18th SUNDAY IN ORDINARY TIME (C)

Thus will it be for the one who stores up treasure for himself but is not rich in what matters to God.

Lk 12:13-21

Luke 12:13-34 gathers the teaching of Jesus regarding one’s attitudes in front of the goods of this world. This Sunday mentions only two teachings: (a) 13-15 is a warning on greed; and (b) 16-21 is the parable about the rich fool.

v. 13. Someone in the crowd said to him, "Teacher, tell my brother to share the inheritance with me."

Rabbis were sought out to settle criminal, civil, religious and moral disputes.

v. 14. He replied to him, "Friend, who appointed me as your judge and arbitrator?"

Jesus refuses to assume a temporal role. “Give to Caesar what is Caesar’s….”
He differentiates himself from Moses who acted as leader and judge among the Israelites.

v. 15. Then he said to the crowd, "Take care to guard against all greed, for though one may be rich, one's life does not consist of possessions."

The reason why Jesus does not allow himself to get involved in questions about money is that it is not the source of life.

v. 17. He asked himself, 'What shall I do, for I do not have space to store my harvest?'

In Luke’s parables, the characters often engage in monologues. See the Prodigal Son (Lk 15: 17-19).

v. 19.And I shall say to myself, "Now as for you, you have so many good things stored up for many years, rest, eat, drink, be merry!"

The literal translation would be: “And I shall say to myself , ‘My soul, you have so many good things….”
In the OT, souls refers to the whole person.

v. 20. But God said to him, 'You fool, this night your life will be demanded of you.”

The identity of the agent is understood. It is God who will demand his life from him. It means this night you will die.

v. 21. Thus will it be for the one who stores up treasure for himself but is not rich in what matters to God.

Being rich in what matters to God is the same as laying up for yourself treasure in heaven. This is the teaching of the parable.

17th SUNDAY IN ORDINARY TIME (C)

Lord, Teach Us to Pray

Lk 11:1-13

The OUR FATHER is more than just a prayer. It is a personal commitment that has to be examined and renewed everyday:

• If I do not see in every man a brother of mine,

I cannot say: OUR FATHER

• If I worry too much about material goods,

I cannot say; WHO ART IN HEAVEN

• If God has no real place in my life and I am not a true Christian,

I cannot say: THAY KINDGOM COME

• If I concentrate only in doing my will in everything and

I cannot bear suffering as I enjoy pleasure,

I cannot Say: THAY WILL BE DONE

• If I do not care for people who suffer hunger,

Who are illiterate, who are homeless,

I cannot say: GIVE US THIS DAY OUR DAILY BREAD

• If I live a life that encourages acts of injustice,

If I lack charity and harbor hatred in my heart towards my neighbor,

I cannot say": FORGIVE US OUR SINS

AS WE FORGIVE THOSE WHO SINNED AGAINST US

• If I close my eyes to the truth and allow myself

To be carried along the paths of lies and vices

And I have the intention of living in sin,

I cannot say: DO NOT LET US FALL INTO TEMPTATION

• If I myself do not actively fight against evil;

I cannot say: DELIVER US FROM EVIL

• If I do not agree with all the demands of the OUR FATHER

I cannot say: AMEN

Lord, help me fulfill what I ask for in my prayer!!!

(I can no longer remember the source of this reflection.)

EXPLANATION OF THE GOSPEL

Structure. (a) Lk 11:1-4. Our Father as model for prayer; (b) Lk 11:5-8. Parable on the importance of persistence in prayer’ (c) Lk 11: 9-13. An invitation to turn to the Father with full confidence.

Lk 11: 1-4 has a parallel in Mt 6: 9-15.

In Lk the “Our Father” was taught after Jesus had prayed and his disciples requested him to teach them to pray. In Mt it occurred in the Sermon on the Mount.

Matthew is longer and was probably used during the Liturgy. Lk is shorter and probably comes closer to the original.

v. 1a. He (Jesus) was praying in a certain place.

Luke often speaks of Jesus in prayer. It is his place of encounter with the Father. Lk 5:16; 6:12; 9:18. 28-29; 10:21; 11:1; 22:32. 40-46; 23:34.46.

v. 1b. And when he had finished, one of his disciples said to him, "Lord, teach us to pray just as John taught his disciples.

It was the custom for a Jewish rabbi or teacher to teach his followers a simple prayer they could regularly use.

v. 2a. He said to them, "When you pray, say: Father, hallowed be your name. 

Jesus begins his prayer with “Father” (Lk 22:42; 23:34.46).

Alternative translation would be: Father, make known to all who you are. May glory be given to you.
The name of God is the being of God.

God is all-holy. We cannot add more holiness to him. But we do sanctify God by obeying his commandments and in this way recognize his authority over us.

The prayer makes use of the passive voice in order to avoid mentioning the name of God. Thus, it is understood that it is God who will bring about the sanctification of his name.

v. 2b. Your kingdom come.

We pray that this kingdom having come and inaugurated by Jesus may soon be revealed and definitively acknowledged over all the earth.

v. 3. Give us each day our daily bread.

St. Luke might have in mind the manna in the desert which was collected day by day. In contrast, Mt’s version only asks for the bread for today – “Give us today our daily bread.”

v. 4a. And forgive us our sins.

The better translation would be: And forgive us our debts. Here sin is called ‘debt’. Debt is an important obligation which may cause one to lose his freedom. We see this in the Parable of the Unforgiving Servant (Mt 18:24-25).

This is the image of the sinner before God. The sinner cannot pay for his sins. The only thing he can hope for is the condonation of his debt (forgiveness of his sins) as the master of the unforgiving servant did (Mt 18:27).

v. 4b. For we ourselves forgive everyone in debt to us.

Another translation would be: For we ourselves forgive everyone who have wronged us.

In Mt forgiveness towards others is especially mentioned in connection with prayer (Mt 5:23-24). On the other hand, Lk does not situate it within a special moment, but at any time in one’s life.

v. 4c. And do not subject us to the final test.

Alternative translation: And do not lead us into temptation.

The disciple of Jesus does not ask God that he be not tempted. Instead, he asks God to help him avoid a test which might be too strong for him to overcome.

Mt adds ”but deliver us from the evil one”, that is, Satan. Nevertheless, Lk is aware that temptation comes from Satan (Lk 4: 1-2).

16th SUNDAY IN ORDINARY TIME (C)

Mary has chosen the better part.

Lk 10:38-42

The Martha and Mary mentioned here are the same as the Martha and Mary mentioned in Jn 11:1-3.
We also notice that Jn 11:20 confirms the character of Martha as the active one and Mary as the laidback.
Moreover, the Mary in these two passages cannot be identified with Mary Magdalene.

She had a sister named Mary who sat beside the Lord at his feet listening to him speak.

This verse portrays Mary assuming the attitude of a disciple. We read the same thing in Lk 8:35.
In the Jewish context, the disciple sits at the feet of the teacher while the latter teaches the former (Acts 22:3).

Martha, Martha, you are anxious and worried about many things. There is need of only one thing.

Only a few things are needed. Jesus is telling Martha that she need only to prepare a simple meal.

Martha is being reproached not because she is busy preparing the meal, but because of self-pity. Furthermore, Jesus is not asking her to stop what she was doing.

This verse is not teaching that contemplation is superior to action. But this verse is about listening to God’s Word, and that it is more important than any earthly pre-occupation.

15TH SUNDAY IN ORDINARY TIME (C)

And who is my neighbor?

Lk 10: 25-37

There was a scholar of the law who stood up to test him and said, "Teacher, what must I do to inherit eternal life?" Jesus said to him, "What is written in the law?

The scribe was an expert of the Law. The question he posed was probably not to trap Jesus but to see how good his answer was and thus, see for himself how good a teacher he was.

In Mt and Mk, the question of the scribe was: “What is the greatest (or first) commandment?”

The answer of Jesus was a question which demanded from the scribe to publicly state his position.

He said in reply, You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbor as yourself."

The first part of the response of the scribe is taken from Dt 6:5 while the second was from Lv 19:18. It was common for Rabbis to quote both verses. But what is unique here was that the scribe made love of neighbor as important as love of God.

He replied to him, "You have answered correctly; do this and you will live."

Jesus approved the answer of the scribe.

But because he wished to justify himself, he said to Jesus, "And who is my neighbor?"

At that time Jews considered only fellow Jews as neighbors. Non-Jews were not neighbors. In his sincere search for eternal life, the scribe seriously pursued the question as to who belonged to the category of neighbor.

The answer of the parable was: your neighbor is anyone who is in need. It is for this reason that the nationality and religion of the victim was never mentioned.

Which of these three, in your opinion, was neighbor to the robbers' victim?"

This question of Jesus served to further reveal the deeper meaning of the parable of the Good Samaritan. It is not a question of who is our neighbor. Rather it is a question of us behaving as neighbors to others. It is not the responsibility of others to merit our assistance. It is our responsibility to assist others no matter who they are.

14TH SUNDAY IN ORDINARY TIME (C)

The harvest is abundant but the laborers are few; so ask the master of the harvest to send out laborers for his harvest.

Lk 10:1-12, 17-20 or 10:1-9

At that time the Lord appointed seventy-two others whom he sent ahead of him in pairs to every town and place he intended to visit.

It is the number of elders who were tasked to help Moses in leading the people during their sojourn in the wilderness. It is the number of members of the Sanhedrin, the highest religious governing body of Israel. This indicates that the 70 disciples were to assist Jesus in his ministry and mission.It is also the number of nations in the world. In this case, it may mean that the ministry of Jesus is directed to all peoples of the world.

Behold, I am sending you like lambs among wolves. Carry no money bag, no sack, no sandals;and greet no one along the way. Stay in the same house and eat and drink what is offered to you… Do not move about from one house to another.Eat what is set before you.

The presence of Jesus makes the Kingdom of God present. The forces of evil are banding together to opposes the Kingdom. Hence, the 70 disciples are compared to lambs in the midst of wolves. Because of this, proclaiming the presence of the Kingdom of God becomes urgent. The urgency of their mission requires that they do not burden themselves with material things, that they do not engage in time-consuming ceremonies required in those days for greeting people, that they do not spend their time in seeking comfortable lodgings, and in being choosy about the food that is offered them.

Whatever town you enter and they do not receive you, go out into the streets and say, 'The dust of your town that clings to our feet, even that we shake off against you.'

Jesus issues a stern warning to those who refuse the invitation to enter the Kingdom. They will merit punishment.

Jesus said, "I have observed Satan fall like lightning from the sky."

The fall of Satan from heaven symbolizes the defeat of evil. It is also a warning to the disciples against being proud about their success. Pride was the cause of the fall from heaven of Lucifer and his cohorts. They must never forget that their success was due to the assistance that God granted them to fulfill their mission.

A story is told of the donkey that Jesus had used for his triumphal entry into Jerusalem. As Jesus was entering Jerusalem, the donkey was surprised to see many people waving branches and shouting alleluia. His surprise, however, turned into joy. He thought to himself: “Look at how important I must be. So many people have gone out of their homes to admire me. I must really be an exceptional donkey.” Little did he know that people did not even notice him. In fact, they were waving the branches and shouting alleluia for Jesus and not for the donkey.

We behave like that donkey when we forget that the good we have accom-plished and the talents that we have come from God.