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From: Sirach 35:1-12

Worship pleasing to God

[1] He who keeps the law makes many offerings;
he who heeds the commandments sacrifices a peace offering.
[2] He who returns a kindness offers fine flour,
and he who gives alms sacrifices a thank offering.
[3] To keep from wickedness is pleasing to the Lord,
and to forsake uprighteousness is atonement.
[4] Do not appear before the Lord empty-handed,
[5] for all these things are to be done because of the commandment.
[6] The offering of a righteous man anoints the altar,
and its pleasing odour rises before the Most High.
[7] The sacrifice of a righteous man is acceptable,
and the memory of it will not be forgotten.
[8] Glorify the Lord generously,
and do not stint the first fruits of your hands.
[9] With every gift show a cheerful face,
and dedicate your tithe with gladness.
[10] Give to the Most High as he has given,
and as generously as your hand has found.

[11] For the Lord is the one who repays,
and he will repay you sevenfold.
[12] Do not offer him a bribe, for he will not accept it;
and do not trust to an unrighteous sacrifice;
for the Lord is the judge, and with him is no partiality.

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Commentary:

1-11 Ben Sirach has nothing against religious ceremonies; on the contrary; the
Law prescribes the offerings that should be made to God, and it should be gene-
rously adhered to (cf. 35:10). However, he has three very clear things to say that
help to personalize religious worship: almsgiving is an act of worship (35:2); an
upright life, that keeps to the Law, is an offering pleasing to God (35:3); and of-
ferings to the Lord should be generously and gladly made (35:4-10).

From 35:11 on, the Lord is the subject of the sentences. Ben Sirach tells us who
God is: he pays well (35:11), he is a just judge (35:11-15), who rewards a person
according to his works; and he identifies the person whom God listens to — the
generous giver (35:11);, the one who is wronged (35:13), the orphan and the wi-
dow (35:14), the one who serves Him (35:16), the humble person (35:17). Most
of these qualities (those of God as well as those of people who have recourse to
him) can be found, all together, in Jesusâ€™ attitude to the sick, to sinners and to
the poor.

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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.

From: Mark 10:28-31

Poverty and Renunciation (Continuation)

[28] Peter began to say to Him (Jesus), “Lo, we have left everything and followed
You.” [29] Jesus said, “Truly, I say to you, there is no one who has left house or
brothers or sisters or mother or father or children or lands, for My sake and for the
Gospel, [30] who will not receive a hundredfold now in this time, houses and bro-
thers and sisters and mothers and children and lands, with persecutions, and in
the age to come eternal life. [31] But many that are first will be last, and the last
first.”

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Commentary:

28-30. Jesus Christ requires every Christian to practise the virtue of poverty: He
also requires us to practise real and effective austerity in the possession and use
of material things. But of those who have received a specific call to apostolate—as
in the case, here, of the Twelve—He requires absolute detachment from property,
time, family, etc. so that they can be fully available, imitating Jesus Himself who,
despite being Lord of the universe, became so poor that He had nowhere to lay
His head (cf. Mt 8:20). Giving up all these things for the sake of the Kingdom of
Heaven also relieves us of the burden they involve: like a soldier shedding some
encumbrance before going into action, to be able to move with more agility. This
gives one a certain lordship over all things: no longer the slave of things, one ex-
periences that feeling St. Paul referred to: “As having nothing, and yet posses-
sing everything” (2 Cor 6:10). A Christian who sheds his selfishness in this way
has acquired charity and, having charity, he has everything: “All are yours; you
are Christ’s; and Christ is God’s” (1 Cor 3:22-23).

The reward for investing completely in Christ will be fully obtained in eternal life:
but we will also get it in this life. Jesus says that anyone who generously leaves
behind his possessions will be rewarded a hundred times over in this life.

He adds “with persecutions” (v. 30) because opposition is part of the reward for
giving things up out of love for Jesus Christ: a Christian’s glory lies in becoming
like the Son of God, sharing in His cross so as later to share in His glory: “pro-
vided we suffer with Him in order that we may also be glorified with Him (Rom 8:
17); “all who desire to live a godly life in Christ Jesus will be persecuted’ (2 Tim
3:12).

29. These words of our Lord particularly apply to those who by divine vocation
embrace celibacy, giving up their right to form a family on earth. By saying “for
My sake and for the Gospel” Jesus indicates that His example and the demands
of His teaching give full meaning to this way of life: “This, then, is the mystery of
the newness of Christ, of all that He is and stands for; it is the sum of the highest
ideals of the Gospel and of the Kingdom; it is a particular manifestation of grace,
which springs from the paschal mystery of the Savior and renders the choice of
celibacy desirable and worthwhile on the part of those called by our Lord Jesus.
Thus, they intend not only to participate in Christ’s priestly office, but also to
share with Him His very condition of living” (Paul VI, “Sacerdotalis Coelibatus”,
23).

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.