First Sunday of Lent
Lectionary: 22
Lectionary: 22
The LORD God formed man out of the clay of the ground
and blew into his nostrils the breath of life,
and so man became a living being.
Then the LORD God planted a garden in Eden, in the east,
and placed there the man whom he had formed.
Out of the ground the LORD God made various trees grow
that were delightful to look at and good for food,
with the tree of life in the middle of the garden
and the tree of the knowledge of good and evil.
Now the serpent was the most cunning of all the animals
that the LORD God had made.
The serpent asked the woman,
“Did God really tell you not to eat
from any of the trees in the garden?”
The woman answered the serpent:
“We may eat of the fruit of the trees in the garden;
it is only about the fruit of the tree
in the middle of the garden that God said,
‘You shall not eat it or even touch it, lest you die.’”
But the serpent said to the woman:
“You certainly will not die!
No, God knows well that the moment you eat of it
your eyes will be opened and you will be like gods
who know what is good and what is evil.”
The woman saw that the tree was good for food,
pleasing to the eyes, and desirable for gaining wisdom.
So she took some of its fruit and ate it;
and she also gave some to her husband, who was with her,
and he ate it.
Then the eyes of both of them were opened,
and they realized that they were naked;
so they sewed fig leaves together
and made loincloths for themselves.
and blew into his nostrils the breath of life,
and so man became a living being.
Then the LORD God planted a garden in Eden, in the east,
and placed there the man whom he had formed.
Out of the ground the LORD God made various trees grow
that were delightful to look at and good for food,
with the tree of life in the middle of the garden
and the tree of the knowledge of good and evil.
Now the serpent was the most cunning of all the animals
that the LORD God had made.
The serpent asked the woman,
“Did God really tell you not to eat
from any of the trees in the garden?”
The woman answered the serpent:
“We may eat of the fruit of the trees in the garden;
it is only about the fruit of the tree
in the middle of the garden that God said,
‘You shall not eat it or even touch it, lest you die.’”
But the serpent said to the woman:
“You certainly will not die!
No, God knows well that the moment you eat of it
your eyes will be opened and you will be like gods
who know what is good and what is evil.”
The woman saw that the tree was good for food,
pleasing to the eyes, and desirable for gaining wisdom.
So she took some of its fruit and ate it;
and she also gave some to her husband, who was with her,
and he ate it.
Then the eyes of both of them were opened,
and they realized that they were naked;
so they sewed fig leaves together
and made loincloths for themselves.
Responsorial Psalm PS 51:3-4, 5-6,
12-13, 17
R/ (cf. 3a) Be merciful, O Lord, for we have sinned.
Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.
R/ Be merciful, O Lord, for we have sinned.
For I acknowledge my offense,
and my sin is before me always:
“Against you only have I sinned,
and done what is evil in your sight.”
R/ Be merciful, O Lord, for we have sinned.
A clean heart create for me, O God,
and a steadfast spirit renew within me.
Cast me not out from your presence,
and your Holy Spirit take not from me.
R/ Be merciful, O Lord, for we have sinned.
Give me back the joy of your salvation,
and a willing spirit sustain in me.
O Lord, open my lips,
and my mouth shall proclaim your praise.
R/ Be merciful, O Lord, for we have sinned.
Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.
R/ Be merciful, O Lord, for we have sinned.
For I acknowledge my offense,
and my sin is before me always:
“Against you only have I sinned,
and done what is evil in your sight.”
R/ Be merciful, O Lord, for we have sinned.
A clean heart create for me, O God,
and a steadfast spirit renew within me.
Cast me not out from your presence,
and your Holy Spirit take not from me.
R/ Be merciful, O Lord, for we have sinned.
Give me back the joy of your salvation,
and a willing spirit sustain in me.
O Lord, open my lips,
and my mouth shall proclaim your praise.
R/ Be merciful, O Lord, for we have sinned.
Reading 2 ROM 5:12-19
Brothers and sisters:
Through one man sin entered the world,
and through sin, death,
and thus death came to all men, inasmuch as all sinned—
for up to the time of the law, sin was in the world,
though sin is not accounted when there is no law.
But death reigned from Adam to Moses,
even over those who did not sin
after the pattern of the trespass of Adam,
who is the type of the one who was to come.
But the gift is not like the transgression.
For if by the transgression of the one, the many died,
how much more did the grace of God
and the gracious gift of the one man Jesus Christ
overflow for the many.
And the gift is not like the result of the one who sinned.
For after one sin there was the judgment that brought condemnation;
but the gift, after many transgressions, brought acquittal.
For if, by the transgression of the one,
death came to reign through that one,
how much more will those who receive the abundance of grace
and of the gift of justification
come to reign in life through the one Jesus Christ.
In conclusion, just as through one transgression
condemnation came upon all,
so, through one righteous act,
acquittal and life came to all.
For just as through the disobedience of the one man
the many were made sinners,
so, through the obedience of the one,
the many will be made righteous.
Through one man sin entered the world,
and through sin, death,
and thus death came to all men, inasmuch as all sinned—
for up to the time of the law, sin was in the world,
though sin is not accounted when there is no law.
But death reigned from Adam to Moses,
even over those who did not sin
after the pattern of the trespass of Adam,
who is the type of the one who was to come.
But the gift is not like the transgression.
For if by the transgression of the one, the many died,
how much more did the grace of God
and the gracious gift of the one man Jesus Christ
overflow for the many.
And the gift is not like the result of the one who sinned.
For after one sin there was the judgment that brought condemnation;
but the gift, after many transgressions, brought acquittal.
For if, by the transgression of the one,
death came to reign through that one,
how much more will those who receive the abundance of grace
and of the gift of justification
come to reign in life through the one Jesus Christ.
In conclusion, just as through one transgression
condemnation came upon all,
so, through one righteous act,
acquittal and life came to all.
For just as through the disobedience of the one man
the many were made sinners,
so, through the obedience of the one,
the many will be made righteous.
Brothers and sisters:
Through one man sin entered the world,
and through sin, death,
and thus death came to all men, inasmuch as all sinned.
For if, by the transgression of the one,
death came to reign through that one,
how much more will those who receive the abundance of grace
and of the gift of justification
come to reign in life through the one Jesus Christ.
In conclusion, just as through one transgression
condemnation came upon all,
so, through one righteous act,
acquittal and life came to all.
For just as through the disobedience of the one man
the many were made sinners,
so, through the obedience of the one,
the many will be made righteous.
Through one man sin entered the world,
and through sin, death,
and thus death came to all men, inasmuch as all sinned.
For if, by the transgression of the one,
death came to reign through that one,
how much more will those who receive the abundance of grace
and of the gift of justification
come to reign in life through the one Jesus Christ.
In conclusion, just as through one transgression
condemnation came upon all,
so, through one righteous act,
acquittal and life came to all.
For just as through the disobedience of the one man
the many were made sinners,
so, through the obedience of the one,
the many will be made righteous.
Gospel MT 4:1-11
At that time Jesus was led by the Spirit into the desert
to be tempted by the devil.
He fasted for forty days and forty nights,
and afterwards he was hungry.
The tempter approached and said to him,
“If you are the Son of God,
command that these stones become loaves of bread.”
He said in reply,
“It is written:
One does not live on bread alone,
but on every word that comes forth
from the mouth of God.”
Then the devil took him to the holy city,
and made him stand on the parapet of the temple,
and said to him, “If you are the Son of God, throw yourself down.
For it is written:
He will command his angels concerning you
and with their hands they will support you,
lest you dash your foot against a stone.”
Jesus answered him,
“Again it is written,
You shall not put the Lord, your God, to the test.”
Then the devil took him up to a very high mountain,
and showed him all the kingdoms of the world in their magnificence,
and he said to him, "All these I shall give to you,
if you will prostrate yourself and worship me.”
At this, Jesus said to him,
“Get away, Satan!
It is written:
The Lord, your God, shall you worship
and him alone shall you serve.”
Then the devil left him and, behold,
angels came and ministered to him.
to be tempted by the devil.
He fasted for forty days and forty nights,
and afterwards he was hungry.
The tempter approached and said to him,
“If you are the Son of God,
command that these stones become loaves of bread.”
He said in reply,
“It is written:
One does not live on bread alone,
but on every word that comes forth
from the mouth of God.”
Then the devil took him to the holy city,
and made him stand on the parapet of the temple,
and said to him, “If you are the Son of God, throw yourself down.
For it is written:
He will command his angels concerning you
and with their hands they will support you,
lest you dash your foot against a stone.”
Jesus answered him,
“Again it is written,
You shall not put the Lord, your God, to the test.”
Then the devil took him up to a very high mountain,
and showed him all the kingdoms of the world in their magnificence,
and he said to him, "All these I shall give to you,
if you will prostrate yourself and worship me.”
At this, Jesus said to him,
“Get away, Satan!
It is written:
The Lord, your God, shall you worship
and him alone shall you serve.”
Then the devil left him and, behold,
angels came and ministered to him.
Scripture Study
March 9, 2014 First Sunday
Of Lent
This weekend we celebrate
the First Sunday of Lent which begins on Ash Wednesday and runs almost until
Easter. Actually Lent ends on Holy Thursday evening. Lent has a two fold
character. It serves as a time for the immediate preparation of the catechumens
and candidates who will enter the church at the Easter Vigil when they will
celebrate the sacraments of initiation (Baptism, Confirmation, and Holy
Eucharist). In addition, it serves as a time for the rest of us to prepare
ourselves, by penance, to celebrate the Paschal Mystery and the renewal of our
own baptismal promises at Easter. This double character actually speaks of two
ways to describe the same journey. All of us, whether new catechumen or long
time believer, are constantly being called to more complete conversion. God
always calls us to approach Him more closely. During this time, the church
invites us to spend time with Jesus, John the Baptist and the ancient prophets
of Israel in the wilderness, listening to this call from God and reflecting on
the mystery of redemption through the cross and resurrection of Jesus and on
what it means for us today.
First Reading: Genesis 2: 7-9; 3:1-7
2:7 The LORD God formed man out of the clay of the ground and blew into his nostrils the breath of life, and so man became a living being.
8 Then the LORD God planted a garden in Eden, in the east, and he placed there the man whom he had formed. 9 Out of the ground the LORD God made various trees grow that were delightful to look at and good for food, with the tree of life in the middle of the garden and the tree of the knowledge of good and bad.
3:1 Now the serpent was the most cunning of all the animals that the LORD God had made. The serpent asked the woman, “Did God really tell you not to eat from any of the trees in the garden?” 2 The woman answered the serpent: “We may eat of the fruit of the trees in the garden; 3 it is only about the fruit of the tree in the middle of the garden that God said, ‘You shall not eat it or even touch it, lest you die.’” 4 But the serpent said to the woman: “You certainly will not die! 5 No, God knows well that the moment you eat of it your eyes will be opened and you will be like gods who know what is good and what is bad.” 6 The woman saw that the tree was good for food, pleasing to the eyes, and desirable for gaining wisdom. So she took some of its fruit and ate it; and she also gave some to her husband, who was with her, and he ate it. 7 Then the eyes of both of them were opened, and they realized that they were naked; so they sewed fig leaves together and made loincloths for themselves.
NOTES on First Reading:
Catholic scholars generally do not look at the creation stories and the story of the fall in Genesis as literal descriptions of how the world was created or of how evil entered into it. This does not mean that the stories are not true because they do contain crucial truths about our origin and our relationship with God. The truths that they contain, however, are religious and moral truths not scientific or historical ones.
* 2:7 God is portrayed as a potter Who molds man’s body out of clay. There is a play on words in Hebrew between Adam (“man”) and adama (“ground” or “earth”). Some scholars translate it as earth creature. The word translated as “being” in this text, literally means “soul” but it was not meant in the sense that we understand that word today with all its theological implications. The image of God, the Divine workman forming man from the earth is often used in later scriptures. See Tobit 8:6, Job 34:15; Ps 103:14; 104:29; Eccl 3:20;12:7;Wis 7:1; Sir 33:10;1 Cor 15:45.
* 2:8 The name Eden which is used here as the name of a region in southern Mesopotamia is derived from the Sumerian word eden, which means “fertile plain.” A similar-sounding Hebrew word means “delight” prompting some to interpret the garden in Eden as the “garden of delight,” so that, after passing through the Greek version, the place is now known also as “paradise,” literally, a “pleasure park.”
* 2:9 There are two trees in the middle of the garden. At the fall, the fruit of the tree of the knowledge of good and evil was eaten by Adam and Eve. When they are cast out of the garden at the end of the story the tree of life is placed beyond their reach in verse 3:22. The expression used for the designation of the tree, “good and evil” is called a merism. It is a literary figure by which totality is expressed by the first and last in a series or by opposites. Psalm 139:2 is another example. “To know” in Hebrew is experiential and relational not intellectual. Eating the fruit imparts mastery of life and an autonomy that is inappropriate for a creature of earth that is created from dust.
* 3:1-7 This section about the fall actually begins with 2:25 because the word, “subtle [serpent],” is a word play on a similar Hebrew root, “naked” in 2:25 and in 3:7 where they find that they are naked. It is likely that the serpent was not originally seen as Satan although later Hebrew tradition so interpreted it (Wis 2:24).
* 3:1-3 Both the snake’s question in verse 1 and the woman’s answer in verses 2 and 3 are inaccurate interpretations of the Divine command in 2:16-17.
* 3:4-6 The serpent directly contradicts God’s command and the woman believes him. She eats and persuades the man to eat the fruit.
* 3:7 The result of their action is a loss of innocence through disobedience and their nakedness which was first mentioned in verse 2:25 is now a cause of shame.
Second Reading: Romans 5: 12-19 or 5: 12, 17-19
12 Therefore, just as through one person sin entered the world, and through sin, death, and thus death came to all, inasmuch as all sinned — 13 for up to the time of the law, sin was in the world, though sin is not accounted when there is no law. 14 But death reigned from Adam to Moses, even over those who did not sin after the pattern of the trespass of Adam, who is the type of the one who was to come.
15 But the gift is not like the transgression. For if by that one person’s transgression the many died, how much more did the grace of God and the gracious gift of the one person Jesus Christ overflow for the many. 16 And the gift is not like the result of the one person’s sinning. For after one sin there was the judgment that brought condemnation; but the gift, after many transgressions, brought acquittal. 17 For if, by the transgression of one person, death came to reign through that one, how much more will those who receive the abundance of grace and of the gift of justification come to reign in life through the one person Jesus Christ. 18 In conclusion, just as through one transgression condemnation came upon all, so through one righteous act acquittal and life came to all. 19 For just as through the disobedience of one person the many were made sinners, so through the obedience of one the many will be made righteous.
NOTES on Second Reading:
* 5:12-21 This section presents Paul’s reflection on the sin of Adam (Genesis 3:1-13) in the light of the redemptive mystery of Christ. Use of the singular, “sin,” by Paul, refers to the power that has gripped humanity, which is now in revolt against the Creator and engaged in the exaltation of its own desires and interests. Although he traces this power back to Eden, Paul insists that no one has a right to say, “Adam made me do it,” for all are culpable (Romans 5:12). Gentiles are subject to the demands of the law written in their hearts (Romans 2:14-15), and Jews are subject to the Mosaic covenant. Unlike Wisdom 2:24, Paul does not ascribe the entry of death to the devil.
* 5:13 According to Paul the sinfulness of humanity that was operative from the beginning (Romans 5:13) was made more manifest by the Old Testament Law.
* 5:15-21 This section tells us that God’s act in Christ is in total contrast to the disastrous effects of sin that invaded humanity through Adam’s crime. Through a series of parallelisms using the terms, “one” and “many,” Paul stresses the abundance of grace provided by God in Christ and the surpassing influence of Jesus on humanity compared to the effects caused by Adam.
Gospel Reading: Matthew 4: 1-11
1 Then Jesus was led by the Spirit into the desert to be tempted by the devil. 2 He fasted for forty days and forty nights, and afterwards he was hungry. 3 The tempter approached and said to him, “If you are the Son of God, command that these stones become loaves of bread.” 4 He said in reply, “It is written:
‘One does not live by bread alone, but by every word that comes forth from the mouth of God.’”
5 Then the devil took him to the holy city, and made him stand on the parapet of the temple, 6 and said to him, “If you are the Son of God, throw yourself down. For it is written:
‘He will command his angels concerning you and ‘with their hands they will support you, lest you dash your foot against a stone.’”
7 Jesus answered him, “Again it is written, ‘You shall not put the Lord, your God, to the test.’” 8 Then the devil took him up to a very high mountain, and showed him all the kingdoms of the world in their magnificence, 9 and he said to him, “All these I shall give to you, if you will prostrate yourself and worship me.” 10 At this, Jesus said to him, “Get away, Satan! It is written:
‘The Lord, your God, shall you worship and him alone shall you serve.’”
11 Then the devil left him and, behold, angels came and ministered to him.
NOTES on Gospel:
* 4:1-11 Jesus was proclaimed Son of God (3:17) at his baptism and is now subjected to temptation. Matthew expands on the temptation incident as presented by Mark. In Mark just two verses (Mk 1:12-13) tell us that Jesus was tempted after “the Spirit drove Him out into the desert.” This simple statement may well be an accurate expression of the disciples’ knowledge of the event. They were familiar with the historical truth that Jesus was tempted but because temptation is always intensely personal they would not have known how the temptations were expressed in Jesus’ consciousness. The story as presented by Luke and Matthew is likely to be a narrative interpretation of the event in such a way as to make it pastorally useful for believers as they attempted to understand temptation and resist it. Jesus is tempted by the devil to rebel against God, His Father. In each case, Jesus expressed His refusal in language taken from the Book of Deuteronomy (Deut 8:3; 6:13,16). Matthew has set up a comparison and contrast between the temptations of Jesus and those of Israel during the wandering in the desert and later in Canaan which they resemble. Although the temptations are comparable, the contrast is between the victory of Jesus, and the failure of the ancient and disobedient “son,” the old Israel. In the temptation account Matthew is almost identical with Luke and both seem to have drawn upon the same source. The whole narrative is united by the basic theme of love of God. The three temptations are all based on the early rabbis’ understanding of various ways of sinning against the great commandment to love God “with all your heart, and with all your soul, and with all your might.” In this context, “heart” referred to the two affective impulses or drives, good and evil. “Soul” referred to life including martyrdom. “Might” meant wealth, property and all external possessions.
* 4:2 The number forty is often symbolic in scripture. It typically means as much or as long as was necessary. The same time expression was used for the time that it rained in the story of Noah (Gen 7:12) and that Moses spent on Sinai (Exodus 24:18). It is most likely that the time reference was primarily intended to recall the forty years during which Israel was tempted in the desert (Deut 8:2).
* 4:3 The term, “Son of God,” as used here and in the rest of the story, identifies Jesus as a representative of Israel rather than as the Messiah. Turning the stones into bread would have been a rebellion against the Divine will.
* 4:4 Jesus responds with a quote from Deut 8:3. In the context of Deut 6-8 the word of God is the chief nourishment of His people. Jesus refuses to use his power for his own benefit and accepts whatever God wills. He refuses to base His ministry on simply providing bread.
* 4:5-7 Only the first temptation takes place in the desert. Jesus is translated to the Temple for the second temptation. The devil appeals to the scriptures, Psalm 91:11-12 (in the Greek form). Unlike Israel (Deut 6:16), Jesus refuses to “test” God by demanding an extraordinary show of power from Him. Such an action would have been a mockery of real martyrdom and of His future passion and death. Jesus is rejecting the idea of bailing out on His mission.
* 4:7 Jesus quotes Deut 6:16. One must serve God with all one’s life but not lightly. See also 1 Cor 10:9.
* 4:8 In the scriptures, “Glory” is a word for outer or manifest splendor or wealth or even fullness of being. Here it represents the temptation to prefer power or wealth to love of God understood as fidelity to the covenant with Him.
* 4:9 The temptation to worship Satan is probably intended to recall Israel’s worship of false gods.
* 4:10 Jesus refusal is expressed in the words of Deut 6:13 which is a summary of the great Old Testament message of monotheism. Only God is worthy of worship. This temptation has significance for all of us: Jesus stands for Israel as the beginning of the new people of God and the founder of a new humanity. The basic temptation is to not love God with a unified heart, at the risk of life, at the cost of wealth, possessions etc. Jesus emerges as the perfect lover of God (Heb 4:15)
* 4:11 Having passed the tests in contrast to Israel, Jesus returns from His desert experience to be the kind of Messiah that the Father had sent Him to be.
First Reading: Genesis 2: 7-9; 3:1-7
2:7 The LORD God formed man out of the clay of the ground and blew into his nostrils the breath of life, and so man became a living being.
8 Then the LORD God planted a garden in Eden, in the east, and he placed there the man whom he had formed. 9 Out of the ground the LORD God made various trees grow that were delightful to look at and good for food, with the tree of life in the middle of the garden and the tree of the knowledge of good and bad.
3:1 Now the serpent was the most cunning of all the animals that the LORD God had made. The serpent asked the woman, “Did God really tell you not to eat from any of the trees in the garden?” 2 The woman answered the serpent: “We may eat of the fruit of the trees in the garden; 3 it is only about the fruit of the tree in the middle of the garden that God said, ‘You shall not eat it or even touch it, lest you die.’” 4 But the serpent said to the woman: “You certainly will not die! 5 No, God knows well that the moment you eat of it your eyes will be opened and you will be like gods who know what is good and what is bad.” 6 The woman saw that the tree was good for food, pleasing to the eyes, and desirable for gaining wisdom. So she took some of its fruit and ate it; and she also gave some to her husband, who was with her, and he ate it. 7 Then the eyes of both of them were opened, and they realized that they were naked; so they sewed fig leaves together and made loincloths for themselves.
NOTES on First Reading:
Catholic scholars generally do not look at the creation stories and the story of the fall in Genesis as literal descriptions of how the world was created or of how evil entered into it. This does not mean that the stories are not true because they do contain crucial truths about our origin and our relationship with God. The truths that they contain, however, are religious and moral truths not scientific or historical ones.
* 2:7 God is portrayed as a potter Who molds man’s body out of clay. There is a play on words in Hebrew between Adam (“man”) and adama (“ground” or “earth”). Some scholars translate it as earth creature. The word translated as “being” in this text, literally means “soul” but it was not meant in the sense that we understand that word today with all its theological implications. The image of God, the Divine workman forming man from the earth is often used in later scriptures. See Tobit 8:6, Job 34:15; Ps 103:14; 104:29; Eccl 3:20;12:7;Wis 7:1; Sir 33:10;1 Cor 15:45.
* 2:8 The name Eden which is used here as the name of a region in southern Mesopotamia is derived from the Sumerian word eden, which means “fertile plain.” A similar-sounding Hebrew word means “delight” prompting some to interpret the garden in Eden as the “garden of delight,” so that, after passing through the Greek version, the place is now known also as “paradise,” literally, a “pleasure park.”
* 2:9 There are two trees in the middle of the garden. At the fall, the fruit of the tree of the knowledge of good and evil was eaten by Adam and Eve. When they are cast out of the garden at the end of the story the tree of life is placed beyond their reach in verse 3:22. The expression used for the designation of the tree, “good and evil” is called a merism. It is a literary figure by which totality is expressed by the first and last in a series or by opposites. Psalm 139:2 is another example. “To know” in Hebrew is experiential and relational not intellectual. Eating the fruit imparts mastery of life and an autonomy that is inappropriate for a creature of earth that is created from dust.
* 3:1-7 This section about the fall actually begins with 2:25 because the word, “subtle [serpent],” is a word play on a similar Hebrew root, “naked” in 2:25 and in 3:7 where they find that they are naked. It is likely that the serpent was not originally seen as Satan although later Hebrew tradition so interpreted it (Wis 2:24).
* 3:1-3 Both the snake’s question in verse 1 and the woman’s answer in verses 2 and 3 are inaccurate interpretations of the Divine command in 2:16-17.
* 3:4-6 The serpent directly contradicts God’s command and the woman believes him. She eats and persuades the man to eat the fruit.
* 3:7 The result of their action is a loss of innocence through disobedience and their nakedness which was first mentioned in verse 2:25 is now a cause of shame.
Second Reading: Romans 5: 12-19 or 5: 12, 17-19
12 Therefore, just as through one person sin entered the world, and through sin, death, and thus death came to all, inasmuch as all sinned — 13 for up to the time of the law, sin was in the world, though sin is not accounted when there is no law. 14 But death reigned from Adam to Moses, even over those who did not sin after the pattern of the trespass of Adam, who is the type of the one who was to come.
15 But the gift is not like the transgression. For if by that one person’s transgression the many died, how much more did the grace of God and the gracious gift of the one person Jesus Christ overflow for the many. 16 And the gift is not like the result of the one person’s sinning. For after one sin there was the judgment that brought condemnation; but the gift, after many transgressions, brought acquittal. 17 For if, by the transgression of one person, death came to reign through that one, how much more will those who receive the abundance of grace and of the gift of justification come to reign in life through the one person Jesus Christ. 18 In conclusion, just as through one transgression condemnation came upon all, so through one righteous act acquittal and life came to all. 19 For just as through the disobedience of one person the many were made sinners, so through the obedience of one the many will be made righteous.
NOTES on Second Reading:
* 5:12-21 This section presents Paul’s reflection on the sin of Adam (Genesis 3:1-13) in the light of the redemptive mystery of Christ. Use of the singular, “sin,” by Paul, refers to the power that has gripped humanity, which is now in revolt against the Creator and engaged in the exaltation of its own desires and interests. Although he traces this power back to Eden, Paul insists that no one has a right to say, “Adam made me do it,” for all are culpable (Romans 5:12). Gentiles are subject to the demands of the law written in their hearts (Romans 2:14-15), and Jews are subject to the Mosaic covenant. Unlike Wisdom 2:24, Paul does not ascribe the entry of death to the devil.
* 5:13 According to Paul the sinfulness of humanity that was operative from the beginning (Romans 5:13) was made more manifest by the Old Testament Law.
* 5:15-21 This section tells us that God’s act in Christ is in total contrast to the disastrous effects of sin that invaded humanity through Adam’s crime. Through a series of parallelisms using the terms, “one” and “many,” Paul stresses the abundance of grace provided by God in Christ and the surpassing influence of Jesus on humanity compared to the effects caused by Adam.
Gospel Reading: Matthew 4: 1-11
1 Then Jesus was led by the Spirit into the desert to be tempted by the devil. 2 He fasted for forty days and forty nights, and afterwards he was hungry. 3 The tempter approached and said to him, “If you are the Son of God, command that these stones become loaves of bread.” 4 He said in reply, “It is written:
‘One does not live by bread alone, but by every word that comes forth from the mouth of God.’”
5 Then the devil took him to the holy city, and made him stand on the parapet of the temple, 6 and said to him, “If you are the Son of God, throw yourself down. For it is written:
‘He will command his angels concerning you and ‘with their hands they will support you, lest you dash your foot against a stone.’”
7 Jesus answered him, “Again it is written, ‘You shall not put the Lord, your God, to the test.’” 8 Then the devil took him up to a very high mountain, and showed him all the kingdoms of the world in their magnificence, 9 and he said to him, “All these I shall give to you, if you will prostrate yourself and worship me.” 10 At this, Jesus said to him, “Get away, Satan! It is written:
‘The Lord, your God, shall you worship and him alone shall you serve.’”
11 Then the devil left him and, behold, angels came and ministered to him.
NOTES on Gospel:
* 4:1-11 Jesus was proclaimed Son of God (3:17) at his baptism and is now subjected to temptation. Matthew expands on the temptation incident as presented by Mark. In Mark just two verses (Mk 1:12-13) tell us that Jesus was tempted after “the Spirit drove Him out into the desert.” This simple statement may well be an accurate expression of the disciples’ knowledge of the event. They were familiar with the historical truth that Jesus was tempted but because temptation is always intensely personal they would not have known how the temptations were expressed in Jesus’ consciousness. The story as presented by Luke and Matthew is likely to be a narrative interpretation of the event in such a way as to make it pastorally useful for believers as they attempted to understand temptation and resist it. Jesus is tempted by the devil to rebel against God, His Father. In each case, Jesus expressed His refusal in language taken from the Book of Deuteronomy (Deut 8:3; 6:13,16). Matthew has set up a comparison and contrast between the temptations of Jesus and those of Israel during the wandering in the desert and later in Canaan which they resemble. Although the temptations are comparable, the contrast is between the victory of Jesus, and the failure of the ancient and disobedient “son,” the old Israel. In the temptation account Matthew is almost identical with Luke and both seem to have drawn upon the same source. The whole narrative is united by the basic theme of love of God. The three temptations are all based on the early rabbis’ understanding of various ways of sinning against the great commandment to love God “with all your heart, and with all your soul, and with all your might.” In this context, “heart” referred to the two affective impulses or drives, good and evil. “Soul” referred to life including martyrdom. “Might” meant wealth, property and all external possessions.
* 4:2 The number forty is often symbolic in scripture. It typically means as much or as long as was necessary. The same time expression was used for the time that it rained in the story of Noah (Gen 7:12) and that Moses spent on Sinai (Exodus 24:18). It is most likely that the time reference was primarily intended to recall the forty years during which Israel was tempted in the desert (Deut 8:2).
* 4:3 The term, “Son of God,” as used here and in the rest of the story, identifies Jesus as a representative of Israel rather than as the Messiah. Turning the stones into bread would have been a rebellion against the Divine will.
* 4:4 Jesus responds with a quote from Deut 8:3. In the context of Deut 6-8 the word of God is the chief nourishment of His people. Jesus refuses to use his power for his own benefit and accepts whatever God wills. He refuses to base His ministry on simply providing bread.
* 4:5-7 Only the first temptation takes place in the desert. Jesus is translated to the Temple for the second temptation. The devil appeals to the scriptures, Psalm 91:11-12 (in the Greek form). Unlike Israel (Deut 6:16), Jesus refuses to “test” God by demanding an extraordinary show of power from Him. Such an action would have been a mockery of real martyrdom and of His future passion and death. Jesus is rejecting the idea of bailing out on His mission.
* 4:7 Jesus quotes Deut 6:16. One must serve God with all one’s life but not lightly. See also 1 Cor 10:9.
* 4:8 In the scriptures, “Glory” is a word for outer or manifest splendor or wealth or even fullness of being. Here it represents the temptation to prefer power or wealth to love of God understood as fidelity to the covenant with Him.
* 4:9 The temptation to worship Satan is probably intended to recall Israel’s worship of false gods.
* 4:10 Jesus refusal is expressed in the words of Deut 6:13 which is a summary of the great Old Testament message of monotheism. Only God is worthy of worship. This temptation has significance for all of us: Jesus stands for Israel as the beginning of the new people of God and the founder of a new humanity. The basic temptation is to not love God with a unified heart, at the risk of life, at the cost of wealth, possessions etc. Jesus emerges as the perfect lover of God (Heb 4:15)
* 4:11 Having passed the tests in contrast to Israel, Jesus returns from His desert experience to be the kind of Messiah that the Father had sent Him to be.
Meditation: Jesus fasted and was tempted by the devil
Are you ready to follow
the Lord Jesus wherever he wishes to lead you? After Jesus' was baptized by
John the Baptist at the River Jordan, he withdrew into the wilderness of Judea
- a vast and mostlyuninhabitable wilderness full of danger. Danger from
scorching heat by day and extreme cold at night, danger from wild animals and
scorpions, plus the deprivation of food and the scarcity of water.
Why did Jesus choose such
a barren, lonely place for an intense and long period of sustained prayer and
fasting? Matthew, Mark, and Luke tell us in their Gospel accounts that Jesus
was led by the Holy Spirit into the wilderness. Mark states it most
emphatically: "The Spirit immediately drove him out into the
wilderness" (Mark 1:12). What compelled Jesus to seek solitude, away from
his family and friends, for such a lengthy period? Was it simply a test to
prepare him for his mission? Or did Satan want to lure him into a trap? The
word tempt in English usually means to entice someone to do
what is wrong or forbidden. The scriptural word used here also means test in
the sense of proving and purifying someone to see if there are ready for the
task at hand. We test flight pilots to see if they are fit to fly under all
conditions, including times of adverse turbulence, storms, and poor visibility.
In like manner God tests his people to see if they are ready to follow and
serve him without reservation or compromise.
Encountering God face to
face
On many occasions God tested Abraham to prove his faith and to strengthen his hope in the promises that God made to him. Abraham obeyed willingly even when God asked him to sacrifice his only son Isaac, the son of promise. When the Israelites were sorely tested in Egypt for more than 400 years, they did not forget God. They kept God's word and remembered his promise to save them. When God called Moses to free the Israelites from captivity in Egypt, God led them into the wilderness to his holy mountain at Sinai. There Moses ascended the mountain and met with God face to face for 40 days in prayer and fasting (Exodus 24:18). The prophet Elijah was also led on a 40 day journey to the holy mountain at Sinai to seek the face of God. God sustained Elijah with bread from heaven (1 Kings 19:8).
On many occasions God tested Abraham to prove his faith and to strengthen his hope in the promises that God made to him. Abraham obeyed willingly even when God asked him to sacrifice his only son Isaac, the son of promise. When the Israelites were sorely tested in Egypt for more than 400 years, they did not forget God. They kept God's word and remembered his promise to save them. When God called Moses to free the Israelites from captivity in Egypt, God led them into the wilderness to his holy mountain at Sinai. There Moses ascended the mountain and met with God face to face for 40 days in prayer and fasting (Exodus 24:18). The prophet Elijah was also led on a 40 day journey to the holy mountain at Sinai to seek the face of God. God sustained Elijah with bread from heaven (1 Kings 19:8).
Jesus was no exception to
this pattern of testing and preparation with prayer and fasting. He was led
into the wilderness for 40 days without food or shelter to seek the face of his
heavenly Father. When God put Adam and Eve in the Garden of Paradise, he
supplied them with everything they needed for abundant life and happiness with
him. But when they listened to the voice of evil and followed the counsel of
the serpent, who is the devil, they doubted God's word and disobeyed his
command They fell because they trusted in themselves rather than in God
(Genesis 2:16-17; 3:1-6). They were cast out of Paradise and driven into the
wilderness. Jesus now freely enters the wilderness in order to regain Paradise
for the lost children of God. Jesus refuses food to show his dependence on the
bread of heaven, the word of God, that would sustain him not only in his
physical hunger, but in his hour of temptation as well. When Satan tempts
Jesus to turn stones into bread, Jesus replies with the words of Scripture,
"Man shall not live by bread alone, but by every word that proceeds from
the mouth of God" (quote from Deuteronomy 8:3; Matthew 4:4).
Where did Jesus find the
strength to survive the desert's harsh conditions and the tempter's seduction?
He fed on God's word and found strength in doing his Father's will. Satan
will surely tempt us and he will try his best to get us to choose our will over
God's will. If he can't make us renounce our faith or sin mortally, he will then
try to get us to make choices that will lead us, little by little, away from
what God wants for us.
Strength from God in
resisting temptation
Jesus was tempted like us and he overcame sin not by his own human effort but by the grace and strength which his Father gave to him. He had to renounce his will for the will of his Father. He succeeded because he wanted to please his Father and he trusted that his Father would give him the strength to overcome the obstacles that stood in the way. Luke says that Jesus was "full of the Holy Spirit" (Luke 4:1). When tempted by the devil Jesus did not try to fight his adversary on his own human strength. He relied on the power which the Spirit gave him. Jesus came to overthrow the evil one who held us captive to sin and fear of death (Hebrews 2:14). His obedience to his Father's will and his willingness to embrace the cross reversed the curse of Adam's disobedience. His victory over sin and death won for us not only pardon for our sins but adoption as sons and daughters of God.
Jesus was tempted like us and he overcame sin not by his own human effort but by the grace and strength which his Father gave to him. He had to renounce his will for the will of his Father. He succeeded because he wanted to please his Father and he trusted that his Father would give him the strength to overcome the obstacles that stood in the way. Luke says that Jesus was "full of the Holy Spirit" (Luke 4:1). When tempted by the devil Jesus did not try to fight his adversary on his own human strength. He relied on the power which the Spirit gave him. Jesus came to overthrow the evil one who held us captive to sin and fear of death (Hebrews 2:14). His obedience to his Father's will and his willingness to embrace the cross reversed the curse of Adam's disobedience. His victory over sin and death won for us not only pardon for our sins but adoption as sons and daughters of God.
How can we overcome sin
and gain freedom over our unruly desires and the lies of Satan and the world?
The Lord Jesus gives us his Holy Spirit to help us in our weakness (Romans
8:26) and to be our guide and consoler in temptation and testing (1 Corinthians
10:13). The Lord gives grace to the humble who acknowledge their dependence on
him (James 4:6) and he helps us to stand against the lies and attacks of our
enemy, Satan, who seeks to destroy us (1 Peter 5:8-10; Ephesians 6:10-18). The
Lord Jesus is ever ready to pour out his Spirit upon us that we may have the
strength and courage we need to resist sin and to reject the lies and deceits
of Satan. God wants us to "fight the good fight of the faith" (1
Timothy 6:12) with the power and strength which comes from the Holy Spirit. Do
you rely on the Lord for your strength and help?
"Lord Jesus, your
word is life and joy for me. Fill me with your Holy Spirit that I may have the
strength and courage to embrace your will in all things and to renounce whatever
is contrary to it."
FIRST SUNDAY OF LENT
SUNDAY, MARCH 9, MATTHEW 4:1-11
(Genesis 2:7-9, 3:1-7; Psalm 51; Romans 5:12-19)
KEY VERSE: "Then Jesus was led by the Spirit into the desert to be tempted by the devil" (v 1).
READING: The Church offers us these forty days of Lent as an opportunity to overcome sin in our lives, and to prepare ourselves for Christ's triumph over evil through his glorious resurrection. Following his baptism, Jesus spent forty days in the desert. The Israelites were tested for forty years in the wilderness and failed, whereas Jesus proved his faithfulness on his forty day sojourn. In contrast to the disobedience of God's people, Jesus rejected every temptation to earthly power. The ways of the world were not the ways of Jesus. He defeated Satan's distorted use of God's word by quoting from the book of Deuteronomy that retold the story of Israel's desert wanderings. Matthew wrote, “The devil left Jesus for a time” (Mt 4:11), but those temptations keep coming back to those who follow Jesus. As disciples, we have to try to be a community that rejects the so-called wisdom of the world and humbly follow Jesus as his disciples.
REFLECTING: How can I overcome my temptations during this season of Lent?
PRAYING: Lord Jesus, I rededicate myself to you this Lent.
SUNDAY, MARCH 9, MATTHEW 4:1-11
(Genesis 2:7-9, 3:1-7; Psalm 51; Romans 5:12-19)
KEY VERSE: "Then Jesus was led by the Spirit into the desert to be tempted by the devil" (v 1).
READING: The Church offers us these forty days of Lent as an opportunity to overcome sin in our lives, and to prepare ourselves for Christ's triumph over evil through his glorious resurrection. Following his baptism, Jesus spent forty days in the desert. The Israelites were tested for forty years in the wilderness and failed, whereas Jesus proved his faithfulness on his forty day sojourn. In contrast to the disobedience of God's people, Jesus rejected every temptation to earthly power. The ways of the world were not the ways of Jesus. He defeated Satan's distorted use of God's word by quoting from the book of Deuteronomy that retold the story of Israel's desert wanderings. Matthew wrote, “The devil left Jesus for a time” (Mt 4:11), but those temptations keep coming back to those who follow Jesus. As disciples, we have to try to be a community that rejects the so-called wisdom of the world and humbly follow Jesus as his disciples.
REFLECTING: How can I overcome my temptations during this season of Lent?
PRAYING: Lord Jesus, I rededicate myself to you this Lent.
RITE OF ELECTION
During the Rite of Election the Church formally announces the names of those who will soon celebrate the sacraments of initiation. Usually the rite takes place at the cathedral with the bishop on the First Sunday of Lent, and those who are named will celebrate baptism, confirmation, and first communion at their parishes during the following Easter Vigil. These individuals enter the cathedral as "catechumens" and leave as "elect." "Election" refers to the idea of "the chosen people." In Israel’s early history, God chose a people and established a covenant with them. Christians believe that God continues to choose people, now through the covenant of baptism. The key moments of the rite are the affirmation by the godparents testifying that the catechumens are worthy to be initiated. The entire assembly may also join the affirmation. Next the bishop invites the catechumens to sign the book of the elect. In some dioceses, this action has already taken place in parishes during the rite of sending, and the books are presented at this point. Finally, during the act of admission or election, the bishop declares that the catechumens are members of the elect, to be initiated at the next Easter Vigil.
RITE OF SENDING
The rite of sending is a parish celebration that sends catechumens to the rite of election. At the rite of election, usually on or about the First Sunday of Lent, the Church names the catechumens to be baptized at Easter. Generally, the rite of election takes place at the cathedral with the bishop. Because of the cathedral’s limited space and sometimes remote location, parish communities celebrate the rite of sending. Sending may take place at a Sunday Mass. After the homily, a catechist may present the catechumens to the priest, who calls them forward with their godparents and asks if the catechumens are ready. Have they taken their formation seriously? Have they given evidence of their conversion? Do the godparents judge them ready for the rite of election? The Church must verify the readiness of the catechumens. We do not baptize based only on their desire. "There should be a deliberation prior to [the rite of election] to decide on the catechumen’s suitableness." This is carried out by those who help form the catechumens, by godparents, and members of the community (Rite of Christian Initiation of Adults 122). The questions have real significance. In some places, the catechumens sign the book of the elect at the parish during the rite of sending. In others, they sign it at the cathedral during the rite of election. The ritual concludes with prayers for the catechumens. The rite of sending is optional, but it allows the parish to affirm the readiness of its catechumens. There is another optional rite of sending for those previously baptized in other ecclesial communities who are preparing for the rite of reception into the full communion of the Catholic Church.
This bulletin insert by Paul Turner originally appeared in MINISTRY & LITURGY, a pastoral planning resource used by the worship leaders in parishes as an aid for better liturgy. Resource Publications, Inc. www.rpinet.com/ml/
The rite of sending is a parish celebration that sends catechumens to the rite of election. At the rite of election, usually on or about the First Sunday of Lent, the Church names the catechumens to be baptized at Easter. Generally, the rite of election takes place at the cathedral with the bishop. Because of the cathedral’s limited space and sometimes remote location, parish communities celebrate the rite of sending. Sending may take place at a Sunday Mass. After the homily, a catechist may present the catechumens to the priest, who calls them forward with their godparents and asks if the catechumens are ready. Have they taken their formation seriously? Have they given evidence of their conversion? Do the godparents judge them ready for the rite of election? The Church must verify the readiness of the catechumens. We do not baptize based only on their desire. "There should be a deliberation prior to [the rite of election] to decide on the catechumen’s suitableness." This is carried out by those who help form the catechumens, by godparents, and members of the community (Rite of Christian Initiation of Adults 122). The questions have real significance. In some places, the catechumens sign the book of the elect at the parish during the rite of sending. In others, they sign it at the cathedral during the rite of election. The ritual concludes with prayers for the catechumens. The rite of sending is optional, but it allows the parish to affirm the readiness of its catechumens. There is another optional rite of sending for those previously baptized in other ecclesial communities who are preparing for the rite of reception into the full communion of the Catholic Church.
This bulletin insert by Paul Turner originally appeared in MINISTRY & LITURGY, a pastoral planning resource used by the worship leaders in parishes as an aid for better liturgy. Resource Publications, Inc. www.rpinet.com/ml/
MINUTE MEDITATIONS
The Holy Trinity
“For God to be good, God can be one. For God to be loving, God has
to be two because love is always a relationship. For God to be supreme joy and
happiness, God has to be three.” -Richard of St. Victor
Be merciful, O Lord, for we have sinned
‘I will give you all these, if you fall at my feet.’Several things we believe to be true: we all sin, God forgives and God loves us. It is only when we put our faith and trust in these truths that we are able to live as we are meant to. When we acknowledge our sin and turn to the God who loves us we are connected to God. Living in the grace of forgiveness invites gratefulness and ultimately changes how we seek to live. When Jesus was tempted to choose his own way he taught us that meaning, purpose and life are found in remaining true to God. As we journey through Lent, may we be aware of our sinfulness, of God’s mercy and forgiveness, of God’s never-ending love and compassion. May we turn to God and live in light and truth.
March
9
St. Frances of Rome
(1384-1440)
St. Frances of Rome
(1384-1440)
Frances's life combines aspects of secular and religious life. A
devoted and loving wife, she longed for a lifestyle of prayer and service, so
she organized a group of women to minister to the needs of Rome's poor.
Born of
wealthy parents, Frances found herself attracted to the religious life during
her youth. But her parents objected and a young nobleman was selected to be her
husband.
As she
became acquainted with her new relatives, Frances soon discovered that the wife
of her husband’s brother also wished to live a life of service and prayer. So
the two, Frances and Vannozza, set out together—with their husbands’
blessings—to help the poor.
Frances
fell ill for a time, but this apparently only deepened her commitment to the
suffering people she met. The years passed, and Frances gave birth to two sons
and a daughter. With the new responsibilities of family life, the young mother
turned her attention more to the needs of her own household.
The
family flourished under Frances’s care, but within a few years a great plague
began to sweep across Italy. It struck Rome with devastating cruelty and left
Frances’s second son dead. In an effort to help alleviate some of the
suffering, Frances used all her money and sold her possessions to buy whatever
the sick might possibly need. When all the resources had been exhausted,
Frances and Vannozza went door to door begging. Later, Frances’s daughter died,
and the saint opened a section of her house as a hospital.
Frances
became more and more convinced that this way of life was so necessary for the
world, and it was not long before she requested and was given permission to
found a society of women bound by no vows. They simply offered themselves to
God and to the service of the poor. Once the society was established, Frances
chose not to live at the community residence, but rather at home with her
husband. She did this for seven years, until her husband passed away, and then
came to live the remainder of her life with the society—serving the poorest of
the poor.
Comment:
Looking at the exemplary life of fidelity to God and devotion to her fellow human beings which Frances of Rome was blessed to lead, one cannot help but be reminded of Blessed Mother Teresa of Calcutta (September 5), who loved Jesus Christ in prayer and also in the poor. The life of Frances of Rome calls each of us not only to look deeply for God in prayer, but also to carry our devotion to Jesus living in the suffering of our world. Frances shows us that this life need not be restricted to those bound by vows.
Looking at the exemplary life of fidelity to God and devotion to her fellow human beings which Frances of Rome was blessed to lead, one cannot help but be reminded of Blessed Mother Teresa of Calcutta (September 5), who loved Jesus Christ in prayer and also in the poor. The life of Frances of Rome calls each of us not only to look deeply for God in prayer, but also to carry our devotion to Jesus living in the suffering of our world. Frances shows us that this life need not be restricted to those bound by vows.
Quote:
Malcolm Muggeridge's book Something Beautiful for God contains this quote from Mother Teresa about each sister in her community: “Let Christ radiate and live his life in her and through her in the slums. Let the poor seeing her be drawn to Christ and invite him to enter their homes and lives.” Says Frances of Rome: “It is most laudable in a married woman to be devout, but she must never forget that she is a housewife. And sometimes she must leave God at the altar to find Him in her housekeeping” (Butler’s Lives of the Saints).
Malcolm Muggeridge's book Something Beautiful for God contains this quote from Mother Teresa about each sister in her community: “Let Christ radiate and live his life in her and through her in the slums. Let the poor seeing her be drawn to Christ and invite him to enter their homes and lives.” Says Frances of Rome: “It is most laudable in a married woman to be devout, but she must never forget that she is a housewife. And sometimes she must leave God at the altar to find Him in her housekeeping” (Butler’s Lives of the Saints).
Patron Saint of:
Motorists
Widows
Motorists
Widows
LECTIO DIVINA:
1ST SUNDAY OF LENT (A)
Lectio:
Sunday, March 9, 2014
Jesus’ encounter with the devil in the desert
Temptations in the desert of life
Matthew 4,1-11
Temptations in the desert of life
Matthew 4,1-11
1.
OPENING PRAYER
Lord Jesus, send your
Spirit to help us read the Bible as you read it to the disciples on the way to
Emmaus. In the light of the Word written in the Bible, you helped them to
discover the presence of God in the disturbing events of your sentence and
death. Thus, the cross, which seemed to signal the end of all hope, appeared to
them as source of life and resurrection.
Create in us a space of silence that we may listen to your voice
in Creation and in Scripture, in events and people, above all in the poor and
the suffering. May your word guide us so that we too, like the disciples of
Emmaus, may experience the force of your resurrection and witness to others
that you are alive in our midst as source of brotherhood and sisterhood, of
justice and peace. We ask this of you, Jesus, son of Mary, who have revealed
the Father and sent your Spirit. Amen
2.
READING
a) A key to the reading:
Let us read this text describing the temptations of Jesus, temptations
that are also those of all human beings. While reading this text we should pay
attention to the following: what are the temptations, where do they take place,
and how does Jesus deal with them?
b) A division of the text to help with the reading:
Mt 4,1-2: The situation where and whence the temptation arises:
desert, spirit, fast and hunger
Mt 4,3-4: The temptation concerning bread.
Mt 4,5-7: The temptation concerning prestige.
Mt 4,8-11: The temptation concerning power.
c) The text:
1-2: Then Jesus was
led up by the Spirit into the wilderness to be tempted by the devil. And he
fasted forty days and forty nights, and afterward he was hungry.
3-4: And the tempter
came and said to him, "If you are the Son of God, command these stones to
become loaves of bread." But he answered, "It is written, 'Man shall
not live by bread alone, but by every word that proceeds from the mouth of
God.'"
5-7: Then the devil
took him to the holy city, and set him on the pinnacle of the temple, and said
to him, "If you are the Son of God, throw yourself down; for it is
written, 'He will give his angels charge of you,' and 'On their hands they will
bear you up, lest you strike your foot against a stone.'" Jesus said to
him, "Again it is written, 'You shall not tempt the Lord your God.'"
8-11: Again, the devil
took him to a very high mountain, and showed him all the kingdoms of the world
and the glory of them; and he said to him, "All these I will give you, if
you will fall down and worship me." Then Jesus said to him, "Be gone,
Satan! for it is written, 'You shall worship the Lord your God and him only
shall you serve.'" Then the devil left him, and behold, angels came and
ministered to him.
3.
A TIME OF PRAYERFUL SILENCE
so that the Word of God may enter into our hearts and enlighten
our lives.
4.
SOME QUESTIONS
to help us meditate and pray.
a) What were the temptations? What is the connection between the
Spirit, the desert, the fast and hunger and the temptation of Jesus?
b) What does the word temptation suggest to us
today? How does it affect me in my daily life?
c) The tempter or Satan is he or she or that which takes me away
from or makes me deviate from God’s path. It may be that I have already been
Satan for someone, just like Peter was for Jesus.
d) The Spirit leads Jesus into the desert to be tempted by the
devil. This recalls to mind the temptations of the people in the desert after
the exodus from Egypt. What does Matthew wish to suggest and teach through this
reminder of the temptations of the people in the desert?
e) The devil uses the Bible to tempt Jesus. Jesus uses the Bible
to overcome the temptation! Can the Bible be used for everything? How and for
what end do I use the Bible?
f) The temptation of the bread. How can we speak of God to those
who have all they need? How can we speak of God to those who are hungry?
g) The temptation concerning prestige. Prestige from knowledge,
from money, from faultless moral conduct, from appearances, from fame, from
honour. Do these exist in my life?
h) The temptation concerning power. Wherever two people meet, a
relationship of power comes into play. How do I use the power that comes my
way: in my family, in the community, in society, in my neighbourhood? Do I give
in to the temptation?
5.
A KEY TO THE READING
for those who wish to go deeper into the matter.
= Jesus was tempted. Matthew renders the temptations
intelligible: temptation of the bread, temptation of prestige, temptation of
power. These are various forms of messianic hope that, then, existed among the
people. The glorious Messiah who, like a new Moses, would feed the people in
the desert: "command these stones to turn into bread!" The
unknown Messiah who would impose himself on all by means of a spectacular sign
in the Temple: "throw yourself from here!" The
nationalist Messiah who would come to dominate the world: "All these
things I will give to you!"
= In the Old Testament, identical temptations allow the people
in the desert to fall after their exodus from Egypt (Dt 6,3; 6,16; 6,13). Jesus
repeats history. He resists the temptations and prevents them from perverting
God’s plan in order to suit it to his human interests of the moment. The
tempter or Satan is whatever makes us deviate from God’s plan. Peter was Satan for
Jesus (Mt 16,23).
= Temptation was always there in the life of Jesus. It went with
him from the beginning to the end, from his baptism to his death on the cross.
For, the more the proclamation of the Good News of the Kingdom spread in the
midst of the people, the greater the pressure on Jesus to adapt himself to the
messianic expectations of the people to be the messiah desired and expected by
others: "a glorious and nationalist messiah", "a messiah
king", "a messiah high priest", "a messiah judge",
"a warrior messiah", "a messiah doctor of the law". The
letter to the Hebrews says, "Like us, he was tried in all things, except
sin" (Heb 4,15).
= But temptation never succeeded in deviating Jesus from his
mission. He continued firmly on his journey as "The Servant
Messiah", as proclaimed by the prophet Isaiah and awaited especially
by the poor, the anawim. In this, Jesus did not fear provoking
conflicts with the authorities and with those dearest to him. All those who tried to
make him deviate from his path received hard replies and unexpected reactions:
* Peter tried
to take him away from the cross: "Far from it, Lord, this will never
happen!" (Mt 16,22). And he heard the reply, "Get behind me,
Satan!" (Mk 8,33).
* His relatives, wanted to take him home. They thought he was mad (Mk 3,21),
but they heard harsh words, which seemed to create a rupture (Mk 3,33). Then,
when Jesus had become famous, they wanted him to appear more often in public
and to remain in Jerusalem, the capital (Jn 7,3-4). Again, Jesus replies
showing that is a radical difference between his purpose and theirs (Jn 7,6-7).
* His parents complained: "Son, why have you done so?" (Lk
2,48). But Jesus replies, "Why were you looking for me? Do you not know
that I must be about my Father’s business?" (Lk 2,49).
* The apostles were glad of the publicity Jesus was getting in the midst
of the people and wanted him to turn towards the people. "Everyone is
looking for you!" (Mk 1,37). But they heard the refusal, "Let us go
elsewhere, to the neighbouring villages and cities, so that I may preach also
to them; it is for this that I have come!" (Mk 1,38).
* John the Baptist wanted to coerce Jesus to be "the strict judge
messiah" (Lk 3,9; Mt 3,7-12; Mt 11,3). Jesus reminded John of the
prophecies and asked him to compare them to facts, "Go tell John what you
have heard and seen!" (Mt 11,4-6 and Is 29, 18-19; 35,5-6; 61,1).
* The people,
when they saw the signs of the multiplication of the bread in the desert,
concluded, "This surely is the prophet who is to come on earth!" (Jn
6,14). They got together to coerce Jesus to be "the messiah king"
(Jn 5,15), but Jesus took refuge on the mountain to be with the Father in
solitude.
* When in prison and at the hour of darkness (Lk 22,53), the
temptation to be "the warrior messiah" appeared. But
Jesus says, "Put your sword back into its scabbard!" (Mt 26,52) and
"Pray that you may not enter into temptation" (Lk
22,40,45).
= Jesus turned to the Word of God and there found light and
nourishment. Above all, it is the prophecy of the Servant, proclaimed by Isaiah
(Is 42,1-9; 49,1-6; 50,3-9; 52,13-53, 12) that fills him and encourages him to
go on. At the baptism and in the transfiguration, he receives the Father’s
confirmation for his journey, his mission. The voice from heaven repeats the
words with which Isaiah presents the Servant of Yahweh to the people,
"This is my beloved Son, hear him!" (Mk 1,11; 9,6).
= Jesus defines his mission with these words, "The Son of
man did not come to be served but to serve and to give his life for the
redemption of many!" (Mt 20,28; Mk 10,45). This lesson he learnt from his
mother who said to the angel, "Behold the servant of the Lord, be it done
unto me according to your word!" (Lk 1,38). By turning to the Word of God
to deepen awareness of his mission and by seeking strength in prayer, Jesus
faced temptations. In the midst of the poor, the anawim, and united
to his Father, faithful to both, he resisted and followed the way of theServant
Messiah, the way of service to the people (Mt 20,28).
6.
PSALM 91 (90)
God our protector is with us in times of temptation
He who dwells in the shelter of the Most High,
who abides in the shadow of the Almighty,
will say to the Lord, "My refuge and my fortress;
my God, in whom I trust."
who abides in the shadow of the Almighty,
will say to the Lord, "My refuge and my fortress;
my God, in whom I trust."
For he will deliver you from the snare of the fowler
and from the deadly pestilence;
he will cover you with his pinions,
and under his wings you will find refuge;
his faithfulness is a shield and buckler.
You will not fear the terror of the night,
nor the arrow that flies by day,
nor the pestilence that stalks in darkness,
nor the destruction that wastes at noonday.
and from the deadly pestilence;
he will cover you with his pinions,
and under his wings you will find refuge;
his faithfulness is a shield and buckler.
You will not fear the terror of the night,
nor the arrow that flies by day,
nor the pestilence that stalks in darkness,
nor the destruction that wastes at noonday.
Because you have made the Lord your refuge,
the Most High your habitation,
no evil shall befall you,
no scourge come near your tent.
For he will give his angels charge of
you to guard you in all your ways.
On their hands they will bear you up,
lest you dash your foot against a stone.
You will tread on the lion and the adder,
the young lion and the serpent you will trample under foot.
the Most High your habitation,
no evil shall befall you,
no scourge come near your tent.
For he will give his angels charge of
you to guard you in all your ways.
On their hands they will bear you up,
lest you dash your foot against a stone.
You will tread on the lion and the adder,
the young lion and the serpent you will trample under foot.
Because he cleaves to me in love, I will deliver him;
I will protect him, because he knows my name.
When he calls to me, I will answer him;
I will be with him in trouble,
I will rescue him and honour him.
With long life I will satisfy him,
and show him my salvation.
I will protect him, because he knows my name.
When he calls to me, I will answer him;
I will be with him in trouble,
I will rescue him and honour him.
With long life I will satisfy him,
and show him my salvation.
7.
CLOSING PRAYER
Lord Jesus, we thank you for your word, which has made the
Father’s will clearer to us. May your Spirit enlighten our actions and give us
the strength to follow that which your Word has revealed to us. Like Mary, your
Mother, may we not only listen to the Word but also put it into practice. Who
live and reign with the Father in the unity of the Holy Spirit for ever and
ever. Amen.
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