The Temptation of Jesus (Mark 1:12-15)

LECTIO DIVINA, FIRST SUNDAY OF THE LENT 2024

The Temptation of Jesus (Mark 1: 12-15)

12 The Spirit immediately (εὐθὺς) drove (ἐκβάλλει) Jesus out into the wilderness (ἐρήμῳ). 

13 He was in the wilderness forty days, tempted (πειραζόμενος) by Satan (Σατανᾶ);

 and he was with the wild animals; and the angels ministered (διηκόνουν) him.

14 After John was arrested, Jesus came to Galilee, proclaiming good news (εὐαγγελίῳ) of God, 

15 and saying, “The time (καιρὸς) is fulfilled, and the kingdom of God (βασιλεία τοῦ θεοῦ) has come near; repent (μετανοεῖτε), and believe (πιστεύετε) in the good news.” 

Basic Questions 

1. Why Gospel of Mark does not speak about three temptations? 
2. The Spirit immediately comes from where? How he is leading Jesus? 
3. Why he was in the wilderness (not the desert), for forty days, (not fifty days)?
4. Was Jesus tempted by Satan? 
5. Angels are present only in Mark, what they are doing? 
6. Where Jesus is using the Word of God? Coming out of the desert! The message is repentance/belief.

Synthesis: 

Understanding Mk 1:12-15: Jesus after Baptism, full of spirit, driven forcefully by the Spirit to the wilderness, to be tempted by the devil. He came not to be served but to serve, to give His life as a ransom for many, which means all. The sinless Son of God took my place when He was actually and severely tempted by Satan for forty days. Jesus proclaims good news, time has come, time of salvation, time of the Kingdom of God. Our response is repentance and belief.

CONTEXT

The Gospel reading for the first Sunday of the Lent is always the temptation of Jesus. The parallels to Mark 1:12-13 are Matthew 4:1-11 and Luke 4:1-13. Matthew treats the Temptation in 11 verses, Luke in 13 verses, and Mark in only 2. Mark is the basis of the composition (original) of Matthew and Luke. The idea that Mark presents the original tradition, out of which the longer accounts of Matthew and Luke were elaborated. The initial events of the gospel are Baptism, the temptation of Jesus and the proclamation of his ministry and here the journey of Jesus starts. Thus, Lent is a journey of repentance and faith, beginning with Ash Wednesday. 

Immediately: At once the Spirit sent him out into the desert, "At once," Immediately, straightway and directly after Jesus' baptism, he was driven by the H. Spirit. There is a close connection between two events Baptism and temptation. The Spirit doesn’t give Jesus time to celebrate his baptism. The Spirit who had descended so gently on Jesus in baptism in the form of dove, now drives him out into the desert wilderness. 

Immediately is a Mark’s favourite word. Because in Mark’s Gospel Jesus was portrayed as Son of Man to serve. God the Father sent Jesus the Son into the world to bring about the defeat of sin and death, and it is time to get on with the job. There will be time for celebration later—after the resurrection—when the job is finally done. 

Drove (ekballei): (Most of the times, in the Gospel, this term was used to refer the exorcism of the devils; Jesus drove out or cast out devils, this stronger verb is not used in other gospels). The Holy Spirit, who had anointed Jesus for His work, is the subject of this experience in the desert. It doesn't mean that Jesus went against His own will. The Father was not tempted, nor the Holy Spirit, Only the incarnate Son was tempted. but it was willed by Father and driven by Spirit. The idea is not that Jesus was forced against His will, or that he was reluctant to go and thus had to be driven. There was a strong urge of the Spirit met the consent of Jesus. Jesus was brought into his by his Father's own Spirit. The divine Spirit is the real initiator/protagonist of the event and not the devil. Here, as elsewhere in the NT and in Judaism, the devil is not simply dualistically God’s equal opponent. It is the plan of the Spirit that Jesus to be tempted by the devil, Spirit allows to be tempted by the devil. 

Wilderness:

Throughout OT and particularly in Israel’s history, the wilderness has been present. The Testing of Jesus in the New Testament and the testing of Israel in the Old Testament has a close link in Mark. Jesus spends forty days in the wilderness, as Moses spent forty days on Mount Sinai, where he received the Law. Elijah walked forty days and forty nights to the mountain of God, Horeb -with fasting into the desert. (1 Kings 19:8). Israel passed forty years in wilderness to reach the promised land. The wilderness is the testing period for the people of God. Israelites and Jesus have been tested in the wilderness. The difference between the two is in their response, for Jesus succeeds where Israel failed. 

Tempted: Jesus is tempted by Satan. The Greek word peirazo can mean tempt or test. To tempt is to entice a person to do what is wrong; to test is to give a person the opportunity to choose what is right. To tempt is to hope for failure; to test is to hope for success. Testing has precedents in the Old Testament (see Genesis 22:1-19; Deuteronomy 8:2-5).

Satan: it is not diabolos; Satan is a Hebrew word which means adversary or opponent or enemy. In mark’s Gospel, there is a specific Messianic secrecy, nobody knows the truth about Son of God, because it has to be secret. But only one knows better, the evil spirits. They know him. because he conquered them. 

Jesus was with “wild animals” and “the angels were serving (diekonoun) him”. The angels that we expected following Jesus’ baptism finally come to wait on (diekonoun) him. Diekonoun is the word from which we get the word “deacon” and has to do with service. Prophet Elijah was making a journey of forty days and forty night, when he slept, the angel provided the bread and he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God.

The final clause of Mark 1:13 reads "and the angels were serving Him (Jesus)." This implies that Jesus conquered Satan when He was tempted. These angels were not sent to help Jesus in His temptation. Matthew 26:53-56 rules that idea out. Jesus could have asked the Father for the help of legions of angels. But He did not. He was tempted and suffered alone, all alone, in our stead.  The Temptation of Jesus is a great comfort for us. He was tempted vicariously for all men, though He was sinless. Read Hebrews 2:14-18 and 4:14.15. He was tempted IN ALL THINGS JUST AS WE ARE TEMPTED but He was without sin. What a comfort!

The Son could be tempted, because he became man. . . He alone (of the three persons of the Trinity), by his human nature, was made dependent on His Father. . . Temptation was possible for Jesus only from the side of his human nature. . . The greatness of the strength tested changes nothing about the reality of the test to which it is subjected. The strain applied is just as real when the strength endures it, as when the strength is too weak to endure it. Jesus as the Stronger stood unmoved under all the force that Satan, the strong one, could bring to bear against him. . . The test or temptation was real in every way and no illusion. . . When the test was made, the outcome was not in doubt for a single moment. Yet the agony and the death were real, though Jesus bore them triumphantly.

Proclaiming the good news (εὐαγγελίῳ): Jesus used Word of God is the sole instrument (in Mt 4 and Lk 4) which we must use in our constant fight with Satan. People cannot win in their struggle with their own flesh and Satan unless they hear the Word of God and keep it. For Mark, the Word of God is the good news/mission that you preach through the person of Jesus. 

Period of repentance (metanoia/shub)and belief: believing is not enough, it is a journey of changing one’s mind and heart towards the different direction. It is a spiritual U turn. 

Synthesis: Jesus after Baptism, full of spirit, driven forcefully by the Spirit to the wilderness, to be tempted by the devil. He came not to be served but to serve, to give His life as a ransom for many, which means all. The sinless Son of God took my place when He was actually and severely tempted by Satan for forty days. Jesus proclaims good news, time has come, time of salvation, time of the Kingdom of God. Our response is repentance and belief.

Transfiguration (Mark 9:2-9)

LECTIO DIVINA ON THE SECOND SUNDAY OF THE LENT

Context of the scene of transfiguration in Mark 9:

• Theophany event; Central page of the Gospel of Mark. 
• The turning point of Jesus’ ministry: Until now, teaching/healing Jesus, after this, he begins his journey to Jerusalem.
• The situation of disciples; misunderstanding the identity of the Master.

LECTIO: Mark 9:2-9 (NRSV), The Transfiguration

2 Six days later, Jesus took with him Peter and James and John and led them up a high mountain apart, by themselves. And he was transfigured before them, 3 and his clothes became dazzling bright, such as no one on earth could brighten them. 

4 And there appeared to them Elijah with Moses, who were talking with Jesus. 

5 Then Peter said to Jesus, “Rabbi, it is good for us to be here; let us set up three tents: one for you, one for Moses, and one for Elijah.” 6 He did not know what to say, for they were terrified. 

7 Then a cloud overshadowed them, and from the cloud, there came a voice, “This is my Son, the Beloved; listen to him!” 

8 Suddenly when they looked around, they saw no one with them anymore, but only Jesus. 

9 And as they were coming down the mountain, he charged them to tell no one what they had seen, until the Son of Man had risen from the dead. 

Meaning of some of the Root words:

• Μεταμορφόω – a complete change (not a mere change, but a transformation), a caterpillar is transformed into a butterfly.
• Καλός – beautiful by appearance, uncertain beauty
• Σκηνή – tent or roof (in OT it referred to the Tabernacle, where dwelling presence of God)
• ἐπισκιάζω – overshadow (Mary was overshadowed by the power of the Holy Spirit)

Context: 

• Theophany event: god the father manifestation, Central page of the Gospel of Mark. 
• Immediately before the transfiguration, Peter confessed that Jesus was the Messiah (8:27-30), and Jesus foretold his death and resurrection which Peter expressed serious objection (8:31-33).
• The Transfiguration is the turning point of Jesus’ ministry: after this, Jesus is faster, Until now, Jesus has been teaching and healing. Now he will begin his journey to Jerusalem, where he will die.
• Situation of disciples; until now they have not understood the identity of Jesus, son of God and son of man, Peter confessed that he was the Messiah, but partially. They forbid that he should not suffer/die. For the disciples, this scene gives hope, encouragement and reason. 

Before and after this section there is a healing of a blind man (8:22-26; 10:46-52)—but the disciples remain blind throughout. They misunderstand throughout the gospel unless undergo the same journey in their life.

During the transfiguration itself (vv. 2-9), Jesus does not speak even one word. The transfiguration reaffirms Jesus’ identity, reveals his glory, and calls the disciples to listen to him. it is an anticipation of his glory, but not real, he starts his journey again going down. Jesus is the messiah—the Son of God.

“After six days” (v. 2a) is another way of saying “on the seventh day.” Sabbath day. God created the world and man for six days and he rested. They go to the mountain on that day. 

“Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves” (v. 2b). Peter, James, and John constitute Jesus’ inner circle. Jesus chose them to accompany him at special occasions, such as the healing of Jairus’ daughter (5:37) Jesus’ apocalyptic prophecies (13:3), and Gethsemane (14:33). Mark double-emphasizes that, on the Mount of Transfiguration, Jesus leads these three “apart, by themselves” (v. 2), their solitude signaling an event of great significance.

“up onto a high mountain” (v. 2b). The high mountain is more significant theologically than geographically. Mount Hermon or Mount Tabor are the possibilities, but Mark does not count it important to tell us its name. mountain is the place of God experience.

Figure of Moses: Is there anyone in OT, who met God face to face? His face was shining? This account closely parallels the story of Moses at Sinai (Ex 24, 34). Three men accompanied Moses (Ex 24:9; Mark 9:2). A cloud covered the mountain for six days, and God spoke from the cloud (Ex 24:16; Mark 9:2, 7). Moses saw, at least in part, God’s glory (Ex 33:17-23; Mark 9:3). When he came down from the mountain, the skin of Moses’ face shone dazzling bright (Ex 34:30; Mark 9:3), The people of Israel were afraid (Ex 34:30). On coming down from the mountain, Moses encountered faithless “disciples” (Ex 32:7-8; Mark 9:14-29).

Changed - “and he was changed into another form in front of them” (v. 2c). On this high mountain, Jesus is transfigured (metemorphothe—changed or transformed) before them. Metemorphothe is the Greek word from which we get our word metamorphosis, which we use to describe the process by which a caterpillar becomes a butterfly—a truly dramatic transformation.

Incarnation gave him another appearance, but now fully transformed, It simply reveals Jesus’ true identity—an identity that he had from the beginning (Luke 1:31-35; John 1:1-4). Suddenly, the disciples are suddenly able to see Jesus’ glory—glory that Jesus always possessed but that has been veiled until this moment.

Jesus’ clothing becomes dazzling white, like the snow-white clothing of the Ancient of days in Daniel 7:9. In that account we read: he saw the vision of four beasts, afterwards there is son of man, who clothed white as snow, dazzling white, it was prophesied by Daniel many years ago, the son of man was wearing white as snow, 

The glimpse of Christ’s glory at the transfiguration speaks more loudly than any words to promise these disciples that Jesus’ prediction of suffering and death is not the whole picture. Jesus will undergo suffering and death, as well his disciples, but their final destination will be glory.

“Elijah and Moses appeared to them, and they were talking with Jesus” (v. 4). The order of the names is the reverse of what we would expect. Moses came first chronologically, and was the more important of the two. It could be that Mark puts Elijah first because he is remembering God’s promise to send Elijah before the coming of the Day of the Lord (Malachi 4:5). Matthew and Luke, who both use Mark’s Gospel as one of their key sources, “correct” Mark’s order (Matthew 17:3; Luke 9:30), placing Moses’ name before Elijah’s.

It has oft been noted that Moses was the great lawgiver and Elijah the great prophet, so these two men embody the Law and the Prophets. However, if Mark intended them to embody the Law and Prophets, we would expect Moses’ name to appear first so that we would have the traditional order, Law and Prophets, rather than Prophets and Law.

Tent means tabernacle, such as those in which Jews dwell to observe the Feast of Booths or Tabernacles (Leviticus 23:42-44), which commemorates the Ex and the wanderings of the Israelites in the wilderness. Peter is suggesting to celebrate the Feast of Booths had taken on an eschatological flavor, promising Israel’s deliverance (Evans 242).

“A cloud came, overshadowing (episkiazousa) them” (v. 7a). Throughout scripture, clouds symbolize the presence of God, beginning with the pillar of cloud that led the Israelites through the wilderness by day (Ex 13:21). The most obvious parallel is the cloud that covered Mount Sinai when Moses ascended it (Ex 24:15ff), but clouds are associated with the presence of the Lord in both testaments (Ex 13:21-22; 16:10; 19:9; Daniel 7:13; Mark 9:7; 13:26; 14:62; Luke 21:27; Revelation 1:7; 14:14-16).

It is the same verb that is used to describe the power of the Most High overshadowing Mary (Luke 1:35), which resulted in her conceiving the child who would be the Son of God/Son of Man.

“This is my beloved Son” (v. 7c). These are very nearly the same words that God spoke at Jesus’ baptism, except that at the baptism God addressed Jesus, while on this mountain God addresses the disciples.

“Listen to him!” The disciples need to hear that. Repetition of theophany at baptism. Jesus has told them that he will suffer and die (8:31-33), but they did not listen. Even after this voice from the cloud says, “Listen to him!” they will fail to hear Jesus when he speaks of suffering and death (9:31; 10:33-34). The path that Jesus will take is so different from their expectations that they cannot accept his words. It is interesting to note that, just before the transfiguration, Jesus healed a blind man (8:22-26). Shortly after the transfiguration, he will heal another blind man (10:46-52). The disciples, however, continue not to see—not to hear—not to listen. Only after the resurrection-Emmaus experience will they begin to understand that the way to glory is through suffering and sacrifice, while breaking bread, their eyes will be opened.

“Suddenly looking around, they saw no one with them anymore, except Jesus only” (v. 8). Suddenly Elijah and Moses disappeared. Only Jesus remains because only Jesus is needed. The disciples find themselves, not alone, but in the presence of the Beloved Son of God. Elijah and Moses were no longer needed.

V. 9a: They were coming down from the mountain. It becomes difficult for the disciples to come away from fantasy to reality, It is necessary to descend into the everyday world of work and responsibility and commerce and ordinary people. Transfiguration is a beautiful/overwhelming experience of only some time, spent in contemplation and glory. But it is not a reality. Coming down from the mountain, very soon Jesus will climb another mountain Golgotha, his garments streaming with white light, will be thrown. There will not be the voice of theophany from God, but there will be the silence from god. Disciples were pleased to be near him, they would escape from him. This is the paradox of two realities of life.  

“he commanded them that they should tell no one what things they had seen: In Mark's Gospel, Jesus always kept the messianic secrecy: Earlier, Jesus told the demons not to make him known (3:12). Disciples should not speak about the master until every thing is fulfilled through his death and resurrection. Only after that, the disciples should follow the life of their Master. 

"To be participants in His Mission" Mark 6:7-13

"Who will take their place?" "who will be his successor" "How can we replace him" This is a question that’s frequently asked when someone resigns from a management position or gets transferred. 

This shows the genuine interest of the leaders to show their passion for one's mission. Jesus in the gospel and David in the first reading, delegate their authority to their followers. It is written, “Jesus chose and appointed them to be with him and to be sent out” (cf. Mk 3:14). Jesus, who called his apostles to be with him, sends them out two-by-two on the mission.

Three things are worth noting in the narrative, and they are the challenges to us:

(a) ‘He gave them authority’: Jesus was convinced from the beginning that the apostles or disciples were not mere followers; they were participants in the mission. By giving a share of his authority, Jesus not only empowers the apostles but also equates them to himself. He trusts that they will carry the mission forward. Here the importance is not given to persons (Christ and disciples), but the mission itself, there Jesus identifies himself. And, like Jesus, they must subdue evil, its power, and its actions. Every baptized individual is a partner in the mission, having the authority of Jesus. Are we aware of this privilege? And are we in control of evil in our life situations?

In the first reading, David installs Solomon as his successor to the throne. David embraces life, saying, “I am about to go the way of all the earth.” David not only accepts the realities of life but also surrenders to them. David makes Solomon a participant in the mission as the king of Israel.

(b) Minimalist living

Jesus teaches his disciples to live not only a minimalist lifestyle but also an essentialist way of life, i.e., to declutter our cupboards, bags, and minds. When it was thought that one who has more is more, Jesus proposed an alternative worldview: ‘I am what I am, not what I have.’ He wants his disciples to imitate him in poverty (cf. Mt 8:20). He makes them realise that “life does not consist in the abundance of his possessions” (cf. Lk 12:15). Minimalist living is proposed today as a lifestyle. Social media and internet decluttering are the needs of the hour.

(c) Honour from within

Jesus instructs his apostles that the greatest honour that comes to us is that which comes from within us. The criticisms, rejections, and misunderstandings that we face from without must not be taken into heart. How do we handle the negative criticism without?

# In our journey towards the synodal church, we must realise that we are participants in a mission. The Synthesis Report, in fact, underlines this. We are not mere spectators of the church’s celebrations, nor are we mere followers of our church leaders. When we encourage participation, we will tap human resources better and make our Church richer. (Ju

Healing needs suffering

 Mk 5:1-20

For, honestly, no discussion of human life would be complete without addressing suffering. Suffering within our souls, but also suffering in our bodies and within the natural world. David in the first reading, the man who had evil spirits suffered in fullness. 

There are three types of suffering; physical, mental and social suffering. The man in today's gospel experienced all of them. Jesus heals a demon(s)-possessed – about 6000 spirits, 1 Legion. He had bruises in his body, He spent sleepless nights stress, depression, and distance from his friends and relatives. When he was healed, they worried for the 2 thousand pigs rather than his healing (because Gerasenes is the gentile nation). David went up the Mount of Olives, he wept without ceasing. His head was covered, and he was walking barefoot. He also experienced this humiliation as Shimei, a kinsman of Saul, abuses David in the presence of his servants. he received the cursings, and the experience of suffering in fullness will give wisdom to them. 

with what attitude do you undergo suffering? Some people want others to see how they suffer. But David is not reactive. Nor does he attempt to take revenge on Shimei. David sees in his faith vision that everything comes from God, and God will repay evil with his good.

For me, the most beautiful thing in the gospel, the man who was healed wants to stay with Jesus as Jesus discourages him from following him. It is very strange! When someone, on his own, chooses to follow Jesus, he discourages him. Here, Jesus teaches the man a new type of discipleship. One type of discipleship is to follow Jesus; another type is to go home to tell our friends what God has done to us and how he has shown mercy to us. 

David is going home, not as the same person he was at the last time. go home, Italian proverb goes like this; L’unica regola del viaggio è: non tornare come sei partito. Torna diverso. the only rule of travel is do not return home the same, return differently. David returns home differently, you will see a new king. 

The Baptism of the Lord

Isaiah 55:1-11. Mark 1:7-11

Today we celebrate the baptism of our Lord. In liturgy, this day brings Christmastide to an end. On Christmas day, Jesus reveals himself to the Jews (the shepherds); on Epiphany day, he reveals himself to the Gentiles (the wise men from the East); and on the day of his baptism, he reveals himself to the entire humanity. The baptism of the Lord was also called as 'Theophany (‘God’s Revelation’). For it is here, for the first time, that we have the revelation of God the Trinity (Father as a voice from heaven, Son in human person, and Holy Spirit in the form of a dove).

(a) The River Jordan

Have you ever come across the river Jordan in the OT? Yes. In Joshua 3, Joshua is bringing the people of Israel to the promised land by crossing the river Jordan. The journey of liberation that began under the leadership of Moses concludes in the Jordan where Joshua led the people to the Promised Land. Thus, the river Jordan marks a new beginning in the lives of the people of Israel. Joshua (Jesus) of the New Testament, the originator of the New Israel, gets into the Jordan.

(b) Identity with humanity:

The baptism of John was for the forgiveness of sins and for conversion. Jesus’ going to the Jordan tells us his total identity with humanity. By being baptized, He exercised His full humanity. his mission is started as a man incarnated in our form, full identity with our humanity. until now he was with God, in divine form, but now he takes a different form, fully man. entering into the river Jordan, he starts from zero. 

(c) Baptism with the Holy Spirit

John the Baptist says that the one who comes after him will baptize with the Holy Spirit. At his baptism, the Holy Spirit descends on Jesus. From now on, the Holy Spirit leads him – to the desert to be tempted, and later to the ministry. The Risen Lord breathes on his disciples and gives them the Holy Spirit (cf. Jn 20:22). After his ascension, on the day of Pentecost, the Holy Spirit is poured on the apostles.

What is the lesson for us today?

Together with Jesus, we must enter the river Jordan. This becomes the starting point of our lives. Our baptism cleansed us from our sin; we are confirmed in faith through the Holy Spirit at confirmation. Let us be led by the Spirit. The Spirit makes us overcome our human frailty.

In the first reading, the Lord tells the people of Israel, “Come to the waters… why do you labor for that which does not satisfy?” Let our hearts be fixed on that which satisfies our inner spirit. In the faithfulness of God rests our faith.

PARABLE OF THE PRODIGAL SON

 Exod 32:7-11.13-14; Luke 15:1-32

1. Father:

Today’s gospel story is a famous story called “prodigal son”, but in actual situations it has to be called prodigal father because the whole story is centered on the incredible love of the father for his son.

This Father lost everything for his son; not only property but also his name and fame. Younger son is asking for his portion… According to the prescriptions of Torah, the son can request their property only at the death of the father. The son is asking as if putting his life at risk. Today most of the parents want to have their own will, written down carefully while they are still strong and alive so as to avoid many legal problems when they pass away. They want their children’s future to be secured. Asking his property as in this case, was a big offense to the father’s own existence. Nevertheless, he shows his paternity in 3 ways;

The Father loves younger son in freedom. He respected his freedom and agrees to divide the property. Although the father knew ahead the danger that was going to happen, he knew well about his future lavishing,  he let him go. This gives us an insight about God’s love: for love to be true, it must be freely given; it cannot be forced. True love cannot put many conditions and it respects freedom. People who are possessive, controlling cannot offer true love. As children grow older, the parents must give greater freedom, including the freedom to make mistakes.

God asks from Moses the characteristic behaviour of the Father “Go down to your people whom you brought from the land of Egypt”. Go down from your position, state and identity. In all the parables of the gospel, it is revealed through careful and diligent search; for the only one sheep, the shepherd has to leave the sheepfold, the woman bends down and searches for the only one coin. In this case, the father does not go and search; but his father caught sight of him, and was filled with compassion. He went down from the palace, ran to his son, embraced him and kissed him. We need to take steps in order to go down and meet him. A parent thinks about the children all the time, and works hard to save money for them. But no! That's not enough. We should be able to understand their situation, and put ourselves into their shoes.

An unknown author said, the younger son would go out of the house because there was no mother in the story. Still, there is a presence of maternity inside the figure of the father. “While he was still a long way off, his father caught sight of him, and was filled with compassion. The original language for having compassion, comes from the love of the womb. This maternal characteristic of Yahweh is quoted very often in the book of the Prophet Isaiah. The center of the whole parable is the maternal love of a father for his sinful son.

There is a beautiful legend in which someone has pictured the “Last Day” in Heaven. It’s the last day that the gate of heaven is open. Everyone is celebrating, dancing, and singing, grateful that they have made it to God’s eternal home. Everyone except Jesus. He is standing very quietly in the shadows near the gate. Someone asks Him what He is doing, amidst all the celebration. He replies, “I am still waiting here for Judas.” Meaning, the Lord is still giving Judas Iscariot a last chance to turn himself in. The story symbolizes the infinite quality of God’s forgiving love. But it’s up to Judas to use his free will to accept or reject Jesus’ offer.

2.   Younger Son:

What are the accusations on the younger son? He spent all the money lavishly, drunkard, selfish, womanizer, lazy, but only one is true; he did not realize the love of the Father. That is absolutely equal to a sin. He faced three kinds of humiliations;

He works under the gentile; he hired himself out to one of the local citizens. A Jew can have 10 gentiles as slaves. But a Jew should not work under a gentile. Hunger and thirst are not humiliation for a Jew. Lowering oneself under a gentile is a big humiliation.

He was asked to take care of the pigs; which is one of the degrading jobs. The occupation was forbidden for the Jews, because pigs were considered unclean animals.

He eagers to eat the pods given to swines, but nobody would give him any. For the Jews who are forbidden to eat pork, to feed swine and eat the “husks the pigs ate,” means they have reached the lowest level of their social status. Jews give great importance to the rituals before eating and they can consume only kosher food, so this was unthinkable for an orthodox Jew.

After these three humiliations, there comes the realization of his own state and state in front of God. Then the young man came to his senses. The moment the son realizes the sins against our neighbor, he recognizes his state before God, “Father, I have sinned against heaven and against you. I no longer deserve to be called your son; treat me as you would treat one of your hired workers.” Suffering is a way for the realization of God. Ramana Maharishi, “Suffering is a mother of God’s realization”. 

3.   The elder Son:

For me, this parable could also be called the “unforgiving brother.” This elder brother was supposed to be the good guy in the story. He did not protest; he did not make father suffer. When the father divides the property, two thirds of the property go to the elder son. But he didn't receive it. It seemed he was not interested in the money.

The elder son is the symbol of Jews themselves. They believed that they were pious and clean; and faithful to the law, so they were the ones who had the right to inherit all the properties of the Father. They cannot accept the fact that this younger “prodigal brother” will be accepted back again to the community as part of the children of God. They cannot reconcile with the fact that the father accepts the younger son who in their eyes has become a gentile.

 At the end of the parable, the father became upset with the elder son who was angry at receiving the younger son. For God, the sin is not the heaviest thing to be considered. But disunity is much more than sin. He cannot accept that. Going to a foreign country is not a problem for the father, but being in the same house, and still staying outside is a discredit to the father. House is a symbol of heaven. The elder stayed outside, not because he was not accepting to enter but because he refused to enter. He thinks he was the only one who was good, and therefore he was the only one who deserved to be in his father’s house. The gate of the father’s house is always open to those who want to come back and humbly say sorry. Nothing has to be deserved, but is graciously given. 

We need to return to the father’s house: We are all sinners. Whether your sins are more visible like those of the younger son or more hidden like those of the elder son, the message for us today is that we all need to repent and return to the father’s house. The younger son needs to turn back from his frivolous lifestyle and return to the father’s house and be a responsible and obedient son. The elder son needs to turn back from anger and resentment and learn to share the house with the apparently undeserving younger brother.

After teaching her Sunday school kids about the Parable of the Prodigal Son, a religion  teacher asked them: “Now tell me: Who suffered the most in the story?” A child raised her hand and answered, “the fatted cow.” Absolutely! Next to the fatted calf comes the elder son who remained outside while the party went on inside. He did not even taste the fatted calf that he had helped to raise. All because he stuck to his own ideas of fairness and justice and failed to see that the father’s ways are not our ways. They cannot accept the fact that the father would even offer the “fatted calf” (the Messiah) to celebrate sinners’ return to the Father.

For those who do not leave or who think they are always at the father’s side, please be careful of self-righteousness and/or spiritual pride. Let us never lose sight of or belittle the power of grace in our lives. Sinners or saints, we all must anchor our lives on God’s grace, mercy, and love. 

THE GOOD SAMARITAN (LUKE 10:25-37)

 The Congregation of Mercedarian Sisters of Charity (1878-2023)

Readings: Exodus 3:7-12; Luke 10: 25-37

1. THE VOCATION TO MERCEDARIAN LIFE IS YOUR SPECIFIC IDENTITY OF THE CHARISM

a) Value of your Identity: Vocation to Mercedarian life is your specific identity. The root of the Congregation tree is the charismatic identity. There is the beauty of your identity in your charism for which God has been faithful through His presence. 

b) Vocation precedes mission: Before God sent Moses on Mission, God called Moses through a remarkable event. God appeared to Moses in the flame of fire at the burning bush. And there he reveals his identity. The vocation precedes and the mission succeeds. God says, “Before I formed you in the womb I knew you, and before you were born, I consecrated you” (Jer 1:5). This experience is a must for all the members of this religious family. Moses was nobody before God chose him, but he became a leader and prophet because of God. God is your project, he is your dream, and he is everything to you. Do not start any work without his intervention. “All that we do is for the good of humanity, of God, by God, and for God.” (Blessed Father Zegrí).

c) The burning bush refers to Holy Spirit’s action, who always worked for 145 years and still works for the living charism. Charism is not obsolete, or antique, but transforming and changing. 

2. THE MERCIFUL GAZE OF THE SAMARITAN

a) Merciful gaze from the Father: God says to Moses in the first readings, “I have observed, I have heard, I know their sufferings. I came down to liberate them from their slavery”. It is not your task/job/ministry. You are participating in the work of God’s redemption. Your charism is a redemptive charity service in order to the full liberation of the human being. We need to look at our poor in the way how Jesus looked at Matthew (Mt 9:9), Zacchaeus (Lk 19:2) & the paralytic man (Jn 5) 

b) No to the culture of Indifference: Priests and Levite passed by on the other side because they had proper roles and functions to exercise in society. “Touching a dead body rendered priests and Levites ceremonially unclean and so unable to fulfill temple commitments (Lev. 21-22). Sometimes, we need to take risks showing our love to the poor which may demand our time, energy and space. It may take away your time. 

c) Look at the poor creatively: Do not condemn, judge and underestimate. Read the different methods to evangelize them through our charity. Look at them as they have body, mind and soul. Our charity includes integral development. 

3. FIDELITY IN THIS RELIGIOUS FAMILY UNTIL THE END 

Fidelity: Faithfulness of your charism and mission in the church. “Then the Samaritan put the wounded man on his own donkey, brought him to an inn and took care of him. The next day he took out two denarii and gave them to the innkeeper, and said, ‘Take care of him, and when I come back, I will repay you whatever more you spend”. Charity should be done in its fullness. Do not give yourselves half, but give your full commitment on the day of the 140th anniversary. Face the daily challenges – Think of the presence of Providential God –‘Faithfulness’ is our response to God's fidelity.

Helping a person wounded in a road accident is a compassionate and morally responsible act — but it's important to take precautions to protect both the victim and yourself. Here’s a practical and safe approach to follow:

Is the Good samaritan parable applicable today? 

First thing, the Good Samaritan applies wine and oil for the wounds, we are not authorized to give medicines, we should not do unnecessary movement or touching of the wounded person. Moving a person with a spinal or neck injury can cause serious harm. we need to call Emergency Services immediately. 

If available, wear gloves or use a clean cloth to avoid contact with blood or bodily fluids. If no gloves, use plastic bags or cloth to avoid direct contact. Do not expose wounds unnecessarily or try to treat them if untrained.

Don’t give them food or drink (can cause complications if surgery is needed), Don’t remove a helmet (for motorcycle accident victims), Don’t leave the scene without giving your statement if you witnessed the accident.

The Parable of the Good Samaritan (Luke 10:25–37) remains powerfully relevant today, even though our social structures and regulations may prevent us from helping in exactly the same way as the Samaritan did. 

1. The Heart of the Parable: Mercy Beyond Boundaries

At its core, the parable is not just about what the Samaritan did, but why he did it. He acted with compassion toward someone others ignored — even though the man was from a group that hated Samaritans.

Today’s Application:

You don’t need to physically carry a wounded person to the hospital to be a Good Samaritan. You can Stop and call emergency services Offer comfort or stay with someone in distress until help arrives.

. Support people who are marginalized, ignored, or hurting in your community (refugees, the poor, the sick, victims of abuse, etc.).

2. Laws and Limits Don’t Excuse Indifference

It’s true that today, laws might restrict how much direct physical assistance you can offer (e.g. for medical, liability, or safety reasons). But these laws do not excuse us from compassion.

Taking appropriate action within your limits (calling help, reporting abuse, offering emotional support).

Not letting religion, race, politics, or social status stop you from seeing the other as your neighbor.

3. Who Is My Neighbor?

Jesus' point was that everyone is our neighbor — especially the one who is wounded, left out, or suffering, even if they are culturally or socially distant from us. In today's polarized world, being a Good Samaritan means breaking barriers: Listening and caring for people of different beliefs.