19th Sunday in Ordinary Time, year C (Luke 12:32-48)

Luke 12:32 Do not be afraid, little flock, for it is your Father's good pleasure to give you a kingdom.

Luke 12:33 Sell what you have and give it to the poor. Make yourselves purses that do not grow old, a treasure in the heavens that does not fail, where no thief approaches and no moth destroys.

Luke 12:34 For where your treasure is, there will your heart be also.

Luke 12:35 Be ready, with your loins girded and your lamps lit;

Luke 12:36 be like men who are waiting for their master to return from the wedding, so that when he comes and knocks, they may open to him immediately.

Luke 12:37 Blessed are those servants whom the master finds awake when he comes. Truly, I say to you, he will gird himself and have them sit at table, and he will come and serve them.

Luke 12:38 And if he comes in the second watch, or before dawn, and finds them so, blessed are those servants.

Verse 32 opens with an exhortation to "Do not be afraid." Whenever this expression appears, it opens up an announcement that foreshadows God's intervention in human history, making us participants in his saving action. This time is no exception, as God opens the believer to a new perspective, of which he is already a part in some way: that of his Kingdom. The believer, therefore, already belongs to God's dimension, even if not yet in full and definitive terms. But this is the perspective in which he moves and towards which he is journeying and by which he is defined. For it is "pleased" with the Father "to give you his kingdom." That word "pleased" encapsulates the meaning of an eternal plan reserved for those who believe. The verse therefore presents itself as a reassurance that urges the believer not to fear, since he is now part of a divine plan that sees him as heir and participant in the very life of God, whereby his whole life acquires a new meaning.

Set within the reassurances and spiritual perspectives of verse 32, verses 33-34 indicate the main way to become worthy heirs of the Kingdom: to sell and give away one's material possessions, thus creating a spiritual treasure. The goods sold, therefore, become a means of spiritual enrichment. To understand this, it is necessary to consider that almsgiving was conceived even before the alienation of one's material possessions, as a sincere gift of oneself to another. The quality of almsgiving, therefore, finds its value in the heart of the giver: it is rooted in sincerity of heart and becomes a gift to others, enriching them spiritually, even before materially, because in that almsgiving the believer gives, even before a material good, himself; and precisely for this reason it becomes a source of spiritual treasure for him.

Verse 35 introduces a new theme, depicting the living conditions of the servant, who rolls up his robe, which could reach his knees or ankles, fastening the ends at his hips with a belt, so that he can move more freely, avoiding it getting twisted around his legs and causing him to stumble. He is presented with a lighted lamp: "Be ready, with your belts around your loins and your lamps lit." The girded loins indicate the servant's state of service and readiness, while the lamp indicates that this service continues throughout the night, highlighting the servant's constant vigilance. It is therefore a service that knows no rest, a vigil dedicated to service. A service that is illuminated by the lamp, which in some way metaphorises the Word of God, which gives substance to the believer's service, illuminating it and keeping it awake. Girded loins and a burning lamp are two emblematic images that indicate the state of constant, uninterrupted and diligent service of this servant.

Luke literally says, 'Let your loins be girded'. The Greek verb used is estōsan, which conveys the sense of firmness and solidity, of standing firm in one's position. It is therefore an image that outlines the attitude of the true disciple, who qualifies himself by being at the service of God, always and with determination.

Verse 36, in fact, begins with a conjunction, "kai" (= and), which links it to the previous one and draws its consequences: from the description of clothing, we move on to the exhortation to the disciples to behave accordingly: that of waiting, which implies a "tending towards", a keeping oneself in tension towards something or someone; orienting one's life towards someone or something in such a way that this tension and this existential orientation 'towards...' characterises the life of the disciple. The object of this waiting is the master returning from the wedding. This clarification has no metaphorical or symbolic meaning here, but refers to the uncertain time of the wedding itself. By speaking of a wedding without any further clarification, Luke refers to the set of ceremonies and celebrations, accompanied by long festivities, which culminated in the wedding banquet. By specifying that the master had gone to the wedding and that the servants were waiting for his return, Luke meant that the time of the master's return was unknown. Hence the need for those servants to watch at all times so as to be ready to welcome their master's return.

Verses 37-38 define the state of bliss of the watchful servants. The verses present a gradual and growing recognition by the master of those servants who were able to wait vigilantly for his return and showed themselves ready to welcome him. Twice they are called 'blessed', that is, participants in the bliss of their master, thus entering in some way into sharing his same life, which by definition is bliss. This participation and sharing are realised when the master seats them at his own table and, reversing the roles of master and servants, serves them himself, a sign that those servants have become part of their master's life and share it.

Finally, there is an increasingly rewarding crescendo depending on whether the master returns during the day, immediately seating them at the table and serving them, or during the night, giving up his rest. These servants were able to put aside their natural and legitimate needs to place themselves at the total service of their master, demonstrating how their loyalty and attention were always present, even in the most demanding and difficult moments. This is why Luke ends this exaltation of the servants with an exclamation that further emphasises their blessedness: 'Blessed are they!'.

Argentino Quintavalle, author of the books 

- Apocalypse – Exegetical Commentary 

- The Apostle Paul and the Judaizers – Law or Gospel?

Jesus Christ, true God and true Man in the mystery of the Trinity

The prophetic discourse of Jesus (Matthew 24-25)

All generations will call me blessed

 Catholics and Protestants in comparison – In defence of the faith

 The Church and Israel according to St Paul – Romans 9-11

(Available on Amazon)