Prayer and Meditation for Tuesday, July 18, 2017 — God saves us so that we can save others.

Tuesday of the Fifteenth Week in Ordinary Time
Lectionary: 390

Image result for Pharaoh's daughter finds a basket by the river, art, photos

Pharaoh’s daughter finds a basket by the river

Reading 1 EX 2:1-15A

A certain man of the house of Levi married a Levite woman,
who conceived and bore a son.
Seeing that he was a goodly child, she hid him for three months.
When she could hide him no longer, she took a papyrus basket,
daubed it with bitumen and pitch,
and putting the child in it,
placed it among the reeds on the river bank.
His sister stationed herself at a distance
to find out what would happen to him.

Pharaoh’s daughter came down to the river to bathe,
while her maids walked along the river bank.
Noticing the basket among the reeds, she sent her handmaid to fetch it.
On opening it, she looked, and lo, there was a baby boy, crying!
She was moved with pity for him and said,
“It is one of the Hebrews’ children.”
Then his sister asked Pharaoh’s daughter,
“Shall I go and call one of the Hebrew women
to nurse the child for you?”
“Yes, do so,” she answered.
So the maiden went and called the child’s own mother.
Pharaoh’s daughter said to her,
“Take this child and nurse it for me, and I will repay you.”
The woman therefore took the child and nursed it.
When the child grew, she brought him to Pharaoh’s daughter,
who adopted him as her son and called him Moses;
for she said, “I drew him out of the water.”

On one occasion, after Moses had grown up,
when he visited his kinsmen and witnessed their forced labor,
he saw an Egyptian striking a Hebrew, one of his own kinsmen.
Looking about and seeing no one,
he slew the Egyptian and hid him in the sand.
The next day he went out again, and now two Hebrews were fighting!
So he asked the culprit,
“Why are you striking your fellow Hebrew?”
But the culprit replied,
“Who has appointed you ruler and judge over us?
Are you thinking of killing me as you killed the Egyptian?”
Then Moses became afraid and thought,
“The affair must certainly be known.”

Pharaoh, too, heard of the affair and sought to put Moses to death.
But Moses fled from him and stayed in the land of Midian.

Responsorial Psalm  PS 69:3, 14, 30-31, 33-34

R. (see 33) Turn to the Lord in your need, and you will live.
I am sunk in the abysmal swamp
where there is no foothold;
I have reached the watery depths;
the flood overwhelms me.
R. Turn to the Lord in your need, and you will live.
But I pray to you, O LORD,
for the time of your favor, O God!
In your great kindness answer me
with your constant help.
R. Turn to the Lord in your need, and you will live.
But I am afflicted and in pain;
let your saving help, O God, protect me;
I will praise the name of God in song,
and I will glorify him with thanksgiving.
R. Turn to the Lord in your need, and you will live.
“See, you lowly ones, and be glad;
you who seek God, may your hearts revive!
For the LORD hears the poor,
and his own who are in bonds he spurns not.”
R. Turn to the Lord in your need, and you will live.

AlleluiaPS 95:8

R. Alleluia, alleluia.
If today you hear his voice,
harden not your hearts.
R. Alleluia, alleluia.


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Matthew and the Angel by Rembrandt

Gospel MT 11:20-24

Jesus began to reproach the towns
where most of his mighty deeds had been done,
since they had not repented.
“Woe to you, Chorazin! Woe to you, Bethsaida!
For if the mighty deeds done in your midst
had been done in Tyre and Sidon,
they would long ago have repented in sackcloth and ashes.
But I tell you, it will be more tolerable
for Tyre and Sidon on the day of judgment than for you.
And as for you, Capernaum:

Will you be exalted to heaven?
You will go down to the netherworld.

For if the mighty deeds done in your midst had been done in Sodom,
it would have remained until this day.
But I tell you, it will be more tolerable
for the land of Sodom on the day of judgment than for you.”

Reflection by  The Most Rev Msgr William Goh Archbishop of Singapore
18 JULY, 2017, Tuesday, 15th Week, Ordinary Time

SCRIPTURE READINGS: [ Ex 2:1-15Ps 68:3,14,30-31,33-34Mt 11:20-24   ]

God is our deliverer and He is our savior.  Indeed, it is God’s desire to save us.  He has always wanted to save His people.  It is significant that God saves us so that we can save others.  God saved Moses so that he could save His people.   The name given to Moses means “I draw you out of the waters.”  In the responsorial psalm, the psalmist also prayed, “I have sunk into the mud of the deep and there is no foothold.  I have entered the waters of the deep and the waves overwhelm me. This is my prayer to you, my prayer for your favour.  In your great love, answer me, O God, with your help that never fails.”   We too were in our sins and sunk deep in the mess of life.  But Christ saved us through the waters of baptism when we died to our sins.  Through the passion and death of Christ, we are raised with Him in the resurrected life.

But we are not saved for our sake.  We are always saved for others.  When God delivers us, He has in mind for us to deliver others as well.  That was the case of Moses when he was saved from the waters so that he could lead the people across the waters from slavery in Egypt to the freedom of the Promised Land.  This was true of Peter and Paul as well.  They were saved by the Lord, forgiven and set free.  In turn they became great evangelizers.  This is something we must never forget.  God does not bless us just for our sake but for the sake of others.  Moses likewise responded by protecting his countryman from being bullied by an Egyptian.  He saw one of them being ill-treated and his natural instinct was to fight for his rights. Having been rescued himself, he did the same for others.

Only those who have suffered much can empathize much.   We tend to champion the underdogs only because we were once underdogs ourselves.  Those who have gone through difficult times can better identify with those who are suffering.  That was why Jesus became man.  He assumed our humanity, born into the poverty of His people and shared in the humanity of His people.  For this reason, Jesus was a compassionate high priest.  He understands our pains and our struggles.  He feels with us in our sickness, alienation and rejection.  We too, especially when we become better off and or have recovered from our struggles or illnesses, should learn to be more compassionate with those who are suffering.  The call to mission always springs from a desire to save and heal those who have suffered much like us.

But seeking to save others does not mean that we should right a wrong with another wrong.  Quite often in the world, we see much violence in the name of justice.  So called ‘religious people’ kill in the name of God.  Those who champion justice would kill others to fight for their rights.   We must be careful that we do not fall into extremes in the desire to help those who are in the same situation as were in.  That would be only a reaction, not an action on our part, in the face of suffering.  In the case of Moses, instead of helping the situation, he made it worse by killing the Egyptian.  In his disgust, he allowed his anger against injustice done to his countryman to be expressed in violence.  He took things into his own hands.  He did not follow the right way in his desire for justice.  To take a life was not in accordance with the plan of God. This was not the way to right a wrong.  We cannot overcome evil with evil.  “Do not repay anyone evil for evil, but take thought for what is noble in the sight of all.”  (Rom 12:17) St Paul made it clear.  “Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, ‘Vengeance is mine, I will repay, says the Lord.’ No, ‘if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads.’ Do not be overcome by evil, but overcome evil with good.”  (Rom 12:19-21)

As a result he had to flee “from Pharaoh and made for the land of Midian.”  Perhaps, God needed to teach Moses the right way to deliver others from their misery.  He had to understand the ways of God.  He had to be healed of his old wounds first before he could heal others.  Otherwise, when we act out of our raw wounds, we tend to be excessive and reactive towards the oppressors or in undertaking certain actions. St Paul preached at Damascus soon after his conversion and almost got himself murdered as well.  (cf Acts 9:23-25) He too went away to Arabia to reflect on his conversion experience and grow in his relationship with the Lord. “Nor did I go up to Jerusalem to those who were already apostles before me, but I went away at once into Arabia, and afterwards I returned to Damascus.”  (Gal 1:17)  It is always dangerous when one acts from one’s wounds as many do in their attempts to fight for the marginalized.  It is said that oppressors were once a victim.  So much so that in helping those who are suffering, we act from the raw wounds that are still hurting us.

On the other hand, there are those who, although have been helped and delivered, remain inward-looking.  They take their privileges for granted, like the townsfolks from Chorazin and Bethsaida.  “Jesus began to reproach the towns in which most of his miracles had been worked, because they refused to repent. For if the miracles done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  And still, I tell you that it will not go as hard on Judgement day with Tyre and Sidon as with you.” In spite of the miracles that Jesus performed for them, they were not responsive to the Good News.  Their lives were not changed or transformed.  Perhaps Jesus’ remark in the Sermon on the Mount, “Do not give what is holy to dogs; and do not throw your pearls before swine’s, or they will trample them under foot and turn and maul you” (Mt 7:6), came from such encounters.

There are many who have taken for granted the blessings they received in life.  Instead of being grateful and thankful to God and to those who have blessed them, they remained indifferent.  This is the tragedy of life.  There are some people who are so grateful for the little things we have done for them.  They remember our kindness for life and in turn want to bless others with whatever blessings they have received.  Indeed, we hear stories of those who have been helped by the Church when they were poor.  Now that they have become rich, they recount their stories of their gratitude to the Church for standing by them in those difficult times.  They remain eternally grateful to God and the Church and seek to help those who are less fortunate.

Then there are others we have helped much, financially and in so many other ways.  They take us for granted, remain unappreciative and demanding.  What is most hurting is that those people whom we have sacrificed our lives for, given all we could and supported them in every way, would later turn against us.   For such people, we do not condemn them.  They deserve our pity rather than judgment.  This was the way Jesus felt for those people in Chorazin and Bethsaida.  He spoke out of sorrow for them rather than anger at their ignorance and indifference. At the end of the day, they were the ones who deprived themselves of the fullness of the grace of God’s blessings.

Today, we are called to be like the psalmist who is ever so grateful to God for delivering him from the troubles of life.   “I have sunk into the mud of the deep and there is no foothold.  I have entered the waters of the deep and the waves overwhelm me.  In your great love, answer me, O God, with your help that never fails.  As for me in my poverty and pain let your help, O God, lift me up.  I will praise God’s name with a song; I will glorify him with thanksgiving.  The poor when they see it will be glad and God-seeking hearts will revive; for the Lord listens to the needy and does not spurn his servants in their chains.”  The Lord listened to the prayers of the needy and those in the depths of their pains.  Filled with gratitude and joy, they glorify God in their lives.  Let us not receive the grace of God in vain, like the people in the towns that Jesus preached.

Written by The Most Rev William Goh, Roman Catholic Archbishop of Singapore © All Rights Reserved


Written by The Most Rev William Goh, Roman Catholic Archbishop of Singapore 



1. there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exodus 6:2 , Numbers 26:59 ). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.

2. the woman . . . bare a son, &c. Some extraordinary appearance of remarkable comeliness led his parents to augur his future greatness. Beauty was regarded by the ancients as a mark of the divine favor.
hid him three months–The parents were a pious couple, and the measures they took were prompted not only by parental attachment, but by a strong faith in the blessing of God prospering their endeavors to save the infant.

3. she took for him an ark of bulrushes–papyrus, a thick, strong, and tough reed.
slime–the mud of the Nile, which, when hardened, is very tenacious.
pitch–mineral tar. Boats of this description are seen daily floating on the surface of the river, with no other caulking than Nile mud (compare Isaiah 18:2 ), and they are perfectly watertight, unless the coating is forced off by stormy weather.
flags–a general term for sea or river weed. The chest was not, as is often represented, committed to the bosom of the water but laid on the bank, where it would naturally appear to have been drifted by the current and arrested by the reedy thicket. The spot is traditionally said to be the Isle of Rodah, near Old Cairo.

4. his sister–Miriam would probably be a girl of ten or twelve years of age at the time.

5. the daughter of Pharaoh came down to wash herself at the river–The occasion is thought to have been a religious solemnity which the royal family opened by bathing in the sacred stream. Peculiar sacredness was attached to those portions of the Nile which flowed near the temples. The water was there fenced off as a protection from the crocodiles; and doubtless the princess had an enclosure reserved for her own use, the road to which seems to have been well known to Jochebed.
walked along–in procession or in file.
she sent her maid–her immediate attendant. The term is different from that rendered “maidens.”

6-9. when she had opened it, she saw the child–The narrative is picturesque. No tale of romance ever described a plot more skilfully laid or more full of interest in the development. The expedient of the ark, the slime and pitch, the choice of the time and place, the appeal to the sensibilities of the female breast, the stationing of the sister as a watch of the proceedings, her timely suggestion of a nurse, and the engagement of the mother herself–all bespeak a more than ordinary measure of ingenuity as well as intense solicitude on the part of the parents. But the origin of the scheme was most probably owing to a divine suggestion, as its success was due to an overruling Providence, who not only preserved the child’s life, but provided for his being trained in the nurture and admonition of the Lord. Hence it is said to have been done by faith ( Hebrews 11:23 ), either in the general promise of deliverance, or some special revelation made to Amram and Jochebed–and in this view, the pious couple gave a beautiful example of a firm reliance on the word of God, united with an active use of the most suitable means.

10. she brought him unto Pharaoh’s daughter–Though it must have been nearly as severe a trial for Jochebed to part with him the second time as the first, she was doubtless reconciled to it by her belief in his high destination as the future deliverer of Israel. His age when removed to the palace is not stated; but he was old enough to be well instructed in the principles of the true religion; and those early impressions, deepened by the power of divine grace, were never forgotten or effaced.

he became her son–by adoption, and his high rank afforded him advantages in education, which in the Providence of God were made subservient to far different purposes from what his royal patroness intended.

she called his name Moses–His parents might, as usual, at the time of his circumcision, have given him a name, which is traditionally said to have been Joachim. But the name chosen by the princess, whether of Egyptian or Hebrew origin, is the only one by which he has ever been known to the church; and it is a permanent memorial of the painful incidents of his birth and infancy.


Commentary on Matthew 11:20-24 From Living Space
After the apostolic discourse of chap 10, Matthew goes back to narrative.  In two passages preceding today’s Jesus reassures the disciples of John the Baptist that he is indeed the “one who is to come”, that is, the Messiah and Saviour-King.
This is followed by a passage where Jesus complains of those who close their minds to God’s word.  John the Baptist led the life of an ascetic in the wilderness and they did not listen to him.  Jesus socialised freely with all kinds of people and they accused him of being a glutton and a drunkard.
So today Jesus warns three towns where he spent much of his time: Chorazin, Bethsaida and especially Capernaum.  If Jesus had done in the pagan towns of Tyre and Sidon what he had down in these predominantly Israelite towns, they would have converted long ago. Even Sodom, the biblical image of the very worst in immorality, would have done better.
It is important for us to realise that, in today’s Gospel, Jesus is primarily speaking to us today.  If many non-Christians had been given the opportunities that we have received through our membership of the Christian community, they could very well be living much more generously than we do.  To what extent are we listening to God’s word?  How much of it do we try to understand?  And how much of it is reflected in our lifestyle?  Are we clearly and obviously followers of Christ and his Way?
Lectio Divina from the Carmelites
• The Discourse of the Mission occupies charter 10.  Chapters 11 and 12 describe the Mission which Jesus carried out and how he did it. The two chapters mention how the people adhered to him, doubted the evangelizing action of Jesus, or rejected it.
John the Baptist, who looked at Jesus with the eyes of the past, does not succeed in understanding him (Mt 11, 1-15). The people, who looked at Jesus out of interest, were not capable to understand him (Mt 11, 16-19). The great cities around the lake, which listened to the preaching of Jesus and saw his miracles, did not want to open themselves up to his message (this is the text of today’s Gospel) (Mt 11, 20-24). The wise and the doctors, who appreciated everything according to their own science, were not capable to understand the preaching of Jesus (Mt 11, 25). The Pharisees, who trusted only in the observance of the law, criticized Jesus (Mt 12, 1-8) and decided to kill him (Mt 12, 9-14).
They said that Jesus acted in the name of Beelzebul (Mt 12, 22-37). They wanted a proof in order to be able to believe in him (Mt 12, 38-45). Not even his relatives supported him (Mt 12, 46-50). Only the little ones and the simple people understood and accepted the Good News of the Kingdom (Mt 11, 25-30).  They followed him (Mt 12, 15-16) and saw in him the Servant announced by Isaiah (Mt 12, 17-21).
• This way of describing the missionary activity of Jesus was a clear warning for the disciples who together with Jesus walked through Galilee. They could not expect a reward or praise for the fact of being missionaries of Jesus. This warning is also valid for us who today read and meditate on this discourse of the Mission, because the Gospels were written for all times.  They invite us to confront the attitude that we have with Jesus with the attitude of the persons who appear in the Gospel and to ask ourselves if we are like John the Baptist (Mt 11, 1-15), like the people who were interested (Mt 11, 16-19), like the unbelieving cities (Mt 11, 20-24), like the doctors who thought they knew everything and understood nothing (Mt 11, 25), like the Pharisees who only knew how to criticize (Mt 12, 1-45) or like the simple people who went seeking for Jesus (Mt 12. 15) and that, with their wisdom, knew how to understand and accept the message of the Kingdom (Mt 11, 25-30).
• Matthew 11, 20: The word against the cities which did not receive him. The space in which Jesus moves during those three years of his missionary life was small; only a few square kilometres along the Sea of Galilee around the cities of Capernaum, Bethsaida and Chorazin. Only that!  So it was in this very reduced space where Jesus made the majority of his discourses and worked his miracles.  He came to save the whole of humanity, and almost did not get out of the limited space of his land.  Tragically, Jesus has to become aware that the people of those cities did not want to accept the message of the Kingdom and were not converted.
The cities become more rigid in their beliefs, traditions and customs and do not accept the invitation of Jesus to change life.
• Matthew 11, 21-24: Chorazin, Bethsaida and Capernaum are worse than Tyre and Sidon. In the past, Tyre and Sidon, inflexible enemies of Israel, ill treated the People of God. Because of this they were cursed by the prophets. (Is 23, 1; Jr 25, 22; 47, 4; Ex 26, 3; 27, 2; 28, 2; Jl 4, 4; Am 1, 10). And now Jesus says that these cities, symbols of all evil, would have already been converted if in them had been worked all the miracles which were worked in Chorazin and Bethsaida.
The city of Sodom, the symbol of the worse perversion, was destroyed by the anger of God (Gn 18, 16 to 19, 29). And now Jesus says that Sodom would exist up until now, because it would have been converted if it had seen the miracles that Jesus worked in Capernaum. Today we still live this same paradox.  Many of us, who are Catholics since we were children, have many solid and firm convictions, so much so that nobody is capable of converting us. And in some places, Christianity, instead of being a source of change and of conversion, becomes the refuge of the most reactionary forces of the politics of the country.
Personal questions
• How do I place myself before the Good News of Jesus: like John the Baptist, like the interested people, like the doctors, like the Pharisees or like the simple and poor people?
• Do my city, my country deserve the warning of Jesus against Capernaum, Chorazion and Bethsaida?
Concluding Prayer
Great is Yahweh and most worthy of praise
in the city of our God, the holy mountain,
towering in beauty,
the joy of the whole world. (Ps 48,1-2)
Reflection by  The Most Rev Msgr William Goh Archbishop of Singapore (July 14, 2015)
St John captured it so poignantly when he wrote “He came to that which was his own, but his own did not receive him.”  (Jn 1;11)  Jesus who loved His people so much and who came for them even instructed His disciples “not to go among the Gentiles or enter any town of the Samaritans.  Go rather to the lost sheep of Israel.” (Mt 10:5f)


The failure to respond to grace is the gist of today’s gospel.  The scripture readings invite us to consider the graces that we have received from God.  Like the Chosen People of God, we fail to take cognizance of the many wonderful graces we have received from Him with respect to our faith, life, health, material sufficiency, loved ones and friends.  Miracles are happening all around us every day and yet we are so blind to the wondrous works that God is doing for us and with us.  We fail to see these as signs from God, tokens of His love and mercy for us.

Instead, most of us take God and His graces for granted.  In Singapore, we are so fortunate in that there are ample avenues for those of us who are serious about deepening our faith.  We have the daily Eucharist celebrated at our parishes, and as if these are not near enough, we even have the Eucharist brought to the vicinity of our work place.  We have plenty of Adoration chapels open for us to pray in comfort.  There is even one, the Perpetual Adoration Chapel at CSC, which is open 24 hours throughout the year.  For those of us who are internet savvy, there are plenty of websites that offer scripture reflections for the day.  In terms of faith formation, we have talks, seminars and retreats in the parishes and our retreat houses.  And if we need community, there are neighbourhood groups and numerous movements and organizations to join, according to the charisms God has bestowed us with.  But how many of us avail of these resources?  More importantly, how many of us are making full use of the graces given to us so that we can deepen our faith and grow in charity for ourselves and for each other?

Not only do we take God and our faith for granted, we take our loved ones for granted as well.  It is ironical that we are more grateful to strangers and acquaintances who help us with small favours now and then, rather than to our friends and loved ones who spend much time and resources on us.  The love and kindness shown to us by our spouse and intimate friends seem to be something owed to us and not perceived as graces given to us.  When we take people for granted, especially those who are close to us, we do not grow in our love for them.  We are not appreciative because what is supposedly a gift from their goodness is seen as a right due to us.

Finally, most of us have received the blessings of God in vain.  God has blessed us with talents, wealth, health, career and success, yet we do not use our resources to help others, to contribute to the Church and society.  Instead of using what the Lord has blessed us with for the good of humanity, we use them only for ourselves.  Worse still are those who use their talents and resources for evil purposes, to manipulate others, to acquire more power and wealth for themselves.

If we have received the grace of God in vain, there will be serious repercussions. Jesus has this to say to us, “And still, I tell you that it will not go as hard on Judgment day with Tyre and Sidon as with you.  And as for you, Capernaum, did you want to be exalted as high as heaven?  You shall be thrown down to hell.  For if the miracles done in you had been done in Sodom, it would have been standing yet.  And still, I tell you that it will not go as hard as the land of Sodom on Judgement day as with you.” In warning them about the imminent judgment, He was not saying that God is a vindictive and merciless God.  On the contrary, Jesus was trying to express the lamentation of God who could not bear to see the self-destruction of His people.  The truth is that what we sow will be what we reap.  The disastrous consequences will be brought upon by ourselves.  For failing to use the graces of God responsibly and gratefully, we will cause ourselves and even our innocent loved ones to be destroyed by our sins.

You can read all of Bishop Goh’s sermon from last year in our archives:

O God, thy sea is so great and my boat is so small…





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One Response to “Prayer and Meditation for Tuesday, July 18, 2017 — God saves us so that we can save others.”

  1. daveyone1 Says:

    Reblogged this on World Peace Forum.

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