Twenty-fourth Sunday in Ordinary Time
Lectionary: 130
Lectionary: 130
Wrath and anger are hateful things,
yet the sinner hugs them tight.
The vengeful will suffer the LORD's vengeance,
for he remembers their sins in detail.
Forgive your neighbor's injustice;
then when you pray, your own sins will be forgiven.
Could anyone nourish anger against another
and expect healing from the LORD?
Could anyone refuse mercy to another like himself,
can he seek pardon for his own sins?
If one who is but flesh cherishes wrath,
who will forgive his sins?
Remember your last days, set enmity aside;
remember death and decay, and cease from sin!
Think of the commandments, hate not your neighbor;
remember the Most High's covenant, and overlook faults.
yet the sinner hugs them tight.
The vengeful will suffer the LORD's vengeance,
for he remembers their sins in detail.
Forgive your neighbor's injustice;
then when you pray, your own sins will be forgiven.
Could anyone nourish anger against another
and expect healing from the LORD?
Could anyone refuse mercy to another like himself,
can he seek pardon for his own sins?
If one who is but flesh cherishes wrath,
who will forgive his sins?
Remember your last days, set enmity aside;
remember death and decay, and cease from sin!
Think of the commandments, hate not your neighbor;
remember the Most High's covenant, and overlook faults.
Responsorial
PsalmPS 103:1-2, 3-4, 9-10,
11-12
R. (8) The
Lord is kind and merciful, slow to anger, and rich in compassion.
Bless the LORD, O my soul;
and all my being, bless his holy name.
Bless the LORD, O my soul,
and forget not all his benefits.
R. The Lord is kind and merciful, slow to anger, and rich in compassion.
He pardons all your iniquities,
heals all your ills.
He redeems your life from destruction,
crowns you with kindness and compassion.
R. The Lord is kind and merciful, slow to anger, and rich in compassion.
He will not always chide,
nor does he keep his wrath forever.
Not according to our sins does he deal with us,
nor does he requite us according to our crimes.
R. The Lord is kind and merciful, slow to anger, and rich in compassion.
For as the heavens are high above the earth,
so surpassing is his kindness toward those who fear him.
As far as the east is from the west,
so far has he put our transgressions from us.
R. The Lord is kind and merciful, slow to anger, and rich in compassion.
Bless the LORD, O my soul;
and all my being, bless his holy name.
Bless the LORD, O my soul,
and forget not all his benefits.
R. The Lord is kind and merciful, slow to anger, and rich in compassion.
He pardons all your iniquities,
heals all your ills.
He redeems your life from destruction,
crowns you with kindness and compassion.
R. The Lord is kind and merciful, slow to anger, and rich in compassion.
He will not always chide,
nor does he keep his wrath forever.
Not according to our sins does he deal with us,
nor does he requite us according to our crimes.
R. The Lord is kind and merciful, slow to anger, and rich in compassion.
For as the heavens are high above the earth,
so surpassing is his kindness toward those who fear him.
As far as the east is from the west,
so far has he put our transgressions from us.
R. The Lord is kind and merciful, slow to anger, and rich in compassion.
Reading 2ROM 14:7-9
Brothers and sisters:
None of us lives for oneself, and no one dies for oneself.
For if we live, we live for the Lord,
and if we die, we die for the Lord;
so then, whether we live or die, we are the Lord's.
For this is why Christ died and came to life,
that he might be Lord of both the dead and the living.
None of us lives for oneself, and no one dies for oneself.
For if we live, we live for the Lord,
and if we die, we die for the Lord;
so then, whether we live or die, we are the Lord's.
For this is why Christ died and came to life,
that he might be Lord of both the dead and the living.
AlleluiaJN 13:34
R. Alleluia,
alleluia.
I give you a new commandment, says the Lord;
love one another as I have loved you.
R. Alleluia, alleluia.
I give you a new commandment, says the Lord;
love one another as I have loved you.
R. Alleluia, alleluia.
GospelMT 18:21-35
Peter approached Jesus and asked him,
"Lord, if my brother sins against me,
how often must I forgive?
As many as seven times?"
Jesus answered, "I say to you, not seven times but seventy-seven times.
That is why the kingdom of heaven may be likened to a king
who decided to settle accounts with his servants.
When he began the accounting,
a debtor was brought before him who owed him a huge amount.
Since he had no way of paying it back,
his master ordered him to be sold,
along with his wife, his children, and all his property,
in payment of the debt.
At that, the servant fell down, did him homage, and said,
'Be patient with me, and I will pay you back in full.'
Moved with compassion the master of that servant
let him go and forgave him the loan.
When that servant had left, he found one of his fellow servants
who owed him a much smaller amount.
He seized him and started to choke him, demanding,
'Pay back what you owe.'
Falling to his knees, his fellow servant begged him,
'Be patient with me, and I will pay you back.'
But he refused.
Instead, he had the fellow servant put in prison
until he paid back the debt.
Now when his fellow servants saw what had happened,
they were deeply disturbed, and went to their master
and reported the whole affair.
His master summoned him and said to him, 'You wicked servant!
I forgave you your entire debt because you begged me to.
Should you not have had pity on your fellow servant,
as I had pity on you?'
Then in anger his master handed him over to the torturers
until he should pay back the whole debt.
So will my heavenly Father do to you,
unless each of you forgives your brother from your heart."
"Lord, if my brother sins against me,
how often must I forgive?
As many as seven times?"
Jesus answered, "I say to you, not seven times but seventy-seven times.
That is why the kingdom of heaven may be likened to a king
who decided to settle accounts with his servants.
When he began the accounting,
a debtor was brought before him who owed him a huge amount.
Since he had no way of paying it back,
his master ordered him to be sold,
along with his wife, his children, and all his property,
in payment of the debt.
At that, the servant fell down, did him homage, and said,
'Be patient with me, and I will pay you back in full.'
Moved with compassion the master of that servant
let him go and forgave him the loan.
When that servant had left, he found one of his fellow servants
who owed him a much smaller amount.
He seized him and started to choke him, demanding,
'Pay back what you owe.'
Falling to his knees, his fellow servant begged him,
'Be patient with me, and I will pay you back.'
But he refused.
Instead, he had the fellow servant put in prison
until he paid back the debt.
Now when his fellow servants saw what had happened,
they were deeply disturbed, and went to their master
and reported the whole affair.
His master summoned him and said to him, 'You wicked servant!
I forgave you your entire debt because you begged me to.
Should you not have had pity on your fellow servant,
as I had pity on you?'
Then in anger his master handed him over to the torturers
until he should pay back the whole debt.
So will my heavenly Father do to you,
unless each of you forgives your brother from your heart."
Meditation: "Lord, how often shall I
forgive my brother?"
Does mercy overlook justice? Justice demands that
everyone be given their due. So when is it right to show mercy and pardon to
those who have acted unjustly or wrongly? The prophet Amos speaks of God
forgiving transgression three times, but warns that God may not revoke
punishment for the fourth (see Amos 1:3-13; 2:1-6). When Peter posed the
question of forgiveness, he characteristically offered an answer he thought
Jesus would be pleased with. Why not forgive seven times! How unthinkable for
Jesus to counter with the proposition that one must forgive seventy times
that.
No limit to granting forgiveness and pardon
Jesus makes it clear that there is no limit to giving and receiving forgiveness. He drove the lesson home with a parable about two very different kinds of debts. The first man owed an enormous sum of money - millions in our currency. In Jesus' time this amount was greater than the total revenue of a province - more than it would cost to ransom a king! The man who was forgiven such an incredible debt could not, however, bring himself to forgive his neighbor a very small debt which was about one-hundred-thousandth of his own debt.The contrast could not have been greater!
Jesus makes it clear that there is no limit to giving and receiving forgiveness. He drove the lesson home with a parable about two very different kinds of debts. The first man owed an enormous sum of money - millions in our currency. In Jesus' time this amount was greater than the total revenue of a province - more than it would cost to ransom a king! The man who was forgiven such an incredible debt could not, however, bring himself to forgive his neighbor a very small debt which was about one-hundred-thousandth of his own debt.The contrast could not have been greater!
Jesus paid our ransom to set us free from the debt of
sin
No offense our neighbor can do to us can compare with our own personal debt to God for offending him! We have been forgiven an enormous debt we could not repay on our own. That is why the Father in heaven sent his only begotten Son, the Lord Jesus Christ, who freely and willing gave up his life for our sake to ransom us from slavery to sin, Satan, and death. Paul the Apostle states, "you were bought with a price" (1 Corinthians 7:23 ) and that price was Jesus' death on the cross. Through the shedding of his blood on the cross, Jesus not only brought forgiveness and pardon for our offenses, but release from our captivity to Satan and bondage to sin.
No offense our neighbor can do to us can compare with our own personal debt to God for offending him! We have been forgiven an enormous debt we could not repay on our own. That is why the Father in heaven sent his only begotten Son, the Lord Jesus Christ, who freely and willing gave up his life for our sake to ransom us from slavery to sin, Satan, and death. Paul the Apostle states, "you were bought with a price" (1 Corinthians 7:23 ) and that price was Jesus' death on the cross. Through the shedding of his blood on the cross, Jesus not only brought forgiveness and pardon for our offenses, but release from our captivity to Satan and bondage to sin.
Set free from futile thinking and sinful living
The Lord Jesus sets us free from a futile mind and way of living in sin and spiritual darkness. "You were ransomed from the futile ways inherited from your fathers ...with the precious blood of Christ" (1 Peter 1:18). Christ "gave himself to redeem us from all iniquity" (Titus 2:14). Iniquity describes the futile ways of wrong thinking, sinful attitudes and wrong behavior, and disregarding or treating God's commandments lightly. We have been forgiven an enormous debt which we could never possibly repay. We owe God a debt of gratitude for the mercy and grace he has given us in his Son, Jesus Christ.
The Lord Jesus sets us free from a futile mind and way of living in sin and spiritual darkness. "You were ransomed from the futile ways inherited from your fathers ...with the precious blood of Christ" (1 Peter 1:18). Christ "gave himself to redeem us from all iniquity" (Titus 2:14). Iniquity describes the futile ways of wrong thinking, sinful attitudes and wrong behavior, and disregarding or treating God's commandments lightly. We have been forgiven an enormous debt which we could never possibly repay. We owe God a debt of gratitude for the mercy and grace he has given us in his Son, Jesus Christ.
Forgiving others is a sacred duty
If God has shown mercy to us in granting us pardon for our sins, then we, in turn, must show mercy and forgiveness towards every person who has offended us. The willingness to forgive those who offend us is a sacred duty. If we expect God to pardon us and show us his mercy when we sin and disobey his commandments, then we must be willing to let go of any resentment, grievance, or ill-will we feel towards our neighbor. Jesus teaches us to pray daily for the grace and strength to forgive others in the same measure in which God has forgiven us (Matthew 6:12,14-15). If we do not show mercy and forgiveness to our fellow human beings, how can we expect God to forgive us in turn? The Apostle James says that "judgment is without mercy to one who has shown no mercy" (James 2:13).
If God has shown mercy to us in granting us pardon for our sins, then we, in turn, must show mercy and forgiveness towards every person who has offended us. The willingness to forgive those who offend us is a sacred duty. If we expect God to pardon us and show us his mercy when we sin and disobey his commandments, then we must be willing to let go of any resentment, grievance, or ill-will we feel towards our neighbor. Jesus teaches us to pray daily for the grace and strength to forgive others in the same measure in which God has forgiven us (Matthew 6:12,14-15). If we do not show mercy and forgiveness to our fellow human beings, how can we expect God to forgive us in turn? The Apostle James says that "judgment is without mercy to one who has shown no mercy" (James 2:13).
Mercy seasons justice and perfects it
Mercy is the flip-side of God's justice. Without mercy justice is cold, calculating, and even cruel. Mercy seasons justice as salt seasons meat and gives it flavor. Mercy follows justice and perfects it. Justice demands that the wrong be addressed. To show mercy without addressing the wrong and to pardon the unrepentant is not true mercy but license. C.S. Lewis, a 20th century Christian author wrote: "Mercy will flower only when it grows in the crannies of the rock of Justice: transplanted to the marshlands of mere Humanitarianism, it becomes a man-eating weed, all the more dangerous because it is still called by the same name as the mountain variety." If we want mercy shown to us we must be ready to forgive others from the heart as God has forgiven us. Do you hold any grudge or resentment towards anyone? Ask the Lord to purify your heart that you may show mercy and loving-kindness to all - and especially to those who cause you grief and ill-will.
Mercy is the flip-side of God's justice. Without mercy justice is cold, calculating, and even cruel. Mercy seasons justice as salt seasons meat and gives it flavor. Mercy follows justice and perfects it. Justice demands that the wrong be addressed. To show mercy without addressing the wrong and to pardon the unrepentant is not true mercy but license. C.S. Lewis, a 20th century Christian author wrote: "Mercy will flower only when it grows in the crannies of the rock of Justice: transplanted to the marshlands of mere Humanitarianism, it becomes a man-eating weed, all the more dangerous because it is still called by the same name as the mountain variety." If we want mercy shown to us we must be ready to forgive others from the heart as God has forgiven us. Do you hold any grudge or resentment towards anyone? Ask the Lord to purify your heart that you may show mercy and loving-kindness to all - and especially to those who cause you grief and ill-will.
"Lord Jesus, you have been kind and forgiving
towards me. May I be merciful as you are merciful. Free me from all bitterness
and resentment that I may truly forgive from the heart those who have caused me
injury or grief."
Daily Quote from the early church fathers: How often shall I forgive? by
Hilary of Poitiers (315-367 AD)
"When Peter asked him whether he should forgive
his brother sinning against him up to seven times, the Lord replied, 'Not up to
seven times but up to seventy times seven times'” In every way he teaches us to
be like him in humility and goodness. In weakening and breaking the impulses of
our rampant passions he strengthens us by the example of his leniency, by
granting us in faith pardon of all our sins. For the vices of our nature did
not merit pardon. Therefore all pardon comes from him. In fact, he pardons even
those sins that remain in one after confession. The penalty to be paid through
Cain was established at sevenfold, but that sin was against a man, against his
brother Abel, to the point of murder (Genesis 4:8). But in Lamech the penalty
was established at seventy times seven times (Genesis 4:24), and, as we
believe, the penalty was established on those responsible for the Lord’s
Passion. But the Lord through the confession of believers grants pardon for
this crime. By the gift of baptism he grants the grace of salvation to his
revilers and persecutors. How much more is it necessary, he shows, that pardon
be returned by us without measure or number. And we should not think how many
times we forgive, but we should cease to be angry with those who sin against
us, as often as the occasion for anger exists. Pardon’s frequency shows us that
in our case there is never a time for anger, since God pardons us for all sins
in their entirety by his gift rather than by our merit. Nor should we be
excused from the requirement of giving pardon that number of times [i.e.,
seventy times seven], since through the grace of the gospel God has granted us
pardon without measure." (excerpt
from ON MATTHEW 18.10)
24th Sunday in Ordinary Time – Cycle A
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Sirach 27:30-28:9
Sirach is one of the few books of the Old Testament where there is no question about the identity of the author. This book was written by one man: Jesus, son of Eleazar, son of Sira, who signed his name to the book.
The book has two names: Ecclesiasticus (which means “church book”), and the book of ben Sira (or more simply, Sirach) after the author whose grandfather seemed to enjoy more prominence,
Born and raised in Jerusalem, Sirach was a highly respected scribe and teacher, a man of culture and means, who traveled much in his life; possibly as a diplomatic emissary to foreign courts. In later years he ran a school in Jerusalem, imparting to youth his deep knowledge and love of the Scriptures as well as the practical wisdom he had acquired empirically.
Scholars agree that the book was written 195-169 B.C., most probably about 180. It is the only book in the Bible with a forward, written by the author’s grandson, which although not considered inspired writing, is always included. This forward contains the first explicit mention of the Hebrew Bible’s three-fold division of scriptures (Law, Prophets, Writings). The third division is described somewhat vaguely, indicating that it has not as yet been fully delineated.
Sirach’s book is essentially an apology for Judaism. Written to defend the religious and cultural heritage of Judaism against the challenge of Hellenism, Sirach sought to demonstrate to his fellow Jews in Palestine and the dispersion, and also to well-meaning pagans, that true wisdom resides in Israel.
Sirach is one of the seven deuterocanonical books; it did not fit into the theology of the Pharisaic part of Judaism, which is responsible for fixing the Jewish canon. The book was generally well received in Judaism as is evident from its use in Jewish worship and literature. Its rejection from the Jewish canon may have been partly because of its recent date, but the chief reason is probably that it was associated with Sadducean literature. Sirach was no Sadducee, but the tone of the work with its preoccupation with cult, the lack of any appreciation for the afterlife, and minimal messianism put it in a class with later Sadducean tenets.
The Church, however, has always regarded the book as canonical. Not only is its influence seen in the New Testament, but its canonicity is more frequently attested by the Church Fathers than many protocanonical books.
In our first reading today we are told that deceit and dishonesty will lead one only to isolation. The wise man will not seek vengeance when wronged (see Matthew 6:12; 18:23-25), but will be faithful to mercy, as the Lord.
27:30 Wrath and anger are hateful things, yet the sinner hugs them tight. 28:1 The vengeful will suffer the LORD’S vengeance, for he remembers their sins in detail. 2 Forgive your neighbor’s injustice; then when you pray, your own sins will be forgiven. 3 Should a man nourish anger against his fellows and expect healing from the LORD?
Healing in the moral sense of forgiveness (see Isaiah 6:10, Jeremiah 3:22).
4 Should a man refuse mercy to his fellows, yet seek pardon for his own sins? 5 If he who is but flesh cherishes wrath, who will forgive his sins?
This is almost a commentary on the sixth petition of the Our Father. The rule of the time was “an eye for an eye” and this represents a significant advance; an advance which really didn’t gain wide acceptance until the Christian era.
6 Remember your last days, set enmity aside; remember death and decay, and cease from sin!
The motivation doesn’t go past this life, it shows no appreciation for the afterlife.
7 Think of the commandments, hate not your neighbor; of the Most High’s covenant, and overlook faults. 8 Avoid strife and your sins will be fewer, for a quarrelsome man kindles disputes, 9 Commits the sin of disrupting friendship and sows discord among those at peace.
The quarrelsome man who concentrates on his own grievance will find only further frustration.
2nd Reading - Romans 14:7-9
Today we end our study of Paul’s letter to the Romans. We end this study with a reminder of what Jesus’ sacrifice on the cross means for us.
7 None of us lives for oneself, and no one dies for oneself.
The liberating act of Christ, freeing human beings from bondage to law, sin, and death, has enabled us to live for God (Romans 6:10-11; Galatians 2:19). This implies the service of God in all things; it is also the basis of a Christian’s social obligations.
“This means that we are not free. We have a master who wants us to live and not die, and to whom life and death matter more than they do to us. ... For if we die, we do not die to yourselves alone but to our master as well. By death, Paul means apostasy from the faith.” [Saint John Chrysostom (ca. A.D. 391), Homilies on the Epistle to the Romans 25]
8 For if we live, we live for the Lord, and if we die, we die for the Lord; so then, whether we live or die, we are the Lord’s.
Christians belong to, and must acknowledge their relation to, the risen Christ (1 Corinthians 6:20; 7:23; 8:6).
“Here death refers to the death which we die when we are buried with Christ in baptism, and life is the life we live in Christ, having died not sin and become strangers to this world.” [Origen (post A.D. 244), Commentaries on Romans]
9 For this is why Christ died and came to life, that he might be Lord of both the dead and the living.
Saint Paul states the finality of the passion, death and exaltation of Christ; stressing His sovereignty over the dead and the living, which became His as of the resurrection. This is the universal dominion of the God of all (1 Thessalonians 5:10; Philippians 2:11). The Christian, who shares in that redemption through faith and baptism, will eventually share the glory of the risen Christ Himself (2 Corinthians 5:14-15).
Gospel - Matthew 18:21-35
Last week we heard Jesus’ teaching on how to handle a fellow Christian who has sinned against us – first talk with him privately, if this doesn’t bring results, bring along several witnesses; if all this fails, bring him to the Church and if he fails to heed even the Church (something which is unheard of), treat him as one who is excommunicated, no longer a member of the community. This week we hear about the fellow Christian who, though he repents, continues to sin.
21 Then Peter approaching asked him, “Lord, if my brother sins against me, how often must I forgive him? As many as seven times?”
The number of the covenant. Seven is not a definite number in itself, but does signify that there is a definite, although not specified, number – the point at which forgiveness becomes perfect and the duty to forgive the offenses ceases; even if the offenses continue.
22 Jesus answered, “I say to you, not seven times but seventy-seven times.
This is also translated as “seventy times seven” in many Bibles. The specific translation is unimportant because what Jesus is teaching is that seven times, indicating a definite number, is not sufficient but that there is no definite number which makes forgiveness perfect. There is possibly an allusion to the limitless vengeance shown in Genesis 4:24. What we see here is the contrast between man’s ungenerous, calculating approach to forgiveness, and God’s infinite mercy. Jesus will now use a parable to illustrate His point.
23 That is why the kingdom of heaven
The Church. This parable describes conditions within the Church.
may be likened to a king who decided to settle accounts with his servants.
Notice he is not talking about slaves here, but those who serve him.
24 When he began the accounting, a debtor was brought before him who owed him a huge amount.
Many translations say the huge amount was ten thousand talents. A talent was 6000 denarius, and a denarius was a working man’s daily wage. This is 60 million days’ wages – over 191,000 years’ wages. This is not a huge amount, it is an astronomically unreal amount!
25 Since he had no way of paying it back, his master ordered him to be sold, along with his wife, his children, and all his property, in payment of the debt.
The unreal amount is matched with a very realistic and common procedure, the sale of a man and his family into slavery for a debt – even though the sale wouldn’t pay the debt. The remaining amount would be written off but the one making the sale would be sure that the example had been made and that person would never cause anyone a problem again.
26 At that, the servant fell down, did him homage, and said, ‘Be patient with me, and I will pay you back in full.’ 27 Moved with compassion the master of that servant let him go and forgave him the loan.
The official has promised payment and the king not only accepts the promise but forgives the entire debt. This gives us an idea of the immense value of the forgiveness we receive from God when we go to Him in confession.
28 When that servant had left, he found one of his fellow servants who owed him a much smaller amount.
Again, many translations say “one hundred denarius” (100 days’ wages).
He seized him and started to choke him, demanding, ‘Pay back what you owe.’ 29 Falling to his knees, his fellow servant begged him, ‘Be patient with me, and I will pay you back.’ 30 But he refused. Instead, he had him put in prison until he paid back the debt. 31 Now when his fellow servants saw what had happened, they were deeply disturbed, and went to their master and reported the whole affair. 32 His master summoned him and said to him, ‘You wicked servant! I forgave you your entire debt because you begged me to. 33 Should you not have had pity on your fellow servant, as I had pity on you?’ 34 Then in anger his master handed him over to the torturers until he should pay back the whole debt.
The king punishes the official with torture because he has not forgiven as he was forgiven. Torture does not repay the debt, and no end to the torture is possible under these conditions. No wonder Jesus tells us to leave our gift at the altar and be reconciled with our brother first (Matthew 5:24)!
35 So will my heavenly Father do to you, unless each of you forgives his brother from his heart.”
If man does not forgive, he cannot expect forgiveness; if he doesn’t renounce his own claims, which are small, he cannot ask God to dismiss the claims against him. Even though we may treat a sinner as we would a Gentile or a tax collector (last week’s gospel) we also have the obligation to forgive. Although the individual may be excommunicated, this is tough love, not shunning. We are called to keep forgiving the individual to set the example which will cause them to seek the forgiveness of the Church.
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Sirach 27:30-28:9
Sirach is one of the few books of the Old Testament where there is no question about the identity of the author. This book was written by one man: Jesus, son of Eleazar, son of Sira, who signed his name to the book.
The book has two names: Ecclesiasticus (which means “church book”), and the book of ben Sira (or more simply, Sirach) after the author whose grandfather seemed to enjoy more prominence,
Born and raised in Jerusalem, Sirach was a highly respected scribe and teacher, a man of culture and means, who traveled much in his life; possibly as a diplomatic emissary to foreign courts. In later years he ran a school in Jerusalem, imparting to youth his deep knowledge and love of the Scriptures as well as the practical wisdom he had acquired empirically.
Scholars agree that the book was written 195-169 B.C., most probably about 180. It is the only book in the Bible with a forward, written by the author’s grandson, which although not considered inspired writing, is always included. This forward contains the first explicit mention of the Hebrew Bible’s three-fold division of scriptures (Law, Prophets, Writings). The third division is described somewhat vaguely, indicating that it has not as yet been fully delineated.
Sirach’s book is essentially an apology for Judaism. Written to defend the religious and cultural heritage of Judaism against the challenge of Hellenism, Sirach sought to demonstrate to his fellow Jews in Palestine and the dispersion, and also to well-meaning pagans, that true wisdom resides in Israel.
Sirach is one of the seven deuterocanonical books; it did not fit into the theology of the Pharisaic part of Judaism, which is responsible for fixing the Jewish canon. The book was generally well received in Judaism as is evident from its use in Jewish worship and literature. Its rejection from the Jewish canon may have been partly because of its recent date, but the chief reason is probably that it was associated with Sadducean literature. Sirach was no Sadducee, but the tone of the work with its preoccupation with cult, the lack of any appreciation for the afterlife, and minimal messianism put it in a class with later Sadducean tenets.
The Church, however, has always regarded the book as canonical. Not only is its influence seen in the New Testament, but its canonicity is more frequently attested by the Church Fathers than many protocanonical books.
In our first reading today we are told that deceit and dishonesty will lead one only to isolation. The wise man will not seek vengeance when wronged (see Matthew 6:12; 18:23-25), but will be faithful to mercy, as the Lord.
27:30 Wrath and anger are hateful things, yet the sinner hugs them tight. 28:1 The vengeful will suffer the LORD’S vengeance, for he remembers their sins in detail. 2 Forgive your neighbor’s injustice; then when you pray, your own sins will be forgiven. 3 Should a man nourish anger against his fellows and expect healing from the LORD?
Healing in the moral sense of forgiveness (see Isaiah 6:10, Jeremiah 3:22).
4 Should a man refuse mercy to his fellows, yet seek pardon for his own sins? 5 If he who is but flesh cherishes wrath, who will forgive his sins?
This is almost a commentary on the sixth petition of the Our Father. The rule of the time was “an eye for an eye” and this represents a significant advance; an advance which really didn’t gain wide acceptance until the Christian era.
6 Remember your last days, set enmity aside; remember death and decay, and cease from sin!
The motivation doesn’t go past this life, it shows no appreciation for the afterlife.
7 Think of the commandments, hate not your neighbor; of the Most High’s covenant, and overlook faults. 8 Avoid strife and your sins will be fewer, for a quarrelsome man kindles disputes, 9 Commits the sin of disrupting friendship and sows discord among those at peace.
The quarrelsome man who concentrates on his own grievance will find only further frustration.
2nd Reading - Romans 14:7-9
Today we end our study of Paul’s letter to the Romans. We end this study with a reminder of what Jesus’ sacrifice on the cross means for us.
7 None of us lives for oneself, and no one dies for oneself.
The liberating act of Christ, freeing human beings from bondage to law, sin, and death, has enabled us to live for God (Romans 6:10-11; Galatians 2:19). This implies the service of God in all things; it is also the basis of a Christian’s social obligations.
“This means that we are not free. We have a master who wants us to live and not die, and to whom life and death matter more than they do to us. ... For if we die, we do not die to yourselves alone but to our master as well. By death, Paul means apostasy from the faith.” [Saint John Chrysostom (ca. A.D. 391), Homilies on the Epistle to the Romans 25]
8 For if we live, we live for the Lord, and if we die, we die for the Lord; so then, whether we live or die, we are the Lord’s.
Christians belong to, and must acknowledge their relation to, the risen Christ (1 Corinthians 6:20; 7:23; 8:6).
“Here death refers to the death which we die when we are buried with Christ in baptism, and life is the life we live in Christ, having died not sin and become strangers to this world.” [Origen (post A.D. 244), Commentaries on Romans]
9 For this is why Christ died and came to life, that he might be Lord of both the dead and the living.
Saint Paul states the finality of the passion, death and exaltation of Christ; stressing His sovereignty over the dead and the living, which became His as of the resurrection. This is the universal dominion of the God of all (1 Thessalonians 5:10; Philippians 2:11). The Christian, who shares in that redemption through faith and baptism, will eventually share the glory of the risen Christ Himself (2 Corinthians 5:14-15).
Gospel - Matthew 18:21-35
Last week we heard Jesus’ teaching on how to handle a fellow Christian who has sinned against us – first talk with him privately, if this doesn’t bring results, bring along several witnesses; if all this fails, bring him to the Church and if he fails to heed even the Church (something which is unheard of), treat him as one who is excommunicated, no longer a member of the community. This week we hear about the fellow Christian who, though he repents, continues to sin.
21 Then Peter approaching asked him, “Lord, if my brother sins against me, how often must I forgive him? As many as seven times?”
The number of the covenant. Seven is not a definite number in itself, but does signify that there is a definite, although not specified, number – the point at which forgiveness becomes perfect and the duty to forgive the offenses ceases; even if the offenses continue.
22 Jesus answered, “I say to you, not seven times but seventy-seven times.
This is also translated as “seventy times seven” in many Bibles. The specific translation is unimportant because what Jesus is teaching is that seven times, indicating a definite number, is not sufficient but that there is no definite number which makes forgiveness perfect. There is possibly an allusion to the limitless vengeance shown in Genesis 4:24. What we see here is the contrast between man’s ungenerous, calculating approach to forgiveness, and God’s infinite mercy. Jesus will now use a parable to illustrate His point.
23 That is why the kingdom of heaven
The Church. This parable describes conditions within the Church.
may be likened to a king who decided to settle accounts with his servants.
Notice he is not talking about slaves here, but those who serve him.
24 When he began the accounting, a debtor was brought before him who owed him a huge amount.
Many translations say the huge amount was ten thousand talents. A talent was 6000 denarius, and a denarius was a working man’s daily wage. This is 60 million days’ wages – over 191,000 years’ wages. This is not a huge amount, it is an astronomically unreal amount!
25 Since he had no way of paying it back, his master ordered him to be sold, along with his wife, his children, and all his property, in payment of the debt.
The unreal amount is matched with a very realistic and common procedure, the sale of a man and his family into slavery for a debt – even though the sale wouldn’t pay the debt. The remaining amount would be written off but the one making the sale would be sure that the example had been made and that person would never cause anyone a problem again.
26 At that, the servant fell down, did him homage, and said, ‘Be patient with me, and I will pay you back in full.’ 27 Moved with compassion the master of that servant let him go and forgave him the loan.
The official has promised payment and the king not only accepts the promise but forgives the entire debt. This gives us an idea of the immense value of the forgiveness we receive from God when we go to Him in confession.
28 When that servant had left, he found one of his fellow servants who owed him a much smaller amount.
Again, many translations say “one hundred denarius” (100 days’ wages).
He seized him and started to choke him, demanding, ‘Pay back what you owe.’ 29 Falling to his knees, his fellow servant begged him, ‘Be patient with me, and I will pay you back.’ 30 But he refused. Instead, he had him put in prison until he paid back the debt. 31 Now when his fellow servants saw what had happened, they were deeply disturbed, and went to their master and reported the whole affair. 32 His master summoned him and said to him, ‘You wicked servant! I forgave you your entire debt because you begged me to. 33 Should you not have had pity on your fellow servant, as I had pity on you?’ 34 Then in anger his master handed him over to the torturers until he should pay back the whole debt.
The king punishes the official with torture because he has not forgiven as he was forgiven. Torture does not repay the debt, and no end to the torture is possible under these conditions. No wonder Jesus tells us to leave our gift at the altar and be reconciled with our brother first (Matthew 5:24)!
35 So will my heavenly Father do to you, unless each of you forgives his brother from his heart.”
If man does not forgive, he cannot expect forgiveness; if he doesn’t renounce his own claims, which are small, he cannot ask God to dismiss the claims against him. Even though we may treat a sinner as we would a Gentile or a tax collector (last week’s gospel) we also have the obligation to forgive. Although the individual may be excommunicated, this is tough love, not shunning. We are called to keep forgiving the individual to set the example which will cause them to seek the forgiveness of the Church.
St. Charles Borromeo Catholic Church,
Picayune, MS http://www.scborromeo.org
TWENTY-FOURTH SUNDAY IN ORDINARY TIME
SUNDAY, SEPTEMBER 17, MATTHEW 18:21-35
(Sirach 27:30 ̶ 28:9; Psalm 103; Romans 14:7-9)
SUNDAY, SEPTEMBER 17, MATTHEW 18:21-35
(Sirach 27:30 ̶ 28:9; Psalm 103; Romans 14:7-9)
KEY VERSE: "[Peter asked] how often should I forgive? As many as seven times?” Jesus said to him, “Not seven times, but, I tell you, seventy-seven times" (vs 21-22).
TO KNOW: Jesus shared his authority with his apostles (v 18), but he told them that power must be tempered by mercy and forgiveness. As leader of the community, Peter asked how often he was required to forgive a fellow member. Jesus told him that forgiveness must be unlimited ("seventy-seven times," Matt 18:22). He illustrated this with a parable in which a master forgave his servant a staggering debt. Yet the same servant refused to forgive a fellow servant a much smaller amount owed him. When the master heard this, he had his hard-hearted servant tortured until he agreed to pay back the debt. Can we expect mercy at the final judgment if we have not forgiven the offenses of others?
TO LOVE: Who do I need to forgive today?
TO SERVE: Lord Jesus, you have forgiven my offenses. Grant me the grace to forgive others.
Sunday 17
September 2017
Psalter Week IV. 24th Sunday in
Ordinary Time.
Ecclesiasticus
27:30 – 28:7. Psalm 102(103):1-4, 9-12. Romans 14:7-9. Matthew 18:21-35.
The Lord
is kind and merciful; slow to anger and rich in compassion — Psalm
102(103):1-4, 9-12.
‘Bless the
Lord, O my soul. And all that is within me bless his holy name.’
‘All that is within me’, as used
by the psalmist, suggests that the totality of our being is activated when we
praise God. To be half-hearted when praying would be unworthy of our
relationship with God, so great is God’s steadfast love for us.
And it would not do justice to our
own being. ‘All that is within us’ includes our God-given capacity to be
loving, thinking, achieving, loyal, trusting and trustworthy people. Our faith
lives, as individuals and as community, are fully activated when we bring these
qualities to bear on our relationship with God.
The psalmist gives voice to all
this: ‘Bless the Lord, O my soul. And all that is within me bless his holy
name.’
ST. ROBERT BELLARMINE
On Sept. 17, the Catholic Church celebrates the Italian cardinal
and theologian St. Robert Bellarmine. One of the great saints of the Jesuit
order, St. Robert has also been declared a Doctor of the Church and the patron
of catechists.
Robert
Bellarmine was born on October 4, 1542 in the Tuscan town of Montepulciano. His
uncle was a cardinal who later became Pope Marcellus II. As a young man, Robert
received his education from the Jesuit order, which had received written papal
approval only two years before his birth.
In
September of 1560, Robert entered the Jesuit order himself. He studied
philosophy for three years in Rome, then taught humanities until 1567, when he
began a study of theology that lasted until 1569. The final stage of his
training emphasized the refutation of Protestant errors.
Robert
received ordination to the priesthood in Belgium, where his sermons drew crowds
of both Catholics and Protestants. In 1576, he returned to Italy and took up an
academic position addressing theological controversies. The resulting work, his
“Disputations,” became a classic of Catholic apologetics.
Near
the end of the 1580s, the esteemed theologian became “Spiritual Father” to the
Roman College. He served as a guide to St. Aloysius Gonzaga near the end of the
young Jesuit's life, and helped produce the authoritative Latin text of the
Bible called for by the recent Council of Trent.
Around
the century's end Robert became an advisor to Pope Clement VIII. The Pope named
him a cardinal in 1599, declaring him to be the most educated man in the
Church. Robert played a part in a debate between Dominicans and Jesuits
regarding grace, though the Pope later decided to appoint and consecrate him as
the Archbishop of Capua.
The
cardinal archbishop's three years in Capua stood out as an example of fidelity
to the reforming spirit and decrees of the Council of Trent. He was considered
as a possible Pope in two successive elections, but the thought of becoming
Pope disturbed him and in the end he was never chosen.
In
the early years of the 17th century, the cardinal took a public stand for the
Church's freedom when it came under attack in Venice and England. He also
attempted, though not successfully, to negotiate peace between the Vatican and
his personal friend Galileo Galilei, over the scientist's insistence that not
only the earth, but the entire universe, revolved around the sun.
Cardinal
Bellarmine retired due to health problems in the summer of 1621. Two years
before, he had set out his thoughts on the end of earthly life in a book titled
“The Art of Dying Well.” In that work, the cardinal explained that preparing
for death was life's most important business, since the state of one's soul at
death would determine the person's eternal destiny.
St.
Robert Bellarmine died on September 17, 1621. Pope Pius XI canonized him in
1931, and declared him to be a Doctor of the Church.
LECTIO: 24TH SUNDAY OF
ORDINARY TIME (A)
Lectio Divina:
Sunday, September 17, 2017
1. Opening prayer
Lord Jesus, send your Spirit to help us
to read the Scriptures with the same mind that you read them 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 that seemed to be the end of all hope
became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A division of the text to help with
the reading:
Matthew 18:21: Peter’s question
Matthew 18:22: Jesus’ reply
Matthew 18:23-26: 1st part of the parable
Matthew 18:,27-30: 2nd part of the parable
Matthew 18:31-35: 3rd part of the parable
Matthew 18:22: Jesus’ reply
Matthew 18:23-26: 1st part of the parable
Matthew 18:,27-30: 2nd part of the parable
Matthew 18:31-35: 3rd part of the parable
b) A key to the reading:
In the Gospel of the 24th Sunday
of ordinary time, Jesus tells us of the need to forgive our brothers and
sisters. It is not easy to forgive. There are some offences and insults that go
on hurting us. Some say: “I forgive, but not forget.” I cannot forget!
Resentment, tensions, different opinions, provocations make it difficult to
forgive and be reconciled. Why is it that forgiving is so difficult? Do I
create a space in my family, my community, my work and my relationships for
reconciliation and forgiveness? How? Let us meditate on the third part of the
“Sermon on the Community” (Mt 18:21-35), where Matthew puts together the
sayings and parables of Jesus on limitless forgiveness. As you read, think of
yourself and try to look back on your life.
c) The text:
21 Then Peter went up to him and said,
'Lord, how often must I forgive my brother if he wrongs me? As often as seven
times?' 22 Jesus answered, 'Not seven, I tell you, but seventy-seven times. 23
'And so the kingdom of Heaven may be compared to a king who decided to settle
his accounts with his servants. 24 When the reckoning began, they brought him a
man who owed ten thousand talents; 25 he had no means of paying, so his master
gave orders that he should be sold, together with his wife and children and all
his possessions, to meet the debt. 26 At this, the servant threw himself down
at his master's feet, with the words, "Be patient with me and I will pay
the whole sum."
27 And the servant's master felt
so sorry for him that he let him go and cancelled the debt. 28 Now as this
servant went out, he happened to meet a fellow-servant who owed him one hundred
denari; and he seized him by the throat and began to throttle him, saying,
"Pay what you owe me." 29 His fellow-servant fell at his feet and
appealed to him, saying, "Be patient with me and I will pay you." 30
But the other would not agree; on the contrary, he had him thrown into prison
till he should pay the debt. 31 His fellow-servants were deeply distressed when
they saw what had happened, and they went to their master and reported the
whole affair to him. 32 Then the master sent for the man and said to him,
"You wicked servant, I cancelled all that debt of yours when you appealed
to me. 33 Were you not bound, then, to have pity on your fellow-servant just as
I had pity on you?" 34 And in his anger the master handed him over to the
torturers till he should pay all his debt. 35 And that is how my heavenly Father
will deal with you unless you each forgive your brother from your heart.'
3. A moment of prayerful silence
so
that the Word of God may penetrate and enlighten our life.
4. Some questions
to
help us in our personal reflection.
a)
Which part of the parable struck you most? Why?
b) What counsels does Jesus give us to help us reconcile and forgive?
c) Looking in the mirror of the parable, with which character do I identify myself most: the king who wants to audit his servants or with the forgiven servant who does not want to forgive his companion?
d) Looking at the present situation of our family, our community, our church, our society and our world, is there among us a space for forgiveness and reconciliation so that reconciliation spreads among us? Where do we need to begin so that reconciliation may spread among us?
b) What counsels does Jesus give us to help us reconcile and forgive?
c) Looking in the mirror of the parable, with which character do I identify myself most: the king who wants to audit his servants or with the forgiven servant who does not want to forgive his companion?
d) Looking at the present situation of our family, our community, our church, our society and our world, is there among us a space for forgiveness and reconciliation so that reconciliation spreads among us? Where do we need to begin so that reconciliation may spread among us?
5. For those who wish to go deeper into the text
a) The context within which our text is placed in Matthew’s
Gospel:
-
The comparison that Jesus uses to show the obligation to forgive and be
reconciled brings together parable and allegory. When Jesus speaks of the King
who wants to settle his accounts with his servants, he is thinking of God who
forgives all. When he speaks of the debt of the servant forgiven by the King,
he is thinking of our huge debt with God who always forgives us. When he speaks
of the attitude of the forgiven servant who will not forgive, he is thinking of
us, forgiven by God, but who will not forgive our brothers and sisters.
-
At the end of the first century, the Judeo-Christians of the communities of
Syria and Palestine had serious and grave problems of reconciliation with the
brothers and sisters of the same race. At the time of the great disaster of the
destruction of Jerusalem by the Romans in the 70’s, both the Synagogue and the Ecclesia were trying to
reorganise themselves in the regions of Syria and Palestine. That is why there
was a great and growing tension between them that was the source of much
suffering within families. This tension is the background to Matthew’s Gospel.
b) A commentary on the text:
Matthew
18:21: Peter’s
question: how many times forgive?
On hearing Jesus’ words on reconciliation, Peter asks: “How often must I forgive? Seven times?” Seven is a number indicating perfection and, in the case of Peter’s proposal, seven is synonymous with always.
On hearing Jesus’ words on reconciliation, Peter asks: “How often must I forgive? Seven times?” Seven is a number indicating perfection and, in the case of Peter’s proposal, seven is synonymous with always.
Matthew
18:22: Jesus’
reply: seventy times seven!
Jesus sees further. He eliminates any possible limitation to forgiveness: “Not seven, but seventy times seven!” Because there is no proportion between the forgiveness we receive from God and our forgiving our brother and sister. So as to make his reply to Peter clear, Jesus tells a parable. It is the parable of limitless forgiveness!
Jesus sees further. He eliminates any possible limitation to forgiveness: “Not seven, but seventy times seven!” Because there is no proportion between the forgiveness we receive from God and our forgiving our brother and sister. So as to make his reply to Peter clear, Jesus tells a parable. It is the parable of limitless forgiveness!
Matthew
18:23-26: The first part of the parable: the situation of the debtor
When he speaks of the King, Jesus is thinking of God. A servant owes the king ten thousand talents. That is, 164 tons of gold. The servant says he will pay. But even if he worked the whole of his life, he, his wife, his children and all his family, he would not be able to acquire 164 tons of gold to pay back the king. In other words, we shall never be in a position to pay back our debt with God. Impossible! (cf Psalm 49:8-9).
When he speaks of the King, Jesus is thinking of God. A servant owes the king ten thousand talents. That is, 164 tons of gold. The servant says he will pay. But even if he worked the whole of his life, he, his wife, his children and all his family, he would not be able to acquire 164 tons of gold to pay back the king. In other words, we shall never be in a position to pay back our debt with God. Impossible! (cf Psalm 49:8-9).
Matthew
18:27-30: The second part of the parable: The great contrast
At the servant’s insistence, the king forgives him his debt of 164 tons of gold. A fellow servant owes him a hundred denari, that is, 30 grams of gold. There is no comparison between the two debts! A grain of sand and a mountain! Before God’s love that forgives freely our debt of 164 tons of gold, it is but just that we should forgive a debt of 30 grams of gold. But the forgiven servant would not forgive, not even at the insistence of the debtor. He behaves towards his fellow servant the way the king should have behaved towards him but did not: he ordered that he be thrown in jail until the debt of 30 grams of gold was paid! The contrast speaks for itself and needs no commentary!
At the servant’s insistence, the king forgives him his debt of 164 tons of gold. A fellow servant owes him a hundred denari, that is, 30 grams of gold. There is no comparison between the two debts! A grain of sand and a mountain! Before God’s love that forgives freely our debt of 164 tons of gold, it is but just that we should forgive a debt of 30 grams of gold. But the forgiven servant would not forgive, not even at the insistence of the debtor. He behaves towards his fellow servant the way the king should have behaved towards him but did not: he ordered that he be thrown in jail until the debt of 30 grams of gold was paid! The contrast speaks for itself and needs no commentary!
Matthew
18:23-35: The third part of the parable: the moral of the story
The shameful attitude of the forgiven servant who will not forgive, strikes even his mates. They report him to the king and the king acts accordingly: he puts into motion the procedure of justice and the forgiven servant who in turn would not forgive, is thrown into jail, where he will stay until his debt is paid! He should be still there today! Because he will never be able to pay 164 tons of gold! The moral of the parable: “This is how my Father will deal with you unless you each forgive your brother from your heart!” The only limit to the free mercy of God who always forgives us is our refusal to forgive the brother and sister! (Mt 18:34; 6:12.15; Lk 23:34).
The shameful attitude of the forgiven servant who will not forgive, strikes even his mates. They report him to the king and the king acts accordingly: he puts into motion the procedure of justice and the forgiven servant who in turn would not forgive, is thrown into jail, where he will stay until his debt is paid! He should be still there today! Because he will never be able to pay 164 tons of gold! The moral of the parable: “This is how my Father will deal with you unless you each forgive your brother from your heart!” The only limit to the free mercy of God who always forgives us is our refusal to forgive the brother and sister! (Mt 18:34; 6:12.15; Lk 23:34).
c) A deepening: Forgiving after 11 September 2001!
On
11 September 2001, a group of terrorists flew two planes into the two towers of
New York and killed more than three thousand persons while shouting “Holy War!”
The immediate cry in reply was: “Crusade”. Both sides used the name of God to legitimise
violence. No one recalled the saying: “Seventy times seven!” And one of the
sides calls itself Christian!
On
the occasion of the war in Iraq, Pope John Paul II shouted at a public
audience: “War is Satanic!”, and invited all to fight for peace. At an
ecumenical meeting of representatives of Jews and Muslims in Jerusalem in 2000,
the Pope said: “We cannot call on the name of God to legitimise violence!”
The
last sentence of the Old Testament through which the people of God entered the
New Testament and that expresses the nucleus of its messianic hope for
reconciliation, is the oracle of the prophet Malachy: “Lo, I will send Elijah,
the prophet, before the day of the Lord comes, the great and terrible day, to
turn the hearts of the fathers to their children, and the hearts of the
children to their fathers, lest I come and strike the land with doom” (Mal
3:23). To turn the hearts of fathers to their children, and the hearts of
children to their fathers, means to rebuild relationships between persons. There
will be no future of peace unless we make a great effort at rebuilding human
relationships in the small nucleus, that is, in the family and in the
community. The community is where families meet to better preserve and pass on
the values that they hold.
Indifference
came into the world with the first-born of the first union: Cain who kills Able
(Gen 4:8). This indifference has grown with double vengeance. Cain will be
avenged sevenfold, but Lamech seventy times sevenfold (Gen 4,24). Peter wants
to undo the error and proposes a reconciliation of seven times (Mt 18:21). But
his proposal is weak. It does not go to the root of violence. Jesus goes much
further and demands seventy times seven (Mt 18:22). To this day, and especially
today, reconciliation is the most urgent task for us, followers of Jesus. It is
worthwhile remembering the warning of Jesus: “That is how my Father will deal with you unless you each
forgive the brother from your heart!” Seventy times seven!
6. Prayer: Psalm 62
God our only hope
In
God alone there is rest for my soul,
from him comes my safety;
he alone is my rock, my safety,
my stronghold so that I stand unshaken.
How much longer will you set on a victim,
all together, intent on murder,
like a rampart already leaning over,
a wall already damaged?
Trickery is their only plan,
deception their only pleasure,
with lies on their lips they pronounce a blessing,
with a curse in their hearts.
from him comes my safety;
he alone is my rock, my safety,
my stronghold so that I stand unshaken.
How much longer will you set on a victim,
all together, intent on murder,
like a rampart already leaning over,
a wall already damaged?
Trickery is their only plan,
deception their only pleasure,
with lies on their lips they pronounce a blessing,
with a curse in their hearts.
Rest
in God alone, my soul!
He is the source of my hope.
He alone is my rock, my safety, my stronghold,
so that I stand unwavering.
In God is my safety and my glory,
the rock of my strength.
In God is my refuge;
trust in him, you people, at all times.
Pour out your hearts to him,
God is a refuge for us.
He is the source of my hope.
He alone is my rock, my safety, my stronghold,
so that I stand unwavering.
In God is my safety and my glory,
the rock of my strength.
In God is my refuge;
trust in him, you people, at all times.
Pour out your hearts to him,
God is a refuge for us.
Ordinary
people are a mere puff of wind,
important people a delusion;
set both on the scales together,
and they are lighter than a puff of wind.
Put no trust in extortion,
no empty hopes in robbery;
however much wealth may multiply,
do not set your heart on it.
Once God has spoken,
twice have I heard this:
Strength belongs to God,
to you, Lord, faithful love;
and you repay everyone as their deeds deserve.
important people a delusion;
set both on the scales together,
and they are lighter than a puff of wind.
Put no trust in extortion,
no empty hopes in robbery;
however much wealth may multiply,
do not set your heart on it.
Once God has spoken,
twice have I heard this:
Strength belongs to God,
to you, Lord, faithful love;
and you repay everyone as their deeds deserve.
7. Final Prayer
Lord
Jesus, we thank for the word that has enabled us to understand better the will
of the Father. May your Spirit enlighten our actions and grant us the strength
to practice that which your Word has revealed to us. May we, like Mary, your
mother, not only listen to but also practise the Word. You who live and reign
with the Father in the unity of the Holy Spirit forever and ever. Amen.
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