Monday, September 9, 2013
God our Father,
you redeem us
and make us your children in Christ.
Look upon us,
give us true freedom
and bring us to the inheritance you promised.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading – Luke 6,6-11
On a Sabbath Jesus went into the synagogue and began to teach, and a man was present, and his right hand was withered. The scribes and the Pharisees were watching him to see if he would cure somebody on the Sabbath, hoping to find something to charge him with. But he knew their thoughts; and he said to the man with the withered hand, ‘Get up and stand out in the middle!’
And he came forward and stood there.
Then Jesus said to them, ‘I put it to you: is it permitted on the Sabbath to do good, or to do evil; to save life, or to destroy it?’ Then he looked round at them all and said to the man, ‘Stretch out your hand.’ He did so, and his hand was restored.
But they were furious and began to discuss the best way of dealing with Jesus.
• Context: This passage presents Jesus who cures a man with a withered hand. Different from the context of chapters 3 and 4 in which Jesus is alone, now here he is surrounded by his disciples and the women who go around with him. Therefore, here we have Jesus always moving. In the first stages of this journey the reader finds different ways of listening to the Word of Jesus on the part of those who follow him and which, definitively, it could be summarized in two experiences, which recall, in turn, two types of approaches: that of Peter (5,1-11) and that of the centurion (7,1-10). The first one encounters Jesus who invites him after the miraculous catch to become a fisherman of men; then he falls on his knees before Jesus: «Leave me, Lord, I am a sinful man” (5, 8). The second one does not have any direct communication with Jesus: he has heard people speak very well about Jesus and he sends his envoys to ask for the cure of one of his servants who is dying; he is asking for something not for himself, but for a person who was a favourite of his. The figure of Peter expresses the attitude of the one who, discovering himself a sinner, places all his acts under the influence of the Word of Jesus. The centurion, showing solicitude for the servant, learns to listen to God. Well, between these itineraries or attitudes which characterize the itinerant journey of Jesus, is placed the cure of the man who presents the withered hand. This event of the miracle takes place in a context of debate or controversy: the ears of corn picked on the Sabbath and on the act of curing on a Saturday, precisely the withered hand. Between the two discussions there is the crucial role played by the Word of Jesus: “The Son of man is master of the Sabbath” (6, 5). Continuing with this passage we ask ourselves which is the sense of this withered hand? It is a symbol of the salvation of man who is taken back to the original moment, that of creation. The right hand, then, expresses human acting. Jesus then, gives back to this day of the week, Saturday, the deepest significance: it is the day of joy, of the restoration and not of limitation. What Jesus shows is the Messianic Saturday and not the legalistic one: the cures that he does are signs of the Messianic times, of restoration, of the liberation of man.
• The dynamic of the miracle. Luke places before Jesus a man who has a withered hand, dry, paralyzed. Nobody is interested in asking for his cure and much less the one concerned. And just the same, the sickness was not only an individual problem but its effects have repercussion on the whole community. But in our account we do not have so much the problem of the sickness as that of the aspect that it was done on Saturday. Jesus is criticized because he cured on Saturday. The difference with the Pharisees is in the fact that they on Saturday do not act on the basis of the commandment of love which is the essence of the Law. Jesus, after having ordered man to get in the middle of the assembly, formulates a decisive question: “Is it permitted on the Sabbath to do good or to do evil?” The space for the answer is restricted: to cure or not to cure, or rather, to cure or to destroy (v.9). Let us imagine the difficulty of the Pharisees: it is excluded that evil can be done on Saturday or lead man to damnation, and even less to cure because help was permitted only in case of extreme need. The Pharisees feel provoked and this causes aggressiveness in them. But it is evident that the intention of Jesus in curing on Saturday is for the good of man and in the first place, for the one who is sick. This motivation of love invites us to reflect on our behaviour and to found it on that of Jesus who saves. Jesus is not only attentive to cure the sick person but is interested also in the cure of his enemies: to cure them from their distorted attitude in their observance of the Law; to observe Saturday without freeing their neighbour from their misery and sickness is not in accordance with the will of God. According to the Evangelist, the function of Saturday is to do good, to save, like Jesus has done during his earthly life.
4) Personal questions
• Do you feel involved in the words of Jesus: how do you commit yourself in your service to life? Do you know how to create the necessary conditions so that others may live better?
• Do you know how to place at the centre of your attention and of your commitment every person and all their requirements?
Joy for all who take refuge in you,
endless songs of gladness!
You shelter them, they rejoice in you,
those who love your name. (Ps 5,11)