From: 2 Kings 2:1, 6-14
Elijah is taken up into the sky
[9] When they had crossed, Elijah said to Elisha, “Ask what I shall do for you, before I am taken from you.” And Elisha said, “I pray you, let me inherit a double share of your spirit.” [10] And he said, “You have asked for a hard thing; yet, if you see me as I am being taken from you, it shall be so for you; but if you do not see me, it shall not be so.” [11] And as they still went on and talked, behold, a chariot of fire and horses of fire separated the two of them. And Elijah went up by a whirlwind into heaven. [12[ And Elisha saw it and he cried, “My father, my father! the chariots of Israel and its horsemen!” And he saw him no more. Then he took hold of his own clothes and rent them in two pieces.
Elisha, Elijah’s successor
*********************************************************************************************
Commentary:
2:1-13:25. Having concluded the section dealing with kings in the time of Elijah (cf. 1 Kings 17:1-2 Kings 1:18), the biblical narrative now focuses on Elisha. First it tells how he succeeded Elijah (chap. 2) and then it goes on to cover his wonderworking and prophetical activity, up to his death (chap. 13). The account of his death, which occurred at the beginning of the eighth century BC, brings to a close a period of the history of Israel spanning the careers of two great prophets, Elijah and Elisha.
Elisha’s activity is different from Elijah’s in many ways: firstly, Elisha’s miracles are designed to resolve difficulties of his contemporaries, whereas Elijah’s were performed to demonstrate the sovereignty of the one God; secondly, Elisha is much more involved than his predecessor in political affairs and is much closer to the kings, too; finally, Elisha has more contact with the groups of prophets than Elijah had. Elisha is, then, a prophet much closer to the people, showing them the love God has for them.
2:1-25. Elisha becomes the heir of his master’s spirit when he sees Elijah being taken up to heaven (vv. 9-12). The signs which Elisha goes on to work win him recognition as Elijah’s successor – first, from the other prophets, once they are convinced that Elijah is indeed no longer in this world (vv. 13-18), and then from all the people, who witness extraordinary prodigies worked by Elisha (vv. 19-25).
2:1-12. This passage deals with one of the most mysterious, and also the most popular, episodes in the Old Testament – Elijah being taken up to heaven by a whirlwind. God wants to show the special destiny reserved for Elijah on account of his fidelity, a destiny similar to Enoch’s for having walked with God (cf. Gen 5:21-24).
In recounting this ancient tradition about Elijah, the sacred writer highlights aspects of Elijah’s connexion with groups of prophets and particularly with Elisha, whom he had already designated as his successor (cf. 1 Kings 19:19-21).
Elisha’s request for a double share of Elijah’s spirit is reminiscent of the double portion of the paternal estate due to the first-born in Israel (cf. Deut 21:17). The condition that Elijah lays down shows that divine gifts can be passed on only to those able to receive them (cf. vv. 10-12).
The function of the chariot and horses of fire is to separate the two prophets when Elijah is being swept up. The book of Sirach (Ecclesiasticus), in its time, will interpret them as a sign that God has brought him up into heaven (cf. Sir 48:8-9). Chariots of fire are also a symbol of God’s presence and of his glory, as in Psalm 68:17, for example. The fact that Elijah had not died is the reason why he is assigned a role in the future, at the messianic restoration of the twelve tries (cf. Sir 48:10) and before the coming of the “day of the Lord” (Mal 4:5). The figure of Elijah is also to be found in the New Testament where he is identified with John the Baptist, Christ’s precursor (cf. Mt 11:14, 17:10-12), in the sense that the Baptist is inspired by the same spirit as inspired Elijah.
The last wonder worked by Elijah, over the waters of the Jordan (cf. v. 8), again likens him to Moses (cf. Ex 14:16-21 and notes on 1 Kings 19:1-18). Even the place where Elijah is taken up into heaven is not far from where Moses died (cf. Deut 34:4-6) before the people entered the promised land. These similarities between Moses and Elijah suggest certain parallels: Moses represents the Law which God gave Israel through his mediation; Elijah represents the prophetical spirit which God manifested through the prophet’s life and through his being taken up into heaven. So, it is not surprising that when our Lord chose to reveal his glory to the disciples by his transformation on Mount Tabor, he should have chosen to appear alongside Moses and Elijah, because the Law and the Prophets find their fulfilment in Christ (cf. Mt 17:3 and par.).
2:13-18. The mantle symbolizes the authority of its owner and, in this case, the fact that he possesses the prophetical spirit (cf. 1 Kings 19:19-21). Elisha uses it to repeat the prodigy previously worked by Elijah; but now he does so to cross towards the land of Israel, as the people once did on the orders of Joshua (cf. Josh 3:14-17).
On witnessing the prodigy worked by Elisha, the prophets acknowledge him as Elijah’s true heir (v. 15); but they want to make sure that it was not to some other place on earth that Elijah was taken, as popular thinking had it (cf. 1 Kings 18:12).
RSV
From: Matthew 6:1-18
An Upright Intention in Almsgiving, Prayer and Fasting
[2] “Thus, when you give alms, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by men. Truly, I say to you, they have their reward. [3] But when you give alms, do not let your left hand know what your right hand is doing, [4] so that your alms may be in secret; and your Father who sees in secret will reward you.
[5] “And when you pray, you must not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, that they may be seen by men. Truly, I say to you, they have their reward. [6] But when you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.
[7] “And in praying do not heap up empty phrases as the Gentiles do; for they think that they will be heard for their many words. [8] Do not be like them, for your Father knows what you need before you ask Him. [9] Pray then like this: Our Father who art in Heaven, hallowed be Thy name. [10] Thy kingdom come, Thy will be done, on earth as it is in Heaven. [11] Give us this day our daily bread; [12] And forgive us our debts, as we also have forgiven our debtors; [13] And lead us not into temptation, but deliver us from evil. [14] For if you forgive men their trespasses, your Heavenly Father also will forgive you; [15] but if you do not forgive men their trespasses, neither will your Father forgive your trespasses.”
[16] “And when you fast, do not look dismal, like the hypocrites, for they disfigure their faces that their fasting may be seen by men. Truly, I say to you, they have their reward. [17] But when you fast, anoint your head and wash your face, [18] that your fasting may not be seen by men but by your Father who is in secret; and your Father who
sees in secret will reward you.”
***********************************************************************
Commentary:
1-18. “Piety”, here, means good works (cf. note on Matthew 5:6). Our Lord is indicating the kind of spirit in which we should do acts of personal piety. Almsgiving, fasting and prayer were the basic forms taken by personal piety among the chosen people—which is why Jesus refers to these three subjects. With complete authority He teaches that true piety must be practised with an upright intention, in the presence of God and without any ostentation. Piety practised in this way implies exercising our faith in God who sees us—and also in the safe knowledge that He will reward those who are sincerely devout.
5-6. Following the teaching of Jesus, the Church has always taught us to pray even when we were infants. By saying “you” (singular) our Lord is stating quite unequivocally the need for personal prayer—relating as child to Father, alone with God.
Public prayer, for which Christ’s faithful assemble together, is something necessary and holy; but it should never displace obedience to this clear commandment of our Lord: “When you pray, go into your room and shut the door and pray to your Father”.
The Second Vatican Council reminds us of the teaching and practice of the Church in its liturgy, which is “the summit toward which the activity of the Church is directed; it is also the fount from which all her power flows [...]. The spiritual life, however, is not limited solely to participation in the liturgy. The Christian is indeed called to pray with others, but he must also enter into his bedroom to pray to his Father in secret; furthermore, according to the teaching of the Apostle, he must pray without ceasing (1 Thessalonians 5:17)” (”Sacrosanctum Concilium”, 10 and 12).
A soul who really puts his Christian faith into practice realizes that he needs frequently to get away and pray alone to his Father, God. Jesus, who gives us this teaching about prayer, practised it during His own life on earth: the holy Gospel reports that He often went apart to pray on His own: “At times He spent the whole night in an intimate conversation with His Father. The Apostles were filled with love when they saw Christ pray” ([St] J. Escriva, “Christ Is Passing By”, 119; cf. Matthew 14:23; Mark 1:35; Luke 5:16; etc.). The Apostles followed the Master’s example, and so we see Peter going up to the rooftop of the house to pray in private, and receiving a revelation (cf. Acts 10:9-16). “Our life of prayer should also be based on some moments that are dedicated exclusively to our conversation with God, moments of silent dialogue” (”ibid”, 119).
7-8. Jesus condemns the superstitious notion that long prayers are needed to attract God’s attention. True piety is not so much a matter of the amount of words as of the frequency and the love with which the Christian turns towards God in all the events, great or small, of his day. Vocal prayer is good, and necessary; but the words count only if they express our inner feelings.
9-13. The “Our Father” is, without any doubt, the most commented-on passage in all Sacred Scripture. Numerous great Church writers have left us commentaries full of poetry and wisdom. The early Christians, taught by the precepts of salvation, and following the divine commandment, centered their prayer on this sublime and simple form of words given them by Jesus. And the last Christians, too, will raise their hearts to say the “Our Father” for the last time when they are on the point of being taken to Heaven. In the meantime, from childhood to death, the “Our Father” is a prayer which fills us with hope and consolation. Jesus fully realized how helpful this prayer would be to us. We are grateful to Him for giving it to us, to the Apostles for passing it on to us and, in the case of most Christians, to our mothers for teaching it to us in our infancy. So important is the Lord’s Prayer that from apostolic times it has been used, along with the Creed, the Ten Commandments and the Sacraments, as the basis of Christian catechesis. Catechumens were introduced to the life of prayer by the “Our Father”, and our catechisms today use it for that purpose.
St. Augustine says that the Lord’s Prayer is so perfect that it sums up in a few words everything man needs to ask God for (cf. “Sermon”, 56). It is usually seen as being made up of an invocation and seven petitions—three to do with praise of God and four with the needs of men.
9. It is a source of great consolation to be able to call God “our Father”; Jesus, the Son of God, teaches men to invoke God as Father because we are indeed His children, and should feel towards Him in that way.
“The Lord [...] is not a tyrannical master or a rigid and implacable judge; He is our Father. He speaks to us about our lack of generosity, our sins, our mistakes; but He also does so in order to free us from them, to promise us His friendship and His love [...]. A child of God treats the Lord as his Father. He is not obsequious and servile, he is not merely formal and well-mannered; he is completely sincere and trusting” ([St] J. Escriva, “Christ Is Passing By”, 64).
“Hallowed by Thy name”: in the Bible a person’s “name” means the same as the person himself. Here the name of God means God Himself. Why pray that His name be hallowed, sanctified? We do not mean sanctification in the human sense—leaving evil behind and drawing closer to God—for God is Holiness Itself. God, rather, is sanctified when His holiness is acknowledged and honored by His creatures—which is what this first petition of the “Our Father” means (cf. “St. Pius Catechism”, IV, 10).
10. “Thy Kingdom come”: this brings up again the central idea of the Gospel of Jesus Christ—the coming of the Kingdom. The Kingdom of God is so identical with the life and work of Jesus Christ that the Gospel is referred to now as the Gospel of Jesus Christ, now as the Gospel of the Kingdom (Matthew 9:35). On the notion of the Kingdom of God see the commentary on Matthew 3:2 and 4:17. The coming of the Kingdom of God is the realization of God’s plan of salvation in the world. The Kingdom establishes itself in the first place in the core of man’s being, raising him up to share in God’s own inner life. This elevation has, as it were, two stages—the first, in this life, where it is brought about by grace; the second, definitive stage in eternal life, where man’s elevation to the supernatural level is fully completed. We for our part need to respond to God spontaneously, lovingly and trustingly.
“Thy will be done”: this third petition expresses two desires. The first is that man identify humbly and unconditionally with God’s will—abandonment in the arms of his Father God. The second that the will of God be fulfilled, that man cooperate with it in full freedom. For example, God’s will is to be found in the moral aspect of the divine law—but this law is not forced on man. One of the signs of the coming of the Kingdom is man’s loving fulfillment of God’s will. The second part of the petition, “on earth as it is in Heaven”, means that, just as the angels and saints in Heaven are fully at one with God’s will, so—we desire—should the same thing obtain on earth.
Our effort to do God’s will proves that we are sincere when we say the words, “Thy will be done.” For our Lord says, “Not every one who says to Me, `Lord, Lord’ shall enter the Kingdom of Heaven, but he who does the will of My Father who is in Heaven.” (Matthew 7:21). “Anyone, then, who sincerely repeats this petition, `Fiat voluntas tua’, must, at least in intention, have done this already” (St. Teresa of Avila, “Way of Perfection”, chapter 36).
11. In making this fourth petition, we are thinking primarily of our needs in this present life. The importance of this petition is that it declares that the material things we need in our lives are good and lawful. It gives a deep religious dimension to the support of life: what Christ’s disciple obtains through his own work is also something for which he should implore God—and he should receive it gratefully as a gift from God. God is our support in life: by asking God to support him and by realizing that it is God who is providing this support, the Christian avoids being worried about material needs. Jesus does not want us to pray for wealth or to be attached to material things, but to seek and make sober use of what meets our needs. Hence, in Matthew as well as in Luke (Luke 11:2), there is reference to having enough food for every day. This fourth petition, then, has to do with moderate use of food and material things—far from the extremes of opulence and misery, as God already taught in the Old Testament “Give me neither poverty nor riches; feed me with the food which is needful for me, lest I be full, and deny Thee, and say, `Who is the Lord?’ or lest I be poor, and steal, and profane the name of my God” (Proverbs 30:8).
The Fathers of the Church interpreted the bread asked for here not only as material food but also as referring to the Blessed Eucharist, without which our spirit cannot stay alive.
According to the “St. Pius V Catechism” (cf. IV, 13, 21) the Eucharist is called our daily bread because it is offered daily to God in the Holy Mass and because we should worthily receive it, every day if possible, as St. Ambrose advises: “If the bread is daily, why do you take it only once a year [...]? Receive daily what is of benefit to you daily! So live that you may deserve to receive it daily!” (”De Sacramentis”, V, 4).
12. “Debts”: clearly, here, in the sense of sin. In the Aramaic of Jesus’ time the same word was used for offense and debt. In this fifth petition, then, we admit that we are debtors because we have offended God. The Old Testament is full of references to man’s sinful condition. Even the “righteous” are sinners. Recognizing our sins is the first step in every conversion to God. It is not a question of recognizing that we have sinned in the past but of confessing our present sinful condition. Awareness of our sinfulness makes us realize our religious need to have recourse to the only One who can cure it. Hence the advantage of praying insistently, using the Lord’s Prayer to obtain God’s forgiveness time and again.
The second part of this petition is a serious call to forgive our fellow-men, for we cannot dare to ask God to forgive us if we are not ready to forgive others. The Christian needs to realize what this prayer implies: unwillingness to forgive others means that one is condemning oneself (see the notes on Matthew 5:23-24 and 18:21:21-35).
13. “And lead us not into temptation”: “We do not ask to be totally exempt from temptation, for human life is one continuous temptation (cf. Job 7:1). What, then, do we pray for in this petition? We pray that the divine assistance may not forsake us, lest having been deceived, or worsted, we should yield to temptation; and that the grace of God may be at hand to succor us when our strength fails, to refresh and invigorate us in our trials” (”St. Pius V Catechism”, IV, 15, 14).
In this petition of the “Our Father” we recognize that our human efforts alone do not take us very far in trying to cope with temptation, and that we need to have humble recourse to God, to get the strength we need. For, “God is strong enough to free you from everything and can do you more good than all the devils can do you harm. All that God decrees is that you confide in Him, that you draw near Him, that you trust Him and distrust yourself, and so be helped; and with this help you will defeat whatever hell brings against you. Never lose hold of this firm hope [...] even if the demons are legion and all kinds of severe temptations harass you. Lean upon Him, because if the Lord is not your support and your strength, then you will fall and you will be afraid of everything” (St. John of Avila, “Sermons, 9, First Sunday of Lent”).
“But deliver us from evil”: in this petition, which, in a way, sums up the previous petitions, we ask the Lord to free us from everything our enemy does to bring us down; we cannot be free of him unless God Himself free us, in response to our prayers.
This sentence can also be translated as “Deliver us from the Evil One”, that is to say, the devil, who is in the last analysis the author of all evils to which we are prone.
In making this request we can be sure that our prayer will be heard because Jesus Christ, when He was on the point of leaving this world, prayed to the Father for the salvation of all men: “I do not pray that Thou shouldst take them out of the world, but that Thou shouldst keep them from the evil one” (John 17:15).
14-15. In verses 14 and 15 St. Matthew gives us a sort of commentary of our Lord on the fifth petition of the “Our Father”.
A God who forgives is a wonderful God. But if God, who is thrice-holy, has mercy on the sinner, how much more ought we to forgive others—we sinners, who know from our own experience the wretchedness of sin. No one on earth is perfect. Just as God loves us, even though we have defects, and forgives us, we should love others, even though they have defects, and forgive them. If we wait to love people who have no defects, we shall never love anyone. If we wait until others mend their ways or apologize, we will scarcely ever forgive them. But then we ourselves will never be forgiven. “All right: that person has behaved badly towards you. But, haven’t you behaved worse towards God?” ([St] J. Escriva, “The Way”, 686).
Thus, forgiving those who have offended us makes us like our Father, God: “In loving our enemies there shines forth in us some likeness to God our Father, who, by the death of His Son, ransomed from everlasting perdition and reconciled to Himself the human race, which before was most unfriendly and hostile to Him” (”St. Pius V Catechism”, IV, 14, 19).
16-18. Starting from the traditional practice of fasting, our Lord tells us the spirit in which we should exercise mortification of our senses: we should do so without ostentation, avoiding praise, discreetly; that way Jesus’ words will not apply to us: “they have their reward”; it would have been a very bad deal. “The world admires only spectacular sacrifice, because it does not realize the value of sacrifice that is hidden and silent” ([St] J. Escriva, “The Way”, 185).