Navarre Bible Commentary:Monday, 1st Week in Lent

Source: The Artist Registry

Matthew 25:31-46

Revised Standard Version Catholic Edition (RSVCE)

The Judgment of the Nations

31 “When the Son of man comes in his glory, and all the angels with him, then he will sit on his glorious throne.32 Before him will be gathered all the nations, and he will separate them one from another as a shepherd separates the sheep from the goats, 33 and he will place the sheep at his right hand, but the goats at the left.34 Then the King will say to those at his right hand, ‘Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 35 for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, 36 I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’ 37 Then the righteous will answer him, ‘Lord, when did we see thee hungry and feed thee, or thirsty and give thee drink? 38 And when did we see thee a stranger and welcome thee, or naked and clothe thee? 39 And when did we see thee sick or in prison and visit thee?’ 40 And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me.’41 Then he will say to those at his left hand, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels; 42 for I was hungry and you gave me no food, I was thirsty and you gave me no drink, 43 I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ 44 Then they also will answer, ‘Lord, when did we see thee hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to thee?’ 45 Then he will answer them, ‘Truly, I say to you, as you did it not to one of the least of these, you did it not to me.’ 46 And they will go away into eternal punishment, but the righteous into eternal life.”

Cited in the Catechism:  In promulgating the Catechism of the Catholic Church, Blessed John Paul II explained that the Catechism "is a statement of the Church's faith and of catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition and the Church's Magisterium."  He went on to "declare it to be a sure norm for teaching the faith and thus a valid and legitimate instrument for ecclesial communion" (Fidei Depositum). Passages from this Gospel reading are cited in the Catechism in twenty-one different paragraphs.

Commentary

The Last Judgment

25:31–46. The three parables (Mt 24:42–51; 25:1–13; and 25:14–30) are completed by the announcement of a rigorous last judgment, a last act in a drama, in which all matters of justice are resolved. Christian tradition calls it the Last Judgment, to distinguish it from the “Particular Judgment” which everyone undergoes immediately after death. The sentence pronounced at the end of time will simply be a public, formal confirmation of that already passed on the good and the evil, the elect and the reprobate.

In this passage we can discover some basic truths of faith: 1) that there will be a last judgment at the end of time; 2) the way Christ identifies himself with everyone in need—the hungry, the thirsty, the naked, the sick, the imprisoned; and 3) confirmation that the sinful will experience an eternal punishment, and the just an eternal reward.

25:31–33. In the Prophets and in the Book of Revelation the Messiah is depicted on a throne, like a judge. This is how Jesus will come at the end of the world, to judge the living and the dead. The Last Judgment is a truth spelt out in the very earliest credal statements of the Church and a dogma of faith solemnly defined by Benedict XII in the Constitution Benedictus Deus (29 January 1336).

25:35–46. All the various things listed in this passage (giving people food and drink, clothing them, visiting them) become works of Christian charity when the person doing them sees Christ in these “least” of his brethren.

Here we can see the seriousness of sins of omission. Failure to do something which one should do means leaving Christ unattended.

“We must learn to recognize Christ when he comes out to meet us in our brothers, the people around us. No human life is ever isolated. It is bound up with other lives. No man or woman is a single verse; we all make up one divine poem which God writes with the cooperation of our freedom” (St Josemaría Escrivá, Christ Is Passing By, 111).

We will be judged on the degree and quality of our love (cf. St John of the Cross, Spiritual Sentences and Maxims, 57). Our Lord will ask us to account not only for the evil we have done but also for the good we have omitted. We can see that sins of omission are a very serious matter and that the basis of love of neighbour is Christ’s presence in the least of our brothers and sisters.

St Teresa of Avila writes: “Here the Lord asks only two things of us: love for his Majesty and love for our neighbour. It is for these two virtues that we must strive, and if we attain them perfectly we are doing his will […]. The surest sign that we are keeping these two commandments is, I think, that we should really be loving our neighbour; for we cannot be sure if we are loving God, although we may have good reasons for believing that we are, but we can know quite well if we are loving our neighbour. And be certain that, the farther advanced you find you are in this, the greater the love you will have for God; for so dearly does his Majesty love us that he will reward our love for our neighbour by increasing the love which we bear to himself, and that in a thousand ways: this I cannot doubt” (Interior Castle, 5, 3).

This parable clearly shows that Christianity cannot be reduced to a kind of agency for “doing good”. Service of our neighbour acquires supernatural value when it is done out of love for Christ, when we see Christ in the person in need. This is why St Paul asserts that “if I give away all I have … but have not love, I gain nothing” (1 Cor 13:3). Any interpretation of Jesus’ teaching on the Last Judgment would be wide of the mark if it gave it a materialistic meaning or confused mere philanthropy with genuine Christian charity.

25:40–45. In describing the exigencies of Christian charity which gives meaning to “social aid”, the Second Vatican Council says: “Wishing to come down to topics that are practical and of some urgency, the Council lays stress on respect for the human person: everyone should look upon his neighbour (without any exception) as another self, bearing in mind, above all, his life and the means necessary for living it in a dignified way ‘lest he follow the example of the rich man who ignored Lazarus, the poor man’ (cf. Lk 16:18–31).

“Today there is an inescapable duty to make ourselves the neighbour of every man, no matter who he is, and if we meet him, to come to his aid in a positive way, whether he is an aged person abandoned by all, a foreign worker despised without reason, a refugee, an illegitimate child wrongly suffering for a sin he did not commit, or a starving human being who awakens our conscience by calling to mind the words of Christ: ‘As you did it to one of the least of these my brethren, you did it to me’ ” (Gaudium et spes, 27).

25:46. The eternal punishment of the reprobate and the eternal reward of the elect are a dogma of faith solemnly defined by the Magisterium of the Church in the Fourth Lateran Council (1215): “He [Christ] will come at the end of the world; he will judge the living and the dead; and he will reward all, both the lost and the elect, according to their works. And all these will rise with their own bodies which they now have so that they may receive according to their works, whether good or bad; the wicked, a perpetual punishment with the devil; the good, eternal glory with Christ.”

Source: The Navarre Bible: Text and Commentaries. Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.

"Ignorance of Scripture is ignorance of Christ." St Jerome

Navarre Bible Commentary:Monday, 27th Week in Ordinary Time

The Good Samaritan by He Qi

Ad Majorem Dei Gloriam

Monday, October 7, 2013

27th Week in Ordinary Time

Luke 10:25-37

Parable of the Good Samaritan

[25] And behold, a lawyer stood up to put Him (Jesus) to the test, saying, "Teacher, what shall I do to inherit eternal life?" [26] He said to him, "What is written in the law? How do you read?" [27] And he answered, "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind: and your neighbor as yourself." [28] And He said to him, "You have answered right; do this, and you will live." [29] But he, desiring to justify himself, said to Jesus, "And who is my neighbor?"

[30] Jesus replied, "A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him, and departed, leaving him half dead. [31] Now by chance a priest was going down that road; and when he saw him he passed by on the other side. [32] So likewise a Levite, when he came to the place and saw him, passed by on the other side. [33] But a Samaritan, as he journeyed, came to where he was; and when he saw him, he had compassion, [34] and went to him and bound up his wounds, pouring on oil and wine; then he set him on his own beast and brought him to an inn, and took care of him. [35] And the next day he took out two denarii and gave them to the innkeeper, saying, "Take care of him; and whatever more you spend, I will repay you when I come back.' [36] Which of these three, do you think, proved neighbour to the man who fell among the robbers?" [37] He said, "The one who showed mercy on him." And Jesus said to him, "Go and do likewise."

Cited in the Catechism:  In declaring the promulgation of the Catechism of the Catholic Church, Blessed John Paul II explained that the Catechism "is a statement of the Church's faith and of catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition and the Church's Magisterium."  He went on to "declare it to be a sure norm for teaching the faith and thus a valid and legitimate instrument for ecclesial communion" (Fidei Depositum). Passages from this Gospel reading are cited in the Catechism, paragraphs 1293, 1825, 2083, 2196 and 2822.

Commentary:

25-28. Our Lord's teaching is that the way to attain eternal life is through faithful fulfillment of the Law of God. The Ten Commandments, which God gave Moses on Mount Sinai (Exodus 20:1-17), express the natural law in a clear and concrete way. It is part of Christian teaching that the natural law exists, that it is a participation by rational creatures in the Eternal Law and that it is impressed on the conscience of every man when he is created by God (cf. Leo XIII, Libertas Praestantissimum). Obviously, therefore, the natural law, expressed in the Ten Commandments, cannot change or become outdated, for it is not dependent on man's will or on changing circumstances.

In this passage, Jesus praises and accepts the summary of the Law given by the Jewish scribe. This reply, taken from Deuteronomy (6:4ff), was a prayer which the Jews used to say frequently. Our Lord gives the very same reply when He is asked which is the principal commandment of the Law and concludes His answer by saying, "On these two commandments depend all the law and the prophets" (Matthew 22:40; cf. also Romans 13:8-9; Galatians 5:14).

There is a hierarchy and order in these two commandments constituting the double precept of charity: before everything and above everything comes loving God in Himself; in the second place, and as a consequence of the first commandment, comes loving one's neighbor, for God explicitly requires us to do so (1 John 4:21; cf. notes on Matthew 22:34-40 and 22:37-38).

This passage of the Gospel also included another basic doctrine: the Law of God is not something negative -- "Do not do this" -- but something completely positive -- love. Holiness, to which all baptized people are called, does not consist in not sinning, but in loving, in doing positive things, in bearing fruit in the form of love of God. When our Lord describes for us the Last Judgment He stresses this positive aspect of the Law of God (Matthew 25:31-46). The reward of eternal life will be given to those who do good.

27. "Yes, our only occupation here on earth is that of loving God -- that is, to start doing what we will be doing for all eternity. Why must we love God? Well, because our happiness consists in love of God; it can consist in nothing else. So, if we do not love God, we will always be unhappy; and if we wish to enjoy any consolation and relief in our pains, we will attain it only by recourse to love of God. If you want to be convinced of this, go and find the happiest man according to the world; if he does not love God, you will find that in fact he is an unhappy man. And, on the contrary, if you discover the man most unhappy in the eyes of the world, you will see that because he loves God he is happy in every way. Oh my God!, open the eyes of our souls, and we will seek our happiness where we truly can find it" (St. John Mary Vianney, Selected Sermons, 22nd Sunday after Pentecost).

29-37. In this moving parable, which only St. Luke gives us, our Lord explains very graphically who our neighbor is and how we should show charity towards him, even if he is our enemy.

Following other Fathers, St. Augustine (De Verbis Domini Sermones, 37) identifies the Good Samaritan with our Lord, and the waylaid man with Adam, the source and symbol of all fallen mankind. Moved by compassion and piety, He comes down to earth to cure man's wounds, making them His own (Isaiah 53:4; Matthew 8:17; 1 Peter 2:24; 1 John 3:5). In fact, we often see Jesus being moved by man's suffering (cf. Matthew 9:36; Mark 1:41; Luke 7:13). And St. John says: "In this the love of God was made manifest among us, that God sent His only Son into the world so that we might live through Him. In this is love, not that we loved God but that He loved us and sent His Son to be the expiation for our sins. Beloved, if God so loved us, we also ought to love one another" (1 John 4:9-11).

This parable leaves no doubt about who our neighbor is -- anyone (without distinction of race or relationship) who needs our help; nor about how we should love him -- by taking pity on him, being compassionate towards his spiritual and corporal needs; and it is not just a matter of having the right feelings towards him; we must do something, we must generously serve him.

Christians, who are disciples of Christ, should share His love and compassion, never distancing themselves from others' needs. One way to express love for one's neighbor is perform the "works of mercy", which get their name from the fact that they are not duties in justice. There are fourteen such works, seven spiritual and seven corporal. The spiritual are: To convert the sinner; To instruct the ignorant; To counsel the doubtful; To comfort the sorrowful; To bear wrongs patiently; To forgive injuries; To pray for the living and the dead. The corporal works are: To feed the hungry; To give drink to the thirsty; To clothe the naked; To shelter the homeless; To visit the sick; To visit the imprisoned; To bury the dead.

31-32. Very probably one reason why our Lord used this parable was to correct one of the excesses of false piety common among His contemporaries. According to the Law of Moses, contact with dead bodies involved legal impurity, from which one was cleansed by various ablutions (cf. Numbers 19:11-22; Leviticus 21:1-4, 11-12). These regulations were not meant to prevent people from helping the injured; they were designed for reasons of hygiene and respect for the dead. The aberration of the priest and the Levite in this parable consisted in this: they did not know for sure whether the man who had been assaulted was dead or not, and they preferred to apply a wrong interpretation of a secondary, ritualistic precept of the Law rather than obey the more important commandment of loving one's neighbor and giving him whatever help one can.

Source: The Navarre Bible: Text and Commentaries. Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.

"Ignorance of Scripture is ignorance of Christ." St Jerome