"LORD, YOU ARE GOOD AND FORGIVING"

  

Sixteenth Sunday in Ordinary Time                                                                                              Lectionary: 106

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 Yyour 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.  

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. Lord, you are good and forgiving.

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. Lord, you are good and forgiving.

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. Lord, you are good and forgiving. 

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.

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  "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." 

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      “Is-Saltna tas-Smewwiet tixbah lil żerriegħa tal-mustarda..."       >>>>      Qari tas-Sittax-il     Ħadd  taż-Żmien ta’ Matul is-Sena

Qari 1                     mill-Ktieb tal-Għerf 12, 13.16-19

M’hemmx Alla ieħor ħliefek, li jieħu ħsieb kollox biex ikollok turih li ma qtajtx 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  /  R/. Irroddu ħajr lil Alla

Salm Responsorjali                   Salm 85 (86), 5-6.9-10.15-16a

R/. (5a): Mulej, inti twajjeb u taħfer

Int, Sidi, twajjeb u taħfer,
kollok tjieba għal kull min isejjaħlek.
Agħti widen, Mulej, għat-talba tiegħi,
isma’ l-leħen tal-ilfiq tiegħi. R/.

Il-ġnus kollha, li għamilt, jiġu jinxteħtu quddiemek,
u jsebbħu ismek, Sidi.
Għax kbir int, u għemejjel tal-għaġeb tagħmel;
int waħdek Alla! R/.

Int, Alla Sidi, ħanin u twajjeb,
iddum biex tagħdab, kollok tjieba u fedeltà.
Ħares lejja u ħenn għalija,
agħti qawwa lill-qaddej tiegħek. R/.

Qari 2                   mill-Ittra ta’ San Pawl 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 tal-Ispirtu; bit-talb tiegħu jidħol għall-qaddisin skond ma jrid Alla.   >>>  Il-Kelma tal-Mulej  /  R/. Irroddu ħajr lil Alla

Evanġelju                  Qari skond San Mattew 13, 24-43

F’dak iż-żmien, Ġesù qal lin-nies din il-parabbola: “Is-saltna tas-Smewwiet tixbah 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 sid l-għalqa u qalulu: “Sinjur, int mhux żerriegħa tajba żrajt fl-għalqa tiegħek? Mela dis-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 l-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-maħżen tiegħi””.  Ġibilhom parabbola oħra u qalilhom: “Is-Saltna tas-Smewwiet tixbah 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-friegħi tagħha”.  Qalilhom parabbola oħra: “Is-Saltna tas-Smewwiet tixbah lil ftit ħmira li waħda mara tkun qabdet u ħalltet ma’ tliet sigħan dqiq sa ma tkun għoliet l-għaġna kollha”.  Dan kollu Ġesù qalu bil-parabboli lin-nies, u mingħajr xi parabbola ma kienx ikellimhom, biex hekk iseħħ dak li kien ingħad permezz tal-profeta, meta qal:  “Niftaħ fommi bil-parabboli, nitkellem fuq ħwejjeġ moħbija sa mit-twaqqif tad-dinja”. Imbagħad ħalla n-nies u mar id-dar. Resqu lejh id-dixxipli tiegħu u qalulu: “Fissirhielna l-parabbola tas-sikrana fl-għalqa”. U weġibhom: “Dak li jiżra’ ż-żerriegħa t-tajba huwa Bin il-bniedem. L-għalqa hija d-dinja; iż-żerriegħa t-tajba huma wlied is-Saltna; is-sikrana huma wlied il-Ħażin, 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-bniedem jibgħat l-anġli tiegħu, u huma jiġbru barra mis-Saltna tiegħu kull ma jġib it-tfixkil u kull min jagħmel il-ħażen, u jixħtuhom fil-ħuġġieġa tan-nar; hemmhekk ikum 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  /  R/. Tifħir lilek Kristu

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/////////////  REFLECTION  

(Fr Tony Kadavil's WEEKLY Eight-minute homily in one page) 

MOST OF US HAVE BEEN "WEEDS" IN GOD'S FIELD

Introduction: 

Sunday’s readings tell us about a very patient and compassionate God Who is hopeful that the so-called “weeds” among us will be converted. They warn us that we should not be in a hurry to eliminate such elements from the Church, or society, or the family, based on unwarranted and/or hasty judgment.

Scripture lessons summarized: 

The first reading from the Book of Wisdom shows us a merciful and patient God, rather than the disciplining, punishing God presented in the book of Genesis. The second reading, taken from Paul’s letter to the Romans, reminds us that the Spirit of God constantly empowers us in our prayers and in our weakness. So, we should be patient with ourselves and with others.

Finally, in the Gospel Parable of the wheat and the weeds, Jesus presents a wise and patient God who allows the good and the evil to coexist in the world until the harvest, and blesses the evil ones for the little good they may have done, so that they may come to conversion before their time ends: “Let the wheat and the weeds [darnel] grow together till the harvest time.”In other words, God is “delaying” the end of the world for repentant sinners, giving them more time, and offering them the graces of strength and good will so that they may get reconciled with Him. God calmly recognizes that there is evil in the world, but He sees that evil is no excuse for the good people not to do good with the power of God at their disposal. Through the Parable of the wheat and the weeds in today’s Gospel, Jesus calls us to be patient with those who seem to us to fail to meet the high ethical standard expected of a Christian.

Life messages:

 1) We need to practice patience and show mercy. Let us patiently and lovingly treat the “weeds” in our society as our brothers and sisters and do all in our power to put them back on the right road to Heaven, especially by our good example, encouragement, and fervent prayer for their conversion. Let us remember that most of us have been “weeds” in God’s field more than once, and God has showed us mercy. God is so merciful that He allows evil to exist in order that what is good may grow. He allows evil to exist also because He can turn it into good. Through the power of the Spirit, God can change even the ugliest thorn into a blossom of Faith. In God's field, we have two responsibilities: to grow in grace, God’s favor, and to share His Word and love with others.

2) We need to grow up as healthy wheat in God’s field, leaving the “weeds” for God to take care of. The Good News is that growth and maturity are probably the most effective forms of weed control. Our transparent and exemplary Christian lives will be a compelling challenge and a forceful invitation to evildoers to repent of their sinful lives and turn to a loving and forgiving God. Our acts of charity, kindness, mercy, encouragement, loving correction, and selfless service, can prompt the “weeds” in our society to reassess their lives, modify them, and grow into useful members of society.

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"WHOEVER HAS EARS OUGHT TO HEAR."

Fifteenth Sunday in Ordinary Time                                                                          Lectionary: 103

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.

 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.

 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 firstfruits of the Spirit, we also groan within ourselves as we wait for adoption, the redemption of our bodies.

 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.”

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/////  BIL-MALTI   ////////                                                    

Wieħed bidwi ħareġ jiżra’.

>>>>  Qari tal-Ħmistax-il Ħadd taż-Żmien ta’ Matul is-Sena

Qari 1                  mill-Ktieb tal-Profeta Isaija 55, 10-11

Dan jgħid 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  >>  R/. Irroddu ħajr lil Alla

Salm Responsorjali                     Salm 64 (65), 10abcd.10e-11.12-13.14

R/. (ara Lq 8, 8): 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 trattabha u tberkilha ż-żrieragħ.
Fawwart is-sena bi tjubitek,
triqatek bil-ġid joqtru. R/.

Joqtru bin-nida l-mergħat tad-deżert,
u bil-ferħ jitħażżmu l-għoljiet.
Il-mergħat jimtlew bl-imrieħel,
il-widien jinksew bil-qamħ;
jgħajtu lkoll u jgħannu bil-ferħ! R/.

Qari 2                   mill-Ittra ta’ San Pawl lir-Rumani 8, 18-23

Ħuti, jiena għadni persważ li t-tbatijiet ta’ issa ma għandhom xejn x’jaqsmu mal-glorja li għad 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-uġigħ tal- ħlas; u mhux hu biss, imma wkoll aħna li għandna l-ewwel frott tal-Ispirtu, aħna wkoll nitniehdu fina nfusna waqt li nistennew l-adozzjoni ta’ wlied, il-fidwa ta’ ġisimna.    Il-Kelma tal-Mulej   >> R/. Irroddu ħajr lil Alla

Evanġelju                 Qari skond San Mattew 13, 1-23

Dakinhar Ġesù 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 bil-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 mbagħad telgħet ix-xemx, u nħarqu u nixfu, għax ma kellhomx għeruq. Oħrajn waqgħu qalb ix-xewk, u x-xewk kiber 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 jarawx, 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 jmorrux 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; henjin widnejkom, għax qegħdin jisimgħu. Tassew, ngħidilkom, li bosta profeti u nies ġusti xtaqu jaraw dak li qegħdin taraw intom u ma rawhx, u jisimgħu dak li qegħdin tisimgħu intom, u ma semgħuhx!  Mela isimgħuha intom il-parabbola ta’ dak li ħareġ jiżra’. Kull min jisma’ l-kelma tas-Saltna u ma jifhimhiex, jersaq il-Ħażin u jisraqlu 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 żejjed għall-ħwejjeġ tad-dinja u l-ġibda għall-ġid tal-art joħonqulu l-kelma, li għalhekk ma tagħmilx frott. Dak imbagħad li nżera’ f’art tajba huwa dak li jisma’ l-kelma u jifhimha; u tassew hu jagħmel il-frott; dan jagħmel mija, dak sittin, u l-ieħor tletin”.    Il-Kelma tal-Mulej   >>  R/. Tifħir lilek Kristu

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/////////////  REFLECTION  .....  Fr Tony Kadavil's Weekly Eight-minute homily in one page)    

THE TRANSFORMING POWER OF THE WORD OF GOD

Introduction: 

Sunday’s readings are about the transforming power of the word of God when read, preached, and lived. They also warn us not to be disappointed at the absence of immediate results. We must take a positive and optimistic view of our missionary efforts, as we keep on bearing witness to Christ’s Gospel. The parable of the sower in Sunday’s Gospel challenges us to listen intently to God’s Word, to be open to it, and to allow our lives to be shaped by its power. The parable reminds us that man’s reception of God’s Word is determined by the condition of his heart.

Scripture lessons summarized: 

In the First Reading, Isaiah consoles the Jewish slaves in Babylon, assuring them that, like rain and snow which water the earth so that seeds may sprout and grow, God's word will accomplish His purpose, in this case by returning the exiles to their homes in peace as God has promised. In the Second Reading, St. Paul reminds us that just as seeds must fall into the earth and die to produce an abundant crop, the pain and sufferings God permits in our lives work in us for our redemption. Paul wants us to wait for our eternal reward while we continue sowing the word of God diligently and suffering for the Lord, as he did. 

Sunday’s Gospel teaches us that the word of the Lord is the seed, and our hearts and minds are the soil. The seed’s good spiritual yield in one’s life depends on how fully one willingly accepts and responds to the word of the Lord. The yield arising from the positive response will be abundant beyond all imagining. The parable tells us to do our part by preparing fertile soil in our hearts in which the word of God can germinate, grow, and yield 30-, 60, or 100-fold.

Life messages: 

1) We need to assess our use of the word of God. We need to read the word of God every day, starting with a prayer to the Holy Spirit for the gifts of attentive reading and the ability and willingness to apply the message we receive to our daily living. When we listen to the word of God as read and preached in the Church during the Holy Mass, or in a televised program, we need to pay full attention to the message given by God, Who uses the priest or preacher as His instrument.

2) We need to keep our spiritual soil free from weeds, fertile, and well-prepared for the word of God:

 First, we need to keep our hearts open to the word of God instead of closing it with pride, prejudice, fear, or laziness. 

Second, we also need to ask God’s special grace to remove all types of blocks which hardenour hearts, like laziness, anxiety, worries, hatred, jealousy, prejudice and the burden of un-repented/unconfessed sins, any of which can prevent the word of God from influencing and transforming our lives. 

Third, we have to remove from our hearts the weeds like evil habits and addictions, evil tendencies, hatred, jealousy, fear, and greed. 

Fourth, we should not allow the trials and tribulations of this world (the cares of this world, our ambitions, or our desires for worldly success and happiness), to choke out the messages that God gives through His word. 

Last, we have to keep the soil of our hearts fertile by our prayer life, repenting daily of our sins receiving the sacrament of reconciliation when necessary, and receiving the spiritual food of the Holy Eucharist by participating in the Holy Mass. When we receive Jesus, the Word of God and the Source of the word of God [Holy Scripture and Sacred Tradition], in Holy Communion we need to ask him to transform our lives so that we may see Jesus in all of us (for we are all brothers and sisters in Him), and share with each Jesus’ unconditional love, mercy, compassion, and forgiveness.

//////////////////////////////////////     Fr Tony's Homilies © 2026.  /  https://frtonyshomilies.com  ////////

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"COME TO ME, ALL YOU WHO LABOUR..." "

 Readings for Sunday, July 5, 2026 

Fourteenth Sunday in Ordinary Time                                                                    Lectionary: 100

Reading 1                Zechariah 9:9-10

Thus says the LORD:  Rejoice heartily, O daughter Zion, shout for joy, O daughter Jerusalem! See, your king shall come to you; a just savior is he, meek, and riding on an ass, on a colt, the foal of an ass. He shall banish the chariot from Ephraim, and the horse from Jerusalem; the warrior's bow shall be banished, and he shall proclaim peace to the nations. His dominion shall be from sea to sea, and from the River to the ends of the earth. 

Responsorial Psalm                Psalm 145:1-2, 8-9, 10-11, 13-14

I will extol you, O my God and King,
and I will bless your name forever and ever.
Every day will I bless you,
and I will praise your name forever and ever.
R. I will praise your name for ever, my king and my God.
or: R. Alleluia.

The LORD is gracious and merciful,
slow to anger and of great kindness.
The LORD is good to all
and compassionate toward all his works.
R. I will praise your name for ever, my king and my God.
or: R. Alleluia.

Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your kingdom
and speak of your might.
R. I will praise your name for ever, my king and my God.
or: R.  Alleluia.

The LORD is faithful in all his words
and holy in all his works.
The LORD lifts up all who are falling
and raises up all who are bowed down.
R. I will praise your name for ever, my king and my God.
or: R. Alleluia.

 Reading 2                  Romans 8:9, 11-13

lBrothers and sisters: You are not in the flesh; on the contrary, you are in the spirit, if only the Spirit of God dwells in you.  Whoever does not have the Spirit of Christ does not belong to him.  If the Spirit of the one who raised Jesus from the dead dwells in you, the one who raised Christ from the dead will give life to your mortal bodies also, through his Spirit that dwells in you.  Consequently, brothers and sisters, we are not debtors to the flesh, to live according to the flesh.  For if you live according to the flesh, you will die, but if by the Spirit you put to death the deeds of the body, you will live.

 Gospel                  Matthew 11:25-30

At that time Jesus exclaimed:  "I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to little ones. Yes, Father, such has been your gracious will. All things have been handed over to me by my Father.  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him."  .... "Come to me, all you who labour and are burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for yourselves. For my yoke is easy, and my burden light."

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"Jien ta’ qalb ħelwa u umli"

>>>>  Qari tal-Erbatax-il Ħadd taż-Żmien ta’ Matul is-Sena

Qari I                  mill-Ktieb tal-Profeta Żakkarija 9, 9-10
          
Dan jgħid il-Mulej: “Ifraħ kemm tiflaħ, bint Sijon, għajjat bil-ferħ, bint Ġerusalemm!  Ara, is-sultan tiegħek ġej għandek; ġust u rebbieħ, umli u riekeb fuq ħmar, fuq felu ta’ ħmara. Hu jeqred il-karru minn Efrajm u ż-żiemel minn Ġerusalemm; jinqered il-qaws tal-gwerra. Hu jxandar il-paċi lill-ġnus, il-ħakma tiegħu tkun minn baħar sa baħar, u mix-xmara tal-Ewfrat sat-trufijiet”.  >> Il-Kelma tal-Mulej   R/. Irroddu ħajr lil Alla

Salm Responsorjali                Salm 144 (145), 1-2.8-9.10-11.13cd-14

R/. (1): Mulej, inbierek ismek għal dejjem

Ħa nkabbrek, Alla tiegħi, sultan,
u nbierek ismek għal dejjem ta’ dejjem.
Kuljum irrid inbierkek,
u nfaħħar ismek għal dejjem ta’ dejjem. R/.

Twajjeb u ħanin il-Mulej,
idum biex jagħdab u kollu tjieba.
Twajjeb ma’ kulħadd il-Mulej,
tjubitu fuq kull ma għamel. R/.

Kull ma għamilt iroddlok ħajr, Mulej;
iberkuk il-ħbieb tiegħek kollha.
Is-sebħ tas-saltna tiegħek ixandru,
fuq is-setgħa tiegħek jitkellmu. R/.

Ta’ kelmtu l-Mulej fil-wegħdiet tiegħu kollha,
twajjeb f’dak kollu li għamel.
Iwieżen il-Mulej lil kull min se jaqa’,
iqajjem lil kull min hu mitluq. R/.

Qari 2                      mill-Ittra ta’ San Pawl lir-Rumani 8, 9.11-13

Ħuti, intom ma intomx taħt il-ħakma tal-ġisem, imma tal-Ispirtu, ladarba hemm l-Ispirtu ta’ Alla jgħammar fikom. Jekk xi ħadd ma għandux fih l-Ispirtu ta’ Kristu, dan mhuwiex tiegħu. Jekk l-Ispirtu ta’ dak li qajjem lil Ġesù mill-imwiet jgħammar fikom, Alla stess li qajjem lil Kristu mill-imwiet iqajjem għall-ħajja wkoll il-ġisem mejjet tagħkom, bis-saħħa tal-Ispirtu li jgħammar fikom.  Hekk mela, ħuti, aħna m’aħniex midjunin mal-ġisem biex ngħixu skond il-ġisem. Għax jekk tgħixu skond il-ġisem, tmutu; imma jekk tmewtu l-għemil tal-ġisem bl-Ispirtu, tgħixu.   >> Il-Kelma tal-Mulej   R/. Irroddu ħajr lil Alla

Evanġelju                      Qari skond San Mattew 11, 25-30

F’dak iż-żmien Ġesù qabad u qal: “Infaħħrek, Missier, Sid is-sema u l-art, għax inti dawn il-ħwejjeġ ħbejthom lil min għandu l-għerf u d-dehen u wrejthom liċ-ċkejknin. Iva, Missier, għax lilek hekk għoġbok. Kollox kien mogħti lili minn Missieri, u ħadd ma jagħraf lill-Iben jekk mhux il-Missier, kif ħadd ma jagħraf lill-Missier jekk mhux l-Iben u dak li lilu l-Iben irid jgħarrafhulu. ....   Ejjew għandi, intom ilkoll li tinsabu mħabbtin u mtaqqlin, u jiena nserraħkom. Ħudu fuqkom il-madmad tiegħi u tgħallmu minni, għaliex jiena ta’ qalb ħelwa u umli, u intom issibu l-mistrieħ għal ruħkom. Għax il-madmad tiegħi ħelu u t-toqol tiegħi ħafif”.  Il-Kelma tal-Mulej

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/////////////  REFLECTION  

(Fr Tony Kadavil's WEEKLY Eight-minute homily in one page) 

Jesus encourages us to persevere in doing the work He started

Introduction:

Most Americans probably are aware or have heard all or part of Emma Lazarus’ poem inscribed on the base of the Statue of Liberty: “Give me your tired, your poor, your huddled masses yearning to breathe free, the wretched refuse of your teeming shores! Send these, the homeless tempest-tossed to me – I lift my lamp beside the Golden Door!” (https://youtu.be/rsRemx7ANg4)  

And next Sunday’s Readings, especially the Gospel, give us the same message in a more powerful way: "Take my yoke . . . and you will find rest."

Scripture lessons summarized: 

In the First Reading, the prophet Zechariah consoles the Jews living in Palestine under Greek rule, promising them a “meek” Messianic King of peace riding on a donkey, who will give them rest and liberty. The Responsorial Psalm (Ps 145) praises and thanks a kind and compassionate God Who “raises up those who are bowed down” under heavy yokes.

In the Second Reading, Paul tells the first-century Christian community in Rome about two yokes, namely, the “flesh” and the “Spirit,” and he challenges them to reject the heavy, fatal yoke of the flesh and accept the light, life-supporting yoke of the Spirit of Jesus. Christian spirituality, according to Paul, proceeds from the initiative of the Holy Spirit and means living in the realm of the “Spirit” as opposed to the “flesh."

In this week's Gospel, Jesus offers rest to those “who labour and are burdened,” IF they will accept his “easy yoke and light burden.” By declaring that his “yoke is easy,” Jesus means that whatever God sends us is made to fit our needs and our abilities exactly. The second part of Jesus’ claim is: "My burden is light." Jesus does not mean that the burden is easy to carry, but that it is laid on us in love, that it is meant to be carried in love, and that love makes even the heaviest burden light.

Life messages: 

1) We need to unload our burdens on the Lord. This “unloading” is the main purpose of our personal and family prayers and is one of the functions of Divine Worship in the Church. During our daily prayers in the evening, we ask God’s forgiveness for the sins and failures of day and receive the consoling assurance that we are reconciled with God and our fellow human beings. During the Holy Mass in our parish Church, we place our stress-filled lives on the altar and allow Jesus to cool down the overheated radiators of our hectic lives. We also unload the burdens of our sins and worries on the altar and offer them and ourselves to God during the Holy Mass.

 2) We need to be freed from unnecessary burdens: Jesus lays the light burden of his Commandment of Love on us and yokes us with himself, giving us his strength through the Holy Spirit to fulfill that Commandment. Jesus is also interested in lifting from our backs the burdens that suck the life out of us, so that he can place around our necks his own yoke that brings to us and to others through us, new life, new energy, and new joy. We are called, not only to find peace, refreshment, and rest for ourselves, but also to live the kind of life through which others, too, may find God's peace, God's refreshing grace, and the joy of placing their lives in God's hands.

//////////////////////////////////////     Fr Tony's Homilies © 2026.  /  https://frtonyshomilies.com  ////////

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