Suy Niệm Tin Mừng Thứ Bẩy Tuần 17 Thường
Niên
Câu
chuyện về cái chết của thánh Gioan Tẩy giả là câu chuyện có tính chất chú ý nhiều
đến bản tính con người. Chúng ta có thể bị thu hút bởi những câu chuyện có tính
chat đầy kịch tính trong điệu nhảy của con gái bà Hêrôdiat và lời thề ngu ngốc
của vua Hêrôđê và sự yêu cầu của cô gái xin cho bằng được cái đầu của ông Gioan
Tẩy Giả đặt trên mâm. Đằng sau của câu chuyện là khi vua Hêrôđê đã có vợ mà còn
muốn kết hôn với bà Hêrôdiat người vợ của anh trai mình. Khi làm như vậy, theo
quan điểm của luật Do Thái, ông ta đã phạm hai tội trọng. Việc đầu tiên là ông
ly dị người vợ trước của ông mà không có lý do chính đáng. Thứ hai là ông kết
hôn với chị dâu của mình, đó là một mối quan hệ bị cấm tuyệt đối.
Ông Gioan không sợ hãi đê đứng ra chỉ
trích và phê phán nhà vua vì những hành
vi của nhà Vua và vì vậy ông đã bị tống giam trong tù. Những lý do cho việc làm
của vua Hêrôđê thì quá phức tạp. Có thể nhà vua không thích Gioan, Nhưng trong
trái tim của nha vua, ông biết rằng những gì Gioan nói là đúng. Chúng ta không
ai thích được nghe nói là chúng ta đang làm điều gì đó mà sai trái; đặc biệt là
nếu chúng ta đang cố gắng để đánh lừa chính bản thân là những gì chúng ta đang
làm là đều tốt đẹp cả. Vua Hêrôđê biết rằng
ông Gioan là một người thánh thiện và không muốn thực hiện nó, nhưng nó đã
không được chuẩn bị để thừa nhận tội lỗi của mình.
Ông
Gioan đã trả một cái giá quá mắc cho việc nói sự thật mà không sợ hãi. Đây là
việc mà chúng ta được kêu gọi để làm, mặc dù có lẽ trong đó có đầy những tính
chất quá kịch tính. Chúng ta phải lên tiếng chống lại những bất công, bóc lột
và những việc sai trái ở bất cứ nơi nào mà chúng ta nhìn thấy nó. Trong cách
này, chúng ta đang bắt chước không phải chỉ có thánh Gioan Tẩy Giả mà thôi,
nhưng chúng ta cũng bắt chước như chính Chúa Giêsu, Người đã bị bắt, chịu khổ
hình và bị giết chỉ vì đã nói lên sự thật;
và chúng ta cũng có thể chắc chắn rằng Chúa Giêsu sẽ ở lại với chúng ta khi
chúng ta cố gắng để làm đại sứ của Ngài trong một thế giới mà thường là thù địch
với giá trị Kitô giáo.
REFLECTION
The story of the death of John the Baptist is full of human interest. We can be
fascinated by the dramatic story of the dance of Herodias' daughter and Herod's
foolish oath and the request of the girl to have John the Baptist's head on a
platter. The background to the story is that Herod had married his brother's
wife. In doing so, from the viewpoint of the Jewish law, he committed two
crimes. The first was that he divorced his first wife without good reason. The
second was that he married his sister-in-law, which was a prohibited
relationship.
John
fearlessly criticized the king for his behavior and so was thrown into prison.
The reasons for Herod's conduct are complex. Maybe, he disliked John because,
at heart, he knew that what John said was right. We do not like to be told that
something we are doing is wrong; especially if we are trying to deceive
ourselves that what we are doing is all right. Herod knew that John was a holy
man and did not want to execute him, but he was not prepared to admit his
guilt.
John
paid the price for speaking the truth without fear. This is something that we
are all called to do, though probably in less dramatic ways. We should speak up
against injustice and wrongdoing wherever we see it. In this we are imitating
not only John the Baptist but also Jesus himself, who was put to death for
speaking the truth; and we can be sure that Jesus will be with us as we try to
be his ambassadors in a world that is often hostile to Christian values.
Saturday
of the Seventeenth Week in Ordinary Time 2026
Now
Herod had arrested John, bound him, and put him in prison on account of
Herodias, the wife of his brother Philip, for John had said to him, “It is not
lawful for you to have her.” Although he wanted to kill him, he feared the
people, for they regarded him as a prophet. Matthew 14:3–5
Saint
John the Baptist was unwaveringly bold in his preaching, humble in his
disposition toward God, and faithful to the truth he proclaimed. These holy
virtues, however, did not spare him from the clutches of Herod—a man morally
weak, politically fearful, and unrepentant. In the end, Herod not only
imprisoned John but, through the manipulation of his unlawful wife and her
daughter, had him killed.
Who,
then, was victorious? From a worldly perspective, it seemed Herod was. John was
not only persecuted but martyred. Yet the true victory belonged to John. His
triumph was not in escaping suffering but in remaining faithful—faithful to the
truth, to charity toward Herod, and to the salvation of Herod’s soul. This
sacrificial charity moved John to speak boldly, even at the cost of his life.
At
John’s death, Jesus grieved deeply. The loss was real and sorrowful, but not
despairing. John’s followers also mourned out of love. He had changed many
lives and prepared the way for Jesus’ ministry. Of him, Jesus said, “No one
born of woman is greater than he” (Matthew 11:11).
Today,
separated by 2,000 years, it can be difficult to feel the sorrow of John’s
loved ones. Yet the sting of that loss was profound because John loved
profoundly. Those who are arrogant and self-centered often fade quickly from
memory. But when a life radiates holiness, inspires through simplicity, and
transforms hearts through truth, that loss is deeply and rightly mourned.
The
greatest human sorrow ever known was the mutual suffering of the Sacred Heart
of Jesus and the Immaculate Heart of Mary, whose love was perfect. Their hearts
were pierced not only by personal grief, but by the weight of humanity’s sin.
John’s
death was not tragic; it was meaningful. He died for the truth, for charity,
for the Messiah. He died as a man deeply loved, whose life touched many. He
died not in bitterness or confusion, but in courage, compassion, and purpose.
His ministry was powerful, but the witness of his grace-filled martyrdom was
even more so.
Each
of us is called to imitate Saint John the Baptist in our own way—with boldness,
humility, and fidelity. We are called to love with a charity that becomes
sacrificial, even costly. John’s life is a model of that sanctity. Can we see
ourselves in him?
When
you examine your life, do you live boldly and confidently in the truth? Or do
you give in to fear, which often leads to confusion and apathy? Is your charity
strong enough to endure suffering, even unjust persecution, for the glory of
God and the salvation of souls—including your own?
Reflect
today on the strength of your charity. We are all called to a love so deep that
it requires supernatural courage and understanding. Consider your life through
the powerful lens of Saint John the Baptist’s witness. Sacrifice is painful. It
was for John, for his followers, and even for Jesus. Are you willing to endure
such suffering in fidelity to God’s will? Seek the Baptist’s intercession today
and follow his example, that your charity may touch many lives and leave a
lasting impression.
Most
loving Lord Jesus, Your human heart grieved the suffering and death of John the
Baptist, whose mission was to prepare the way for Your public ministry. Yet
Your sorrow did not flow from despair, but from love and gratitude for John’s
life and his selfless witness, born of true charity. Grant me, I pray, that
same courage and love that flowed from John’s heart, so that my life, like his,
may leave a lasting impression on others, give You glory, and sanctify my own
soul. Jesus, I trust in You.
Saturday of the 17th Week in Ordinary Time 2026
Opening
Prayer: Lord
God, I hear the stories of how the innocent are persecuted by the wicked. Your
servant, John the Baptist, suffered because he called Herod to repent from sin.
Your Son, Jesus, suffered to save us from sin and death. Strengthen me in times
of suffering so that I may attain your glory.
Encountering
the Word of God
.
The Merciful Kingdom: Book Four of the Gospel of Matthew (Chapters 14-18)
focuses especially on the merciful dimension of the Kingdom. The first two
chapters (14-15) ramp up the tension between Jesus and his opponents, something
already highlighted in Matthew 11-12. The increasing opposition is seen in the
execution of Jesus’ forerunner, John the Baptist. By placing the story here,
Matthew is emphasizing how the members of the Church will be persecuted and
even put to death. Our response should not be one of violence, but one of
mercy. This theme was anticipated in the Sermon on the Mount: “You have heard
that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to
you, offer no resistance to one who is evil. When someone strikes you on [your]
right cheek, turn the other one to him as well. If anyone wants to go to law
with you over your tunic, hand him your cloak as well. Should anyone press you
into service for one mile, go with him for two miles. Give to the one who asks
of you, and do not turn your back on one who wants to borrow. You have heard
that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say
to you, love your enemies, and pray for those who persecute you” (Matthew
5:38-44).
2.
Forming a New Israel: In the four chapters leading up to the fourth major
discourse about humility, sin, seeking the lost sheep, and forgiving our
brothers and sisters who sin (Matthew 18), Matthew highlights the contrast
between the Pharisees, who castigate Jesus over ritual handwashing, and the
disciples, who worship Jesus (Matthew 14:33; 17:6). While the Pharisees are
rejecting Jesus for not following one of their traditions (Matthew 15:1-20), a
pagan Canaanite, a Gentile woman, wins an exorcism for her daughter (Matthew
15:21-28). Matthew highlights how “[t]here is an ever-increasing chasm between
those who follow and those who oppose Jesus – the disciples and pagans, on the
one hand, and the would-be teachers of Israel, on the other – which will culminate
in Jesus’s founding of the Church as a new Israel, a remnant from within
Israel, in chapter 16” (Huizenga, Behold the Christ, 265). Unlike
the kingdoms of the world, Jesus’ “kingdom of heaven” is based on mercy. “The
foundational mercy for the whole kingdom is the mercy of the king, who forgives
every one of us the enormous debt of our sin. Having experienced God’s
forgiveness, we practice forgiveness toward others” (Bergsma, New
Testament Basics for Catholics, 56).
3.
The Persecution of the New Elijah: The story in today’s Gospel about the
imprisonment, passion, and death of John the Baptist anticipates the fate of
Jesus (Matthew 17:12) and the early Christian martyrs (Revelation 20:4). Jesus
will later explain how the life and death of John the Baptist is the
fulfillment of a prophecy from Malachi about the return of Elijah (Matthew
17:9-13). Just as Elijah was persecuted by an evil and weak-willed ruler, King
Ahab, and his wife, Jezebel, so also John the Baptist, the new Elijah, was
persecuted by an evil and weak-willed ruler, the tetrarch Herod Antipas, and
his mistress, Herodias. Elijah sought to turn the people of Israel from the
worship of false idols to the worship of the Lord God. John picked up the
mantle of Elijah and sought to prepare the people for the coming of the
Messiah. He preached repentance from sin and the pursuit of justice. And for
this he was executed. The disciples of Jesus can expect the same. They will
preach the truth in charity, and like John the Baptist, they will be persecuted
for this: “Blessed are those who are persecuted for righteousness’ sake, for
theirs is the kingdom of heaven. Blessed are you when men revile you and
persecute you and utter all kinds of evil against you falsely on my account.
Rejoice and be glad, for your reward is great in heaven, for so men persecuted
the prophets who were before you” (Matthew 5:10-11).
Saturday of the Seventeenth Week in Ordinary Time
Herod the tetrarch heard of the reputation of Jesus and said
to his servants, “This man is John the Baptist. He has been raised from the
dead; that is why mighty powers are at work in him.” Matthew 14:1–2
Herod the tetrarch was one of three
brothers and a sister who became 1st-century rulers to succeed their father,
Herod the Great, when he died in 4 B.C. Herod governed much of the territory
west of the Sea of Galilee, which was the territory in which Jesus spent most
of His time during His public ministry. He also ruled a territory just east of
the Dead Sea, which is where he had imprisoned and ultimately killed John the
Baptist. Herod was known for being a very busy builder and is prominently known
for his role in the deaths of Saint John the Baptist and Jesus.
Recall that Herod had taken his
brother’s wife, Herodias, as his own, and John the Baptist publicly
opposed this. For that reason, Herod had John arrested and ultimately beheaded
at the request of Herodias, who took the Baptist’s criticism very personally.
Herod, on the other hand, had a strange sort of admiration for the Baptist.
The Gospel passage quoted above
reveals a somewhat unusual statement by Herod. After he had killed Saint John
the Baptist, he heard about the reputation of Jesus Who was traveling
throughout Herod’s territory preaching and performing many mighty deeds. Word
spread fast about Jesus and quickly reached even the ears of Herod. So why did
Herod strangely think that Jesus must have been John the Baptist raised from
the dead? Though we do not know for certain, we certainly can speculate.
In the version of this story found
in the Gospel of Mark, we read, “Herod feared John, knowing him to be a
righteous and holy man, and kept him in custody. When he heard him speak, he
was very much perplexed, yet he liked to listen to him” (Mark
6:20). Herod may have been a man who had
a spark of faith but was ultimately ruled by his passions and desire for power.
Perhaps that is why he initially kept John the Baptist alive in his prison. It
also appears that Herod had some form of either regret or fear over his
beheading of John. And it is most likely for this reason that Herod immediately
thought of John when he initially heard of Jesus and the “mighty powers” that
were at work within Him.
Regret,
fear and guilt are common effects of a conscience that is in conflict. Herod
the tetrarch is a good example of what happens when we do not resolve that
conflict within ourselves. The only way to resolve the interior confusion of a
conflicted conscience is to humbly submit to the truth. Imagine if Herod would
have repented. Imagine if he would have sought out Jesus, confessed his sins,
and begged for forgiveness. What a glorious story that would have been.
Instead, we have the witness of a man who has gone astray and remained
obstinate in his sin.
Reflect, today, upon this unholy witness of Herod. God can
use all things for His glory, and He can even use the example of Herod to
reveal to ourselves any similar tendency. Do you struggle with regret, fear and
guilt? Does this cause conflict within you? The good news is that this conflict
is easily resolved by a humble heart that seeks the truth. Seek the truth by
admitting any long-lasting sin you need to resolve and permit the mercy of God
to enter in so as to set you free.
My merciful Jesus, You desire that
all people experience freedom from the sins of the past. You desire to
penetrate our hearts and to bring resolution and peace. Please help me to open
my mind and heart to You in the areas that still cause pain and regret, and
help me to be set free by Your infinite mercy. Jesus, I trust in You.
Saturday of the Seventeenth Week in
Ordinary Time 2025
Opening Prayer: Lord God, I hear the stories of how the innocent are
persecuted by the wicked. Your servant, John the Baptist, suffered because he
called Herod to repent from sin. Your Son, Jesus, suffered to save us from sin
and death. Strengthen me in times of suffering so that I may attain your glory.
Encountering the Word of God
1. Book Four in the Gospel of
Matthew: Book Four of the Gospel of Matthew
(chapters 14-18) focuses especially on the merciful dimension of the Kingdom.
The first two chapters (14-15) ramp up the tension between Jesus and his
opponents that was highlighted in Matthew 11-12. The increasing opposition is
seen in the execution of Jesus’ forerunner, John the Baptist. As well, “the
Pharisees castigate Jesus over ritual handwashing and Jesus in turn upbraids
them, the disciples worship Jesus, and a pagan woman wins exorcism for her
daughter. There is an ever-increasing chasm between those who follow and those
who oppose Jesus – the disciples and pagans, on the one hand, and the would-be
teachers of Israel, on the other – which will culminate in Jesus’s founding of
the Church as a new Israel, a remnant from within Israel, in chapter 16”
(Huizenga, Behold the Christ, 265). Unlike the kingdoms of the
world, Jesus’ “kingdom of heaven” is based on mercy. “The foundational mercy
for the whole kingdom is the mercy of the king, who forgives every one of us
the enormous debt of our sin. Having experienced God’s forgiveness, we practice
forgiveness toward others” (Bergsma, New Testament Basics for Catholics,
56).
2. The Old Jubilee in Israel: As we continue to read from the first five books of the
Bible in the First Reading, it is noteworthy that we only read from Leviticus
twice. Yesterday, we read the laws concerning the celebration of the yearly
feasts – Passover and Unleavened Bread in the spring, Pentecost at the
beginning of summer, and the Day of Atonement and the Feast of Tabernacles in
the fall. Today, we read the laws concerning the celebration of the Jubilee
year. Leviticus 25:1-9 commanded that the Israelites observe every seventh year
as a year of rest, a Sabbath year, when they would not sow or reap but live off
the fullness of God’s provision. Leviticus 25:1-=55 commanded that the year
after the seventh Sabbath year, the fiftieth year, would be special: this was
the Jubilee Year (see Bergsma, Jesus and the Jubilee, 43). Unlike
regular years, which started in the spring on the first day of Nisan, the
Jubilee year began on the Day of Atonement in the fall. Thus, the liberation of
the Jubilee year began with the spiritual liberation from sin. During the
Jubilee Year, any Israelite who was in debt or enslaved because of debt would
be set free. And any ancestral land that was sold to pay off a debt was
restored. The Jubilee set the people free: free from debt, free from slavery,
free from agricultural obligations. The people were freed, redeemed, and
restored so that they could worship the Lord in their families. The sad thing
was that Israel rarely practiced the Sabbath Years and the Jubilee Year (see
Bergsma, Jesus and the Jubilee, 44-49).
3. The New Jubilee in the
Church: What the prophet Isaiah promised was
that the Messiah would announce the Jubilee Year and act as a redeemer by
freeing captives (Isaiah 61:1-2). The Messiah would “proclaim the final jubilee
year of human history and make atonement for God’s faithful remnant, thus
releasing them from the debt of sin and their bondage to Satan and ushering in
the era of God’s kingdom on earth” (Bergsma, Jesus and the Jubilee,
69). The Holy Spirit empowered Jesus, the Messiah, to proclaim the Jubilee. It
was also the Spirit who was the actual agent of two of the main
responsibilities of the Messiah: he was to forgive the debt of sin and free
God’s people from Satan’s power. “All the goals of the jubilee are fulfilled by
the gift of the Spirit. The Spirit forgives our sins, grants us freedom from
the tyranny of Satan, institutes us as children of God and members of his
family, and initiates us into the fullness of God so that we become ‘partakers
of the divine nature’ (2 Peter 1:4). For that reason, the Jubilee 2025 is a
highly appropriate time for individuals and communities to enter more deeply
into the life of the Holy Spirit” (Bergsma, Jesus and the Jubilee,
111).
Suy Niệm Tin Mừng thứ Sáu tuần 17 Thường
Niên
Trong
một bài bình luận về Chúa Giêsu, thánh Gioan Kim Khẩu nói: “Dân làng Nazareth
đã lấy làm khâm phục Ngài, nhưng sự ngưỡng mộ của họ không đi đến mức độ là tin
vào Ngài hay đúng hơn, họ cảm như thấy ghen tị với Chúa Giêsu, như thể có nghĩa
là:" Tại sao là anh ta, mà không phải là tôi”. Chúa Giêsu biết rất rõ những
người này, thay vì nghe lời Chúa thì họ lại xúc phạm đến Ngài. Họ là những người
thân, là bạn bè của Ngài, là hàng xóm láng giềng mà Ngài đã cảm mến, nhưng đúng
ra, họ là những người mà Ngài sẽ không thể nào đem tin mừng cứu độ của Ngài đến
với họ được..
Chúng
ta không thể làm được phép lạ hay có thể có sự lành thánh như Chúa Kitô vì Ngài
không bao giờ có đầu óc hay suy nghĩ về sự ganh tị, tuy nhiên trong một lúc nào
đó, nếu chúng ta thực sự cố gắng sống đời sống Kitô hữu một cách chân chính,
thì chúng ta thực sự có thể làm được. Tuy nhiên, những gì đến có thể sẽ đến, là
chúng ta thường sẽ thấy là những người mà chúng ta yêu thương nhất lại là những
người không bao giờ quan tâm hay muốn lắng nghe lời chúng ta. Để ứng hiệu điều
này, chúng ta cũng phải nên nhớ rằng những thiếu sót thường được phát hiện rất
dễ dàng hơn là những nhân đức tốt và, theo đó, những người gần gũi với chúng ta
có thể tự hỏi:” những điều anh đang muốn dạy khôn cho tôi, thì anh nên phải thực
hành những điều đó trước đi?”
Trong
bình luận thánh Gioan Kim Khẩu nói thêm: “Hãy nhìn vào lòng tốt của Thầy: Ngài
đã không trừng phạt họ vì không nghe lời Ngài, nhưng Ngài nói với họ một cách
ngọt ngào: "Tiên tri có bị khinh, thì chỉ có ở nơi quê quán và nơi nhà
mình thôi!" Mt 13:57). Đây là điều hiển nhiên, Chúa Giêsu có chút buồn
bã nhưng dù sao Ngài vẫn tiến hành và tiếp tục đem lời Tin Mừng của Ngài đến với
mọi người, cũng như Chúa Giêsu như vậy, chúng ta cũng sẽ phải biết tiếp tục rao
giảng và đem Lời Chúa Giêsu đến với những người mà chúng ta yêu thương nhất là
những người không muốn nghe chúng ta bằng tất cả sự yêu thương, và bằng sự tha
thứ.
Reflection:
In a
commentary about Jesus, St. John Chrysostom says: «The villagers of Nazareth do
admire him, but their admiration does not go to the point of believing in him
but, rather, of feeling envious, as if meaning: ‘Why him and not I’». Jesus
knew quite well those who, instead of listening to him, took offense at him.
They were his relatives, friends, neighbors He appreciated, but precisely to
whom He will not be able to let them have his message of salvation.
We;
that cannot work out miracles or have Christ's saintliness; will not incite
envies (though, at times, if we are really trying to live as true Christians,
we may actually do). However, come what may, we shall often find that those we
love the most are those who could not care less about listening to us. To this
effect, we must also bear in mind that shortcomings are easier to spot than
virtues and, accordingly, those closer to us may wonder: —What are you trying
to teach me, who used to do (or still does) this or that?
To
preach or speak about God with our own people or family may be difficult but
necessary. It must be said that when He was going back home, Jesus was preceded
by his miracles and his word. Maybe, in our case, we may need a certain
reputation for saintliness, whether at home or away, before “preaching” to
those at home.
In
his previous comment St. John Chrysostom adds: «Please look at the Master's
kindness: He does not punish them for not listening to him but He tells them
sweetly: ‘The only place where prophets are not welcome is their hometown and
in their own family’» (Mt 13:57)».
It
is evident Jesus would leave somewhat sadly but nonetheless He would proceed
with his preaching until his word of salvation would be welcome by his own
people. Likewise, we (that have nothing to forgive or oversee) will have to
preach so that Jesus' word reaches those that we love but do not want to listen
to us.\\
Friday
of the Seventeenth Week in Ordinary Time
Jesus
came to his native place and taught the people in their synagogue. They were
astonished and said, “Where did this man get such wisdom and mighty deeds? Is
he not the carpenter’s son? Is not his mother named Mary and his brothers
James, Joseph, Simon, and Judas? Are not his sisters all with us? Where did
this man get all this?” And they took offense at him. Matthew 13:54–57
Though
this passage recounts the sorrowful rejection Jesus experienced in His
hometown, it also reveals something deeper: the mystery of the Incarnation and
the subtle spiritual danger that can arise from overfamiliarity. It invites us
to see ourselves in the people of Nazareth—in our own “native place.”
The
Greek word translated as “native place” (patris) signifies more than
geography. It denotes one’s homeland and the cultural identity that shapes a
person. Both meanings are important. Geographically, Nazareth was where Jesus
lived, worked, and was intimately known. The people recognized His mother, Mary,
and His extended family—referred to here as His “brothers” and “sisters,” a
term which refers to His cousins and relatives. They had watched Him labor as a
carpenter, gather with family and friends, and attend synagogue with them.
Just
as important was their cultural closeness. In small towns like Nazareth, people
shared customs, values, religious traditions, and family histories. They were
molded by the same feasts, the same teachers, and the same unspoken rules. This
collective memory formed a lens through which everything—and everyone—was
interpreted.
When
Jesus returned after beginning His public ministry, He no longer appeared to
them as the humble craftsman they had always known. He stood before them as a
man of divine authority, a miracle worker, and the long-awaited Messiah. To
many, this was not merely surprising—it was unsettling. His new identity seemed
incompatible with their memories of the boy they had watched grow up. Their
vision of Him was too small to contain the mystery He now revealed. Thus, what
should have been a moment of grace became instead a moment of resistance.
Spiritually,
our “native place” can be understood as all that is familiar to us—our
upbringing, relationships, habits, expectations, and experiences. While these
can often be good and formative, they can also become obstacles when God calls
us beyond them. Like the people of Nazareth, we may cling to the familiar and
resist the radical transformation Christ desires to accomplish in us. When He
invites us to deeper faith, greater sacrifice, or unexpected mission, we may
respond with doubt and hesitation.
God’s
call always requires us to step beyond the boundaries of what we know. He draws
us out of our comfort zones, out of our “native place,” into a new life in
which we are called to carry Christ within us in a wholly new and astonishing
way.
At
first, this can be shocking. Like the people of Nazareth, we may be tempted to
reject the unfamiliar work God is doing in us, preferring the comfort of what
is known to the challenge of what is holy. But
grace does not always come in expected ways. Grace often enters quietly, veiled
in the ordinary, requiring faith to see and courage to embrace.
Reflect today on what can be, at times, an
unsettling truth: God is calling you out of the ordinary and familiar into
the extraordinary and new. Holiness always demands
change—conversion of heart, transformation of mind, and renewal of life.
Embrace that change. Resolve to welcome the unexpected. Be ready for the
newness of the Gospel by allowing grace to cleanse every obstacle, every doubt,
and every attachment that holds you back. In this way, Christ will gradually
reveal the new person He is calling you to become—formed not by the limits of
your “native place,” but by the boundless promise of His love and almighty
power.
My
transformative Lord, I know that You are calling me out of my comfort zone, out
of the familiar, and into the realm of the unknown. Please give me courage and
trust so that nothing keeps me from doubting Your grace and plan for my life.
Use me as You will and make me into a vessel of Your presence in this world.
Jesus, I trust in You.
Friday
of the 17th Week in Ordinary Time
Opening
Prayer: Lord
God, I contemplate today the mystery of the rejection of your Son in his
hometown of Nazareth. I pray that I never take offense at Jesus and always
welcome him into my life. I believe, Lord; help my faith grow and flourish.
od
1.
Jesus’ Teaching in the Synagogues of Galilee: The Gospel of
Matthew gives us a good sense of the content and style of Jesus’ preaching.
Jesus often alluded to the Hebrew scriptures and invited the people to ponder
his words and actions in this light. Matthew has just finished narrating the
third major discourse of Jesus, which consists of seven parables about the
kingdom of heaven. He taught his disciples “by the sea” and in Peter’s house in
Capernaum. Jesus then leaves Capernaum and returns to Nazareth and teaches in
their synagogue, likely on the Sabbath (Luke 4:16). In Jesus’ day, synagogues
were used for scripture reading, prayer, and community gatherings, and were
common in Galilee and in Jerusalem and wherever Jews resided outside of
Palestine. “That Jesus taught in synagogues was not out of the ordinary: any
qualified layman could teach, and visitors might be invited to say a few words
(see Acts 13:14-15). He made use of Sabbath assemblies to proclaim his message
(see Luke 4:16, 31-33, 44; 6:6; 1310). Jesus’ teaching in synagogues indicates
that he is sufficiently well-versed in the law of Moses that he is able to
instruct” (Martin, Bringing the Gospel of Luke to Life, 114).
2.
They Took Offense: The Gospel of Matthew highlights how the people of
Nazareth responded to Jesus’ teaching. They were “astonished” (Matthew 13:34;
see also Luke 4:22, 32). “Though Jesus has amazed the people with his teaching
before (Matthew 7:28), this time the astonishment is not an expression of
admiration but of suspicion and anger. The people in his hometown are
astonished in the sense that they took offense at him. They know Jesus and his
family and cannot believe that he is now a great prophet” (Mitch and Sri, The
Gospel of Matthew, 185). The Gospel of Luke recorded the content of Jesus’
teaching in Nazareth – it concerned the Jubilee of the Messiah. This meant that
God’s merciful salvation was about to be poured out. And the people were amazed
at first when Jesus proclaimed the Jubilee year (Luke 4:16-22). Almost
immediately though they began to doubt Jesus’ credentials: “And all spoke
highly of him and were amazed at the gracious words that came from his mouth.
They also asked, ‘Isn’t this the son of Jospeh?’” (Luke 4:22). But when Jesus
taught that the Gentiles would experience this liberation and mercy, the people
reacted harshly, rose up, drove Jesus out of his native town, and tried to
throw him down the hill (Luke 4:29).
3.
Unbelief and Rejection of God’s Mercy: The people of Nazareth refused to
believe in Jesus and rejected his proclamation of mercy. Mercy is a key theme
in the next section of Matthew’s Gospel (Matthew 13:54-18:35). All five of
Jesus’ discourses in Matthew reveal different dimensions of the mystery of the
kingdom. The Sermon on the Mount taught how to be happy and blessed as a
kingdom citizen and gave new laws and principles for life in the kingdom
(Matthew 5:1-7:27). In his second major discourse, Jesus sent out the royal
officers of the kingdom and commissioned them to teach the people, heal the
sick, cast out demons, and be courageous amid persecution (Matthew 10:5-42).
The parables in Matthew 13, which concluded the third major section of Matthew,
stressed the hidden and transformative power of the kingdom. Today’s Gospel
begins the Fourth Book in the Gospel of Matthew, which will see Peter and the
other Apostles being given the power to forgive sins (see Matthew 16-18).
Today’s Gospel, though, is a sad story of how the people of Nazareth refused to
believe and rejected God’s mercy. Like the prophet Jonah, who wanted to see
their enemies suffer defeat, the people wanted the Gentile Romans to be
defeated. Little did they know that the people of the Roman Empire would
convert, welcome the Kingdom of God, and receive the blessing of God’s Spirit
and merciful love.
Friday
of the Seventeenth Week in Ordinary Time
Jesus
came to his native place and taught the people in their synagogue. They were
astonished and said, “Where did this man get such wisdom and mighty
deeds?” Matthew 13:54
Today’s
Gospel goes on to say that the people in Jesus’ hometown of Nazareth took
offense at Him, which led Jesus to say, “A prophet is not without honor except
in his native place and in his own house.” It is somewhat surprising that they
took offense at Jesus after witnessing His wisdom and mighty deeds. Jesus was
very familiar to the townspeople, and it seems that that familiarity led them
to doubt that Jesus was someone special.
It
should be noted that, in many ways, the people who knew Jesus for many years
should have been the first people to see His greatness. And most likely there
were some from His hometown who did. They would have known Jesus’ mother, the
Blessed Virgin Mary, and she would have given daily witness to incredible
virtues. They would have known Joseph as a truly righteous and just man. And
Jesus would have exuded every human virtue to perfection as He grew. And again,
that should have been easily noticeable. But many failed to see the holiness of
Jesus and the Holy Family.
This
experience of our Lord should remind us that it is easy to miss the presence of
God all around us. If those who were closest to Jesus did not recognize Him as
a man of exceptional virtue and holiness, then how much more might we fail to
see the presence of God in the lives of those we encounter every day? For some
reason, perhaps because of our struggles with pride and anger, it is easier to
look at the faults of another than at their virtues. It’s easy to be critical
of them and to dwell upon their perceived weaknesses and sins. But this Gospel
story should encourage us to do all we can to look beyond the surface and to
see God present in every life we encounter.
On
the most fundamental level, God dwells within each and every person He has
created. Even those who remain in a state of persistent mortal sin are still
made in the image of God and reflect God by their very nature. And we must see
this. And those who are in a state of grace carry the presence of God, not only
within themselves by nature but also through God’s action in their lives. Every
virtue that every person has is there because God is at work in them. And we
must work to see this divine activity in their lives.
Begin
by thinking about the people with whom you are closest. When you think about
them, what comes to mind? Over the years, we can build habits of dwelling upon
others’ faults. And those habits are hard to break. But they can only be broken
by intentionally seeking out the presence of God in their lives. As noted, if
Jesus’ own townspeople had a difficult time doing this with Him Who was
perfect, then this should tell us that it will be even harder for us to do with
those who lack perfection. But it must be done and is a very holy endeavor.
Reflect,
today, upon the important mission you have been given to see the presence of
God in the lives of those all around you. What if Jesus had grown up in your
town? As your neighbor? And though the Incarnate Son of God does not live next
door as He did in Nazareth, He does live in each and every person you encounter
every day. Honestly reflect upon how well you see Him and commit yourself to
the holy mission of seeing Him more clearly so that you can rejoice in His
greatness which is truly manifest all around you.
My
Lord of true greatness, You are truly present all around me. You are alive and
living in the lives of those whom I encounter every day. Please give me the
eyes of faith to see You and a heart that loves You. Help me to overlook the
faults and weaknesses of others. Jesus, I trust in You.
Friday 17th Week in Ordinary Time 2025
Opening
Prayer: Lord God, I contemplate today the mystery of
the rejection of your Son in his hometown of Nazareth. I pray that I never take
offense at Jesus and always welcome him into my life. I believe, Lord, help my
faith grow and flourish.
Encountering
the Word of God
1.
Jesus’ Teaching in the Synagogues of Galilee: The Gospel of Matthew gives us a good sense of the content and style of
Jesus’ preaching. Jesus often alluded to the Hebrew scriptures and invited the
people to ponder his words and actions in this light. Matthew has just finished
narrating the third major discourse of Jesus, which consists of seven parables
about the kingdom of heaven. He taught his disciples “by the sea” and in
Peter’s house in Capernaum. Jesus then leaves Capernaum and returns to Nazareth
and teaches in their synagogue, likely on the Sabbath (Luke 4:16). In Jesus’
day, synagogues were used for scripture reading, prayer, and community
gatherings, and were common in Galilee and in Jerusalem and wherever Jews
resided outside of Palestine. “That Jesus taught in synagogues was not out of
the ordinary: any qualified layman could teach, and visitors might be invited
to say a few words (see Acts 13:14-15). He made use of Sabbath assemblies to
proclaim his message (see Luke 4:16, 31-33, 44; 6:6; 1310). Jesus’ teaching in
synagogues indicates that he is sufficiently well-versed in the law of Moses
that he is able to instruct” (Martin, Bringing the Gospel of Luke to
Life, 114).
2.
They Took Offense: The Gospel of Matthew
highlights how the people of Nazareth responded to Jesus’ teaching. They were
“astonished” (Matthew 13:34; see also Luke 4:22, 32). “Though Jesus has amazed
the people with his teaching before (Matthew 7:28), this time the astonishment
is not an expression of admiration but of suspicion and anger. The people in
his hometown are astonished in the sense that they took offense at him. They
know Jesus and his family and cannot believe that he is now a great prophet” (Mitch
and Sri, The Gospel of Matthew, 185). The Gospel of Luke recorded
the content of Jesus’ teaching in Nazareth – it concerned the Jubilee of the
Messiah. This meant that God’s merciful salvation was about to be poured out.
And the people were amazed at first when Jesus proclaimed the Jubilee year
(Luke 4:16-22). Almost immediately though they began to doubt Jesus’
credentials: “And all spoke highly of him and were amazed at the gracious words
that came from his mouth. They also asked, ‘Isn’t this the son of Jospeh?’”
(Luke 4:22). But when Jesus taught that the Gentiles would experience this
liberation and mercy, the people reacted harshly, rose up, drove Jesus out of
his native town, and tried to throw him down the hill (Luke 4:29).
3.
Unbelief and Rejection of God’s Mercy: The
people of Nazareth refused to believe in Jesus and rejected his proclamation of
mercy. Mercy is a key theme in the next section of Matthew’s Gospel (Matthew
13:54-18:35). All five of Jesus’ discourses in Matthew reveal different
dimensions of the mystery of the kingdom. The Sermon on the Mount taught how to
be happy and blessed as a kingdom citizen and gave new laws and principles for
life in the kingdom (Matthew 5:1-7:27). In his second major discourse, Jesus sent
out the royal officers of the kingdom and commissioned them to teach the
people, heal the sick, cast out demons, and be courageous amid persecution
(Matthew 10:5-42). The parables in Matthew 13, which concluded the third major
section of Matthew, stressed the hidden and transformative power of the
kingdom. Today’s Gospel begins the Fourth Book in the Gospel of Matthew, which
will see Peter and the other Apostles being given the power to forgive sins
(see Matthew 16-18). Today’s Gospel, though, is a sad story of how the people
of Nazareth refused to believe and rejected God’s mercy. Like the prophet
Jonah, who wanted to see their enemies suffer defeat, the people wanted the
Gentile Romans to be defeated. Little did they know that the people of the
Roman Empire would convert, welcome the Kingdom of God, and receive the
blessing of God’s Spirit and merciful love.
Suy Niệm thứ Năm Tuần 17 Thường Niên
Qua
bài đọc thứ Nhất, chúng ta có thể hình dung một thợ gốm đang chăm chỉ làm việc
Người thợ gốm nàydùng một cục đất sét để biến nó thành một thứ gì đó mà ông ta
muốn để có hình dáng duyên dáng và đẹp đẽ. Nếu ông ta không hài lòng với thành
quả thành phẩm, hoặc nếu có điều gì sai, thì ông ta chỉ cần bắt đầu lại từ đầu.
Đó là cách chúng ta sống của chúng ta mà Thiên Chúa đang làm trong các công việc
tác thành và hoàn thiện chúng ta.
Kinh nghiệm của chúng ta, cho dù là
tích cực hay tiêu cực tất cả đều là những công cụ mà Thiên Chúa sử dụng nơi
chúng ta. Sai lầm không phải là thiên tai; chúng ta luôn có một cơ hội khác.
Thiên Chúa không kết thúc với chúng ta, và Thiên Chúa sẽ không ngừng hình thành
chúng ta cho đến khi chúng ta phản ánh được cái vẻ đẹp và vinh quang của Ngài.
Có nhiều loại người trong Nước Thiên
Chúa. Chúng ta có xu hướng tách biệt và gắn nhãn cho người khác tốt hay xấu,
nhưng không phải lúc nào cũng đơn giản như vậy. Rất ít người hoàn toàn tốt hoặc
hoàn toàn xấu xa, nhưng hầu hết là một hỗn hợp đau khổ của cả hai. Cái lưới được
thả xuống và kéo lên với tất cả mọi người vào đó, nhưng sẽ được các Thiên Thần
của Chúa phân loại và tách ra từng loại trong thời gian cuối đời của chúng ta.
Sự gì sẽ xãy ra lúc đó thì quá trễ.
Sự
phán thuộc về Chúa và chỉ một mình Chúa, Trong khi phán xét chúng ta có thể tiếp
tục được Thiên Chúa làm việc nơi chúng ta mỗi ngày và chúng ta có thể giúp các
anh chị em của chúng ta trong cuộc tranh đấu cho của họ ở trần thế trong những
lời khẩn cầu trực tiếp của chúng ta trước toà Chúa. Lạy Chúa, xin Chúa tiếp tục
hình thành chúng con theo ý muốn của Ngài.
17th Week in Ordinary Time
Watching
a potter at work is fascinating. The potter shapes a lump of clay into
something graceful and beautiful. If he or she is dissatisfied with the
results, or if something goes wrong, they merely start over from the beginning.
That is how it is with us — God is at work shaping and perfecting us.
Our
experiences, both positive, and negative, are the tools that God uses. Mistakes
are not disasters; there is always another chance. God is not finished with us,
and God will not stop shaping us until we reflect his beauty and
glory. There are all sorts of people in the kingdom of God. We tend to
separate and label people as either good or bad, but it is not always that
simple. Very few people are completely good or totally evil — most are a
distressing mixture of both. The net that is cast pulls everyone in but
separating good from evil occurs at the end of time, and it is not our
job. Judgement
belongs to God alone, not to humans. In the meantime, we can continue being
shaped by God each day and we can help our brothers and sisters along the way
in their struggles. Lord, continue
to form me according to Your will.
Thursday
of the Seventeenth Week in Ordinary Time 2026
Jesus
said to the disciples: “The Kingdom of heaven is like a net thrown into the
sea, which collects fish of every kind. When it is full they haul it ashore and
sit down to put what is good into buckets. What is bad they throw away.” Matthew 13:47–48
Today’s
Gospel concludes a series of parables about the Kingdom of Heaven and offers a
profound meditation on the final judgment, the call to discipleship, and the
harmonious use of the Old and New Testaments in coming to know Divine Truth.
After concluding these parables, Jesus turns to His listeners and asks a
pivotal question: “Do you understand all these things?” They answer, “Yes.”
This
same question is posed to each of us: “Do you understand all these things?” Do
we truly grasp the meaning of Jesus’ parables? Do we comprehend the glorious
truths of the Kingdom of Heaven? More importantly, do we allow those truths to
shape how we live each day?
In
the life of grace, understanding is not limited to
intellectual comprehension. It signifies an interior light—given by the Holy
Spirit—that penetrates the soul and enables it to embrace and live the truths
that God reveals. It is not merely a matter of learning something from a book
or classroom, but of being changed by what is known. The spiritual Gift of
Understanding, one of the seven gifts of the Holy Spirit, enables the soul to
perceive the deeper meaning of divine truths. It is a grace by which God
Himself becomes our Teacher, unveiling mysteries hidden from the wise of this
world and revealing them to the humble of heart. This gift is given not for
self-elevation, but for sanctification—so that what we understand inwardly may
be lived outwardly, transforming our thoughts, actions, and desires in
conformity with the will of God.
Having
drawn out this deeper understanding, Jesus concludes: “Every scribe who has
been instructed in the Kingdom of heaven is like the head of a household who
brings from his storeroom both the new and the old” (cf. Matthew 13:51–52). In other words,
those truly formed in the mysteries of the Kingdom—who understand not only with
the mind but with a heart conformed to Divine Truth—become stewards of God’s
Word and citizens of His Kingdom. They are able to draw forth treasures both old
and new: the ancient wisdom of the Law and Prophets (the Old Testament), and
the new life of grace revealed in Christ (the New Testament). For the Christian
disciple, this means interpreting the Old in the light of the New, seeing how
the promises of old are fulfilled in Jesus, and applying both to daily life in
a way that nourishes others. Such a disciple becomes like the master of a
house, entrusted with spiritual riches to share—living proof that true
understanding always bears the fruit of faithful action.
If
this seems complicated, it is—but only if we rely on our own effort. That path
leads to frustration. But when we humble ourselves and open our minds and
hearts to the Holy Spirit, the mysteries of God not only begin to make
sense—they become the source of joy, strength, and purpose. We are inspired to
deepen our discovery and participation in God’s Kingdom.
Reflect
today on Jesus’ simple yet profound question: “Do you understand all these
things?” Does life make sense in the light of faith? Do questions or doubts
arise? Do trials and burdens weigh heavily on your soul? Or have you allowed
God to speak to you—revealing the meaning of your life, strengthening you for
your journey, and drawing you into the glorious mystery of His Kingdom? Know
that God will give you all you need to sincerely and humbly say to Him, “Yes,
Lord—I understand, I believe, and I choose to live as You call me to live!”
Nothing in life is greater than this.
King
of Heaven and Earth, Your wisdom is far above my own, and Your ways are
mysterious yet perfect. Come to me, Lord—speak to my heart, and reveal Your
Truth to my soul. Grant that I may not only understand and believe, but also
live all that You reveal, that my citizenship in Your Kingdom may be firm and
everlasting. Jesus, I trust in You.
Thursday 17th Ordinary Time 2026
Opening
Prayer: Lord
God, I pray today that I welcome the seed of the kingdom with good soil, that I
be a good seed which produces abundant wheat in the kingdom, that I dwell
safely in the branches of the kingdom, that I be yeast that transforms society
with charity and justice, that I sell all that I have to gain the treasure of
the kingdom, that I welcome the redemption purchased by your Son, and that I am
a righteous fish welcomed into the bucket of eternal life.
Encountering
the Word of God
1.
A Mixture of Good and Evil in the Kingdom: One of the teachings of Jesus
about the kingdom of heaven is especially hard to accept – the teaching that
both good and evil will be present in the kingdom until the end of this world
and this age. We can readily accept that the Word of God will be rejected or
accepted by people. We can accept that the kingdom will transform society and
make it more charitable and just. We can accept that the kingdom is worth more
than any earthly treasure. But why is it allowed to have both weeds and wheat
(Matthew 13:24-43), good fish and bad fish, treasure and trash (Matthew
13:47-50)? When we see, experience, or hear about sinful and scandalous actions
in the Church, it can rock our faith to the core. But the parables of the
kingdom can help here. Jesus knows and teaches us that this is how it will be
throughout the course of history.
2.
Casting the Nets of Salvation: At least four of Jesus’ twelve apostles
were fishermen. They understood the hard work of casting good nets into the
sea. The prophet Jeremiah prophesied almost six hundred years before the coming
of Jesus Christ that the Lord God would one day send out many fishermen to
catch the people of Israel scattered among the sea of the Gentile nations
(Jeremiah 16:16). Thus, the net in the parable can be understood as the Church
founded by Christ and entrusted to Galilean fishermen. The net of salvation is
cast into the sea of the world and gathers in saints and sinners, sheep and
wolves, the pure of heart and hypocrites, those striving for holiness and those
resisting God’s grace.
3.
Two Judgments: Who
among us can truly judge the human heart? The parable teaches us that
only God can truly judge. At the moment of our death and again, at the end of
time, we will be judged by God. On our particular judgment at our death, CCC,
1022 teaches: “Each man receives his eternal retribution in his immortal soul
at the very moment of his death, in a particular judgment that refers his life
to Christ: either entrance into the blessedness of heaven – through a
purification or immediately – or immediate and everlasting damnation.” On the
final judgment at the end of time, CCC, 1038 teaches: “The
resurrection of all the dead, ‘of both the just and the unjust’ (Acts 24:15),
will precede the Last Judgment. This will be ‘the hour when all who are in the
tombs will hear [the Son of man’s] voice and come forth, those who have done
good, to the resurrection of life, and those who have done evil, to the
resurrection of judgment’ (John 5:28-29). Then Christ will come ‘in his glory,
and all the angels with him. … 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, and he will place the sheep at his right hand, but the goats at the
left. … And they will go away into eternal punishment, but the righteous into
eternal life’ (Matt. 25:31, 32, 46).”
Thursday
of the Seventeenth Week in Ordinary Time
“Do
you understand all these things?” They answered, “Yes.” And he replied, “Then
every scribe who has been instructed in the Kingdom of heaven is like the head
of a household who brings from his storeroom both the new and the old.” Matthew 13:51–52
At
times, Jesus’ words are difficult to understand. How well do you understand
what He teaches you? He often teaches in figures of speech, as well as with
parables. The passage quoted above concludes a section in which He speaks three
subsequent parables. The third of these parables, the parable about the
fishnet, is contained in the beginning of today’s Gospel passage. But just prior
to that parable are the parables about the pearl of great price and the
treasure buried in a field. Upon the conclusion of these three parables, Jesus
asked His disciples, “Do you understand all these things?” After they affirmed
that they did understand, Jesus gave an overview of the mission to which they
had been entrusted. These soon-to-be bishops would become the new scribes who
were instructed in the Kingdom of Heaven. Their mission would be to bring forth
both the “new and the old.”
Many
Church Fathers identify the “new and the old” as a reference to the Old
Testament and the New Testament. Thus, the Twelve are being entrusted with the
mission of being the scribes of the full revelation contained in what will
become the full Bible as we have it today. Other commentators suggest that the
“old” refers to the old life of sin and the “new” refers to the new life of
grace. It will be the mission of the Twelve to instruct people in the full
Gospel message, so as to draw them from their old life of sin to the new life
of grace.
Though
Jesus’ words can be difficult to understand from the perspective of a biblical
scholar, the first of His words quoted above are very straightforward. “Do you
understand all these things?” As we ponder that question in particular, try to
hear our Lord asking that question of you. Though many scholars and saints of
old have offered much clarity on what Jesus’ teachings actually mean, the
question that Jesus posed to the Twelve must be answered in a more personal way
for each of us. As you hear Jesus ask you if you understand these things, the
answer you give is not primarily based upon whether or not you have
sufficiently studied the text of His teaching and can rationally explain it as
a scholar. Instead, the answer He is seeking is whether or not you can respond
from faith. He wants you to say, “Yes, I hear You speaking to me, Lord. Yes, my
heart is convicted by the words You have spoken. Yes, I understand what I must
do. Yes, Lord, I believe.” The Word of God is alive and can only be
“understood” properly when we allow our Living Lord to speak to us, personally,
as we listen to His holy Word.
Reflect,
today, upon this question that Jesus posed to the Twelve. As you do, hear Him
asking you this question. How fully do you understand what God is saying to
you, right now at this moment in your life? As you read the Scriptures, do you
sense God revealing Himself to you? Do you understand what He wants of you? If
hearing the voice of God is a challenge at times, then spend more time
prayerfully pondering His holy Word so that His Living Voice will more clearly
resonate within your soul.
My
revealing Lord, You speak to me day and night, continuously revealing Your love
and mercy to me. May I learn to become more attentive to Your voice speaking
within the depths of my soul. As I hear You speak, please give me the gift of
understanding to know Your will and to embrace it with all my heart. Jesus, I
trust in You.
Thursday 17th Ordinary Time 2025
Opening
Prayer: Lord God, I pray today that I welcome the seed
of the kingdom with good soil, that I be a good seed which produces abundant
wheat in the kingdom, that I dwell safely in the branches of the kingdom, that
I be yeast that transforms society with charity and justice, that I sell all
that I have to gain the treasure of the kingdom, that I welcome the redemption
purchased by your Son, and that I am a righteous fish welcomed into the bucket
of eternal life.
Encountering
the Word of God
1.
A Mixture of Good and Evil in the Kingdom: There
is one of the teachings of Jesus about the kingdom of heaven that is especially
hard to accept – the teaching that both good and evil will be present in the
kingdom until the end of this world and this age. We can accept that the word
of God will be rejected or accepted. We can accept that the kingdom will
transform society and make it more charitable and just. We can accept that the
kingdom is worth more than any earthly treasure. But why is it allowed to have
both weeds and wheat (Matthew 13:24-43), good fish and bad fish, treasure and
trash (Matthew 13:47-50)? When we see, experience, or hear about sinful and
scandalous actions in the Church, it can rock our faith to the core. But the
parables of the kingdom can help here. Jesus knows and teaches us that this is
how it will be throughout the course of history.
2.
Casting the Nets of Salvation: At least four of
Jesus’ twelve apostles were fishermen. They understood the work of casting good
nets into the sea. The prophet Jeremiah prophesied almost six hundred years
before the coming of Jesus Christ, that the Lord would one day send out many
fishermen to catch the people of Israel scattered among the sea of the Gentile
nations (Jeremiah 16:16). Thus, the net in the parable can be understood as the
Church founded by Christ and entrusted to Galilean fishermen. The net of
salvation is cast into the sea of the world and gathers in saints and sinners,
sheep and wolves, the pure of heart and hypocrites, those striving for holiness
and those resisting God’s grace.
3.
Two Judgments: Who among us can truly judge the human heart?
The parable teaches us that only God can truly judge. At the moment of our
death and again, at the end of time, we will be judged by God. On our
particular judgment at our death, CCC, 1022 teaches: “Each man
receives his eternal retribution in his immortal soul at the very moment of his
death, in a particular judgment that refers his life to Christ: either entrance
into the blessedness of heaven – through a purification or immediately – or
immediate and everlasting damnation.” On the final judgment at the end of
time, CCC, 1038 teaches: “The resurrection of all the dead, ‘of
both the just and the unjust’ (Acts 24:15), will precede the Last Judgment.
This will be ‘the hour when all who are in the tombs will hear [the Son of
man’s] voice and come forth, those who have done good, to the resurrection of
life, and those who have done evil, to the resurrection of judgment’ (John
5:28-29). Then Christ will come ‘in his glory, and all the angels with him. …
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, and he will place the
sheep at his right hand, but the goats at the left. … And they will go away
into eternal punishment, but the righteous into eternal life’ (Matt. 25:31, 32,
46).”
Suy Niệm Tin Mừng Thứ Tư Tuần 17 Thường
Niên
Trong
hai dụ ngộn gắn gọn, Chúa Giêsu dậy cho mọi người biết rằng vương quốc trên Trời
là gì: Nước của Thiên Chúa thì giống như một người đi tìm thấy một kho tàng ẩn
giấu trong ngoài đồng, khi đã tìm thấy được thì ông ta bán tất cả những gì ông có để mua cho được
cánh đồng đó, và Nước Trời cũng giống như một nhà buôn truy lùng loại ngọc trai
quý, khi ông ta tìm được rồi thì anh ta
bán tất cả những gì anh ta có để mua cho được viên ngọc trai quý đó.
Nước Trời của Thiên Chúa còn rất quý giá hơn những kho tang hay ngọc trai quý
giá, vì thế chúng ta nên sẵn lòng bán tất cả những gì chúng ta có để chúng ta
có thể đến được Nước Trời của Thiên Chúa.
Những điều khác nhau có thể làm cản trở việc chúng ta theo đuổi Nước Trời: đó
là những giới hạn và điểm yếu của con người, sự thiếu kiên trì và đức tin của
chúng ta, vì chúng ta chỉ biết tập trung vào những thứ của thế gian này thay vì
những thứ tồn tại ở bên ngoài cái thế giới mà chúng ta đang sống đây với những sự
bí hiểm của cái ma quỷ đang vây bủa chung quianh chúng ta. Chúng ta cần có một
mối quan hệ cá nhân với Chúa Giêsu cho dù bất kể những trở ngại nào đó có thể xảy
ra như Chúa Giêsu đã nói với chúng ta về Nước Trời của Thiên Chúa và chính Ngài
là người sẽ dẫn đường cho chúng ta vào tận hưởng trong Nước Trời của Thiên
Chúa.
Xin Chúa giúp dẫn đường, chỉ lối cho chúng ta để chúng ta không bao giờ phải lạc
lối trong việc theo đuổi Thiên Chúa Trời và Nước thiên đàng.
REFLECTION WEDNESDAY, 17TH Week in
Ordinary Time
In
two brief parables Jesus tries to tell people what the kingdom of heaven is
about: like one who finds a hidden treasure in the field and sells all he owns
to be able to purchase the field and like a trader who finds a truly
exceptional pearl and sells all he owns to purchase the pearl.
The
kingdom of heaven is so valuable we should be willing to sell all we own to get
to the kingdom of heaven.
Various
things may hinder our pursuit of the kingdom of heaven: our own human
limitations and weaknesses, our lack of faith, our focus on things of this
earth rather on things which persist beyond this earth and the guiles of the
evil one. Whatever the hindrances may be, we do need a personal relationship
with Jesus who has told us about the kingdom of heaven and who has led the way
for us to enjoy the kingdom of heaven.
May
we never go astray in our pursuit of God and the kingdom of heaven.
Wednesday
of the Seventeenth Week in Ordinary Time 2026
Jesus said to his disciples: “The Kingdom of heaven
is like a treasure buried in a field, which a person finds and hides again, and
out of joy goes and sells all that he has and buys that field. Again, the
Kingdom of heaven is like a merchant searching for fine pearls. When he finds a
pearl of great price, he goes and sells all that he has and buys it.” Matthew 13:44–46
Imagine not only finding a buried treasure or a
pearl of great price, but discovering an entire Kingdom—a Kingdom whose
citizens are perfectly healthy, strong, wise, joyful, and holy. Its streets are
paved with brilliant stone, its castles radiate with splendor. And yet, this
Kingdom is hidden from the eyes of most, nestled deep within an undiscovered
jungle. Though this may sound like the stuff of fairy tales, it is the reality
of Heaven.
In Heaven, the angels and saints are purified of
every stain of sin, filled with divine light, and live in perfect happiness.
They behold the face of God and dwell in unbroken order, love, and peace.
Though this Kingdom is, for now, spiritual—except for the glorified bodies of
Jesus and His Blessed Mother—at the end of time it will be both spiritual and
physical. And we can be certain that its glory will surpass anything we could
ever imagine or hope for in this life. Yet how often we fail to long for and strive
toward full citizenship in that Kingdom!
The Kingdom of Heaven is real—more real than all the
visible kingdoms of this world—yet many fail to discover it. It remains hidden,
veiled to worldly eyes. This is one reason our Lord likens it to a treasure
buried in a field. It lies in obscurity, unnoticed by most, though it is more
valuable than all the riches of the world combined. But to the soul open to
grace, to the one receptive to divine revelation, it may be found.
In the first parable, the treasure is discovered
unexpectedly. The one who finds it was not even seeking. This reveals how God
often speaks to the humble heart—one that is open, attentive, and ready.
Sometimes, when we least expect it, God breaks in, revealing Himself and
offering us a glimpse of His Kingdom: through prayer, through suffering,
through a sudden moment of grace.
In the second parable, by contrast, the merchant is
actively searching. He is seeking fine pearls and knows what he is looking for.
This represents those who have come to understand the value of the
Kingdom—those who long for it, strive for it, and dedicate their lives to
possessing it. These souls fast, pray, and practice charity, always seeking to
deepen their share in the Kingdom of Grace here and now, while preparing for
the Kingdom in glory yet to come.
What treasure do you hold most dear in your heart?
Intellectually, most Christians would say that the Kingdom of Heaven is the
greatest treasure. But how often do our actions reflect that belief? Because
God’s Kingdom is “buried” beyond the visible world—or requires a diligent
search, employing every power of our soul—it is easy to turn our eyes and
hearts toward what lies immediately before us: possessions, entertainment,
status. Again, what treasure do you truly hold most dear? Today’s parables are
meant to be prayerfully pondered, so that the message Jesus teaches can slowly
sink in and permeate all that we are. Our minds must come to grasp the
indescribable glory of the Kingdom of Heaven; our wills must choose to live for
that Kingdom above all else; and every desire of our hearts must be gradually
realigned by grace—to long for and actively pursue the Kingdom of Grace offered
to us now, in anticipation of its fulfillment at the end of time.
Reflect today on the hidden treasure God has placed
before you. Has your soul stumbled upon it unexpectedly through grace? Or are
you searching diligently, with a heart fixed on Heaven? In either case, do not
hesitate to “sell all”—to detach from everything that competes with God—so that
you may purchase the field, obtain the pearl, and enter the joy of His glorious
Kingdom.
Most glorious King, come and reign in my soul. Order
my life, and make me a full and faithful member of Your Kingdom of Grace. Fill
my heart with a longing not only for a share in Your Kingdom here on earth, but
also for the glorious fulfillment of Your Kingdom when You return in majesty to
judge the living and the dead and to establish the New Heavens and the New
Earth. Jesus, I trust in You.
Wednesday
of the Seventeenth Week in Ordinary Time
Jesus said to his disciples: “The Kingdom of heaven
is like a treasure buried in a field, which a person finds and hides again, and
out of joy goes and sells all that he has and buys that field.” Matthew
13:44
Today’s Gospel presents us with two very short and
similar parables. In the first, quoted above, the Kingdom of Heaven is likened
to a “treasure.” In the second parable, the Kingdom of Heaven is likened to a
“pearl of great price.” Though these parables are very similar to each other,
there are also subtle differences worth pondering. It appears that the treasure
mentioned in the first parable is discovered almost by accident. The person
simply “finds” it. This is in contrast to the second parable, in that the
merchant who finds the pearl of great price did so after “searching” for
it.
We often encounter the Treasure of the Gospel
without even looking for it. We do so any time God intervenes in our lives
without us seeking His intervention. For example, if someone were to offer an
act of charity to you without you seeking it out, this is God giving you a
treasure of His Kingdom. Or if someone shares with you their faith, or an
inspiration they received, this is indeed a treasure given to you by God. The
problem is that many times when we are given these treasures of the Gospel, we
do not always see them as treasures. Imagine, for example, if the person in
this parable were to stumble upon the treasure in the field and fail to open it
out of indifference. They see it from a distance, have a bit of curiosity about
what is in the box, but they are not energetic enough to actually open the box
and look inside. In that case, the person would have no reason to go and sell
all that they have so as to buy the field in which the treasure is found.
One clear message that this first parable reveals is
that we must be attentive to the countless treasures of God’s graces given to
us each and every day. God is so prolific in offering us grace, that we truly
do stumble upon His grace all the time. Thus, having eyes to perceive His
actions and ears to Hear His Voice is essential.
A second message clearly given in both of these
parables is that once we discover the graces God gives us every day, we must
foster within ourselves a desire for those graces that is so strong that we are
willing to do anything necessary to obtain them. The discovery is made through
the gift of faith, but the discovery by faith must then be followed with a zeal
that drives our will to conform to that discovery.
Reflect, today, upon two things. First, have you
discovered the treasures God has given to you? If you hesitate in answering
this, then it’s most likely the case that there is much you have yet to
discover. Secondly, as you do discover the riches that come with the gift of
faith, then have you allowed that which God has spoken to you to consume you to
such a point that you are willing to sell all you have, meaning, do whatever it
takes to further accept all God wants to bestow? Resolutely determine to go
forth on this holy search and you will find that the riches of grace that you
obtain are of infinite value.
My Lord of all riches, You bestow upon me and upon
all Your children countless graces every day. The treasures of Your mercy are
of infinite value. Please open my eyes so that I can see and my ears so that I
can hear so as to discover all that You wish to bestow. May You and the riches
of Your Kingdom become the one and only, all-consuming focus of my life. Jesus,
I trust in You.
Wednesday 17th Ordinary Time
2025
Opening
Prayer: Lord God, you sent your Son to seek out the
lost sheep, the lost coin, and the fine pearl. I am all three of these. I am
the lost sheep who sometimes wanders from the fold. I am the coin lost within
your house. I am a pearl of great price who has been found and redeemed by your
Son.
Encountering
the Word of God
1.
The Kingdom’s Hidden Nature: All seven
parables in the Gospel of Matthew 13 can be seen as emphasizing the hidden
nature of the kingdom of heaven. The kingdom of heaven has arrived with the
coming of Jesus, the royal son of David. But people have a hard time
recognizing the kingdom in their midst. “Many of Jesus’ miracles and teachings
in chapters 11-12 show a lack of recognition of the kingdom. For example,
Matthew 11 opens with John the Baptist sending messengers to Jesus to confirm
that he really is the Messiah, the King of Israel (Mt 11:2). Locked up by King
Herod and suffering in a dark dungeon, even John was beginning to wonder if
Jesus had really brought the kingdom” (Bergsma, New Testament Basics
for Catholics, 44). There are prophetic signs that indicate
that the kingdom of salvation has arrived: the physically and spiritually blind
see, the physically and spiritually lame walk, physical and spiritual leprosy
is cured, and the physically and spiritually deaf hear. In Matthew 12, the
Pharisees show how hard of heart they are and how they, despite the signs Jesus
performs, refuse to accept the kingdom and believe his message. “They cannot
recognize the signs of the kingdom or the power of God’s Spirit”
(Bergsma, New Testament Basics for Catholics, 45). Only the humble
of heart truly welcome the hidden kingdom into their lives.
2.
The Kingdom is like a Treasure and a Merchant: The seed of the kingdom is scattered throughout the world and
sometimes finds good soil. The small seed must die to become a large shrub. The
yeast of the kingdom works in the dough in an unseen way but has a transforming
effect within society. In today’s first parable, the kingdom is compared to
treasure buried and hidden in a field. There aren’t signs pointing to it in the
field. A person has to dig to find it and recognize its value. In today’s
second parable, the kingdom is compared to a merchant who finds the pearl of
the kingdom among many other jewels and valuable things. Only the pearl of the
kingdom is worth selling everything for. “If you wish to be perfect, go, sell
what you have and give to the poor, and you will have treasure in heaven. Then
come, follow me” (Matthew 19:21). The parables teach that the grace of Christ
in the Church works in the world in a hidden way, has a transforming effect in
the world, and is worth more than any earthly treasure.
3.
The Radiant Face of Moses: In the First
Reading, we learn about the radiant face of Moses. When Moses came down from
Mount Sinai with the two tablets of the Ten Commandments, the skin of his face
had become radiant while he conversed with the Lord. We can hear an echo of
this in the priest’s blessing of the people: “The Lord make his face to shine
upon you and be gracious to you” (Numbers 6:25). Moses had to wear a veil to
cover his face when he was speaking to the people. Paul interprets the veil
that Moses wore as a sign that the glory of the Sinai covenant is destined to
fade away (2 Corinthians 3:7-13). The Gospel of Matthew refers back to the
radiant face of Moses when it describes the face of Jesus radiating with light
on the mount of the Transfiguration (Matthew 17:2) (see Ignatius
Catholic Study Bible, 170). One day, in heaven, we will behold the face of
God and share in God’s glorious light.
