33rd Sunday in Ordinary Time – Year C
Luke 21:5-19
Sunday’s Readings
First Reading
Malachi 3:19-20
The day of justice is coming, says the Lord.
Responsorial Psalm
Psalm 98:5-6,7-8,9
Sing praise to God, who rules with justice.
Second Reading
2 Thessalonians 3:7-12
Paul urges the community to follow his example and to earn their keep.
Gospel Reading
Luke 21:5-19
Jesus predicts the destruction of the Temple in Jerusalem and warns his followers that persecution will come before the end time.
Background on the Gospel Reading
In the context of Luke, today’s Gospel appears near the end of Jesus’ teaching in Jerusalem, just prior to the events that will lead to his crucifixion. His warnings and predictions are ominous but can be read in many ways.
To those who first heard Luke’s Gospel, those may have been words of encouragement. The destruction of the Temple in Jerusalem by the Romans was history (70 A.D.); Luke’s Gospel, Catholic scholars propose, was written between 80 and 90 A.D. His audience was probably Gentile Christians. Luke here tries to interpret the fall of Jerusalem for them and to locate it in God’s plans for humankind (salvation history). At the same time, Luke is suggesting to his audience that there will be a considerable elapse of time before Jesus’ final coming. Luke’s listeners have likely seen much upheaval and are anxious to know if these are the signs of Jesus’ coming. Luke is urging greater patience.
In the second part of today’s Gospel, Jesus warns that his followers will face persecution for their beliefs. Luke presents persecution as an opportunity for the followers of Jesus for “It will lead to your giving testimony” (Luke 21:13). In persecution God’s wisdom and power will be shown in the example of followers of Jesus. Perseverance in the face of persecution will lead to their salvation.
Here Jesus is assuring his followers that God is present to all believers, even in times of trouble. Ultimately, Jesus will witness to this with his own death. As disciples of Jesus, we try to follow his example, trusting in God’s mercy and protection, even when we are facing difficulties.
Courage, lift up your head!
Fernando Armellini
Introduction
In times of political upheavals wars, famine and pestilence follow suit. The situation of misery becomes intolerable. Rumors spread easily about the end of the world. To give credit to their ranting, the followers of the fundamentalist sects refer to some biblical texts. The most cited is this: “There will be difficult times in the last days. People will become selfish, lovers of money, boastful, conceited, gossips, disobedient to their parents, ungrateful, unholy. They will be unable to love and to forgive; they will be slanderers, without self-control, cruel, enemies of good, traitors, shameless, full of pride, more in love with pleasures than with God” (2 Tim 3:1-4). We encounter these uncomfortable situations in every age so those who want to make predictions about the end of the world do not have diffficulty to establish the dates. And this is what the Jehovah’s Witnesses do.
For the authors of the New Testament the last times are not the ones coming in millions of years, but those in which we are living, the one initiated with Easter. It is not easy to understand the meaning of what is happening in recent times. Our eyes are veiled, clouded. Too many realities are shrouded in mystery: misfortunes, inexplicable absurdities, contradictions and signs of death. It is difficult to discern a plan of God in all this.
Using apocalyptic language and images, Jesus wants to remove the veil that prevents us from seeing the world through the eyes of God. When he seems to announce the end of the cosmos, he is not referring to the end of the world, but helping us to understand the end of the world. Apocalypse does not mean catastrophe, but revelation, unveiling. We need the words of Christ to illumine us and, among the scribbles drawn by people, to let us see the features of the masterpiece that God is painting.
First Reading: Malachi 3:19-20
The prophet Malachi lives in a very difficult time. For several years now, the exiles deported to Babylon in 587 B.C. are back. They trusted the words of the prophets who had assured a kingdom of peace and justice. They are here instead in a society where robbery, harassment, and violence against the weak are unabated. There are all reasons to lose faith in God and in the mediators of his Word, the prophets. Some are beginning to express openly their delusion and despair. “It is useless—they say—to serve God. There is no benefit in observing his commandments or in leading an austere life for his sake. Happy are the shameless. Those who do evil succeed in everything, though they provoke God, they remain unharmed” (Mal 3:14-15).
Malachi hears this kind of talk and is not indignant. He understands that when one is embittered, s/he vents in this way. He understands that the people have no need of reproves, but words of consolation and hope, for this he seeks to instill courage. It’s true—he says—that the circumstances are dramatic, but one cannot falter. There is a need to continue being faithful to the Lord and soon “you will see the different fates of the good and the bad, those who disobey God and those who obey him” (Mal 3:18).
It is at this point that our reading starts.
The day is coming, blazing like an oven (v. 19). The Lord decides to strike the evil and makes the righteous triumph; he is going to cause a great fire; he is sending a terrible deluge of fire. Those who do evil shall be burned to stubble, while for the righteous “the sun of justice will shine … bringing health in its rays” (vv. 19-20).
Other prophets have spoken of this cosmic upheaval and they added others to the image of fire. They said: at the passage from the ancient world to the new world, “the sun and moon will grow dark, and the stars lose their twinkle” (Jl 2:10-11), “that will be a day of wrath, anguish, distress, destruction, extermination … and the people will cry out in terror” (Zeph 1:14-18).
What do these dramatic expressions mean? Is it about images or, as the followers of certain sects claim, of information on what will happen at the end of the world?
These disasters and catastrophes are spoken not only in the Old and New Testaments but also in the so-called apocalyptic literature which reached its peak right around the time of Jesus and the apostles. It is about colorful images that would be naive and misleading to interpret literally.
The wrath of God is an expression of his irrepressible love. With this anthropomorphism—very common in the Bible—the prophet wants to emphasize the passion of the Lord for his people who are suffering. He wants to remind everyone of the seriousness of his love, his involvement in the covenant that binds a person and, finally, his victory over all evil, against every obstacle that stands in the way to his work of salvation.
The fire is not set against people but lashed out at everything that prevents a person from living: injustice, envy, greed for wealth, hatred, violence, and moral corruption. The fire is the image of God’s intervention in the world to put an end to every form of evil. Just as no blade of dry grass can escape the flames, no form of ill—says the prophet—can escape the purifying and saving intervention of God.
The message of this First Reading, therefore, is not of fear, but of consolation and hope. When Malachi says that the wicked will be destroyed, he is not saying that one day the Lord will severely punish the bad throwing them into the flames of hell. His fire annihilates, such as straw, not people, but the evil that is in every person.
The people, who listened to this encouraging message, and perhaps even Malachi, thought of an immediate but resolute intervention of God. Nothing happened. We would then expect that the disappointed Israelites would set aside all these oracles of good considering them blunders, hallucinations, dreams of deluded prophets. Instead, they have them stored and continued to wait with unwavering confidence for the coming of “the day as hot as an oven,” and the appearance of the “sun of justice.”
In the light of Easter, we are now able to re-read, to understand these texts. The sun of justice is Jesus. The day burning like an oven is that of his death and resurrection. The fire that will destroy “all evil” is the Spirit that he sent us, and his Word, his Gospel that has already started to renew the face of the earth.
The new world is the Kingdom of God among us, even if we have to wait until the end to see the full triumph of good in the heart of every person.
Second Reading: 2 Thessalonians 3:7-12
In the community of Thessalonica, dangerous rumors were spreading: some fanatic Christians claimed that this world would soon come to an end and that Jesus would come back to start a world and a new humanity. These nonsenses stemmed from alleged visions and revelations that someone claimed to have received from God.
The stories that these exalted ones put in circulation greatly disturbed the community.
Some were convinced that the return of Christ being imminent, it was not worth to continue working. They wasted time in gossips and were unwilling to work, throwing into disrepute and ridicule all believers (v. 11).
The situation became more and more disturbing and shocking. Paul was forced to intervene.
In the latter part of his second letter to the Thessalonians Paul definitely calls their attention. Above all, he reminds them of the example of his life: I have never been a slacker—he says—I have never been a burden to anyone. I have proclaimed the Gospel for free and I did not accept alms. Well, you know that I have worked with toil and labor, day and night, not to be a burden to any of you (v. 8).
The economic independence is a source of great pride for Paul. Many times in his letters he returns to the subject (1 Thes 2:9; 1 Cor 4:12; 2 Cor 11:7-10; 12:13-18). To the elders of Ephesus, he says: “I have not looked for anyone’s silver, gold or clothing. You yourselves know that these hands of mine have provided for both my needs and the needs of those who were with me” (Acts 20: 33-34).
After presenting the example of his life, Paul quoted a proverb to the Thessalonians: “If anyone is not willing to work, let him not eat” (v. 10), and, once again, he reminds Christians “to work and earn their own living” (12).
The new world is a gift from God, but to be built, it needs the commitment of people. Whoever does not work, whoever does not put one’s capacity at the disposal of all brothers/sisters does not cooperate to build the kingdom of God.
Gospel: Luke 21:5-19
Luke wrote his Gospel around the year 85 A.D. In the fifty years that passed since the death and resurrection of Jesus, tremendous events occurred. There were wars, political revolutions, catastrophes and the temple of Jerusalem was destroyed. Christians became victims of injustices and persecutions. How to explain these dramatic events?
Someone appeals to the words of the Master: “There will be great earthquakes, famines, and plagues; terrifying signs from heaven will be seen…they will lay their hands on you” (vv. 11-12). They begin to say: Here is the explanation—Jesus had foreseen everything. The misfortunes (especially the destruction of the temple in Jerusalem) are signs of the end of the world that is coming and that the Lord is returning on the clouds of heaven.
Today’s Gospel tries to answer these false expectations and corrects the wrong interpretation that some gave to the words of the Master. His apocalyptic language already lent itself to being misunderstood. Let’s look at the details of the passage.
Some people approach Jesus who is in the temple and invite him to admire its beauty: the huge white limestone rocks perfectly squared by the workers of Herod, the decorations, the votive offerings, the golden vines hanging from the walls of the vestibule and extending more and more through the branches offered by the faithful, the facade covered with gold plates with a thickness of a coin…. With reason, the rabbis maintain: “Who has not seen the temple of Jerusalem has not contemplated the most beautiful among the marvels of the world.”
The answer of Jesus is amazing: “There shall not be left one stone upon another of all that you now admire. Amazed, they ask him: When will this be and what will be the sign that this is about to take place?” (vv. 5-7).
Jesus cannot specify the date: He does not know it, as he does not know the day and hour of the world’s end (Mt 24:36). He is not a magician, a soothsayer, so he does not answer.
Why does Luke introduce this episode? He introduces it for a pastoral concern: he wants to warn his communities against those who confuse dreams with reality. Some exalted ones attributed to Jesus, predictions that were only results of extravagant speculations.
The evangelist invites the Christians to stop chasing fairy tales and to reflect on the one thing that should be of interest: what to do, specifically, to collaborate in the coming of the new world, the kingdom of God.
The “false prophets” have always represented a serious danger to the Christian communities. Luke records that Jesus is also bothered and warns his disciples against those who foretell that the end of the world is near. He strongly recommends: “Do not follow them” (v. 9). The end will not come soon; the gestation of the new world will be long and difficult.
What will happen in the time between the Lord’s coming and the end of the world? Jesus answers this question using the apocalyptic language. He talks about the uprisings of peoples against peoples, earthquakes, famines, and pestilences, terrifying events and great signs in heaven (vv. 10-11). These will be taken up and explained later: “Then there will be signs in the sun and moon and stars, and on the earth anguish of nations, perplexed by the roaring of the sea and its waves. People will faint with fear at the mere thought of what is to come upon the world, for the forces of the universe will be shaken” (Lk 21:25-26). What does he mean to say?
One of the recurring ideas in the time of Jesus was that the world had become too corrupt and that it would soon be replaced by a new reality made to sprout by God. It was said that people would be caught by great fear in the time of passage from the old to the new. The peoples and nations would be upset; there would be violence, diseases, misfortunes, and wars. The sun would appear during the night and the moon during the day; the trees would begin to shed blood and the stones to break into pieces and launch screams.
This language, these images were well known.
Jesus uses it to say to the disciples that the passage between two eras of history is imminent. His is a proclamation of joy and hope. Anyone in pain and waiting for the kingdom of God should know that the dawn of a new, wonderful day is about to appear. That is the reason that he urges the disciples not to be afraid: not to be frightened (v. 9) “When these things begin to happen, look up and lift up your heads because your redemption is near” (Lk 21:28).
After having invited them to consider the time of waiting for his return as a gestation that prepares for the delivery, Jesus pre-announces the difficulties that his disciples will have to confront (vv. 12-19).
What will be the sign that the kingdom of God is being born and established in the world? It’s not the triumphs, the applauses, the approval of people, but persecutions. Jesus foresees for his disciples: prison, slanders, betrayal by the family members and best friends. In these difficult situations, they may be tempted to become discouraged, to think to have made wrong choices in their lives.
Why endure so much suffering and make many sacrifices? It’s all to no avail: the wicked will always continue to prosper, to commit violence, to get the better of the righteous. Jesus says that this will not happen. God guides the events of people’s lives and directs the plans of the wicked to the good of his children and the establishment of the kingdom.
“Make up your minds not to prepare your defense yet”—he recommends. What does this mean? Will the disciples have to expect miraculous deliverances?
No. Jesus warns them of the danger of trusting in reasoning and calculations that people are wont to do.
If his disciples believe to be able to defend themselves using the logic of this world, instead of God’s, they will equate themselves with their opponents and will lose. They will have to happily accept the fact that they cannot resort to the methods of those who persecute them with slander, hypocrisy, corruption and violence. They must be convinced that their strength lies in what people consider as fragility and weakness. They are sheep among wolves; they cannot dress up as wolves. If they will really be consistent with the needs of their vocation Jesus, the Good Shepherd, will defend them. He will give them power no one can resist: the power of truth, love, and forgiveness.
Finally, Jesus draws an expression much used in his time: “Not a hair of your head will perish.” He does not promise to protect his disciples from any misfortune and danger. The persecuted Christians must not expect miraculous deliverances: they will lose their properties, work, reputation and perhaps even life because of the Gospel. However, despite contrary appearances, the kingdom of God will continue to advance.
Those who have sacrificed themselves for Christ, may not reap the fruits of the good they have sown, but must cultivate the joyful certainty that the fruits will be abundant. In this world, the value of their sacrifice will not be recognized. They will be forgotten, perhaps cursed, but God—and it is his judgment that matters—will give them the reward in the resurrection of the righteous.
Fernando Armellini
Italian missionary and biblical scholar
https://sundaycommentaries.wordpress.com
From “when will it be? What will it be like?”
to the truly important questions.
Pope Francis
This Sunday’s Gospel passage (Lk 21:5-19) is the first part of Jesus’ discourse on the end times. He delivers it in Jerusalem, close to the Temple, prompted by people discussing the Temple and its beauty. The Temple was very beautiful. Jesus says: “As for these things which you see, the days will come when there shall not be left here one stone upon another” (Lk 21:6). Of course they asked him: When will this happen? What will the signs be? But Jesus moves the focus from these secondary aspects — i.e. when will it be? What will it be like? — to the truly important questions. Firstly, not to let oneself be fooled by false prophets nor to be paralyzed by fear. Secondly, to live this time of expectation as a time of witness and perseverance. We are in this time of waiting, in expectation of the coming of the Lord.
Jesus’ words are perennially relevant, even for us today living in the 21st century too. He repeats to us: “Take heed that you are not led astray; for many will come in my name” (v. 8). This Christian virtue of understanding is a call to discern where the Lord is, and where the evil spirit is present. Today, too, in fact there are false “saviours” who attempt to replace Jesus: worldly leaders, religious gurus, even sorcerers, people who wish to attract hearts and minds to themselves, especially those of young people. Jesus warns us: “Do not follow them, do not follow them!”.
The Lord also helps us not to be afraid in the face of war, revolution, natural disasters and epidemics. Jesus frees us from fatalism and false apocalyptic visions.
The second aspect challenges us as Christians and as a Church: Jesus predicts that his disciples will have to suffer painful trials and persecution for his sake. He reassures them, however, saying: “Not a hair of your head will perish” (v. 18). This reminds us that we are completely in God’s hands! The trials we encounter for our faith and our commitment to the Gospel are occasions to give witness; we must not distance ourselves from the Lord, but instead abandon ourselves even more to him, to the power of his Spirit and his grace.
I am thinking at this moment, let everyone think together. Let us do so together: let us think about our many Christian brothers and sisters who are suffering persecution for their faith. There are so many. Perhaps more now than in past centuries. Jesus is with them. We too are united to them with our prayers and our love; we admire their courage and their witness. They are our brothers and sisters who, in many parts of the world, are suffering for their faithfulness to Jesus Christ. Let us greet them with heartfelt affection.
At the end Jesus makes a promise which is a guarantee of victory: “By your endurance you will gain your lives” (v. 19). There is so much hope in these words! They are a call to hope and patience, to be able to wait for the certain fruits of salvation, trusting in the profound meaning of life and of history:
the trials and difficulties are part of the bigger picture; the Lord, the Lord of history, leads all to fulfillment. Despite the turmoil and disasters that upset the world, God’s design of goodness and mercy will be fulfilled! And this is our hope: go forward on this path, in God’s plan which will be fulfilled. This is our hope.
Jesus’ message causes us to reflect on our present time and gives us the strength to face it with courage and hope, with Mary who always accompanies us.
Angelus 17/11/2013
Our loving Father takes care even of our hairs
Romeo Ballan, mccj
The end (finishing) of the world or the end (in the sense of purpose, meaning) of the world? Do the words of Jesus (Gospel) refer to a terrible catastrophe, or do they reveal the loving mystery of life and of the cosmos? At the end of the liturgical year and of the civic year, which are very close, we have some biblical readings that are complex and can be read at different levels. The destruction of the beautiful city Jerusalem (v. 6), wars among peoples, great signs in the heavens, earthquakes and other calamities… all lead to the thought that the end of everything is very close (vv. 9-11). Luke uses a language with burning, fiery tones, just like the prophet Malachi (I Reading), who makes a fierce attack on the arrogant and evil-doers that are destined to burn like stubble (v. 19), while the Lord makes the sun of righteousness shine on those who fear His name (v. 20).
This type of language, called ‘apocalyptic’, rather than inducing terror, brings with it a revelation, a message of salvation. ‘Apocalypse’ means ‘revelation-uncovering’. In fact, the last book of the Bible presents the end of the world under a mysterious and poetic language. It will not be a catastrophe, but an event of hope and life: new heavens and new earth, a wedding banquet (Rev 21,1-2). Always the word of God, even if apocalyptic, illuminates, judges, saves, consoles. It is always closest to us in the trials of life and of faith. Through His words «not a single stone will be left on another» (Lc 21,2), Jesus neither wants to frighten us nor to foretell the end of the world. It is not our duty to be in worries about the world’s end, but to live with responsibility our time; to care about the meaning of the world, the sense of history, the purpose of our life;to take care of our common home, to create a world of brotherhood among all the peoples, a dwelling of peace, mutual respect, reconciliation and mercy.
The community of the time of Luke’s Gospel (around 70-80 AD) was suffering persecution and death from external forces (the Roman empire, the synagogues, the tribunals, v. 12) and at the same time from internal tensions, (apostasies, betrayals, hate…), all for the cause of the name of Jesus (v. 17). So Luke uses the words of Jesus, who warned his followers against false claims (v. 8); He tells them not to be frightened by wars and revolutions (v. 9). Persecutions will be a time of grace for them, akairos, an “opportunity to bear witness” to the name of Jesus (v. 13), in the certainty of His special assistance. The Lord will give them the right words of wisdom at the right time (v. 15). To reassure them, Jesus uses a concrete image that is not at all trivial: even the hairs on their heads are counted, are important (v. 18).
Let us contemplate God ‘wasting time’ to count the hairs on our head! God makes so much of such tiny details: He puts His almighty power at the service even of small things, He is a Father that takes care of the birds of the air and the lilies in the field (cf. Mt 6:26)… so how much more will He take care of His children! The Christian call to persevere in trials comes from here: no matter how painful they are, the final outcome is clear (v. 19), thanks to the everlasting and providential support of the Father. The story of the martyrs of every age is a proof of the truth and faithfulness of the Word of Jesus; He supports all those who bear witness to Him. Let us remember some witnesses-martyrs we celebrate in this month: Bossilkov (Bulgaria, on 11), Josaphat (Poland, on 12), Rocco González and co. (Paraguay, on 16), Cecilia (Rome, on 22), Miguel Pro (Mexico, on 23), Andrew Dung Lac and other martyrs of Vietnam (on 24), Denis Berthelot (Indonesia on 29), Andrew apostle (on 30), among many others. The worker in the vineyard feels that God looks at him with a loving gaze and holds out to him his hand. Christian is an hopeful person: he continues sowing with patience, always ready to restart. With perseverance and trusting in God! The history of evangelisation in the world is full of proofs of the loving presence of the Lord among his children.
Trials are endured, the mission spreads: the fruits remain and are signs of life. In the Lord’s field there is work for everyone who wants to take it on and make a commitment. St. Paul calls on the believers in Thessalonica (2nd Reading) to put their abilities to work for the good of others and to draw back from “living in idleness, doing no work themselves but interfering with everyone else’s” (v. 11). The apostle does not hesitate to put himself as an example to be followed, since he “worked night and day, slaving and straining so as not to be a burden on any of you” (v. 8–9). For any Gospel worker it is a reminder and a model!
