Thirty-second Sunday in Ordinary Time
Lectionary: 155
Lectionary: 155
In those days, Elijah the prophet went to Zarephath.
As he arrived at the entrance of the city,
a widow was gathering sticks there; he called out to her,
"Please bring me a small cupful of water to drink."
She left to get it, and he called out after her,
"Please bring along a bit of bread."
She answered, "As the LORD, your God, lives,
I have nothing baked; there is only a handful of flour in my jar
and a little oil in my jug.
Just now I was collecting a couple of sticks,
to go in and prepare something for myself and my son;
when we have eaten it, we shall die."
Elijah said to her, "Do not be afraid.
Go and do as you propose.
But first make me a little cake and bring it to me.
Then you can prepare something for yourself and your son.
For the LORD, the God of Israel, says,
'The jar of flour shall not go empty,
nor the jug of oil run dry,
until the day when the LORD sends rain upon the earth.'"
She left and did as Elijah had said.
She was able to eat for a year, and he and her son as well;
the jar of flour did not go empty,
nor the jug of oil run dry,
as the LORD had foretold through Elijah.
As he arrived at the entrance of the city,
a widow was gathering sticks there; he called out to her,
"Please bring me a small cupful of water to drink."
She left to get it, and he called out after her,
"Please bring along a bit of bread."
She answered, "As the LORD, your God, lives,
I have nothing baked; there is only a handful of flour in my jar
and a little oil in my jug.
Just now I was collecting a couple of sticks,
to go in and prepare something for myself and my son;
when we have eaten it, we shall die."
Elijah said to her, "Do not be afraid.
Go and do as you propose.
But first make me a little cake and bring it to me.
Then you can prepare something for yourself and your son.
For the LORD, the God of Israel, says,
'The jar of flour shall not go empty,
nor the jug of oil run dry,
until the day when the LORD sends rain upon the earth.'"
She left and did as Elijah had said.
She was able to eat for a year, and he and her son as well;
the jar of flour did not go empty,
nor the jug of oil run dry,
as the LORD had foretold through Elijah.
Responsorial
PsalmPS 146:7, 8-9, 9-10
R. (1b) Praise
the Lord, my soul!
or:
R. Alleluia.
The LORD keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.
R. Praise the Lord, my soul!
or:
R. Alleluia.
The LORD gives sight to the blind;
the LORD raises up those who were bowed down.
The LORD loves the just;
the LORD protects strangers.
R. Praise the Lord, my soul!
or:
R. Alleluia.
The fatherless and the widow he sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations. Alleluia.
R. Praise the Lord, my soul!
or:
R. Alleluia.
or:
R. Alleluia.
The LORD keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.
R. Praise the Lord, my soul!
or:
R. Alleluia.
The LORD gives sight to the blind;
the LORD raises up those who were bowed down.
The LORD loves the just;
the LORD protects strangers.
R. Praise the Lord, my soul!
or:
R. Alleluia.
The fatherless and the widow he sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations. Alleluia.
R. Praise the Lord, my soul!
or:
R. Alleluia.
Reading 2HEB 9:24-28
Christ did not enter into a sanctuary made by hands,
a copy of the true one, but heaven itself,
that he might now appear before God on our behalf.
Not that he might offer himself repeatedly,
as the high priest enters each year into the sanctuary
with blood that is not his own;
if that were so, he would have had to suffer repeatedly
from the foundation of the world.
But now once for all he has appeared at the end of the ages
to take away sin by his sacrifice.
Just as it is appointed that human beings die once,
and after this the judgment, so also Christ,
offered once to take away the sins of many,
will appear a second time, not to take away sin
but to bring salvation to those who eagerly await him.
a copy of the true one, but heaven itself,
that he might now appear before God on our behalf.
Not that he might offer himself repeatedly,
as the high priest enters each year into the sanctuary
with blood that is not his own;
if that were so, he would have had to suffer repeatedly
from the foundation of the world.
But now once for all he has appeared at the end of the ages
to take away sin by his sacrifice.
Just as it is appointed that human beings die once,
and after this the judgment, so also Christ,
offered once to take away the sins of many,
will appear a second time, not to take away sin
but to bring salvation to those who eagerly await him.
AlleluiaMT 5:3
R. Alleluia,
alleluia.
Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
R. Alleluia, alleluia.
Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
R. Alleluia, alleluia.
GospelMK 12:38-44
In the course of his teaching Jesus said to the crowds,
"Beware of the scribes, who like to go around in long robes
and accept greetings in the marketplaces,
seats of honor in synagogues,
and places of honor at banquets.
They devour the houses of widows and, as a pretext
recite lengthy prayers.
They will receive a very severe condemnation."
He sat down opposite the treasury
and observed how the crowd put money into the treasury.
Many rich people put in large sums.
A poor widow also came and put in two small coins worth a few cents.
Calling his disciples to himself, he said to them,
"Amen, I say to you, this poor widow put in more
than all the other contributors to the treasury.
For they have all contributed from their surplus wealth,
but she, from her poverty, has contributed all she had,
her whole livelihood."
"Beware of the scribes, who like to go around in long robes
and accept greetings in the marketplaces,
seats of honor in synagogues,
and places of honor at banquets.
They devour the houses of widows and, as a pretext
recite lengthy prayers.
They will receive a very severe condemnation."
He sat down opposite the treasury
and observed how the crowd put money into the treasury.
Many rich people put in large sums.
A poor widow also came and put in two small coins worth a few cents.
Calling his disciples to himself, he said to them,
"Amen, I say to you, this poor widow put in more
than all the other contributors to the treasury.
For they have all contributed from their surplus wealth,
but she, from her poverty, has contributed all she had,
her whole livelihood."
Jesus sat down opposite the treasury
and observed how the crowd put money into the treasury.
Many rich people put in large sums.
A poor widow also came and put in two small coins worth a few cents.
Calling his disciples to himself, he said to them,
"Amen, I say to you, this poor widow put in more
than all the other contributors to the treasury.
For they have all contributed from their surplus wealth,
but she, from her poverty, has contributed all she had,
her whole livelihood."
Meditation: "This poor widow has put in more than the rest"
What is true religion and devotion to God? Jesus warns
his disciples against the wrong kind of religion. In his denunciation of the
scribes (the religious experts of his day), he warns against three things: the
desire for prominence and first place of honor rather than lowly service for
the benefit of others; the desire for deference and recognition (and seeking
esteem from others) rather than seeking to promote the good of others through humble
service and selfless care for others; and thirdly, attempting to use one's
position (even a religious position) for self-gain and self-advancement. True
religion is relating rightly to God and to one's neighbor with love, honor, and
respect. The Lord puts his Holy Spirit within us that we may be filled with the
joy of his presence, the joy of true worship, and the joy of selfless giving
and love for others. True reverence for God frees the heart to give liberally,
both to God and to neighbor.
Love is more precious than gold or silver
Jesus taught his disciples a dramatic lesson in generous giving with love and devotion. Love doesn't calculate - it spends lavishly! Jesus drove this point home to his disciples while sitting in the temple and observing people offering their tithes. Jesus praised a poor widow who gave the smallest of coins in contrast with the rich who gave greater sums. How can someone in poverty give more than someone who has ample means? Jesus' answer is very simple - love is more precious than gold!
Jesus taught his disciples a dramatic lesson in generous giving with love and devotion. Love doesn't calculate - it spends lavishly! Jesus drove this point home to his disciples while sitting in the temple and observing people offering their tithes. Jesus praised a poor widow who gave the smallest of coins in contrast with the rich who gave greater sums. How can someone in poverty give more than someone who has ample means? Jesus' answer is very simple - love is more precious than gold!
Real giving comes from a heart full of gratitude
Jesus taught that real giving must come from the heart. A gift that is given with a grudge or for display loses most of its value. But a gift given out of love, with a spirit of generosity and sacrifice, is invaluable. The amount or size of the gift doesn't matter as much as the cost to the giver. The poor widow could have kept one of her coins, but instead she recklessly gave away all she had! Jesus praised someone who gave barely a penny - how insignificant a sum - because it was everything she had, her whole living. What we have to offer may look very small and not worth much, but if we put all we have at the Lord's disposal, no matter how insignificant it may seem, then God can do with it and with us what is beyond our reckoning. Do you know the joy and freedom of giving liberally to God and to neighbor with gratitude and love?
Jesus taught that real giving must come from the heart. A gift that is given with a grudge or for display loses most of its value. But a gift given out of love, with a spirit of generosity and sacrifice, is invaluable. The amount or size of the gift doesn't matter as much as the cost to the giver. The poor widow could have kept one of her coins, but instead she recklessly gave away all she had! Jesus praised someone who gave barely a penny - how insignificant a sum - because it was everything she had, her whole living. What we have to offer may look very small and not worth much, but if we put all we have at the Lord's disposal, no matter how insignificant it may seem, then God can do with it and with us what is beyond our reckoning. Do you know the joy and freedom of giving liberally to God and to neighbor with gratitude and love?
"Lord Jesus, all that I have is yours. Take my
life, my possessions, my time and all that I have and use them as you desire
for your glory."
Daily Quote from the early church fathers: Mercy and compassion are never worthless, by Leo the Great, 400-461 A.D.
"Although the spite of some people
does not grow gentle with any kindness, nevertheless the works of mercy are not
fruitless, and kindness never loses what is offered to the ungrateful. May no
one, dearly beloved, make themselves strangers to good works. Let no one claim
that his poverty scarcely sufficed for himself and could not help another. What
is offered from a little is great, and in the scale of divine justice, the
quantity of gifts is not measured but the steadfastness of souls. The 'widow'
in the Gospel put two coins into the 'treasury,' and this surpassed the gifts
of all the rich. No mercy is worthless before God. No compassion is fruitless.
He has given different resources to human beings, but he does not ask different
affections." (excerpt from SERMON
20.3.1.6)
32nd Sunday in Ordinary Time – Cycle B
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 - 1 Kings 17:10-16
What we now know as 1 and 2 Kings is designated in older Catholic Bibles as 3 and 4 Kings. Likewise, what we know as 1 and 2 Samuel is called 1 and 2 Kings in the older Catholic Bibles. This is because in the Hebrew Bible a division was made between the books of Samuel and Kings while the Septuagint (Greek translation) had only one division called the “books of kingdoms”. Protestant Bibles, because the followed the Hebrew canon have always had 1 and 2 Samuel followed by 1 and 2 Kings; just as they have always been missing the seven Old Testament books unique to the Septuagint (and Catholic Bible).
The books of 1 and 2 Kings in all modern Bibles are a compilation from various sources which record:
1) The last days of king David and the enthronement of Solomon (1 Kings 1 and 2).
2) The reign of king Solomon; his wisdom, the building of the temple, and the visit of the Queen of Sheba (1 Kings 10:1-13).
3) Solomon’s fall and death (1 Kings 11).
4) The division of the kingdom under Solomon’s son Rheoboam, and the history of the 2 kingdoms of Israel and Judah until the fall of Samaria and the extinction of the kingdom of Israel (1 Kings 12 through 2 Kings 17).
5) The history of the kingdom of Judah until the Babylonian captivity in 586 B.C. (2 Kings 18-25).
1st and 2nd Kings actually form one continuous book. Hebrew tradition holds that this compilation was done by the Prophet Jeremiah (562-539 B.C.) during the Babylonian captivity. It was written for the Jews who had witnessed the catastrophe of 586 and for their children whose faith was wavering. It was intended to instruct and encourage them, to elicit from them acts of repentance for their past sins, and to renew their hopes for the future. It instructs the exiles by demonstrating that Israel, through her kings, has been unfaithful to the covenant, and that God, far from being unfaithful to his part of the covenant, has remained faithful and patient with erring Israel long after Israel’s infidelity. God’s covenant is a holy family bond which cannot be annulled or retracted. The author returns repeatedly to the promise of perpetuity made to the Davidic dynasty, the Temple, and Jerusalem. It is upon the fulfillment of these promises that Israel must place her hopes for the future.
Today’s reading comes from the account of Elijah, Ahab, and the three year drought and is a prediction-fulfillment story.
10 [In those days, Elijah the prophet] left and went to Zarephath.
Zarephath is a Sidonian town – a territory acknowledged as Baal’s, not Yahweh’s. Yet, the power of Yahweh has caused drought even there.
As he arrived at the entrance of the city, a widow was gathering sticks there; he called out to her, “Please bring me a small cupful of water to drink.” 11 She left to get it, and he called out after her, “Please bring along a bit of bread.” 12 “As the LORD, your God, lives,” she answered, “I have nothing baked; there is only a handful of flour in my jar and a little oil in my jug. Just now I was collecting a couple of sticks, to go in and prepare something for myself and my son; when we have eaten it, we shall die.” 13 “Do not be afraid,” Elijah said to her. “Go and do as you propose. But first make me a little cake and bring it to me. Then you can prepare something for yourself and your son. 14 For the LORD, the God of Israel, says,
The promise
‘The jar of flour shall not go empty, nor the jug of oil run dry, until the day when the LORD sends rain upon the earth.’” 15 She left and did as Elijah had said. She was able to eat for a year, and he and her son as well; 16 The jar of flour did not go empty, nor the jug of oil run dry, as the LORD had foretold through Elijah.
The fulfillment. Although He caused the drought, Yahweh protects those whom He favors with miraculous food similar to manna (see Numbers 11:8).
2nd Reading - Hebrews 9:24-28
Last week we looked at Chapter 7 as background for the reading. This week we must race through chapters 8 and 9 to gain the background: 8:1 The main point of what has been said is this: we have such a high priest, who has taken his seat at the right hand of the throne of the Majesty in heaven, 2 a minister of the sanctuary and of the true tabernacle that the Lord, not man, set up [we have a priest and a king, we have a priest-king]. 3 Now every high priest is appointed to offer gifts and sacrifices; thus the necessity for this one also to have something to offer [Jesus offers His glorified body on the ark of the covenant in heaven (Revelation 5:6)]. 4 If then he were on earth, he would not be a priest, since there are those who offer gifts according to the law [the Levites]. 5 They worship in a copy and shadow of the heavenly sanctuary, as Moses was warned when he was about to erect the tabernacle. For he says, “See that you make everything according to the pattern shown you on the mountain [see Ezekiel 36:26].” 6 Now he has obtained so much more excellent a ministry as he is mediator of a better covenant, enacted on better promises. 7 For if that first covenant had been faultless, no place would have been sought for a second one. 8 But he finds fault with them and says: [what follows is quoted from Jeremiah 32:31-34 (Hebrews 8:8-12); the longest Old Testament quotation in the New Testament. It is also the only Old Testament text where the new covenant is specifically mentioned] “Behold, the days are coming, says the Lord, when I will conclude a new covenant with the house of Israel and the house of Judah. 9 It will not be like the covenant I made with their fathers the day I took them by the hand to lead them forth from the land of Egypt; for they did not stand by my covenant and I ignored them, says the Lord [this is quoted from the Greek (Septuagint). The Hebrew says “I became their master”. Recall that after the golden calf, man no longer had a father-son relationship with God but rather a master-slave relationship]. 10 But this is the covenant I will establish with the house of Israel after those days, says the Lord: I will put my laws in their minds and I will write them upon their hearts [see Ezekiel 36:26 where stony heart refers to the 10 commandments written on stone and heart of flesh is the new covenant laws of love which are written on the heart]. I will be their God [their Father], and they shall be my people [my family]. 11 And they shall not teach, each one his fellow citizen and kinsman, saying, ‘Know the Lord,’ for all shall know me, from least to greatest. 12 For I will forgive their evildoing and remember their sins no more.” 13 When he speaks of a “new” covenant, he declares the first one obsolete. And what has become obsolete and has grown old is close to disappearing. 9:1 Now (even) the first covenant had regulations for worship and an earthly sanctuary. 2 For a tabernacle was constructed, the outer one, in which were the lampstand, the table, and the bread of offering; this is called the Holy Place. 3 Behind the second veil was the tabernacle called the Holy of Holies, 4 in which were the gold [Gold signifies royalty. The gold described here is in the Holy of Holies, the divine place] altar of incense and the ark of the covenant entirely covered with gold. In it were the gold jar containing the manna, the staff of Aaron that had sprouted, and the tablets of the covenant. 5 Above it were the cherubim of glory overshadowing the place of expiation. Now is not the time to speak of these in detail. 6 With these arrangements for worship, the priests, in performing their service, go into the outer tabernacle repeatedly, 7 but the high priest alone goes into the inner one once a year, not without blood that he offers for himself and for the sins of the people. 8 In this way the holy Spirit shows that the way into the sanctuary had not yet been revealed while the outer tabernacle still had its place [the old covenant. It is human, natural, physical, external, bodily. Internal transformation is needed to make it golden] (which is symbolic for the present age) [A time of transition between the old and new covenants. 40 years (A.D. 30 Christ is crucified, A.D.70 the temple {old covenant} is destroyed)]. 9 This is a symbol of the present time, in which gifts and sacrifices are offered that cannot perfect the worshiper in conscience [the old covenant is not effective – this implies that the new covenant is] 10 but only in matters of food and drink and various ritual washings: regulations concerning the flesh, imposed until the time of the new order [external regulations which perfect the body but not the soul]. 11 But when Christ came as high priest of the good things that have come to be, passing through the greater and more perfect tabernacle not made by hands, that is, not belonging to this creation, 12 he entered once for all into the sanctuary, not with the blood of goats and calves [the requirement for Aaron and his sons when first ordained as high priest (Leviticus 8)] but with his own blood, thus obtaining eternal redemption [the old covenant gave earthly redemption]. 13 For if the blood of goats and bulls and the sprinkling of a heifer’s ashes can sanctify those who are defiled so that their flesh is cleansed, 14 how much more will the blood of Christ, who through the eternal spirit [the Holy Spirit] offered himself unblemished to God, cleanse our consciences from dead works to worship the living God [the old covenant purified persons by sprinkling – the new covenant purifies through drinking (the Eucharist)]. 15 For this reason he is mediator of a new covenant: since a death has taken place for deliverance from transgressions under the first covenant, those who are called may receive the promised eternal inheritance. 16 Now where there is a will, the death of the testator must be established. 17 For a will takes effect only at death; it has no force while the testator is alive [the Greek word for “will”, “testament”, and “covenant” is the same. A more proper translation is “covenant” in all cases. {Rereading using “covenant:” 15 “For this reason he is mediator of a new covenant: since a death has taken place for deliverance from transgressions under the first covenant, those who are called may receive the promised eternal inheritance. 16 Now where there is a covenant, the death of the testator must be established. 17 For a covenant takes effect only at death; it has no force while the testator is alive”}]. 18 Thus not even the first covenant was inaugurated without blood. 19 When every commandment had been proclaimed by Moses to all the people according to the law, he took the blood of calves (and goats), together with water and crimson wool and hyssop, and sprinkled both the book itself and all the people, 20 saying, “This is ‘the blood of the covenant which God has enjoined upon you.’” 21 In the same way, he sprinkled also the tabernacle and all the vessels of worship with blood. 22 According to the law almost everything is purified by blood, and without the shedding of blood there is no forgiveness. 23 Therefore, it was necessary for the copies of the heavenly things to be purified by these rites, but the heavenly things themselves by better sacrifices than these.
24 For Christ did not enter into a sanctuary made by hands, a copy of the true one, but heaven itself, that he might now appear before God on our behalf.
See Hebrews 7:25, Romans 8:3; Revelation 5:6.
25 Not that he might offer himself repeatedly, as the high priest enters each year into the sanctuary with blood that is not his own; 26 if that were so, he would have had to suffer repeatedly from the foundation of the world. But now once for all he has appeared at the end of the ages to take away sin by his sacrifice.
The sacrifice of Jesus the Christ is offered once, for all persons and for all time. The Holy of Holies no longer needs repeated consecration because Jesus continues to make His one offering there. The author rejects the notion of repeated sacrifices of Jesus, not the eternal continuance of His one sacrifice as is evidenced by the statement “at the end of the ages” – His sacrifice is offered eternally.
27 Just as it is appointed that human beings die once,
The result of the fall of Adam and Eve
and after this the judgment,
The particular judgment takes place immediately after death.
28 so also Christ, offered once to take away the sins of many,
See Isaiah 53:12. This does not mean that He took on the sins of others, this would make Him a scapegoat. Instead, it means that He became the eternal sin offering that consecrated the Holy of Holies and made it possible for heaven to be opened and others to approach God to have their individual sins forgiven. We bear the responsibility for our own sins. We can commune directly with God, just as Adam and Eve could before the fall, just as the Israelites could before the golden calf. He has borne the curse which was imposed upon mankind because of their disobedience of the covenant. God has restored the conditions which had existed before the golden calf, and He has given us assurance that our sins have been forgiven through the priest (whom He has appointed to act in His Name to forgive sins).
will appear a second time, not to take away sin but to bring salvation to those who eagerly await him.
Glory, eternal life, to those who have placed their hope in Him
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 - 1 Kings 17:10-16
What we now know as 1 and 2 Kings is designated in older Catholic Bibles as 3 and 4 Kings. Likewise, what we know as 1 and 2 Samuel is called 1 and 2 Kings in the older Catholic Bibles. This is because in the Hebrew Bible a division was made between the books of Samuel and Kings while the Septuagint (Greek translation) had only one division called the “books of kingdoms”. Protestant Bibles, because the followed the Hebrew canon have always had 1 and 2 Samuel followed by 1 and 2 Kings; just as they have always been missing the seven Old Testament books unique to the Septuagint (and Catholic Bible).
The books of 1 and 2 Kings in all modern Bibles are a compilation from various sources which record:
1) The last days of king David and the enthronement of Solomon (1 Kings 1 and 2).
2) The reign of king Solomon; his wisdom, the building of the temple, and the visit of the Queen of Sheba (1 Kings 10:1-13).
3) Solomon’s fall and death (1 Kings 11).
4) The division of the kingdom under Solomon’s son Rheoboam, and the history of the 2 kingdoms of Israel and Judah until the fall of Samaria and the extinction of the kingdom of Israel (1 Kings 12 through 2 Kings 17).
5) The history of the kingdom of Judah until the Babylonian captivity in 586 B.C. (2 Kings 18-25).
1st and 2nd Kings actually form one continuous book. Hebrew tradition holds that this compilation was done by the Prophet Jeremiah (562-539 B.C.) during the Babylonian captivity. It was written for the Jews who had witnessed the catastrophe of 586 and for their children whose faith was wavering. It was intended to instruct and encourage them, to elicit from them acts of repentance for their past sins, and to renew their hopes for the future. It instructs the exiles by demonstrating that Israel, through her kings, has been unfaithful to the covenant, and that God, far from being unfaithful to his part of the covenant, has remained faithful and patient with erring Israel long after Israel’s infidelity. God’s covenant is a holy family bond which cannot be annulled or retracted. The author returns repeatedly to the promise of perpetuity made to the Davidic dynasty, the Temple, and Jerusalem. It is upon the fulfillment of these promises that Israel must place her hopes for the future.
Today’s reading comes from the account of Elijah, Ahab, and the three year drought and is a prediction-fulfillment story.
10 [In those days, Elijah the prophet] left and went to Zarephath.
Zarephath is a Sidonian town – a territory acknowledged as Baal’s, not Yahweh’s. Yet, the power of Yahweh has caused drought even there.
As he arrived at the entrance of the city, a widow was gathering sticks there; he called out to her, “Please bring me a small cupful of water to drink.” 11 She left to get it, and he called out after her, “Please bring along a bit of bread.” 12 “As the LORD, your God, lives,” she answered, “I have nothing baked; there is only a handful of flour in my jar and a little oil in my jug. Just now I was collecting a couple of sticks, to go in and prepare something for myself and my son; when we have eaten it, we shall die.” 13 “Do not be afraid,” Elijah said to her. “Go and do as you propose. But first make me a little cake and bring it to me. Then you can prepare something for yourself and your son. 14 For the LORD, the God of Israel, says,
The promise
‘The jar of flour shall not go empty, nor the jug of oil run dry, until the day when the LORD sends rain upon the earth.’” 15 She left and did as Elijah had said. She was able to eat for a year, and he and her son as well; 16 The jar of flour did not go empty, nor the jug of oil run dry, as the LORD had foretold through Elijah.
The fulfillment. Although He caused the drought, Yahweh protects those whom He favors with miraculous food similar to manna (see Numbers 11:8).
2nd Reading - Hebrews 9:24-28
Last week we looked at Chapter 7 as background for the reading. This week we must race through chapters 8 and 9 to gain the background: 8:1 The main point of what has been said is this: we have such a high priest, who has taken his seat at the right hand of the throne of the Majesty in heaven, 2 a minister of the sanctuary and of the true tabernacle that the Lord, not man, set up [we have a priest and a king, we have a priest-king]. 3 Now every high priest is appointed to offer gifts and sacrifices; thus the necessity for this one also to have something to offer [Jesus offers His glorified body on the ark of the covenant in heaven (Revelation 5:6)]. 4 If then he were on earth, he would not be a priest, since there are those who offer gifts according to the law [the Levites]. 5 They worship in a copy and shadow of the heavenly sanctuary, as Moses was warned when he was about to erect the tabernacle. For he says, “See that you make everything according to the pattern shown you on the mountain [see Ezekiel 36:26].” 6 Now he has obtained so much more excellent a ministry as he is mediator of a better covenant, enacted on better promises. 7 For if that first covenant had been faultless, no place would have been sought for a second one. 8 But he finds fault with them and says: [what follows is quoted from Jeremiah 32:31-34 (Hebrews 8:8-12); the longest Old Testament quotation in the New Testament. It is also the only Old Testament text where the new covenant is specifically mentioned] “Behold, the days are coming, says the Lord, when I will conclude a new covenant with the house of Israel and the house of Judah. 9 It will not be like the covenant I made with their fathers the day I took them by the hand to lead them forth from the land of Egypt; for they did not stand by my covenant and I ignored them, says the Lord [this is quoted from the Greek (Septuagint). The Hebrew says “I became their master”. Recall that after the golden calf, man no longer had a father-son relationship with God but rather a master-slave relationship]. 10 But this is the covenant I will establish with the house of Israel after those days, says the Lord: I will put my laws in their minds and I will write them upon their hearts [see Ezekiel 36:26 where stony heart refers to the 10 commandments written on stone and heart of flesh is the new covenant laws of love which are written on the heart]. I will be their God [their Father], and they shall be my people [my family]. 11 And they shall not teach, each one his fellow citizen and kinsman, saying, ‘Know the Lord,’ for all shall know me, from least to greatest. 12 For I will forgive their evildoing and remember their sins no more.” 13 When he speaks of a “new” covenant, he declares the first one obsolete. And what has become obsolete and has grown old is close to disappearing. 9:1 Now (even) the first covenant had regulations for worship and an earthly sanctuary. 2 For a tabernacle was constructed, the outer one, in which were the lampstand, the table, and the bread of offering; this is called the Holy Place. 3 Behind the second veil was the tabernacle called the Holy of Holies, 4 in which were the gold [Gold signifies royalty. The gold described here is in the Holy of Holies, the divine place] altar of incense and the ark of the covenant entirely covered with gold. In it were the gold jar containing the manna, the staff of Aaron that had sprouted, and the tablets of the covenant. 5 Above it were the cherubim of glory overshadowing the place of expiation. Now is not the time to speak of these in detail. 6 With these arrangements for worship, the priests, in performing their service, go into the outer tabernacle repeatedly, 7 but the high priest alone goes into the inner one once a year, not without blood that he offers for himself and for the sins of the people. 8 In this way the holy Spirit shows that the way into the sanctuary had not yet been revealed while the outer tabernacle still had its place [the old covenant. It is human, natural, physical, external, bodily. Internal transformation is needed to make it golden] (which is symbolic for the present age) [A time of transition between the old and new covenants. 40 years (A.D. 30 Christ is crucified, A.D.70 the temple {old covenant} is destroyed)]. 9 This is a symbol of the present time, in which gifts and sacrifices are offered that cannot perfect the worshiper in conscience [the old covenant is not effective – this implies that the new covenant is] 10 but only in matters of food and drink and various ritual washings: regulations concerning the flesh, imposed until the time of the new order [external regulations which perfect the body but not the soul]. 11 But when Christ came as high priest of the good things that have come to be, passing through the greater and more perfect tabernacle not made by hands, that is, not belonging to this creation, 12 he entered once for all into the sanctuary, not with the blood of goats and calves [the requirement for Aaron and his sons when first ordained as high priest (Leviticus 8)] but with his own blood, thus obtaining eternal redemption [the old covenant gave earthly redemption]. 13 For if the blood of goats and bulls and the sprinkling of a heifer’s ashes can sanctify those who are defiled so that their flesh is cleansed, 14 how much more will the blood of Christ, who through the eternal spirit [the Holy Spirit] offered himself unblemished to God, cleanse our consciences from dead works to worship the living God [the old covenant purified persons by sprinkling – the new covenant purifies through drinking (the Eucharist)]. 15 For this reason he is mediator of a new covenant: since a death has taken place for deliverance from transgressions under the first covenant, those who are called may receive the promised eternal inheritance. 16 Now where there is a will, the death of the testator must be established. 17 For a will takes effect only at death; it has no force while the testator is alive [the Greek word for “will”, “testament”, and “covenant” is the same. A more proper translation is “covenant” in all cases. {Rereading using “covenant:” 15 “For this reason he is mediator of a new covenant: since a death has taken place for deliverance from transgressions under the first covenant, those who are called may receive the promised eternal inheritance. 16 Now where there is a covenant, the death of the testator must be established. 17 For a covenant takes effect only at death; it has no force while the testator is alive”}]. 18 Thus not even the first covenant was inaugurated without blood. 19 When every commandment had been proclaimed by Moses to all the people according to the law, he took the blood of calves (and goats), together with water and crimson wool and hyssop, and sprinkled both the book itself and all the people, 20 saying, “This is ‘the blood of the covenant which God has enjoined upon you.’” 21 In the same way, he sprinkled also the tabernacle and all the vessels of worship with blood. 22 According to the law almost everything is purified by blood, and without the shedding of blood there is no forgiveness. 23 Therefore, it was necessary for the copies of the heavenly things to be purified by these rites, but the heavenly things themselves by better sacrifices than these.
24 For Christ did not enter into a sanctuary made by hands, a copy of the true one, but heaven itself, that he might now appear before God on our behalf.
See Hebrews 7:25, Romans 8:3; Revelation 5:6.
25 Not that he might offer himself repeatedly, as the high priest enters each year into the sanctuary with blood that is not his own; 26 if that were so, he would have had to suffer repeatedly from the foundation of the world. But now once for all he has appeared at the end of the ages to take away sin by his sacrifice.
The sacrifice of Jesus the Christ is offered once, for all persons and for all time. The Holy of Holies no longer needs repeated consecration because Jesus continues to make His one offering there. The author rejects the notion of repeated sacrifices of Jesus, not the eternal continuance of His one sacrifice as is evidenced by the statement “at the end of the ages” – His sacrifice is offered eternally.
27 Just as it is appointed that human beings die once,
The result of the fall of Adam and Eve
and after this the judgment,
The particular judgment takes place immediately after death.
28 so also Christ, offered once to take away the sins of many,
See Isaiah 53:12. This does not mean that He took on the sins of others, this would make Him a scapegoat. Instead, it means that He became the eternal sin offering that consecrated the Holy of Holies and made it possible for heaven to be opened and others to approach God to have their individual sins forgiven. We bear the responsibility for our own sins. We can commune directly with God, just as Adam and Eve could before the fall, just as the Israelites could before the golden calf. He has borne the curse which was imposed upon mankind because of their disobedience of the covenant. God has restored the conditions which had existed before the golden calf, and He has given us assurance that our sins have been forgiven through the priest (whom He has appointed to act in His Name to forgive sins).
will appear a second time, not to take away sin but to bring salvation to those who eagerly await him.
Glory, eternal life, to those who have placed their hope in Him
Gospel - Mark 12:38-44
Last week’s reading, as you will recall, took place in Jerusalem after Jesus’ triumphal entry and before the beginning of His passion. At that time He told them when asked what was the greatest of the commandments “The first is, ‘Hear O Israel: The Lord our God, the Lord is one; and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.’”
These are the opening words of the Shema, which the devout Jew recited (and still today prays) every day. Jesus then volunteered the second in importance: “You shall love your neighbor as yourself.” Jesus’ response surprised His listeners because the Pharisees had counted God’s commandments and these two were not among the 613.
As a way of introduction to today’s reading we will do a quick study of the three verses which join last week’s reading to this one:
As Jesus was teaching in the temple area he said, “How do the scribes claim that the Messiah is the son of David?
God’s Messiah was commonly identified with a descendent of David and therefore a legitimate pretender to the throne of Israel (see 2 Samuel 7:11b-16). Jesus appears to challenge this view in the next two verses.
David himself, inspired by the holy Spirit, said: ‘The Lord said to my lord, “Sit at my right hand until I place your enemies under your feet.’”
Jesus quotes Psalm 110:1, a psalm quoted often in the New Testament by the evangelists to show Jesus’ prefigurement in the Old Testament. By ascribing the psalm to David, Jesus supports the traditionally accepted view that David was the author of the Psalms. Jesus further states that David wrote under the inspiration of the Holy Spirit.
David himself calls him ‘lord’; so how is he his son?” (The) great crowd heard this with delight.
Assuming that David is the speaker in Psalm 110, he must be talking about someone other than himself. The first “Lord” is God, the second “my lord” must be someone different from and superior to David (the Messiah). Therefore, the Messiah is not adequately and fully described simply as “the Son of David.”
38 In the course of his teaching he said, “Beware of the scribes, who like to go around in long robes and accept greetings in the marketplaces,
The scribes were the interpreters of the Law, sort of like lawyers today. The robes were not necessarily prayer shawls but it is clear that these scribes (not necessarily all scribes) were putting themselves on public display with garments designed to enhance their prestige and honor.
39 seats of honor in synagogues,
Sit facing the people in front of the ark containing the biblical scrolls.
and places of honor at banquets. 40 They devour the houses of widows and, as a pretext, recite lengthy prayers.
Lawyers in antiquity could serve as trustees of a widow’s estate. A common way of receiving their fee was to get a share of the estate. Those lawyers with a reputation for piety had a good chance to be selected as a trustee.
They will receive a very severe condemnation.”
Because of their greed and hypocrisy, they will receive a stiff condemnation at the last judgment; just as it is said today that priests and teachers will receive closer scrutiny when they appear before the Lord.
41 He sat down opposite the treasury and observed how the crowd put money into the treasury.
He is sitting in judgment. Around the women’s court walls were thirteen trumpet-shaped chests for offerings.
Many rich people put in large sums. 42 A poor widow also came and put in two small coins worth a few cents.
The small copper coins were the smallest denomination in circulation.
43 Calling his disciples to himself, he said to them, “Amen, I say to you, this poor widow put in more than all the other contributors to the treasury.
This verse requires the explanation of the following verse. It is not obvious why she contributed “more” (cents) than the others (dollars).
44 For they have all contributed from their surplus wealth, but she, from her poverty, has contributed all she had, her whole livelihood.”
The explanation of the paradox of the previous verse is that the widow made a real sacrifice while the rest just gave some of their excess.
“Do not despair. One cannot buy heavenly things with money. ... If money could purchase such things, then the woman who deposited the two small copper coins would have received nothing very large. But since it was not money but rather her intention that prevailed, that woman received everything because she demonstrated firm conviction” [Saint John Chrysostom (between A.D. 398-404). Homilies On The Epistle To The
Philippians].
“The poor widow cast only two pennies into the treasury; yet because she gave all she had it is said of her that she surpassed all the rich in offering gifts to God. Such gifts are valued not by their weight but by the good will with which they are made” [Saint Jerome (ca. A.D. 406), Letter to Julian, No. 118, 5].
St. Charles Borromeo Catholic Church,
Picayune, MS http://www.scborromeo.org
THIRTY-SECOND SUNDAY IN ORDINARY
TIME
SUNDAY, NOVEMBER 11, MARK 12:38-44 or 41-44
(1 Kings 17:10-16; Psalm 146; Hebrews 9:24-28)
SUNDAY, NOVEMBER 11, MARK 12:38-44 or 41-44
(1 Kings 17:10-16; Psalm 146; Hebrews 9:24-28)
KEY VERSE: "For they have all contributed from their surplus wealth, but she, from her poverty" (v 44).
TO KNOW: Jesus reproached the scribes who were making a public show of holiness and using their office for prestige rather than for service. Moreover, they ignored the Law of Moses that required aid for helpless widows and orphans (Ex 22: 21). Because they knew God's will, they were more culpable than those who were ignorant of the Law. Jesus contrasted their behavior with that of a poor widow. He observed that many rich people placed large donations from their surplus wealth in the temple treasury. This poor woman gave two small coins (leptons), all that she had to live on. She embodied Jesus' great command to love God and neighbor with one's entire being (Mk 12: 30-31).
TO LOVE: Do I share the gifts God has given me with an open heart and open hand?
TO SERVE: Lord Jesus, help me to give generously to those in need.
NOVEMBER 11, VETERAN'S DAY (USA)
Veterans Day is the American name for the international day of remembrance called Armistice Day. It falls on November 11, the anniversary of the signing of the Armistice that ended World War 1. All major hostilities of World War 1 were formally ended at the 11th hour of the 11th day of the 11th month of 1918. Armistice Day was first commemorated in the United States by President Woodrow Wilson in 1919, and many states made it a legal holiday. Congress passed a resolution in 1926 inviting all Americans to observe the day, and made it a legal holiday nationwide in 1938. Today, Veterans Day is a celebration to honor all of America's veterans for their patriotism, love of country, and willingness to serve and sacrifice for the common good.
REMEMBRANCE DAY (CANADA)
Every year on November 11, Canadians pause in a silent moment of remembrance for the men and women who have served, and continue to serve their country during times of war, conflict and peace. More than 1,500,000 Canadians have served their country in this way, and more than 100,000 have died. They gave their lives and their futures so that all may live in peace.
Sunday 11
November 2018
Week IV Psalter. 32nd Sunday in Ordinary Time.
1 Kings 17:10-16. Psalm 145(146):7-10. Hebrews 9:24-28. Mark 12:38-44.
1 Kings 17:10-16. Psalm 145(146):7-10. Hebrews 9:24-28. Mark 12:38-44.
Praise the Lord, my soul! – Psalm
145(146):7-10.
‘Please bring a little water in a pitcher for me to drink.’
This perennial story, contrasting the rich and the poor, the
supercilious and the humble, has been replicated over the centuries. Yet its
message has rarely been as relevant as it is today. Readily coming to mind are
issues of wealthy people practising tax evasion and bolstering enormous
superannuation payouts for themselves.
We think of multinationals using tax havens to conceal their
true earnings, thereby denying their own countries the benefits they are due.
Then with the generosity of the poor widow we see war-torn countries taking in
neighbouring refugees and are reminded of flourishing nations which turn away.
Pray that those in power will learn justice and compassion from the poor, who
can be their evangelisers.
Saint Martin of Tours
Saint of the Day for November 11
(c. 316 – November 8, 397)
 |
| Statue of Saint Martin of Tours on the dome of the Basilica of Saint Martin of Tours | photo by ZohaStel |
Saint Martin of Tours’ Story
A conscientious objector who wanted to be a monk; a monk who was
maneuvered into being a bishop; a bishop who fought paganism as well as pleaded
for mercy to heretics—such was Martin of Tours, one of the most popular of
saints and one of the first not to be a martyr.
Born of pagan parents in what is now Hungary, and raised in
Italy, this son of a veteran was forced at the age of 15 to serve in the army.
Martin became a Christian catechumen and was baptized when he was 18. It was
said that he lived more like a monk than a soldier. At 23, he refused a war
bonus and told his commander: “I have served you as a soldier; now let me serve
Christ. Give the bounty to those who are going to fight. But I am a soldier of
Christ and it is not lawful for me to fight.” After great difficulties, he was
discharged and went to be a disciple of Hilary of Poitiers.
He was ordained an exorcist and worked with great zeal against
the Arians. Martin became a monk, living first at Milan and later on a small
island. When Hilary was restored to his see following his exile, Martin
returned to France and established what may have been the first French
monastery near Poitiers. He lived there for 10 years, forming his disciples and
preaching throughout the countryside.
The people of Tours demanded that he become their bishop. Martin
was drawn to that city by a ruse—the need of a sick person—and was brought to
the church, where he reluctantly allowed himself to be consecrated bishop. Some
of the consecrating bishops thought his rumpled appearance and unkempt hair
indicated that he was not dignified enough for the office.
Along with Saint Ambrose, Martin rejected Bishop Ithacius’s
principle of putting heretics to death—as well as the intrusion of the emperor
into such matters. He prevailed upon the emperor to spare the life of the
heretic Priscillian. For his efforts, Martin was accused of the same heresy,
and Priscillian was executed after all. Martin then pleaded for a cessation of
the persecution of Priscillian’s followers in Spain. He still felt he could
cooperate with Ithacius in other areas, but afterwards his conscience troubled
him about this decision.
As death approached, Martin’s followers begged him not to leave
them. He prayed, “Lord, if your people still need me, I do not refuse the work.
Your will be done.”
Reflection
Martin’s worry about cooperation with evil reminds us that
almost nothing is either all black or all white. The saints are not creatures
of another world: They face the same perplexing decisions that we do. Any
decision of conscience always involves some risk. If we choose to go north, we
may never know what would have happened had we gone east, west, or south. A
hyper-cautious withdrawal from all perplexing situations is not the virtue of
prudence; it is in fact, a bad decision, for “not to decide is to decide.”
Saint Martin of Tours is the Patron Saint of:
Horses
Soldiers
South Africa
Soldiers
South Africa
LECTIO: 32ND SUNDAY OF
ORDINARY TIME (B)
Lectio Divina:
Sunday, November 11, 2018
Jesus, the Scribes and the widow
The different way of accounting in the Kingdom of God
Mark 12:38-44
The different way of accounting in the Kingdom of God
Mark 12:38-44
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 on the way to 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 on the way to 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 key to the reading:
The Gospel text of this Sunday presents
us with two opposing but connected facts: on the one hand, we have Jesus
criticizing the scribes who used religion to exploit poor widows; and on the
other hand, we have the example of the poor widow who gave to the temple even
what she had to live on. These facts are relevant even today!
b) A division of the text to help with
the reading:
Mark 12:38-40: Jesus criticizes the
exploitation of the scribes
Mark 12:41-42: Jesus watches people who place their alms in the treasury of the temple
Mark 12:43-44: Jesus reveals the value of the poor widow’s action
Mark 12:41-42: Jesus watches people who place their alms in the treasury of the temple
Mark 12:43-44: Jesus reveals the value of the poor widow’s action
c) Text:
In the course of his teaching Jesus said
to the crowds, "Beware of the scribes, who like to go around in long robes
and accept greetings in the marketplaces, seats of honor in synagogues, and
places of honor at banquets. They devour the houses of widows and, as a
pretext recite lengthy prayers. They will receive a very severe
condemnation." He sat down opposite the treasury and observed how the crowd
put money into the treasury. Many rich people put in large sums. A poor widow
also came and put in two small coins worth a few cents. Calling his disciples
to himself, he said to them, "Amen, I say to you, this poor widow put in
more than all the other contributors to the treasury. For they have all
contributed from their surplus wealth, but she, from her poverty, has
contributed all she had, her whole livelihood." or Mk 12:41-44 Jesus sat
down opposite the treasury and observed how the crowd put money into the
treasury. Many rich people put in large sums. A poor widow also came and put in
two small coins worth a few cents. Calling his disciples to himself, he said to
them, "Amen, I say to you, this poor widow put in more than all the other
contributors to the treasury. For they have all contributed from their surplus
wealth, but she, from her poverty, has contributed all she had, her whole
livelihood."
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) What pleased or struck you most in
this text? Why?
b) What does Jesus criticize and what does He praise in the doctors of the law?
c) What social and religious imbalances of that period do we find in the text?
d) How is it that the widow’s two coins are of more value than the great amount put in by the rich? Look carefully at the text and see what follows. Why does Jesus praise the poor widow?
e) What message does this text convey to us today?
b) What does Jesus criticize and what does He praise in the doctors of the law?
c) What social and religious imbalances of that period do we find in the text?
d) How is it that the widow’s two coins are of more value than the great amount put in by the rich? Look carefully at the text and see what follows. Why does Jesus praise the poor widow?
e) What message does this text convey to us today?
5. FOR THOSE WHO WISH TO GO
DEEPER INTO THE THEME
a) Yesterday’s and today’s context:
● The context in Jesus’ time.
Mark’s text 12:38-44 recounts the last part of Jesus’ activities in Jerusalem (Mk 11:1 to 12:44). Those were very intense days, full of conflicts: the driving out of the sellers in the temple (Mk 11:12-26), many discussions with the authorities: (Mk 11:27 to 12:12), with the Pharisees, with the Herodians and the Sadducees (Mk 12:13-27) and with the doctors of the law (Mk 12:28-37). This Sunday’s text (Mk 12:38-44) reports a final word of criticism by Jesus concerning the bad behavior of the doctors of the law (Mk 12:38-40) and a word of praise for the good behavior of the widow. Almost at the end of His activities in Jerusalem, Jesus sits in front of the treasury where people were putting their alms for the temple. Jesus draws the disciples’ attention to the action of a poor widow and teaches them the value of sharing (Mk 12:41-44).
Mark’s text 12:38-44 recounts the last part of Jesus’ activities in Jerusalem (Mk 11:1 to 12:44). Those were very intense days, full of conflicts: the driving out of the sellers in the temple (Mk 11:12-26), many discussions with the authorities: (Mk 11:27 to 12:12), with the Pharisees, with the Herodians and the Sadducees (Mk 12:13-27) and with the doctors of the law (Mk 12:28-37). This Sunday’s text (Mk 12:38-44) reports a final word of criticism by Jesus concerning the bad behavior of the doctors of the law (Mk 12:38-40) and a word of praise for the good behavior of the widow. Almost at the end of His activities in Jerusalem, Jesus sits in front of the treasury where people were putting their alms for the temple. Jesus draws the disciples’ attention to the action of a poor widow and teaches them the value of sharing (Mk 12:41-44).
● The context in Mark’s time.
During the first forty years of the Church’s history, from the 30’s to the 70’s, the Christian communities, for the most part, were made up of poor people (1Cor 1:26). Later some rich people or those who had various problems joined them. The social tensions that existed in the Roman Empire began to be felt in the life of the communities. For instance, divisions came to the fore when the communities came together to celebrate the Lord’s supper (1Cor 11:20-22), or when they met together (Jas 2:1-4). Thus, the teaching concerning the action of the widow was very real for them. It was like looking into a mirror, because Jesus compares the behavior of the rich to that of the poor.
During the first forty years of the Church’s history, from the 30’s to the 70’s, the Christian communities, for the most part, were made up of poor people (1Cor 1:26). Later some rich people or those who had various problems joined them. The social tensions that existed in the Roman Empire began to be felt in the life of the communities. For instance, divisions came to the fore when the communities came together to celebrate the Lord’s supper (1Cor 11:20-22), or when they met together (Jas 2:1-4). Thus, the teaching concerning the action of the widow was very real for them. It was like looking into a mirror, because Jesus compares the behavior of the rich to that of the poor.
● Today’s context.
Jesus praises the poor widow because she could share more than the rich people did. Many poor today do the same. People say, “The poor never allow another poor person to die of hunger.” But sometimes even this is not true. Donna Cícera, a poor lady who went from the country to the periphery of a great city used to say, “In the country, I was very poor, but I always had something to share with another poor person who knocked on my door. Now that I am in the city, when I see a poor person who knocks on my door, I hide for shame because I have nothing to share!” Thus we see on the one hand rich people who have everything, and on the other poor people who have almost nothing to share, and yet share the little they have.
Jesus praises the poor widow because she could share more than the rich people did. Many poor today do the same. People say, “The poor never allow another poor person to die of hunger.” But sometimes even this is not true. Donna Cícera, a poor lady who went from the country to the periphery of a great city used to say, “In the country, I was very poor, but I always had something to share with another poor person who knocked on my door. Now that I am in the city, when I see a poor person who knocks on my door, I hide for shame because I have nothing to share!” Thus we see on the one hand rich people who have everything, and on the other poor people who have almost nothing to share, and yet share the little they have.
b) A commentary on the text:
Mark 12:38-40: Jesus criticizes
the doctors of the law.
Jesus draws His disciples’ attention to the hypocritical and exploiting behavior of some doctors of the law. “doctors” or scribes were those who taught people the law of God. But they taught it only by word, because their lives witnessed to the opposite. They liked going about the squares wearing long tunics, accepting the greetings of people, taking first places in the synagogues and places of honor at banquets. In other words, they were people who wished to appear important. They used their knowledge and their profession as a means of climbing the social ladder and of enriching themselves, and not for serving. They liked to visit widows and recite long prayers in exchange for money! Jesus ends by saying, “The more severe will be the sentence they receive!”
Jesus draws His disciples’ attention to the hypocritical and exploiting behavior of some doctors of the law. “doctors” or scribes were those who taught people the law of God. But they taught it only by word, because their lives witnessed to the opposite. They liked going about the squares wearing long tunics, accepting the greetings of people, taking first places in the synagogues and places of honor at banquets. In other words, they were people who wished to appear important. They used their knowledge and their profession as a means of climbing the social ladder and of enriching themselves, and not for serving. They liked to visit widows and recite long prayers in exchange for money! Jesus ends by saying, “The more severe will be the sentence they receive!”
Mark 12:41-42: The almsgiving of
the widow.
Jesus and the disciples were seated in front of the treasury of the temple and watched people placing their alms in the treasury. The poor gave a few cents, the rich put in bills of great value. The treasury became full. All gave something for the upkeep of the cult, to support the priests and for the maintenance of the temple. Some of the money was used to help the poor, since in those days there was no social security. The poor depended on public charity. The neediest among the poor were the orphans and widows. They had nothing. They completely depended on the charity of others. But, even though they had nothing, they made an effort to share with others the little they had. Thus, a very poor widow places her alms in the treasury, just a few cents!
Jesus and the disciples were seated in front of the treasury of the temple and watched people placing their alms in the treasury. The poor gave a few cents, the rich put in bills of great value. The treasury became full. All gave something for the upkeep of the cult, to support the priests and for the maintenance of the temple. Some of the money was used to help the poor, since in those days there was no social security. The poor depended on public charity. The neediest among the poor were the orphans and widows. They had nothing. They completely depended on the charity of others. But, even though they had nothing, they made an effort to share with others the little they had. Thus, a very poor widow places her alms in the treasury, just a few cents!
Mark 12:43-44: Jesus shows us
where to find God’s will.
What is of greater value: the few cents of the widow or the thousand coins of the rich? For the disciples, the thousand coins of the rich were far more useful to perform acts of charity than the widow’s few cents. They thought that peoples’ problems could be solved by means of a lot of money. On the occasion of the multiplication of the loaves, they said to Jesus, “Are we to go and spend two hundred denarii on bread for them to eat?” (Mk 6:37) Indeed, for those who think this way, the two cents of the widow are of no use. But Jesus says, “This poor widow has put more in than all who have contributed to the treasury”. Jesus has different criteria. In calling the attention of the disciples to the action of the widow, He teaches them and us where we must look for the manifestation of God’s will, that is, in sharing. If today we shared the goods that God has placed in the universe for the whole of humanity, there would be neither poverty nor hunger. There would be enough for all and there would be some left over for others.
What is of greater value: the few cents of the widow or the thousand coins of the rich? For the disciples, the thousand coins of the rich were far more useful to perform acts of charity than the widow’s few cents. They thought that peoples’ problems could be solved by means of a lot of money. On the occasion of the multiplication of the loaves, they said to Jesus, “Are we to go and spend two hundred denarii on bread for them to eat?” (Mk 6:37) Indeed, for those who think this way, the two cents of the widow are of no use. But Jesus says, “This poor widow has put more in than all who have contributed to the treasury”. Jesus has different criteria. In calling the attention of the disciples to the action of the widow, He teaches them and us where we must look for the manifestation of God’s will, that is, in sharing. If today we shared the goods that God has placed in the universe for the whole of humanity, there would be neither poverty nor hunger. There would be enough for all and there would be some left over for others.
c) Further information: Almsgiving,
sharing, wealth
The practice of almsgiving was very
important for the Jews. It was considered a “good work” (Mt 6:1-4), because the
law of the Old Testament said: “There will never cease to be poor
people in the country, and that is why I am giving you this command: Always be
open handed with your brother, and with anyone in your country who is in need
and poor” (Deut 15:11). Alms placed in the treasury, whether for the
cult or for the maintenance of the temple or for those in need, orphans and
widows, were considered an act pleasing to God. Almsgiving was a way of sharing
with others, a way of recognizing that all goods and gifts belong to God and
that we are but administrators of these gifts, so that there may be abundance
in this life for all.
It was from the book of Exodus that the
people of Israel learned the importance of almsgiving, of sharing. The forty
years’ journey in the desert was necessary to overcome the desire for
accumulation that came from the Pharaoh of Egypt and that was well implanted in
the minds of the people. It was easy to leave Pharaoh’s country. It was
difficult to free oneself of Pharaoh’s mentality. The ideology of the great is
false and deceiving. It was necessary to experience hunger in the desert so to
learn that what is necessary for life is for all. This is what the manna
teaches: “No one who had collected more had too much, no one who had collected
less had too little” (Ex 16:18).
But the tendency to accumulate was there
all the time and was very strong. And it constantly reappears in the human
heart. It is precisely because of this tendency to accumulate that the great
empires in the history of humanity were formed. The desire to possess and to
accumulate is at the very heart of the ideology of these human empires or
kingdoms. Jesus points to the conversion required to enter the Kingdom of God.
He says to the rich young man, “Go and sell what you own and give the money to
the poor” (Mk 10:21). This same requirement is echoed in the other Gospels:
“Sell your possessions and give to those in need. Get yourselves purses that do
not wear out, treasure that will not fail you, in heaven where no thief can
reach it and no moth destroy it” (Lk 12:33-34; Mt 6:9-20). Then
Jesus adds the reason for this demand: “For wherever your treasure is,
that is where your heart will be too”.
The practice of sharing, of almsgiving
and of solidarity is one of the marks of the Spirit of Jesus, given to us on
Pentecost (Acts 2:1-13), and that He wishes to make present in the communities.
The result of the outpouring of the Spirit is precisely this: “None of
the members was ever in want, as all those who owned land or houses would sell
them, and bring the money from the sale of them, to present it to the apostles”
(Acts 4:34-35ª; 2:44-45). These alms received by the apostles were not
accumulated but were rather “then distributed to any who might be in
need” (Acts 4:35b; 2:45).
On the one hand, the arrival of rich
people into the communities made it possible to expand Christianity, because
these offered better conditions to the missionary movement. However, on the
other hand, the accumulation of goods blocked the movement of solidarity and
sharing inspired by the force of the Spirit of Pentecost. James wishes to help
such people to understand that they had gone the wrong way: “Well now
you rich! Lament, weep for the miseries that are coming to you. Your wealth is
rotting, your clothes are all moth-eaten.” (Jas 5:1-3). We all need to
become students of that poor widow who shared what she had to live on, so as to
learn the way to the Kingdom (Mk 12:41-44).
6. PRAYING A PSALM 62 (61)
God is strength and love
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 You 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 practice 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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