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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