E 'marked, in our Ambrosian liturgical tradition, the proclamation of the Gospel of Jesus' temptations in the wilderness according to the story of Matthew
This passage from the Gospel (Mt 4.1 - 11) follows immediately the story of the baptism in the Jordan: Mt 3:13-17 and is linked to it placed its focus on the Spirit in the "lead" Jesus in the desert to meet the temptation on the part of the "devil", a Greek word means "one who divides or detract" from God (v. 1)
Verse 2, with reference to the experience of Moses at Sinai (Exodus 24.18, 34.28) and the prophet Elijah in the wilderness (1 Kings 19:8), Jesus says that "after he had fasted forty days and forty nights, he was hungry. " That finding is part of the first temptation (vv. 3-4) could be called that of "bread". It reference to "food" that man really needs to "live" and that, according to the answer of Jesus to the tempter, taken from Deuteronomy 8.3, consists of "every word that proceeds from the mouth of God 'and that is preserved and transmitted to us in the Scriptures.
The second is the temptation of the "highest point of the temple (vv. 5-7) of Jerusalem, from where Jesus was invited to throw themselves by challenging God himself, according to Psalm 91.11 - 12 partially quoted by the devil, should intervene in her protection and care. The answer of Jesus, taken from Deuteronomy 6.16 excludes the claim to wait for a miraculous sign from God to believe and obey him.
The third temptation is the "very high mountain" (vv. 8-10), from which Satan shows Jesus in his kingdom, that the whole world, and is willing to sell it to him in a condition: that Jesus turn your back on God, thereby breaking his filial relationship with him! With its strong response, taken from Deuteronomy 6.13, Jesus himself away from the tempter, and reiterates its full and final obedience to the Father which is in the worship and true worship to God
The story close to v. 11 with the abandon that Satan was defeated, the field and with the presence of "Angels" who take care of Jesus
proclaimed the beginning of Lent, the liturgical-oriented annual solemn celebration of Easter, will present today's Gospel Jesus, the obedient son of the Father, which model and example to look at and to play in the lives of those who, through immersion baptism in the death of the Lord is reborn to new life as a "child" is built into the body of the Lord is the Church.
The "temptation" to which Jesus endured in the desert has occurred because all were in him the inspiration of words, feelings and actions to be put in the path of our lives during which the "enemy" will do anything to distract us from the "mouth" of God, to insinuate doubt tearing on its actual goodness and fatherhood in our concerns and for us to turn your back, refusing to "worship" and "serve" or to lend him play and filial obedience to worship and serve the "idols" inconsistent with this ephemeral world.
This Lent offers us some "exercises" such as spiritual, for example, the "fast" well known in Scripture and, as we as practiced by the Lord himself. It to be "pleasing" to God should not be limited to a simple deprivation of food material for its own sake. Fasting, in fact, must be given the opportunity to fully understand the Lord's words: "I do not live by bread alone, but by every word that proceeds from the mouth of God."
fasting, must also be given a soul, as we learn from the prophetic words of Reading, is love so concretely exemplified: "loose the bonds of wickedness, to undo the thongs of the yoke, to free the oppressed ... share your bread with the hungry, in the poor house the homeless, clothe the naked when you see '(Isaiah 58.6-7).
Moreover, it is the love of God to bring about "in Christ" His Son "reconciliation" humiliated and impoverished humanity from sin, that God decides to "not charge" to men because of it, with unutterable love, Jesus is loaded (see Epistle: 2 Corinthians 5.19 b). The Lenten journey towards Easter, thus becomes exemplary of the way our entire existence.
order not to fail and do not succumb to the wiles of the "tempting". liturgical prayer calls us to keep our eyes fixed on Jesus, in which, as we say in the Preface: "Father recognize the word that created everything, and he found the true and living bread that sustains us here in the arduous path of good and up there we will satisfy the substance of his blissful eternity in heaven. "
(A. Wayne)
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