Readings for the Thirteenth Sunday in Ordinary Time[1][2]
Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Wisdom 1:13-15; 2:23-24
God did not make death,
nor does he rejoice in the destruction of the living.
For he fashioned all things that they might have being;
and the creatures of the world are wholesome,
and there is not a destructive drug among them
nor any domain of the netherworld on earth,
for justice is undying.
For God formed man to be imperishable;
the image of his own nature he made him.
But by the envy of the devil, death entered the world,
and they who belong to his company experience it.
------------------------------------------------------------------------------------------
Commentary on Wis 1:13-15; 2:23-24
The author of Wisdom speaks of “spiritual” death in this first part of the book (there is a general indifference to the physical life of the body throughout). The passage is part of a general statement of the work that through living a just life in accord with the wisdom of God, one achieves salvation. This notion of eternal life of the spirit is emphasized and the idea that nothing on the physical plane can cause spiritual death is strengthened (“…there is not a destructive drug among them nor any domain of the netherworld on earth, for justice is undying.”) Wisdom proposes, however, that spiritual death enters through the devil who may pervert the spirit and ultimately claim the victory of death.
------------------------------------------------------------------------------------------
Responsorial Psalm: Psalm 30:2, 4, 5-6, 11, 12, 13
R. (2a) I will praise you, Lord, for you have rescued me.
I will extol you, O LORD, for you drew me clear
and did not let my enemies rejoice over me.
O LORD, you brought me up from the netherworld;
you preserved me from among those going down into the pit.
R. I will praise you, Lord, for you have rescued me.
Sing praise to the LORD, you his faithful ones,
and give thanks to his holy name.
For his anger lasts but a moment;
a lifetime, his good will.
At nightfall, weeping enters in,
but with the dawn, rejoicing.
R. I will praise you, Lord, for you have rescued me.
Hear, O LORD, and have pity on me;
O LORD, be my helper.
You changed my mourning into dancing;
O LORD, my God, forever will I give you thanks.
R. I will praise you, Lord, for you have rescued me.
------------------------------------------------------------------------------------------
Commentary on Ps 30:2, 4, 5-6, 11, 12, 13
Psalm 30 is an individual hymn of praise In this selection we find the singer praising God for deliverance. In the second part others are asked to join in the hymn and then a return to thanks and praise in the final strophe.
------------------------------------------------------------------------------------------
Reading II: 2 Corinthians 8:7, 9, 13-15
Brothers and sisters:
As you excel in every respect, in faith, discourse,
knowledge, all earnestness, and in the love we have for you,
may you excel in this gracious act also.
For you know the gracious act of our Lord Jesus Christ,
that though he was rich, for your sake he became poor,
so that by his poverty you might become rich.
Not that others should have relief while you are burdened,
but that as a matter of equality
your abundance at the present time should supply their needs,
so that their abundance may also supply your needs,
that there may be equality.
As it is written:
Whoever had much did not have more,
and whoever had little did not have less.
------------------------------------------------------------------------------------------
Commentary on 2 Cor 8:7, 9, 13-15
St. Paul continues an appeal to the church at Corinth for funds to support the Church of Jerusalem. In this section of that appeal he uses the gracious act of Jesus who gave up his wealth (his pre-existence with the Heavenly Father) for poverty (his earthly life). He then proceeds to introduce the discussion of equality between the various parts of the Body of Christ (the Church). The Apostle encourages this fiscal equality to the extent possible but not to the extent were the donor becomes poorer than the recipient of the donation. He concludes with a quote from Exodus 16: 18 using the example of the rules imposed about manna gathered in the desert.
------------------------------------------------------------------------------------------
Gospel: Mark 5:21-43
When Jesus had crossed again in the boat
to the other side,
a large crowd gathered around him, and he stayed close to the sea.
One of the synagogue officials, named Jairus, came forward.
Seeing him he fell at his feet and pleaded earnestly with him, saying,
"My daughter is at the point of death.
Please, come lay your hands on her
that she may get well and live."
He went off with him,
and a large crowd followed him and pressed upon him.
There was a woman afflicted with hemorrhages for twelve years.
She had suffered greatly at the hands of many doctors
and had spent all that she had.
Yet she was not helped but only grew worse.
She had heard about Jesus and came up behind him in the crowd
and touched his cloak.
She said, "If I but touch his clothes, I shall be cured."
Immediately her flow of blood dried up.
She felt in her body that she was healed of her affliction.
Jesus, aware at once that power had gone out from him,
turned around in the crowd and asked, "Who has touched my clothes?"
But his disciples said to Jesus,
"You see how the crowd is pressing upon you,
and yet you ask, 'Who touched me?'"
And he looked around to see who had done it.
The woman, realizing what had happened to her,
approached in fear and trembling.
She fell down before Jesus and told him the whole truth.
He said to her, "Daughter, your faith has saved you.
Go in peace and be cured of your affliction."
While he was still speaking,
people from the synagogue official's house arrived and said,
"Your daughter has died; why trouble the teacher any longer?"
Disregarding the message that was reported,
Jesus said to the synagogue official,
"Do not be afraid; just have faith."
He did not allow anyone to accompany him inside
except Peter, James, and John, the brother of James.
When they arrived at the house of the synagogue official,
he caught sight of a commotion,
people weeping and wailing loudly.
So he went in and said to them,
"Why this commotion and weeping?
The child is not dead but asleep."
And they ridiculed him.
Then he put them all out.
He took along the child's father and mother
and those who were with him
and entered the room where the child was.
He took the child by the hand and said to her, "Talitha koum,"
which means, "Little girl, I say to you, arise!"
The girl, a child of twelve, arose immediately and walked around.
At that they were utterly astounded.
He gave strict orders that no one should know this
and said that she should be given something to eat.
------------------------------------------------------------------------------------------
Commentary on Mk 5:21-43
This selection from Mark’s Gospel begins with Jesus continuing his journey of healing. The passage relates two interwoven examples of the power of faith in healing. First the Synagogue Official’s plea to Jesus to heal his daughter is presented. This is important from the standpoint that it is recognition of Jesus status by the local faith community. An official from the Synagogue would only consult with one widely recognized as an authority in spiritual matters.
On the way to the little girl, a woman with a hemorrhage that had been incurable by local physicians pressed in close and touched his cloak. She was cured and it was as if her faith reached out and touched Jesus unlike the others crowded around because he felt her touch among all the others. He turned and was able to specifically identify her. The Lord’s words to her were; “…your faith has saved you.”
Arriving at the Synagogue Officials house Jairus’ faith was tested a second time as he was informed his daughter had died. Jesus ignored these reports and proceeded to reward Jairus’ faith by bringing his daughter back from death; a sign of his mission to all mankind.
------------------------------------------------------------------------------------------
Or: Mark 5:21-24, 35b-43
When Jesus had crossed again in the boat
to the other side,
a large crowd gathered around him, and he stayed close to the sea.
One of the synagogue officials, named Jairus, came forward.
Seeing him he fell at his feet and pleaded earnestly with him, saying,
"My daughter is at the point of death.
Please, come lay your hands on her
that she may get well and live."
He went off with him,
and a large crowd followed him and pressed upon him.
While he was still speaking, people from the synagogue official's house arrived and said,
"Your daughter has died; why trouble the teacher any longer?"
Disregarding the message that was reported,
Jesus said to the synagogue official,
"Do not be afraid; just have faith."
He did not allow anyone to accompany him inside
except Peter, James, and John, the brother of James.
When they arrived at the house of the synagogue official,
he caught sight of a commotion,
people weeping and wailing loudly.
So he went in and said to them,
"Why this commotion and weeping?
The child is not dead but asleep."
And they ridiculed him.
Then he put them all out.
He took along the child's father and mother
and those who were with him
and entered the room where the child was.
He took the child by the hand and said to her, "Talitha koum,"
which means, "Little girl, I say to you, arise!"
The girl, a child of twelve, arose immediately and walked around.
At that they were utterly astounded.
He gave strict orders that no one should know this
and said that she should be given something to eat.
------------------------------------------------------------------------------------------
Commentary on Mk 5:21-24, 35b-43
This shortened form of the Gospel omits the discourse about the healing of the woman with a hemorrhage. This omission sharpens the Gospel focus on Christ’s mission for the salvation of humanity through the new resurrection.
------------------------------------------------------------------------------------------
Reflection:
We reflect today about the entire notion of life and death and how our Lord has triumphed over death. We begin with a consideration of the reading from the book of Wisdom. The author gives us words of hope when he says “God did not make death, nor does he rejoice in the destruction of the living.” We immediately think of life and death in spiritual terms because, unlike the superstitious, we understand that the physical death of the body must come. It is a biological fact. Any one who has reached “old age” recognizes that continuing life indefinably in a body that will ultimately wear out is not a happy prospect.
Does that mean that what we do in this physical life does not matter? No, we offer as a crude analogy the early life of Danaus plexippus, the Monarch Butterfly. Like all butterflies and moths the early stages of the Monarchs life are spent in a larval stage, during this period of life, the caterpillar goes about eating and performing its life functions. If it is greedy or carless it may be caught by a predator or killed in some other ways. Individuals who die that way never become butterflies. They have died. However, those individuals who survive the larval stage become pupas or chrysalis. To an untrained eye, they appear dead, there is no movement; no animation to alert the observer that life exists there. At the appointed time, metamorphosis occurs and the butterfly emerges alive now but transformed.
The point of this analogy is not to try to demonstrate what happens at physical death of the human being. Rather it demonstrates the linkage between decisions made during physical life in the body to the prospects for eternal life in the spirit. If the spirit dies during our lives in the body, it is dead. It is the possession of the evil one and death has its victory. It is therefore imperative that we listen to God’s voice who is the author of life and who has authority over it.
This authority is what we see demonstrated in the Gospel. Jesus rewards the faith of Jairus by pushing aside the physical death of his child. He does so in response to the spiritual plea of the man alive in faith. Life responds to life.
The message we take away from our reflection on life and death is that our life, the life God was pleased to give us is precious and should be viewed as such – a gift to be cared for. But life of the spirit, that is the true gift, the gift that animates the flesh and is interwoven with it as we walk the world as Jesus did. God sets us his commandments that we might receive the Lord’s promise and have eternal life in the spirit. We rejoice in the path that leads to life, even though it is difficult and fraught with pitfalls. We ask for His help as we walk upon the way.
Pax
[1] ALTRE
[2] The picture is “Christ Resurrects the Daughter of Jairus” by Friedrich Overbeck, 1815
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Wisdom 1:13-15; 2:23-24
God did not make death,
nor does he rejoice in the destruction of the living.
For he fashioned all things that they might have being;
and the creatures of the world are wholesome,
and there is not a destructive drug among them
nor any domain of the netherworld on earth,
for justice is undying.
For God formed man to be imperishable;
the image of his own nature he made him.
But by the envy of the devil, death entered the world,
and they who belong to his company experience it.
------------------------------------------------------------------------------------------
Commentary on Wis 1:13-15; 2:23-24
The author of Wisdom speaks of “spiritual” death in this first part of the book (there is a general indifference to the physical life of the body throughout). The passage is part of a general statement of the work that through living a just life in accord with the wisdom of God, one achieves salvation. This notion of eternal life of the spirit is emphasized and the idea that nothing on the physical plane can cause spiritual death is strengthened (“…there is not a destructive drug among them nor any domain of the netherworld on earth, for justice is undying.”) Wisdom proposes, however, that spiritual death enters through the devil who may pervert the spirit and ultimately claim the victory of death.
------------------------------------------------------------------------------------------
Responsorial Psalm: Psalm 30:2, 4, 5-6, 11, 12, 13
R. (2a) I will praise you, Lord, for you have rescued me.
I will extol you, O LORD, for you drew me clear
and did not let my enemies rejoice over me.
O LORD, you brought me up from the netherworld;
you preserved me from among those going down into the pit.
R. I will praise you, Lord, for you have rescued me.
Sing praise to the LORD, you his faithful ones,
and give thanks to his holy name.
For his anger lasts but a moment;
a lifetime, his good will.
At nightfall, weeping enters in,
but with the dawn, rejoicing.
R. I will praise you, Lord, for you have rescued me.
Hear, O LORD, and have pity on me;
O LORD, be my helper.
You changed my mourning into dancing;
O LORD, my God, forever will I give you thanks.
R. I will praise you, Lord, for you have rescued me.
------------------------------------------------------------------------------------------
Commentary on Ps 30:2, 4, 5-6, 11, 12, 13
Psalm 30 is an individual hymn of praise In this selection we find the singer praising God for deliverance. In the second part others are asked to join in the hymn and then a return to thanks and praise in the final strophe.
------------------------------------------------------------------------------------------
Reading II: 2 Corinthians 8:7, 9, 13-15
Brothers and sisters:
As you excel in every respect, in faith, discourse,
knowledge, all earnestness, and in the love we have for you,
may you excel in this gracious act also.
For you know the gracious act of our Lord Jesus Christ,
that though he was rich, for your sake he became poor,
so that by his poverty you might become rich.
Not that others should have relief while you are burdened,
but that as a matter of equality
your abundance at the present time should supply their needs,
so that their abundance may also supply your needs,
that there may be equality.
As it is written:
Whoever had much did not have more,
and whoever had little did not have less.
------------------------------------------------------------------------------------------
Commentary on 2 Cor 8:7, 9, 13-15
St. Paul continues an appeal to the church at Corinth for funds to support the Church of Jerusalem. In this section of that appeal he uses the gracious act of Jesus who gave up his wealth (his pre-existence with the Heavenly Father) for poverty (his earthly life). He then proceeds to introduce the discussion of equality between the various parts of the Body of Christ (the Church). The Apostle encourages this fiscal equality to the extent possible but not to the extent were the donor becomes poorer than the recipient of the donation. He concludes with a quote from Exodus 16: 18 using the example of the rules imposed about manna gathered in the desert.
------------------------------------------------------------------------------------------
Gospel: Mark 5:21-43
When Jesus had crossed again in the boat
to the other side,
a large crowd gathered around him, and he stayed close to the sea.
One of the synagogue officials, named Jairus, came forward.
Seeing him he fell at his feet and pleaded earnestly with him, saying,
"My daughter is at the point of death.
Please, come lay your hands on her
that she may get well and live."
He went off with him,
and a large crowd followed him and pressed upon him.
There was a woman afflicted with hemorrhages for twelve years.
She had suffered greatly at the hands of many doctors
and had spent all that she had.
Yet she was not helped but only grew worse.
She had heard about Jesus and came up behind him in the crowd
and touched his cloak.
She said, "If I but touch his clothes, I shall be cured."
Immediately her flow of blood dried up.
She felt in her body that she was healed of her affliction.
Jesus, aware at once that power had gone out from him,
turned around in the crowd and asked, "Who has touched my clothes?"
But his disciples said to Jesus,
"You see how the crowd is pressing upon you,
and yet you ask, 'Who touched me?'"
And he looked around to see who had done it.
The woman, realizing what had happened to her,
approached in fear and trembling.
She fell down before Jesus and told him the whole truth.
He said to her, "Daughter, your faith has saved you.
Go in peace and be cured of your affliction."
While he was still speaking,
people from the synagogue official's house arrived and said,
"Your daughter has died; why trouble the teacher any longer?"
Disregarding the message that was reported,
Jesus said to the synagogue official,
"Do not be afraid; just have faith."
He did not allow anyone to accompany him inside
except Peter, James, and John, the brother of James.
When they arrived at the house of the synagogue official,
he caught sight of a commotion,
people weeping and wailing loudly.
So he went in and said to them,
"Why this commotion and weeping?
The child is not dead but asleep."
And they ridiculed him.
Then he put them all out.
He took along the child's father and mother
and those who were with him
and entered the room where the child was.
He took the child by the hand and said to her, "Talitha koum,"
which means, "Little girl, I say to you, arise!"
The girl, a child of twelve, arose immediately and walked around.
At that they were utterly astounded.
He gave strict orders that no one should know this
and said that she should be given something to eat.
------------------------------------------------------------------------------------------
Commentary on Mk 5:21-43
This selection from Mark’s Gospel begins with Jesus continuing his journey of healing. The passage relates two interwoven examples of the power of faith in healing. First the Synagogue Official’s plea to Jesus to heal his daughter is presented. This is important from the standpoint that it is recognition of Jesus status by the local faith community. An official from the Synagogue would only consult with one widely recognized as an authority in spiritual matters.
On the way to the little girl, a woman with a hemorrhage that had been incurable by local physicians pressed in close and touched his cloak. She was cured and it was as if her faith reached out and touched Jesus unlike the others crowded around because he felt her touch among all the others. He turned and was able to specifically identify her. The Lord’s words to her were; “…your faith has saved you.”
Arriving at the Synagogue Officials house Jairus’ faith was tested a second time as he was informed his daughter had died. Jesus ignored these reports and proceeded to reward Jairus’ faith by bringing his daughter back from death; a sign of his mission to all mankind.
------------------------------------------------------------------------------------------
Or: Mark 5:21-24, 35b-43
When Jesus had crossed again in the boat
to the other side,
a large crowd gathered around him, and he stayed close to the sea.
One of the synagogue officials, named Jairus, came forward.
Seeing him he fell at his feet and pleaded earnestly with him, saying,
"My daughter is at the point of death.
Please, come lay your hands on her
that she may get well and live."
He went off with him,
and a large crowd followed him and pressed upon him.
While he was still speaking, people from the synagogue official's house arrived and said,
"Your daughter has died; why trouble the teacher any longer?"
Disregarding the message that was reported,
Jesus said to the synagogue official,
"Do not be afraid; just have faith."
He did not allow anyone to accompany him inside
except Peter, James, and John, the brother of James.
When they arrived at the house of the synagogue official,
he caught sight of a commotion,
people weeping and wailing loudly.
So he went in and said to them,
"Why this commotion and weeping?
The child is not dead but asleep."
And they ridiculed him.
Then he put them all out.
He took along the child's father and mother
and those who were with him
and entered the room where the child was.
He took the child by the hand and said to her, "Talitha koum,"
which means, "Little girl, I say to you, arise!"
The girl, a child of twelve, arose immediately and walked around.
At that they were utterly astounded.
He gave strict orders that no one should know this
and said that she should be given something to eat.
------------------------------------------------------------------------------------------
Commentary on Mk 5:21-24, 35b-43
This shortened form of the Gospel omits the discourse about the healing of the woman with a hemorrhage. This omission sharpens the Gospel focus on Christ’s mission for the salvation of humanity through the new resurrection.
------------------------------------------------------------------------------------------
Reflection:
We reflect today about the entire notion of life and death and how our Lord has triumphed over death. We begin with a consideration of the reading from the book of Wisdom. The author gives us words of hope when he says “God did not make death, nor does he rejoice in the destruction of the living.” We immediately think of life and death in spiritual terms because, unlike the superstitious, we understand that the physical death of the body must come. It is a biological fact. Any one who has reached “old age” recognizes that continuing life indefinably in a body that will ultimately wear out is not a happy prospect.
Does that mean that what we do in this physical life does not matter? No, we offer as a crude analogy the early life of Danaus plexippus, the Monarch Butterfly. Like all butterflies and moths the early stages of the Monarchs life are spent in a larval stage, during this period of life, the caterpillar goes about eating and performing its life functions. If it is greedy or carless it may be caught by a predator or killed in some other ways. Individuals who die that way never become butterflies. They have died. However, those individuals who survive the larval stage become pupas or chrysalis. To an untrained eye, they appear dead, there is no movement; no animation to alert the observer that life exists there. At the appointed time, metamorphosis occurs and the butterfly emerges alive now but transformed.
The point of this analogy is not to try to demonstrate what happens at physical death of the human being. Rather it demonstrates the linkage between decisions made during physical life in the body to the prospects for eternal life in the spirit. If the spirit dies during our lives in the body, it is dead. It is the possession of the evil one and death has its victory. It is therefore imperative that we listen to God’s voice who is the author of life and who has authority over it.
This authority is what we see demonstrated in the Gospel. Jesus rewards the faith of Jairus by pushing aside the physical death of his child. He does so in response to the spiritual plea of the man alive in faith. Life responds to life.
The message we take away from our reflection on life and death is that our life, the life God was pleased to give us is precious and should be viewed as such – a gift to be cared for. But life of the spirit, that is the true gift, the gift that animates the flesh and is interwoven with it as we walk the world as Jesus did. God sets us his commandments that we might receive the Lord’s promise and have eternal life in the spirit. We rejoice in the path that leads to life, even though it is difficult and fraught with pitfalls. We ask for His help as we walk upon the way.
Pax
[1] ALTRE
[2] The picture is “Christ Resurrects the Daughter of Jairus” by Friedrich Overbeck, 1815
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
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