Seventh Sunday in Ordinary Time
Lectionary: 81
Lectionary: 81
In those days, Saul went down to the desert of Ziph
with three thousand picked men of Israel,
to search for David in the desert of Ziph.
So David and Abishai went among Saul’s soldiers by night
and found Saul lying asleep within the barricade,
with his spear thrust into the ground at his head
and Abner and his men sleeping around him.
Abishai whispered to David:
“God has delivered your enemy into your grasp this day.
Let me nail him to the ground with one thrust of the spear;
I will not need a second thrust!”
But David said to Abishai, “Do not harm him,
for who can lay hands on the LORD’s anointed and remain unpunished?”
So David took the spear and the water jug from their place at Saul’s head,
and they got away without anyone’s seeing or knowing or awakening.
All remained asleep,
because the LORD had put them into a deep slumber.
Going across to an opposite slope,
David stood on a remote hilltop
at a great distance from Abner, son of Ner, and the troops.
He said: “Here is the king’s spear.
Let an attendant come over to get it.
The LORD will reward each man for his justice and faithfulness.
Today, though the LORD delivered you into my grasp,
I would not harm the LORD’s anointed.”
with three thousand picked men of Israel,
to search for David in the desert of Ziph.
So David and Abishai went among Saul’s soldiers by night
and found Saul lying asleep within the barricade,
with his spear thrust into the ground at his head
and Abner and his men sleeping around him.
Abishai whispered to David:
“God has delivered your enemy into your grasp this day.
Let me nail him to the ground with one thrust of the spear;
I will not need a second thrust!”
But David said to Abishai, “Do not harm him,
for who can lay hands on the LORD’s anointed and remain unpunished?”
So David took the spear and the water jug from their place at Saul’s head,
and they got away without anyone’s seeing or knowing or awakening.
All remained asleep,
because the LORD had put them into a deep slumber.
Going across to an opposite slope,
David stood on a remote hilltop
at a great distance from Abner, son of Ner, and the troops.
He said: “Here is the king’s spear.
Let an attendant come over to get it.
The LORD will reward each man for his justice and faithfulness.
Today, though the LORD delivered you into my grasp,
I would not harm the LORD’s anointed.”
Responsorial
PsalmPS 103:1-2, 3-4, 8, 10,
12-13
R. (8a) The
Lord is kind and merciful.
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.
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.
Merciful and gracious is the LORD,
slow to anger and abounding in kindness.
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.
As far as the east is from the west,
so far has he put our transgressions from us.
As a father has compassion on his children,
so the LORD has compassion on those who fear him.
R. The Lord is kind and merciful.
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.
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.
Merciful and gracious is the LORD,
slow to anger and abounding in kindness.
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.
As far as the east is from the west,
so far has he put our transgressions from us.
As a father has compassion on his children,
so the LORD has compassion on those who fear him.
R. The Lord is kind and merciful.
Reading 21 COR 15:45-49
Brothers and sisters:
It is written, The first man, Adam, became a living being,
the last Adam a life-giving spirit.
But the spiritual was not first;
rather the natural and then the spiritual.
The first man was from the earth, earthly;
the second man, from heaven.
As was the earthly one, so also are the earthly,
and as is the heavenly one, so also are the heavenly.
Just as we have borne the image of the earthly one,
we shall also bear the image of the heavenly one.
It is written, The first man, Adam, became a living being,
the last Adam a life-giving spirit.
But the spiritual was not first;
rather the natural and then the spiritual.
The first man was from the earth, earthly;
the second man, from heaven.
As was the earthly one, so also are the earthly,
and as is the heavenly one, so also are the heavenly.
Just as we have borne the image of the earthly one,
we shall also bear the image of the heavenly one.
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.
GospelLK 6:27-38
Jesus said to his disciples:
“To you who hear I say,
love your enemies, do good to those who hate you,
bless those who curse you, pray for those who mistreat you.
To the person who strikes you on one cheek,
offer the other one as well,
and from the person who takes your cloak,
do not withhold even your tunic.
Give to everyone who asks of you,
and from the one who takes what is yours do not demand it back.
Do to others as you would have them do to you.
For if you love those who love you,
what credit is that to you?
Even sinners love those who love them.
And if you do good to those who do good to you,
what credit is that to you?
Even sinners do the same.
If you lend money to those from whom you expect repayment,
what credit is that to you?
Even sinners lend to sinners,
and get back the same amount.
But rather, love your enemies and do good to them,
and lend expecting nothing back;
then your reward will be great
and you will be children of the Most High,
for he himself is kind to the ungrateful and the wicked.
Be merciful, just as your Father is merciful.
“Stop judging and you will not be judged.
Stop condemning and you will not be condemned.
Forgive and you will be forgiven.
Give, and gifts will be given to you;
a good measure, packed together, shaken down, and overflowing,
will be poured into your lap.
For the measure with which you measure
will in return be measured out to you.”
“To you who hear I say,
love your enemies, do good to those who hate you,
bless those who curse you, pray for those who mistreat you.
To the person who strikes you on one cheek,
offer the other one as well,
and from the person who takes your cloak,
do not withhold even your tunic.
Give to everyone who asks of you,
and from the one who takes what is yours do not demand it back.
Do to others as you would have them do to you.
For if you love those who love you,
what credit is that to you?
Even sinners love those who love them.
And if you do good to those who do good to you,
what credit is that to you?
Even sinners do the same.
If you lend money to those from whom you expect repayment,
what credit is that to you?
Even sinners lend to sinners,
and get back the same amount.
But rather, love your enemies and do good to them,
and lend expecting nothing back;
then your reward will be great
and you will be children of the Most High,
for he himself is kind to the ungrateful and the wicked.
Be merciful, just as your Father is merciful.
“Stop judging and you will not be judged.
Stop condemning and you will not be condemned.
Forgive and you will be forgiven.
Give, and gifts will be given to you;
a good measure, packed together, shaken down, and overflowing,
will be poured into your lap.
For the measure with which you measure
will in return be measured out to you.”
Meditation:
"Do good to those who hate you"
What
makes Christians different and what makes Christianity distinct from any other
religion? It is grace - treating others, not as they deserve,
but as God wishes them to be treated - with loving-kindness and mercy. God is
good to the unjust as well as the just. His love embraces saint and sinner
alike. God seeks our highest good and teaches us to seek the greatest good of
others, even those who hate and abuse us. Our love for others, even those who
are ungrateful and selfish towards us, must be marked by the same kindness and
mercy which God has shown to us. It is easier to show kindness and mercy when
we can expect to benefit from doing so. How much harder when we can expect
nothing in return.
Give
and forgive - the two wings of prayer
Augustine of Hippo (354-430 AD) describes Jesus double precept to give and forgive as two essential wings of prayer:
Augustine of Hippo (354-430 AD) describes Jesus double precept to give and forgive as two essential wings of prayer:
"Forgive
and you will be forgiven. Give, and it will be given you. These are
the two wings of prayer on which it flies to God. Pardon the offender what has
been committed, and give to the person in need" (Sermon 205.3).
"Let us graciously and fervently perform these two types of almsgiving,
that is, giving and forgiving, for we in turn pray the Lord to give us things
and not to repay our evil deeds" (Sermon 206.2).
Bless
and do not curse
Our prayer for those who do us ill both breaks the power of revenge and releases the power of love to do good in the face of evil. How can we possibly love those who cause us harm or ill-will? With God all things are possible. He gives power and grace to those who believe in and accept the gift of the Holy Spirit. His love conquers all, even our hurts, fears, prejudices and griefs. Only the cross of Jesus Christ can free us from the tyranny of malice, hatred, revenge, and resentment and gives us the courage to return evil with good. Such love and grace has power to heal and to save from destruction. That is why Paul the Apostle tells those who know the love and mercy of Jesus Christ to "bless and not curse.. nor take revenge.. and to overcome evil with good" (Romans 12:14,17,21). Do you know the power of God's love, mercy, and righteousness (moral goodness) for overcoming evil with good?
Our prayer for those who do us ill both breaks the power of revenge and releases the power of love to do good in the face of evil. How can we possibly love those who cause us harm or ill-will? With God all things are possible. He gives power and grace to those who believe in and accept the gift of the Holy Spirit. His love conquers all, even our hurts, fears, prejudices and griefs. Only the cross of Jesus Christ can free us from the tyranny of malice, hatred, revenge, and resentment and gives us the courage to return evil with good. Such love and grace has power to heal and to save from destruction. That is why Paul the Apostle tells those who know the love and mercy of Jesus Christ to "bless and not curse.. nor take revenge.. and to overcome evil with good" (Romans 12:14,17,21). Do you know the power of God's love, mercy, and righteousness (moral goodness) for overcoming evil with good?
"Lord
Jesus, your love brings freedom and pardon. Fill me with your Holy Spirit and
set my heart free with your merciful love that nothing may make me lose my
temper, ruffle my peace, take away my joy, nor make me bitter towards
anyone."
Daily
Quote from the early church fathers: The virtue of charity, by
Ambrose of Milan, 339-397 A.D.
"Love
is commanded when it is said, 'Love your enemies' so that the saying which was
uttered already before the church may be fulfilled: 'Set in order love in me'
(Song of Solomon 2:4). For love is set in order when the precepts of love are
formed. See how it began from the heights and cast the law underneath the backs
of the Gospel's blessing. The law commands the revenge of punishment (see
Exodus 21:23-36). The gospel bestows love for hostility, benevolence for
hatred, prayer for curses, help for the persecuted, patience for the hungry and
grace of reward. How much more perfect the athlete who does not feel
injury!" (excerpt from EXPOSITION OF THE GOSPEL OF LUKE
5.73)
7th Sunday in Ordinary Time – Cycle C
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 Samuel 26:2, 7-9, 12-13, 22-23
First and second Samuel and first and second Kings were known in the Vulgate as 1 through 4 Kings, following the grouping of the Septuagint, or Greek version, of the Old Testament. This places them in the section of historical books. The Hebrew Bible located 1st and 2nd Samuel among the “later prophets.” The New Vulgate shows 1st and 2nd Samuel and 1st and 2nd Kings as separate and keeps them in the historical portion.
Hebrew tradition says that the book of 1st Samuel was written by the Prophet Samuel himself, at least up to Chapter 25 where his death is described. The rest of 1st Samuel and all of 2nd Samuel are attributed to two other prophets, Gad and Nathan. However, some scholars question the attribution of the first part of 1st Samuel to Samuel on the grounds that the events it recounts refer to a period other than that in which Samuel lived. Some think Ezra wrote Chapters 1 through 25, using an early original of Samuel’s and various writings from the time of King David to produce a survey of the period from the start of the monarchy up to the end of David’s reign, a period of some 150 years.
The main purpose of 1st and 2nd Samuel is to provide a history of the founding of the kingdom of Israel and the settlement of the throne on King David and his line. Samuel, who is regarded as the last of the judges, was the man chosen to bring about the unification of Israel. God used him to make Saul the first king of Israel.
1st and 2nd Samuel are structured in four parts, with an appendix. The first part (1 Samuel 1 through 7) covers the miraculous birth of Samuel and his upbringing in the temple. In the second part (1 Samuel 8 through 15) the establishment of the monarchy is described and the consecration of Saul as king. The third section (1 Samuel 16 through 2 Samuel 1) deals with the relationship between Saul and David. Our reading today comes from this section. In the fourth part (2 Samuel 2 through 20) the narrative centers on David: the civil war, the transfer of the ark to Jerusalem, the messianic promise that an eternal throne will be given to one of David’s lineage; and David’s adultery, repentance, and death. The appendix is 2 Samuel 21 through 24.
As background for our reading today, Samuel has anointed Saul as king at God’s direction and the people have confirmed it. But some time later Saul has disobeyed God and God has rejected him and told Samuel to anoint David. Saul, in his jealousy, does everything he can to kill David and David has to flee with Saul in pursuit. Saul has three thousand men and David’s band numbers about six hundred. Even though Saul is trying to kill David, David does not reciprocate.
2 [In those days] Saul went off down to the desert of Ziph
Located on the east slope of the mountains over the Dead Sea.
with three thousand picked men of Israel, to search for David in the desert of Ziph. 7 So David and Abishai
One of the three sons of David’s sister (1 Chronicles 2:16), David’s nephew.
went among Saul’s soldiers by night and found Saul lying asleep within the barricade, with his spear thrust into the ground at his head and Abner and his men sleeping around him. 8 Abishai whispered to David: “God has delivered your enemy into your grasp this day. Let me nail him to the ground with one thrust of the spear; I will not need a second thrust!” 9 But David said to Abishai, “Do not harm him, for who can lay hands on the LORD’S anointed and remain unpunished?
Even though Saul is trying to kill him, David reveres the “Lord’s anointed” and his position as king.
12 So David took the spear and the water jug from their place at Saul’s head,
A particularly daring act designed to show how close they had been.
and they got away without anyone’s seeing or knowing or awakening. All remained asleep, because the LORD had put them into a deep slumber.
Divine intervention is the reason they were able to get close enough to take the spear and water jug.
13 Going across to an opposite slope, David stood on a remote hilltop at a great distance from Abner, son of Ner,
Commander of Saul’s army (1 Samuel 14:50)
and the troops. 22 But David answered: “Here is the king’s spear. Let an attendant come over to get it. 23 The LORD will reward each man for his justice and faithfulness. Today, though the LORD delivered you into my grasp, I would not harm the LORD’S anointed.
David’s action proves his loyalty in a moment in which he could have taken Saul’s life. The next verse tells us Then Saul said to David, “May you be blessed, my son David; you will do great things and surely triumph.” So David went on his way, and Saul returned home. This account is believed by many commentators to be a doublet of the story in 1 Samuel 24 where Saul goes into a cave and David cuts off a piece of his garment.
2nd Reading - 1 Corinthians 15:45-49
Last week in our study of 1 Corinthians we heard Saint Paul explain to the Corinthians about the resurrection of the dead since it appears that some had questioned if resurrection was a reality. Saint Paul said “If the dead are not raised, your faith is worthless (in vain).”
Saint Paul then goes on to deal with two associated questions: What is the resurrected body like (1 Corinthians 15:44a), and what reason is there to think that such a body really exists (our reading today). In answering the question “what is the resurrected body like,” Paul uses comparisons from the vegetable, animal, and mineral worlds: A grain of wheat dies to become a plant whose form is determined by God. Likewise, God provides every animal with a body adapted to the circumstances of its existence. Even the sun, moon, and stars have their own individual brightness as determined by God. God determines what the resurrected body is like.
Now, we hear the answer to the second question: “What reason is there to think that such a body really exists?”
45 So, too, it is written, “The first man, Adam, became a living being,”
This is a reference to Genesis 2:7 where God formed Adam from the earth and breathed life into him. He became the physical (earthly) body which we all resemble today.
the last Adam a life-giving spirit.
Christ has a living spirit, a life-giving spirit which raises up those who desire to live.
“Love God with all your heart, all your soul, all your strength, and all your mind; and your neighbor as yourself and you will live.” (Luke 10:27-28)
“He who hears my word and believes him who sent me has eternal life.” (John 5:24)
“He who eats me will live because of me.” (John 6:57)
“Yet a little while, and the world will see me no more, but you will see me; because I live, you will live also.” (John 14:19)
46 But the spiritual was not first; rather the natural and then the spiritual. 47 The first man was from the earth, earthly; the second man, from heaven. 48 As was the earthly one, so also are the earthly, and as is the heavenly one, so also are the heavenly. 49 Just as we have borne the image of the earthly one,
Our earthly body is patterned after Adam’s.
we shall also bear the image of the heavenly one.
Our heavenly (spiritual) body is patterned after the second Adam – Christ. Why do we believe such a body exists? Because we believe in Jesus and He said it. “The hour is coming, and now is, when the dead will hear the voice of the son of God, and those who hear will live.” (John 5:25). He died and was raised to provide the proof.
“This means that just as we have borne the corruptible body of the earthly Adam, so we shall in the future bear an incorruptible body, like that of the resurrected Christ.” [The Ambrosiaster (between A.D. 366-384), Commentaries on Thirteen Pauline Epistles]
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 Samuel 26:2, 7-9, 12-13, 22-23
First and second Samuel and first and second Kings were known in the Vulgate as 1 through 4 Kings, following the grouping of the Septuagint, or Greek version, of the Old Testament. This places them in the section of historical books. The Hebrew Bible located 1st and 2nd Samuel among the “later prophets.” The New Vulgate shows 1st and 2nd Samuel and 1st and 2nd Kings as separate and keeps them in the historical portion.
Hebrew tradition says that the book of 1st Samuel was written by the Prophet Samuel himself, at least up to Chapter 25 where his death is described. The rest of 1st Samuel and all of 2nd Samuel are attributed to two other prophets, Gad and Nathan. However, some scholars question the attribution of the first part of 1st Samuel to Samuel on the grounds that the events it recounts refer to a period other than that in which Samuel lived. Some think Ezra wrote Chapters 1 through 25, using an early original of Samuel’s and various writings from the time of King David to produce a survey of the period from the start of the monarchy up to the end of David’s reign, a period of some 150 years.
The main purpose of 1st and 2nd Samuel is to provide a history of the founding of the kingdom of Israel and the settlement of the throne on King David and his line. Samuel, who is regarded as the last of the judges, was the man chosen to bring about the unification of Israel. God used him to make Saul the first king of Israel.
1st and 2nd Samuel are structured in four parts, with an appendix. The first part (1 Samuel 1 through 7) covers the miraculous birth of Samuel and his upbringing in the temple. In the second part (1 Samuel 8 through 15) the establishment of the monarchy is described and the consecration of Saul as king. The third section (1 Samuel 16 through 2 Samuel 1) deals with the relationship between Saul and David. Our reading today comes from this section. In the fourth part (2 Samuel 2 through 20) the narrative centers on David: the civil war, the transfer of the ark to Jerusalem, the messianic promise that an eternal throne will be given to one of David’s lineage; and David’s adultery, repentance, and death. The appendix is 2 Samuel 21 through 24.
As background for our reading today, Samuel has anointed Saul as king at God’s direction and the people have confirmed it. But some time later Saul has disobeyed God and God has rejected him and told Samuel to anoint David. Saul, in his jealousy, does everything he can to kill David and David has to flee with Saul in pursuit. Saul has three thousand men and David’s band numbers about six hundred. Even though Saul is trying to kill David, David does not reciprocate.
2 [In those days] Saul went off down to the desert of Ziph
Located on the east slope of the mountains over the Dead Sea.
with three thousand picked men of Israel, to search for David in the desert of Ziph. 7 So David and Abishai
One of the three sons of David’s sister (1 Chronicles 2:16), David’s nephew.
went among Saul’s soldiers by night and found Saul lying asleep within the barricade, with his spear thrust into the ground at his head and Abner and his men sleeping around him. 8 Abishai whispered to David: “God has delivered your enemy into your grasp this day. Let me nail him to the ground with one thrust of the spear; I will not need a second thrust!” 9 But David said to Abishai, “Do not harm him, for who can lay hands on the LORD’S anointed and remain unpunished?
Even though Saul is trying to kill him, David reveres the “Lord’s anointed” and his position as king.
12 So David took the spear and the water jug from their place at Saul’s head,
A particularly daring act designed to show how close they had been.
and they got away without anyone’s seeing or knowing or awakening. All remained asleep, because the LORD had put them into a deep slumber.
Divine intervention is the reason they were able to get close enough to take the spear and water jug.
13 Going across to an opposite slope, David stood on a remote hilltop at a great distance from Abner, son of Ner,
Commander of Saul’s army (1 Samuel 14:50)
and the troops. 22 But David answered: “Here is the king’s spear. Let an attendant come over to get it. 23 The LORD will reward each man for his justice and faithfulness. Today, though the LORD delivered you into my grasp, I would not harm the LORD’S anointed.
David’s action proves his loyalty in a moment in which he could have taken Saul’s life. The next verse tells us Then Saul said to David, “May you be blessed, my son David; you will do great things and surely triumph.” So David went on his way, and Saul returned home. This account is believed by many commentators to be a doublet of the story in 1 Samuel 24 where Saul goes into a cave and David cuts off a piece of his garment.
2nd Reading - 1 Corinthians 15:45-49
Last week in our study of 1 Corinthians we heard Saint Paul explain to the Corinthians about the resurrection of the dead since it appears that some had questioned if resurrection was a reality. Saint Paul said “If the dead are not raised, your faith is worthless (in vain).”
Saint Paul then goes on to deal with two associated questions: What is the resurrected body like (1 Corinthians 15:44a), and what reason is there to think that such a body really exists (our reading today). In answering the question “what is the resurrected body like,” Paul uses comparisons from the vegetable, animal, and mineral worlds: A grain of wheat dies to become a plant whose form is determined by God. Likewise, God provides every animal with a body adapted to the circumstances of its existence. Even the sun, moon, and stars have their own individual brightness as determined by God. God determines what the resurrected body is like.
Now, we hear the answer to the second question: “What reason is there to think that such a body really exists?”
45 So, too, it is written, “The first man, Adam, became a living being,”
This is a reference to Genesis 2:7 where God formed Adam from the earth and breathed life into him. He became the physical (earthly) body which we all resemble today.
the last Adam a life-giving spirit.
Christ has a living spirit, a life-giving spirit which raises up those who desire to live.
“Love God with all your heart, all your soul, all your strength, and all your mind; and your neighbor as yourself and you will live.” (Luke 10:27-28)
“He who hears my word and believes him who sent me has eternal life.” (John 5:24)
“He who eats me will live because of me.” (John 6:57)
“Yet a little while, and the world will see me no more, but you will see me; because I live, you will live also.” (John 14:19)
46 But the spiritual was not first; rather the natural and then the spiritual. 47 The first man was from the earth, earthly; the second man, from heaven. 48 As was the earthly one, so also are the earthly, and as is the heavenly one, so also are the heavenly. 49 Just as we have borne the image of the earthly one,
Our earthly body is patterned after Adam’s.
we shall also bear the image of the heavenly one.
Our heavenly (spiritual) body is patterned after the second Adam – Christ. Why do we believe such a body exists? Because we believe in Jesus and He said it. “The hour is coming, and now is, when the dead will hear the voice of the son of God, and those who hear will live.” (John 5:25). He died and was raised to provide the proof.
“This means that just as we have borne the corruptible body of the earthly Adam, so we shall in the future bear an incorruptible body, like that of the resurrected Christ.” [The Ambrosiaster (between A.D. 366-384), Commentaries on Thirteen Pauline Epistles]
Gospel - Luke 6:27-38
Last week we began Jesus’ Sermon on the Plain and we heard the four blessings (beatitudes) and the four curses (woes). The final woe was “Woe to you when all speak well of you. Their fathers treated the false prophets in just this way.” We now hear Jesus tell us to love our enemy.
27 [Jesus said to his disciples: AT]o you who hear I say,
Jesus is speaking to would-be disciples.
love your enemies, do good to those who hate you,
This statement refers back to verse 22: “Blessed shall you be when men hate you, when they ostracize you and insult you and proscribe your name as evil.”
28 bless those who curse you, pray for those who mistreat you. 29 To the person who strikes you on one cheek, offer the other one as well,
This sounds like a physical attack. In the parallel account in Matthew 5:39 it is more of a legal or verbal action.
and from the person who takes your cloak, do not withhold even your tunic.
The cloak (coat) is more valuable than the tunic (shirt). The cloak is used for sleeping outdoors. The cloak once had a special value as bond (Deuteronomy 24:10-13).
30 Give to everyone who asks of you, and from the one who takes what is yours do not demand it back. 31 Do to others as you would have them do to you.
The golden rule. This is not original with Jesus; Tobit 4:15 presents this same saying in negative form. Jesus does provide the supreme example of living this out and expects the same from His disciples.
32 For if you love those who love you, what credit is that to you? Even sinners love those who love them.
Saint Matthew identifies these sinners as publicans (tax collectors) and gentiles. Saint Luke is more tactful.
33 And if you do good to those who do good to you, what credit is that to you? Even sinners do the same. 34 If you lend money to those from whom you expect repayment, what credit (is) that to you? Even sinners lend to sinners, and get back the same amount. 35 But rather, love your enemies and do good to them, and lend expecting nothing back;
Be kind. This implies tenderness, liberality, amiability.
then your reward will be great and you will be children of the Most High, for he himself is kind to the ungrateful and the wicked. 36 Be merciful, just as (also) your Father is merciful.
Matthew reads “be perfect.” In the Old Testament, mercy is attributed to God, rarely to men, while perfection is a goal to be sought by man.
37 “Stop judging and you will not be judged.
See Matthew 7:1-5.
Stop condemning and you will not be condemned. Forgive and you will be forgiven. 38 Give and gifts will be given to you; a good measure, packed together, shaken down, and overflowing, will be poured into your lap. For the measure with which you measure will in return be measured out to you.”
The word “measure,” as it is used in Matthew, is a standard of judgment; but here in Luke, it is the capacity of one’s generosity.
St. Charles Borromeo Catholic Church, Picayune, MS http://www.scborromeo.org
SEVENTH SUNDAY IN ORDINARY TIME
SUNDAY, FEBRUARY 24, LUKE 6:27-38
(1 Samuel 26:2, 7-9, 12-13, 22-23; Psalm 103; 1 Corinthians 15:45-49)
SUNDAY, FEBRUARY 24, LUKE 6:27-38
(1 Samuel 26:2, 7-9, 12-13, 22-23; Psalm 103; 1 Corinthians 15:45-49)
KEY VERSE: "But I say to you that listen, love your enemies, do good to those who hate you" (v. 27).
TO KNOW: In Matthew's gospel, Jesus' great sermon on the beatitudes took place on a mountain (Mt 5-7). Luke has Jesus preaching on a plain to show his humble bond with his disciples. In the midst of a hostile political system, Jesus encouraged his followers to accept persecution and suffering as he did. Jesus asked them to overcome hatred and oppression, not by violence, but through passive resistance: showing mercy, kindness, forgiveness and love -- even toward one's enemies. In Matthew's gospel, Jesus told his followers to strive to be "perfect" as their heavenly Father was perfect (Mt 5:48). This is a difficult command for imperfect human beings. In Luke's gospel, the mercy of God was stressed instead of God's perfection. Jesus' disciples were children of a benevolent and forgiving God; therefore, they should resemble their divine parent in their loving kindness toward others. Just as God forgave their sins, Jesus' followers should pardon the sins of others. St. Augustine said, "Forgiveness has two daughters: Justice and Compassion."
TO LOVE: Do I follow the Golden Rule to treat others the way I would have them treat me? (Lk 6:31)
TO SERVE: Lord Jesus, thank you for your divine mercy toward me, a sinner.
Sunday 24 February 2019
Week II Psalter. 7th Sunday in Ordinary Time.
1 Samuel 26:2, 7-9, 12-13, 22-23. Psalm 102(103):1-2, 3-4, 8+10,
12-13. 1 Corinthians 15:45-49; Luke 6:27-38.
The Lord is kind and merciful – Psalm 102(103):1-2, 3-4, 8+10,
12-13.
‘Love your enemies and do good to them.’
‘I have never yet met an enemy whom I did not try to turn into a
friend’ (Nelson Mandela). This mentality transforms our world. We choose not to
participate in the demonising of others. We decide to welcome strangers as
possible friends. We grow in a certain other-centredness that gives oneself to
another’s benefit. We possess a love of neighbour which extends beyond love of
kin and love of those who love us. Our love extends to love of the poor and
outcast, the dispossessed and forsaken. To use the language of Greg Boyle SJ,
we seek to expand the circle of compassion until such time as we stop throwing
people away.
Blessed Luke Belludi
Saint of the Day for February 24
(1200 – c. 1285)
 |
| Chapel of Blessed Luke Belludi | Giusto de’ Menabuoi |
Blessed Luke Belludi’s Story
In 1220, Saint Anthony was preaching conversion to the
inhabitants of Padua when a young nobleman, Luke Belludi, came up to him and
humbly asked to receive the habit of the followers of Saint Francis.
Anthony liked the talented, well-educated Luke and personally recommended him
to Francis, who then received him into the Franciscan Order.
Luke, then only 20, was to be Anthony’s companion in his travels
and in his preaching, tending to him in his last days and taking Anthony’s
place upon his death. He was appointed guardian of the Friars Minor in the city
of Padua. In 1239, the city fell into the hands of its enemies. Nobles were put
to death, the mayor and council were banished, the great university of Padua
gradually closed and the church dedicated to Saint Anthony was left
unfinished. Luke himself was expelled from the city but secretly returned.
At night he and the new guardian would visit the tomb of
Saint Anthony in the unfinished shrine to pray for his help. One night a
voice came from the tomb assuring them that the city would soon be delivered
from its evil tyrant.
After the fulfillment of the prophetic message, Luke was elected
provincial minister and furthered the completion of the great basilica in honor
of Anthony, his teacher. He founded many convents of the order and had, as
Anthony, the gift of miracles. Upon his death he was laid to rest in the
basilica that he had helped finish and has had a continual veneration up to the
present time.
Reflection
The epistles refer several times to a man named Luke as Paul’s
trusted companion on his missionary journeys. Perhaps every great preacher
needs a Luke; Anthony surely did. Luke Belludi not only accompanied Anthony on
his travels, he also cared for the great saint in his final illness and carried
on Anthony’s mission after the saint’s death. Yes, every preacher needs a Luke,
someone to offer support and reassurance—including those who minister to us. We
don’t even have to change our names!
LECTIO DIVINA: 7TH SUNDAY OF ORDINARY TIME (C)
Lectio Divina:
Sunday, February 24, 2019 - 08
Imitating the mercy of the Father in heaven
Luke 6:27-38
Luke 6:27-38
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 silence in us 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 the Father to us and sent us Your Spirit. Amen.
Create silence in us 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 the Father to us and sent us Your Spirit. Amen.
2. READING
a) A key to the reading:
Luke tells us (Lk 6:17-19) that as Jesus was coming down the
mountain with the Twelve, he met a large crowd who sought to listen to His word
and to touch Him, because power emanated from Him and it cured all. Jesus
welcomes the crowd and speaks His word to them. The text of the liturgy for
this Sunday puts before us a part of the discourse Jesus delivered on that
occasion. In Luke’s Gospel, those to whom the discourse is addressed are “the
disciples” and “a great crowd of people from all parts of Judea and from
Jerusalem and from the coastal region of Tyre and Sidon” (Lk 6:17). Perhaps
these are Jews (Judea and Jerusalem) and pagans (the coastal region of Tyre and
Sidon). In Matthew’s Gospel, this same discourse is presented as the New Law of
God, as the Ancient Law had been proclaimed from the top of the mountain (Mt
5:1).
b) A division of the text as a help to the reading:
Luke 6:27-28: General counsels.
Luke 6:29-30: Concrete examples of the practice of the general counsels.
Luke 6:31: A summary of Jesus’ teaching.
Luke 6:32-34: Whoever wishes to follow Jesus must go beyond the morality of the pagans.
Luke 6:35-36: The root of the new morality: imitate the mercy of God the Father.
Luke 6:36-38: Concrete examples of how to imitate God the Father.
Luke 6:29-30: Concrete examples of the practice of the general counsels.
Luke 6:31: A summary of Jesus’ teaching.
Luke 6:32-34: Whoever wishes to follow Jesus must go beyond the morality of the pagans.
Luke 6:35-36: The root of the new morality: imitate the mercy of God the Father.
Luke 6:36-38: Concrete examples of how to imitate God the Father.
c) The text:
Jesus said to his disciples: “To you who hear I say, love your
enemies, do good to those who hate you, bless those who curse you, pray for
those who mistreat you. To the person who strikes you on one cheek, offer
the other one as well, and from the person who takes your cloak, do not
withhold even your tunic. Give to everyone who asks of you, and from the one
who takes what is yours do not demand it back. Do to others as you would have
them do to you. For if you love those who love you, what credit is that to you?
Even sinners love those who love them. And if you do good to those who do good
to you, what credit is that to you? Even sinners do the same. If you lend money
to those from whom you expect repayment, what credit is that to you? Even
sinners lend to sinners, and get back the same amount. But rather, love your
enemies and do good to them, and lend expecting nothing back; then your reward
will be great and you will be children of the Most High, for he himself is kind
to the ungrateful and the wicked. Be merciful, just as your Father is merciful.
“Stop judging and you will not be judged. Stop condemning and you will not be
condemned. Forgive and you will be forgiven. Give, and gifts will be given to
you; a good measure, packed together, shaken down, and overflowing, will be
poured into your lap. For the measure with which you measure will in return be
measured out to you.”
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 text did you like best or touched you
most?
b) Why did Jesus pronounce this discourse? Look carefully at the information in the text and try to draw your own conclusions.
c) According to you, what is the core and root of Jesus’ teaching?
d) How can we, today, in our consumerist and individualistic society, practice the morality proposed by Jesus? Or, what does “Be merciful even as your Father is merciful” mean today?
e) Did you find anything in the text that might be a reason for hope and courage?
b) Why did Jesus pronounce this discourse? Look carefully at the information in the text and try to draw your own conclusions.
c) According to you, what is the core and root of Jesus’ teaching?
d) How can we, today, in our consumerist and individualistic society, practice the morality proposed by Jesus? Or, what does “Be merciful even as your Father is merciful” mean today?
e) Did you find anything in the text that might be a reason for hope and courage?
5. A KEY TO THE READING
for those who wish to go deeper into the theme.
i) The context of Jesus’ discourse:
Luke presents Jesus’ teaching as a progressive revelation.
Several times, from the beginning of his Gospel up to chapter 6:16, Luke tells
his readers that Jesus taught the crowds but does not mention the content of
the teaching (Lk 4:15,31,32,44; 5:1,3,15,17; 6:6). Now, however, after saying
that Jesus saw the crowd that wished to hear the word of God, Luke presents the
first great discourse that begins with the exclamation, “How happy are you who
are poor!” (Lk 6:20), “But alas for you who are rich!” (Lk 6:24).
Some call this discourse “The Sermon on the Plain”, because according to Luke, Jesus came down from the mountain and stopped at a plain where He gave His discourse (Lk 6:17). In Matthew’s Gospel, this same discourse takes place on the mountain (Mt 5:1) and is called “The Sermon on the Mount”. In Matthew there are nine beatitudes in the sermon, which present a way of life for the Christian communities of Jewish origin. In Luke, the sermon is shorter and more radical and is directed towards the Hellenistic communities made up of rich and poor persons. The verses of the Gospel of the seventh Sunday of Ordinary Time present the core of Jesus’ teaching concerning the behavior of those who wish to be His disciples.
Some call this discourse “The Sermon on the Plain”, because according to Luke, Jesus came down from the mountain and stopped at a plain where He gave His discourse (Lk 6:17). In Matthew’s Gospel, this same discourse takes place on the mountain (Mt 5:1) and is called “The Sermon on the Mount”. In Matthew there are nine beatitudes in the sermon, which present a way of life for the Christian communities of Jewish origin. In Luke, the sermon is shorter and more radical and is directed towards the Hellenistic communities made up of rich and poor persons. The verses of the Gospel of the seventh Sunday of Ordinary Time present the core of Jesus’ teaching concerning the behavior of those who wish to be His disciples.
ii) A Commentary on the text:
Luke 6:27a: Jesus speaks to everyone.
From the beginning of the discourse until now, Jesus had spoken to His “disciples” (Lk 6:20). Here, in Luke’s text 6:27a, His audience grows and He addresses Himself to “you who wish to hear”, that is, His disciples who are that great crowd of poor and suffering people, coming from all parts (Lk 6:17-19) and to all of us, you and me, who at this very moment “hear” the word of Jesus.
From the beginning of the discourse until now, Jesus had spoken to His “disciples” (Lk 6:20). Here, in Luke’s text 6:27a, His audience grows and He addresses Himself to “you who wish to hear”, that is, His disciples who are that great crowd of poor and suffering people, coming from all parts (Lk 6:17-19) and to all of us, you and me, who at this very moment “hear” the word of Jesus.
Luke 6:27b-28: General counsels that define the new
teaching.
The words that Jesus directs to this crowd of poor and suffering people are demanding and difficult: “Love your enemies, do good to those who hate you, bless those who curse you, pray for those who treat you badly.” These counsels of Jesus go way beyond the demands, which in those times, people learned from childhood from the scribes and Pharisees during the weekly meetings in the synagogue, that is, “love your neighbor and hate your enemy” (Mt 5:43). The new demands from Jesus go beyond this set and common morality, even to this day, and reveal an aspect of “greater justice” that Jesus requires of those who wish to follow Him (Mt 5:20).
The words that Jesus directs to this crowd of poor and suffering people are demanding and difficult: “Love your enemies, do good to those who hate you, bless those who curse you, pray for those who treat you badly.” These counsels of Jesus go way beyond the demands, which in those times, people learned from childhood from the scribes and Pharisees during the weekly meetings in the synagogue, that is, “love your neighbor and hate your enemy” (Mt 5:43). The new demands from Jesus go beyond this set and common morality, even to this day, and reveal an aspect of “greater justice” that Jesus requires of those who wish to follow Him (Mt 5:20).
Luke 6:29-30: Concrete examples of the practice of the
new teaching of Jesus!
Jesus asks me to offer the other cheek to those who strike me on one cheek, and He asks that I do not reclaim it when someone takes what is mine. How are we to understand these words? Must the poor person accept when the rich person strikes him/her, when the rich person steals or exploits him/her? If we take these words literally, these counsels seem to favor the rich. But not even Jesus observed these words literally. When the soldier struck Jesus in the face, he did not offer the other cheek, but reacted strongly: “If there is something wrong in what I said, point it out; but if there is no offense in it, why do you strike me?” (Jn 18:22-23). What Jesus did then, tells us not to take these words literally. Besides, the words that follow in the same discourse help us to understand what Jesus wished to teach (Lk 6:31).
Jesus asks me to offer the other cheek to those who strike me on one cheek, and He asks that I do not reclaim it when someone takes what is mine. How are we to understand these words? Must the poor person accept when the rich person strikes him/her, when the rich person steals or exploits him/her? If we take these words literally, these counsels seem to favor the rich. But not even Jesus observed these words literally. When the soldier struck Jesus in the face, he did not offer the other cheek, but reacted strongly: “If there is something wrong in what I said, point it out; but if there is no offense in it, why do you strike me?” (Jn 18:22-23). What Jesus did then, tells us not to take these words literally. Besides, the words that follow in the same discourse help us to understand what Jesus wished to teach (Lk 6:31).
Luke 6:31: A summary of Jesus’ teaching.
Jesus pronounces this revolutionary sentence: “Treat others as you wish them to treat you”. The best commentaries on this teaching are some comments taken from other religions. From Islam: “No one can be a believer unless he loves his brother as himself.” From Buddhism: “There are five ways in which a true leader must treat his friends and dependents: with generosity, courtesy, goodwill, giving to them what they expect and being true to his word”. From Taoism: “Consider the success of your neighbor as your own, and also his misfortune as if it were your own”. From Hinduism: “Do not do to others that which were it to happen to you would cause you pain”. In His teaching, Jesus succeeded in putting into words the deepest and most universal desires of humankind, the desire for fraternity, born of the will to wish others well completely selflessly, without trying to draw any benefit, merit or reward. It is in sincere fraternity, well lived, that the face of God is revealed.
Jesus pronounces this revolutionary sentence: “Treat others as you wish them to treat you”. The best commentaries on this teaching are some comments taken from other religions. From Islam: “No one can be a believer unless he loves his brother as himself.” From Buddhism: “There are five ways in which a true leader must treat his friends and dependents: with generosity, courtesy, goodwill, giving to them what they expect and being true to his word”. From Taoism: “Consider the success of your neighbor as your own, and also his misfortune as if it were your own”. From Hinduism: “Do not do to others that which were it to happen to you would cause you pain”. In His teaching, Jesus succeeded in putting into words the deepest and most universal desires of humankind, the desire for fraternity, born of the will to wish others well completely selflessly, without trying to draw any benefit, merit or reward. It is in sincere fraternity, well lived, that the face of God is revealed.
Luke 6:32-34: Those who want to follow Jesus must go
beyond the morality of the pagans.
What can we think of those who love only those who love them? Do we only do good to those who do good to us? Do we lend only to those who will repay us? In all societies of every kind, the members of a family seek to help each other. Jesus speaks of this universal practice: “Even sinners do that much!” But this universal practice is not enough for those who wish to follow Jesus Christ. Jesus is quite clear on this point. It is not enough! It is necessary to take a further step. What step? The answer lies in what follows.
What can we think of those who love only those who love them? Do we only do good to those who do good to us? Do we lend only to those who will repay us? In all societies of every kind, the members of a family seek to help each other. Jesus speaks of this universal practice: “Even sinners do that much!” But this universal practice is not enough for those who wish to follow Jesus Christ. Jesus is quite clear on this point. It is not enough! It is necessary to take a further step. What step? The answer lies in what follows.
Luke 6:35-36: The root of the new morality: to imitate
the mercy of God the Father.
By His preaching, Jesus tries to change and convert people. The change He desires is not limited to a simple inversion of the situation so that those who are at the bottom go to the top and those on top go down to the bottom. This would change nothing and the system would go on functioning unchanged. Jesus wants to change the way of life. He wants that His followers have the opposite attitude: “Love your enemies!” The new way He wishes to build comes from a new experience of God, Father of love. The love of God for us is entirely gratuitous. It does not depend on anything we do. Thus true love desires the good of the other independently of anything he or she does for me. In this way, we imitate the mercy of God the Father and we become “children of the Most High, who is kind to the ungrateful and the wicked”. We shall become “merciful as your Father is merciful”. These words of Jesus evoke the experience of God that Moses had on Mount Sinai: “Yahweh, Yahweh, a God of tenderness and compassion, slow to anger, rich in tenderness and faithfulness” (Ex. 34:6).
By His preaching, Jesus tries to change and convert people. The change He desires is not limited to a simple inversion of the situation so that those who are at the bottom go to the top and those on top go down to the bottom. This would change nothing and the system would go on functioning unchanged. Jesus wants to change the way of life. He wants that His followers have the opposite attitude: “Love your enemies!” The new way He wishes to build comes from a new experience of God, Father of love. The love of God for us is entirely gratuitous. It does not depend on anything we do. Thus true love desires the good of the other independently of anything he or she does for me. In this way, we imitate the mercy of God the Father and we become “children of the Most High, who is kind to the ungrateful and the wicked”. We shall become “merciful as your Father is merciful”. These words of Jesus evoke the experience of God that Moses had on Mount Sinai: “Yahweh, Yahweh, a God of tenderness and compassion, slow to anger, rich in tenderness and faithfulness” (Ex. 34:6).
Luke 6:36-38: Concrete examples of how to imitate God
the Father.
Do not judge, do not condemn, forgive, give without measure! These are the counsels that Jesus gives to those who were listening to Him on that day. These make explicit and concrete the teachings of Jesus in the previous verse on the merciful love towards enemies and on behavior as children of the Most High. It is the mercy that is shown in the parables of the Good Samaritan and the Prodigal Son and that is revealed in the life of Jesus: “Who sees Me, sees the Father”.
Do not judge, do not condemn, forgive, give without measure! These are the counsels that Jesus gives to those who were listening to Him on that day. These make explicit and concrete the teachings of Jesus in the previous verse on the merciful love towards enemies and on behavior as children of the Most High. It is the mercy that is shown in the parables of the Good Samaritan and the Prodigal Son and that is revealed in the life of Jesus: “Who sees Me, sees the Father”.
iii) Further information for us to understand the text better:
a) Bless those who curse you:
The two statements in the same discourse: “Happy you who are
poor!” (Lk 6:20) and “Alas you who are rich!” (Lk 6:24) bring the hearers to
make a choice, to choose options in favor of the poor. In the Old Testament, at
several times, God places people in a position of choice between blessing and
cursing. People are given the possibility to choose: “I set before you life or
death, blessing or curse. Choose life, then, so that you and your descendants
may live” (Deut 30:19). God does not condemn. It is the people who choose life
or death, according to their attitude before God and neighbor. These moments of
choice are moments when God visitsHis people (Gen 21:1; 50:24-25;
Ex 3:16; 32:34; Jer 29:10; Ps 59:6; Ps 65:10; Ps 80:15, Ps 106:4). Luke is the
only Evangelist who makes use of this image of the visit of God (Lk 1:68, 78;
7:16; 19:44; Acts 15:16). For Luke, Jesus is the visit of God who places His
people before the choice of blessing or curse: “Happy are you who are poor!”
but “Alas you who are rich!” But the people do not recognize God’s visit (Lk
19:44). And today, in our world, whose greatest accomplishment is the growing
poverty of so many, are we able to recognize the visit of God?
b) Those to whom the discourse of Jesus is addressed:
Jesus begins His discourse using the second person plural:
“Happy are you who are poor!” – “Alas you who are rich!” However, present
before Jesus on that plain, there were no rich people! Only the poor and
suffering from all parts were there (Lk 6:17-19). But the text says, “Alas you
who are rich!” In passing on the words of Jesus, Luke was thinking also of the
Hellenist community of Greece and of Asia Minor in the 80s, 50 years after the
time of Jesus. Among these there was discrimination against the poor on the
part of the rich (cf. Rev 3:15-17; Jas 2:1-4; 5:1-6; 1Cor 11:20-21), the same
discrimination typical of the structure of the Roman Empire. Jesus criticizes
the wealthy severely and directly: “You who are rich, you are having your
consolation already! Alas for you who have your fill now, you shall go hungry!
Alas for you who laugh now, you shall mourn and weep!” This shows that, for
Jesus, poverty is not a fatality, but the result of the unjust accumulation of
wealth by others. The same may be said for this statement: “Alas for you when
the world speaks well of you! This was the way their ancestors treated the
false prophets!” This fourth warning refers to the converted Jews, that is, the
children of those who in times past praised the false prophets. In citing these
words of Jesus, Luke was thinking of the converted Jews of his time who used
their prestige and authority to criticize openness to the pagans.
6. PSALM 34 (33)
“Gratitude that springs from a different view”
I will bless the Lord at all times;
His praise shall continually be in my mouth.
My soul makes its boast in the Lord;
let the afflicted hear and be glad.
O magnify the Lord with me,
and let us exalt His name together!
His praise shall continually be in my mouth.
My soul makes its boast in the Lord;
let the afflicted hear and be glad.
O magnify the Lord with me,
and let us exalt His name together!
I sought the Lord, and He answered me,
and delivered me from all my fears.
Look to Him, and be radiant;
so your faces shall never be ashamed.
This poor man cried, and the Lord heard him,
and saved him out of all his troubles.
The angel of the Lord encamps around those who fear Him,
and delivers them.
and delivered me from all my fears.
Look to Him, and be radiant;
so your faces shall never be ashamed.
This poor man cried, and the Lord heard him,
and saved him out of all his troubles.
The angel of the Lord encamps around those who fear Him,
and delivers them.
O taste and see that the Lord is good!
Happy is the man who takes refuge in Him!
O fear the Lord, you His saints,
for those who fear Him have no want!
The young lions suffer want and hunger;
but those who seek the Lord lack no good thing.
Happy is the man who takes refuge in Him!
O fear the Lord, you His saints,
for those who fear Him have no want!
The young lions suffer want and hunger;
but those who seek the Lord lack no good thing.
Come, O sons, listen to me,
I will teach you the fear of the Lord.
What man is there who desires life,
and covets many days, that he may enjoy good?
I will teach you the fear of the Lord.
What man is there who desires life,
and covets many days, that he may enjoy good?
Keep your tongue from evil,
and your lips from speaking deceit.
Depart from evil, and do good;
seek peace, and pursue it.
and your lips from speaking deceit.
Depart from evil, and do good;
seek peace, and pursue it.
The eyes of the Lord are toward the righteous,
and His ears toward their cry.
The face of the Lord is against evildoers,
to cut off the remembrance of them from the earth.
and His ears toward their cry.
The face of the Lord is against evildoers,
to cut off the remembrance of them from the earth.
When the righteous cry for help,
the Lord hears, and delivers them out of all their troubles.
The Lord is near to the broken-hearted,
and saves the crushed in spirit.
the Lord hears, and delivers them out of all their troubles.
The Lord is near to the broken-hearted,
and saves the crushed in spirit.
Many are the afflictions of the righteous;
but the Lord delivers him out of them all.
He keeps all his bones;
not one of them is broken.
but the Lord delivers him out of them all.
He keeps all his bones;
not one of them is broken.
Evil shall slay the wicked;
and those who hate the righteous will be condemned.
The Lord redeems the life of His servants;
none of those who take refuge in Him will be condemned.
and those who hate the righteous will be condemned.
The Lord redeems the life of His servants;
none of those who take refuge in Him will be condemned.
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 what 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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