Thursday of the Third Week of Lent
and Turibius de Mongrovejo, Bishop
First Published: March 22, 2006
Readings for Thursday the 3rd Week of Lent
Biographical Information on Turibius de Mongrovejo, Bishop
Reflection:
Today we are given some of God's insight into the mind of mankind. In Jeremiah, we are reminded of how the Hebrews, God's chosen ones, had, time and time again, turned away for God and been seduced by a secular society that provided more hedonistic pleasures (Sound familiar?). We hear the Prophet imploring them to turn once more to faithfulness (to me it sound like sort of a forlorn kind of entreaty).
The Prophet's call is followed by the Psalmist who remembers; "Meribah: literally, "contention"; the place where the Israelites quarreled with God. Massah: "testing," the place where they put God to the trial" and as we who pray the Liturgy of the Hours know, there is with it a prayer for us not to grow stubborn like our fathers did.
Finally, in the Gospel from Luke, we see Jesus sparing with disbelievers of his own place and time. They wanted a Royal Messiah one who would come in Glory, challenging openly the Roman domination. When they asked him for a sign, that's what they wanted a sign of power. Jesus must have been exasperated with them. But, I wonder, if we had been there, could we have accepted this humble (but charismatic) carpenter from Galilee as the one predicted?
The theme that unifies our scripture today is a call, yet again, for repentance. On Ash Wednesday a little over three weeks ago we were told to "Turn away from Sin and be faithful to the Gospel." We hear that message again today. We cannot afford to be seduced by what secular society calls success and what Ba'al-zebub calls good. We are called to a higher standard and offered a greater reward. Pax
I welcome your comments. If you would like to make one and are not registered on Myspace, you can email me at miles_jj@excite.com and, if you wish, I will post your response as a comment. Thanks.
Scripture[1] from Jer 7:23-28
Jerome Biblical Commentary[2]
23 This rather is what I commanded them: Listen to my voice; then I will be your God and you shall be my people. Walk in all the ways that I command you, so that you may prosper.
(C) Religion and Sacrifice (7:21-28). The present oracle pertains to the "prophetic indictment"of the sacrificial institutions (cf. 6:20).
24 But they obeyed not, nor did they pay heed. They walked in the hardness of their evil hearts and turned their backs, not their faces, to me.
25 From the day that your fathers left the land of Egypt even to this day, I have sent you untiringly all my servants the prophets.
24. hardness: The word errt, always used with the word "heart," is properly Jeremian (9 :13; 11:8; 13 :10; 16 :12
etc.; Dt 29:18 and Ps 81 :13). Thus, Jeremiah, the prophet most sensitive to the problem of sin, goes so far as to speak of a kind of' 'sinful state" of man, whereas the other prophets speak only of sinful actions; however, this stubbornness of heart is not yet the notion of Original Sin.
26 Yet they have not obeyed me nor paid heed; they have stiffened their necks and done worse than their fathers.
27 When you speak all these words to them, they will not listen to you either; when you call to them, they will not answer you.
28 Say to them: This is the nation which does not listen to the voice of the LORD, its God, or take correction.
26. stiffened their necks: This expression is another frequent one found in Jer and Dt. It is synonymous with "hardness of the heart." In a word, we meet here with one of the most valuable truths of the prophetical tradition: External practices and sacrifices have no value unless they are informed by a sincere devotion of the heart.
[1] All biblical references -New American Bible United States Conference of Catholic Bishops 3211 4th Street, N.E., Washington, DC 20017-1194 (202) 541-3000 December 09, 2002 Copyright by United States Conference of Catholic Bishops
[2] All references to Jerome Biblical Commentary, Prentice Hall, Inc. 1968
Scripture from Ps 95:1-2, 6-7, 8-9
Jerome Biblical Commentary
1 1 Come, let us sing joyfully to the LORD; cry out to the rock of our salvation.
2 Let us greet him with a song of praise, joyfully sing out our psalms.
1 [Psalm 95] Twice the psalm calls the people to praise and worship God (Psalm 95:1-2, 6), the king of all creatures (Psalm 95:3-5) and shepherd of the flock (Psalm 95:7a, 7b). The last strophe warns the people to be more faithful than were their ancestors in the journey to the promised land (Psalm 95:7c-11). This invitation to praise God regularly opens the Church's official prayer, the Liturgy of the Hours.
Ps 95. A hymn of praise, commemorating Yahweh as king (see comment on Pss 47,93; ? 6 and 9 above). The liturgical character of this hymn, which resembles Ps 81, is very marked; Gunkel classifies it as a prophetic liturgy on the basis of the oracle in 9-10. Structure: 1-5, an exhortation to praise Yahweh as king
and creator; 6-7, exhortation to worship the God of Israel; 7-10, a prophetic admonition against obstinacy and disobedience (cf. Hab 3:7-11).
6 Enter, let us bow down in worship; let us kneel before the LORD who made us.
7 For this is our God, whose people we are, God's well-tended flock. Oh, that today you would hear his voice:
6-7. The invitation to "come" (into the court of the Temple for worship) is motivated by the great events of salvation history, the covenant that "made" (cf. Is 43 :1) Israel.
8 2 Do not harden your hearts as at Meribah, as on the day of Massah in the desert.
9 There your ancestors tested me; they tried me though they had seen my works.
2 [8] Meribah: literally, "contention"; the place where the Israelites quarreled with God. Massah: "testing," the place where they put God to the trial. Cf Exodus 17:7; Numbers 20:13.
.8. today: As in Dt (30:11-20), this verse indicates an actualization or re-presentation of some aspect of the old salvation history. harden not: Probably spoken by a prophet (cf. Pss 50, 81, 85), who uses the examples of rebellion in the desert (Meribah, Massah; cf. Ex 17:1ff; Nm 20:1ff.).
Scripture from Lk 11:14-23
Jerome Biblical Commentary
14 He was driving out a demon (that was) mute, and when the demon had gone out, the mute person spoke and the crowds were amazed.
(k) Two STATEMENTS ABOUT A SIGN (11:14-36). The opening verses (14-23) are found, with variations, in Mt 12:22-27; dependence on Mk 3:20-30 is much more difficult to decide. 14. a demon that was dumb: Miracles are an attack upon Satan (4:33-37,40-41); sickness is viewed as the effect of a diabolical hold upon the human race. the crowds marveled: Typical of Lk.
15 Some of them said, "By the power of Beelzebul, the prince of demons, he drives out demons."
15. Critics do not challenge the reality of the miracle. Bee/zebul: Cf. 2 Kgs 1:2. Ba'al-zebul ("Lord of the divine abode" or "Baal the Prince") was chief god of the Philistine city of Ekron; the Israelites mockingly changed the name to Ba'al-zebub ("Lord of Flies").
16 Others, to test him, asked him for a sign from heaven.
17 But he knew their thoughts and said to them, "Every kingdom divided against itself will be laid waste and house will fall against house.
16. Jesus has just worked a sign for the poor and needy; his opponents wanted a different kind of sign, one of national splendor or military victory.
18 And if Satan is divided against himself, how will his kingdom stand? For you say that it is by Beelzebul that I drive out demons.
18. Luke's explanation.
19 If I, then, drive out demons by Beelzebul, by whom do your own people 6 drive them out? Therefore they will be your judges.
6 [19] Your own people: the Greek reads "your sons." Other Jewish exorcists (see Acts 19:13-20), who recognize that the power of God is active in the exorcism, would themselves convict the accusers of Jesus. See also the note on Matthew 12:27.
19-20. Almost identical in Mt and Lk. Jewish exorcisms are described by Josephus, Ant. 8.2, 5, 45; see Str-B 4, 533ff.
20 But if it is by the finger of God that (I) drive out demons, then the kingdom of God has come upon you.
21 When a strong man fully armed guards his palace, his possessions are safe.
22 But when one stronger 7 than he attacks and overcomes him, he takes away the armor on which he relied and distributes the spoils.
23 Whoever is not with me is against me, and whoever does not gather with me scatters.
20. finger of God: The phrase spoken by the magicians of Egypt in admitting their inability to duplicate the miracles of Moses and Aaron (Ex 8 :15-19). Jesus' adversaries have less faith than these foreigners. 21-23. Cf. the incident of David and Goliath (1 Sm 17). The binding of Satan is an eschatological concept (Is 24 :22; Tb 8:3; Ap 20 :2f.).
and Turibius de Mongrovejo, Bishop
First Published: March 22, 2006
Readings for Thursday the 3rd Week of Lent
Biographical Information on Turibius de Mongrovejo, Bishop
Reflection:
Today we are given some of God's insight into the mind of mankind. In Jeremiah, we are reminded of how the Hebrews, God's chosen ones, had, time and time again, turned away for God and been seduced by a secular society that provided more hedonistic pleasures (Sound familiar?). We hear the Prophet imploring them to turn once more to faithfulness (to me it sound like sort of a forlorn kind of entreaty).
The Prophet's call is followed by the Psalmist who remembers; "Meribah: literally, "contention"; the place where the Israelites quarreled with God. Massah: "testing," the place where they put God to the trial" and as we who pray the Liturgy of the Hours know, there is with it a prayer for us not to grow stubborn like our fathers did.
Finally, in the Gospel from Luke, we see Jesus sparing with disbelievers of his own place and time. They wanted a Royal Messiah one who would come in Glory, challenging openly the Roman domination. When they asked him for a sign, that's what they wanted a sign of power. Jesus must have been exasperated with them. But, I wonder, if we had been there, could we have accepted this humble (but charismatic) carpenter from Galilee as the one predicted?
The theme that unifies our scripture today is a call, yet again, for repentance. On Ash Wednesday a little over three weeks ago we were told to "Turn away from Sin and be faithful to the Gospel." We hear that message again today. We cannot afford to be seduced by what secular society calls success and what Ba'al-zebub calls good. We are called to a higher standard and offered a greater reward. Pax
I welcome your comments. If you would like to make one and are not registered on Myspace, you can email me at miles_jj@excite.com and, if you wish, I will post your response as a comment. Thanks.
Scripture[1] from Jer 7:23-28
Jerome Biblical Commentary[2]
23 This rather is what I commanded them: Listen to my voice; then I will be your God and you shall be my people. Walk in all the ways that I command you, so that you may prosper.
(C) Religion and Sacrifice (7:21-28). The present oracle pertains to the "prophetic indictment"of the sacrificial institutions (cf. 6:20).
24 But they obeyed not, nor did they pay heed. They walked in the hardness of their evil hearts and turned their backs, not their faces, to me.
25 From the day that your fathers left the land of Egypt even to this day, I have sent you untiringly all my servants the prophets.
24. hardness: The word errt, always used with the word "heart," is properly Jeremian (9 :13; 11:8; 13 :10; 16 :12
etc.; Dt 29:18 and Ps 81 :13). Thus, Jeremiah, the prophet most sensitive to the problem of sin, goes so far as to speak of a kind of' 'sinful state" of man, whereas the other prophets speak only of sinful actions; however, this stubbornness of heart is not yet the notion of Original Sin.
26 Yet they have not obeyed me nor paid heed; they have stiffened their necks and done worse than their fathers.
27 When you speak all these words to them, they will not listen to you either; when you call to them, they will not answer you.
28 Say to them: This is the nation which does not listen to the voice of the LORD, its God, or take correction.
26. stiffened their necks: This expression is another frequent one found in Jer and Dt. It is synonymous with "hardness of the heart." In a word, we meet here with one of the most valuable truths of the prophetical tradition: External practices and sacrifices have no value unless they are informed by a sincere devotion of the heart.
[1] All biblical references -New American Bible United States Conference of Catholic Bishops 3211 4th Street, N.E., Washington, DC 20017-1194 (202) 541-3000 December 09, 2002 Copyright by United States Conference of Catholic Bishops
[2] All references to Jerome Biblical Commentary, Prentice Hall, Inc. 1968
Scripture from Ps 95:1-2, 6-7, 8-9
Jerome Biblical Commentary
1 1 Come, let us sing joyfully to the LORD; cry out to the rock of our salvation.
2 Let us greet him with a song of praise, joyfully sing out our psalms.
1 [Psalm 95] Twice the psalm calls the people to praise and worship God (Psalm 95:1-2, 6), the king of all creatures (Psalm 95:3-5) and shepherd of the flock (Psalm 95:7a, 7b). The last strophe warns the people to be more faithful than were their ancestors in the journey to the promised land (Psalm 95:7c-11). This invitation to praise God regularly opens the Church's official prayer, the Liturgy of the Hours.
Ps 95. A hymn of praise, commemorating Yahweh as king (see comment on Pss 47,93; ? 6 and 9 above). The liturgical character of this hymn, which resembles Ps 81, is very marked; Gunkel classifies it as a prophetic liturgy on the basis of the oracle in 9-10. Structure: 1-5, an exhortation to praise Yahweh as king
and creator; 6-7, exhortation to worship the God of Israel; 7-10, a prophetic admonition against obstinacy and disobedience (cf. Hab 3:7-11).
6 Enter, let us bow down in worship; let us kneel before the LORD who made us.
7 For this is our God, whose people we are, God's well-tended flock. Oh, that today you would hear his voice:
6-7. The invitation to "come" (into the court of the Temple for worship) is motivated by the great events of salvation history, the covenant that "made" (cf. Is 43 :1) Israel.
8 2 Do not harden your hearts as at Meribah, as on the day of Massah in the desert.
9 There your ancestors tested me; they tried me though they had seen my works.
2 [8] Meribah: literally, "contention"; the place where the Israelites quarreled with God. Massah: "testing," the place where they put God to the trial. Cf Exodus 17:7; Numbers 20:13.
.8. today: As in Dt (30:11-20), this verse indicates an actualization or re-presentation of some aspect of the old salvation history. harden not: Probably spoken by a prophet (cf. Pss 50, 81, 85), who uses the examples of rebellion in the desert (Meribah, Massah; cf. Ex 17:1ff; Nm 20:1ff.).
Scripture from Lk 11:14-23
Jerome Biblical Commentary
14 He was driving out a demon (that was) mute, and when the demon had gone out, the mute person spoke and the crowds were amazed.
(k) Two STATEMENTS ABOUT A SIGN (11:14-36). The opening verses (14-23) are found, with variations, in Mt 12:22-27; dependence on Mk 3:20-30 is much more difficult to decide. 14. a demon that was dumb: Miracles are an attack upon Satan (4:33-37,40-41); sickness is viewed as the effect of a diabolical hold upon the human race. the crowds marveled: Typical of Lk.
15 Some of them said, "By the power of Beelzebul, the prince of demons, he drives out demons."
15. Critics do not challenge the reality of the miracle. Bee/zebul: Cf. 2 Kgs 1:2. Ba'al-zebul ("Lord of the divine abode" or "Baal the Prince") was chief god of the Philistine city of Ekron; the Israelites mockingly changed the name to Ba'al-zebub ("Lord of Flies").
16 Others, to test him, asked him for a sign from heaven.
17 But he knew their thoughts and said to them, "Every kingdom divided against itself will be laid waste and house will fall against house.
16. Jesus has just worked a sign for the poor and needy; his opponents wanted a different kind of sign, one of national splendor or military victory.
18 And if Satan is divided against himself, how will his kingdom stand? For you say that it is by Beelzebul that I drive out demons.
18. Luke's explanation.
19 If I, then, drive out demons by Beelzebul, by whom do your own people 6 drive them out? Therefore they will be your judges.
6 [19] Your own people: the Greek reads "your sons." Other Jewish exorcists (see Acts 19:13-20), who recognize that the power of God is active in the exorcism, would themselves convict the accusers of Jesus. See also the note on Matthew 12:27.
19-20. Almost identical in Mt and Lk. Jewish exorcisms are described by Josephus, Ant. 8.2, 5, 45; see Str-B 4, 533ff.
20 But if it is by the finger of God that (I) drive out demons, then the kingdom of God has come upon you.
21 When a strong man fully armed guards his palace, his possessions are safe.
22 But when one stronger 7 than he attacks and overcomes him, he takes away the armor on which he relied and distributes the spoils.
23 Whoever is not with me is against me, and whoever does not gather with me scatters.
20. finger of God: The phrase spoken by the magicians of Egypt in admitting their inability to duplicate the miracles of Moses and Aaron (Ex 8 :15-19). Jesus' adversaries have less faith than these foreigners. 21-23. Cf. the incident of David and Goliath (1 Sm 17). The binding of Satan is an eschatological concept (Is 24 :22; Tb 8:3; Ap 20 :2f.).
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