The Real Gift of Sight

« March 20, 2020 »

Fourth Sunday of Lent

Lectionary: 31

Ir-Raba’ Ħadd tar-Randan

Reading 1      1 SAMUEL 16:1b, 6-7, 10-13a

The LORD said to Samuel: “Fill your horn with oil, and be on your way. I am sending you to Jesse of Bethlehem, for I have chosen my king from among his sons.” As Jesse and his Sons Scame to the sacrifice, Samuel looked at Eliab and thought, “Surely the LORD’s anointed is here before him.” But the LORD said to Samuel “Do not judge from his appearance or from his lofty stature, because I have rejected him. Not as man sees does God see, because man sees the appearance but the LORD looks into the heart.” In the same way Jesse presented seven sons before Samuel, but Samuel said to Jesse, “The LORD has not chosen any one of these.” Then Samuel asked Jesse, “Are these all the sons you have?” Jesse replied, “There is still the youngest, who is tending the sheep.” Samuel said to Jesse, “Send for him; we will not begin the sacrificial banquet until he arrives here.” Jesse sent and had the young man brought to them. He was ruddy, a youth handsome to behold and making a splendid appearance. The LORD said, “There—anoint him, for this is the one!” Then Samuel, with the horn of oil in hand, anointed David in the presence of his brothers; and from that day on, the spirit of the LORD rushed upon David.

Qari I      mill-Ewwel Ktieb ta’ Samwel 16, 1b.6-7.10-13a

F’dak iż-żmien, il-Mulej qal lil Samwel: “Imla l-qarn biż-żejt u itlaq. Jien se nibagħtek għand Ġesse l-Betlemita, għaliex minn fost uliedu jien għażilt għalija sultan”. Ġara li malli wasal, Samwel ra lil Elijab u qal: “Hawn quddiem il-Mulej il-midluk tiegħu?”. U l-Mulej qal lil Samwel: “Tħarisx lejn is-sura tiegħu, jew it-tul ta’ persuntu, għax jiena diġa’ warrabtu. Għax il-Mulej ma jarax bħalma jara l-bniedem, dak biss li jidher fl-għajn, imma l-qalb”. Ġesse ressaq quddiem Samwel sebgħa minn uliedu; imma Samwel qallu: “Il-Mulej ma ħatar lil ħadd minn dawn”. U ssokta jgħidlu: “Dawn huma t-tfal kollha?” Ġesse wieġbu: “Għad fadal iż-żgħir, qiegħed jirgħa n-nagħaġ”. U Samwel qal lil Ġesse: “Ibgħat għalih u ġibu, għax ma noqogħdux fuq il-mejda qabel ma jiġi hawn”. U bagħat għalih u ġiebu. Kien żagħżugħ ruxxan, għajnejh ħelwin, u sabiħ fis-sura tiegħu. U l-Mulej qal lil Samwel: “Qum u idilku, għax dan hu”. Samwel ħa f’idejh il-qarn biż-żejt, u dilku quddiem ħutu. Minn dakinhar ’il quddiem niżel fuq David u ħakmu l-ispirtu tal-Mulej. Il-Kelma tal-Mulej  

Responsorial Psalm       PSALM 23: 1-3a, 3b-4, 5, 6.

The LORD is my shepherd; I shall not want.

beside restful waters he leads me;

he refreshes my soul.

R. The Lord is my shepherd; there is nothing I shall want.

He guides me in right paths

for his name’s sake.

Even though I walk in the dark valley

I fear no evil; for you are at my side

With your rod and your staff

that give me courage.

R. The Lord is my shepherd; there is nothing I shall want.

You spread the table before me

in the sight of my foes;

you anoint my head with oil;

my cup overflows.

R. The Lord is my shepherd; there is nothing I shall want.

Only goodness and kindness follow me

all the days of my life;

and I shall dwell in the house of the LORD

for years to come.

R. The Lord is my shepherd; there is nothing I shall want.

Salm Responsorjali    Salm 22 (23), 1-3a.3b-4.5.6

R/. (1): Il-Mulej hu r-ragħaj tiegħi, xejn ma jonqosni

Il-Mulej hu r-ragħaj tiegħi,

xejn ma jonqosni;

f’mergħat kollha ħdura jqegħedni.

Ħdejn l-ilma, fejn nistrieħ, jeħodni;

hemm hu jrejjaqni. R/.

Imexxini fit-triq tas-sewwa

minħabba l-isem tiegħu.

Imqar jekk nimxi f’wied mudlam,

ma nibżax mill-ħsara, għax inti miegħi.

Il-ħatar tiegħek u l-għasluġ tiegħek,

huma jwennsuni. R/.

Int tħejji mejda għalija

quddiem l-għedewwa tiegħi.

Biż-żejt tidlikli rasi,

u l-kalċi tiegħi tfawwarli. R/.

Miegħi, iva, jimxu t-tjieba u l-ħniena

il-jiem kollha ta’ ħajti.

U ngħammar f’dar il-Mulej

sakemm indum ħaj!  R/.

READING 2       EPHESIANS 5:8-14

Brothers and sisters: You were once darkness, but now you are light in the Lord. Live as children of light, for light produces every kind of goodness and righteousness and truth. Try to learn what is pleasing to the Lord. Take no part in the fruitless works of darkness; rather expose them, for it is shameful even to mention the things done by them in secret; but everything exposed by the light becomes visible, for everything that becomes visible is light. Therefore, it says: “Awake, O sleeper, and arise from the dead, and Christ will give you light.” 

Qari II         mill-Ittra lill-Efesin 5, 8-14

Ħuti, intom kontu darba dlam, imma issa intom dawl fil-Mulej; għixu ta’ wlied id-dawl li intom; frott id-dawl jinsab f’kull ma hu tjieba, f’kull ma hu ġustizzja, f’kull ma hu verità. Fittxu li tagħrfu dak li jogħġob lill-Mulej, 11u tisseħbux fl-għemejjel tad-dlam bla frott, imma ikxfuhom fil-beraħ. Għax dak li qegħdin jagħmlu huma fil-moħbi, tistħi mqar jekk issemmih; imma meta wieħed joħroġhom fil-beraħ, id-dawl juri kollox, għax kull ma jidher hu dawl; għalhekk jingħad: “Stenbaħ int, li int rieqed, u qum mill-imwiet, ħa jiddi fuqek Kristu”.  Il-Kelma tal-Mulej

Gospel     JOHN 9:1-41

As Jesus passed by he saw a man blind from birth.  His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “Neither he nor his parents sinned; it is so that the works of God might be made visible through him. We have to do the works of the one who sent me while it is day. Night is coming when no one can work. While I am in the world, I am the light of the world.”  When he had said this, he spat on the ground  and made clay with the saliva, and smeared the clay on his eyes,and said to him, “Go wash in the Pool of Siloam” —which means Sent—. So he went and  bathed, and came back able to see. His neighbours and those who had seen him earlier as a beggar said, “Isn’t this the one who used to sit and beg?” Some said, “It is“ but others said, “No, he just looks like him.” He said, “I am.” So they said to him, “How were your eyes opened?” He replied, “The man called Jesus made clay and anointed my eyes and told me, ‘Go to Siloam and wash.’ So I went there and washed and was able to see.” And they said to him, “Where is he?” He said, “I don’t know.” They brought the one who was once blind to the Pharisees. Now Jesus had made clay and opened his eyes on a sabbath. So then the Pharisees also asked him how he was able to see. He said to them, “He put clay on my eyes, and I washed, and now I can see.” So some of the Pharisees said, “This man is not from God, because he does not keep the sabbath.” But others said, “How can a sinful man do such signs?” And there was a division among them. So they said to the blind man again, “What do you have to say about him, since he opened your eyes?” He said, “He is a prophet.” Now the Jews did not believe that he had been blind and gained his sight until they summoned the parents of the one who had gained his sight. They asked them,  “Is this your son, who you say was born blind?  How does he now see?” His parents answered and said, “We know that this is our son and that he was born blind. We do not know how he sees now, nor do we know who opened his eyes. Ask him, he is of age; he can speak for himself.” His parents said this because they were afraid of the Jews, for the Jews had already agreed  that if anyone acknowledged him as the Christ,  he would be expelled from the synagogue. For this reason his parents said, “He is of age; question him.” So a second time they called the man who had been blind and said to him, “Give God the praise! We know that this man is a sinner.” He replied, “If he is a sinner, I do not know. One thing I do know is that I was blind and now I see.” So they said to him, “What did he do to you? How did he open your eyes?” He answered them, “I told you already and you did not listen. Why do you want to hear it again? Do you want to become his disciples, too?” They ridiculed him and said, “You are that man’s disciple; we are disciples of Moses! We know that God spoke to Moses, but we do not know where this one is from.” The man answered and said to them, “This is what is so amazing, that you do not know where he is from, yet he opened my eyes. e know that God does not listen to sinners, but if one is devout and does his will, he listens to him. It is unheard of that anyone ever opened the eyes of a person born blind. If this man were not from God, he would not be able to do anything.” They answered and said to him, “You were born totally in sin, and are you trying to teach us?” Then they threw him out. When Jesus heard that they had thrown him out, he found him and said, "Do you believe in the Son of Man?” He answered and said, “Who is he, sir, that I may believe in him?” Jesus said to him, “You have seen him, the one speaking with you is he.” He said, “I do believe, Lord,” and he worshiped him. Then Jesus said, “I came into this world for judgment, so that those who do not see might see, and those who do see might become blind.”  Some of the Pharisees who were with him heard this and said to him, “Surely we are not also blind, are we?” Jesus said to them, “If you were blind, you would have no sin; but now you are saying, ‘We see,’ so your sin remains.”

Evanġelju       Qari skond San Ġwann  9, 1-41

F’dak iż-żmien, kif kien għaddej, Ġesù lemaħ raġel agħma minn twelidu, u d-dixxipli tiegħu staqsewh: “Rabbi, dan twieled agħma għax dineb hu stess, jew għax dinbu l-ġenituri tiegħu?”. Ġesù wieġeb: “Mhux għax dineb hu jew il-ġenituri tiegħu, imma ġralu hekk biex l-għemil ta’ Alla jidher fih. akemm għadu binhar, jeħtiġilna nagħmlu x-xogħol ta’ dak li bagħatni, għax jasal il-lejl meta ħadd ma jkun jista’ jaħdem. Sakemm għadni fid-dinja, jiena hu d-dawl tad-dinja”. Kif qal dan, beżaq fl-art, għamel minnu qisu tajn, u dilek bih għajnejn ir-raġel agħma u qallu: “Mur inħasel fil-menqgħa ta’ Silwam”. Din tfisser “il-Mibgħut”. Mela dak mar, inħasel u ġie jara. Il-ġirien u dawk li s-soltu kienu jarawh, għax hu kien tallab, qalu: “Dan mhuwiex dak li kien joqgħod bilqiegħda jittallab?”. Xi wħud qalu: “Iva, hu”. Oħrajn qalu: “Le, imma jixbhu”. Iżda hu qalilhom: “Jiena hu”. Qalulu: “Mela kif infetħulek għajnejk?”. Weġibhom: “Wieħed raġel, jgħidulu Ġesù, għamel ftit tajn, dilikli għajnejja bih, u qalli: “Mur fis-Silwam u nħasel hemm”. Mort, inħsilt, u ġejt nara”. Qalulu: “Fejn huwa dan ir-raġel?” Qalilhom: “Ma nafx”. Lil dan il-bniedem li fl-imgħoddi kien agħma ħaduh għand il-Fariżej. Issa dakinhar li Ġesù għamel it-tajn u fetaħ għajnejn l-agħma nzerta kien is-Sibt. Il-Fariżej ukoll staqsew mill-ġdid lill-agħma kif sar jara. U hu qalilhom: “Qegħedli ftit tajn fuq għajnejja, mort ninħasel, u issa qiegħed nara”. Xi wħud mill-Fariżej qalu: “Dan il-bniedem mhuwiex ġej mingħand Alla, għax ma jħarisx is-Sibt”. Iżda oħrajn qalu: “Kif jista’ wieħed midneb jagħmel sinjali bħal dawn?” U ma qablux bejniethom. U reġgħu qalu lill-agħma: “Int x’jidhirlek minnu, issa li fetaħlek għajnejk?” Qalilhom: “Dak profeta”. Il-Lhud ma ridux jemmnu li hu kien agħma u ħa d-dawl qabel ma bagħtu għall-ġenituri ta’ dak li sar jara, u staqsewhom: “Dan, li intom qegħdin tgħidu li twieled agħma, dan binkom? Mela issa kif ġie jara?”. Il-ġenituri tiegħu wieġbu u qalulhom: “Nafu li dan hu t-tifel tagħna u li twieled agħma; imma kif issa ġie jara, dan ma nafuhx, u anqas ma nafu min fetaħlu għajnejh. Staqsu lilu: żmien għandu, ħa jitkellem hu għalih innifsu”. Il-ġenituri tiegħu wieġbu hekk għaliex beżgħu mil-Lhud, għax il-Lhud kienu ġa ftiehmu bejniethom li jekk xi ħadd jistqarr li Ġesù hu l-Messija, isib ruħu barra mis-sinagoga. Kien għalhekk li l-ġenituri wieġbu: “Żmien għandu, staqsu lilu”.  Għal darb’oħra reġgħu bagħtu għal dak li kien agħma u qalulu: “Agħti glorja lil Alla! Aħna nafu li dan il-bniedem huwa midneb”. Dak weġibhom: “Jekk hux midneb ma nafx. Ħaġa waħda naf: li jien kont agħma u issa qiegħed nara”. Qalulu: “Imma hu x’għamillek? Kif fetaħhomlok għajnejk?”. U hu weġibhom: “Ġa għedtilkom u ma smajtux! Xi tridu tisimgħu iżjed? Jaqaw tridu intom ukoll issiru dixxipli tiegħu?”. U qabdu jgħajruh u qalulu: “Dak int dixxiplu tiegħu! Aħna ta’ Mosè dixxipli! Aħna nafu li lil Mosè kellmu Alla, imma dan ma nafux minn fejn hu!”. Weġibhom ir-raġel u qalilhom: “Sewwa! Hawn qiegħed l-għaġeb, li intom ma tafux minn fejn inqala’, u madankollu lili fetaħli għajnejja! Aħna nafu li Alla mhux se jisma’ lill-midinbin; iżda mbagħad jekk wieħed ikun iqim lil Alla u jagħmel ir-rieda tiegħu, lil dan jisimgħu. Qatt fid-dinja ma nstema’ li xi ħadd fetaħ għajnejn wieħed agħma mit-twelid. Li kieku dan ma kienx ġej mingħand Alla, xejn ma kien ikollu ħila jagħmel”. Imbagħad qabżu u qalulu: “Int se tgħallem lilna, int li twelidt dnubiet waħdek”. U keċċewh ’il barra. Ġesù sama’ li keċċewh ’il barra; sabu u qallu: “Temmen inti f’Bin il-bniedem?” Dak wieġeb u qallu: “Min hu, Mulej, biex nemmen fih?”. Qallu Ġesù: “Mhux biss rajtu, imma huwa dak stess li qiegħed ikellmek”. Qallu: “Nemmen, Mulej!”. U nxteħet għarkubbtejh quddiemu. Imbagħad Ġesù qal: “Jien ġejt fid-dinja biex nagħmel ħaqq, biex min ma jarax isir jara, u min jara jagħma”. Xi wħud mill-Fariżej li kienu hemm madwaru semgħuh jgħid dan u staqsewh: “Aħna wkoll għomja?”. Weġibhom Ġesù: “Li kieku kontu għomja, ma kontux tkunu ħatja ta’ dnub. Imma issa qegħdin tgħidu: “Aħna naraw,” mela d-dnub tagħkom għadu fuqkom”.  Il-Kelma tal-Mulej

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Opening the Eyes of Faith

Gospel Commentary for 4th Sunday of Lent by Fr Raniero Cantalamessa, OFM Cap, the Pontifical Household preacher.

This Sunday's healing of the man blind from birth hits close to home, because in a certain sense all of us are blind from birth. The very world was born blind. According to what science tells us today, during millions of years there was life on earth, but it was life in a blind state. The eye for seeing did not exist yet, sight itself did not exist. The eye, in its complexity and perfection, is one of the functions formed more slowly.

This situation is reproduced in part in the life of every man. A child is born, though not precisely blind, at least incapable of distinguishing things clearly. Only after weeks he begins to focus. If the child could express what he experiences when he begins to see clearly the face of his mother, of people, of things, of colors — how many “oh’s” of awe would be heard! What a hymn to light and sight.

To see is a miracle, only we don’t pay attention to it because we are too accustomed to it and we take it for granted. It is here that God sometimes acts in a sudden and extraordinary way, aiming to take us out of drowsiness and make us alert. That is what he did with the healing of the man blind from birth and of other blind people in the Gospel.

But is this the only reason that Jesus healed the man blind from birth? There is another sense in which we were born blind. There are other eyes — besides the physical ones — that should open themselves to the world: the eyes of faith! They allow a glimpse of another world beyond that which we see with the eyes of the body: the world of God, of eternal life, the world of the Gospel, the world that does not end — not even with the end of the world.

This is what Jesus wanted to remind us of with the healing of the man blind from birth. Before anything else, he sent the young blind man to the pool of Siloam. With this, Jesus wanted to signify that these different eyes, those of faith, begin to open up in baptism, precisely when we receive the gift of faith. That’s why in ancient times baptism was also called “illumination,” and being baptized meant “having been illuminated.”

In our case, it’s not about believing generically in God, but believing in Christ. The Evangelist avails of the episode to show us how to arrive to a full and mature faith in the Son of God. The blind man’s recovery of his sight happens, in fact, at the same time that he discovers who Jesus is. In the beginning, for the blind man, Jesus is no more than a man. “The man called Jesus made clay …”

Later, he was asked, “What do you have to say about him, since he opened your eyes?” He responded, “He is a prophet.” He has taken a step forward; he has understood that Jesus is sent form God, which he speaks and acts in his name.

Finally, finding Jesus again, he exclaims, “I do believe Lord,” and he bows before him to worship him, thus openly recognizing him as his Lord and God.

In describing all of this with so much detail, it is as if John the Evangelist very discreetly invites us to ask ourselves the question: “And me? In what point am I on this path? Who is Jesus of Nazareth for me?”

That Jesus is a man, no one denies. That he is a prophet, one sent from God, is also admitted almost universally. Many stay at that point. But it is not enough. A Muslim, if he is coherent with what is found written in the Koran, also recognizes that Jesus is a prophet. But not for that is one considered a Christian.

The leap by which one passes to be a Christian in the true sense is when he proclaims, like the man blind from birth, that Jesus is “Lord” and adores him as God. Christian faith is not primarily to believe in something — that God exists, that there is something beyond — but to believe in someone. Jesus in the Gospel does not give us a list of things to believe; he says, “Believe in God; believe also in me” (John 14:1).

For Christians, to believe is to believe in Jesus Christ. [Translation by ZENIT]

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