Ad Majorem Dei Gloriam (To the Greater Glory of God)
First Reading:
From: 2 Kings 11:1-4, 9-18, 20
Athaliah, queen of Judah (842-836)
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[1] Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the royal family. [2] But Jehosheba, the daughter of King Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him away from among the king's sons who were about to be slain, and she put him and his nurse in a bedchamber. Thus she hid him from Athaliah, so that he was not slain; [3] and he remained with her six years, hid in the house of the Lord, while Athaliah reigned over the land.
Joash anointed king of Judah
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[4] But in the seventh year Jehoiada sent and brought the captains of the Carites and of the guards, and had them come to him in the house of the Lord; and had them come to him in the house of the Lord; and he made a covenant with them and put them under oath in the house of the Lord, and he showed them the king's son.
[9] The captains did according to all that Jehoiada the priest commanded, and each brought his men who were to go off duty on the Sabbath, with those who were to come on duty on the Sabbath, and came to Jehoiada the priest. [10] And the priest delivered to the captains the spears and shields that had been King David's, which were in the house of the Lord; [11] and the guards stood, every man with his weapons in his hand, from the south side of the house to the north side of the house, around the altar and the house. [12] Then he brought out the king's son, and put the crown upon him, and gave him the testimony; and they proclaimed him king, and anointed him; and they clapped their hands, and said, "Long live the king!"
Death of Athaliah
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[13] When Athaliah heard the noise of the guard and of the people, she went into the house of the Lord to the people; [14] and when she looked, there was the king standing by the pillar, according to the custom, and the captains and the trumpeters beside the king, and all the people of the land rejoicing and blowing trumpets. And Athaliah rent her clothes, and cried, "Treason! Treason!" [15] Then Jehoiada the priest commanded the captains who were set over the army, "Bring her out between the ranks; and slay with the sword any one who follow her." For the priest said, "Let her not be slain in the house of the Lord." [16] So they laid hands on her; and she went through the horses' entrance to the king's house, and there she was slain.
Joash takes up his throne
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[20] So all the people of the land rejoiced; and the city was quiet after Athaliah had been slain with the sword at the king's house.
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Commentary:
11:1-12:22. Through the sons of Ahab, worship of Baal began to be practiced not only in Israel but also in Judah through King Joram’s marriage to Athaliah, of the house of Ahab (cf. 8:25-27). This meant that Judah, too, had to undergo the same sort of cleansing as Jehu had forced on the Northern kingdom. Chapters 11 and 12, in this sense, parallel the preceding ones. But in Judah there was to be no change of dynasty: the line of David must continue, in keeping with the promise of 2 Samuel 7:1-17. Therefore, God steers events in another way – through the providential rescue of a son of the king (vv. 1-3), who is anointed (v. 12) in the temple, and after the death of the idolatrous queen, through the renewal of the Covenant (vv. 17-18) and the enthronement of David’s descendant (vv. 19-20).
11:1-3. Athaliah acts out of greed for power: she wants no rivals for the throne. But eliminating the house of David was at odds with God's plan (cf. 2 Sam 7:1-17). The temple of Jerusalem and its priesthood symbolized divine protection of the Jehoash. According to 2 Chronicles 22:11 Jeho-shabe-ath was the wife of the chief priest, Jehoiada, and, although the daughter of King Jehoram, she would have been the daughter of another wife of the king; that is, she and Athaliah would have been half-sisters. The account in the book of Chronicles (which pays closer attention than Kings to temple affairs) has more to say about the family of Jehoram (cf. 2 Chron 21-22).
11:4-12. It is significant that Jehoiada begins to take action in the seventh year, for this was a jubilee year, a year of rest, redemption and deliverance (cf. Lev 25:2-7). The Carites were mercenaries who took service with whomever paid them; they may have been the Cherethites mentioned in 1 Kings 1:38. The “testimony” (v. 12), interpreted as “royal insignia” in the Septuagint, is more likely to have been a list of royal titles belonging to the anointed, or a copy of the ten commandments (described in Exodus 25:16 as “testimonies”), or, more likely still, a document listing the king’s duties towards the Covenant established with God in Deuteronomy 17:14-20. Anyway, the theme of the Covenant is present in the narrative (cf. v. 17).
11:13-16. The house of the Lord is sacred, and therefore blood may not be spilt within it. The sacred writer records this detail, possibly drawing a contrast with what happened in the temple of Baal in Samaria where Jehu killed the priests (cf. 10:25).
11:17-18. Following on the religious infidelity and social changes imposed by the recent kings of Judah, the Covenant with the Lord needed to be renewed; the people needed to commit itself to being the people of God, as it had been done at other key points (cf. Ex 24; Jn 24). There was also need to re-establish the relationship between king and people in line with the traditional pact described in 2 Samuel 5:3. Idolatry must have made big inroads in Jerusalem if there was a temple of Baal in the city (Athaliah’s doing, no doubt).
11:19-20. Following the death of Athaliah comes this little item which seems to be from a different tradition from that in v. 16. The sacred writer does not count Athaliah as a monarch of Judah, as one can see from the fact that the account ends without the usual summary of her reign.
From: Matthew 6:19-23
Trust in God's Fatherly Providence
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(Jesus said to His disciples,) [19] "Do not lay up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, [20] but lay up for yourselves treasures in Heaven, where neither moth nor rust consumes and where thieves do not break in and steal. [21] For where your treasure is, there will your heart be also.
[22] "The eye is the lamp of the body. So, if your eye is sound, your whole body will be full of light; [23] but if your eye is not sound, your whole body will be full of darkness."
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Commentary:
19-21. The idea here is very clear: man's heart yearns for a treasure which will give him security and happiness. However, every treasure in the form of earthly goods--wealth, property--becomes a constant source of worry, because there is always the risk we will lose it or because the effort to protect it is such a strain.
Against this, Jesus teaches us here that our true treasure lies in good works and an upright life, which will be eternally rewarded by God in Heaven. That indeed is a treasure which one never loses, a treasure on which Christ's disciple should put his heart.
Jesus closes the teaching contained in the preceding verses with a kind of refrain (verse 21). He is not saying that people should be unconcerned about earthly things; what He does say is that no created thing can be "the treasure", the ultimate aim, of man. What man should do is make his way to God, sanctify himself and give all glory to God, by making right use of the noble things of the earth: "Whether you eat or drink, or whatever you do, do all to the glory of God" (1 Corinthians 10:31; cf. Colossians 3:17).
22-23. Here is another jewel of Jesus' wisdom teaching. It begins with a sentence which is then immediately explained. The Master uses the simile of the eye as a lamp which provides the body with light. Christian exegesis has seen this "eye", this "lamp", as meaning the motivation behind our behavior. St. Thomas explains it in this way: "The eye refers to motive. When a person wants to do something, he first forms an intention: thus, if your intention is sound--simple and clear--that is to say, if it is directed towards God, your whole body, that is, all your actions, will be sound, sincerely directed towards good" (St. Thomas Aquinas, "Commentary on St. Matthew", 6, 22-23).