And He said to them: You should take nothing for the journey, neither staff, nor traveling bag, nor bread, nor money; and you should not have two tunics. (Lk 9:3)
καὶ εἶπεν πρὸς αὐτούς, Μηδὲν αἴρετε εἰς τὴν ὁδόν, μήτε ῥάβδον μήτε πήραν μήτε ἄρτον μήτε ἀργύριον μήτε ἀνὰ δύο χιτῶνας ἔχειν.
et ait ad illos nihil tuleritis in via neque virgam neque peram neque panem neque pecuniam neque duas tunicas habeatis.
At baptism, I was clothed in Christ, so why do I need a second robe?
Therefore, take care how you listen. For whoever has, it will be given to him; and whoever does not have, even what he thinks he has will be taken away from him. (Lk 8:18)
Βλέπετε οὖν πῶς ἀκούετε· ὃς ἂν γὰρ ἔχῃ, δοθήσεται αὐτῷ· καὶ ὃς ἂν μὴ ἔχῃ, καὶ ὃ δοκεῖ ἔχειν ἀρθήσεται ἀπʼ αὐτοῦ.
Videte ergo quomodo audiatis: qui enim habet, dabitur illi; et, quicumque non habet, etiam quod putat se habere, auferetur ab illo.
The Gospel constantly surprises us with a new order. The owner of the vineyard made all the hirelings equal. Whoever had 10 talents got one more. The merciful father showered kindness on the prodigal son. Today, to him who has, more will be added. All this is beyond our imagination, beyond our measures of justice. There is one more surprise. It’s about taking away what one thinks that has. What can you take away from someone who doesn’t have? Maybe the point is that the illusion of possession will be taken away from him. In this case, it is salutary. You cannot build your life on an illusion because it will be exposed sooner or later. May the truth of the Gospel free us from what we imagine and give us light to see the real endowment.
Seek the Lord, while He is able to be found. Call upon Him, while He is near! (Is 55:6)
דִּרְשׁ֥וּ יְהוָ֖ה בְּהִמָּצְאֹ֑ו קְרָאֻ֖הוּ בִּֽהְיוֹתֹ֥ו קָרֹֽו׃
Quaerite Dominum, dum inveniri potest; invocate eum, dum prope est.
The word “seek” (דָּרַשׁ dāraš) in Hebrew also means “to investigate”, “to inquire”, “to ask”, “to ask”, “to consult”, “to address” or “to care”. The meaning of this verb with such a wide semantic field depends on the context in which it occurs, and it determines the different shades of the meaning of this word. This verb requires an object, which can be something abstract, such as justice or peace. In each case, this verb contains the meaning of activity, action, dynamism. The action of the verb דָּרַשׁ (dāraš) comes true only when you realize what you are looking for. It is surprising that the theological use of this verb is more frequent than the common one, and most often the subject of דָּרַשׁ (dāraš) is a human being, and the complement, i.e. the object of search, is God.
The expression יהוה דָּרַשׁ (dāraš YHWH), which appears in today’s First Reading (Is 55:6-9), in a theological sense defines the fundamental attitude of someone who belongs to the people of God, which is loyalty. God responds to this attitude with his own loyalty and allows himself to be found. It should be noted that this expression occupies an important place in the teachings of the prophets. Indeed, Isaiah cries, “Seek the Lord, while He is able to be found. Call upon Him, while He is near.” (Is 55:6), and through the prophet Amos God says similarly: “Seek me, and you will live” (Amos 5:4). God also says through Isaiah that “My thoughts are not your thoughts, and your ways are not My ways”, which means that it is crucial for man to seek God. Seeking God, therefore, means knowing and accepting the mentality of God in His free generosity. Isaiah calls for conversion because God is generous in forgiveness.
Today’s Gospel (Mt 20:1-16) shows the generous face of God in giving: “Friend, I caused you no injury. Did you not agree with me to one denarius? – says the host in Jesus’ parable – It is My will to give to this last, just as to you. And is it not lawful for Me to do what I will? Or is your eye wicked because I am good?”. May we all be able not only to “Seek God”, but also to accept and enjoy His generosity.
And the dead youth sat up and began to speak. And He gave him to his mother. (Lk 7:15)
καὶ ἀνεκάθισεν ὁ νεκρὸς καὶ ἤρξατο λαλεῖν, καὶ ἔδωκεν αὐτὸν τῇ μητρὶ αὐτοῦ.
Et resedit, qui erat mortuus, et coepit loqui; et dedit illum matri suae.
The first action of the young man after resurrection was speech. We don’t know what he was talking about. The very fact of speaking proves that the return to health, to life, is complete. He whose eyes and mouth were closed by death is now alive again. Jesus gives him to his mother. She regained what according to human logic she lost irretrievably. She can talk to him again, laugh and be with him. The parade of death has been stopped. Now life returns to the city, to the house. The name of this city carries an important message because it means “beauty”. The beauty of life is an invaluable gift from God.
He forgives all your iniquities. He heals all your infirmities. (Ps 103:3)
הַסֹּלֵ֥חַ לְכָל־עֲוֹנֵ֑כִי הָ֝רֹפֵ֗א לְכָל־תַּחֲלֻאָֽיְכִי׃
Qui propitiatur omnibus iniquitatibus tuis, qui sanat omnes infirmitates tuas.
Physician (רֹפֵא rōfē’), in Hebrew, is an active participle of the verb “to treat or cure” (rf’), which also means “to save”, “to heal”. The literal meaning of the participle is therefore “curative”, or “healing”.
In today’s responsorial Psalm (Ps 103), the psalmist blesses the Lord because He “forgives all your sins and heals (רֹפֵא rōfē’) all your diseases” (v. 3). The verb “heals” in the original Hebrew means “physician.” He, God, is your “physician.” This is how God speaks about Himself to Israel after crossing the Red Sea on the Passover night: “I am the Lord your physician (rōfē’)” (Exodus 15:26). It is important to note that in this verse, God’s action is shown through the two participles “forgiving (sōlēah)” and “healing (rōfē’).” The relationship between these two activities indicates mutual dependence, which means that without forgiveness, there is no healing.
Sirach presents a similar approach in the first Reading (Sir 27). The author connects God’s forgiveness of our sins with our forgiveness of the sins of others who have sinned against us and says: “When a man has anger against another, how can he seek healing from the Lord?” Each of us desires spiritual and physical healing, but to accept such healing, we need the availability to forgive, that is, to heal the relationship with another person.
Hence, the Lord Jesus in the Gospel (Mt 18) replies to the question of the impatient Peter: “Lord, how many times must I forgive?”, saying, “I tell you not seven times, but seventy times seven” which means “always”. By forgiving others, we free ourselves from the resentment and anger we often carry when someone offends us. Forgiveness is a type of healing that God, our רֹפֵא (rōfē’) – “physician”, performs in us.
And just as Moses lifted up the serpent in the desert, so also must the Son of man be lifted up. (Jn 3:14)
καὶ καθὼς Μωϋσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου.
et sicut Moses exaltavit serpentem in deserto ita exaltari oportet Filium hominis.
From today’s Gospel, we can conclude that the death of the Lord Jesus was necessary for the Work of Salvation. The word δεῖ suggests a certain completion of what is required to achieve the desired result. Moreover, the origin of this word itself is pretty important, because δέω means to join, to bind something. He who is Life, He experienced death too, so we could regain eternal life. Everything is completed in such a way.
Rejoice in that day and leap for joy, for a great reward is kept for you in heaven. Remember, that is how the ancestors of this people treated the prophets. (Lk 6:23)
χάρητε ἐν ἐκείνῃ τῇ ἡμέρᾳ καὶ σκιρτήσατε, ἰδοὺ γὰρ ὁ μισθὸς ὑμῶν πολὺς ἐν τῷ οὐρανῷ· κατὰ τὰ αὐτὰ γὰρ ἐποίουν τοῖς προφήταις οἱ πατέρες αὐτῶν.
gaudete in illa die et exultate ecce enim merces vestra multa in caelo secundum haec enim faciebant prophetis patres eorum.
The reaction is not surprising at all because I became like my Lord, so how can I not leap for joy.
And when daylight had arrived, He called His disciples. And He chose twelve out of them whom He also named Apostles. (Lk 6:13)
καὶ ὅτε ἐγένετο ἡμέρα, προσεφώνησεν τοὺς μαθητὰς αὐτοῦ, καὶ ἐκλεξάμενος ἀπʼ αὐτῶν δώδεκα, οὓς καὶ ἀποστόλους ὠνόμασεν.
Et cum dies factus esset, vocavit discipulos suos: et elegit duodecim ex ipsis quos et Apostolos nominavit.
To name a thing or a phenomenon means that we get to know the essence of the matter or some aspect of it. Giving the name may have another dimension. It’s about giving an identity, not just discovering it. The Lord said to Peter: You are Simon, your name will be Peter. When the Lord Jesus calls me today, he does it by name. By speaking my name, He sees who I am and who I am to become in the power of His Word.
Then Jesus said to them: I ask you if it is lawful on the Sabbaths to do good, or to do evil? To give health to a life, or to destroy it? (Lk 6:9)
εἶπεν δὲ ὁ Ἰησοῦς πρὸς αὐτούς· ἐπερωτῶ ὑμᾶς εἰ ἔξεστιν τῷ σαββάτῳ ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀπολέσαι;
Ait autem ad illos Iesus: Interrogo vos, si licet sabbato bene facere an male; animam salvam facere an perdere?
Good ultimately comes from the One who is good. We can write about and reflect on what is good, but good itself demands that we do it. Then good is not only in the sphere of desires and expectations. The Greek verb is composed of two words: good and do. The one who does good, involves his own strength, abilities, intellect and heart. In this way, the man himself becomes good and the Gospel call is fulfilled in him: Be perfect, as your Father in Heaven is perfect.
And as for you, son of man, I have made you a watchman to the house of Israel. Therefore, having heard the word from My mouth, you shall announce it to them from Me. (Ez 33:7)
וְאַתָּ֣ה בֶן־אָדָ֔ם צֹפֶ֥ה נְתַתִּ֖יךָ לְבֵ֣ית יִשְׂרָאֵ֑ל וְשָׁמַעְתָּ֤ מִפִּי֙ דָּבָ֔ר וְהִזְהַרְתָּ֥ אֹתָ֖ם מִמֶּֽנִּי׃
Te autem, fili hominis, speculatorem dedi domui Israel. Audiens ergo ex ore meo sermonem, commonebis eos ex me.
Watchman (צֹפֶה ṣōfeh), this word is a participle of the verb ṣāfāh, which means “to wake up”, “to be attentive to” (so that nothing bad happens), “to look out”, “to keep watch”, “to watch”, “to guard”. The active participle צֹפֶה (ṣōfeh) is often used in the Bible to describe the activities performed by a “patrol” who takes a position on the platform and watches the area, watching for the approach of an enemy or a messenger. Another activity of the “patrols” was to raise the alarm in a dangerous situation, for example by blowing a horn (shofar).
In today’s first reading (Ez 33:7-9), God tells the prophet Ezekiel that he has made him a “watchman” (צֹפֶהṣōfeh) “to the house of Israel, therefore, having heard the word from My mouth, you shall announce it to them from Me.” Ezekiel’s task as a prophet was also to warn the wicked ones to turn from their way and turn back, and thus be saved from death.
Today’s Gospel also speaks of words of admonition (Mt 18:15-20). The Lord Jesus instructs his disciples: “f your brother has sinned against you, go and correct him, between you and him alone.” A disciple of Jesus is to act as a “watchman” towards others, warning against the dangers of his brother. Reprimand, as we see, in this context is not “getting back at” the person doing me harm, but warning him against evil. The authority that the Lord Jesus gives to his disciples to decide our human affairs, to “bind them”, is a protective function, such as that of a patrol, a watchman who vigilantly watches for threats and warns us against them. This great power of the guardian is expressed in prayer. Christians praying together have the power to make Jesus present in their midst and hence receive everything from God. The only condition is the “unanimous supplication.”
The book of the lineage of Jesus Christ, the son of David, the son of Abraham. (Mt 1:1)
Βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαυὶδ υἱοῦ Ἀβραάμ.
Liber generationis Iesu Christi filii David, filii Abraham.
The genealogy of Jesus indicates His Divine and Messianic origins. The book we open today carries the living Word in its verses. Our history is there too. The Word reads our life, and in Him is our genealogy – our beginning and goal. The Word indicates that we become sons and daughters of the Father who is in Heaven.
For astonishment had enveloped him, and all who were with Him, at the catch of fish that they had taken. (Lk 5:9)
θάμβος γὰρ περιέσχεν αὐτὸν καὶ πάντας τοὺς σὺν αὐτῷ ἐπὶ τῇ ἄγρᾳ τῶν ἰχθύων ὧν συνέλαβον.
stupor enim circumdederat eum et omnes qui cum illo erant in captura piscium quam ceperant.
Sometimes the experience of a kind of cognitive paralysis can lead to deeper reflection. When we encounter something new and unheard of, we have a chance to open ourselves to a reality that exceeds us. Undoubtedly, wonder (θάμβος) is the first step to knowledge.
Then, when it was daytime, going out, He went to a deserted place. And the crowds sought Him, and they went all the way to Him. And they detained Him so that He would not depart from them. (Lk 4:42)
Γενομένης δὲ ἡμέρας ἐξελθὼν ἐπορεύθη εἰς ἔρημον τόπον· καὶ οἱ ὄχλοι ἐπεζήτουν αὐτὸν καὶ ἦλθον ἕως αὐτοῦ καὶ κατεῖχον αὐτὸν τοῦ μὴ πορεύεσθαι ἀπ᾽ αὐτῶν.
facta autem die egressus ibat in desertum locum et turbae requirebant eum et venerunt usque ad ipsum et detinebant illum ne discederet ab eis.
This passage resembles another prophetic one: “I will attract her, and I will lead her into the wilderness, and I will speak to her heart” (Hos 2:16). The announcement of the visitation of the bride by the Bridegroom is fulfilled. What more is needed if God Himself is with His people?
And they were astonished at His doctrine, for His Word was spoken with authority. (Lk 4:32)
καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ὅτι ἐν ἐξουσίᾳ ἦν ὁ λόγος αὐτοῦ.
Et stupebant in doctrina eius, quia in potestate erat sermo ipsius.
From the beginning, St. Luke focuses our attention on the power and beauty of God’s Word. Today, he emphasizes the dynamism of God’s Word. What Jesus says and how He says evokes a reaction of amazement. The audience was struck with amazement. Maybe that’s why when someone shares the experience of reading the Holy Scripture, he says that he was “struck” by a sentence, a thought. Indeed, the words of Jesus carry within them the power of His Spirit. They are, as the Evangelist writes, en exusia, that is, in what is of the essence of the Son of God, the Messiah.
And He went to Nazareth, where He had been raised. And He entered into the synagogue, according to His custom, on the Sabbath day. And He rose up to read. (Lk 4:16)
Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγὴν καὶ ἀνέστη ἀναγνῶναι.
Et venit Nazareth, ubi erat nutritus, et intravit secundum consuetudinem suam die sabbati in synagogam et surrexit legere.
The Vulgate rightly translated this Greek word as “feeding.” Literally, there, in Nazareth, Jesus was fed. It’s not just physical food. After all, He also received the nourishment of care, attention, warmth, and closeness there. Besides Mary and Joseph, He grew in wisdom, in favour with God and people.
You can feed someone with a good word, presence, and goodness of heart, without neglecting this fundamental need, which is bread. Nourishment need not be cordon blue, but its effect is enhanced when it is given with love. Jesus was able to grow up and was brought up because He had a good home ambiance. Later He himself will give us the nourishment of the Eucharist, the Word, and the Will of the Father, in order to nurture us in this way.
