounty,
and your paths overflow with a rich harvest;
The untilled meadows overflow with it,
and rejoicing clothes the hills.
R. The seed that falls on good ground will yield a fruitful harvest.

The fields are garmented with flocks
and the valleys blanketed with grain.
They shout and sing for joy.
R. The seed that falls on good ground will yield a fruitful harvest.

Salm Responsorjali       -  Salm 64(65)

Inti żżur l-art u ssaqqiha,

u tagħniha bil-ġid tiegħek.

Il-wied ta' Alla mimli bl-ilma,

il-qamħ tagħhom ħejjejtilhom.               

R/   Iż-żerriegħa waqgħet f'art tajba, u għamlet il-frott.

Hekk int tħejjiha;

issaqqi r-raddiet u twitti t-tub tagħha,

bl-irxiex trabbatha u tberkilha ż-żerrieragħ.

Fawwart is-sema bi tjubitek,

triqatek bil-ġid joqtru.                 

R/   Iż-żerriegħa waqgħet f'art tajba, u għamlet il-frott.

Joqtru bin-nida l-mergħat tad-deżert,

u bil-ferħ jitħażżmul-għoljiet.

Il-mergħat jimtlew bl-imrieħel,

il-widien jinksew bil-qamħ;

jgħajtu lkoll  u jgħannu bil-ferħ.

R/   Iż-żerriegħa waqgħet f'art tajba, u għamlet il-frott.           

Reading II           -              Romans 8:18-23

Brothers and sisters:  I consider that the sufferings of this present time are as nothing compared with the glory to be revealed for us.  For creation awaits with eager expectation the revelation of the children of God; for creation was made subject to futility, not of its own accord but because of the one who subjected it, in hope that creation itself would be set free from slavery to corruption and share in the glorious freedom of the children of God.  We know that all creation is groaning in labour pains even until now; and not only that, but we ourselves, who have the first fruits of the Spirit, we also groan within ourselves as we wait for adoption, the redemption of our bodies. This is the Word of The Lord.

It-Tieni Lezzjoni   -  Ittra lir-Rumani 8, 18-23

Ħuti, jiena għadni persważ li t-tbatijiet ta' issa ma għandhom xejn x'jaqsmu mal-glorja li għadd trid trid tidher fina.   Il-ħlejjaq kollha qegħdin jistennew ħerqana r-rivelazzjoni ta' wlied Alla, għax il-ħolqien jinsab taħt il-frugħa – mhux minn rajh, imma minħabba dak li xeħtu taħtha – bit-tama li l-ħlejjaq huma wkoll għad ikunu meħlusa mill-jasar tat-taħsir u jiksbu l-ħelsien tal-glorja ta' wlied Alla. Aħna nafu li l-ħolqien kollu għadu s'issa  jitniehed  bl-uġiegħ tal-ħlas; u mhux hu biss, imma wkoll aħna li għandna l-ewwel frott ta' l-Ispirtu, aħna wkoll nitniehdu fina nfusna waqt li nistennew l-adozzjoni ta' wlied, il-fidwa ta' ġisimna. Il-Kelma tal-Mulej

Gospel     -    Matthew 13:1-23

On that day, Jesus went out of the house and sat down by the sea. Such large crowds gathered around him that he got into a boat and sat down, and the whole crowd stood along the shore.  And he spoke to them at length in parables, saying: “A sower went out to sow.  And as he sowed, some seed fell on the path, and birds came and ate it up.  Some fell on rocky ground, where it had little soil.  It sprang up at once because the soil was not deep,  and when the sun rose it was scorched,  and it withered for lack of roots.  Some seed fell among thorns, and the thorns grew up and choked it.  But some seed fell on rich soil, and produced fruit, a hundred or sixty or thirtyfold.  Whoever has ears ought to hear.” The disciples approached him and said, “Why do you speak to them in parables?”  He said to them in reply, “Because knowledge of the mysteries of the kingdom of heaven has been granted to you, but to them it has not been granted.  To anyone who has, more will be given and he will grow rich; from anyone who has not, even what he has will be taken away. This is why I speak to them in parables, because they look but do not see and hear but do not listen or understand.  Isaiah’s prophecy is fulfilled in them, which says: You shall indeed hear but not understand, you shall indeed look but never see. Gross is the heart of this people, they will hardly hear with their ears,  they have closed their eyes,  lest they see with their eyes and hear with their ears and understand with their hearts and be converted, and I heal them.  “But blessed are your eyes, because they see, and your ears, because they hear.  Amen, I say to you, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it. “Hear then the parable of the sower. The seed sown on the path is the one who hears the word of the kingdom without understanding it, and the evil one comes and steals away what was sown in his heart. The seed sown on rocky ground is the one who hears the word and receives it at once with joy.  But he has no root and lasts only for a time.  When some tribulation or persecution comes because of the word, he immediately falls away.  The seed sown among thorns is the one who hears the word, but then worldly anxiety and the lure of riches choke the word and it bears no fruit.  But the seed sown on rich soil is the one who hears the word and understands it, who indeed bears fruit and yields a hundred or sixty or thirtyfold.”  This is the Word of The Lord.

L-Evanġelju   -   skond San Mattew 13, 1-23

Dakinhar Ġesu' ħareġ mid-dar, mar f'xatt il-baħar u qagħad bilqiegħda hemm.  U nġabru madwaru folol hekk kbar ta' nies li kellu jitla' fuq dgħajsa u jinżel  bilqiegħda fiha;  in-nies qagħdu lkoll wieqfa fuq ix-xatt,  u hu beda jkellimhom fuq bosta ħwejjeġ tal-parabboli. U qalilhom:  "Darba wieħed bidwi ħareġ jiżra'.  Huwa u  jiżra' xi żerrigħat waqgħu mal-mogħdija, ġew l-għasafar u naqqruhom kollha.  Oħrajn waqgħu f'art kollha blat,  fejn ma kienx hemm wisq ħamrija, u malajr nibtu, għax  il-ħamrija ma kinitx fonda; iżda mbagħat telgħet ix-xemx, u nħarqu  unixfu, għax ma kellhomx għeruq.   Oħrajn waqgħu qalb ix-xewk, u x-xewk kbir magħhom u  ħonoqhom.   Imma oħrajn waqgħu f'art tajba, u għamlu  l-frott, min mija, min sittin, u min tletin.  Min għandu  widnejn, ħa jisma!"  Resqu lejh id-dixxipli u staqsew:  "Għaliex tkellimhom  bil-parabboli?"  Hu weġibhom:  " Għax lilkom  ingħata  li tagħrf l-misteri tas-Saltna tas-Smewwiet, iżda lilhom  dan ma kienx mogħti.  Għax kull min għandu, jingħatalu, u jkollu żżejjed ukoll;  iżda min ma għandux, jitteħidlu saħansitra dak li għandu.  Jien għalhekk inkellimhom  bil-parabboli;  għax iħarsu kemm iħarsu ma jaraw; u jisimgħu kemm jisimgħu ma jifhmux.  U hekk isseħħ fihom il-profezija ta' Isaija li tgħid:  "Tisimgħu kemm tisimgħu ma tifhmux, u tħarsu kemm tħarsu ma tarawx.  Għax il-qalb ta' dan il-poplu twebbset; kienu tqal biex jisimgħu b'widnejhom, u għalqu għajnejhom, li ma jomorrux jaraw b'għajnejhom, u jisimgħu b'widnejhom u jifhmu b'moħħhom, u hekk ibiddlu ħajjithom u jiena nfejjaqhom."   Intom, iżda, henjin għajnejkom, għax qegħdin jaraw; ħenjin widnejkom, għax qegħdin jisimgħu.  Tassew,  ngħidilkom, li bosta profeti u nies ġusti xtaqu jaraw dak li qegħdin taraw  intom u ma rawħx, u jisimgħu dak li qegħdin tisimgħu intom, u ma semgħuxh!  Mela isimgħuha intom il-parabbola ta' dak li ħareġ  jiżra'.  Kull min jisima' l-kelma tas-Saltna u ma jifhimhiex, jersaq il-Ħażin  ujisraqlu dak li jkun  inżera' f'qalbu;  dan huwa dak li nżera' mal-mogħdija.   Dak li nżera' f'art kollha blat huwa dak li jisma'  l-kelma u jilqagħha minnufih bil-ferħ;  imma għeruq ma jkollux fih innifsu,u għalhekk ftit idum;  imbagħad jiġi  fuqu  l-għawġ, jew isib min iħabbtu minħabba  l-kelma, u malajr jitfixkel.  Dak li nżera'  qalb ix-xewk  huwa dak li jisma' l-kelma iżda l-inkwiet  zejjed għall-ħwejjeġ tad-dinja u l-ġibda għall ġid ta' l-art joħonqulu l-kelma, li għalhekk ma tagħmilx frott.  Dak imbagħad li nra' f'art tajba huwa dak li jisma'  l-kelma u jifimha; u tassew hu jagħmel il-frott; dan jagħmel mija, dak sittin, u l-ieħor tletin."  Il-Kelma tal-Mulej 

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Commentary:  By Larry Broding (word-Sunday.com)

The Goodness of God

The parable of the sower and the seed stood as a favorite parable in the early church. This shortened version from Matthew can be divided into three parts: the gathering of the crowds, the waste of the sower, and the abundant harvest.  The contemporaries of Jesus gathered around him to learn about the Kingdom. In this gospel passage, the crowd was so great, Jesus had to sit in a boat off shore to teach. But Jesus taught in such a way to cause frustration and insight. Instead of teaching clearly, he allowed the listener to but the pieces together. In this way, the listener (and the reader) could grow spiritually.

What are your favorite parables? Why are they your favorite?

The parable of the sower and the seed shocked Jesus' audience for wasteful planting and the abundant harvest. Ancient people saw waste as an abuse of the rich. When they discussed economics, most ancient people agreed on two points. First, there was only a limited amount of wealth in the world. Second, God (or the gods) willed the distribution of that wealth within a rigid social class system. The rich (five percent of the population) held ninety percent of the wealth and the poor battled for survival. The ancients would consider our modern notions of creating wealth and individual betterment absurd.

Imagine the audience's attitude toward waste. They would recycle any useful object and pick up any useful seed so they could replant it in good soil. Yet the farmer in the parable threw seed around without thought. Did he flaunt his wealth? Or, did he totally lack common sense?

How do you view wealth? The rich? How do you use your money wisely?

Do you have any hobbies or charities others might see as wasteful?

What satisfaction do you derive from spending money on them?

In the end, however, the harvest vindicated the farmer's sowing practices. When most people gained yields of two to five times the amount of grain planted, the farmer in the parable gained 30 to 100 times! The yield boggled the mind of the ancients.

Jesus considered this parable important enough to give it two emphatic statements: "Look!" at the beginning and "Those who have ears, listen!" at the end. Why? To emphasize the blessings of God's Kingdom. God's blessings seemed as irrational to Jesus' audience as they do today. God blessed the wicked with riches while the good suffer. Yet, the suffering of the good led to much greater blessings. Such was God's Kingdom.

Like any good story, the parables of Jesus had many levels of meaning. Jesus interpreted this parable for the missionary ministry of the apostles. In 13:18-23, he viewed the sower as the missionary preaching to the crowds. Some in the crowd reject the message outright (like seeds on the hardened path). Others receive the message but are immature and quickly lose interest in the face of opposition (like the seeds on rocky soil which the sun burnt). A third group become Christians but never enjoy spiritual growth, since worries of the world get in the way (like the seeds sown with thorn weeds). The last group grows abundantly in Christ, since they willingly place themselves at risk (like seeds in a deep, rich soil that is turned over and over).

Jesus meant his parables to shock and befuddle his audience for a reason. He told parables to make his audience think. Applied to our modern life, the parable of the sower and the seed still poses a challenge.

How can waste and abundance describe blessings in God's kingdom?

How can we risk our hearts (like the soil in the parable) to receive God's Word (like the seeds)?