13th Sunday in O.T.

13th Sunday in Ordinary Time (year A)

(Mt 10:37–42)

Matthew 10:39 Whoever tries to keep their life will lose it, and whoever loses their life for my sake will find it.

Matthew 10:40 Whoever welcomes you welcomes me, and whoever welcomes me welcomes the one who sent me.

The disciple is called to make a fundamental choice, upon which everything will subsequently be reoriented and in which everything will find its full meaning. Consequently, whoever spends their life in pursuit of their own well-being and self-affirmation will, at the end of the day—that is, at the moment of life’s end—lose everything, for all their efforts to improve it will inevitably be thwarted by death. Conversely, those who have devoted their lives to Christ and to seeking his will will, in reality, have gained it, for such a life—which appears lost according to human reasoning—will find its fulfilment in Christ himself, to whom they have dedicated themselves and on whom they have staked everything.

There is, therefore, an underlying motivation that drives the entire, complex dynamic of life: the affirmation of one’s own self or the affirmation of Christ in one’s life. These two opposing underlying motivations will give rise to the fundamental choice that will shape and define one’s existential orientation, creating a way of life centred on oneself or on Christ. The ultimate outcomes will be diametrically opposed.

Within us there is a dual life: one which we might call material and temporal, and the other spiritual and eternal. Jesus means to say: ‘Whoever denies me in order to preserve their temporal life loses eternal life; but whoever, faced with the choice of renouncing me or their temporal life, bravely faces death, will find eternal life.’ Everyone, therefore, for the love of Christ, must always be ready to offer their life to martyrdom, just as Christ offered his for the love of the Father’s will. It is, however, in this total loss that life is found again. By losing it on earth, we shall be given a new and resplendent life in heaven; we lose it in time, we gain it for all eternity. If, on the other hand, we hold on to it but lose Christ, we lose both Christ and our whole life for all eternity. It is a choice: either time or eternity; either earth or heaven; either the moment or forever; either paradise or hell. Each person will receive according to their choice.

“Whoever welcomes you welcomes me, and whoever welcomes me welcomes the one who sent me.” The verb “to welcome” is crucial; it defines the fundamental attitude that must characterise anyone who encounters the proclamation. The Kingdom must be welcomed because it does not impose itself on humankind, but offers itself to it. To welcome means knowing how to step aside in order to create within oneself a space to receive Christ.

With these words, Jesus also demonstrates the dignity of the disciples. They do nothing other than carry on Jesus’ mission. Whoever welcomes the disciples welcomes Jesus himself; and to welcome Jesus is to welcome God, for one sent as a messenger shares in the same dignity as the one who sent him. In this way, a chain is formed which, from the disciples, through Jesus, leads back to the Father, who, in his Son, is the one who sends the disciples themselves. This close interconnection creates a sort of identification and union-communion amongst those who are active in proclaiming the Gospel, so that behind the apostles and Jesus stands the very figure of the Father, who is the source of every sending and every proclamation.

The word of the twelve disciples is the word of Christ. The word of Christ is the word of the Father. Whoever receives the word of the twelve disciples receives the word of Christ and therefore receives the word of the Father. One thing, however, must be made clear: this is true only if the disciple’s word is the word of Christ, always. If the disciple is rejected because he speaks the word of Christ, Christ is rejected and the Father is rejected. Those who listen are responsible for this rejection. If, on the other hand, the disciple is rejected because he speaks his own words, not those of Christ, then those who reject him are rejecting him, not Christ, who is not behind or within the words he speaks. When a disciple of Jesus substitutes his own words for those of Jesus, he becomes a ravenous wolf. One must always be on one’s guard against him.

Argentino Quintavalle, author of the books

- Revelation – an exegetical commentary

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

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

Jesus’ prophetic discourse (Matthew 24–25)

All Generations Will Call Me Blessed

Catholics and Protestants Compared – In Defence of the Faith

The Church and Israel According to St Paul – Romans 9–11

(Available on Amazon)

143 Last modified on Tuesday, 23 June 2026 20:50

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Argentino Quintavalle

Argentino Quintavalle è studioso biblico ed esperto in Protestantesimo e Giudaismo. Autore del libro “Apocalisse - commento esegetico” (disponibile su Amazon) e specializzato in catechesi per protestanti che desiderano tornare nella Chiesa Cattolica.

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We too, to reach a more conscious confession of Jesus Christ must follow, like Peter, a path made of attentive, caring listening (Pope John Paul II)

Anche noi per giungere a una più consapevole confessione di Gesù Cristo dobbiamo percorrere, come Pietro, un cammino fatto di ascolto attento, premuroso (Papa Giovanni Paolo II)

It is a word that must be witnessed to and proclaimed explicitly, because without a consistent witness it proves to be less comprehensible and credible [Pope Benedict]

E’ una Parola che deve essere testimoniata e proclamata esplicitamente, perché senza una testimonianza coerente essa risulta meno comprensibile e credibile [Papa Benedetto]

The “reading and meditation of the word of God root us more deeply in Christ and guide our ministry as servants of reconciliation, justice and peace” (second Synod for Africa, Propositio 46)

La lettura e la meditazione della Parola di Dio ci radicano più profondamente in Cristo e orientano il nostro ministero di servitori della riconciliazione, della giustizia e della pace (Secondo Sinodo per l’Africa, Propositio 46)

The Gospel of Matthew written in Hebrew or Aramaic is no longer extant, but in the Greek Gospel that we possess we still continue to hear, in a certain way, the persuasive voice of the publican Matthew, who, having become an Apostle, continues to proclaim God's saving mercy to us. And let us listen to St Matthew's message, meditating upon it ever anew also to learn to stand up and follow Jesus with determination (Pope Benedict)

Non abbiamo più il Vangelo scritto da Matteo in ebraico o in aramaico, ma nel Vangelo greco che abbiamo continuiamo a udire ancora, in qualche modo, la voce persuasiva del pubblicano Matteo che, diventato Apostolo, séguita ad annunciarci la salvatrice misericordia di Dio e ascoltiamo questo messaggio di san Matteo, meditiamolo sempre di nuovo per imparare anche noi ad alzarci e a seguire Gesù con decisione (Papa Benedetto)

That denarius clearly represents eternal life, a gift that God reserves for all. Indeed those who are considered the "last", if they accept, become the "first", whereas the "first" can risk becoming the "last" [Pope Benedict]

Quel denaro rappresenta la vita eterna, dono che Dio riserva a tutti. Anzi, proprio quelli che sono considerati "ultimi", se lo accettano, diventano "primi", mentre i "primi" possono rischiare di finire "ultimi" [Papa Benedetto]

The sower is Jesus. With this image, we can see that he presents himself as one who does not impose himself, but rather offers himself. He does not attract us by conquering us, but by donating himself: he casts seeds. With patience and generosity, he spreads his Word, which is not a cage or a trap, but a seed which can bear fruit (Pope Francis)

Il seminatore è Gesù. Notiamo che, con questa immagine, Egli si presenta come uno che non si impone, ma si propone; non ci attira conquistandoci, ma donandosi: butta il seme. Egli sparge con pazienza e generosità la sua Parola, che non è una gabbia o una trappola, ma un seme che può portare frutto (Papa Francesco)

The Church desires to give thanks to the Most Holy Trinity for the "mystery of woman" and for every woman - for that which constitutes the eternal measure of her feminine dignity, for the "great works of God", which throughout human history have been accomplished in and through her (Mulieris Dignitatem n.31)

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