Finding the Treasure In Wisdom

Seventeenth Sunday in Ordinary Time

Is-Sbatax- il Ħadd taż-Żmien ta’ Matul is-Sena

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.

QARI I  

1 Slaten 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 missieri. Iżda jiena għadni daqsxejn ta’ żagħżugħ, 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 tal-għedewwa tiegħek – iva, talli tlabt li tagħraf tifhem kif għandek tagħmel hawn jien se nagħmel kif għedt int. Qed nagħtik moħħ għaref u għaqli, hekk li ħadd qablek ma kien hawn bħalek, u anqas warajk ma jkun hawn”. Il-Kelma tal-Mulej

Responsorial Psalm PS 119

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. 

For 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), 57.72.76-77.127- 128.129-130

R/. (97a): Kemm inħobbha 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 ikolli l-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/.

Tal-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.

QARI II

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, ippredestinahom 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, iġġustifikahom ukoll; lil dawk imbagħad li ġġustifikahom, 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.

EVANĠELJU

Mattew 13, 44-52

IF’dak iż-żmien Ġesù qal lid-dixxipli tiegħu: “Is-Saltna tas-Smewwiet tixbah 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 neguzjant 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 ikun hemm il-biki u t-tgħażżiż tas-snien  Kollu fhimtuh dan?” “Iva”, qalulu. 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 Thomas Rosica

When we ask for wisdom      

It is important to know the historical background for Sunday’s first reading from the First Book of Kings 3:5-12. Solomon had just been installed as the third king of Israel. The lot of leadership fell to him, the favoured son of Bathsheba. Solomon is introduced to us, not as the legendary wise and good king, but as a man already compromised in his public life and personal relationships. Far from being the innocent child kneeling before God, he is more like the wayward son who prostrates himself before God, already aware of what will lead him away from the path of wise and discerning leadership. Solomon’s prayer for wisdom reveals a young king, unsure of himself at the outset of his reign.

The beginning of wisdom is the recognition that one needs wisdom. What did Solomon ask of his God? First he asked for an “understanding heart” (3:9), which means to “hear intelligently” – often with the implication of attention and obedience. This could mean to give ear, listen, obey, perceive, or understand. Solomon also asked that he might be able to “discern,” that is: to separate mentally, to understand, or deal wisely. The Lord repeated this word in his answer as recorded in verse 12, but added yet another word: “I have given you a wise and discerning heart,” literally “a wise, intelligent, skilful or artful” heart. Solomon wanted to receive wisdom by carefully listening and obeying the Lord.

This wisdom Solomon asked for was related to the role he was assigned. God was pleased with his prayer, and gave him not only what he has asked but also that for which he had not asked: riches, honour, and glory. The story goes on to show how Solomon’s wisdom was such that Israel “stood in awe of the king, because they saw that the wisdom of God was in him” (1 Kings 3:28). In the New Testament, when Jesus was teaching, he said of Solomon’s wisdom, “now one greater than Solomon is here” (Matthew 12:42), referring to himself.

The unique moment in the life of one of the great kings of Israel described in 1 Kings 3 raises many questions for us. When asking for wisdom, we must believe that God will provide the wisdom we seek; we must trust him to do it in His own way, which usually means that we will be in partnership with Him. Where in our life is there need for wisdom? Do we have the willingness to be obedient and to look to God so that ours will be a righteous wisdom? Are we willing to partner with God to acquire this wisdom? Do we have sufficient faith to believe that God will provide?

Conformed to the Son’s image

Sunday’s second reading from Paul’s letter to the Romans (8:28-30) outlines the Christian vocation as it was designed by God: to be conformed to the image of his Son, who is to be the first born among many brothers (8:29). God's redemptive action on behalf of the believers has been in process before the beginning of the world. Those whom God chooses are those he foreknew (8:29) or elected. While man and woman were originally created in God's image (Genesis 1:26-27), it is through baptism into Christ, the image of God (2 Corinthians 4:4; Colossians 1:15), that we are renewed according to the image of the Creator (Colossians 3:10). Those who are called (Romans 8:30) are predestined or predetermined. These expressions do not mean that God is arbitrary. Rather, Paul uses them to emphasize the thought and care that God has taken for the Christian’s salvation.

How will we recognize the kingdom?

Jesus used a variety of images to refer to the kingdom of heaven. Throughout the New Testament, we read about a shepherd who has lost sheep, a woman who has lost a silver coin, a father who has lost a son. In these and many more stories, Jesus is saying that the Kingdom comes for us when we find what we have lost. Jesus started his ministry with the proclamation of the Gospel: “The kingdom of heaven is at hand.” But his disciples, then and now, keep on asking: “When is the kingdom coming? How will we recognize it?” His usual reply indicated the difficulties of seeing the kingdom where we are blinded by earthly images. Jesus spoke of the kingdom as being near, “at hand,” and coming unexpectedly. He revealed the kingdom in two ways. His miracle-working deeds revealed present power over evil; his parables contained messages of what the kingdom could and should be like.

Parables about the kingdom

The historical backdrop of the parables is very important in our understanding of these marvellous stories. In the unsettled conditions of Palestine in Jesus’ time, it was not unusual to guard valuables by burying them in the ground (13:44). The first two of the last three parables of Matthew’s discourse (13:44-52) have the same point. The person who finds a buried treasure and the merchant who finds a pearl of great price sell all that they have to acquire these finds; similarly, the one who understands the supreme value of the kingdom gives up whatever he must to obtain it. The joy with which this is done is made explicit in the first parable, but it may be presumed in the second also. The concluding parable of the fishnet resembles the explanation of the parable of the weeds with its stress upon the final exclusion of evil persons from the kingdom.

Since Matthew tends to identify the disciples and the Twelve (13:52) this saying about the Christian scribe cannot be taken as applicable to all who accept the message of Jesus. The scribe instructed in the kingdom of heaven knows both the teaching of Jesus (the new) and the law and prophets (the old) and provides in his own teaching both the new and the old as interpreted and fulfilled by the new.

Conceptions of the Kingdom

The Kingdom of God is not – as some maintain today – a generic reality above all religious experiences and traditions. It is, before all else, a person with a name and a face: Jesus of Nazareth, the image of the unseen God. We cannot marginalize Christian revelation and its ecclesial transmission by proposing a non-Christian vision where misuse of the terminology “Kingdom” or “Reign of God” is a substitute for Jesus Christ and his Church.

In the Lineamenta (“preparatory document”) for the Synod of Bishops on the New Evangelization convened in October 2012, two particular passages and their references to the Kingdom struck me in light of next Sunday’s Gospel reading. Under section #24, “The ‘New Evangelization’: A Vision for the Church of Today and Tomorrow” we read:

“We are facing situations which are signs of massive changes, often causing apprehension and fear. These situations require a new vision, which allows us to look to the future with eyes full of hope and not with tears of despair. As “Church,” we already have this vision, namely, the Kingdom to come, which was announced to us by Christ and described in his parables. This Kingdom is already communicated to us through his preaching and, above all, through his death and resurrection. Nevertheless, we oftentimes feel unable to enflesh this vision, in other words, to “make it our own” and to “bring it to life” for ourselves and the people we meet everyday, and to make it the basis for the Church’s life and all her pastoral activities.”

In section #25, “The Joy of Evangelizing,” we read:

“A new evangelization means to share the world’s deep desire for salvation and render our faith intelligible by communicating the logos of hope (cf. 1 Pt 3:15). Humanity needs hope to live in these present times. The content of this hope is “God, who has a human face and who ‘has loved us to the end.’” For this reason, the Church is, by her very nature, missionary. We cannot selfishly keep for ourselves the words of eternal life, which we received in our personally encountering Jesus Christ. They are destined for each and every person. Each person today, whether he knows it or not, needs this proclamation.

“To be unaware of this need creates a desert and an emptiness. In fact, the obstacles to the new evangelization are precisely a lack of joy and hope among people, caused and spread by various situations in our world today. Oftentimes, this lack of joy and hope is so strong that it affects the very tenor of our Christian communities. This is the reason for renewing the appeal for a new evangelization, not simply as an added responsibility but as a way to restore joy and life to situations imprisoned in fear.

“We therefore approach the new evangelization with a sense of enthusiasm. We will learn the sweet and comforting joy of evangelizing, even at times when proclamation might seem like a seed sown among tears (cf. Ps 126:6). “May it mean for us – as it did for John the Baptist, for Peter and Paul, for the other apostles and for a multitude of splendid evangelizers all through the Church’s history – an interior enthusiasm that nobody and nothing can quench. May it be the great joy of our consecrated lives. And may the world of our time, which is searching, sometimes with anguish, sometimes with hope, be enabled to receive the Good News not from evangelizers who are dejected, discouraged, impatient or anxious, but from ministers of the Gospel whose lives glow with fervour, who have first received the joy of Christ, and who are willing to risk their lives so that the Kingdom may be proclaimed and the Church established in the midst of the world.”

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Facing wickedness

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.

L-Ewwel Lezzjoni

Qari mill-Ktieb tal-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 Respeonsorjali                                                                    

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 II                

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.

It-Tieni Lezzjoni

Qari mill-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 13:24-33

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.”

             L-Evanġelju

Qari 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 moħbija 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

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.

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 non believers 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 colours 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]   

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Living The Word of God

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.

L-Ewwel Lezzjoni

Qari mill-Ktieb tal-Profeta 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

R/ The seed that falls on good ground will yield a fruitful harvest.

You have visited the land and watered it;

greatly have you enriched it.

God’s watercourses are filled;

you have prepared the grain.              R/

Thus have you prepared the land: drenching its furrows,

breaking up its clods,

Softening it with showers,

blessing its yield. R/

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 fields are garmented with flocks

and the valleys blanketed with grain.

They shout and sing for joy.                R/

Salm Responsorjali

(Salm 64(65)

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

Inti żżur l-art u ssaqqiha,

u tagħniha bil-ġid tiegħek.

Il-wied ta' Alla mimli bl-ilma,

il-qamħ tagħhom ħejjejtilhom.             R/

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/

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/

READING 2

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 labor 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.

It-Tieni Lezzjoni

Qari mill-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.”

L-Evanġelju

Qari 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 tagħrfu 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 għall-ħwejjeġ tad-dinja u l-ġibda għall ġid ta’ l-art joħonqulu l-kelma, li għalhekk ma tagħmilx frott. Dak imbagħad li waqa 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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God's Word is Never Spoken in Vain

A reflection for the 15th Sunday in Ordinary Time, Year A by Fr. Thomas Rosica, CSB

In verse 10 of Sunday’s first reading from chapter 55 of the prophet Isaiah, we read: “As the rain and the snow come down from heaven, and do not return to it without watering the earth and making it bud and flourish, so that it yields seed for the sower and bread for the eater…” Rain may seem lost when it falls on a desert, but even still it fulfils some purpose of God. So too when the Gospel word falls on a hard heart, it sometimes brings about change in one’s life; if nothing else, it leaves people with no excuse.

Not only does Isaiah compare God’s Word to rain, he also compares it with snow – something else that is often underappreciated for what it really does. Snow’s main purpose is far greater than simply providing coating for ski hills, raw material for making snowmen, and necessary covering for snowmobile trails. Its main purpose, like that of rain, is to provide water and moisture for the earth so that plants and trees are able to live and grow.

Every time snow and rain come down, they always provide a very necessary ingredient: moisture for the germination and growth of seeds planted in the earth. They never cease to accomplish their purpose. In verse 11, we see that God’s Word, like the rain and snow that come down from heaven, always accomplishes its intended purpose: “So is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it.” What faith, patience, and perseverance are required to accept this truth!

Patient endurance in steadfast expectation

In Sunday’s second reading from Paul’s letter to the Romans (8:18-23), Paul considers the destiny of the created world to be linked with the future that belongs to the believers. As it shares in the penalty of corruption brought about by sin, so also will it share in the benefits of redemption and future glory that comprise the ultimate liberation of God’s people (8:19-22). After patient endurance in steadfast expectation, the full harvest of the Spirit’s presence will be realized. On earth, believers enjoy the first fruits (i.e., the Spirit) as a guarantee of the total liberation of their bodies from the influence of the rebellious old self (8:23).

Understanding the meaning of “parable”

The word “parable” is used in the Greek Septuagint to translate the Hebrew mashal, a designation covering a wide variety of literary forms such as axioms, proverbs, similitudes, and allegories. In the New Testament “parable” primarily designates stories that are illustrative comparisons between Christian truths and events of everyday life. Sometimes the event has a strange element that is quite different from usual experience (e.g., in Matthew 13:3 the enormous amount of dough in the parable of the yeast); this is meant to sharpen the curiosity of the hearer. As figurative speech, a parable demands reflection for understanding. To understand is a gift of God, granted to the disciples but not to the crowds. In Semitic fashion, both the disciples’ understanding and the crowd’s obtuseness are attributed to God. The question of human responsibility for the obtuseness is not dealt with, although it is asserted in Matthew 13:13.

Structure of Matthew’s Parable of the Sower

Let us take a closer look at the structure of Matthew’s sermon in parables (13:1-52), which is the structural centre of his Gospel. The parables offered by Matthew serve as a varied commentary on the rejection of Jesus by the Pharisees in the two preceding chapters. The whole discourse in parables is the third great discourse of Jesus in Matthew’s account and constitutes the second part of the third major section of the Gospel. Matthew follows the Marcan outline (4:1-35) but includes only two of Mark’s parables. The other five are most likely drawn from the unknown “Q” source that Luke and Matthew share and from Matthew’s special collection of stories. In addition to the seven parables, the discourse gives the reason why Jesus uses this type of speech (13:10-15), declares the blessedness of those who understand his teaching (13:16-17), explains the parable of the sower (13:18-23), and of the weeds (13:36-43), and ends with a concluding statement to the disciples (13:51-52), comprising what could be considered an eighth parable.

Sowing with abandon

To Jesus’ Galilean listeners who were close to the earth, the image of sowing seeds (Matthew 13:1-23) was a very familiar one. Sunday’s parable is startling on several accounts. First of all it portrays a sower who is apparently careless. He scatters the seed with reckless abandon even in those areas where there is virtually no chance for growth. The first seed that falls on the path has no opportunity to grow. The second seed falls on rocky ground, grows quickly, and dies as quickly. The third seed falls among thorns and has its life submerged by a stronger force. Finally the fourth seed falls on good soil and produces fruit – to astonishing, unknown, and unthinkable proportions. The normal harvest in a good year might be sevenfold, but never thirty or sixty, much less one hundred! The life-bearing potential of the seed is beyond imagination! The final yield is earth shattering! In the end, the parable portrays the sower as lavish and extravagant rather than foolish and wasteful.

In the explanation of the parable (13:18-23) the emphasis is on the various types of soil on which the seed falls, i.e. on the dispositions with which the preaching of Jesus is received (cf. parallels in Mark 4:14-20; Luke 8:11-15). The second and third types particularly are explained in such a way as to support the view, held by many scholars, that the explanation is derived not from Jesus but from early Christian reflection upon apostasy from the faith that developed as a consequence of persecution and worldliness respectively. Others, however, hold that the explanation may indeed come from Jesus even though it matured in the light of later Christian experience. The four types of persons envisaged are: (1) those who never accept the word of the kingdom (Matthew 13:19); (2) those who believe for a while but fall away because of persecution (13:20-21); (3) those who believe, but in whom the word is choked by worldly anxiety and the seduction of riches (13:22); and (4) those who respond to the word and produce fruit abundantly (13:23).

In no other instance does Jesus take such great pain to explain a parable than in this one. Too often this parable has been used to emphasize what happens to the seed – carried away by the devil, dying from a lack of roots, choked by the cares and wealth and pleasures of this life. How often have we considered the lavishness and generosity of God – throwing the seed in every direction? Jesus’ explanation clearly shifts the accent from the seed (the word), which was the focus of the parable, to the person who hears it (the soil). In so doing, he brings to the fore God’s extravagant generosity with the word.

God’s Word shall be accomplished

However God wishes to dispense the Gospel, it shall be accomplished. His words are never spoken in vain, and never fail to produce the effect that he intends. Though it may seem that the Gospel often falls on barren rocks, or on arid sands; on extended plains where no vegetation is produced, or in the wilderness “where no human is,” where it seems vain in our view, we know that this is not so. The words of the Gospel often fall on hard and barren human hearts.

The message of Jesus is addressed to the proud, the senseless, the avaricious, and the unbelieving; it may seems to be spoken in vain, and to return void unto God. But it is not so. It is part of his provident design, which cannot but be accomplished. This is proof of the fullness of his mercy, in which God leaves people without excuse, and justifies himself. Or when presented apparently in vain, ultimately becomes successful, and brings sinners at last to abandon their sins, and to turn to God.

The Gospel is indeed often rejected and despised. It falls on the ears of people as the rain falls on hard rock, and there are, so to speak, large fields where the Gospel is preached that are as barren and unfruitful of any spiritual good as the extended desert is of vegetation. At times the Gospel seems to be preached to entire communities with as little effect as when the rains fall on vast, arid desert. In spite of some failure because of opposition and indifference, the message of Jesus about the coming of the kingdom will yield enormous success. Though the Gospel may not immediately produce all the good fruits and effects that we may desire, it will ultimately be successful in accordance with the full wish of the widest benevolence, until the whole world is filled with the knowledge and the love of God.

Allowing the Word to take root in our lives

This week, may the Word take root in our lives. If we allow it to penetrate beneath the surface, we will begin to find ourselves, and find the areas of ourselves which seemed lost or broken, abandoned or forgotten, “unplugged” or “turned off” to the transforming power of God. Together let us pray these words of St. Albert the Great:

Let me leave behind my old life, so that the seeds of your Word won’t be eaten up by the birds of frivolous thought, or choked out by the thorns of worry.

Give me a soft heart full of humility and joy, so that I will be good soil and bring forth fruit in patience.

                           

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