32nd Sunday in Ordinary Time, Cycle C (다해 연중 제32주일)


1st Reading: 2 Maccabees 7:1-2, 9-14

Martyrdom of the seven brothers and their mother
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[1] It happened also that seven brothers and their mother were arrested and were
being compelled by the king, under torture with whips and cords, to partake of 
unlawful swine's flesh. [2] One of them, acting as their spokesman, said, "What 
do you intend to ask and learn from us? For we are ready to die rather than trans-
gress the laws of our fathers." 

[9] And when he was at his last breath, he said, "You accursed wretch, you dis-
miss us from this present life, but the King of the universe will raise us up to an
everlasting renewal of life, because we have died for his laws."

[10] After him, the third was the victim of their sport. When it was demanded, he 
quickly put out his tongue and courageously stretched forth his hands, [11] and
nobly said, "I got these from Haven, and because of his laws I disdain them, and
from him I hope to get them back again." [12] As a result the king himself and 
those with him were astonished at the young man's spirit, for he regarded his
sufferings as nothing.

[13] When he too had died, they maltreated and tortured the fourth in the same
way. [14] And when he was near death, he said, "One cannot but choose to die 
at the hands of men and to cherish the hope that God gives of being raised again
by him. But for you there will be no resurrection to life!"

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Commentary: 

7:1-42. This is one of the most famous and popular passages in the history of the
Maccabees – so much so that traditionally (but improperly) these brothers are
usually referred to as "the Maccabees". The sacred writer does not tell us the
boys' names, or where it all happened; and he brings in the presence of the king
to heighten the dramatic effect. The bravery of these young men, it would seem,
was inspired by the good example given by Eleazar (cf. 6:28). The mother's inter-
vention divides the scene into two parts – first the martyrdom of the six older bro-
thers (vv. 2-19), and then that of the youngest and the mother herself (vv. 20-41).

In the first part the conviction that the just will rise and evildoers will be punished
builds up as the story goes on. Each of the replies given by the six brothers con-
tains some aspect of that truth. The first says that just men prefer to die rather
than sin (v. 2) because God will reward them (v. 6); the second, that God will raise
them to a new life (v. 9); the third, that they will rise with their bodies remade (v.
11); the fourth, that for evildoers there will be no "resurrection to life" (v. 14); the
fifth, that there will be punishment for evildoers (v. 17); and the sixth, that when
just people suffer it is because they are being punished for their own sins (v. 18).

In the second part, both the mother and the youngest brother affirm what the
others have said: but the boy adds something new when he says that death ac-
cepted by the righteous works as atonement for the whole people (vv. 37-38).

The resurrection of the dead, which "God revealed to his people progressively"
(Catechism of the Catholic Church, 992), is a teaching that is grounded first on
Moses' words about God having compassion on his servants (v. 6; cf. Deut 32:
36), and the idea that if they die prematurely they will receive consolation in the
next life. This is the point being made by the first brother, and it implies that God
"faithfully maintains his covenant with Abraham and his posterity" (ibid.). As the
mother sees it (vv. 27-28), belief in the resurrection comes from "faith in God as
creator of the whole man, body and soul" (ibid., 992). Our Lord Jesus Christ rati-
fies this teaching and links it to faith in himself (cf. Jn 5:24-25; 11:25); and he al-
so purifies the Pharisees' notion of the resurrection, which was an interpretation
based only on material terms (cf. Mk 12:18-27; 1 Cor 15:35-53).

In what the mother says (v. 28) we can also see belief in the creation of the world
out of nothing "as a truth full of promise and hope" (Catechism of the Catholic
Church, 297). On the basis of this passage and some New Testament passages,
such as John 1:3 and Hebrews 11:3, the Church has formulated its doctrine of
creation: "We believe that God needs no pre-existent thing or any help in order
to create (cf. Vatican I: DS 3022), nor is creation any sort of necessary emana-
tion from the divine substance (cf. Vatican I: DS 3023-3024). God creates freely
'out of nothing' (DS 800; 3025). If God had drawn the world from pre-existent mat-
ter, what would be so extraordinary in that? A human artisan makes from a given
material whatever he wants, while God shows his power by starting from nothing
to make all he wants" (Catechism of the Catholic Church, 296).

The assertion that the death of martyrs has expiatory value (vv. 37-38) prepares
us to grasp the redemptive meaning of Christ's death; but we should remember
that Christ, by his death, not only deflected the punishment that all men deserve
on account of sin, but also, through his grace, makes sinful men righteous in 
God's sight (cf. Rom 3:21-16).

Many Fathers of the Church, notably St Gregory Nazianzen (Orationes, 15, 22),
St. Ambrose (De Iacob et vitae beata, 2, 10, 44-57), St Augustine (In Epistolam
Ioannis, 8, 7), and St Cyprian (Ad Fortunatus, 11) heaped praise on these seven
brothers and their mother. St John Chrysostom invites us to imitate them when-
ever temptation strikes: "All the moderation that they show in the midst of dan-
gers we, too, should imitate with which we deal with irrational concupiscence,
anger, greed for possessions, bodily passions, vainglory and such like. For if we
manage to control their flame, as (the Maccabees) did the flame of the fire, we
will be able to be near them and have a share in their confidence and freedom of
spirit" (Homiliae in Maccabaeos, 1, 3).


2nd Reading: 2 Thessalonians 2:16-3:5

The need for steadfastness
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[16] Now may our Lord Jesus Christ himself, and God our Father, who loved us
and gave us eternal comfort and good hope through grace, [17] comfort your
hearts and establish them in every good work and word. 

Paul asks for prayers
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[1] Finally, brethren, pray for us, that the word of the Lord may speed on and tri-
umph, as it did among you, [2] and that we may be delivered from wicked and
evil men; for not all have faith. [3] But the Lord is faithful; he will strengthen you
and guard you from evil. [4] And we have confidence in the Lord about you, that
you are doing and will do the things which we command. [5] May the Lord direct
your hearts to the love of God and to the steadfastness of Christ.

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Commentary: 

16-17. God chose believers without any merit on their part; that choice marks the
first stage in their path to salvation; the journey to the goal of salvation involves co-
operation between God's grace and man's freedom. Man needs the help of that
"good hope" which comes from recognizing that he is a son of God. "In my case,
and I wish the same to happen to you", St. Escriva writes, "the certainty I derive
from feeling – from knowing – that I am a son of God fills me with real hope which,
being a supernatural virtue, adapts to our nature when it is infused in us, and so
is also a very human virtue […]. This conviction spurs me on to grasp that only
those things that bear the imprint of God can display the indelible sign of eternity
and have lasting value. Therefore, far from separating me from the things of this
earth, hope draws me closer to these realities in a new way, a Christian way,
which seeks to discover in everything the relation between our fallen nature and
God, our Creator and Redeemer" (Friends of God, 28).

By inspiring us with hope, God fills our hearts with consolation and at the same
time encourages us to put our faith into practice in daily life – "in every good work
and word." 

1. The whole Church, not just the Apostles, is given the task of spreading the
message of Jesus. All believers can and should play an active part in this, at
least by way of prayer. The Apostle's request for prayers also shows that he rea-
lizes that the supernatural work entrusted to him is beyond him and yet he does
not shirk the work of apostolate. St John Chrysostom comments on St Paul's ap-
proach: "The Apostle […] now encourages them to offer prayers to God for him,
but he does not ask them to pray God to free him from dangers he ought to face
up to (for they are an unavoidable consequence of his ministry); rather, he asks
them to pray 'that the word of the Lord may speed on and triumph'" (Hom. on 2
Thess, ad loc.).

The "speed and triumph" is evocative of the Games, which had such a following in
Greece: the winner of a race was given a victory wreath. The victory, the triumph,
of the word of the Lord is its proclamation reaching everyone and being accepted
by everyone.

2. "Not all have faith": literally, "faith is not something that belongs to all", that is,
not everyone has believed the Apostle's preaching though he has excluded no one
from it. The "wicked and evil men" may be a reference to certain Jews hostile to
Christianity who had persecuted Paul in Macedonia and were now putting obsta-
cles in his way at Corinth.

It must be remembered that faith is a supernatural virtue, a gift from God, and can-
not be obtained by man's unaided effort: "Even though the assent of faith is by no
means a blind impulse, still, no one can assent to the gospel inspiration of the Ho-
ly Spirit, who gives all men their joy in assenting to and believing the truth" (Vati-
can I, Dei Filius, chap. 3).

God "desires all men to be saved and to come to the knowledge of the truth" (1
Tim 2:4) and so to all men he gives his grace and offers the gift of faith; however,
they are free to reject or accept the light he offers them.

3. "But the Lord is faithful": and therefore, unlike those who are unfaithful (v. 2),
we should put our trust in God: "Do not doubt it", Chrysostom comments, "God
is faithful. He has promised salvation, he will save you. But, as he said, he will
do so on one condition – that we love him, that we listen to his word and his
Law. He will not save us unless we cooperate" (Hom. on 2 Thess, ad loc.).

"He will strengthen you and guard you from evil": These words may be meant to
echo the prayer contained in the Our Father (cf. Mt 6:13; cf. Mt 5:37).

4-5. The Apostle is confident that the Thessalonians will stay true to Christ, and
he asks God to give them the endurance they need in the midst of their difficul-
ties. "The steadfastness of Christ" may be a reference to the example Christ gave
during his passion by enduring unto death on the cross, out of love for the Father
and for us; believers should love God in that kind of way (cf. Heb 12:1). However,
"the steadfastness of Christ" can also be interpreted as referring to the need for
Christians to be patient as they wait for the second coming of Christ (cf. 1 Thess
1:3).

Love and steadfastness are two Christian virtues which make us resemble God:
"Therefore be imitators of god, as beloved children. And walk in love, as Christ
loved us and gave himself up for us, a fragrant offering and sacrifice to God" (Eph
5:1-2). So, love and endurance are interconnected and complement each other:
"Jesus came to the Cross after having prepared himself for thirty-three years, all 
his life! If they really want to imitate him, his disciples have to turn their lives into 
a co-redemption of Love, by means of active and passive self-denial" (St. J. Es-
criva, Furrow, 255).

Gospel Reading: Luke 20:27-40

The Resurrection of the Dead
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[27] There came to Him (Jesus) some Sadducees, those who say that there is
no resurrection, [28] and they asked Him a question saying, "Teacher, Moses
wrote for us that if a man's brother dies, having a wife but no children, the man
must take the wife and raise up children for his brother. [29] Now there were se-
ven brothers; the first took a wife, and died without children; [30] and the second
[31] and the third took her, and likewise all seven left no children and died. [32]
Afterward the woman also died. [33] In the resurrection, therefore, whose wife
will the woman be? For the seven had her as wife."

[34] And Jesus said to them, "The sons of this age marry and are given in mar-
riage; [35] but those who are accounted worthy to attain to that age and to the
resurrection from the dead neither marry nor are given in marriage, [36] for they
cannot die any more, because they are equal to angels and are sons of God,
being sons of the resurrection. [37] But that the dead are raised, even Moses
showed, in the passage about the bush, where he calls the Lord the God of
Abraham and the God of Isaac and the God of Jacob. [38] Now He is not God
of the dead, but of the living; for all live to Him." [39] And some of scribes ans-
wered, "Teacher, You have spoken well." [40] For they no longer dared to ask
Him any question.

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Commentary:

27-40. The Sadducees did not believe in the resurrection of the body or the im-
mortality of the soul. They came along to ask Jesus a question which is appa-
rently unanswerable. According to the Levirate law (cf. Deuteronomy 25:5ff), if
a man died without issue, his brother was duty bound to marry his widow to pro-
vide his brother with descendants. The consequences of this law would seem
to give rise to a ridiculous situation at the resurrection of the dead.

Our Lord replies by reaffirming that there will be a resurrection; and by explaining
the properties of those who have risen again, the Sadducees' argument simply
evaporates. In this world people marry in order to continue the species: that is
the primary aim of marriage. After the resurrection there will be no more marriage
because people will not die anymore.

Quoting Sacred Scripture (Exodus 3:2, 6) our Lord shows the grave mistake the
Sadducees make, and He argues: God is not the God of the dead but of the li-
ving, that is to say, there exists a permanent relationship between God and Abra-
ham, Isaac and Jacob, who have been dead for years. Therefore, although these
just men have died as far as their bodies are concerned, they are alive, truly alive,
in God -- their souls are immortal -- and they are awaiting the resurrection of their
bodies.

See also the notes on Matthew 22:23-33 and Mark 12:18-27.

[The note on Matthew 22:23-33 states:

23-33. The Sadducees argue against belief in the resurrection of the dead on the
basis of the Levirate law, a Jewish law which laid down that when a married man
died without issue, one of his brothers, according to a fixed order, should marry
his widow and the first son of that union be given the dead man's name. By out-
lining an extreme cases the Sadducees make the law and belief in resurrection
look ridiculous. In His reply, Jesus shows up the frivolity of their objections and
asserts the truth of the resurrection of the dead.]

[The note on Mark 12:18-27 states:

18-27. Before answering the difficulty proposed by the Sadducees, Jesus wants
to identify the source of the problem -- man's tendency to confine the greatness
of God inside a human framework through excessive reliance on reason, not gi-
ving due weight to divine Revelation and the power of God. A person can have dif-
ficulty with the truths of faith; this is not surprising, for these truths are above hu-
man reason. But it is ridiculous to try to find contradictions in the revealed word
of God; this only leads away from any solution of difficulty and may make it im-
possible to find one's way back to God. We need to approach Sacred Scripture,
and, in general, the things of God, with the humility which faith demands. In the
passage about the burning bush, which Jesus quotes to the Sadducees, God
says this to Moses: "Put off your shoes from your feet, for the place on which
you stand is holy ground" (Exodus 3:5).]

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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.


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