NUMBERS 11:25-29
In those days, the Lord came down in the cloud, spoke with Moses, and taking some of the spirit that was on him, put it on the seventy elders; and as the spirit rested upon them, they prophesied.
Now two men remained in the camp, one named Eldad, and the other named Medad, who were listed among the elders, but did not go out to the tent; yet the spirit rested upon them, and they prophesied in the camp. And a young man ran and told Moses,
– Eldad and Medad are prophesying in the camp.
Joshua son of Nun, who had served Moses since his youth, spoke up and said,
– My lord Moses, stop them!
But Moses replied,
– Are you jealous for my sake? Would that all the Lord’s people were prophets, and that the Lord would put his spirit on them!
This book is one of the least used in the readings at Mass. Only twice; this one and the famous blessing of 6:22 (“The Lord bless you and keep you…”) that we read on January 1st.
The reading of this episode has been brought here because of its similarity with the scene of the disciples narrated by Mark.
The text has a strongly primitive aspect in its modes of expression. The cloud is not a symbol of the presence of God, but his vehicle of transport. The spirit of Moses can be divided, like a physical possession… But the message is clear, and perfectly similar to that of the Gospel pericope. It is striking even that it is Joshua, the young assistant of Moses, all fidelity to the Chief, although still imprudent, who denounces those who prophesy outside the group, while in the Gospel it is John, considered the youngest and most enthusiastic of the disciples. It is as if both texts pointed out the well-intentioned but misplaced zeal.
JAMES 5:1-6
Come now, you rich, weep and wail for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have rusted, and their rust will be evidence against you and will devour your flesh like fire.
You have laid up treasure in the last days!
Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter.
It is a magnificent sermon against wealth, especially against ill-gotten wealth. Its context is clear: the community expects the parousia, the end of time; therefore, the accumulation of wealth is more inappropriate than ever. The day of God’s Judgment is presented with the usual image of justice, in which the Lord will finally give satisfaction to all those who have been wronged in this world.
Its relationship with the other texts is, as almost always, non-existent, and it is a pity, because this text would accompany other Gospel texts very well, such as that of the rich Epulon or the Beatitudes of Luke.
José Enrique Galarreta