Homilies for the Sundays in Ordinary Time Cycle C Part 3 (Ordinary Sundays 24-34)

1

24th SUNDAY OF YEAR Cycle C MERCY AND COMPASSION (THREE PARABLES)

Gospel: Lk 15:1-32

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

Be compassionate as your Father is compassionate. Yahweh passed before him and proclaimed:c Yahweh, Yahweh, a God of tenderness and compassion, slow to anger and rich in kindness and faithfulness. I will betrothq you to me forever: betroth you with integrity and justice, with tendernessr and love; Ephraim, how could I part with you?, Israel, how could I give you up? How could I treat you like Admah, or deal with you like Zeboiim?k My heart recoils from it, my whole being trembles at the thoughtl (v. 8). I will not give rein to my fierce anger, I will not destroy Ephraim again, for I am God and not a man: I am the Holy One in your midst and have no wish to destroy.m I am wandering like a lost sheep;u come

Lk 6:36 Lk 15:1f Ex 34:6-7 =Mt 7:1 Jm 2:13

Ex 34:6+ Dt 7:9-10 Lk 6:36

Ho 2:21+

Ho 11:8-9 Ps 27:10; 78:38 Is 49:14 Lk 15 Dt 32:36 Is 54:8 Jr 31:20 Nb 23:19+ Ws 1:13+ Ezk 18:23,32

Ps 119:176

1 The tax collectors and sinners, meanwhile, were seeking his company to hear what he had to say,

Ex 34:6 – c– Yahweh fulfills his promise, 33:19-23 and reveals his divine attributes, most particularly his loving kindness. Ho 2:21 – q – God takes back his unfaithful wife with the fervor of first love, and showers her (cf Gn 24:53; 34:12) with spiritual gifts. r- The primary meaning of this word (hesed) is that of a bond, or contract. When used of human relationship, union, loyalty, especially when there are the outcome of a treaty. Used of God, the term means his faithfulness to his covenant and the kindness he therefore shows his chosen people (in Ex 34:6). Used by Hosea in the context of married love, the word assumes and from then on retains a still warmer significance: it means the tender love God has for his people, Ps 136; Jer 31:3; etc., and the benefits deriving from it, Ex 20:6; Dt 5:10; 2 S 22:51; Jr 32:18; Ps 18:50. But this divine hesed calls for corresponding hesed in man (Ho 6:6), consisting of self-giving, loving trust, abandonment, deep affection, ‘piety’, a love (in short) which is joyful submission to the will of God and an active charity to fellowmen, Ho 4:2; 6:6. This ideal, expressed in many of the Psalms, will later be that of

2

and look for your servant, No, I have never forgotten your commandments.

Is 53:6 Jr 50:6 Ezk 34:1+ Lk 15:1-7

the Hasidim, or ‘Hasidaeans’, cf 1 M 2:42+. Ho 11:8 - k–Admah and Zeboiim were two of the five towns of the Pentapolis, Gn 10:19; 14:2,8, Dt 29:22; in the Elohistic tradition they presumably take the place of the Sodom and Gomorrah of the Yahwistic tradition, Is 1:9-10. l – Lit. ‘My heart recoils within me, my bowels are in a ferment’. m – ‘I have no wish to destroy’ corr.; ‘I shall not come into the town’ Hebr. Ps 119:176 – u – The ‘lost sheep’ theme of the prophets, Ezk 34:1+, is here applied to the individual.

They all complained when they saw what was happening. “He has gone to stay at a sinner’s house” they said.

Lk 19:7 Lk 1:14+; 5:30; 15:2

2 and the Pharisees and scribes complained. “This man’ the said, ‘welcomes sinners and eats with them.”

While he was at dinner in his house, it happened that a number of tax collectors and sinnerse came to sit at the table with Jesus and his disciples (v. 10). When the Pharisees saw this, they said to his disciples, “Why does your master eat with tax collectors and sinners?” (v. 11). When he heard this he replied, “It is not the healthy who need a doctor, but the sick do (v.12). Go and learn the meaning of the words: What I want is mercy, not sacrifice.’f And indeed I did not come to call the virtuous but sinners.’

Mt 9:10-13 =Mk 2:15-17 =Lk 5:29-32 Mt 11:19 Lk 15:1-10; 19:1-10 1 Tm 1:15 =Mt 12:7 Ho 6:6 Mt 18:11

3 So he spoke this parable to them: Mt 9:10 - e– Those whose moral conduct or disreputable profession, cf. 5:46+, rendered ‘unclean’ and socially outcast. f–To the exact performance of the Law’s external demands God prefers the inward quality of genuine compassion. It is a favorite theme of the prophets, Am 5:21+.

3

The word of the LORD came to me… Tell me. Suppose a man had a hundred sheep and one of them strays; will he not leave the ninety-nine in the hillside and go in search of the stray? (v. 12). And if he finds it, amen, I say to you, he rejoices more over it than over the ninety-nine that did not stray (v.13) In just the same way, it is not the will of your heavenly Father that one of these little ones be lost (v.14).

Ezk 34:1

=Mt 18:12-14 =Lk 15:3-7 Ezk 34:4,16

The lost sheep

You have failed to make weak sheep strong, or to cure for the sick ones or bandage the wounded ones. You have failed have failed to bring back strays or look for the lost. On the contrary, you ruled them cruelly and violently (v. 4). I shall look for the lost one, bring back the stray, bandage the wounded and make the weak strong. I shall watch over the fat and healthy. I shall be a true shepherd to them (v. 16).

Ezk 34:4,16 Mt 18:12 Lk 15:4 Is 40:11 Lk 15:4-7

4 ‘What man among you with a hundred sheep, losing one, would not leave the ninety-nine in the wilderness and go after the missing one till he found it?

He is like a shepherd feeding his flock, gathering lambs in his arms, holding them against his breast and leading to their rest the mother ewes.

Is 40:11 Dt 32:11+ Ezk 34:1+, 16 Lk 15:5

5 And when he found it, would he not joyfully take it on his shoulders

6 And then, when he got home, call together his friends and neighbors? Rejoice with me,” he would say ‘I have found my sheep that was lost.’

For the Son of Man has come to seek out and to save what was lost.”

Lk 19:10 Lk 15:6,9,24,32

7 In the same way, I tell you, there will be more rejoicing in heaven over one repentant sinner than over ninety-nine virtuous men who have

4

He will be your joy and delight and many will rejoicei at his birth, Little by little, therefore, you correct those who offend, you admonish and remind them of how they have sinned, so that they may abstain from evil and trust in you, Lord. What! Am I likely to take pleasure in the death of a wicked man—it is the Lord Yahweh who speaks - not prefer to see to see him renounce his wickedness and live? Say to them, ‘As I live – it is the Lord Yahweh who speaks – I take pleasure, not in the death of the wicked man, but in the turning back of a wicked man who changes his ways to win life. Come back, come back from your evil ways. Why are you so anxious to die, House of Israel?’

Lk 1:14+ Lk 1:10,58; 10:17,21

Ws 12:2

Ws 11:23; 12:10 Jb 34:29 Am 4:6 Lk 15:7

Ezk 18:23

Ezk 18:31; 33:11 Ws 11:26 Ho 11:9 Lk 15:7,10,32 Jn 8:11 Rm 11:32 2 P 3:9

Ezk 33:11

Ezk 18:23,31 Ws 1:13; 11:26 Lk 15:7; 10:32 Jn 8:11

no need of repentance. Lk 1:14 – i- Joy is the keynote of ch. 1-2; 1:28,46,58; 2:10. Cf 10:17,20f; 13:17; 15:7,32; 19:6,17; 24:41,5. Ac 2:46+.

8 ‘Or again, what woman with ten drachmas would not, is she lost one, light a lamp and sweep out the house and search thoroughly till she found it?

9 And then, when she had found it, call together her friends and neighbors? Rejoice with me,” she would say ‘I have found the drachma I lost.’

5

For the Son of Man has come to seek and to save what was lost. Do I find pleasure in the death of the wicked—oracle of the Lord GOD? Do I not rejoice when they turn from their evil way and live? Say to them, ‘As I live – it is the Lord Yahweh who speaks – I take pleasure, not in the death of the wicked man, but in the turning back of a wicked man who changes his ways to win life. Come back, come back from your evil ways. Why are you so anxious to die, House of Israel?’

Lk 19:10

Ezk 18:23 Ezk 18:31; 33:11 Ws 11:26 Ho 11:9 Lk 15:7,10,32 Jn 8:11 Rm 11:32 2 P 3:9

Ezk 33:11

Ezk 18:23,31 Ws 1:13; 11:26 Lk 15:7; 10:32 Jn 8:11

10 In the same way, I tell you, there is rejoicing among the angels of God over one repentant sinner.’

11 He also said, “A man had two sons,

12 The younger son said to his father, ‘Father, let me have the share of the estate that would come to me.’ So the father divided the property between them.

Heaviness of stone, and weight of sand, heavier than both: annoyances from a fool. Do not give your souls to whores, or you ruin your inheritance.

Pr 27:3 Si 22:15

Si 9:6 Pr 29:3 Lk 15:13

13 A few days later, the younger son got together everything he had and left for a distant country where he squandered his money on a life of debauchery.

14 When he had spent it all, that country experienced a severe famine, and now he began to feel the pinch.

6

15 So he hired himself out to one of the local inhabitants who put him on his farm to feed the pigs.

The gorged throat revolts at honey; the hungry throat finds all bitterness sweet.

Pr 27:7 Pr 25:16 Lk 15:16

16 And he would willingly have filled his belly with husks the pigs were eating but no one offered him anything.

I have scattered them among the peoples but from far away they will remember me (they will teach their sons, and these will return).h

Zc 10:9 Dt 30:1-3 Lk 15:17

17 Then he came to his senses and said, ‘How many of my father’s paid servants have more food than they want, but here I am dying of hunger.

Zc 10:9 – h–‘have scattered’ corr.: ‘will scatter’ Hebr. ‘will teach’ corr.; ‘will rear’.

She will chase after her lovers, and never catch up with them; she will search for them and never find them. Then she will say, “I will go backf to my first husband, I was happier then than I am today.”

Ho 2:9 Ho 6:1-3 Jr 3:22 Lk 15:17-18

18 I will leave this place and go to my father and say: “Father, I have sinned against heaven and against you;

Ho 2:9 - f- The Baals, Canaanite gods of fertility to whom the Israelites offered the produce of their soil, which they believed came as much from the gods of Canaan as from Yahweh.

19 I no longer deserve to be called your son; treat me as you would treat one of your paid servants.’

Raguel leaped to his feet, and kissed him and wept. So go, and shout these words toward the North: Come back, disloyal Israel—it

is Yahweh who speaks—I shall frown on

youj no more; since I am merciful-it is Yahweh who speaks - I will not keep my resentment forever. For Zion was saying, “Yahweh has abandoned me, the Lord has forgotten me’ (v.14). Does a woman forget her baby at her breast, or fail to cherish the son of her womb? Yet even if these

Tb 7:6 Gn 33:4; 45:14 Lk 15:20

Jr 3:12f Jr 31:21 Ps 103:9-10 Lk 15:20

Is 49:14-16 Is 40:27; 54:6,8+ Ps 22:1; 77:9 Jr 31:20 Ho 11:8-9

20 So he left the place and went back to his father. While he was still a long way off, his father saw him and was moved with pity. He ran to the boy, clasped him in his arms and kissed him tenderly.a

Lk 15:20 – a – The father’s pity symbolizes divine mercy; it contrasts with the elder son’s resentment which is like that of the Pharisees and scribes. Jr 3:12 - j - ‘you’ (sing.) corr.: ‘you’ (plur. ) Hebr. Is 49:15 - h - Admirable summing up of the message of Hosea, Jeremiah and the Deuteronomist, who had already affirmed this unfailing love

7

forget, I will neverh forget you (v. 15). See, I Have branded you upon the palms of my hands, your ramparts are always under my eyes.

Is Ephraim, then, so dear a son to me, a child so favored, that after each threat of mine, I must still remember him, still be deeply moved for him, and ley my tenderness yearn over him? It is Yahweh who speaks.

Is 63:15 Ps 27:10

Jr 31:20

Ps 27:10 Pr 3:12 Rv 3:19 Is 49:14-16 Ho 11:8-9

of Yahweh for Israel, Cf. 54:8+.

21 Then his son said, ‘Father, I have sinned against heaven and against you; I no longer deserve to be called your son.’b

Lk 15:21 - b– Add. ‘treat me as one of your paid servants’, cf v. 19.

Jerusalem, take off your dress of sorrow and distress, put on the beauty of the glory of God forever, Wrap the cloak of the integrity of God around you, put the diadem of the glory of the Eternal on

your head; Thus speaks the Lord Yahweh: I beckon to the nations and hoist my signal for the people.k They will bring back your sons in the cloak,l they will take your daughters on their shoulders.

Ba 5:1-2 Tb 13:16 Is 52:1 Is 61:10 Lk 15:22

Is 49:22 Is 62:10 Is 60:4,9 Ba 5:6

22 But the father said to his servants, ‘Quick! Bring out the best robe and put it on him; put a ring on his finger and sandals on his feet.

Is 49:22 - k - In 5:26, this signal called in the invader, now it proclaims salvation. l - As babes are tenderly carried.

23 Bring the calf we have been fattening and kill it; we are going to have a feast, a celebration,

For the Son of Man has come to seek out and to save what was lost.”

Lk 19:10 Lk 15:6,9,24,32

24 because this son of mine was dead, and has come back to life; he was lost and is found.” And began to celebrate.

25 Now the older son was out in the field and,

8

on his way back, as he drew near the house, he could hear music and dancing.

26 Calling one of the servants, he asked what it was all about.

27 “Your brother has returned” replied the servant, “and your father has killed the calf he had fattened because he has got him back safe and sound.”

Jonah was very indignant at this, he fell into a rage.

Jon 4:1 Lk 15:28

28 He was angry and refused to go in, his father came out to plead with him.

29 He said to his father in reply, ‘Look, all these years I have slaved for you and never once disobeyed your orders; yet you never offered me so much as a kid for me to celebrate with my friends.

30 But for this son yours, when he comes back after swallowing up your property- he and his women-you kill the calf we have been fattening.’

31 The father said, ‘My son, you are here with me always; everything I have is yours.

He will be your joy and delight and many will rejoicei at his birth

What! Am I likely to take pleasure in the death of a wicked man—it is the Lord Yahweh who speaks - not prefer to see to see him renounce his wickedness and live?

Lk 1:14+ Lk 1:10,58; 10:17,21


32 But it was only right we should celebrate and rejoice, because your brother here was dead and has come to life; he was lost and is found.

Lk 1:14 - i - Joy is the keynote of ch. 1-2; 1:28,46,58; 2:10. Cf 10:17,20f; 13:17; 15:7,32; 19:6,17; 24:41,5. Ac 2:46+.

9

Say to them, ‘As I live – it is the Lord Yahweh who speaks – I take pleasure, not in the death of the wicked man, but in the turning back of a wicked man who changes his ways to win life. Come back, come back from your evil ways. Why are you so anxious to die, House of Israel?’ For the Son of Man has come to seek out and to save what was lost.”

Ezk 33:11 Ezk 18:23,31 Ws 1:13; 11:26 Lk 15:7; 10:32 Jn 8:11

Lk 19:10 Lk 15:6,9,24,32

10

First Reading: Ex 32:7-11, 13-14


Saul consulted Yahweh, but Yahweh gave him no answer, either by dream nor oracle or prophet.

1 S 28:6 1 S 14:38,41+ Ex 33:7+

Moses forewarned by Yahweh

but not a covenant like the one I made with their ancestors on the day I took them by the hand to bring them out of the land of Egypt. They broke that covenant of mine, so I had to show them who was master. It is Yahweh who speaks.

Jr 31:32 Ex 32:1,7 Ex 19:1+

7 Then Yahweh spoke to Moses, ‘Go down now, because your people whom you brought out of Egypt have apostatized.

8 They have been quick to leave the way I marked out for them; they have made themselves a calf of molten metal and have worshipped it and offered it sacrifice. ‘Here is your god, Israel,’ they have cried “who brought you up from the land of Egypt!”

Go on to the land where milk and honey flow. I shall not go with you myself - you are a headstrong people – orI will exterminate you on the way. “If I have indeed won your favor, Lord,’ he said, let my Lord come with us, I beg. True they are a headstrong people but forgive us our faults and our sins, and adopt us as your heritage.” Then Yahweh said to me, “I have seen this people, and what a headstrong people they are!

Ex 33:3 Ac 7:51 Ex 32:9+

Ex 34:9 Ex 32:11-14 Nb 14:14 Dt 20:4 Jos 3:10

Dt 9:13+

Dt 9:6; 10:16; 31:27

9 Yahweh said to Moses, ‘I can see how headstrong these people are!e

Ex 32:7- e – v. 9 absent from the Greek.

11

For I know you to be obstinate, your neck an iron bar, your forehead bronze.a But they would not pay attention; they turned a petulant shoulder; they stopped their ears rather than hear.

Ex 32:9+ 2 K 17:14

Is 48:4 Ex 32:9+ Zc 7:11

Zc 7:11

Ex 32:9+ Is 48:4

Is 48:4 - a – The hardening of Israel is a familiar theme of the prophets and the historical books. Israel has ‘stiffened his neck’, Ex 32:9; Dt 9:13+; 2 K 17:14; Jr 7:26+, has made himself blind and deaf, Is 6:9-10+; 42:19-20; 43:8, by refusing to serve God, by breaking the yoke of the Law, Jr 2:20; 5:5; his punishment is to bend his neck to the yoke of the foreign nation, Dt 28:48; cf. Jr 27:8,11; 28; 30:8; Is 9:3; 10:27. But Yahweh, true to himself, has not rejected his people, vv. 9-11, and the light of his salvation will pierce the eyes of the blind who have rebelled, 42:7, 16,18; 43:8f.

I will make you a great nation; I will bless you and make your name so famous that it will be used asb a blessing I will strike them with pestilence and disown them. And of you I shall make a new nation, greater and mightier than they are.

Gn 12:2 Ex 32:10 Gn 27:17 24:1 Nb. 10:29; 14:12

Nb 14:12

Ex 32:10 Gn 12:2

10 Leave me, now, my wrath shall blaze out against them and devour them; of you, however, I will make a great nation.’

Gn 12:2 – b - ‘that it will be used as’ corr.; ‘and may you be’ Hebr.

The prayer of Mosesf Ex 32:11 – f – Moses is shown as the great mediator: at the time of the plagues, 8:4; 9:28; 10:17; on behalf of his sister Miriam, Nb 12:13,and especially on behalf of the people on their desert journey, 32:11-14, 30-32; Nb 11:2; 14:13-19; 16:22; 21:7; Dt 9:25-29. This

12

function of his is recalled by Jr 15:1; Ps 99:6; 106:23; Si 45:3. Cf 2 M 15:14+. His intercession foreshadows that of Christ.

“If I have indeed won your favor, Lord,’ he said, let my Lord come with us, I beg. True they are a headstrong people but forgive us our faults and our sins, and adopt us as your heritage.” And I pleaded with Yahweh. My Lord Yahweh, I said, do not destroy your people, your heritage whom in your greatness you have redeemed, whom you have brought out of Egypt with your mighty hand (v. 26).Remember your servants, Abraham, Isaac, and Jacob; take no notice of this people’s stubbornness, their wickedness, and their sin (v. 27),so that it may not be said in the land from which you brought us, “Yahweh was not able to bring them to the land he promised them. It was because he hated them that he brought them out to die in the wilderness (v. 28).” But they are your people and your heritage whom you brought out by your great power and with your outstretched arm (v. 29). Joshua tore their garments and prostrated himself before the ark of Yahweh till nightfall, the elders of Israel did as he did; and all poured dust on their heads.

Ex 34:9 Ex 32:11-14 Nb 14:14 Dt 20:4 Jos 3:10

Dt 9:26-29

1 K 8:51 Est 4:17g Dt 32:27 2 K 13:23 Ex 32:12 Ne 1:10

Jos 7:6f

11 But Moses pleaded with Yahweh his God. ‘Yahweh’ he said ‘why should your wrath blaze out against this people of yours whom you brought out of the land of Egypt with arm outstretched and mighty hand?

13

He talked of putting an end to them and would have done, if Moses his chosen had not stood in the breach, confronting him, and deflecting his destructive anger. He conquered the bitter plague, not by physical strength, not by force of arms; but by wordq he prevailed over the Punisher, by recalling the oaths made to the Fathers, and the covenants. So confess your sins to one another, and pray for one another, and this will cureyou;e the heartfelt prayer of a good man works very powerfully.

Ps 106:23

Dt 9:25 Ex 32:11+ Ezk 22:30

Ws 18:22 Ex 32:11-13

Jm 5:16 Gn 18:16 Ps 32 Pr 28:13+ Si 4:26 1 Jn 1:8-10

Ws 18:22 – q – I. e. prayer. Jm 5:16 – e- This mutual confession and prayer for each other instead of being only recommendations to the sick, v. 15, are here urged on all Christians. Nothing special however may be deduced about sacramental confessions.

Then taking him outside he said: Look up to heaven and count the stars if you can. Such will your descendants,’ he told him.

‘I swear by my own self -it is Yahweh who speaks -because you have done this, because you have not refused me your son, your only son (v. 16),I will shower blessings on you, I will make your descendants as many as the stars of heaven and the grains of sand on the seashore. Your descendants shall gain possession of the gatesd of their enemies

Gn 15:5 Gn 22:17; 28:14 Ex 32:13 Dt 1:10 Heb 11:12

Gn 22:16-17+

Mi. 7:20 Gn. 12:2 Gn. 15:5 Gn. 16:10 Gn. 26:4 Gn. 27:27;28:14

13 Remember Abraham, Isaac and Jacob your servants to whom by your own self you swore and made this promise: I will make your offspring as many as the stars of heaven, and all this land which I promised I will give to your descendants, and I shall be their heritage forever.

Gn. 22:17 - d - I.e. their towns, as the Greek understands, cf. 24:60.

14

(v. 17).

God said to him, ‘I am El Shaddai. Be fruitful and multiply. A nation, indeed, a group of nations shall descend from you. Even kings shall be numbered among your descendants (v. 11). ‘I will give you this land, the land I gave to Abraham and to Isaac; and I will give this land to your descendants after you (v.12).

Gn 35:11-12 Gn 17:1 Ps 45:16 Ex 32:13

Gn 12:7 Heb 11:9

Compassionately, however, he forgave their guilt instead of killing them, repeatedly repressing his anger instead of rousing his full wrath.

Ps 78:38 Ps 65:3; 85:3 Ex 32:14 Nb 14:20 Is 48:9 Ezk 20:22 Ho 11:8-9

14 So Yahweh relented and did not bring on his people the disaster he had threatened.

15

Second Reading: 1 Tm 1:12-17


12 I thank Christ Jesus our Lord, who has given me strength, and who judged me faithful enough to call me into his service

Saul then worked for the total destruction of the Church; he went from house to house arresting both men and women and sending them to prison. Now I know, brothers, that neither you nor your leaders had any idea what you were really doing;k They will expel you from the synagogues, and indeed the hour is coming when everyone who kills you will think he is doing a holy duty to God. …but by the grace of God that is what I am, and the grace that he gave me has not been fruitless. On the contrary, I, or rather the grace of God that is with me, have worked harder than any of the others.

Ac 8:3+ Ac 9:1-2; 22:4 Ac 26:10-11 1 Co 15:9 Ga 1:13 Ph 3:6 1 Tm 1:13

Ac 3:17+

Ac 13:27 1 Co 2:8 1 Tm 1:13

Jn 16:2

Mt 10:17 Lk 21:12 Ac 8:1 Ac 26:9-11 1 Tm 1:13

1 Co 15:10

Ac 8:3+ Ga 1:13-14

13 Even though I used to be a blasphemer and did all I could to injure and discredit the faith. Mercy, however, was shown me, because until I became a believer I had been acting in ignorance;

Ac 3:17 - k - Apparently an allusion to Lk 23:24; cf. Ac 7:60.

14 and the grace of our Lord fill me with faith

16

and with the love that is in Christ Jesus.

Brothers, I myself was unable not speak to you as people of the Spirit: I treated you as sensual men, still infants in Christ. But instead it seems to me, God has put us apostles at the end of his parade, with men sentenced to death; it is true - we have been put on show in front of the whole universe, angels as well as men. Go and learn the meaning of the words: What I want is mercy, not sacrifice.’f And indeed I did not come to call the virtuous but sinners. This is the doctrine you can rely on. I want you to be quite uncompromising in teaching all this, so that those who now believe in God may keep their minds constantly occupied in doing good works. All this is good, and will do nothing but good to everybody. Think of our Lord’s patience as your opportunity to be saved: our brother Paul, who is so dear to us, told you this when he wrote to you with the wisdom that is his special gift.

1 Co 3:1

1 Co 4:9 2 Co 4:8-12; 6:4-10; 11:23-33 2 Tm 3:0-11

Mt 9:13p =Mt 12:7 Ho 6:6 Mt 18:11

Tt 3:8

1 Tm 1:15+

2 P 3:15 1 Tm 1:15-16

15 Here is a saying that you can relyoni and nobody should doubt: That Christ Jesus came into the world to save sinners. I myself am the greatest of them

1 Tm 1:15- i - Lit. ‘faithful is the word (or saying): this is one of the characteristic phrases of the Pastoral Letters, cf. 3:1; 4:9; 2 Tm 2:11; Tt 3:8. Mt 9:13 - f–To the exact performance of the Law’s external demands God prefers the inward quality of genuine compassion. It is a favorite theme of the prophets, Am 5:21+.

I am the least of the apostles, in fact, since I persecuted the church of God, I hardly deserve the name apostle.

1 Co 15:9 Ep 3:8 1 Tm 1:15-16

16 and if mercy has been shown to me, it is because Jesus Christ meant to make me the greatest evidence of his inexhaustible

2 Th 3:7 - b - By imitating Paul , 1 Co 4:16; Ga 4:12; Ph 3:17, Christians will be imitating Christ, 1 Th

17

You know how you are supposed to imitate us;b now we were not idle when we were with you.

2 Th 3:7+ Ac 18:3+ 1 Co 11:1 Ga 4:12 1 Th 2:9+

patience for all the other people who would later have to trust in him to come to eternal life

1:6; Ph 2:5; cf Mt 16:24; 1 P 2:21; 1 Jn 2:6; who is the one that Paul is imitating, 1 Co 11:1. Christians must also imitate God, Ep 5:1 (cf. Mt 5:48), and they must imitate each other, 1 Th 1:7; 2:14; Heb 6:12. Behind this community of life is the idea of a model of doctrine, Rm 6:17, that has been received by tradition, v. 6: 1 Co 11:2+; 1 Th 2:13++. The leaders who transmit the doctrine must themselves be ‘models’ v. 9; Ph 3:17; 1 Tm 1:16; 4:12; Tt 2:7; 1 P 5:3; whose faith and life are to be imitated, Heb 13:7.

Who alone is immortal, whose home is in inaccessible light, whom no man has seen and no man is able to see: to him be honor and everlasting power. Amen. If you return back to him with all your heart and your soul, behaving honestly towards him, then he will return to you, and will hide his face from you no longer. Consider how well he has treated you; loudly give him thanks. Bless the Lord of justice and extol the King of the ages. Your sovereignty is an eternal sovereignty, your empire lasts for age to age. Always true to his promises, Yahweh shows love in all he does.c

1 Tm 6:16 1 Jn 1:5+ Ex 33:20+ Jn 1:17-18

1 Tm 1:17

Tb 13:6 Dt 30:2

Ps 145:13 Ps 10:16 Lm 5:19 Dn 3:33 (100) Ps 102:13 146:10 1 Tm 1:17 Rv 11:15

17 To the eternal King, the undying,j invisible and only God, be honor and glory for ever and ever. Amen.

1 Tim 1:17 – j–Lit. ‘incorruptible’ or ‘imperishable’; var. (Vulg) ‘immortal’. Ps 145:13 – c – The Nun verse is omitted in Hebr. but preserved in the versions.

18

He alone is wisdom.m Give glory therefore to him through Jesus Christ for ever and ever. Amen.n Christ is the head of all creatione He is the image of the unseen God, and the firstborn of all creation.

Rm 16:27+

Col 1:15 Col 1:15,18+,24 Gn 1:1-2 Ps 89:27 Ws 7:26 Zc 12:10 Jn 1:3,18 Rm 8:29 Heb 1:3,6

Rm 16:27 - m - Cf 11:33-36; 1 Co 1:24; 2:7; Ep 3:10; Col 2:3; 10:7; 17:5,7. n - CF Ga 1:5; Ep 3:21; Ph 4:20; 1 Tm 1:17; 6:16; 2 Tm 4:18; Heb 13:21; 1 P 4:11; 2 P 3:18; Jude 25; Rv 1:6. Col 1:15-20 – e - In this poem Paul introduces two ways in which can claim to be the ‘head’ of everything that exists:1. He is the head of creation, of all that exists naturally, vv. 15-17; 2. He is head of the new creation and all that exists supernaturally through having been saved, vv. 18-20. The subject of the poem is the pre-existent Christ, but considered only in so far as he is manifest in the unique historic person that is the Son of God made man, cf. Ph 2:5+. It is as the incarnate God that Jesus is the ‘image of God’, i.e. his human nature was the visible manifestation of God who is invisible, cf. Rm 8:29+, and it is as such, in this concrete human nature, and as part of creation, that Jesus is called the ‘first born of creation’ - not in the temporal sense of having been born first, but in the sense of having been given the first place of honor.

19

Homily for the 24th Sunday in Ordinary Time (Cycle C)

Based on Lk 15:1-32 (Gospel), Ex 32:7-11, 13-14 (First Reading) and 1 Tm 1:12-17 (Second Reading)

From the Series: “Reflections and Teachings of the Desert”

MERCY AND COMPASSION (Three Parables)

The Gospel narrative of this Sunday is taken from Lk 15:1-32. It is quite a lengthy scripture that contains the three Parables of God’s Mercy. Verse 1 says: The tax collectors and sinners, meanwhile, were seeking his company to hear what he had to say…

Parallel text for verse 1 are: 1. Lk 6:36 - Be compassionate as your Father is compassionate. 2. Ex 34:6 - Yahweh passed before him and proclaimed:c Yahweh, Yahweh, a God of tenderness and compassion, slow to anger and rich in kindness and faithfulness.

Footnote c says “Yahweh fulfills his promise, 33:19-23 and reveals his divine attributes, most particularly his loving kindness.”

3. Ho 2:21 - I will betrothq you to me forever: betroth you with integrity and justice, with tendernessr and love… Footnote q – says “God takes back his unfaithful wife

with the fervor of first love, and showers her (cf. Gn 24:53; 34:12) with spiritual gifts”; and Footnote r-says “The primary meaning of this word (hesed) is that of a bond, or contract. When used of human relationship, union, loyalty, especially when there are the outcome of a treaty. Used of God, the term means his faithfulness to his covenant and the kindness he therefore shows his chosen people (in Ex 34:6). Used by Hosea in the context of married love, the word assumes and from then on retains a still warmer significance: it means the tender love God has for his people, Ps 136; Jer 31:3; etc., and the benefits deriving from it, Ex 20:6; Dt 5:10; 2 S 22:51; Jr 32:18; Ps 18:50. But this divine hesed calls for corresponding hesed in man (Ho 6:6), consisting of self-giving, loving trust, abandonment, deep affection, ‘piety’, a love (in short) which is joyful submission to the will of God and an active charity to fellowmen, Ho 4:2; 6:6. This ideal, expressed in many of the Psalms, will later be that of the Hasidim, or ‘Hasidaeans’, cf 1 M 2:42+”.

4. Ho 11:8-9 - Ephraim, how could I part with you?, Israel, how could I give you up? How could I treat you like Admah, or deal with you like Zeboiim?k My heart recoils from it, my whole being trembles at the thoughtl (v. 8). I will not give rein to my fierce anger, I will not destroy Ephraim again, for I am God and not a man: I am the

Holy One in your midst and have no wish to destroy.m Footnote k says “Admah and Zeboiim were two of the five towns of the Pentapolis, Gn 10:19; 14:2,8, Dt 29:22; in

the Elohistic tradition they presumably take the place of the Sodom and Gomorrah of the Yahwistic tradition, Is 1:9-10”; Footnote l says “Lit. ‘My heart recoils within me, my bowels are in a ferment’”; and Footnote m says “‘I have no wish to destroy’ corr.; ‘I shall not come into the town’ Hebr.”

5. Ps 119:176 - I am wandering like a lost sheep;u come and look for your servant, No, I have never forgotten your commandments. Footnote u says “The ‘lost sheep’ theme of the prophets, Ezk 34:1+, is here applied to the individual.”

20

Verse 2 says: and the Pharisees and scribes complained. “This man’ the said, ‘welcomes sinners and eats with them.” Parallel text is Lk 19:7 that says: They all complained when they saw what was happening. “He has gone to stay at a sinner’s house” they said. Verse 3 says: So he spoke this parable to them: Parallel text is Mt 9:10-13 that says: While he was at dinner in his house, it happened that a number of tax collectors and sinnerse came to sit at the table with Jesus and his disciples (v. 10). When the Pharisees saw this, they said to his disciples, “Why does your master eat with tax collectors and sinners?” (v. 11). When he heard this he replied, “It is not the healthy who need a doctor, but the sick do (v.12). Go and learn the meaning of the words: What I want is mercy, not sacrifice.’f And indeed I did not come to

call the virtuous but sinners.’; Footnote e says “Those whose moral conduct or disreputable profession, cf. 5:46+, rendered ‘unclean’ and socially outcast”; and Footnote f says

“To the exact performance of the Law’s external demands God prefers the inward quality of genuine compassion. It is a favorite theme of the prophets, Am 5:21+. The title “Lost Sheep” for verses 4 to 10 has parallel texts in the following places:

1. Ezk 34:1 - The word of the LORD came to me… 2. Mt 18:12-14 - Tell me. Suppose a man had a hundred sheep and one of them strays; will he not leave the ninety-nine in the hillside and go in search of the stray? (v. 12).

And if he finds it, amen, I say to you, he rejoices more over it than over the ninety-nine that did not stray (v.13)In just the same way, it is not the will of your heavenly Father that one of these little ones be lost (v.14).

Verse 4 says: ‘What man among you with a hundred sheep, losing one, would not leave the ninety-nine in the wilderness and go after the missing one till he found it? Parallel text for this verse is Ezk 34:4,16 that says: You have failed to make weak sheep strong, or to cure for the sick ones or bandage the wounded ones. You have failed have failed to bring back strays or look for the lost. On the contrary, you ruled them cruelly and violently (v. 4). I shall look for the lost one, bring back the stray, bandage the wounded and make the weak strong. I shall watch over the fat and healthy. I shall be a true shepherd to them (v. 16). Verse 5 and 6 says: And when he found it, would he not joyfully take it on his shoulders. And then, when he got home, call together his friends and neighbors? Rejoice with me,” he would say ‘I have found my sheep that was lost.’ Parallel text for verse 5 is Is 40:11 that says: He is like a shepherd feeding his flock, gathering lambs in his arms, holding them against his breast and leading to their rest the mother ewes. Verse 7, 8 and 9 say: In the same way, I tell you, there will be more rejoicing in heaven over one repentant sinner than over ninety-nine virtuous men who have no need of repentance. ‘Or again, what woman with ten drachmas would not, is she lost one, light a lamp and sweep out the house and search thoroughly till she found it? And then, when she had found it, call together her friends and neighbors? Rejoice with me,” she would say ‘I have found the drachma I lost.’

21

Parallel texts are: 1. Lk 19:10 - For the Son of Man has come to seek out and to save what was lost.” 2. Lk 1:14 - He will be your joy and delight and many will rejoicei at his birth…Footnote i says “Joy is the keynote of ch. 1-2; 1:28,46,58; 2:10. Cf 10:17,20f; 13:17; 15:7,32;

19:6,17; 24:41,5. Ac 2:46+.” 3. Ws 12:2 - Little by little, therefore, you correct those who offend, you admonish and remind them of how they have sinned, so that they may abstain from evil and trust

in you, Lord. 4. Ezk 18:23 - What! Am I likely to take pleasure in the death of a wicked man—it is the Lord Yahweh who speaks - not prefer to see to see him renounce his wickedness

and live? 5. Ezk 33:11 - Say to them, ‘As I live – it is the Lord Yahweh who speaks – I take pleasure, not in the death of the wicked man, but in the turning back of a wicked man who

changes his ways to win life. Come back, come back from your evil ways. Why are you so anxious to die, House of Israel?’ Verse 10 says: In the same way, I tell you, there is rejoicing among the angels of God over one repentant sinner.’ Parallel texts are:

1. Lk 19:10 - For the Son of Man has come to seek and to save what was lost. 2. Ezk 18:23 - Do I find pleasure in the death of the wicked—oracle of the Lord GOD? Do I not rejoice when they turn from their evil way and live? 3. Ezk 33:11 - Say to them, ‘As I live – it is the Lord Yahweh who speaks – I take pleasure, not in the death of the wicked man, but in the turning back of a wicked man who

changes his ways to win life. Come back, come back from your evil ways. Why are you so anxious to die, House of Israel?’ Verse 11, 12 and 13 say: He also said, “A man had two sons, The younger son said to his father, ‘Father, let me have the share of the estate that would come to me.’ So the father divided the property between them. A few days later, the younger son got together everything he had and left for a distant country where he squandered his money on a life of debauchery. Parallel texts for verse 13 are:

1. Pr 27:3 - Heaviness of stone, and weight of sand, heavier than both: annoyances from a fool. 2. Si 9:6 - Do not give your souls to whores, or you ruin your inheritance.

Verse 14, 15 and 16 say: When he had spent it all, that country experienced a severe famine, and now he began to feel the pinch. So he hired himself out to one of the local inhabitants who put him on his farm to feed the pigs. And he would willingly have filled his belly with husks the pigs were eating but no one offered him anything. Parallel text for verse 16 is Pr 27:7 that says: The gorged throat revolts at honey; the hungry throat finds all bitterness sweet. Verse 17 says: Then he came to his senses and said, ‘How many of my father’s paid servants have more food than they want, but here I am dying of hunger.

22

Parallel text is Zc 10:9 that says: I have scattered them among the peoples but from far away they will remember me (they will teach their sons, and these will return).h Footnote h says “‘have scattered’ corr.: ‘will scatter’ Hebr. ‘will teach’ corr.; ‘will rear’.” Verses 18 and 19 say: I will leave this place and go to my father and say: “Father, I have sinned against heaven and against you; I no longer deserve to be called your son; treat me as you would treat one of your paid servants.’ Parallel text for verse 18 is Ho 2:9 that says: She will chase after her lovers, and never catch up with them; she will search for them and never find them. Then she will say, “I will go backf to my first husband, I was happier then than I am today.” Footnote f says “The Baals, Canaanite gods of fertility to whom the Israelites offered the produce of their soil, which they believed came as much from the gods of Canaan as from Yahweh.” Verse 20 says: So he left the place and went back to his father. While he was still a long way off, his father saw him and was moved with pity. He ran to the boy, clasped him in his arms and kissed him tenderly.a Footnote a says “The father’s pity symbolizes divine mercy; it contrasts with the elder son’s resentment which is like that of the Pharisees and scribes.” Parallel texts are:

1. Tb 7:6 - Raguel leaped to his feet, and kissed him and wept. 2. Jr 3:12f - So go, and shout these words toward the North: Come back, disloyal Israel—it is Yahweh who speaks—I shall frown on youj no more; since I am merciful-it

is Yahweh who speaks - I will not keep my resentment forever. Footnote j says “‘you’ (sing.) corr.: ‘you’ (plur. ) Hebr.” 3. Is 49:14-16 - For Zion was saying, “Yahweh has abandoned me, the Lord has forgotten me’ (v.14). Does a woman forget her baby at her breast, or fail to cherish the

son of her womb? Yet even if these forget, I will neverh forget you (v. 15). See, I Have branded you upon the palms of my hands, your ramparts are always under my eyes. Footnote h says “Admirable summing up of the message of Hosea, Jeremiah and the Deuteronomist, who had already affirmed this unfailing love of Yahweh for Israel, Cf. 54:8+.

4. Jr 31:20 - Is Ephraim, then, so dear a son to me, a child so favored, that after each threat of mine, I must still remember him, still be deeply moved for him, and ley my tenderness yearn over him? It is Yahweh who speaks.

Verses 21 and 22 say: Then his son said, ‘Father, I have sinned against heaven and against you; I no longer deserve to be called your son.’b But the father said to his servants, ‘Quick! Bring out the best robe and put it on him; put a ring on his finger and sandals on his feet. Footnote b says “Add. ‘treat me as one of your paid servants’, cf v. 19”. Parallel text for verse 22 says:

1. Ba 5:1-2 - Jerusalem, take off your dress of sorrow and distress, put on the beauty of the glory of God forever, Wrap the cloak of the integrity of God around you, put the diadem of the glory of the Eternal on your head;

2. Is 49:22 - Thus speaks the Lord Yahweh: I beckon to the nations and hoist my signal for the people.k They will bring back your sons in the cloak,l they will take your daughters on their shoulders. Footnote k says “In 5:26, this signal called in the invader, now it proclaims salvation”; and Footnote l says “As babes are tenderly carried.”

23

Verse 23 and 24 say: Bring the calf we have been fattening and kill it; we are going to have a feast, a celebration, because this son of mine was dead, and has come back to life; he was lost and is found.” And began to celebrate. Parallel text fir verse 24 is Lk 19:10 that says: For the Son of Man has come to seek out and to save what was lost.” Verses 25, 26, 27, 28, 29, 30 and 31 say: Now the older son was out in the field and, on his way back, as he drew near the house, he could hear music and dancing. Calling one of the servants, he asked what it was all about. “Your brother has returned” replied the servant, “and your father has killed the calf he had fattened because he has got him back safe and sound.” He was angry and refused to go in, his father came out to plead with him. He said to his father in reply, ‘Look, all these years I have slaved for you and never once disobeyed your orders; yet you never offered me so much as a kid for me to celebrate with my friends. But for this son yours, when he comes back after swallowing up your property - he and his women-you kill the calf we have been fattening.’ The father said, ‘My son, you are here with me always; everything I have is yours. Parallel text for verse 28 is Jon 4:1 that says: Jonah was very indignant at this, he fell into a rage. Verse 32 says: But it was only right we should celebrate and rejoice, because your brother here was dead and has come to life; he was lost and is found. Parallel texts are:

1. Lk 1:14 - He will be your joy and delight and many will rejoicei at his birth. Footnote i - Joy is the keynote of ch. 1-2; 1:28,46,58; 2:10. Cf 10:17,20f; 13:17; 15:7,32; 19:6,17; 24:41,5. Ac 2:46+.

2. Ezk 18:23 - What! Am I likely to take pleasure in the death of a wicked man—it is the Lord Yahweh who speaks - not prefer to see to see him renounce his wickedness and live?

3. Ezk 33:11 - Say to them, ‘As I live – it is the Lord Yahweh who speaks – I take pleasure, not in the death of the wicked man, but in the turning back of a wicked man who changes his ways to win life. Come back, come back from your evil ways. Why are you so anxious to die, House of Israel?’

4. Lk 19:10 - For the Son of Man has come to seek out and to save what was lost.” The First Reading is taken from Ex 32:7-11, 13-14. The title is “Moses forewarned by Yahweh” with parallel text in 1 S 28:6 that says: Saul consulted Yahweh, but Yahweh gave him no answer, either by dream nor oracle or prophet. Verses 7 and 8 says: Then Yahweh spoke to Moses, ‘Go down now, because your people whom you brought out of Egypt have apostatized. They have been quick to leave the way I marked out for them; they have made themselves a calf of molten metal and have worshipped it and offered it sacrifice. ‘Here is your god, Israel,’ they have cried “who brought you up from the land of Egypt!” Parallel text of verse 7 is Jr 31:32 that says: but not a covenant like the one I made with their ancestors on the day I took them by the hand to bring them out of the land of Egypt. They broke that covenant of mine, so I had to show them who was master. It is Yahweh who speaks.

24

Verse 9 says: Yahweh said to Moses, ‘I can see how headstrong these people are! Footnote e says “v. 9 absent from the Greek.”

Parallel texts are: 1. Ex 33:3 - Go on to the land where milk and honey flow. I shall not go with you myself - you are a headstrong people – or I will exterminate you on the way.

2. Ex 34:9 - “If I have indeed won your favor, Lord,’ he said, let my Lord come with us, I beg. True they are a headstrong people but forgive us our faults and our sins, and

adopt us as your heritage.” 3. Dt 9:13 - Then Yahweh said to me, “I have seen this people, and what a headstrong people they are! 4. Is 48:4 - For I know you to be obstinate, your neck an iron bar, your forehead bronze.a Footnote a says “The hardening of Israel is a familiar theme of the prophets and

the historical books. Israel has ‘stiffened his neck’, Ex 32:9; Dt 9:13+; 2 K 17:14; Jr 7:26+, has made himself blind and deaf, Is 6:9-10+; 42:19-20; 43:8, by refusing to serve God, by breaking the yoke of the Law, Jr 2:20; 5:5; his punishment is to bend his neck to the yoke of the foreign nation, Dt 28:48; cf. Jr 27:8,11; 28; 30:8; Is 9:3; 10:27. But Yahweh, true to himself, has not rejected his people, vv. 9-11, and the light of his salvation will pierce the eyes of the blind who have rebelled, 42:7, 16,18; 43:8f.”

5. Zc 7:11 - But they would not pay attention; they turned a petulant shoulder; they stopped their ears rather than hear. Verse 10 says: Leave me, now, my wrath shall blaze out against them and devour them; of you, however, I will make a great nation.’

Parallel texts are:

1. Gn 12:2 - I will make you a great nation; I will bless you and make your name so famous that it will be used asb a blessing. Footnote b says “‘that it will be used as’ corr.; ‘and may you be’ Hebr.”

2. Nb 14:12 - I will strike them with pestilence and disown them. And of you I shall make a new nation, greater and mightier than they are.

The title for v. 11, “The prayer of Mosesf,” has footnote f that says: “Moses is shown as the great mediator: at the time of the plagues, 8:4; 9:28; 10:17; on behalf of his sister Miriam, Nb 12:13,and especially on behalf of the people on their desert journey, 32:11-14, 30-32; Nb 11:2; 14:13-19; 16:22; 21:7; Dt 9:25-29. This function of his is recalled by Jr 15:1; Ps 99:6; 106:23; Si 45:3. Cf 2 M 15:14+. His intercession foreshadows that of Christ.

Verse 11 says: But Moses pleaded with Yahweh his God. ‘Yahweh’ he said ‘why should your wrath blaze out against this people of yours whom you brought out of the land of Egypt with arm outstretched and mighty hand?

Parallel texts are:

1. Ex 34:9 - “If I have indeed won your favor, Lord,’ he said, let my Lord come with us, I beg. True they are a headstrong people but forgive us our faults and our sins, and

adopt us as your heritage.”

2. Dt 9:26-29 - And I pleaded with Yahweh. My Lord Yahweh, I said, do not destroy your people, your heritage whom in your greatness you have redeemed, whom you

have brought out of Egypt with your mighty hand (v. 26).Remember your servants, Abraham, Isaac, and Jacob; take no notice of this people’s stubbornness, their

wickedness, and their sin (v. 27),so that it may not be said in the land from which you brought us, “Yahweh was not able to bring them to the land he promised them. It

25

was because he hated them that he brought them out to die in the wilderness (v. 28).” But they are your people and your heritage whom you brought out by your great

power and with your outstretched arm (v. 29).

3. Jos 7:6f - Joshua tore their garments and prostrated himself before the ark of Yahweh till nightfall, the elders of Israel did as he did; and all poured dust on their heads.

4. Ps 106:23 - He talked of putting an end to them and would have done, if Moses his chosen had not stood in the breach, confronting him, and deflecting his destructive

anger.

5. Ws 18:22 - He conquered the bitter plague, not by physical strength, not by force of arms; but by wordq he prevailed over the Punisher, by recalling the oaths made

to the Fathers, and the covenants. Footnote q says “I. e. prayer”.

6. Jm 5:16 - So confess your sins to one another, and pray for one another, and this will cure you;e the heartfelt prayer of a good man works very powerfully. Footnotee says “This mutual confession and prayer for each other instead of being only recommendations to the sick, v. 15, are here urged on all Christians. Nothing special however may be deduced about sacramental confessions.”

Verse 13 says: Remember Abraham, Isaac and Jacob your servants to whom by your own self you swore and made this promise: I will make your offspring as many as the stars of heaven, and all this land which I promised I will give to your descendants, and I shall be their heritage forever.

Parallel texts are:

1. Gn 15:5 - Then taking him outside he said: Look up to heaven and count the stars if you can. Such will your descendants,’ he told him. 2. Gn 22:16-17 - ‘I swear by my own self -it is Yahweh who speaks -because you have done this, because you have not refused me your son, your only son (v. 16),I will

shower blessings on you, I will make your descendants as many as the stars of heaven and the grains of sand on the seashore. Your descendants shall gain possession of the gatesd of their enemies (v. 17). Footnote d says “I.e. their towns, as the Greek understands, cf. 24:60”.

3. Gn 35:11-12 - God said to him, ‘I am El Shaddai. Be fruitful and multiply. A nation, indeed, a group of nations shall descend from you. Even kings shall be numbered among your descendants (v. 11). ‘I will give you this land, the land I gave to Abraham and to Isaac; and I will give this land to your descendants after you (v. 12).

Verse 14 says: So Yahweh relented and did not bring on his people the disaster he had threatened. Parallel text is Ps 78:38 that says: Compassionately, however, he forgave their guilt instead of killing them, repeatedly repressing his anger instead of rousing his full wrath.

The Second Reading is from 1 Tm 1:12-17. Verses 12 and 13 say: I thank Christ Jesus our Lord, who has given me strength, and who judged me faithful enough to call me into his service. Even though I used to be a blasphemer and did all I could to injure and discredit the faith. Mercy, however, was shown me, because until I became a believer I had been acting in ignorance; Parallel texts are:

1. Ac 8:3 - Saul then worked for the total destruction of the Church; he went from house to house arresting both men and women and sending them to prison. 2. Ac 3:17 - Now I know, brothers, that neither you nor your leaders had any idea what you were really doing;k Footnote k says “Apparently an allusion to Lk 23:24; cf. Ac

7:60.”

26

3. Jn 16:2 - They will expel you from the synagogues, and indeed the hour is coming when everyone who kills you will think he is doing a holy duty to God. 4. 1 Co 15:10…but by the grace of God that is what I am, and the grace that he gave me has not been fruitless. On the contrary, I, or rather the grace of God that is with

me, have worked harder than any of the others. Verses 14 and 15 says: and the grace of our Lord fill me with faith and with the love that is in Christ Jesus. Here is a saying that you can rely oni and nobody should doubt: That Christ Jesus came into the world to save sinners. I myself am the greatest of them. Footnote i says “Lit. ‘faithful is the word (or saying): this is one of the characteristic phrases of the Pastoral Letters, cf. 3:1; 4:9; 2 Tm 2:11; Tt 3:8.”

Parallel texts are: 1. 1 Co 3:1 - Brothers, I myself was unable not speak to you as people of the Spirit: I treated you as sensual men, still infants in Christ. 2. 1 Co 4:9 - But instead it seems to me, God has put us apostles at the end of his parade, with men sentenced to death; it is true - we have been put on show in front of

the whole universe, angels as well as men. 3. Mt 9:13 - Go and learn the meaning of the words: What I want is mercy, not sacrifice.’f And indeed I did not come to call the virtuous but sinners. Footnote f says “To

the exact performance of the Law’s external demands God prefers the inward quality of genuine compassion. It is a favorite theme of the prophets, Am 5:21+.” 4. Tt 3:8 - This is the doctrine you can rely on. I want you to be quite uncompromising in teaching all this, so that those who now believe in God may keep their minds

constantly occupied in doing good works. All this is good, and will do nothing but good to everybody. 5. 2 P 3:15 - Think of our Lord’s patience as your opportunity to be saved: our brother Paul, who is so dear to us, told you this when he wrote to you with the wisdom that

is his special gift. Verse 16 says: and if mercy has been shown to me, it is because Jesus Christ meant to make me the greatest evidence of his inexhaustible patience for all the other people who would later have to trust in him to come to eternal life Parallel texts are:

1. 1 Co 15:9 - I am the least of the apostles, in fact, since I persecuted the church of God, I hardly deserve the name apostle. 2. 2 Th 3:7 - You know how you are supposed to imitate us;b now we were not idle when we were with you. Footnote b says “By imitating Paul , 1 Co 4:16; Ga 4:12; Ph 3:17,

Christians will be imitating Christ, 1 Th 1:6; Ph 2:5; cf Mt 16:24; 1 P 2:21; 1 Jn 2:6; who is the one that Paul is imitating, 1 Co 11:1. Christians must also imitate God, Ep 5:1 (cf. Mt 5:48), and they must imitate each other, 1 Th 1:7; 2:14; Heb 6:12. Behind this community of life is the idea of a model of doctrine, Rm 6:17, that has been received by tradition, v. 6: 1 Co 11:2+; 1 Th 2:13++. The leaders who transmit the doctrine must themselves be ‘models’ v. 9; Ph 3:17; 1 Tm 1:16; 4:12; Tt 2:7; 1 P 5:3; whose faith and life are to be imitated, Heb 13:7.”

Verse 17 says: To the eternal King, the undying,j invisible and only God, be honor and glory for ever and ever. Amen. Footnote j says “Lit. ‘incorruptible’ or ‘imperishable’; var.

(Vulg) ‘immortal’.”

Parallel texts are:

27

1. 1 Tm 6:16 - Who alone is immortal, whose home is in inaccessible light, whom no man has seen and no man is able to see: to him be honor and everlasting power. Amen.

2. Tb 13:6 - If you return back to him with all your heart and your soul, behaving honestly towards him, then he will return to you, and will hide his face from you no longer. Consider how well he has treated you; loudly give him thanks. Bless the Lord of justice and extol the King of the ages.

3. Ps 145:13 - Your sovereignty is an eternal sovereignty, your empire lasts for age to age. Always true to his promises, Yahweh shows love in all he does. Footnote c says “The Nun verse is omitted in Hebr. but preserved in the versions”.

4. Rm 16:27 - He alone is wisdom.m Give glory therefore to him through Jesus Christ for ever and ever. Amen.n Footnote m says “Cf 11:33-36; 1 Co 1:24; 2:7; Ep 3:10; Col 2:3; 10:7; 17:5,7”; Footnote n says “Cf Ga 1:5; Ep 3:21; Ph 4:20; 1 Tm 1:17; 6:16; 2 Tm 4:18; Heb 13:21; 1 P 4:11; 2 P 3:18; Jude 25; Rv 1:6.”

5. Col 1:15 - Christ is the head of all creatione He is the image of the unseen God, and the firstborn of all creation. Footnote e says “In this poem Paul introduces two ways in which can claim to be the ‘head’ of everything that exists:1. He is the head of creation, of all that exists naturally, vv. 15-17; 2. He is head of the new creation and all that exists supernaturally through having been saved, vv. 18-20. The subject of the poem is the pre-existent Christ, but considered only in so far as he is manifest in the unique historic person that is the Son of God made man, cf. Ph 2:5+. It is as the incarnate God that Jesus is the ‘image of God’, i.e. his human nature was the visible manifestation of God who is invisible, cf. Rm 8:29+, and it is as such, in this concrete human nature, and as part of creation, that Jesus is called the ‘first born of creation’ - not in the temporal sense of having been born first, but in the sense of having been given the first place of honor.”

For the poor and miserable people, “pain is the condiment of life.” The three parables in the gospel, the lost sheep, the lost coin, and the prodigal son are all about God’s mercy and compassion. These parables were narrated by Jesus Christ as his answer to the complaint of the scribes and Pharisees about his going with the tax collectors and sinners. Jesus Christ compared himself to the merciful and compassionate God who rejoices over the return of lost sheep, the lost coin and the lost son. He also compared the scribes and Pharisees to the elder brother of the Prodigal Son who envied his younger brother’s fortune of being welcomed back by the father and restored to his usual position in the household despite the unforgivable sin he committed against the family. The merciful and compassionate father is compared to the God of heaven in Jesus’ parable on the Prodigal Son.

Mercy, as defined by Wikipedia, the free online encyclopedia, is the same as “leniency or compassion.”

The same source says: “Mercy (Middle English, from Anglo-French merci, from Medieval Latin merced, merces, from Latin, "price paid, wages", from merc-, merxi"merchandise") is a broad term that refers to benevolence, forgiveness and kindness in a variety of ethical, religious, social and legal contexts. In the social and legal context, mercy may refer both to compassionate behavior on the part of those in power (e.g. mercy shown by a judge toward a convict), or on the part of a humanitarian third party, e.g., a mission of mercy aiming to treat war victims”.

The following are the scriptures that contain the word “mercy”: 1. Mt 9:13 - Go and learn the meaning of the words: What I want is mercy, not sacrifice.’f And indeed I did not come to call the virtuous but sinners. Footnote f says “To

the exact performance of the Law’s external demands God prefers the inward quality of genuine compassion. It is a favorite theme of the prophets, Am 5:21+. 2. 1 Tm 1:13 - Mercy, however, was shown me, because until I became a believer I had been acting in ignorance…

http://en.wikipedia.org/wiki/Middle_English

http://en.wikipedia.org/wiki/Anglo-Norman_language

http://en.wikipedia.org/wiki/Medieval_Latin

http://en.wikipedia.org/wiki/Latin

http://en.wikipedia.org/wiki/Benevolence

http://en.wikipedia.org/wiki/Forgiveness

http://en.wikipedia.org/wiki/Kindness

28

3. 1 Tm 1:16 - and if mercy has been shown to me, it is because Jesus Christ meant to make me the greatest evidence of his inexhaustible patience for all the other people who would later have to trust in him to come to eternal life

Esoterically, the elder son in the parable of the prodigal son is also compared to the angels in heaven who protested and complained to God over the creation of humankind, so that these angels were punished and eventually lost their heavenly ranks.

DOKTRINA SA LUKAS 15:1-32 (Tolong Parabola Dapit sa Pagkaherak nin Dios)

1. Siring sa naka-aging Pag-adal Bilang 12 na ibinentalar kan ebanghelistang si Lukas (Lk. 13:1-9) an ugali kan mga Judiong sutil sa pangapodan nin pagsolsol kan saindang mga kasalan nin daing pagtubod sa mga katukdoan ni Jesukristo asin an pagsayuma sa liwanag o katotoohan na minagikan sa iba lalo na ki Jesus na binabansagan nindang sarong impostor asin kaalyado kan Diablo, digdi man sa Lk. 15:1-32 na iyo an pag-aadalan ngonian isinesentro an ugali kan mga relihiyosong líder kan mga Judio: an mga Pariseo asin mga eskriba.

2. Siisay an mga tawong ini? Tano ta kontraryo sinda ni Jesus? Sa pahina 2 kan satong Pag-adal Bilang 12-A, may komentaryo sa Ex. 34:6+ dapit sa Hasidim o Hasideano sa 1 M 2:42+. An mga Hasidim iyo an mga magurang kan mga Pariseo (‘perusim’ – separado) sa panahon ni Jesus. An mga Pariseo iyo an relihiyosong konfraternidad sa Judaismo na binibilog nin mga eskribas, mga doctor kan Tugon asin ibang kapadean na ma-6,000 an mga miyembro. An saindang marka, na minapalaen sainda sa iba pang sekta kan Judaismo, arog baga sa mga Essenes (mga mystiko o hermitanyo) asin Saduseo, iyo an saindang init asin kaimbodan para sa Katugonan sagkod sa pinakasadit na detalye kaini na dai mabare nin siisay pa man. Huli kan pagtubod na ini, minimidbid ninda an sadiri bilang pinakabanal sa gabos na mga Judio huli ta sinda estrikto sa pagpaotob kan detalye kan Tugon (Hilnga Mt. 23:13-32, Mk. 12:38-40, Lk. 20:45-47). Mga deboto sinda sa buhay na oral na mga tradisyon. Huli kan saindang pakaaram sa Katugonan, an iba sainda rinaraot an mga kabotan nin Dios na ipinairarom sa mg asa-tawong tradisyon (Mt. 15:1-20), asin minimenos an mga mangmang sa ngaran kan saindang sadiring kabanalan o katanosan (Lk. 18:11m) dangan inuulang an gabos na pakikirelasyon sa mga parakasala asin publikano kaya linilimitaran an pagkamoot nin Dios sosog sa saindang sadiring limitadong pagkaintiyende. Sa Gibo 23:6-9 isinasabing an mga Pariseo naiiba sa mga Saduseo sa pagtubod ninda sa pagkabuhya-liwat kan mga gadan, sa eksistensya kan mga anghel asin mga espíritu. Mantang an mga eskribas naman, an mayoridad sainda mga miyembro kan sektang Pariseo, iyo an mga parasurat (Salmo 45:1), paratradusir asin parasaray kan mga Kasuratan. Kun siring, minimidbid sindang mga parabantay kan mga kasuratan asin para-interpretar kaiyan sa mga tawo (Ezra 7:6+, Ne. 8:8+). Mantang sinda an parapaliwanag kan mga kasuratan, kadaklan sa mga eskriba (grammatel) mga padi na kinokonsiderar bilang mga parabantay kan tradisyon na nakapreserbar sa mga teksto kan Banal na Kasuratan (Hilnga Jer. 8:8+). Parati sindang mga opisyal sa mga oriental na korte (Ne. 8:8+) huli kan saindang abilidad sa arte nin pagsurat, ministro, embahador, maestro (rabbi arog ki Ezra), o padi sa Templo (Sir. 39:2+, 5+). Bilang mga Pariseo (arog ki Pablo – Phil. 3:5), sinda man minatubod sa pagkabuhay-liwat kan mga gadan (Lk. 20:39). Kun tano ta kontraryo sinda ni Jesus, ini nin huli tas inda an target kan mga pagkondenar asin pagmasid ni Jesus huli kan saindang mg asa-tawong tradisyon na estriktong ipinapaotob sa mga tawo na iyo nang ipinangingibabaw sa mas esensyal na mga katotoohan asin katukdoan nin Dios, halimbawa, an pagigin pagkamarahayon asin pagkamaheherakon nin Dios para sa mga parakasala na iyo an tema kan pag-adal na ini ngonian.

29

3. An doktrina ni Jesus iyo an kabaliktaran kan doktrina kan mga Pariseo asin mga eskriba (Mt. 23:1), lalo na dapit sa pag-ako asin pakikirelasyon sa mga parakasala asin mga publikano. An atitud kan mga Pariseo asin mga eskriba dapit sa mga ini iyo an binibira kan ebanghelistang si Lukas tanganing ipamidbid na an Dios dai uyon sa ugali kan mga Pariseong isinisikwal asin ikinakauyam an mga ini. Para ki Lukas, malinaw na si Jesus dai man uyon sa mga Pariseo asin mga eskriba sa saindang inuugali. An base kan dai pag-uyon ni Jesus iyo ining tolong parábola dapit sa pagkaherak nin Dios….

6. …sentimyento kan parakasalang (an nawarang) aki sa Dios (sa ama). Mientras, an mga Pariseo asin mga eskribang aki nin Dios (an matuang aki) na dai naghale sa harong, sa entero nindang buhay nagpara-sakripisyo sinda (nagtrabaho para sa kabanalan asin katanosan), alagad an paghiling nida sa Dios iyo an bilang sarong diktador, asin bakong sarong ama, na estrikto asin makuring vengador. Kaya toltol sinda, dais inda naglayas asin nag-ebitar sindang magkasala sa Dios, huli ta takot sinda saiya asin sa saiyang kastigo, o sa manang mawawara ninda kun suhayon ninda an Dios. Kaya sa parábola sinasabi man kan matuang aki, ‘Hilnga man daw, sa bilog kong pagkabuhay nagpa-oripon ako saimo asin dai ko sinuhay ni saro sa mga pagboot mo…’ Kun siring, an paghiling niya sa sadiri sa irarom kan bubong nin saiyang ama bako man bilang sarong aki kundi oripon sana kan ama, asina n paghiling niya sa ama (sa Dios) bilang paraboot sa buhay nin mya buhay. Kaya, an Dios para sa mga Pariseo asin mga eskriba sarong maraot, asin bakong marhay, na Dios huli ta siya estrikto asin makuri sa saiyang mga pagboot. Kaya, maski an gabios na karahayan (kayamanan) nin Dios nakatalaga na sainda bilang saindang mana, naghihinanaki t pa giraray sa Dios (sa ama) ta sa kakurihan kaini nalihisan niyang paogmahon an saiyang matunag aki na dai lamang tawan nin ipagsisilebrar sa saiyang mga barkada, maski sarong sadir na kanding. Alagad, kan magbalik an saiyang nguhod na tugang na nagwaldas kan mana (pagrorogaring) kan ama, ipinabuno pa kan saiyang makuring ama an pinapataba niyang ogbon na baka (materialista talaga an matuang aki ta maski baka kabakas pasiya! – Arog man sa mga Pariseo asin eskriba na naghihinanakit ki Jesus ta nakikikakan kaiba kan mga parakasala n aidtong kinakakan ni Jesus bako man hale sainda!) Grabe talaga! Nagpupuro-punto p ata habong lumaog sa harong kun dai pinakiolayan mismo kan ama na luminuwas asin binayaan idtong mag visita asina n kaorogmahan sa laog! Grabe an ugali kan mga Pariseo asin mga eskriba, an sabi ni Jesus digdi. Alagad, sa gabos na ini, ano an nagin atitud (ugali) kan ama (kan Dios)? Magpoon sa poon kan parábola sagkod sa matapos, ipinahiling kan ama (kan Dios) an saiyang pagigin marahayon, bakong makuri arog kan iniisaip kan matuang aki. Ipinahiling niya an saiyang pagkaherak sa pagsabat saiya sa harayo asin sa pagbado, pagsingsing, pagsapatos saiya nin magayon pagkatapos na wladason niya an saiyang mana sa iba. Ipinahiling niya an saiyang mayaman na pagka-ama kan ipagselebrar niya an pagbalik kan saiyang akinbg nguhod, maski mayo naman siyang kuwarta ta binanga na niya sa saiyang duwnag aki an saiyang gabos na pagrorogaring. (Kaya, idtong ogbon na bakang binuno bako nang sadir i talaga kan ama kundi sa matuang aki patin kan gabos na surugoon sa harong). Kan maghinanakit an matuang aki, asin ini magmuto-muto, ipinahiling kan ama (kan Dios) an saiyang pagkamaboot sa saiyang aki nin huli ta iniisip man niya na an matuang aki iyo na an may saidir kan gabos na kuwarta kan pamilya asin paano na siya kun siya magpahingalo asin magadan na? Kaya, dapat tang maherakan mana n ama (an Dios) huli ta sa karahayan niya grabe an sinapo niya sa duwang aki (idtong mga parakasala asin idto man na nagiisip sa sadiri bilang mga banal), an sabi ni Jesus! Sa kamugtakan na ini, mayo siyang mababalingan, pirme siyang maraot asin may kakundian magsa-parakasala asin magsa-mga banal. An sabi kan ama: “Aki ko, danay ka na sako asin gabos na sadiir ko saimo na, alagad dapat lang makipag-ogma ka sako ngonian ta ining saimong tugang hinaboan ako bilang kabuhayan niya, alagad saiyang binalikan ngonian.

7. An magurang pirmeng maraot, magsa-toltol na aki o magsa-balasubas na aki. Alagad magayon na nangyari ngonian iyo na tinatawan nin paglaom an sarong magurang na arugon niya an Dios (ama) sa pagigin marahayon kaini magpoon sa poon sagkod sa katapusan nin buhay. Dapat ipaglaban nin sarong magurang

30

an saiyang paggibong marhay sa atubangan kan mga paburo-bagong paguugali kan saiyang mga aki (si marhay ngapit nagigin maraot (an matua) asin si maraot ngapit nagigin marhay (an nguhod na aki).

31

25th SUNDAY OF YEAR Cycle C MAMMON OR GOD?

“You cannot be the slave both of God and of money” (Lk 16:13) Gospel: Lk 16:1-13


1 aHe also said to his disciples, ‘There was a rich man and he had a steward who was denounced to him for being wasteful with his property.

Lk 16:1- a–This chapter is a complilation of two parables and several logia of Jesus on the right and wrong use of money. Vv. 16,16,18 each with a different theme, interrupt the literary scheme of the chapter.

2 He called for the man and said, ‘What is this I hear about you? Draw me up an account of your stewardship because you are not to be my steward any longer.’

3 Then the steward said to himself, “Now that my master is taking his stewardship from me, what am I to do? Dig? I am not strong enough. Go begging? I should be too ashamed.

4 Ah, I know what I will do to make sure that when I am dismissed from office there will be some to welcome me into their homes.”

5 ‘Then he called his master’s debtors one by one. To the first he said, “How much do you owe my master?’

6 ‘One hundred measures of oil’ was the reply. The steward said, “Here, take your bond; sit down straight away and write fifty’.

7 To another he said, “And you, sir, how much do you owe?” One hundred measures of wheat” was the reply. The steward said, “Here, take your bond and write eighty”.

When Jesus spoke to the people again, Jn 8:12+ 8 The master praised the dishonest steward for Lk 16:8 –

32

he said: ‘I am the light of the world; anyone who follows me will not be walking in the dark; he will have the light of life’.

Gn 1:5 Ex 13:22 Jb 11:17; 18:5 Is 42:6; 58:10 Lm 3:2Jl 2:2 Am 5:18 Mi 7:8 Mt 5:14

his astuteness.b For the children of this world are more astute in dealing with their own kind than the children of light.

b – The steward is commended not for his roguery but for his adroitness in an awkward situation.

On almsgivingd Sell you possessions and give alms. Get yourselves purses that do not wear out, treasure that will not fail you, in heaven where no thief can reach it and no moth destroy it. Deposit generosity on your storerooms and it will release you from every misfortune.

Lk 12:33+ Lk 3:11 Lk 6:30 Lk 7:5 Lk 11:41 Pr 13:7 Ws 7:14 Mt 6:20-21

Si 29:12 Tb 4:9-11 Mt 6:19-20 Lk 16:9

9 And so I tell you this: use money, tainted as it is,c to win you friends, and thus make sure that when it fails you, they will welcome you into the tents of eternity.

Lk 16:9 – c – Money is here called ‘tainted’ not only

because its owner is here presumed to have gained it dishonestly but because great wealth is rarely acquired without some sharp practice. Lk 12:33- d - That riches are a danger and should be given away in alms is characteristic teaching of Lk: cf. 3:11; 6:30; 7:5; 11:41; 12:33-34; 14:14; 16:9; 18:22; 19:8; Ac 9:36; Ac 10:2,4,31.

‘Well done, my good servant!” he replied “Since you have proved yourself faithful in a very small thing, you shall have the government of ten cities.” His mastersaid to him,“Well done, good and faithful servant; you have shown you can be faithful in small thing, I will entrust you with greater; come and join in your master’s happiness”.d

=Lk 19:17 =Lk 16:10

=Mt 25:21 Mt 19:28; 24:47 Lk 16:10

10 The man who can be trusted in little things can be trusted in great; the man who is dishonest in little things will be dishonest in great.

Mt 25:21 – d – The happiness of the heavenly banquet, Mt 8:11+. ‘I will trust you with greater things’ impliesan active sharing with Christ in his reign.

11 If then you cannot be trusted with money, that tainted thing, who will trust you with

33

Homily:

All gods need to be offered sacrifice as form of worship.The true God is a god and a master; and money is also a god being worshipped by many as their master.Both are indeed masters in their own rights. Since no one can serve two masters, according Lk 16:13 and Mt 6:24, then it follows that if one serves, or worships, the true and living God as his master, then it follows that he must sacrifice money, the one master, to the true and living God; but if money is his master, then he will have to sacrifice the true and living God to money.

genuine riches?

12 And if you cannot be trusted with what is not yours,d who will give you what is your very own?e

Lk 16:12 – d – Lit. ‘what is outside’ i.e. wealth, which is something external to man. e – ‘your very own’; var. ‘our very own’. Jesus is speaking of the most intimate possession a man can have; these are spiritual.

No one can be the slave of two masters: he will either hate the first and love the second, or treat the first with respect and the second with scorn. You cannot be the salve both of God and of money.

=Mt 6:24 Mt 5:3-4; 19: 21:26 =Lk 16:13 Jb 31:24 Ps 62:10 Ep 5:5

13 No servant can be the slave of two masters: he will either hate the first and love the second, or treat the first with respect and the second with scorn. You cannot be the slave both of God and of money.

34

First Reading:Am 8:4-7


4 Listen to this, you who trample onf the needy and try to suppress the poor people of the country,

Am 8:4- f– ‘trample on’ corr.

“Your legal verdicts, your measures – length, weight and capacity – must all be just. You are not to keep two different weights in your bag, one heavy, one light (v. 13). You are not to keep two different measures in your house, one large, one small (v. 14). You must keep one weight, full and accurate, so that you may have a long life in the land that Yahweh your God is giving you (v. 15). For anyone who does things of this kind and acts dishonestly is detestable to Yahweh your God (v. 16). A false balance is abhorrent to Yahweh, a just weight is pleasing to him. Canaank holds fraudulent scales in his hands, to defraudl is his delight.

Lv 19:35 Dt 25: 13-16 Is 10:1f Ezk 45:10 Am 8:5

Dt 25: 13-16 Lv 19:11; 35-36 Pr 11:1; 20:10 Ho 12:8 Am 8:5 Mi 6:10-11

Pr 11:1

Pr 16:11; 20:10,23 Dt 25:13-16 Ho 12:8 Am 8:5-6 Mi 6:10-11

Ho 12:8

Dt 25:13-16 Pr 11:1 Am 8:5

5 You who say, ‘When will the New Moon be overg so that we can sell our corn, and Sabbath, so that we can market our wheat? Then by lowering the bushel, raising the shekel, by swindling and tampering with the scales,

Am 8:5- g–The New Moon, Lv 23:24+, like the Sabbath, halted business. Ho 12:8 – k – ‘Canaanite’ was a usual term for a merchant. Here ‘Canaan’ is used pejoratively of Israel, infected by the spirit of commercialism characteristic of the people who he has supplanted. l–‘to defraud’ corr.; ‘to oppress’ Hebr.

35

Must I put up with fraudulent measure,k or that abomination the short-weight bushel? (v. 10) Must I hold the man honest who measures with false scales and a bag of faked weights?l

Mi 6:10-11 Dt 25:13-16 Pr 11:1 Am 8:5

Mi 6:10-11 – k – Text conj. Restored. l – ‘Must I hold the man honest’ Vulg.; ‘Shall I be honest’ Hebr. V. 12 is transposed to follow v. 9.

Yahweh says this: For the three crimes, the four crimes, of Israel I have made my decree and will not relent: because they have sold the virtuous man for silver and the poor man for a pair of sandalse

Am 2:6 6 we can buy up the poor for money, and the needy for a pair of sandals, and get a price even for the sweepings of the wheat.’

Am 2:6 - e – The prophets often protest against legal corruption: Am 5:7; 6:12; Is 1:23; Mi 3:1-3, 9-11; 7:1-3; etc.

7 Yahweh swears it by the pride of Jacob,h ‘Never will I forget a single thing you have done.’

Am 8:7- h–The ‘pride of Jacob’ may either be an epithet of Yahweh, 1 S 15:29; or, as in 6:8, the arrogance of Israel, fir matter for oath since it is so constant; or perhaps Palestine, land of Yahweh, Ps 47:4.

36



Pray for the long life of Nebuchadnezzar king of Babylon, and his son Belshazzar, and that their days on earth endure as the heavens…

Ba 1:11 Jr 29:7 1 Tm 2:1-2

1 My adviseisa that, first of all, there should be prayers offered for everyone – petitions, intercessions and thanksgiving -

1 Tim 2:1 a– ‘My advice is’; var. ‘Advise’.

You must obey all governing authorities. Since all government comes from God, the civil authorities were appointed by God (v. 1), and so anyone who resists authority is rebelling against God’s decision, and such an act is bound to be punished (v. 2). Good behavior is not afraid of magistrates; only criminals have anything to fear. If you want to live without being afraid of authority, you must live honestly and authority may even honor you (v. 3). The state is there to serve God for your benefit. If you break the law, however, you may well have fear: the bearing of the sword has its significance. The authorities are there to serve God: they carry out God’s revenge by punishing wrongdoers (v. 4). You must obey, therefore, not only because you are afraid of being punished,b but also for conscience’ sake (v. 5). This is also the reason why you must pay taxes, since all government officials are God’s officers. They serve God by collecting taxes (v. 6). Pay every government official what he has a right to ask – whether it be direct tax or indirect, fear or honor.

Rm 13:1-7+ 1 Tm 2:1-2 Tt 3:1 1 P 2:13-15 Pr 8:15 Jr 27:6 Qo 8:2 Mt 22:21p

2 And especially for kings and others in authority,b so that we may be able to live religious and reverent lives in peace and quiet.

1 Tim 2:7 b– Nero was emperor when this was written: the end of the verse probably reflects Paul’s apprehensions about what the future would bring. On Paul’s political loyalty, cf. Rm 13:1-7. Rm 13:1- a – Paul here enunciates the principle that all authority, supposing it lawful and for the common good, derives from God. Hence the Christian religion, like its morality, 12:1, enters into civil life also, 13:1-7. Paul does not contradict this even after the first persecution. b– Lit. ‘not only on account of anger’.

37

Remind them that it is their duty to be obedient to the officials and representatives of the government; to be ready to do good at every opportunity…

Tt 3:1

Rm 13:1-7 1 Tm 2:2+ 1 P 2:13-14

From Paul, apostle of Christ Jesus appointed by commanda of God our saviorb and of Christ Jesus our hope…

1 Tm 1:1+ Rm 1:1 Ph 3:20 Tt 1:3

3 To do this is right, and will please God our savior;

1 Tm 1:1 - a - Var. ‘the promise’. b - Paul hardly ever uses the title ‘savior’ in his other letters, Ep 5:23; Ph 3:20, but in the Pastoral Letters he makes use of it both when referring to the Father, 1 Tm 2:3; 4:10; Tt 1:3; 2:10; 3:4, and when referring to Christ, 2 Tm 1:10; Tt 1:4.

4 He wants everyone to be savedc and reach full knowledge of the truth.

1 Tim 2:7 c - This is a statement of enormous theological implications, and it provides the correct interpretation of some passages in the letter to the Christians at Rome, cf. Rm 9:18,21.

What! Am I likely to take pleasure in the death of a wicked man—it is the Lord Yahweh who speaks - not prefer to see to see him renounce his wickedness and live? …you will learn the truth and the truth will make you free.’ In the attempt to educate themselves, but can never come to the knowledge of

Ezk 18:23+ Ezk 18:31; 33:11 Ws 11:26 Ho 11:9 Lk 15:7,10,32 Jn 8:11 Rm 11:32 2 P 3:9

Jn 8:32 Is 42:7 Dn 9:13 Ga 4:25

2 Tm 3:7

Jn 8:32

5 For there is only one God, and there is only one mediator between God and mankind, himself a man, Christ Jesus.

38

the truth. 1 Tm 2:4

We have seen that he has been given a ministry of a higher order, and to the same degree it is a better covenant of which he is the mediator,b founded on better promises.. Now, before God the source of all life and before Jesus Christ, who spoke up as a witness for the truth in front of Pontius Pilate,e I put to you the duty… …just as the Son of Man came not to be served but to serve, and to give his life as a ransomg for many.h’ …and the reason he died for all was so that livingmen should live no longer for themselves, but for him who died and was raised to life for them. …who in order to rescue us from this present wicked worldb sacrificed himself for our sins, in accordance with the will of God our Father… …and follow Christ by loving as he loved you, giving himself up in our place as a

Heb 8:6+ Heb 7:12,22 Heb 9:15 Heb 12:24 1 Tm 2:5 1 Jn 2:1

1 Tm 6:13+

Heb 8:6+ 1 Tm 6:13+ Mt 20:28p 2 Co 5:15 Ga 1:4 Ep 5:2

Mt 20:28p

Mt 26:28 Rm 5:6-21 1 Tm 2:6

2 Co 5:15

Rm 14:9; 6:11+; 7:1+ 1 Tm 2:6

Ga 1:4 1 Tm 2:6 1 Jn 5:19 Rm 16:27+

Ep 5:2 Mt 5:48

6 Who sacrificed himself as a ransom for them all. He is the evidence of this, sent at the appointed time,d and

1 Tim 2:6 d – Cf 6:13. By his willingness to die for the whole human race Christ showed the human race that God wanted everybody to be saved. He was the Father’s ‘witness’ all through his life, but never so supremely as at the moment of his execution. (The Greek word for ‘witness’ is the same as for ‘martyr’.) Heb 8:6 - b - Technically, Christ is the one and only true mediator: he is the true man and true God. Col. 2:9, and so the one and only intermediary, Rm 5:15-19, 1 Tm 2:5; cf. 1 Co 3:22-23, 11:3, between God and the human race. He unites them and reconciles them,2 Co. 5:14-20. Through him come graceJn 1:16-17; Ep 1:7; and complete revelation, Heb. 1:1-2. In heaven he continues to intercede for those who are faithful to him, 7:25+. 1 Tim 6:3 - e – When he declared himself to be the messianic King and the revealer of Truth, Jn 18:36-37. This is the great example of how a follower of Christ should proclaim his faith, whether at his baptism or when faced with persecution. Mt. 20:28 - g- By sin man incurs, as a debt to the divine justice, the punishment of death demanded by

39

fragrant offering and a sacrifice to God.

2 Th 3:7+ Ga 2:20 1 Jn 3:16

the Law, cf. 1 Co. 15:56; 2 Co. 3:7,9; Ga. 3:13; Rm. 8:3-4, with notes. To ransom them from this slavery of sin and death, Rm. 3:24+. Christ is to pay the ransom and discharge the debt with the price of his blood, 1 Co. 6:20; 7:23; Ga. 3:13; 4:5, with notes, By thus dying in place of the guilty, he fulfills the prophesied function of the ‘servant of Yahweh’ (Is. 53). The Hebr. word translated ‘many’, Is. 53:11f, contrast the enormous crowd of the redeemed with the one Redeemer: it does not imply that the number of redeemed is limited, Rm. 5:6-21. Cf. Mt. 26:28+. h - At this point some authorities insert the following passage, derived probably from some apocryphal gospel ‘But as for you, from littleness you seek to grow great and from greatness you make yourselves small. When you are invited to a banquet do not take one of the places of honor, because someone more important than you may arrive and then the steward will have to say, “Move down lower”, and you would be covered with confusion. Take the lowest place, and then if someone less important than you comes in, the steward will say to you, “Move up higher”, and that will be to your advantage.’ Cf. Lk. 14:8-10. Ga 1:4 – b – The present world as opposed to the ‘world to come’ of the messianic era. It coincides with the rule of Satan, Ac 26:18, ‘god od this world’, 2 Co 4:4, cfEp 2:2; Jn 12:31, and with the rule of sin and law, Ga 3:19. By dying and rising

40

Christhas freed us from these forces and made us members of his kingdom, of God’s kingdom, Rm 14:17; Col 1:13; Ep 5:5, though he will not be completely freed till we also rise from the dead at the parousia, cf. Rm 5-8.

Then, for the present age,m by showing positively that he is just,n and that he justifies everyone who believes in Jesus. …and I have been named its herald, its apostle and its teacher.d

Rm 3:26 Rm 5:6; 11:30 Is 53:11 1 Tm 2:7 Tt 1:3

2 Tm 1:11 1 Tm 2:7

7 I have been named a herald and apostle of it and – I am telling the truth and no lie – a teacher of the faith and the truth to the pagans.

Rm 3:26 - m – This ‘present age’ is in God’s plan of salvation the ‘time appointed’, Ac 1:7+, for Christ’s redemptive work, Rm 5:6; 11:30; 1 Tm 2:6; Tt 1:3, which comes in the appointed time, Ga 4:4+, once and for all, Heb 7:27+, and inaugurates the eschatological era. Cf Mt 4:17p; 16:3p; Lk 4:13; 19:44; 21:8; Jn 7:6,8. n– i.e. exercising his (saving, cf 1:17+) justice, as he had promised, by justifying man. 2 Tm 1:11 – d – Add. (Vulg.) ‘to the pagans’.

The Lord replied, “You must go all the same because this man is my chosen instrument to bring my name before pagans, pagan kings and before the people of Israel (v 15);h On the contrary, they recognized that I had been commissioned to preach it to the uncircumcised, just as Peter to the circumcised…

Ac 9:15 Ac 2:21+; 22:21 Rm 1:8 1 Co 9:16-17

Ga 2:7 Ac 15:3f,12 Rm 15:17-19 1 Tm 2:7

8 In every place, then, I want the men to lift their hands up reverently in prayer, with no anger or argument.

Ac 9:15 – h – Cf Jr 1:10. Paul’s mission is ‘to all men’, Ac 22:15, to the pagan nations, 26:17; this agrees with what Paul himself writes in Ga 1:16, cf Rm 1:5; 11:13; 15:16-18; Ga 2:2,8,9; Ep 3:8; Col 1:27; 1 Tm 2:7. On the ‘kings’, cf. Ac 26:2+.

41

Homily for the 25th Sunday in Ordinary Time (Cycle C) Based on Lk 16:1-13(Gospel), Am 8:4-7(First Reading) and 1 Tm 2:1-8 (Second Reading) From the Series: “Reflections and Teachings of the Desert”

MAMMON OR GOD? “You cannot be the slave both of God and of money” (Lk 16:13)

The Gospel for this 25th Sunday in Ordinary Time (Cycle C) is Lk 16:1-13. Verse 1 says: aHe also said to his disciples, ‘There was a rich man and he had a steward who was denounced to him for being wasteful with his property. Footnote a says “This chapter is a compilation of two parables and several logia of Jesus on the right and wrong use of money. Vv. 16,16,18 each with a different theme, interrupt the literary scheme of the chapter”. Verses 2, 3, 4, 5, 7 and 8 say: He called for the man and said, ‘What is this I hear about you? Draw me up an account of your stewardship because you are not to be my steward any longer.’ Then the steward said to himself, “Now that my master is taking his stewardship from me, what am I to do? Dig? I am not strong enough. Go begging? I should be too ashamed. Ah, I know what I will do to make sure that when I am dismissed from office there will be some to welcome me into their homes.” ‘Then he called his master’s debtors one by one. To the first he said, “How much do you owe my master?’ ‘One hundred measures of oil’ was the reply. The steward said, “Here, take your bond; sit down straight away and write fifty’. To another he said, “And you, sir, how much do you owe?” One hundred measures of wheat” was the reply. The steward said, “Here, take your bond and write eighty”. The master praised the dishonest steward for his astuteness.b For the children of this world are more astute in dealing with their own kind than the children of light. Footnote b says “The steward is commended not for his roguery but for his adroitness in an awkward situation.” Parallel text of verse 8 is Jn 8:12 that says: When Jesus spoke to the people again, he said: ‘I am the light of the world; anyone who follows me will not be walking in the dark; he

will have the light of life’.

Verse 9 says: And so I tell you this: use money, tainted as it is,c to win you friends, and thus make sure that when it fails you, they will welcome you into the tents of eternity.

Footnote c says “Money is here called ‘tainted’ not only because its owner is here presumed to have gained it dishonestly but because great wealth is rarely acquired without

some sharp practice”.

Parallel texts are:

1. Lk 12:33 - On almsgivingd Sell you possessions and give alms. Get yourselves purses that do not wear out, treasure that will not fail you, in heaven where no thief can

reach it and no moth destroy it. Footnote d says “That riches are a danger and should be given away in alms is characteristic teaching of Lk: cf. 3:11; 6:30; 7:5; 11:41;

12:33-34; 14:14; 16:9; 18:22; 19:8; Ac 9:36; Ac 10:2,4,31.”

2. Si 29:12 - Deposit generosity on your storerooms and it will release you from every misfortune.

42

Verses 10, 11, and 12 say: The man who can be trusted in little things can be trusted in great; the man who is dishonest in little things will be dishonest in great. If then you cannot be trusted with money, that tainted thing, who will trust you with genuine riches? And if you cannot be trusted with what is not yours,d who will give you what is your very own?e Footnote d says “Lit. ‘what is outside’ i.e. wealth, which is something external to man”; Footnote e says “‘your very own’; var. ‘our very own’. Jesus is speaking of the most intimate possession a man can have; these are spiritual”. Parallel texts of verse 10 are:

1. Lk19:17 - ‘Well done, my good servant!” he replied “Since you have proved yourself faithful in a very small thing, you shall have the government of ten cities.”

2. Mt 25:21 - His master said to him,“Well done, good and faithful servant; you have shown you can be faithful in small thing, I will entrust you with greater; come and join in your master’s happiness”.d Footnote d says “The happiness of the heavenly banquet, Mt 8:11+. ‘I will trust you with greater things’ impliesan active sharing with Christ in his reign”.

Verse 13 says: No servant can be the slave of two masters: he will either hate the first and love the second, or treat the first with respect and the second with scorn. You cannot be the slave both of God and of money. Parallel text for verse 13 is Mt 6:24 that says: No one can be the slave of two masters: he will either hate the first and love the second, or treat the first with respect and the second with scorn. You cannot be the salve both of God and of money. The First Reading for today is from Am 8:4-7. Verses 4 and 5 say: Listen to this, you who trample onf the needy and try to suppress the poor people of the country, you who

say, ‘When will the New Moon be overg so that we can sell our corn, and Sabbath, so that we can market our wheat? Then by lowering the bushel, raising the shekel, by

swindling and tampering with the scales. Footnote f says “‘trample on’ corr.”; and Footnote g says “The New Moon, Lv 23:24+, like the Sabbath, halted business”.

Parallel texts are: 1. Lv19:35 -“Your legal verdicts, your measures – length, weight and capacity – must all be just. 2. Dt 25: 13-16 - You are not to keep two different weights in your bag, one heavy, one light (v. 13). You are not to keep two different measures in your house, one large,

one small (v. 14). You must keep one weight, full and accurate, so that you may have a long life in the land that Yahweh your God is giving you (v. 15). For anyone who does things of this kind and acts dishonestly is detestable to Yahweh your God (v. 16).

3. Pr 11:1 - A false balance is abhorrent to Yahweh, a just weight is pleasing to him. 4. Ho 12:8 - Canaank holds fraudulent scales in his hands, to defraudl is his delight.Footnote k says“‘Canaanite’ was a usual term for a merchant. Here ‘Canaan’ is used

pejoratively of Israel, infected by the spirit of commercialism characteristic of the people who he has supplanted.”; and Footnote lsays “‘to defraud’ corr.; ‘to oppress’ Hebr.”

Verse 6 says: we can buy up the poor for money, and the needy for a pair of sandals, and get a price even for the sweepings of the wheat.’

43

Parallel text is Am 2:6 that says: Yahweh says this: For the three crimes, the four crimes, of Israel I have made my decree and will not relent: because they have sold the virtuous man for silver and the poor man for a pair of sandalse. Footnote e says“The prophets often protest against legal corruption: Am 5:7; 6:12; Is 1:23; Mi 3:1-3, 9-11; 7:1-3; etc.” Verse 7 says: Yahweh swears it by the pride of Jacob,h ‘Never will I forget a single thing you have done.’ Footnote hsays “The ‘pride of Jacob’ may either be an epithet of Yahweh, 1 S 15:29; or, as in 6:8, the arrogance of Israel, fir matter for oath since it is so constant; or perhaps Palestine, land of Yahweh, Ps 47:4.” The Second Reading is from 1 Tm 2:1-8. Verse 1 says: My adviseisa that, first of all, there should be prayers offered for everyone – petitions, intercessions and thanksgiving.

Footnote asays“‘My advice is’; var. ‘Advise’.”

Parallel text isBa 1:11 that says: Pray for the long life of Nebuchadnezzar king of Babylon, and his son Belshazzar, and that their days on earth endure as the heavens…

Verse 2 says: And especially for kings and others in authority,b so that we may be able to live religious and reverent lives in peace and quiet. Footnote b says“Nero was

emperor when this was written: the end of the verse probably reflects Paul’s apprehensions about what the future would bring. On Paul’s political loyalty, cf. Rm 13:1-7.”

Parallel texts are: 1. Rm 13:1-7 -You must obey all governing authorities. Since all government comes from God, the civil authorities were appointed by God (v. 1), and so anyone who

resists authority is rebelling against God’s decision, and such an act is bound to be punished (v. 2). Good behavior is not afraid of mag istrates; only criminals have anything to fear. If you want to live without being afraid of authority, you must live honestly and authority may even honor you (v. 3). The state is there to serve God for your benefit. If you break the law, however, you may well have fear: the bearing of the sword has its significance. The authorities are there to serve God: they carry out God’s revenge by punishing wrongdoers (v. 4). You must obey, therefore, not only because you are afraid of being punished,b but also for conscience’ sake (v. 5). This is also the reason why you must pay taxes, since all government officials are God’s officers. They serve God by collecting taxes (v. 6). Pay every government official what he has a right to ask – whether it be direct tax or indirect, fear or honor. Footnote a says“Paul here enunciates the principle that all authority, supposing it lawful and for the common good, derives from God. Hence the Christian religion, like its morality, 12:1, enters into civil life also, 13:1-7. Paul does not contradict this even after the first persecution”; Footnotebsays“Lit. ‘not only on account of anger’.”

2. Tt 3:1 - Remind them that it is their duty to be obedient to the officials and representatives of the government; to be ready to do good at every opportunity…

Verses 3 and 4 say: To do this is right, and will please God our savior;He wants everyone to be savedc and reach full knowledge of the truth. Footnote c says“This is a statement of enormous theological implications, and it provides the correct interpretation of some passages in the letter to the Christians at Rome, cf. Rm 9:18,21”.

Parallel text of verse 3 is 1 Tm 1:1 that says: From Paul, apostle of Christ Jesus appointed by commanda of God our saviorb and of Christ Jesus our hope… Footnote a says “Var. ‘the promise’”; and Footnote b says “Paul hardly ever uses the title ‘savior’ in his other letters, Ep 5:23; Ph 3:20, but in the Pastoral Letters he makes use of it both when referring to the Father, 1 Tm 2:3; 4:10; Tt 1:3; 2:10; 3:4, and when referring to Christ, 2 Tm 1:10; Tt 1:4”.

44

Verse 5 says: For there is only one God, and there is only one mediator between God and mankind, himself a man, Christ Jesus. Parallel texts are:


2. Jn 8:32 - …you will learn the truth and the truth will make you free.’ 3. 2 Tm 3:7 - In the attempt to educate themselves, but can never come to the knowledge of the truth.

Verse 6 says: Who sacrificed himself as a ransom for them all. He is the evidence of this, sent at the appointed time,d and… Footnote d says “Cf 6:13. By his willingness to die for the whole human race Christ showed the human race that God wanted everybody to be saved. He was the Father’s ‘witness’ all through his life, but never so supremely as at the moment of his execution. (The Greek word for ‘witness’ is the same as for ‘martyr’.)” Parallel texts are:

1. Heb 8:6 - We have seen that he has been given a ministry of a higher order, and to the same degree it is a better covenant of which he is the mediator,b founded on better promises..Footnotebsays“Technically, Christ is the one and only true mediator: he is the true man and true God. Col. 2:9, and so the one and only intermediary, Rm 5:15-19, 1 Tm 2:5; cf. 1 Co 3:22-23, 11:3, between God and the human race. He unites them and reconciles them,2 Co. 5:14-20. Through him come graceJn 1:16-17; Ep 1:7; and complete revelation, Heb. 1:1-2. In heaven he continues to intercede for those who are faithful to him, 7:25+.”

2. 1 Tm 6:13 - Now, before God the source of all life and before Jesus Christ, who spoke up as a witness for the truth in front of Pontius Pilate,e I put to you the duty…Footnote e says “When he declared himself to be the messianic King and the revealer of Truth, Jn 18:36-37. This is the great example of how a follower of Christ should proclaim his faith, whether at his baptism or when faced with persecution”.

3. Mt 20:28p - …just as the Son of Man came not to be served but to serve, and to give his life as a ransomg for many.h’Footnoteg says“By sin man incurs, as a debt to the divine justice, the punishment of death demanded by the Law, cf. 1 Co. 15:56; 2 Co. 3:7,9; Ga. 3:13; Rm. 8:3-4, with notes. To ransom them from this slavery of sin and death, Rm. 3:24+. Christ is to pay the ransom and discharge the debt with the price of his blood, 1 Co. 6:20; 7:23; Ga. 3:13; 4:5, with notes, By thus dying in place of the guilty, he fulfills the prophesied function of the ‘servant of Yahweh’ (Is. 53). The Hebr. word translated ‘many’, Is. 53:11f, contrast the enormous crowd of the redeemed with the one Redeemer: it does not imply that the number of redeemed is limited, Rm. 5:6-21. Cf. Mt. 26:28+”;Footnote hsays“At this point some authorities insert the following passage, derived probably from some apocryphal gospel ‘But as for you, from littleness you seek to grow great and from greatness you make yourselves small. When you are invited to a banquet do not take one of the places of honor, because someone more important than you may arrive and then the steward will have to say, “Move down lower”, and you would be covered with confusion. Take the lowest place, and then if someone less important than you comes in, the steward will say to you, “Move up higher”, and that will be to your advantage.’ Cf. Lk. 14:8-10”.

4. 2 Co 5:15 -…and the reason he died for all was so that livingmen should live no longer for themselves, but for him who died and was raised to life for them. 5. Ga 1:4…who in order to rescue us from this present wicked worldb sacrificed himself for our sins, in accordance with the will of God our Father…Footnoteb says“The

present world as opposed to the ‘world to come’ of the messianic era. It coincides with the rule of Satan, Ac 26:18, ‘god od this world’, 2 Co 4:4, cfEp 2:2; Jn 12:31, and with the rule of sin and law, Ga 3:19. By dying and rising Christ has freed us from these forces and made us members of his kingdom, of God’s kingdom, Rm 14:17; Col 1:13; Ep 5:5, though he will not be completely freed till we also rise from the dead at the parousia, cf. Rm 5-8”.

45

6. Ep 5:2 - …and follow Christ by loving as he loved you, giving himself up in our place as a fragrant offering and a sacrifice to God. Verse 7 says: I have been named a herald and apostle of it and – I am telling the truth and no lie – a teacher of the faith and the truth to the pagans. Parallel texts are:

1. Rm 3:26 - Then, for the present age,m by showing positively that he is just,n and that he justifies everyone who believes in Jesus.Footnote m says“This ‘present age’ is in God’s plan of salvation the ‘time appointed’, Ac 1:7+, for Christ’s redemptive work, Rm 5:6; 11:30; 1 Tm 2:6; Tt 1:3, which comes in the appointed time, Ga 4:4+, once and for all, Heb 7:27+, and inaugurates the eschatological era. Cf Mt 4:17p; 16:3p; Lk 4:13; 19:44; 21:8; Jn 7:6,8”; andFootnotensays“i.e. exercising his (saving, cf 1:17+) justice, as he had promised, by justifying man”.

2. 2 Tm 1:11 - …and I have been named its herald, its apostle and its teacher.dFootnoted says“Add. (Vulg.) ‘to the pagans’.” Verse 8 says: In every place, then, I want the men to lift their hands up reverently in prayer, with no anger or argument. Parallel texts are:

1. Ac 9:15 - The Lord replied, “You must go all the same because this man is my chosen instrument to bring my name before pagans, pagan k ings and before the people

of Israel (v 15);hFootnote h says“Cf Jr 1:10. Paul’s mission is ‘to all men’, Ac 22:15, to the pagan nations, 26:17; this agrees with what Paul himself writes in Ga 1:16, cf Rm

1:5; 11:13; 15:16-18; Ga 2:2,8,9; Ep 3:8; Col 1:27; 1 Tm 2:7. On the ‘kings’, cf. Ac 26:2+”.

2. Ga 2:7 - On the contrary, they recognized that I had been commissioned to preach it to the uncircumcised, just as Peter to the circumcised… All gods need to be offered sacrifice as form of worship. The true God is a god and a master; and money is also a god being worshipped by many as their master. Both are indeed masters in their own rights. Since no one can serve two masters, according toLk 16:13 and Mt 6:24, then it follows that if one serves, or worships, the true and living God as his master, then it follows that he must sacrifice money, the one master, to the true and living God; but if money is his master, then he will have to sacrifice the true and living God to money.

46

26th SUNDAY OF YEAR Cycle C DIVES AND LAZARUS

“There was a rich man and…a poor man called Lazarus, covered with sores” (Lk 16:19-20) Gospel: Lk 16:19-31


The rich man and Lazarusf Lk 16:19-31 – f–Parable in story form without reference to any historical personage.

19 There was a rich man who used to dress in purple and fine linen and feast magnificently every day.

20 And at his gate there lay a poor man called Lazarus, covered with sores,

21 Who longed to fill himself with the scraps that fell from the rich man’s table.gDogs even came and licked his sores.

Lk 16:21 – g – Add. ‘but no one offered him, a thing’, cf 15:16.

22 Now the poor man died and was carried away by the angels to the bosom of Abraham.h The rich man also died and was buried.

Lk 16: 22 – h – Jewish figure of speech, the equivalent of the old biblical phrase ‘gathered to his fathers’ i.e. to the patriarchs, Jg 2:10; cfGn15:15; 47:30; Dt 31:16. ‘In the bosom of…’ implies close intimacy, Jn 1:18, and evokes a picture of the messianic banquet where Lazarus reclines next to Abraham, cf. Jn 13:23; Mt 8:11+.

23 ‘In his torment in Hadesi he looked up and saw Abraham a long way off with Lazarus in his bosom.

Lk 16:23 – i – Vulg. Has ‘in Hades’ at the end of v. 22.

24 So he cried out, “Father Abraham, pity me and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am in agony in these flames”.

But alas for you who are rich, you are having your consolation now.

Lk 6:24-25 Lk 16:25

25 “My son” Abraham replied “remember that during your life good things came your way,

47

Alas for you who have your fill now: you shall go hungry, Alas for you who laugh now: you shall mourn and weep.

Is 5:8-25 Am 6:1 Jm 5:1 Pr 14:13

just as bad things came the way of Lazarus. Now he is being comforted here while you are in agony.

26 But that is not all: between us and you a great gulfj has been fixed, to stop any crossing from your side to ours.

Lk 16:26 – j – The ‘gulf’ is a symbol: the destiny of saved and lost is unalterable.

27 ‘The rich man replied, “Father, I beg you then to send Lazarus to my father’s house,

28 Since I have five brothers, to give them warning so that they do not come to this place of torment too.”

Then, starting with Moses and going through all the prophets, he explained to them the passages throughout the scriptures that were about himself (v. 27). Thenk he told them, ‘This is what I meant when I said, while I was still with you, that everything written about me in the Law of Moses, in the Prophets and in the Psalms, has to be fulfilled (v. 44).

Lk 24:27,44 Lk 16:29,31

29 “They have Moses and the prophets,” said Abraham “let them listen to them.”

Lk 24:44 – k- The impression given is that all these events took place on the same day of the resurrection. See Mt. 28:10+.

30 “Ah, no, father Abraham,’ said the rich man ‘But if someone comes to them from the dead, they will repent.”

Then, starting with Moses and going through all the prophets, he explained to them the passages throughout the scriptures that were about himself. If you really believed him you would believe me too, since it was I that he was writing about (v. 46); but if you refuse to believe what he wrote, how can you believe what I say? (v. 47)’

Lk 24:27

Jn 5:46-47 Jn 5:39+ Dt 18:15 Mt 8:10+ Lk 16:31

31 Then Abraham said to him, “If they will not listen to Moses or to the prophets, they will not be convinced even if someone should rise from the dead.”

48

First Reading:Am 6:1a, 4-7


Woe to those who add house to house and join field to field until everywhere belongs to them and they are the sole inhabitants of the land. All the sinners of my people are going to perish by the sword, all those who say, “No misfortune will ever touch us, nor even come anywhere near us”k For the errors of the ignorant lead to their death, and the complacency of fools works their own ruin; but whoever listens to me may live secure, he will have quiet, fearing no mischance. But alas for you who are rich, you are having your consolation now.

Is 5:8 1 K 21:1 Jr 22:13-19 Ezk 7:5-26 Am 6:1-7 Mi 2:1-5 Hab 2:6-20 Mt 23 Lk 6:24-25

Am 9:10 Am 6:1-6 Is 28:15 Jr 5:12

Pr 1:32 Pr 8:36 Ba 4:1 Jr 5:12-13 Am 6:1

Lk 6:24 Lk 16:25 Is 5:8-25 Am 6:1 Jm 5:1

1a Woe to those ensconcedso snugly in Zion and to those who feel safe on the mountain in Samaria…

Am 9:10 – k – The translation follows Greek.

I mean to pull down both winter houses and summer houses, the houses of ivory will be destroyed, the houses of ebonyp will vanish. It is the Lord Yahweh who speaks.

Am 3:15 Am 6:4 1 K 22:39

4 Lying on ivory beds and sprawling on their divans, they dine on lambs from the flock, and stall-fattened veal;

Am 3:15 – p – ‘ebony’ conj., cf. Ezk 27:15; ‘many (houses)’ Hebr.

49

In the company of drunkards; whoring is all they care about, they barter their glory for shame.p

Ho 4:18 Am 2:8; 6:4-6 Ho 4:7

Ho 4:18 – p – Text corr.

four thousands were keeper of the gates; four thousand praised Yahweh yon the instruments David had maded for that purpose. With his kinsmen, Shemaiah, Azarel, Milalai, Gilalai, Maai, Nethanel, Judah, Hanani, carrying musical instrument of David, along the top of the wall and along the ascent of the Palacen of David as far as the Water Gate, on the east. They sing to the tambourine and the lyre, and rejoice to the sound of the flute.

1 Ch 23:5 Am 6:5

Ne 12:36

Jb 21:12 Is 5:12 Am 6:5

5 They bawl to the sound of the harp, they invent new instruments of music like David,

1 Ch 23:5 – d – ‘David had made’ corr.; ‘I had made’ Hebr. Ne 12:36 – n - Text corr.

6 They drink wine by the bowlful, and use the finest oil for anointing themselves, but about the ruin of Josephe they do not care at all.

Am 6:6 – e–The impending collapse of the kingdom of Israel.

For this is what he says, “Jeroboam is going to die by the sword, and Israel go into exile far from its country”.’ All the fruits you had set your hearts on have failed you; gone forever, never to return, is your life of magnificence and ease.’

Am 7:11 Am 5:27; 6:7; 7:9; 9:4

Rv 18:14 Ho 10:5 Am 6:7

7 That is why they will be the first to be exiled; the sprawlers’revelryf is over.

Am 6:6 – f- Or ‘company’.

50



Before God and before Christ Jesus who is to be judge of the living and the dead, I put this duty to you, in the name of his Appearing and of his kingdom: Instead of giving in to your impulses like a young man, fasten tour attention on holiness, faith, love and peace, in union with all those who call on the Lord with pure minds. In short,e there are three things that last:f faith, hope and love; and the greatest of these is love. What the Spirit brings is very different: love, joy, peace, patience, kindness, goodness, truthfulness…

2 Tm 4:1 Ac 10:42+ 1 P 4:5

2 Tm 2:22 1 Tm 6:11 Ga 5:22+ 1 Tm 1:4+

1 Co 13:13+ Rm 5:4 Ga 5:6 Ep 1:15; 4:2 Col 1:4 Phm 5

Ga 5:22 2 Co 6:6 Ep 5:9 1 Tm 4:12 2 P 1:5-7

11 But, as a man dedicated to God, you must avoid all that. You must aim to be saintly and religious, filled with faith and love, patient and gentle.

1 Co 13:13 - e - Or ‘Meanwhile.’ f - Or ‘In short, then, we are left with these three things.’ This association of the three theological virtues, which is found earlier in 1 Th 1:3 and which was probably in use before Paul’s time, recurs frequently in his letters, though the order varies: 1 Th 5:8; 1 Co 13:7,13; Ga 5:5f; Rm 5:1-5; 12:6-12; Col 1:4-5; Ep 1:15-18; 4:2-5; 1 Tm 5:11; Tt 2:2; CfHeb 6:10-12; 10:22-24; 1 P 1:3-9,21f. Faith and charity are associated in 1 Th 3:6; 2 Th 1:3; Phm 5; faith and fortitude in 2 Th 1:4, love and fortitude in 2 Th 3:5, Cf. 2 Co 13:13.

I have fought the good fight to the end; I have run the race to the finish; I have kept the faith…

2 Tm 4:7 Ac 20:24 1 Co 9:24 1 Tm 1:18; 6:12

12 Fight the good fight of the faith and win for yourself the eternal life to which you were called when you made your profession and spoke up for the truthd in front of many witnesses.

1 Tim 6:12 – d– When had Timothy ‘spoken up for the truth’? Perhaps at his baptism, or possibly when he was consecrated to the ministry.

Who sacrificed himself as a ransom for them all. He is the evidence of this, sent at the appointed time,d and…

1 Tm 2:6+ Heb 8:6+ 1 Tm 6:13+ Mt 20:28p 2 Co 5:15

13 Now, before God the source of all life and before Jesus Christ, who spoke up as a witness for the truth in front of Pontius Pilate,e I put to you the duty

1 Tim 6:13 – e–When he declared himself to be the messianic King and the revealer of Truth, Jn 18:36-37. This is the great example of how a follower of Christ should proclaim his faith,

51

Jesus replied, ‘Mine is not a kingdom of this world; if my kingdom were of this world, my men would have fought to prevent my being surrendered to the Jews. But my kingdom is not of this kind (v.36)’‘So you are a king then? said Pilate. “It is you say it’ answered Jesus. ‘Yes, I am a king. I was born for this, and I came into the world for this: to bear witness to the truth; and all who are on the side of the truth listens to my voice (v. 37)’

Ga 1:4 Ep 5:2

Jn 18:36-37

Jn 1:10+ Jn 6:15+ Jn 8:23 Jn12:32 Jn 18:10-11

Jn 3:35 Jn 3:11 Si 4:28 Jn 10:26 1 Jn 3:19

whether at his baptism or when faced with persecution. 1 Tim 2:6 d – Cf 6:13. By his willingness to die for the whole human race Christ showed the human race that God wanted everybody to be saved. He was the Father’s ‘witness’ all through his life, but never so supremely as at the moment of his execution. (The Greek word for ‘witness’ is the same as for ‘martyr’.)

Before God and before Christ Jesus who is to be judge of the living and the dead, I put this duty to you, in the name of his Appearing and of his kingdom(v. 1)…all there is to come now is the crown of righteousness reserved for me, which the Lord, the righteous judge, will give to me on that Day; and not only to me but to all those who have longed for his Appearing. So Christ, too, offers himself only once to take the faults of many on himself, and when he appears a second time, it will not be to deal with sin but to reward with salvation those who are waiting for him.l

2 Tim 4:1,8 Ac 10:42+ 1 P 4:5 2 Tm 2:4-5 1 Co 9:25+ 1 Tm 6:14

Heb 9:28 Heb 10:10 1 Tm 6:14+ Is 53:12 Ac 3:20-21 Ph 3:20-21

14 of doing all that you have been told, with no faults or failures, until the Appearingf of our Lord Jesus Christ,

1 Tim 6:14 – f – The word ‘epiphany’ (‘appearing’), used in 2 Th 2:8 with reference to the Great Rebel) is adopted in the Pastoral Letters in preference to ‘parousia’ (‘coming’, 1 Co 15:23+), or ‘apocalypse’ (‘revealing’, 1 Co 1:7+), as the technical term here; 2 Tm 4:1,8; Tt 2:13; Heb 9:28, both for the manifestation of Christ in his eschatological triumph, and also, 2 Tim 1:10; cf. Tt 2:11; 3:4, for his manifestation in the results of his action as savior. Heb 9:28 – l– The first coming of Christ gave him a direct relationship to sin, Rm. 8:3; 2 Cor. 5:21. The second coming of Christ will, since the redemption is complete, have no connection with sin. Christians wait for this parousia that will take place at the Judgment, 1 Co. 1:8+; Rm.

52

2:6+.

For Yahweh your God I God of gods and Lord of lords, the great God, triumphant and terrible, never partial, never to be bribed. But the King of kings stirred up the anger of Antiochus against the guilty wretch, and when Lysias made it clear to the king that Menelaus was the cause of all the troubles, Antiochus gave orders for him to be taken to Beroea and there put to death by the local method of execution. Give thanks to the Lord of lords, his love is everlasting! And they will go to war against the Lamb; but the Lamb is the Lord of lords and the King of kings, and he will defeat them and they will be defeated by his followers, the called, the chosen, the faith.’

Dt 10:17 1 Tm 6:15 Rv 17:14; 19:16

2 M 13:4 1 Tm 6:15 Rv 17:14; 19:16

Ps 136:3

Rv 17:14+ Rev 19:11-21; 14:4 Dt 10:17 2 M 13:4 1 Tm 6:16

15 Who at the due time will be revealed by God, the blessed and only Ruler of all, the King of kings and the Lord of lords,

This is what we have heard from him, and the message that we are announcing to you: God is light; there is no darkness in him at all. You cannot see my face’ he said ‘for man cannot see me and live.’i

1 Jn 1:5+ 1 Jn 3:11 Dn 2:22 Jn 8:12+ 1 Tm 6:16 Jm 1:17

Ex 33:20+ Ex 19:21; 24:10 Gn 32:31

16 Who alone is immortal, whose home is in inaccessible light, whom no man has seen and no man is able to see: to him be honor and everlasting power. Amen.

Ex 33:20 - i - God’s sanctity is so removed from man’s unworthiness, see Lv 17:1+, that man must perish if he looks on God, cf. Ex 19:21; Lv 16:2; Nb 4:20, or even hears his voice, Ex. 20:19; Dt. 5:24-26 and 18:16. For this reason Moses, Ex. 3:6, Elijah, 1 K 19:13, and even the seraphim, Is 6:2, cover their faces in his presence. The man who remain alive after seeing God is overwhelmed with astonishment and gratitude,

53

…since, though the Law was given to Moses, grace and truth have come through Jesus Christ (v. 17). No one has ever seen God; it is the only Son,r who is nearest to the Father’s heart, who has made him known (v. 18). To the eternal King, the undying,j invisible and only God, be honor and glory for ever and ever. Amen.

Lv 16:2,13 Dt 4:32-34; 5:24 Jg 6:22-23 Is 6:5; 52:8 1 Tm 6:16

Jn 1:17-18+ Jn 1:21+ Ex 34:10,32 Dt 33:4, 34:10 Jn 6:46 Ex 33:20+ 1 Jn 4:12 Jn 3:11+; 17:6+ Col 1:15

1 Tm 1:17 1 Tm 6:16 Tb 13:6 Ps 145:13 Rm 16:27+ Col 1:15

Gn 32:31; Dt 5:24, and with awe, Jg 6:22-23; 13:22, Is. 6:5. It is a favor God rarely concedes, Ex 24:11; he grants ‘it to Moses his ‘friend’, Ex 33:11; Nb 12:7-8; Dt 34:10, and to Elijah, 1 K 19:11f, the two who looked on the New Testament theophany, the transfiguration of Christ, Mt. 17:3p. Hence, in Christian tradition Moses and Elijah (together with Apostle Paul, 2 Co 12:1f) are the three pre-eminent mystics. In the New Testament the ‘glory’ of God, cf. 33:18 and 24:16+, is manifested in Jesus, Jn 1:14+; 11:40, who alone has gazed on the Father, Jn 1:18, 6:46; 1 Jn 4:12. Man cannot look on God’s face except in heaven, Mt 5:8; 1 Jn 3:2, 1 Co 13:12. Jn 1:18 - r - Var. ‘God, only begotten’ 1 Tim 1:17 – j– Lit. ‘incorruptible’ or ‘imperishable’; var. (Vulg) ‘immortal’

54

Homily for the 26thSunday in Ordinary Time (Cycle C) Based on Lk 16:19-31 (Gospel), Am 6:1a, 4-7 (First Reading) and 1 Tm 6:11-16 (Second Reading) From the Series: “Reflections and Teachings of the Desert”

DIVES AND LAZARUS “There was a rich man and…a poor man called Lazarus, covered with sores” (Lk 16:19-20)

Today’s Gospel narrative is taken from Lk 16:19-31, which is about “The rich man and Lazarus”f Footnote f says “Parable in story form without reference to any historical personage”. For the purpose of titling this homily and study, we have named the rich man as “Dives.” Verses 19 to 25 say: There was a rich man who used to dress in purple and fine linen and feast magnificently every day. And at his gate there lay a poor man called Lazarus, covered with sores, who longed to fill himself with the scraps that fell from the rich man’s table.g Dogs even came and licked his sores. Now the poor man died and was carried away by the angels to the bosom of Abraham.h The rich man also died and was buried. ‘In his torment in Hadesi he looked up and saw Abraham a long way off with Lazarus in his bosom. So he cried out, “Father Abraham, pity me and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am in agony in these flames”. “My son” Abraham replied “remember that during your life good things came your way, just as bad things came the way of Lazarus. Now he is being comforted here while you are in agony. Footnote g says “Add. ‘but no one offered him, a thing’, cf 15:16”; Footnote h says “Jewish figure of speech, the equivalent of the old biblical phrase ‘gathered to his fathers’ i.e. to the patriarchs, Jg 2:10; cfGn15:15; 47:30; Dt 31:16. ‘In the bosom of…’ implies close intimacy, Jn 1:18, and evokes a picture of the messianic banquet where Lazarus reclines next to Abraham, cf. Jn 13:23; Mt 8:11+”; and Footnote i says “Vulg. Has ‘in Hades’ at the end of v. 22”. Parallel text for verse 25 is taken from Lk 6:24-25 that says: But alas for you who are rich, you are having your consolation now. Alas for you who have your fill now: you shall go hungry, Alas for you who laugh now: you shall mourn and weep. Verses 26, 27, and 28 But that is not all: between us and you a great gulfj has been fixed, to stop any crossing from your side to ours. ‘The rich man replied, “Father, I beg you then to send Lazarus to my father’s house, Since I have five brothers, to give them warning so that they do not come to this place of torment too.” “They have Moses and the prophets,” said Abraham “let them listen to them.” Footnote j says “The ‘gulf’ is a symbol: the destiny of saved and lost is unalterable”. Parallel text for verse 29 is Lk 24:27,44 that says: Then, starting with Moses and going through all the prophets, he explained to them the passages throughout the scriptures that were about himself (v. 27). Thenk he told them, ‘This is what I meant when I said, while I was still with you, that everything written about me in the Law of Moses, in the Prophets and in the Psalms, has to be fulfilled (v. 44). Footnote k says “The impression given is that all these events took place on the same day of the resurrection. See Mt. 28:10+”. Verses 30 and 31 say: “Ah, no, father Abraham,’ said the rich man ‘But if someone comes to them from the dead, they will repent.” Then Abraham said to him, “If they will not listen to Moses or to the prophets, they will not be convinced even if someone should rise from the dead.”

55

Parallel texts for verse 31 are: 1. Lk 24:27 - Then, starting with Moses and going through all the prophets, he explained to them the passages throughout the scriptures that were about himself. 2. Jn 5:46-47 - If you really believed him you would believe me too, since it was I that he was writing about (v. 46); but if you refuse to believe what he wrote, how can you

believe what I say? (v. 47)’ The First Reading is taken from Am 6:1a, 4-7. Verse 1a says: Woe to those ensconced so snugly in Zion and to those who feel safe on the mountain in Samaria… Parallel texts are:

1. Is 5:8 - Woe to those who add house to house and join field to field until everywhere belongs to them and they are the sole inhabitants of the land. 2. Am 9:10 - All the sinners of my people are going to perish by the sword, all those who say, “No misfortune will ever touch us, nor even come anywhere near us”k

Footnote k says “The translation follows Greek.” 3. Pr 1:32 - For the errors of the ignorant lead to their death, and the complacency of fools works their own ruin; but whoever listens to me may live secure, he will have

quiet, fearing no mischance. 4. Lk 6:24 - But alas for you who are rich, you are having your consolation now.

Verse 4 says: Lying on ivory beds and sprawling on their divans, they dine on lambs from the flock, and stall-fattened veal; Parallel texts are:

1. Am 3:15 - I mean to pull down both winter houses and summer houses, the houses of ivory will be destroyed, the houses of ebony p will vanish. It is the Lord Yahweh who speaks. Footnote p says ‘ebony’ conj., cf. Ezk 27:15; ‘many (houses)’ Hebr.

2. Ho 4:18 - In the company of drunkards; whoring is all they care about, they barter their glory for shame.p Footnote p says “Text corr”. Verse 5, 6 and 7 say: They bawl to the sound of the harp, they invent new instruments of music like David, They drink wine by the bowlful, and use the finest oil for anointing themselves, but about the ruin of Josephe they do not care at all. That is why they will be the first to be exiled; the sprawlers’revelryf is over. Footnote e says “The impending collapse of the kingdom of Israel”; and Footnote f says “Or ‘company’”. Parallel text for verse 5 are:

1. 1 Ch 23:5 - four thousands were keeper of the gates; four thousand praised Yahweh yon the instruments David had maded for that purpose. Footnote d says ‘David had made’ corr.; ‘I had made’ Hebr.

2. Ne 12:36 - With his kinsmen, Shemaiah, Azarel, Milalai, Gilalai, Maai, Nethanel, Judah, Hanani, carrying musical instrument of David, along the top of the wall and along the ascent of the Palacen of David as far as the Water Gate, on the east. Footnote n says “Text corr”.

3. Jb 21:12 - They sing to the tambourine and the lyre, and rejoice to the sound of the flute.

56

Parallel text verse 7 are:

1. Am 7:11 - For this is what he says, “Jeroboam is going to die by the sword, and Israel go into exile far from its country”.’ 2. Rv 18:14 - All the fruits you had set your hearts on have failed you; gone forever, never to return, is your life of magnificence and ease.’

The Second Reading is taken from 1 Tm 6:11-16. Verse 11 says: But, as a man dedicated to God, you must avoid all that. You must aim to be saintly and religious, filled with faith and love, patient and gentle. Parallel texts are:

1. 2 Tm 4:1 - Before God and before Christ Jesus who is to be judge of the living and the dead, I put this duty to you, in the name of his Appearing and of his kingdom: 2. 2 Tm 2:22 - Instead of giving in to your impulses like a young man, fasten tour attention on holiness, faith, love and peace, in union with all those who call on the Lord

with pure minds. 3. 1 Co 13:13 - In short,e there are three things that last:f faith, hope and love; and the greatest of these is love. Footnote e says “Or ‘Meanwhile’”; and Footnote f says “Or

‘In short, then, we are left with these three things.’ This association of the three theological virtues, which is found earl ier in 1 Th 1:3 and which was probably in use before Paul’s time, recurs frequently in his letters, though the order varies: 1 Th 5:8; 1 Co 13:7,13; Ga 5:5f; Rm 5:1-5; 12:6-12; Col 1:4-5; Ep 1:15-18; 4:2-5; 1 Tm 5:11; Tt 2:2; CfHeb 6:10-12; 10:22-24; 1 P 1:3-9,21f. Faith and charity are associated in 1 Th 3:6; 2 Th 1:3; Phm 5; faith and fortitude in 2 Th 1:4, love and fortitude in 2 Th 3:5, Cf. 2 Co 13:13”.

4. Ga 5:22 - What the Spirit brings is very different: love, joy, peace, patience, kindness, goodness, truthfulness…

Verse 12 says: Fight the good fight of the faith and win for yourself the eternal life to which you were called when you made your profession and spoke up for the truthd in front of many witnesses. Footnote d says “When had Timothy ‘spoken up for the truth’? Perhaps at his baptism, or possibly when he was consecrated to the ministry”. Parallel text is 2 Tm 4:7 that says: I have fought the good fight to the end; I have run the race to the finish; I have kept the faith…

Verse 13 says: Now, before God the source of all life and before Jesus Christ, who spoke up as a witness for the truth in front of Pontius Pilate,e I put to you the duty. Footnote e says “When he declared himself to be the messianic King and the revealer of Truth, Jn 18:36-37. This is the great example of how a follower of Christ should proclaim his faith, whether at his baptism or when faced with persecution.” Parallel texts are:

1. 1 Tim 2:6 - Who sacrificed himself as a ransom for them all. He is the evidence of this, sent at the appointed time,d and… Footnote d says: “Cf 6:13. By his willingness to die for the whole human race Christ showed the human race that God wanted everybody to be saved. He was the Father’s ‘witness’ all through his life, but never so supremely as at the moment of his execution. (The Greek word for ‘witness’ is the same as for ‘martyr’.)”

57

2. Jn 18:36-37 - Jesus replied, ‘Mine is not a kingdom of this world; if my kingdom were of this world, my men would have fought to prevent my being surrendered to the Jews. But my kingdom is not of this kind (v.36)’‘So you are a king then? said Pilate. “It is you say it’ answered Jesus. ‘Yes, I am a king. I was born for this, and I came into the world for this: to bear witness to the truth; and all who are on the side of the truth listens to my voice (v. 37).’

Verse 14 says: of doing all that you have been told, with no faults or failures, until the Appearingf of our Lord Jesus Christ… Footnote f says “The word ‘epiphany’ (‘appearing’), used in 2 Th 2:8 with reference to the Great Rebel) is adopted in the Pastoral Letters in preference to ‘parousia’ (‘coming’, 1 Co 15:23+), or ‘apocalypse’ (‘revealing’, 1 Co 1:7+), as the technical term here; 2 Tm 4:1,8; Tt 2:13; Heb 9:28, both for the manifestation of Christ in his eschatological triumph, and also, 2 Tim 1:10; cf. Tt 2:11; 3:4, for his manifestation in the results of his action as savior”. Parallel texts are:

1. 2 Tim 4:1,8 - Before God and before Christ Jesus who is to be judge of the living and the dead, I put this duty to you, in the name of his Appearing and of his kingdom(v. 1)…all there is to come now is the crown of righteousness reserved for me, which the Lord, the righteous judge, will give to me on that Day; and not only to me but to all those who have longed for his Appearing.

2. Heb 9:28 - So Christ, too, offers himself only once to take the faults of many on himself, and when he appears a second time, it will not be to deal with sin but to reward with salvation those who are waiting for him.l Footnote l says “The first coming of Christ gave him a direct relationship to sin, Rm. 8:3; 2 Cor. 5:21. The second coming of Christ will, since the redemption is complete, have no connection with sin. Christians wait for this parousia that will take place at the Judgment, 1 Co. 1:8+; Rm. 2:6+”.

Verse 15 says: Who at the due time will be revealed by God, the blessed and only Ruler of all, the King of kings and the Lord of lords Parallel texts are:

1. Dt 10:17 - For Yahweh your God I God of gods and Lord of lords, the great God, triumphant and terrible, never partial, never to be bribed. 2. 2 M 13:4 - But the King of kings stirred up the anger of Antiochus against the guilty wretch, and when Lysias made it clear to the king that Menelaus was the cause of all

the troubles, Antiochus gave orders for him to be taken to Beroea and there put to death by the local method of execution. 3. Ps 136:3 - Give thanks to the Lord of lords, his love is everlasting! 4. Rv 17:14 - And they will go to war against the Lamb; but the Lamb is the Lord of lords and the King of kings, and he will defeat them and they will be defeated by his

followers, the called, the chosen, the faith.’ Verse 16 says: Who alone is immortal, whose home is in inaccessible light, whom no man has seen and no man is able to see: to him be honor and everlasting power. Amen. Parallel texts are:

1. 1 Jn 1:5 - This is what we have heard from him, and the message that we are announcing to you: God is light; there is no darkness in him at all. 2. Ex 33:20 - You cannot see my face’ he said ‘for man cannot see me and live.’i Footnote i says “God’s sanctity is so removed from man’s unworthiness, see Lv 17:1+, that

man must perish if he looks on God, cf. Ex 19:21; Lv 16:2; Nb 4:20, or even hears his voice, Ex. 20:19; Dt. 5:24-26 and 18:16. For this reason Moses, Ex. 3:6, Elijah, 1 K

58

19:13, and even the seraphim, Is 6:2, cover their faces in his presence. The man who remain alive after seeing God is overwhelmed with astonishment and gratitude, Gn 32:31; Dt 5:24, and with awe, Jg 6:22-23; 13:22, Is. 6:5. It is a favor God rarely concedes, Ex 24:11; he grants ‘it to Moses his ‘friend’, Ex 33:11; Nb 12:7-8; Dt 34:10, and to Elijah, 1 K 19:11f, the two who looked on the New Testament theophany, the transfiguration of Christ, Mt. 17:3p. Hence, in Christian tradition Moses and Elijah (together with Apostle Paul, 2 Co 12:1f) are the three pre-eminent mystics. In the New Testament the ‘glory’ of God, cf. 33:18 and 24:16+, is manifested in Jesus, Jn 1:14+; 11:40, who alone has gazed on the Father, Jn 1:18, 6:46; 1 Jn 4:12. Man cannot look on God’s face except in heaven, Mt 5:8; 1 Jn 3:2, 1 Co 13:12.”

3. Jn 1:17-18…since, though the Law was given to Moses, grace and truth have come through Jesus Christ (v. 17). No one has ever seen God; it is the only Son,r who is nearest to the Father’s heart, who has made him known (v. 18). Footnote r says “Var. ‘God, only begotten’”

4. 1 Tm 1:17 - To the eternal King, the undying,j invisible and only God, be honor and glory for ever and ever. Amen. Footnote j says “Lit. ‘incorruptible’ or ‘imperishable’; var. (Vulg) ‘immortal’”

Contrary to the usual interpretation of many gospel preachers that this gospel narrative is a condemnation of the rich lifestyle of wealthy people who, they say, are doomed to suffer in hell after they die, or that there is a reality called “hell” where the bad people go after death, I say that this gospel narrative for this 26th Sunday in Ordinary Time (Cycle C) is a convincing proof of the existence of the law of reverse effect that says: “life here on earth is the reverse of the afterlife and vice-versa” which is related to the Law of Hierarchy or Evolution that says that ”the first now shall be last later and the last now shall be first later.” The fate of the rich man, who lived a life of contentment here on earth was reversed with a life of suffering in the afterlife. While the poor man, who lived a miserable life on earth, was reversed with a life of contentment in the afterlife. This is indeed the law of reverse effect at work in the natural world.

The warning to heed this law of reverse effect is also given in the first reading taken from Amos 6:1-7. And being ignorant of the law of the reverse effect, Proverbs 1: 32 says: “For the errors of the ignorant lead to their death, and the complacency of fools works their own ruin”.

Hence the advice of the First Reading is to live saintly and religious lives, filled with faith and love, patience and gentleness, and to avoid the life of rich Christians as stated in the following verse 17-19 of 1 Tim 6. Otherwise, their fortune will be reversed, in that while they live rich and contented life now, their lives will be reversed in the afterlife and that they will lead a miserable and awful life in the next life.

59

27th SUNDAY IN ORDINARY TIME - Cycle C DUTIFUL SERVANT

“We are unprofitable servants; we have done what we were obliged to do.’” (Lk 17:10) Gospel: Lk 17:5-10


When Jesus heard this he was astonished and said to those following him, ‘I tell you solemnly, nowhere in Israel have I found faithb like this.

Mt 8:10+ Mt 9:2,22,28 Lk 1:20; 5:5,20 Lk 7:9,50

The Power of Faith Mt 8:10 – b – The faith that Jesus asks for from the outset of public life (Mk. 1:15) and throughout his subsequent career, is that act of trust and self-abandonment by which people no longer rely on their own strength and policies but commit themselves to the power and guiding word of him in whom they believe (Lk. 1:20,45; Mt. 21:25p,32). Christ asks for this faith especially when he works his miracles (8:13; 9:2p; 22p, 28-29; 15:28; Mk 5:36p;10:52p; Lk 17:19) which are not so much acts of mercy as signs attesting his mission and witnessing to the kingdom (8:3+; cf. Jn 2:11+), hence he cannot work miraclesunless he finds the faith without which the miracle lose their true significance (13:58p; 12;38-39; 16:1-4). Since the faith demands the sacrifice of the whole man, mind and heart, it is not an easy act of humility to perform; many decline it, particularly in Israel (8:10p; 15:28; 27:42p; Lk 18;8), or are half-hearted (Mk 9;24; Lk 8;13). Even the disciples are slow to believe (8:26p; 14;31; 18;8; 17:20p) and are still reluctant after the resurrection (28;17; Mk 16:11-14; Lk 24;11,25,41). The most generous faith of all, of the ‘Rock’ (16:16-18), the disciples’ leader, was destined to

60

the shaken by the outrage of the Passion (26:69-75p) though it was to triumph in the end (Lk 22:32). When faith is strong it works wonders (17:20p; 21:21p; Mk 16:17) and its appeal is never refused (21:22p; Mk 9:23) especially when it asks for forgiveness of sin (9:2p; Lk 7:50) and for that salvation of which it is the necessary condition (Lk 8;12; Mk 16:16, cf. Ac 3:16+).

5 The apostles said to the Lord, “Increase our faith.”

He answered, “Because of your little faithg. I tell you solemnly, if your faith were the size of a mustard seed you could say to this mountain, ‘Move from here to there,’ and it will move; nothing would be impossible for you.”h Jesus answered, “I tell you solemnly, if you have faith and do not doubt at all, not only will you do what I have done to the fig tree, but even if you say to this mountain, ‘Getup and throw yourself into the sea,’ it will be done. I tell you solemnly, if anyone says to this mountain ‘Get up and throw yourself into the sea,’ with no hesitation in his heart but believing that what he says will happen, it will be done for him.’

Mt 17:20 =Mk 11:22-23

=Lk 17:6

Mt 21:21 Mt 10; 17:20 =Lk 17:6 Jn 14:12 Jm 1:6

Mk 11:23 Mt 8:10+ =Mt 17:20-21 =Lk 17:6

6 The Lord replied, “Were your faith the size of a mustard seed you could say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you.

Mt 17:20 – g – Var. ‘no faith’. h – Add. V. 21 ‘As for this kind (of devil), it is cast out only by prayer and fasting, cf. Mk 9:29.

…and he got up from table, remove his outer garment and, and taking a towel, wrapped it round his waist (v.4); he then poured water into a basin and began to

Jn 13:4-5 Lk 12:37; 17:7-10

7 “Which of you, witha servant plowing or minding sheep would say to him when he returned from the field, ‘Come and have your meal immediately’?b

Lk 17:7 – b – With this picture of human relations contrast the gospel paradox, 12:37, 23:27; Jn 13:1-16p.

61

wash the disciples’ feetf and to wipe them with the towel he was wearing (v. 5)

Jn 13:4-5 f- The dress and duty are those of a slave, cf1 S 25:41.

8 Would he not be more likely to say, ‘Get my supper laid; make yourself tidy and wait on me while I eat and drink. You can eat and drink yourself afterwards’?

9 Must he be grateful to the servant for doing whathe was told?

Does Shaddai derive any benefit from your integrity, or profit from your blameless conduct? If you are just, what do you give him, whatbenefit does he receive at your hands? Do not try to be smart when you do your work,do not put on airs when you are indifficulties.

Jb 22:3 Jb 35:7 Lk 17:7-10

Jb 35:7

Jb 22:3 Lk 17:10

Si 10:26

Lk 17:10

10 So with you:when you have done all you have been told to do, say, ‘We are merely servants: we have done no more than our duty.’”

62

First Reading: Hb 1:2-3; 2:2-4


If I protest against such Violence, there is noreply. If I appeal against it, judgmentis never given. They cry out, there is no one to save, to Yahweh, but there is no reply. Why are you like someone bemused, like awarrior who has no power to rescue? Yet Yahweh, you are in our midst, we are called by your name your name. Do not desert us!

Jb 19:7 Lm 3:7-9 Hab 1:2

Ps 18:41

Hab 1:2

Jr 14:9 Jr 7:30; 15:16 Dt 28:10 Ba 2:15 Hab 1:2

1:2 How long, Yahweh,amI to cry for help while you will not listen; tocry “Oppression” in your ear and will not save?

Your eyes are too pure to rest on wickedness,you cannot look on a tyranny.Why do you look on while men are treacherous, and stay silentwhile the evil man swallows abetterman than he? Lord, that destroys, and from their malicious tonguesb (v. 9). I can see how violence and discordfill the city(v. 10), day and night, they stalk together along the city walls. Sorrow and Misery live inside (v. 11). As a well keeps its waters fresh,so she keeps her wickednessfresh.Violence and ruin are what you hear in her; diseases and wounds arealways before me. They bend their tongue like a bow;with

Hb 1:13 Hab 1:3 Ps 5:5-6 Ps 35:22f Is 9:11

Ps 55:9-11 Jr 1:1; 6:6 Ezk 22:2 Hab 1:3 Zp 3:1 Ps 59:6

Jr 6:7

Hab 1:3

3

Why do you set injustice before me, why do you look on where there is tyranny? Outrage and violence,this is all I see, all is contention, and discord flourishes.

Ps 55:9 - b – Text corr.

63

lying, and not truth but falsehood predominates in the landa. Yes, they go from crime to crime. But Yahweh they do not acknowledge him. Proclaim it in the palaces of Assyria,I and in the palaces of the land of Egyptj: saying “Assemble on Samaria’s mountain, and see what great disorder there is in the city, what oppression is found inside her (v.9). They know nothing of fair dealing — it is Yahwehwho speaks—they cram their palaces full by harshnessand extortion (v.10).

Jr 9:2f Ps 12:1-4; 64:3-4; 116:11 Hab 1:3

Am 3:9-10 Zp 3:8 Am 2:6-8 Hab 1:3

Jr 9:2f – a – Following Greek. b – ‘Yahweh’ corr.; ‘me’ Hebr. Hebr. Adds ‘oracle of Yahweh’ absent from Greek. Am 3:9-10 – i – ‘Assyria; Greek; ‘Ashdod’ Hebrew. j– Israel’s two great hostile neighbors are summoned as witnesses to her crimes, as heaven and earth are summoned in Is. 1:2, cf. Dt 30:19.

Yahweh said to me: Take a large seal,a and scratch on it in ordinary writing, Maher-shalal-hash-baz,b Thus says the LORD, the God of Israel: Write down on a scroll all the words I have spoken to you. Now write down all you see of present happening,q and things that are still to come.

Is 8:1

Jr 30:2

Rv 1:19 Dn 7:28 Hab 2:2

2:2 Yahweh answered and said: Write the vision down; inscribe it on tablets,to be easily read.

Is 8:1 – a– The cylindrical seal of the Assyrians and Babylonians. b – I.e. ‘Speedy-Spoil-quick-booty’. A proper name, cf. v. 3. Rv 1:19- q– ‘present happenings’ refers to the letters of ch. 2 and 3: ‘things that are still to come’: the revelations of ch. 4:22.

God is no man that he should lie,no son of Adam to draw back., who feels regret.Is it his to say and not do, to speak and not fulfill?

Nb 23:19 1 S 15:29 2 S 7:28 Jb 9:32 Ho 11:9 Hab 2:3 Mt 3:6

3 Since for this vision is for its own timeb only; eager for its own fulfillmentc; it does not deceive.If it comes slowly wait for it, for come it will, withoutfail.

Hb 2:3 – b– Hence the command to write it down. The vision will be fulfilled ‘at the appointed time’, cf. Dn 8:19,26; 10:14; 11:27,35. The written document pledges the word of Yahweh to fulfill it at this appointed time, cf 2 P 3:2, and will later stand as a witness to

64

…and ask, “Well, where is this coming? Everythinggoes on as it has since the Fathersd died, as it has since it began at the creation”(v. 4). They are choosing to forgete that there were heavens at the beginning and that the earth was formed by the word of God out of water and between the waters(v. 5);so that the world of that time was destroyed by being flooded by water (v.6).But by the same word,the present sky and earth are destined for fire, and are being reserved until judgment day so thatall sinners may be destroyed (v. 7).But thereis one thing, my friends, that you must never forget: that, with the Lord, a day canmean a thousand years, and a thousand years is like a day (v.8).The Lord does not being slow to carryout his promises, as anybody else might be called slow; but he is being patient with you all, wanting nobody to be lostand everybody to be brought to change his waysf(v. 9).The day of the Lord will come like a thief, and then with a roar the sky will vanish away, the elements will catch fire and fall apart, the earth and all that

Rm 11:29 2 Tm 2:13 Tt 1:2 Heb 6:18 Jm 1:17

2 P 3:4-10

2 P 1:16; 2:1 Is 5:19 Gn 1:2, 6-9 Gn 7-9 Mt 24:38-39 Is 51:6 Mt 3:12 Rm 2:6+ Ps 90:4 Hab. 2:2-3 Ezk. 18:23 Rm. 2:4-5 1 P. 3:20 Gn. 7:7

its veracity. Cf Is 8:1,3; 30:8. c – The vision has an energy of its own, since it is the expression of a divine word moving to fulfillment, cf. Is 55:10-11. The Advent liturgy uses this verse to express expectation of the Messiah. See also Heb 10:17. 2 P. 3:9 – d – Either the Patriarchs or the Christians of the first generation. e – The inference is that the false teachers proved the impossibility of the parousia from the unchangeableness of the universe. f – God’s mercy is an alternative explanation for the alleged delay of the parousia, cf. Ws. 11:23f.; 12:8+. g–‘burnt up’ corr.; ‘uncovered’ (Greek). This destruction of the world by fire was, in Graeco-Roman times, a common topic for philosophers.

65

it contains will be burnt up (v. 10).g

…since this is what reveals the justicel of God to us:it shows how faith to faith;m or as scripture says: “The upright man finds life through faith.” The law will not justify anyonein the sight of God, because we are told: the righteous manfinds life through faith. The righteous man shall live by faith,but if he draws back, my soul will take no pleasure in him.

↗Rm 1:17 Hab 2:4 Ga 3:11 Heb 10:38

↗Ga 3:11 Hab 2:4 Rm 1:17

↗Heb 10:38 Hab 2:3-4 LXX Rm 1:17

4 See how he flagsd he whose soul is not at rights;but the upright man will live by his faithfulness.e

Hb 2:4 – d– ‘he flags, he’ corr; M.T. ;It is distended (=full of pride), it is not at rights, his soul within him’, Vulg. ‘He who is unbelieving’ Greek “if he flags, my soul is not pleased with him, but the upright man will have life for his faith in me’. e – This maxim of universal application, cf. Is 3:10-11, here sums up the content of the vision. Faithfulness to God (cf. Ho 2:22; Jr 5:1,3; 7:28; 9:2, etc.), i.e. to his word and to his will, is characteristic of the ‘upright’ man, and assures him security and life here on earth (cf. Is 33:6, Ps 37:3; Pr 10:25, etc.). The wicked man who does not have this ‘uprightness’, runs to ruin. The upright and the wicked in the context (1:2-4, 12-17; 2:5-18) are respectively Judah and the Chaldeans: the former will live, the others perish. In the LXX, where ‘faithfulness’ is rendered ‘faith’ apostle Paul finds the doctrine of justification by faith. Rm 1:17 – l – Not ‘distributive’ justice (reward for deeds) but saving justice (cf. Is 56:1) of God, 3:26, who fulfills his promise to save by giving salvation as a free gift. m– The expression probably means that faith is the one necessary condition to ensure this revelation.

66

Second Reading: 2 Tim 1:6-8, 13-14


6 That is why, I am reminding you now to fan into a flame the gift that God gave you when I laid my hands on you.

We cannot promise to stop proclaimingwhat we have seen and heard (v. 20). The court repeated the warnings and then released them, they cannot think of any way to punish them, since all the people were giving glory to God for what had happened (v. 21). The spirit you received is not the spirit of slaves bringing fear into your lives again; it is the spirit of sons, and it makes us cry out ‘Abba, Father!’i You have in you a spiritual gift which was given to you when the prophets spoke and the body of elders laid their hands on you;d do not let it lie unused.

Ac 4:20-21 Ac 1:8+ Jr 20:9 1 Co 9:16 2 Co 13:8 2 Tm 1:7-8

Rm 8:15 Ga 5:18 Jn 1:12

1 Tm 4:14+ Ac 1:18+ Mt 9:18; 19:13 Lk 4:40 Ac 6:6

7 God’s giftwas not a spirit of timidity, but the Spirit of power, and love, and self-control.

Rm 8:15 - i - The prayer of Christ in Gethsemane, Mk 14:36. 1 Tm 4:14 - d - Li. ‘a spiritual gift given by means of prophecy with imposition of hands by the body of elders’. The ‘imposition of hands’ can be the rite for transmitting grace or a charism, Heb 6:2, or it can be the gesture used when blessing, Mt 19:15, or curing, Mt 9:18p; 17; 28:8, or imparting the Holy Spirit to the newly baptized, Ac 1:5+. It can also be the rite for consecrating a person for a particular public function, Ac 6:6; 13:3, as in this passage and 5:22+; 2 Tm 1:6. Since the day on which he received the imposition of hands, Timothy has had a permanent charism (‘grace-gift’) that consecrates him to his ministry. For the part played by the ‘prophets’, cf. 1Tm 1:18.

67

I hope the Lord will be kind to all the family of Onesiphorus because he often been a comfort to me and has neverbeenashamed of my chains. For if anyone is ashamed of me and of my words, of him the Son of Man will be ashamed of when he comes in his own glory and in the glory of the Father and of the holy angels. For I am not ashamed of the Good News; it is the power of God saving all who have faithj- Jew first,k but Greek as well. But that is not all we can boast about; we can boast about our suffering. These sufferings bring patience, as we know… So I beg you, never lose confidence just becauseof the trials that I go through on your account; they are your glory.

2 Tm 1:16 2 Tm 4:19; 1:8+

Lk 9:26 =Lk 12:9 Mt 10:33 2 Tm 1:8

Rm 1:16 Ac 13:38 1 Co 1:18+, 25 1 Co 2:1-5 2 Co 12:9f

Rm 5:3f

2 Co 12:9-10 Jm 1:2-4 1 P 4:13+,14 Rv 1:9

Ep 3:13 Col 1:22 Heb 4:16 1 P 3:18 Col 1:24 2 Tm 1:8

8 So you are never to be ashamed of witnessing to the Lord, or ashamed of me for being his prisoner but with me bear the hardships for the sake of the Good News, relying on thepower of God.

Rm 1:16 - j- Faith, which is the response of a human being to God as truth and goodness and so the one source of salvation, relies on the truth of God’s promises and on God’s faithfulness to them (Rm 3:3f; 1 Th 5:24; 2 Tm 2;13; Heb 10:23; 11:11) and on his power to implement them (Rm 4:17-21; Heb 11:19). After the long O.T. period of preparation (Heb 11) God has spoken through his Son (Heb 1:1). We must believe the Son (cf. Mt 8:10+; Jn 3:11+) and the kerygma or proclamation (Rm 10:8-17; 1 Co 1:21; 15:11, 14; cf. Ac 2:22+) of the Good News (Rm 1:16; 1 Co 15:1-2; Phl: 27; Ep 1:13) made by the apostles (Rm 1:5; 1 Co 3:5; cf. Jn 17:20). The kerygma proclaims that God raised Jesus from the dead, made him Kyrios (Rm 4:24f; 10:9; Ac 17:31; 1 P 1:21; cf. 1 Co 15:14, 17), and thorough him offers life to all who believe in him (Rm 6:8-11; 2 Co 4:13f; Ep 1:19f; Col 2;12; 1 Th 4:14). Faith in the name, or person, of Jesus (Rm 3:26; 10:13; cf. Jn 1:12; Ac 3:16; 1 Jn 3;23) who is the Messiah (Ga 2:16; cf. Ac 24;24; 1 jn 5:1), the Lord (Rm 10:9; 1 Co 12:3; Ph 2:11; cf. Ac 16;31) and Son of God (Ga 2:20; cf. jn 20:31; 1 jn 5:5; Ac 8;37; 9:20) is thus the necessary condition of salvation (Rm 10:9-13; 1 Co 1:21; Ga 3:22; cf. Is 7:9+; Ac 4:12; 16:31; Heb 11:6; Jn 3:15-18). Faith is not only intellectual assent, it is to trust and obey (Rm 1:5; 6:17; 10:16; 16:26; cf. Ac 6:7) the life giving truth (2 Th 2:12f). Faith which thus unites a person with Christ (2 Co 13:5; Ga 2:16, 20; Ep 3:17) also confers the Spirit on him (Ga

68

3:2,5,14;cf. Jn 7:38f; Ac 11:17), the Spirit of the sons of God (Ga 3:26; cf. Jn 1:12). Faith is reliance on God and not on self (Rm 3:27; Ep 2:9) and thus contrasts with the old order of the Law (Rm 7:7+) with its vain search (Rm 10;3; Ph 3:9) for holiness by works (Rm 3;20,28; 9:31f; Ga 2:16; 3:11f): only faith can effect rue holiness, the saving holiness of God himself (Rm 1:17+; 3:21-26), received as a free gift from him (Rm 3:24; 4:16; 5:17; Ep 2:8;cf. Ac 15:11). Faith relates to the promise made to Abraham (Rm 4; Ga 3:6-18) and so makes salvation accessible to everyone, pagans included (Rm 1:5,16; 3:29f; 9:30; 10:11f; 16:26; Ga 3:8). It is coupled with baptism (Rm 6:4+), calls for public profession (Rm 10:10; 1 Tm 6:12), and expresses itself in charity (Ga 5:6;cf. Jm 2:14+). Faith is obscure (2 Co 5:7; Heb 11:1; cf. Jn 20:29), and involves hope as its concomitant (Rm 5:2+). It must be allowed to grow (2 Co 10:15; 1Th 3:10; 2 Th 1:3) amid struggles and sufferings (Ph 1:29; Ep 6:16; 1 Th 3:2-8; 2 Th 1:4; Heb 12:2; 1 P 5:9), demanding fortitude (1 Co 16:13; Col 1:23;) and tenacity 2 Tm 4:7;cf. 1:14; 1 Tm 6:20) right up to the vision and possession of God (1 Co 13:12;cf. 1Jn 3:2). k– In the actual development of salvation history, the Jews come first; ‘salvation comes from the Jews’ (Jn. 4:22). Cf. Rm. 2:9-10, Mt. 10:5f, 15:24, Mk. 7:27, Ac. 13:5+. But abuse of this privilege could condemn them.

…for those who are immoral with women of with boys or with men,

1 Tm 1:10+ Rv 8:13

13 Keep as your pattern the sound teaching you heard from me, in the faith and love

1 Tm 1:10 – h- One characteristic of the Pastoral letters is

69

forliars and for perjurers, and for everything else that is contrary to sound teaching,h

1 Tm 6:3 Tt 1:9,13

that are in Christ Jesus. this insistence on ‘sound doctrine’. Cf 6:3, 2 Tm 1:13; 4:3; Tt 1:9,13; 2:1,8.

My dear Timothy, take care of allthat has been entrusted to you.h Have nothing to do with pointless philosophical discussions and antagonistic beliefs of the “knowledge” which is not knowledge at all… And this hope is not deceptive, because the love of Gode has been poured into our hearts by the Holy Spirit which had been given us.f

1 Tm 6:20+ 1 Tm 1:4+ 2 Tm 1:12,14 2 Tm 2:2; 3:14 Tt 2:1

Rm 5:5 1 Co. 13:13+

14 You have been trusted to look after something precious, guard it with the help of the holy Spirit who lives in us

1 Tm 6:20 - h – The faith that has been entrusted to him: this is one of the main themes of the Pastoral letters. Rm 5:5 - e - God’s love for us; of this the Holy Spirit is a pledge and to this, by his active presence within us, he bears witness, cf. 8:15 and Ga. 4:6. Through him we stand before God as sons before their father; the love is mutual. This text therefore, in the light of its parallel passages, asserts that the Christian shares in the life of the Trinity through ‘sanctifying grace’. f - The promised Spirit, Ep 1;13, cf. Ga 3:14; Ac 2:33+, distinctive of the new covenant as contrasted with the old, Rm 2:29; 7:6; 2 Co 3:6; cf. Ga 3:3; 4:29; Ezk 36:27+, is not merely exhibition of healing or charismatic power, Ac 1:8+; is also, and especially, an inward principle of new life, a principle that God ‘gives’, 1 Th 4:8, etc., cf. Lk 11:13; Jn 3:34; 14:16f; Ac 1:5; 2:38 etc.; 1 Jn 3:24, ‘sends’, Ga 4:6; cf. Lk 24:49; Jn 14:26; 1 P 1:12, ‘supplies’, Ga 3:5; Ph 1:19, ‘pours out’, Rm 5:5; Tt 3:5f; cf. Ac 2:33. Received into the Christian by faith, Ga 3:2,14;cf. Jn 7:38f; Ac 11:17, and baptism, 1 Co 6:11; Tt 3:5; cf. Jn 3:5; Ac 2:38; 19:2-6, It dwells within him, Rm 8:9; 1 Co 3:16; 2 Tm 1:14; cf. Jm 4:5, in his spirit, Rm 8:16; cf. the Spirit of Christ, Rm 8:9; Ph 1:19; Ga 4:6; cf. 2 Co 3:17; Ac 16:7;

70

Jn 14;26; 15:26; 16:7, 14; makes the Christian a son of God, Rm 8;14-16; Ga 4:6f, and establishes Christ in his heart, Ep 3:16. For the Christian (as for Christ himself, Rm 1:4+) this Spirit is a principle of resurrection, Rm 8:11+, in virtue of as eschatological gift which even in life signs him as with a seal, 2 Co 1:22; Ep 1:13; 4:30, and which is present within him by way of pledge, 2 Co 1:22; 5:5; Ep 1:14, and of first-fruits, Rm 8:23. It takes the place of the evil principle in man that is ‘the flesh’. Rm 7:5+, and becomes a principle of faith, 1 Co 12:3; 2 Co 4:13; cf. 1 Jn 4:2f, of supernatural knowledge, 1 Co 2:10-16; 7:40; 12:8f; 14:2f; Ep 1:17; 3:16, 18; Col 1:9; cf. Jn 14:26+, of love, Rm. 5:5, 15:30, Col. 1:8, of sanctification, Rm 15:16, 1 Co. 6:11, 2 Th .2:13, cf. 1P 1:2, of moral conduct, Rm 8:4-9, 13; Ga. 3:16-25, of apostolic courage, Ph. 1:19; 2 Tim 1:7f; cf. Ac 1:8+, of hope, Rm 15:13, Ga. 5:5, Ep. 4:4, of prayer. Rm. 8:26f,cf. Jm 4:35; Jude 20. The Spirit must not be quenched, 1 Th. 5:19, or grieved, Ep. 4:30. It unites man with Christ, 1 Co 6:17, and thus secures the unity of his Body, 1 Co. 12:3, Ep. 2:16,18, 4:4.

71

Homily for the 27thSunday in Ordinary Time (Cycle C) Based on Lk 17:5-10 (Gospel), Hb 1:2-3; 2:2-4 (First Reading) and2 Tim 1:6-8, 13-14 (Second Reading)


DUTIFUL SERVANT

“We are unprofitable servants; we have done what we were obliged to do.’” (Lk 17:10)

The Gospel reading for this 17th Sunday in Ordinary Time is Lk 17:5-10. The title of this passage is “The Power of Faith”. Parallel text for this title is Mt 8:10 that says: When Jesus heard this he was astonished and said to those following him, ‘I tell you solemnly, nowhere in Israel have I found faithb like this.

Footnote b says “The faith that Jesus asks for from the outset of public life (Mk. 1:15) and throughout his subsequent career, is that act of trust and self-abandonment by which people no longer rely on their own strength and policies but commit themselves to the power and guiding word of him in whom they believe (Lk. 1:20,45; Mt. 21:25p,32). Christ asks for this faith especially when he works his miracles (8:13; 9:2p; 22p, 28-29; 15:28; Mk 5:36p;10:52p; Lk 17:19) which are not so much acts of mercy as signs attesting his mission and witnessing to the kingdom (8:3+; cf. Jn 2:11+), hence he cannot work miracles unless he finds the faith without which the miracle lose their true significance (13:58p; 12;38-39; 16:1-4). Since the faith demands the sacrifice of the whole man, mind and heart, it is not an easy act of humility to perform; many decline it, particularly in Israel (8:10p; 15:28; 27:42p; Lk 18;8), or are half-hearted (Mk 9;24; Lk 8;13). Even the disciples are slow to believe (8:26p; 14;31; 18;8; 17:20p) and are still reluctant after the resurrection (28;17; Mk 16:11-14; Lk 24;11,25,41). The most generous faith of all, of the ‘Rock’ (16:16-18), the disciples’ leader, was destined to the shaken by the outrage of the Passion (26:69-75p) though it was to triumph in the end (Lk 22:32). When faith is strong it works wonders (17:20p; 21:21p; Mk 16:17) and its appeal is never refused (21:22p; Mk 9:23) especially when it asks for forgiveness of sin (9:2p; Lk 7:50) and for that salvation of which it is the necessary condition (Lk 8;12; Mk 16:16, cf. Ac 3:16+).”

Verses 3 and 6 say: The apostles said to the Lord, “Increase our faith.” The Lord replied, “Were your faith the size of a mustard seed you could say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you.

Parallel texts for verse 6 are:

1. Mt 17:20 - He answered, “Because of your little faithg. I tell you solemnly, if your faith were the size of a mustard seed you could say to this mountain, ‘Move from here to there,’ and it will move; nothing would be impossible for you.”h Footnote g says “Var. ‘no faith’”; and Footnote h says “Add. V. 21 ‘As for this kind (of devil), it is cast out only by prayer and fasting, cf. Mk 9:29.”

2. Mt 21:21 - Jesus answered, “I tell you solemnly, if you have faith and do not doubt at all, not only will you do what I have done to the fig tree, but even if you say to this mountain, ‘Get up and throw yourself into the sea,’ it will be done.

3. Mk 11:23 - I tell you solemnly, if anyone says to this mountain ‘Get up and throw yourself into the sea,’ with no hesitation in his heart but believing that what he says will happen, it will be done for him.’

72

Verse 7 says: “Which of you, with a servant plowing or minding sheep would say to him when he returned from the field, ‘Come and have your meal immediately’?b

Footnote b says “With this picture of human relations contrast the gospel paradox, 12:37, 23:27; Jn 13:1-16p.”

Parallel text is Jn 13:4-5 that say: …and he got up from table, remove his outer garment and, and taking a towel, wrapped it round his waist (v.4); he then poured water into a basin and began to wash the disciples’ feetf and to wipe them with the towel he was wearing (v. 5). Footnote f says “The dress and duty are those of a slave, cf1 S 25:41.”

Verses 8, 9 and 10 says: Would he not be more likely to say, ‘Get my supper laid; make yourself tidy and wait on me while I eat and drink. You can eat and drink yourself afterwards’? Must he be grateful to the servant for doing what he was told? So with you: when you have done all you have been told to do, say, ‘We are merely servants: we have done no more than our duty.’”

Parallel texts for verse 10 are: 1. Jb 22:3 - Does Shaddai derive any benefit from your integrity, or profit from your blameless conduct? 2. Jb 35:7 - If you are just, what do you give him, what benefit does he receive at your hands? 3. Si 10:26 - Do not try to be smart when you do your work, do not put on airs when you are in difficulties.

‘ The First Reading is from Hb 1:2-3; 2:2-4. Chapter 1, verse 2 says: How long, Yahweh, am I to cry for help while you will not listen; to cry “Oppression” in your ear and will not save?

Parallel texts are:

1. Jb 19:7 - If I protest against such Violence, there is no reply. If I appeal against it, judgment is never given. 2. Ps 18:41 - They cry out, there is no one to save, to Yahweh, but there is no reply. 3. Jr 14:9 - Why are you like someone bemused, like a warrior who has no power to rescue? Yet Yahweh, you are in our midst, we are called by your name your name. Do

not desert us! ‘

Verse 3 says: Why do you set injustice before me, why do you look on where there is tyranny? Outrage and violence, this is all I see, all is contention, and discord flourishes.

Parallel texts are:

1. Hb 1:13 - Your eyes are too pure to rest on wickedness, you cannot look on a tyranny. Why do you look on while men are treacherous, and stay silent while the evil man swallows a better man than he?

2. Ps 55:9-11 - Lord, that destroys, and from their malicious tonguesb (v. 9). I can see how violence and discord fill the city(v. 10) day and night, they stalk together along the city walls. Sorrow and Misery live inside (v. 11). Footnote b says “Text corr.”

73

3. Jr 6:7 - As a well keeps its waters fresh, so she keeps her wickedness fresh. Violence and ruin are what you hear in her; diseases and wounds are always before me. 4. Jr 9:2f - They bend their tongue like a bow; with lying, and not truth but falsehood predominates in the landa. Yes, they go from crime to crime. But Yahweh they do

not acknowledge him.b Footnote a says “Following Greek.”; and Footnote b says “‘Yahweh’ corr.; ‘me’ Hebr. Hebr. Adds ‘oracle of Yahweh’ absent from Greek.” 5. Am 3:9-10 - Proclaim it in the palaces of Assyria,i and in the palaces of the land of Egyptj: saying “Assemble on Samaria’s mountain, and see what great disorder there

is in the city, what oppression is found inside her (v.9). They know nothing of fair dealing — it is Yahweh who speaks—they cram their palaces full by harshness and extortion (v.10). Footnote i says “‘Assyria; Greek; ‘Ashdod’ Hebrew.”; and Footnote j says “Israel’s two great hostile neighbors are summoned as witnesses to her crimes, as heaven and earth are summoned in Is. 1:2, cf. Dt 30:19.”

Chapter 2, verse 2 says: Yahweh answered and said: Write the vision down; inscribe it on tablets, to be easily read.

Parallel texts are:

1. Is 8:1 - Yahweh said to me: Take a large seal,a and scratch on it in ordinary writing, Maher-shalal-hash-baz,b Footnote a says “The cylindrical seal of the Assyrians and Babylonians”; and Footnote b says “I.e. ‘Speedy-Spoil-quick-booty’. A proper name, cf. v. 3.

2. Jr 30:2 - Thus says the LORD, the God of Israel: Write down on a scroll all the words I have spoken to you.

3. Rv 1:19 - Now write down all you see of present happening,q and things that are still to come. Footnote q says “‘present happenings’ refers to the letters of ch. 2 and 3:

‘things that are still to come’: the revelations of ch. 4:22.”

‘ Verse 3 says: Since for this vision is for its own timeb only; eager for its own fulfillmentc; it does not deceive. If it comes slowly wait for it, for come it will, without fail. Footnote b says “Hence the command to write it down. The vision will be fulfilled ‘at the appointed time’, cf. Dn 8:19,26; 10:14; 11:27,35. The written document pledges the word of Yahweh to fulfill it at this appointed time, cf 2 P 3:2, and will later stand as a witness to its veracity. Cf Is 8:1,3; 30:8.” And Footnote c says “The vision has an energy of its own, since it is the expression of a divine word moving to fulfillment, cf. Is 55:10-11. The Advent liturgy uses this verse to express expectation of the Messiah. See also Heb 10:17.”

Parallel texts are:

1. Nb 23:19 - God is no man that he should lie, no son of Adam to draw back., who feels regret. Is it his to say and not do, to speak and not fulfill? 2. 2 P 3:4-10…and ask, “Well, where is this coming? Everything goes on as it has since the Fathersd died, as it has since it began at the creation”(v. 4). They are choosing to

forgete that there were heavens at the beginning and that the earth was formed by the word of God out of water and between the waters(v. 5);so that the world of that time was destroyed by being flooded by water (v.6).But by the same word, the present sky and earth are destined for fire, and are being reserved until judgment day so that all sinners may be destroyed (v. 7).But there is one thing, my friends, that you must never forget: that, with the Lord, a day can mean a thousand years, and a thousand years is like a day (v.8).The Lord does not being slow to carryout his promises, as anybody else might be called slow; but he is being patient with you all, wanting nobody to be lost and everybody to be brought to change his waysf(v. 9).The day of the Lord will come like a thief, and then with a roar the sky will vanish away, the elements will catch fire and fall apart, the earth and all that it contains will be burnt up (v. 10).g

74

Footnote d says “Either the Patriarchs or the Christians of the first generation”; Footnote e says “The inference is that the false teachers proved the impossibility of the parousia from the unchangeableness of the universe”; Footnote f says “God’s mercy is an alternative explanation for the alleged delay of the parousia, cf. Ws. 11:23f.; 12:8+.” and Footnote g says ‘”burnt up’ corr.; ‘uncovered’ (Greek). This destruction of the world by fire was, in Graeco-Roman times, a common topic for philosophers.” Verse 4 says: See how he flagsd he whose soul is not at rights; but the upright man will live by his faithfulness.e Footnote d says “‘he flags, he’ corr; M.T. ; It is distended (=full of pride), it is not at rights, his soul within him’, Vulg. ‘He who is unbelieving’ Greek “if he flags, my soul is not pleased with him, but the upright man will have life for his faith in me’”; and Footnote e says “This maxim of universal application, cf. Is 3:10-11, here sums up the content of the vision. Faithfulness to God (cf. Ho 2:22; Jr 5:1,3; 7:28; 9:2, etc.), i.e. to his word and to his will, is characteristic of the ‘upright’ man, and assures him security and life here on earth (cf. Is 33:6, Ps 37:3; Pr 10:25, etc.). The wicked man who does not have this ‘uprightness’, runs to ruin. The upright and the wicked in the context (1:2-4, 12-17; 2:5-18) are respectively Judah and the Chaldeans: the former will live, the others perish. In the LXX, where ‘faithfulness’ is rendered ‘faith’ apostle Paul finds the doctrine of justification by faith.”

Parallel texts are:

1. Rm 1:17…since this is what reveals the justicel of God to us: it shows how faith to faith;m or as scripture says: “The upright man finds life through faith.” Footnote l says “Not ‘distributive’ justice (reward for deeds) but saving justice (cf. Is 56:1) of God, 3:26, who fulfills his promise to save by giving salvation as a free gift.;” and Footnote m says “The expression probably means that faith is the one necessary condition to ensure this revelation.”

2. Ga 3:11 - The law will not justify anyone in the sight of God, because we are told: the righteous man finds life through faith. 3. Heb 10:38 - The righteous man shall live by faith, but if he draws back, my soul will take no pleasure in him.

The Second Reading is from 2 Tim 1:6-8, 13-14.

Verses 6 and 7 say: That is why, I am reminding you now to fan into a flame the gift that God gave you when I laid my hands on you. God’s gift was not a spirit of timidity, but the Spirit of power, and love, and self-control.

Parallel texts for verse 7 are:

1. Ac 4:20-21 - We cannot promise to stop proclaiming what we have seen and heard (v. 20). The court repeated the warnings and then released them, they cannot think of any way to punish them, since all the people were giving glory to God for what had happened (v. 21).

2. Ac 4:20-21 - The spirit you received is not the spirit of slaves bringing fear into your lives again; it is the spirit of sons, and it makes us cry out ‘Abba, Father!’ I Footnote i says “The prayer of Christ in Gethsemane, Mk 14:36.”

3. 1 Tm 4:14 - You have in you a spiritual gift which was given to you when the prophets spoke and the body of elders laid their hands on you;d do not let it lie unused. Footnote d says “Li. ‘a spiritual gift given by means of prophecy with imposition of hands by the body of elders’. The ‘imposition of hands’ can be the rite for transmitting grace or a charism, Heb 6:2, or it can be the gesture used when blessing, Mt 19:15, or curing, Mt 9:18p; 17; 28:8, or imparting the Holy Spirit to the newly baptized, Ac 1:5+. It can also be the rite for consecrating a person for a particular public function, Ac 6:6; 13:3, as in this passage and 5:22+; 2 Tm 1:6. Since the day on which he received the imposition of hands, Timothy has had a permanent charism (‘grace-gift’) that consecrates him to his ministry. For the part played by the ‘prophets’, cf. 1Tm 1:18.”

75

Verse 8 says: So you are never to be ashamed of witnessing to the Lord, or ashamed of me for being his prisoner but with me bear the hardships for the sake of the Good News, relying on the power of God.

Parallel texts are:

1. 2 Tm 1:16 - I hope the Lord will be kind to all the family of Onesiphorus because he often been a comfort to me and has never been ashamed of my chains. 2. Lk 9:26- For if anyone is ashamed of me and of my words, of him the Son of Man will be ashamed of when he comes in his own glory and in the glory of the Father and of

the holy angels. 3. Rm 1:16 - For I am not ashamed of the Good News; it is the power of God saving all who have faith j- Jew first,k but Greek as well. Footnote j says “Faith, which is the

response of a human being to God as truth and goodness and so the one source of salvation, relies on the truth of God’s promises and on God’s faithfulness to them (Rm 3:3f; 1 Th 5:24; 2 Tm 2;13; Heb 10:23; 11:11) and on his power to implement them (Rm 4:17-21; Heb 11:19). After the long O.T. period of preparation (Heb 11) God has spoken through his Son (Heb 1:1). We must believe the Son (cf. Mt 8:10+; Jn 3:11+) and the kerygma or proclamation (Rm 10:8-17; 1 Co 1:21; 15:11, 14; cf. Ac 2:22+) of the Good News (Rm 1:16; 1 Co 15:1-2; Phl: 27; Ep 1:13) made by the apostles (Rm 1:5; 1 Co 3:5; cf. Jn 17:20). The kerygma proclaims that God raised Jesus from the dead, made him Kyrios (Rm 4:24f; 10:9; Ac 17:31; 1 P 1:21; cf. 1 Co 15:14, 17), and thorough him offers life to all who believe in him (Rm 6:8-11; 2 Co 4:13f; Ep 1:19f; Col 2;12; 1 Th 4:14). Faith in the name, or person, of Jesus (Rm 3:26; 10:13; cf. Jn 1:12; Ac 3:16; 1 Jn 3;23) who is the Messiah (Ga 2:16; cf. Ac 24;24; 1 jn 5:1), the Lord (Rm 10:9; 1 Co 12:3; Ph 2:11; cf. Ac 16;31) and Son of God (Ga 2:20; cf. jn 20:31; 1 jn 5:5; Ac 8;37; 9:20) is thus the necessary condition of salvation (Rm 10:9-13; 1 Co 1:21; Ga 3:22; cf. Is 7:9+; Ac 4:12; 16:31; Heb 11:6; Jn 3:15-18). Faith is not only intellectual assent, it is to trust and obey (Rm 1:5; 6:17; 10:16; 16:26; cf. Ac 6:7) the life giving truth (2 Th 2:12f). Faith which thus unites a person with Christ (2 Co 13:5; Ga 2:16, 20; Ep 3:17) also confers the Spirit on him (Ga 3:2,5,14;cf. Jn 7:38f; Ac 11:17), the Spirit of the sons of God (Ga 3:26; cf. Jn 1:12). Faith is reliance on God and not on self (Rm 3:27; Ep 2:9) and thus contrasts with the old order of the Law (Rm 7:7+) with its vain search (Rm 10;3; Ph 3:9) for holiness by works (Rm 3;20,28; 9:31f; Ga 2:16; 3:11f): only faith can effect rue holiness, the saving holiness of God himself (Rm 1:17+; 3:21-26), received as a free gift from him (Rm 3:24; 4:16; 5:17; Ep 2:8;cf. Ac 15:11). Faith relates to the promise made to Abraham (Rm 4; Ga 3:6-18) and so makes salvation accessible to everyone, pagans included (Rm 1:5,16; 3:29f; 9:30; 10:11f; 16:26; Ga 3:8). It is coupled with baptism (Rm 6:4+), calls for public profession (Rm 10:10; 1 Tm 6:12), and expresses itself in charity (Ga 5:6;cf. Jm 2:14+). Faith is obscure (2 Co 5:7; Heb 11:1; cf. Jn 20:29), and involves hope as its concomitant (Rm 5:2+). It must be allowed to grow (2 Co 10:15; 1Th 3:10; 2 Th 1:3) amid struggles and sufferings (Ph 1:29; Ep 6:16; 1 Th 3:2-8; 2 Th 1:4; Heb 12:2; 1 P 5:9), demanding fortitude (1 Co 16:13; Col 1:23;) and tenacity 2 Tm 4:7;cf. 1:14; 1 Tm 6:20) right up to the vision and possession of God (1 Co 13:12;cf. 1Jn 3:2); and Footnote k says “In the actual development of salvation history, the Jews come first; ‘salvation comes from the Jews’ (Jn. 4:22). Cf. Rm. 2:9-10, Mt. 10:5f, 15:24, Mk. 7:27, Ac. 13:5+. But abuse of this privilege could condemn them.”

4. Rm 5:3 - But that is not all we can boast about; we can boast about our suffering. These sufferings bring patience, as we know… 5. Ep 3:13- So I beg you, never lose confidence just because of the trials that I go through on your account; they are your glory.

Verse 13 says: Keep as your pattern the sound teaching you heard from me, in the faith and love that are in Christ Jesus.

Parallel text is 1 Tm 1:10 that says: …for those who are immoral with women of with boys or with men, for liars and for perjurers, and for everything else that is contrary to sound teaching,h Footnote h says “One characteristic of the Pastoral letters is this insistence on ‘sound doctrine’. Cf 6:3, 2 Tm 1:13; 4:3; Tt 1:9,13; 2:1,8.”

76

Verse 14 says: You have been trusted to look after something precious, guard it with the help of the holy Spirit who lives in us.

Parallel texts are:

1. 1 Tm 6:20 - My dear Timothy, take care of all that has been entrusted to you.hHave nothing to do with pointless philosophical discussions and antagonistic beliefs of the “knowledge” which is not knowledge at all… Footnote h says “The faith that has been entrusted to him: this is one of the main themes of the Pastoral letters.”

2. Rm 5:5 - And this hope is not deceptive, because the love of Gode has been poured into our hearts by the Holy Spirit which had been given us.f Footnote e says “God’s love for us; of this the Holy Spirit is a pledge and to this, by his active presence within us, he bears witness, cf. 8:15 and Ga. 4:6. Through him we stand before God as sons before their father; the love is mutual. This text therefore, in the light of its parallel passages, asserts that the Christian shares in the life of the Trinity through ‘sanctifying grace’”; and Footnote f says “ The promised Spirit, Ep 1;13, cf. Ga 3:14; Ac 2:33+, distinctive of the new covenant as contrasted with the old, Rm 2:29; 7:6; 2 Co 3:6; cf. Ga 3:3; 4:29; Ezk 36:27+, is not merely exhibition of healing or charismatic power, Ac 1:8+; is also, and especially, an inward principle of new life, a principle that God ‘gives’, 1 Th 4:8, etc., cf. Lk 11:13; Jn 3:34; 14:16f; Ac 1:5; 2:38 etc.; 1 Jn 3:24, ‘sends’, Ga 4:6; cf. Lk 24:49; Jn 14:26; 1 P 1:12, ‘supplies’, Ga 3:5; Ph 1:19, ‘pours out’, Rm 5:5; Tt 3:5f; cf. Ac 2:33. Received into the Christian by faith, Ga 3:2,14;cf. Jn 7:38f; Ac 11:17, and baptism, 1 Co 6:11; Tt 3:5; cf. Jn 3:5; Ac 2:38; 19:2-6, It dwells within him, Rm 8:9; 1 Co 3:16; 2 Tm 1:14; cf. Jm 4:5, in his spirit, Rm 8:16; cf. the Spirit of Christ, Rm 8:9; Ph 1:19; Ga 4:6; cf. 2 Co 3:17; Ac 16:7; Jn 14;26; 15:26; 16:7, 14; makes the Christian a son of God, Rm 8;14-16; Ga 4:6f, and establishes Christ in his heart, Ep 3:16. For the Christian (as for Christ himself, Rm 1:4+) this Spirit is a principle of resurrection, Rm 8:11+, in virtue of as eschatological gift which even in life signs him as with a seal, 2 Co 1:22; Ep 1:13; 4:30, and which is present within him by way of pledge, 2 Co 1:22; 5:5; Ep 1:14, and of first-fruits, Rm 8:23. It takes the place of the evil principle in man that is ‘the flesh’. Rm 7:5+, and becomes a principle of faith, 1 Co 12:3; 2 Co 4:13; cf. 1 Jn 4:2f, of supernatural knowledge, 1 Co 2:10-16; 7:40; 12:8f; 14:2f; Ep 1:17; 3:16, 18; Col 1:9; cf. Jn 14:26+, of love, Rm. 5:5, 15:30, Col. 1:8, of sanctification, Rm 15:16, 1 Co. 6:11, 2 Th .2:13, cf. 1P 1:2, of moral conduct, Rm 8:4-9, 13; Ga. 3:16-25, of apostolic courage, Ph. 1:19; 2 Tim 1:7f; cf. Ac 1:8+, of hope, Rm 15:13, Ga. 5:5, Ep. 4:4, of prayer. Rm. 8:26f,cf. Jm 4:35; Jude 20. The Spirit must not be quenched, 1 Th. 5:19, or grieved, Ep. 4:30. It unites man with Christ, 1 Co 6:17, and thus secures the unity of his Body, 1 Co. 12:3, Ep. 2:16,18, 4:4.”

77

28th SUNDAY IN ORDINARY TIME Cycle C TEN LEPERS

“As he entered one of the villages, ten lepers came to meet him” (Lk 17:12) Gospel: Lk 17:11-19 - Cleansing of Ten Lepers


Now as the time drew near for him to be taken up to heaven, k he resolutely took the road for Jerusalem… The Samaritan woman said to him, ‘What? You are a Jew and you ask me, a Samaritan, for a drink?’ Jews, in fact, do not associate with Samaritanse

Lk 9:51+ Lk 13:22 Lk 17:11 Lk 18:31 Lk 19:28 Lk 24:51 Mt 19:1 Mk 10:1

Jn 4:9

Lk 10:29-37; 17:11-19

11 Now on the way to Jerusalem, he traveled along the border between Samaria and Galilee.c

Lk 17:11 – c – Making for the Jordan valley and so down to Jericho, 18:35; from there he goes up to Jerusalem. Lk 9:51- k - Lit. ‘for his taking up’. This ‘assumption’ of Jesus, cf. 2 K 2:9-11; Mk 16:19; Ac 1:2,10-11; 1 Tm 3:16, refers to the last days of his suffering life (Passion, death) and the beginning of his glory (resurrection, ascension). Jn, thinking more theologically, uses the word ‘glorify’ in connection with the whole of this period, Jn 7:39; 12:16,23; 13:31f; for him the crucifixion is a ‘lifting up’, Jn 12:32+. Jn 4:9 - e – Some authorities omit this parenthesis. The Jews hated the Samaritans, Si 50:25-26; Jn 8:48; Lk 9:52-55, cf. Mt 10:5, Lk 10:33; 17:16, and attributed their origin to the importation of five pagan groups, 2 K 17:24-41, who retained some of their loyalty to their old gods, these are symbolized by the ‘five husbands of v. 18.

A man infected with leprosy must wear his clothing torn and his hair disordered; he must shield his upper lip and cry,

Lv 13:45-46 Nb 5:2 Lm 4:15

12 As he entered one of the villages, ten lepers came to meet him. They stood some way off

78

“Unclean, unclean!” As long as the disease lasts he must be unclean; and therefore he must live apart; he must live outside the camp (v. 46).

Lk 17:13

13 and called to him, “Jesus, Master! Take pity on us!”

He ordered him to tell no one, ‘But go and show yourself to the priest and make the offering for your healing as Moses prescribed it as evidence for them. Purification of lepers. Yahweh spoke to Moses; he said: (v. 1). This is the law applied to lepers on the day he is purified. He must be taken to the priest (v. 2), and the priest must go outside the camp. If he finds on examination that the leper is cured of his leprosy (v. 3), he shall order the following to be brought for the man’s purification: two live birds that are clean, cedar wood, scarlet, and hyssop (v. 4). Then he is to give orders for one of the birds to be immolated in an earthenware pot over running water (v. 5). Then he is to take the live bird, the cedar wood, the scarlet and the hyssop and must dip all of this (including the live bird) into the blood of the bird immolated over running water (v. 6). Then he must sprinkle the man who is to be purified of leprosy seven and having declared him clean must set the live bird free to fly off into the open

Lk 5:14 Lk 17:14 Mk 1:34

Lv 14:1-32

Mt 8:4 Mk 1:44+ ↗Lk 17:14

Nb 19:6, 18

Ps 51:7

14 When he saw them he said, “Go and show yourselves to the priests.” Now as they were going away they were cleansed.

Lv 14:10 – a - three tenths, i.e. of an ephah (an ancient Hebrew unit of dry measure, roughly equivalent to a bushel or 33 liters).

79

countryside (v. 7). The man who is undergoing purification is to wash his clothing, shave all his hair, and wash himself, then he will be clean. After this he may return to the camp, although he must remain seven days outside his or her tent (v. 8) On the seventh day he must shave off all his hair - head, beard, and eyebrows; he must shave off all hair—after washing his clothing and his body he will be clean(v. 9). On the eighth day, he is to take two lambs without blemish, an unblemished ewe one year old, three tenthsa of wheaten flour mixed with oil for the oblation, and one log of oil (v. 10). The priest who is performing the purification is to station the man who is being purified with his offerings at the entrance of the Tent of Meeting before Yahweh (v. 11). Then he must take one of the lambs and offer it as a sacrifice of reparation as also the log of oil. With this he has to make the gesture of offering before Yahweh (v. 12). Then he must immolate the lamb on that spot inside the sacred precincts where the victims of the sacrifice for sin and of the holocaust are immolated. This offering of reparation, like the sacrifice for sin; reverts to the priest: it is a most holy thing (v. 13). Then the priest must take the blood of this sacrifice and put some of it on the lobe of the right ear, the thumb of the right hand, and the big

Nb 8:7

80

toe of the right foot of the man who is being purified (v. 14). Then he is to take the log of oil and pour a little into the hollow of his left hand (v. 15); He must dip the finger of his right hand into the oil in the hollow of his left hand, and with this oil make seven sprinklings with his finger before Yahweh (v. 16). Then he is to take a little of the oil that remains in the hollow of his hand and put it on the lobe of the right ear of the man being purified, and on the thumb of his right hand, and on the big toe of the right foot, this in addition to the blood of the sacrifice of reparation(v. 17). The rest of the oil in the hollow of his hand he is to put on the head of the man who is being purified. In this way he will have performed over him the rite of atonement before Yahweh(v. 18). Then the priest must offer the sacrifice for sin, and perform the rite of atonement for uncleanness over the man who is being purified. After this he must immolate the holocaust (v. 19), and send up holocaust and oblation on the altar. When the priest has performed the rite atonement over him in this way, the man will be clean (v. 20). If he is poor and cannot afford all this, he need take only one lamb, the one for the sacrifice of reparation, and it is to be presented with the gesture of offering to perform the rite of atonement over the man. And

Lv 13; 12:8 Nb 6:12

81

he is to take for oblation only one tenth of a wheaten flour mixed with oil, and the log of oil (v. 21). and finally two turtledoves or two young pigeons - if he can afford them - one to be used as a sacrifice for sin for the holocaust (v. 22). On the eighth day, he must bring them to the priest at the entrance of the Tent of Meeting before Yahweh for his purification (v. 23). The priest is to take the lamb for the sacrifice of reparation and the log of oil and present them before Yahweh with the gesture of offering (v. 24). Then he must immolate the lamb for the sacrifice of reparation, take some of its blood and put it on the lobe of the right ear of the man who is being purified, on the thumb of the right hand and on the big toe of his right foot (v. 25). He is to pour the oil into the hollow of his left hand (v. 26). and with this oil in the hollow of his left hand he must make seven sprinkling with his finger before Yahweh (v. 27). He is to put some of it on the lobe of the right ear of the man who is being purified, the thumb of his right hand, and the big toe of his right foot, as he did with the blood of the sacrifice for reparation (v. 28). The remainder of the oil in the hollow of his hand he must put on the head of the man who being purified, performing the rite of atonement over him before Yahweh (v. 29). Of the two turtledoves

82

or the two pigeons, if he can afford them (v. 30), he is to offer a sacrifice for sin with one, and with the other a holocaust together with an oblation- if he can afford them. In this way the priest will have performed before Yahweh the rite of atonement over the person who is being purified (v. 31). Such is the law concerning a person afflicted with leprosy who cannot afford the means for his purification (v. 32). Then Jesus said to him, “Mind you do not tell anyone, but go and show yourself to the priest, and make the offering prescribed by Moses as evidence for them.” “Mind you say nothing to anyone, but go and show yourself to the priest, and make the offering for your healing prescribed by Moses as evidence for your recovery.

Mt 8:4 Mk 1:34+ Lv 14:1-32 Lk 17:14

Mk 1:44 Mk 1:34+ Lv 14:1-32 Lk 17:44

And the shepherds went back, glorifying and praising Godf for all they had heard and seen, it was exactly as they had been told to them.

Lk 2:20+ Lk 1:64; 2:28,38; 5:26; 7:16; 13:13

15 Finding himself cured, returned, one of them turned back praising God at the top of his voice;

Lk 2:20 – f – A favorite theme of Lk: 1:64; 2:28,38; 5:25-26; 7:16; 13:13; 17:15,18; 18:43; 19:37; 23:47; 24:53. Cf Ac 2:47+.

But the people would not receive him because he was making for Jerusalem.l But a Samaritanh traveler who came upon him was moved with compassion when he saw him.

Lk 9:53

Lk 10:33

16 and threw himself at the feet of Jesus and thanked him. The man was a Samaritan.

Lk 9:51- l - The hatred of the Samaritans for the Jews, Jn 4:9+, would show itself particularly towards those on pilgrimage to Jerusalem; hence it was usual to bypass this territory, cf Mt 10:5. Only Lk and Jn (4:1-42) mention Christ’s presence in this schismatic province,

83

cfLk 17:11,16. The early Church was not slow to follow his example, Ac 8:5-25. Lk 10:33 - h – An alien and a heretic, Jn 8:48; cf Lk 9:53+, from whom one might expect hostility, as opposed to those of Israel who should have been most sensitive to the demands of charity.

17 This made Jesus say, “Were not all ten made clean, were they not? The other nine where are they?

18 It seems no one has come back to give praise to God except this foreigner.”

When Jesus heard this, he was astonished and said to those following him, ‘I tell you solemnly, nowhere in Israel have I found faithb like this.

Mt 8:10+ 19 And he said to the man, ‘Stand up and go on your way; Your faith has saved you.’

Mt 8:10 – b – The faith that Jesus asks for from the outset of public life (Mk. 1:15) and throughout his subsequent career, is that act of trust and self-abandonment by which people no longer rely on their own strength and policies but commit themselves to the power and guiding word of him in whom they believe (Lk. 1:20,45; Mt. 21:25p,32). Christ asks for this faith especially when he works his miracles(8:13; 9:2p; 22p, 28-29; 15:28; Mk 5:36p;10:52p; Lk 17:19) which are not so much acts of mercy as signs attesting his mission and witnessing to the kingdom (8:3+; cf. Jn 2:11+), hence he cannot work miracles unless he finds the faith without which the miracle lose their true significance (13:58p; 12;38-39; 16:1-4). Since the faith demands the sacrifice of the whole man, mind and heart, it is not an easy act of

84

humility to perform; many decline it, particularly in Israel (8:10p; 15:28; 27:42p; Lk 18;8), or are half-hearted (Mk 9;24; Lk 8;13). Even the disciples are slow to believe (8:26p; 14;31; 18;8; 17:20p) and are still reluctant after the resurrection (28;17; Mk 16:11-14; Lk 24;11,25,41). The most generous faith of all, of the ‘Rock’ (16:16-18), the disciples leader, was destined to the shaken by the outrage of the Passion (26:69-75p) though it was to triumph in the end (Lk 22:32). When faith is strong it works wonders (17:20p; 21:21p; Mk 16:17) and its appeal is never refused (21:22p; Mk 9:23) especially when it asks for forgiveness of sin (9:2p; Lk 7:50) and for that salvation of which it is the necessary condition (Lk 8;12; Mk 16:16, cf. Ac 3:16+).

85

First Reading: 2 Kgs 5:14-17


And in the prophet Elishah’s time there were many lepers in Israel, but none of these were cured, except the Syrian, Naaman.’

Lk 4:27 2 K 5:14

14 So he went down and immersed himself seven times in the Jordan, as Elisha had told him to do. And his flesh became clean once more like the flesh of a little child.

15 Returning to Elisha with his whole escort, he went in and stood before him. “Now I know, he said, that there is no God in all the earth except in Israel.c Now, please accept a present from your servant.’

2 K 5:15 – c – Yahweh alone is truly God. Nevertheless, though he is the only God for them, there is a special relationship between him and the land and people of Israel; hence Naaman takes soil from Samaria to raise an altar to Yahweh in Damascus.

Saul replied to the servant, “But if we do go, what can we take to the man? The bread in our sacks has gone; and we have no present to offer the man of God. What can we give him?”d

1 S 9:7 16 But Elisha replied, “As Yahweh lives, whom I serve, I will accept nothing.” Naaman pressed him to accept, but he refused.

1 S 9:7 – d - One consults a prophet only after making him a present, Nb 22:7; 1 K 14:3; 2 K 4:42; 5:15; 8:8. Cf. Am 7:12; Mi 3:11; Ezr 13:19.

17 Then Naaman said: “Since your answer is “No”, allow your servant to be given as much earth as two mules may carry, because your servant will no longer offer holocaust or sacrifice to any god except Yahweh.

86

Second Reading: 2 Tim 2:8-13


[In those days, Paul said:] he (God) deposed him (Saul) and made David their king, of whom he approved in these words, “I have selected David son of Jesse, a man after my own heart, who will carry out my whole purpose’ (v. 22). To keep his promise, God has raised upn for Israel one of David’s descendants, Jesus as Saviour (v. 23). This news is about the Son of God who according to the human nature he took, was a descended from David (v. 3). It is about Jesus Christ our Lord who is the order of the spirit, the spirit of holiness that is in him, was proclaimedc Son of God in all his power through his resurrection from the dead.d (v. 4).

Ac 13:22-23

Rm 1:3, 4 2 S 7:1+ Mt 9:27+ 1 Tm 3:16 Rv 22:16 Rm 9:5+; 10:9 1 Co 6:14

8 Remember the Good News that I carry, Jesus Christ, risen from the dead, sprung from the race of David:

Ac 13:23 – n–Or ‘raised from the dead’. The Greek verb can mean either and this ambivalence is exploited in the argument, as in 3:20-26; the promise finds fulfillment in Christ’s resurrection, vv 32-33; see also 26:6-8; moreover, it is by his resurrection that Jesus is established as savior, cf. 5:31; see also 2:21; 4:12; Rm 5:9-10; Ph 3:20, etc. Thus the verb which means ‘raise up’ in v. 22 unequivocally means ‘raise from the dead’ from v. 30 onwards. In v 23 it is transitional and ambiguous. Rm 1:4 – c - Vulg. ‘predestined’. d - For Paul Christ rose only because God raised him, 1 Th. 1:10; 1 Co. 6:14; 15:15; 2 Co. 4:14; Ga. 1:1; Rm. 4:24; 10:9; Ac. 2:24+; cf. 1 P. 1:21, thus displaying his ‘power’, 2 Cor. 13:4; Rm. 6:4; Ph. 3:10; Col. 2:12; Ep. 1:19f; Heb. 7:16; and because God raised him to life through the Holy Spirit, Rm. 8:11. Christ is established in glory as Kyrios, Ph 2:9-11+; Ac 2:36; Rm 14:9, deserving anew, this time in virtue of his messianic work, the name he had from eternity, ‘son of God’, Ac 13:33, Heb 1:5; %:5. Cf. Rm 8:11+; 9:5+.

So, I, Paul, a prisoner of Christ Jesus for the sake of you pagans…

Ep 3:1 Ep 4:1 Ph 1:13 Col 4:18 2 Tm 2:9

9 …it is on account of this that I have my own hardships to bear even to being chained like a criminal-but they cannot chain up God’s news.

87

My chains, in Christ, have become famous not only all over the Praetorium a but everywhere (v. 13), and most of the brothers have taken courage in the Lord from these chains of mine and getting more and more daring announcing the messageh without fear (v. 14). It is true that some of them are doing it just out of rivalry and competition, but the rest preach Christ with the right intention (v. 15), out of nothing but love, as they know that this is my invariable way of defending the gospel (v. 16). The other, who proclaim Christ for jealous or selfish motives, do not mind if they make my chains heavier to bear (v. 17) But does it matter? Whether from dishonest motives or in sincerity, Christ is proclaimed; and that makes me happy (v. 18) It makes me happy to suffer for you, as I am suffering now, and in my own body to do what I can to make up all that has still to be undergone by Christ for the sake of his body, the Church. m

Ph 1:13-18 Ep 3:1 2 Tm 2:9

Ph 2:20-21

Ph 2:24

Col 1:24+ Col 2:1 Mt 5:11 Col 1:28 2 Co 1:5 Rm 15:19 2 Co 3:6

Ph. 1:13 - a - If Paul is writing from his house-arrest in Rome, this must refer to members of the Praetorian guard (two were quartered just outside the city wall). If Paul is writing from Ephesus or Caesaria, he is referring to the staff of the Praetorium which was the name of the official residence of the governor in each of those cities. Col. 1:24 – m – Lit. ‘all that is lacking from the sufferings of Christ…Church’. Jesus suffered in order to establish the reign of God, and anyone who continues his work must share this suffering. Paul is not saying that he thinks his own sufferings increase the value of his redemption (since that value cannot be increased) but that he shares by his sufferings as a missionary in those that Jesus had undergone in his own mission, cf. 2 Co. 1:15, Ph. 1:20+. These are the sufferings predicted for the messianic era, Mt. 24:8, Ac. 14:22, 1 Tm. 4:1+, and are all part of the way in which God had always intended the Church to develop. Paul feels that, being the messenger Christ has chosen to send to the pagans, he has been especially called on to experience those sufferings.

Teaching you what I right, encouraging you and appealing to you to live a life worthy of the God who is calling youc to share the glory of his kingdom.

1 Th 2:12 Mt 14:17+ 2 Tm 2:10 1 P 5:10

10 So, I bear it all for the sake of those who are chosen, so that in the end they may obtain the salvation that is in Christ Jesus and the eternal glory that comes with it.

1 Th 2:12 – c – Var. ‘called you’.

Here is a saying that you can rely oni and nobody should doubt: That Christ Jesus

1 Tm 1:15+

11 Here is a saying that you can rely onb: If we have died with him then we shall live with

2 Tim 2:11 – b – vv. 11-13 are part of a Christian hymn, cf. 1

88

came into the world to save sinners. I myself am the greatest of them If in union with Christ, we have imitated his death, we shall also be imitate his resurrection.

Rm 6:5+ Ph 3:10-11 Rm 8:11+ Ep 2:6+

him. Tm 3:16. 1 Tm 1:15- i - Lit. ‘faithful is the word (or saying): this is one of the characteristic phrases of the Pastoral Letters, cf. 3:1; 4:9; 2 Tm 2:11; Tt 3:8.

They put fresh heart into the disciples,m encouraging them to persevere in the faith. ‘We all have to experience many hardships’ they said ‘before we enter the kingdom of God.’ And if we are children we are heirs as well: heirs of God and coheirs with Christ, sharing his sufferings so as to share his glory But the one who disowns me in the presence of me, I will disown in the presence of my Father in heaven.

Ac 14:22 Ac 15:32,41 Ac 18:23 Ac 11:23 Ac 13:43 Mt 10:22 Mt 24:13 Rm 5:3-4 2 Th 1:4f 2 Tm 2:12 2 Tm 3:12 Heb 10:36

Rm 8:17 Ga 3:16, 26-29 Lk 22:28-30; 24:26 Ph 3:10-11 1 P 4:13 Rv 21:7

Mt 10:33

=Mk 8:38 =Lk 9:26 2 Tm 2:12 Rv 3:5

12 If we hold firm, then we shall reign with him. If we disown him, then he will disown us.

Ac 14:22 – m– Paul uses a similar metaphor, 1 Co 16:9; 2 Cor 2:12; Col 4:3.

What if some of them were unfaithful? Will their lack of fidelity cancel God’s

Rm 3:3 Ps 89:30-37

13 We may be unfaithful but he is always faithful, for he cannot disown his own self.

1 Co 1:9 – f – Vf. 10:13; 2 Co 1:18; 1 Th 5:24; 2 Th 3:3; 2

89

fidelity? …because God by calling you has joined you to his Son, Jesus Christ our Lord; and God is faithful.f God is no man that he should lie, no son of Adam to draw back., who feels regret. Is it his to say and not do, to speak and not fulfill? And to give them the hope of eternal life that was promised so long ago by God. He does not lie. so that there will be two unalterable thingsf, in which it was impossible for God to be lying, and so that we, now we have found safety, should we have strong encouragement to take a firm grip on the hope that is held out to us.

2 Tm 2:13

1 Co 1:9+ 1 Co 10:13 2 Co 1:18 Ph 3:10f 1 Jn 1:3

Nb 23:19+

1 S 15:29 2 S 7:28 Jb 9:32 Ho 11:9 Hab 2:3 Mt 3:6

Tt 1:2 Nb 23:19 Heb 6:18+

Heb 6:18

Nb 23:19+ 2 Tm 2:13 Tt 1:2

Tm 2:13; Heb 10:23; 11:11. Heb 6:18 – f – I.e. the promise and the oath of God who ‘does not lie’, Tt 1:2.

90

Homily for the 28th Sunday in Ordinary Time (Cycle C) Based on Lk 17:11-19 (Gospel), 2 Kgs 5:14-17 (First Reading) and 2 Tim 2:8-13 (Second Reading)


TEN LEPERS

“As he entered one of the villages, ten lepers came to meet him” (Lk 17:12) The Gospel reading for this 28th Sunday in Ordinary Time (Cycle C) is Lk 17:11-19. Verse 11 says: Now on the way to Jerusalem, he traveled along the border between Samaria and Galilee.c Footnote c says “Making for the Jordan valley and so down to Jericho, 18:35; from there he goes up to Jerusalem. Parallel texts are:

1. Lk 9:51 - Now as the time drew near for him to be taken up to heaven, k he resolutely took the road for Jerusalem… Footnote k says “Lit. ‘for his taking up’. This ‘assumption’ of Jesus, cf. 2 K 2:9-11; Mk 16:19; Ac 1:2,10-11; 1 Tm 3:16, refers to the last days of his suffering life (Passion, death) and the beginning of his glory (resurrection, ascension). Jn, thinking more theologically, uses the word ‘glorify’ in connection with the whole of this period, Jn 7:39; 12:16,23; 13:31f; for him the crucifixion is a ‘lifting up’, Jn 12:32+.”

2. Jn 4:9 - The Samaritan woman said to him, ‘What? You are a Jew and you ask me, a Samaritan, for a drink?’ Jews, in fact, do not associate with Samaritanse Footnote e says “Some authorities omit this parenthesis. The Jews hated the Samaritans, Si 50:25-26; Jn 8:48; Lk 9:52-55, cf. Mt 10:5, Lk 10:33; 17:16, and attributed their origin to the importation of five pagan groups, 2 K 17:24-41, who retained some of their loyalty to their old gods, these are symbolized by the ‘five husbands of v. 18.”

Verses 12. 13 and 14 say: As he entered one of the villages, ten lepers came to meet him. They stood some way off and called to him, “Jesus, Master! Take pity on us!” When he saw them he said, “Go and show yourselves to the priests.” Now as they were going away they were cleansed. Parallel text for verse 12 is Lv 13:45-46 that says: A man infected with leprosy must wear his clothing torn and his hair disordered; he must shield his upper lip and cry, “Unclean, unclean!” As long as the disease lasts he must be unclean; and therefore he must live apart; he must live outside the camp (v. 46). Parallel texts for verse 14 are:

1. Lk 5:14 - He ordered him to tell no one, ‘But go and show yourself to the priest and make the offering for your healing as Moses prescribed it as evidence for them. 2. Lv 14:1-32 - Purification of lepers. Yahweh spoke to Moses; he said: (v. 1). This is the law applied to lepers on the day he is purified. He must be taken to the priest (v. 2),

and the priest must go outside the camp. If he finds on examination that the leper is cured of his leprosy (v. 3), he shall order the following to be brought for the man’s purification: two live birds that are clean, cedar wood, scarlet, and hyssop (v. 4). Then he is to give orders for one of the birds to be immolated in an earthenware pot over running water (v. 5). Then he is to take the live bird, the cedar wood, the scarlet and the hyssop and must dip all of this (including the live bird) into the blood of the bird immolated over running water (v. 6). Then he must sprinkle the man who is to be purified of leprosy seven and having declared him clean must set the live bird free to fly off into the open countryside (v. 7). The man who is undergoing purification is to wash his clothing, shave all his hair, and wash himself, then he will be clean. After

91

this he may return to the camp, although he must remain seven days outside his or her tent (v. 8) On the seventh day he must shave off all his hair - head, beard, and eyebrows; he must shave off all hair—after washing his clothing and his body he will be clean(v. 9). On the eighth day, he is to take two lambs without blemish, an unblemished ewe one year old, three tenthsa of wheaten flour mixed with oil for the oblation, and one log of oil (v. 10). The priest who is performing the purification is to station the man who is being purified with his offerings at the entrance of the Tent of Meeting before Yahweh (v. 11). Then he must take one of the lambs and offer it as a sacrifice of reparation as also the log of oil. With this he has to make the gesture of offering before Yahweh (v. 12). Then he must immolate the lamb on that spot inside the sacred precincts where the victims of the sacrifice for sin and of the holocaust are immolated. This offering of reparation, like the sacrifice for sin; reverts to the priest: it is a most holy thing (v. 13). Then the priest must take the blood of this sacrifice and put some of it on the lobe of the right ear, the thumb of the right hand, and the big toe of the right foot of the man who is being purified (v. 14). Then he is to take the log of oil and pour a little into the hollow of his left hand (v. 15); He must dip the finger of his right hand into the oil in the hollow of his left hand, and with this oil make seven sprinklings with his finger before Yahweh (v. 16). Then he is to take a little of the oil that remains in the hollow of his hand and put it on the lobe of the right ear of the man being purified, and on the thumb of his right hand, and on the big toe of the right foot, this in addition to the blood of the sacrifice of reparation(v. 17). The rest of the oil in the hollow of his hand he is to put on the head of the man who is being purified. In this way he will have performed over him the rite of atonement before Yahweh(v. 18). Then the priest must offer the sacrifice for sin, and perform the rite of atonement for uncleanness over the man who is being purified. After this he must immolate the holocaust (v. 19), and send up holocaust and oblation on the altar. When the priest has performed the rite atonement over him in this way, the man will be clean (v. 20). If he is poor and cannot afford all this, he need take only one lamb, the one for the sacrifice of reparation, and it is to be presented with the gesture of offering to perform the rite of atonement over the man. And he is to take for oblation only one tenth of a wheaten flour mixed with oil, and the log of oil (v. 21). and finally two turtledoves or two young pigeons - if he can afford them - one to be used as a sacrifice for sin for the holocaust (v. 22). On the eighth day, he must bring them to the priest at the entrance of the Tent of Meeting before Yahweh for his purification (v. 23). The priest is to take the lamb for the sacrifice of reparation and the log of oil and present them before Yahweh with the gesture of offering (v. 24). Then he must immolate the lamb for the sacrifice of reparation, take some of its blood and put it on the lobe of the right ear of the man who is being purified, on the thumb of the right hand and on the big toe of his right foot (v. 25). He is to pour the oil into the hollow of his left hand (v. 26). and with this oil in the hollow of his left hand he must make seven sprinkling with his finger before Yahweh (v. 27). He is to put some of it on the lobe of the right ear of the man who is being purified, the thumb of his right hand, and the big toe of his right foot, as he did with the blood of the sacrifice for reparation (v. 28). The remainder of the oil in the hollow of his hand he must put on the head of the man who being purified, performing the rite of atonement over him before Yahweh (v. 29). Of the two turtledoves or the two pigeons, if he can afford them (v. 30), he is to offer a sacrifice for sin with one, and with the other a holocaust together with an oblation- if he can afford them. In this way the priest will have performed before Yahweh the rite of atonement over the person who is being purified (v. 31). Such is the law concerning a person afflicted with leprosy who cannot afford the means for his purification (v. 32).

3. Mt 8:4 - Then Jesus said to him, “Mind you do not tell anyone, but go and show yourself to the priest, and make the offering prescribed by Moses as evidence for

them.” 4. Mk 1:44 - “Mind you say nothing to anyone, but go and show yourself to the priest, and make the offering for your healing prescribed by Moses as evidence for your

recovery. Verse 15 says: Finding himself cured, returned, one of them turned back praising God at the top of his voice;

92

Parallel text is Lk 2:20 that says: And the shepherds went back, glorifying and praising Godf for all they had heard and seen, it was exactly as they had been told to them. Footnote f says “A favorite theme of Lk: 1:64; 2:28,38; 5:25-26; 7:16; 13:13; 17:15,18; 18:43; 19:37; 23:47; 24:53. Cf Ac 2:47+.”

Verses 16, 17, 18 and 19 say: and threw himself at the feet of Jesus and thanked him. The man was a Samaritan. This made Jesus say, “Were not all ten made clean, were they not? The other nine where are they? It seems no one has come back to give praise to God except this foreigner.” And he said to the man, ‘Stand up and go on your way; Your faith has saved you.’ Parallel texts for verse 16 are:

1. Lk 9:53 - But the people would not receive him because he was making for Jerusalem.l Footnote l says “The hatred of the Samaritans for the Jews, Jn 4:9+, would show itself particularly towards those on pilgrimage to Jerusalem; hence it was usual to bypass this territory, cf Mt 10:5. Only Lk and Jn (4:1-42) mention Christ’s presence in this schismatic province, cfLk 17:11,16. The early Church was not slow to follow his example, Ac 8:5-25.”

2. Lk 10:33 - But a Samaritanh traveler who came upon him was moved with compassion when he saw him. Footnote h says “An alien and a heretic, Jn 8:48; cf Lk 9:53+, from whom one might expect hostility, as opposed to those of Israel who should have been most sensitive to the demands of charity.”

Parallel text for verse 17 is Mt 8:10 that says: When Jesus heard this, he was astonished and said to those following him, ‘I tell you solemnly, nowhere in Israel have I found faithb like this. Footnote b says “The faith that Jesus asks for from the outset of public life (Mk. 1:15) and throughout his subsequent career, is that act of trust

and self-abandonment by which people no longer rely on their own strength and policies but commit themselves to the power and guiding word of him in whom they believe (Lk. 1:20,45; Mt. 21:25p,32). Christ asks for this faith especially when he works his miracles(8:13; 9:2p; 22p, 28-29; 15:28; Mk 5:36p;10:52p; Lk 17:19) which are not so much acts of mercy as signs attesting his mission and witnessing to the kingdom (8:3+; cf. Jn 2:11+), hence he cannot work miracles unless he finds the faith without which the miracle lose their true significance (13:58p; 12;38-39; 16:1-4). Since the faith demands the sacrifice of the whole man, mind and heart, it is not an easy act of humility to perform; many decline it, particularly in Israel (8:10p; 15:28; 27:42p; Lk 18;8), or are half-hearted (Mk 9;24; Lk 8;13). Even the disciples are slow to believe (8:26p; 14;31; 18;8; 17:20p) and are still reluctant after the resurrection (28;17; Mk 16:11-14; Lk 24;11,25,41). The most generous faith of all, of the ‘Rock’ (16:16-18), the disciples leader, was destined to the shaken by the outrage of the Passion (26:69-75p) though it was to triumph in the end (Lk 22:32). When faith is strong it works wonders (17:20p; 21:21p; Mk 16:17) and its appeal is never refused (21:22p; Mk 9:23) especially when it asks for forgiveness of sin (9:2p; Lk 7:50) and for that salvation of which it is the necessary condition (Lk 8;12; Mk 16:16, cf. Ac 3:16+).” The First Reading is from 2 Kgs 5:14-17: Verses 14 and 15 say: So he went down and immersed himself seven times in the Jordan, as Elisha had told him to do. And his flesh became clean once more like the flesh of a little child. Returning to Elisha with his whole escort, he went in and stood before him. “Now I know, he said, that there is no God in all the earth except in Israel. c Now, please accept a present from your servant.’ Footnote c says “Yahweh alone is truly God. Nevertheless, though he is the only God for them, there is a special relationship between him and the land and people of Israel; hence Naaman takes soil from Samaria to raise an altar to Yahweh in Damascus.” Parallel text for verse 14 is Lk 4:27 that says: And in the prophet Elishah’s time there were many lepers in Israel, but none of these were cured, except the Syrian, Naaman.’

93

Verses 16 and 17 say: But Elisha replied, “As Yahweh lives, whom I serve, I will accept nothing.” Naaman pressed him to accept, but he refused. Then Naaman said: “Since your answer is “No”, allow your servant to be given as much earth as two mules may carry, because your servant will no longer offer holocaust or sacrifice to any god except Yahweh. Parallel text for verse 16 is that says: Saul replied to the servant, “But if we do go, what can we take to the man? The bread in our sacks has gone; and we have no present to offer the man of God. What can we give him?”d Footnote d says “One consults a prophet only after making him a present, Nb 22:7; 1 K 14:3; 2 K 4:42; 5:15; 8:8. Cf. Am 7:12; Mi 3:11; Ezr 13:19.” The Second Reading is from 2 Tim 2:8-13.

Verse 8 says: Remember the Good News that I carry, Jesus Christ, risen from the dead, sprung from the race of David: Parallel texts are:

1. Ac 13:22-23 - [In those days, Paul said:] he (God) deposed him (Saul) and made David their king, of whom he approved in these words, “I have selected David son of Jesse, a man after my own heart, who will carry out my whole purpose’ (v. 22). To keep his promise, God has raised upn for Israel one of David’s descendants, Jesus as Saviour (v. 23). Footnote n says “Or ‘raised from the dead’. The Greek verb can mean either and this ambivalence is exploited in the argument, as in 3:20-26; the promise finds fulfillment in Christ’s resurrection, vv 32-33; see also 26:6-8; moreover, it is by his resurrection that Jesus is established as savior, cf. 5:31; see also 2:21; 4:12; Rm 5:9-10; Ph 3:20, etc. Thus the verb which means ‘raise up’ in v. 22 unequivocally means ‘raise from the dead’ from v. 30 onwards. In v 23 it is transitional and ambiguous.”

2. Rm 1:3, 4 - This news is about the Son of God who according to the human nature he took, was a descended from David (v. 3). It is about Jesus Christ our Lord who is the order of the spirit, the spirit of holiness that is in him, was proclaimedc Son of God in all his power through his resurrection from the dead.d (v. 4). Footnote c says “Vulg. ‘predestined’”; and Footnote d - For Paul Christ rose only because God raised him, 1 Th. 1:10; 1 Co. 6:14; 15:15; 2 Co. 4:14; Ga. 1:1; Rm. 4:24; 10:9; Ac. 2:24+; cf. 1 P. 1:21, thus displaying his ‘power’, 2 Cor. 13:4; Rm. 6:4; Ph. 3:10; Col. 2:12; Ep. 1:19f; Heb. 7:16; and because God raised him to life through the Holy Spirit, Rm. 8:11. Christ is established in glory as Kyrios, Ph 2:9-11+; Ac 2:36; Rm 14:9, deserving anew, this time in virtue of his messianic work, the name he had from eternity, ‘son of God’, Ac 13:33, Heb 1:5; %:5. Cf. Rm 8:11+; 9:5+.

Verse 9 says: …it is on account of this that I have my own hardships to bear even to being chained like a criminal-but they cannot chain up God’s news. Parallel texts are:

1. Ep 3:1 - So, I, Paul, a prisoner of Christ Jesus for the sake of you pagans… 2. Ph 1:13-18 - My chains, in Christ, have become famous not only all over the Praetorium a but everywhere (v. 13), and most of the brothers have taken courage in the

Lord from these chains of mine and getting more and more daring announcing the messageh without fear (v. 14). It is true that some of them are doing it just out of rivalry and competition, but the rest preach Christ with the right intention (v. 15), out of nothing but love, as they know that this is my invariable way of defending the gospel (v. 16). The other, who proclaim Christ for jealous or selfish motives, do not mind if they make my chains heavier to bear (v. 17) But does it matter?

94

Whether from dishonest motives or in sincerity, Christ is proclaimed; and that makes me happy (v. 18). Footnote a says “If Paul is writing from his house-arrest in Rome, this must refer to members of the Praetorian guard (two were quartered just outside the city wall). If Paul is writing from Ephesus or Caesaria, he is referring to the staff of the Praetorium which was the name of the official residence of the governor in each of those cities.”

Footnote

3. Col 1:24 - It makes me happy to suffer for you, as I am suffering now, and in my own body to do what I can to make up all that has still to be undergone by Christ for the sake of his body, the Church. m Footnote m says “Lit. ‘all that is lacking from the sufferings of Christ…Church’. Jesus suffered in order to establish the reign of God, and anyone who continues his work must share this suffering. Paul is not saying that he thinks his own sufferings increase the value of his redemption (since that value cannot be increased) but that he shares by his sufferings as a missionary in those that Jesus had undergone in his own mission, cf. 2 Co. 1:15, Ph. 1:20+. These are the sufferings predicted for the messianic era, Mt. 24:8, Ac. 14:22, 1 Tm. 4:1+, and are all part of the way in which God had always intended the Church to develop. Paul feels that, being the messenger Christ has chosen to send to the pagans, he has been especially called on to experience those sufferings.”

Verse 10 says: So, I bear it all for the sake of those who are chosen, so that in the end they may obtain the salvation that is in Christ Jesus and the eternal glory that comes with it. Parallel text is that says: Teaching you what I right, encouraging you and appealing to you to live a life worthy of the God who is calling youc to share the glory of his kingdom. Footnote c says “Var. ‘called you’.”

Verse 11 says: Here is a saying that you can rely onb: If we have died with him then we shall live with him. Footnote b says “vv. 11-13 are part of a Christian hymn, cf. 1 Tm 3:16.” Parallel texts are:

1. 1 Tm 1:15+ - Here is a saying that you can rely oni and nobody should doubt: That Christ Jesus came into the world to save sinners. I myself am the greatest of them. Footnote i says “Lit. ‘faithful is the word (or saying): this is one of the characteristic phrases of the Pastoral Letters, cf. 3:1; 4:9; 2 Tm 2:11; Tt 3:8.”

2. Rm 6:5+ - If in union with Christ, we have imitated his death, we shall also be imitate his resurrection. Verse 12 says: If we hold firm, then we shall reign with him. If we disown him, then he will disown us. Footnote Parallel texts are:

1. Ac 14:22 - They put fresh heart into the disciples,m encouraging them to persevere in the faith. ‘We all have to experience many hardships’ they said ‘before we enter the kingdom of God.’ Footnote m– Paul uses a similar metaphor, 1 Co 16:9; 2 Cor 2:12; Col 4:3.

2. Rm 8:17 - And if we are children we are heirs as well: heirs of God and coheirs with Christ, sharing his sufferings so as to share his glory

95

3. Mt 10:33 - But the one who disowns me in the presence of me, I will disown in the presence of my Father in heaven. Verse 13 says: We may be unfaithful but he is always faithful, for he cannot disown his own self. Parallel texts are:

1. Rm 3:3 - What if some of them were unfaithful? Will their lack of fidelity cancel God’s fidelity? 2. 1 Co 1:9…because God by calling you has joined you to his Son, Jesus Christ our Lord; and God is faithful. f Footnote f says “Cf. 10:13; 2 Co 1:18; 1 Th 5:24; 2 Th 3:3; 2 Tm

2:13; Heb 10:23; 11:11.” 3. Nb 23:19 - God is no man that he should lie, no son of Adam to draw back., who feels regret. Is it his to say and not do, to speak and not fulfill? 4. Tt 1:2 - And to give them the hope of eternal life that was promised so long ago by God. He does not lie. 5. Heb 6:18 - so that there will be two unalterable thingsf, in which it was impossible for God to be lying, and so that we, now we have found safety, should we have

strong encouragement to take a firm grip on the hope that is held out to us. Footnote f says “I.e. the promise and the oath of God who ‘does not lie’, Tt 1:2.”

96

29th SUNDAY IN ORDINARY Cycle C CORRUPT JUDGE AND THE FORCE OF PATIENCE

“Notice what the unjust judge has to say. Now will not God see justice done to his chosen…” (Lk 18: 6-7) Gospel: Lk 18:1-8


‘So I say to you: Ask, and it will be given you ; search, and you will find; knock, and the door will be opened to you.. With patience a judge may be cajoled: soft tongue breaks bone. He also said to them, ‘Suppose one of you has a friend and goes to him in the middle of the night to say, ‘My friend, let me three loaves (v. 5),Because a friend of mine on his travels has just arrived at my house and I have nothing to offer him’ (v. 6), And the man answers from inside the house, ‘Do not bother me. The door is bolted now, and my children and I are in bed; I cannot get up to give it to you’ (v. 7). I tell you, if the man does not get up and give it to him for friendship’s sake, persistence will be enough to make him get up and give his friend all he wants (v. 8).

Lk 11:9+

Pr 25:15 Si 28:17 Lk 18:1-8

Lk 11:5-8

Jg 14:17 Mt 15:23

1 Then he told them a parable about the need to pray continually and never lose hearta

Lk. 18:1 - a - Pauline in though and expression: cf. Rm. 1:10; 12:12; Ep. 6:18; Col. 1:3; 1 Th. 5:17; 2 Th. 1:11, etc. and 2 Co. 4:1,16; Ga. 6:9; Ep. 3:13; 2 Th. 3:13.

2 “There was a judge in a certain town’ he said ‘who had neither fear of God nor respect for man.

3 In the same town there was a widow who kept on coming to him and say, ‘I want justice from you against my enemy.

97

4 For a long time he refused, but at last he said to himself, Maybe I had neither fear God nor respect for man,

5 but since she keeps pestering me I must give this widow her just rights, or she will persist in coming and worry me to death.

6 And the Lord said, “You notice what the unjust judge has to say.

When he broke open the fifth seal, I saw underneath the altarg the souls all of the people who had been killed on account of the word of Godh for witnessing to it (v. 10). They shouted aloud voice, “Holy and faitful Master, how much longer before you pass sentence and take vengeance for our death on the inhabitants of the earth?”I (v. 11). Each of them was given a white robej, and they were told to be patient a little longer, until the roll was complete and their fellow servants and brothers had been killed just as they had been. When Jesus heard this, he was astonished and said to those following him, ‘I tell you solemnly, nowhere in Israel have I found faithb like this.

Rv 6:9-11 Rv 8:3; 14:18; 16:7; 19:2 Lk 18:7 Dt 32:43 Jb 16:18+; 24:12 Zc 1:12-13

Mt 8:10+ Mt 9:2,22,28 Lk 1:20; 5:5,20 Lk 7:9,50 Is 25:6+ =Lk 13:28-29 Rm 11:12

7 Now will not God see justice done to his chosen who cry to him day and night even when he delays to help them?

Rv 6:9- g – The altar of holocaust, 1 K 8:64+. h – The martyrs. i – The pagan nations. j – Symbolizing triumphant joy. Mt 8:10 – b – The faith that Jesus asks for from the outset of public life (Mk. 1:15) and throughout his subsequent career, is that act of trust and self-abandonment by which people no longer rely on their own strength and policies but commit themselves to the power and guiding word of him in whom they believe (Lk. 1:20,45; Mt. 21:25p,32). Christ asks for this faith especially when he works his miracles(8:13; 9:2p; 22p, 28-29; 15:28; Mk 5:36p;10:52p; Lk 17:19) which are not so much acts of mercy as signs attesting his mission and witnessing to the kingdom (8:3+; cf. Jn 2:11+), hence he cannot work miracles unless he finds the faith without which the miracle lose their true significance (13:58p; 12;38-39; 16:1-4). Since the faith demands the sacrifice of the whole man, mind and heart, it is not an easy act of

98

humility to perform; many decline it, particularly in Israel (8:10p; 15:28; 27:42p; Lk 18;8), or are half-hearted (Mk 9;24; Lk 8;13). Even the disciples are slow to believe (8:26p; 14;31; 18;8; 17:20p) and are still reluctant after the resurrection (28;17; Mk 16:11-14; Lk 24;11,25,41). The most generous faith of all, of the ‘Rock’ (16:16-18), the disciples leader, was destined to the shaken by the outrage of the Passion (26:69-75p) though it was to triumph in the end (Lk 22:32). When faith is strong it works wonders (17:20p; 21:21p; Mk 16:17) and its appeal is never refused (21:22p; Mk 9:23) especially when it asks for forgiveness of sin (9:2p; Lk 7:50) and for that salvation of which it is the necessary condition (Lk 8;12; Mk 16:16, cf. Ac 3:16+).

…with the increase of lawlessness, love of most men will grow cold.

Mt 24:12 Lk 18:8 =Mt 10:22

8 I promise you, he will see justice done to them and done speedily. But when the Son of Man comes, will he find any faith on earth?

99

First Reading: Ex 17:8-13


A battle against the Amalekitese Ex 17:8-13 - e – Attributed to the ‘Elohistic’ tradition. The Amalekites lived further north in the Negeb and in the mountain country of Seir, Gn 14:7; Nb 13:29; Jg 1:16; 1 Ch 4:42f, which is presumably where Hormah was, Nb 14:38-45; cf. Dt 25:17-19; 1 S 15. Amalek was said to be the grandson of Esau, Gn 36:12-16; it was in fact a nation of great antiquity, Nb 24:20. IN the time of the Judges, the Amalekites were in alliance with Midianite bandits; they were still formidable in David’s day. There is no further mention of them until 1 Ch 4:43 and Ps 83:7.

The Amalekite and the Canaanite who lived in that hill country came down and defeated them, and harried all the way to Hormah. Balaam looked on seeing Amalek and declaimed his poem. He said: Amalek, first among the nations! But his posterity shall perish forever.k

Nb 14:45 Ex 17:8+ Jg 1:17

Nb 24:20 Ex 17:8+, 14 1 S 15:3

8 The Amalekites came and attacked Israel in Rephidim

Nb 24:20 – k – Following Sam.

When Moses the servant of Yahweh was deada, Yahweh spoke to Joshua, son of Nunb, Moses’ adjutant. Then Yahweh said to Joshua: Point the javelin in your hand toward Ai; for I am about to put the town into your power.

Jos 1:1+ Nb 27:18 Dt 34 Si 46:1 Ezk 47:13

Jos 8:18f

Jos 8:26 Ex 17:8-15

9 Moses said to Joshua, “Pick out men for yourself, and tomorrow morning march out to engage Amalek. I meanwhile will stand on the hill top, the staff of God in my hand.”

Jos 1:1 – a – b – Jos 8:18 – c – Not merely a signal but a gesture effective in itself like that of Moses in Ex 17:9,11.

100

Then Joshua pointed the javelin in his hand toward the town,c David and his men went out on raids against the Geshurites, Girzites, and Amalekites—for these are the tribes inhabiting the region that goes from Telame in the direction of Shur as far as the land of Egypt.

2 K 13:14-19

1 S 27:8 Ex 17:8+ Jos 13:2 1 S 15

1 S 27:8 – e – ‘Telam’ Greek.

To the elders he had said, “Wait here for us until we come back to you. You have Aaron and Hur with you; if anyone has a difference to settle, let him go to them.

Ex 24:14 Jos 1:1+ Ex 17:10; 19:3

10 Joshua did as Moses told him and marched out engage Amalek while Moses and Aaron and Hur went up to the top of the hill.

You it was, my King, my God, who won those victories for Jacob (v. 4); Through you we trampled down our enemies; through your name we subdued our aggressors (v. 5) My trust was not in my bow, my sword did not gain me victory (v. 6). We conquered our enemies through you, you, who defeated all who hated us – (v. 7).

Ps 44:4-7 Ps 145:1 Ps 20:1; 60:12; Ex 17:11

11 As long as Moses kept his hands raised, Israel had the advantage, when he let his arms fall, the advantage went to Amalek.

12 But Moses’ arms grew heavy, so they took a stone and put it under him and on this he sat, Aaron and Hur supporting his arms, one on one side, one on the other; and his arms remained firm till sunset.

13 With the edge of the sword Joshua cut down Amalek and his people.

101

Second Reading: 2 Tim 3:14-4:2


You have heard everything that I teach in public; hand in on to reliable people so that they may in turn will be able to teach others. My dear Timothy, take care of all that has been entrusted to you.h Have nothing to do with pointless philosophical discussions and antagonistic beliefs of the “knowledge” which is not knowledge at all…

2 Tm 2:2 2 Tm 3:14 1 Tm 4:14; 6:12

1 Tm 6:20 1 Tm 1:4+ 2 Tm 1:12,14 2 Tm 2:2; 3:14 Tt 2:1

14 You must keep to what you have been taught and know to be true: remember who your teachers werec

2 Tim 3:14- c – Var (Vulg.) ‘who your teacher was’. These teachers were Lois, Eunice, 1:5, and above all, apostle Paul himself. 1 Tm 6:20 - h – The faith that has been entrusted to him: this is one of the main themes of the Pastoral letters.

Then I am reminded of the sincere faith which you have; it came first live in your grandmother Lois, and your mother Eunice, and I have no doubt that it is the same faith in you as well. From there he went to Derbe, and then to Lystra. Here there was a disciple called Timothy,a whose mother was a Jewish who had become a believer, but his father was a Greek. And anyway, their minds had been dulled indeed to this very day that same veil is still there when the old covenant is being read, since Christ alone can remove it.c (v. 14) Yes, even today, in fact, whenever Moses is read, the veil is over their minds (v. 15). It will not be removed until they turn to the Lord the veil is (v. 16).

2 Tm 1:5 Ac 16:1 2 Tm 3:14-15

Ac 16:1

2 Co 3:14-16 Ex 34:34 Rm 11:7-10

15 and how, ever since you were a child, you have known the holy scriptures – from these you can learn the wisdom that leads to salvation through faith in Christ Jesus.

Ac. 16:1 - a - Timothy became Paul’s constant companion, cf. 17:14f; 18:5; 19:22; 20:4; 1 Th. 3:2,6; 1 Co. 4:17; 16:10; 2 co. 1:19; Rm. 16:21, and one of his most faithful disciple to the very end (see 1 Tm and 2 Tm which are addressed to him). 2 Co 3:14 – c – Alternative translation ‘nor is it reveled to them that this covenant has been abolished by Christ.’

102

And indeed everything that was written long ago previously in the scriptures was meant to teach us something about hope from the examples scriptures gives of how people who did not give up were helped by God. These things all happened as warning e

for us, not to have the wicked lusts for forbidden things that they had. At the same time, we must be careful that the interpretation of scriptural prophecy is never a matter for the individual (v. 20). Why? Because no prophecy ever came from man’s initiative: when men spoke for God it was the holy Spirit that moved them (v. 21)

Rm 15:4 1 Co 10:6+ 2 Tm 3:16 1 M 2:9 2 M 15:9

1 Co 10:6+ Nb 11:4,34 Rm 4:23 Heb 9:9,24

2 P 1:20-21

2 Tm 3:16 1 P 1:10-12 Ac 3:21

16 All scripture is inspired by God and cand profitably be used for teaching, for refuting error, for guiding people’s lives, and teaching them to be holy,

2 Tim 3:16 – d – Or (less probably) ‘All scripture that is inspired by God can…’ (Vulg). This important affirmation about the inspiration of the OT, cf. 2 P 1:21, probably includes some Christian writings also, 1 Tm 5:18. 1 Co. 10:6+ - e – Lit. ‘types’ (tupoi). The purpose in the events intended by God, was to prefigure in the history of Israel, the spiritual realities of the messianic age (which are known as ‘anti-types’, 1 P. 3:21, but cf. Heb. 9:24). These ‘typological’ (or less accurately, ‘allegorical’, Ga.4:24) meanings in the OT narrative though.

17 This is how a man dedicated to God become fully equipped and ready for any good work.

But, as a man dedicated to God, you must avoid all that. You must aim to be saintly and religious, filled with faith and love, patient and gentle. (v. 11). Fight the good fight of the faith and win for yourself the eternal life to which you were called when you made your profession and spoke up for the truthd in front of many witnesses (v. 12).

1 Tm 6:11f 2 Tm 4:1,7 2 Tm 2:22 1 Co 13:13+ Ga 5:22

Solemn Charge 1 Tim 6:12 – d– When had Timothy ‘spoken up for the truth’? Perhaps at his baptism, or possibly when he was consecrated to the ministry.

And he has ordered us to proclaim this to his peopleo and to tell them that God

Ac 10:42+

4:1 Before God and before Christ Jesus who is to be judge of the living and the dead, I put

Ac 10:42 – o – I.e. the Chosen People, Israel, 10:2; 21:28.

103

had appointed him to judge everyone, alive or dead.p They will have to answer for it in front of the judge who is ready to judge the living and the dead.

of doing all that you have been told, with no faults or failures, until the Appearingf of our Lord Jesus Christ,

1 P 4:5 Ac 10:42 2 Tm 4:1

1 Tm 6:14

this duty to you, in the name of his Appearing and of his kingdom:

p – Those still alive at the glorious coming and those who have died before the coming but then rise for judgment. See 1 Th 4:13-5:10. By raising up Jesus, God has solemnly invested him as supreme Judge, Ac 17:31; Jn. 5:22,27; 2 Tm 4:1; 1 P 4:5; to proclaim the resurrection is therefore to invite men to repentance, Ac. 17:30-31. 1 Tim 6:14 – f – The word ‘epiphany’ (‘appearing’), used in 2 Th 2:8 with reference to the Great Rebel) is adopted in the Pastoral Letters in preference to ‘parousia’ (‘coming’, 1 Co 15:23+), or ‘apocalypse’ (‘revealing’, 1 Co 1:7+), as the technical term here; 2 Tm 4:1,8; Tt 2:13; Heb 9:28, both for the manifestation of Christ in his eschatological triumph, and also, 2 Tim 1:10; cf. Tt 2:11; 3:4, for his manifestation in the results of his action as savior.

When the disturbance was overa, Paul sent for the disciples and, after speaking words of encouragement to them, said good-bye and set out for Macedonia.

The Spirit has explicitly said that during the last timesa there will be some who will desert the faith and choose to listen to deceitful spirits and doctrines that come from the devils…

Ac 20:21 Ac 14:22; 16:40 1 Co 16:5

1 Tm 4:1 Mt 24:23-24 Ac 20:29-30 2 Tm 3:1

2 proclaim the message, welcome or unwelcome, insist on it. Refute falsehood, correct error, call to obedience – but do all with patience and with the intention of teaching.

Ac 20:21 – a – The narrative is resumed from 19:22. 1 Tm 4:1 – a – On the crisis that will characterize the ‘last days’ cf. 2 Th 2:3-12; 2 Tm 3:1; 4:3-4, 2 P 3:3; Jude 18. Also cf. Mt 24:6fp; Ac 20:29-30. As, eschatologically, the ‘last times’ have already begun, Rm 3:26+, we are already living in this final epoch of crisis, cf. 1 Co 7:26; Ep 5:6; 6:13; Jm 5:3; 1 Jn 2:18; 4:1,3; 2 Jn 7; Mt 26:4.

104

Homily for the 29th Sunday in Ordinary Time (Cycle C) Based on (Gospel), (First Reading) and (Second Reading)


CORRUPT JUDGE AND THE FORCE OF PATIENCE “Notice what the unjust judge has to say. Now will not God see justice done to his chosen…” (Lk 18: 6-7)

The Gospel for this 29th Sunday in Ordinary Time (Cycle C) is taken from Lk 18:1-8. Verse 1 says: Then he told them a parable about the need to pray continually and never lose hearta Footnote a says “Pauline in though and expression: cf. Rm. 1:10; 12:12; Ep. 6:18; Col. 1:3; 1 Th. 5:17; 2 Th. 1:11, etc. and 2 Co. 4:1,16; Ga. 6:9; Ep. 3:13; 2 Th. 3:13.” Parallel texts are:

1. Lk 11:9 - ‘So I say to you: Ask, and it will be given you ; search, and you will find; knock, and the door will be opened to you.. 2. Pr 25:15 - With patience a judge may be cajoled: soft tongue breaks bone. 3. Lk 11:5-8 - He also said to them, ‘Suppose one of you has a friend and goes to him in the middle of the night to say, ‘My friend, let me three loaves (v. 5), because a

friend of mine on his travels has just arrived at my house and I have nothing to offer him’ (v. 6), And the man answers from inside the house, ‘Do not bother me. The door is bolted now, and my children and I are in bed; I cannot get up to give it to you’ (v. 7). I tell you, if the man does not get up and give it to him for friendship’s sake, persistence will be enough to make him get up and give his friend all he wants (v. 8).

Verses 2, 3, 4, 5, 6 and 7 say: “There was a judge in a certain town’ he said ‘who had neither fear of God nor respect for man. In the same town there was a widow who kept on coming to him and say, ‘I want justice from you against my enemy. For a long time he refused, but at last he said to himself, Maybe I had neither fear God nor respect for man, but since she keeps pestering me I must give this widow her just rights, or she will persist in coming and worry me to death. And the Lord said, “You notice what the unjust judge has to say. Now will not God see justice done to his chosen who cry to him day and night even when he delays to help them? Parallel texts for verse 7 are:

1. Rv 6:9-11- When he broke open the fifth seal, I saw underneath the altarg the souls all of the people who had been killed on account of the word of Godh for witnessing to it (v. 10). They shouted aloud voice, “Holy and faithful Master, how much longer before you pass sentence and take vengeance for our death on the inhabitants of the earth?”I (v. 11). Each of them was given a white robej, and they were told to be patient a little longer, until the roll was complete and their fellow servants and brothers had been killed just as they had been.

Footnote g says “The altar of holocaust, 1 K 8:64+.”; Footnote h says “The martyrs”.; Footnote i says “The pagan nations”; Footnote j says “Symbolizing triumphant joy.”

105

2. Mt 8:10 - When Jesus heard this, he was astonished and said to those following him, ‘I tell you solemnly, nowhere in Israel have I found faithb like this. Footnote b says “The faith that Jesus asks for from the outset of public life (Mk. 1:15) and throughout his subsequent career, is that act of trust and self-abandonment by which people no longer rely on their own strength and policies but commit themselves to the power and guiding word of him in whom they believe (Lk. 1:20,45; Mt. 21:25p,32). Christ asks for this faith especially when he works his miracles(8:13; 9:2p; 22p, 28-29; 15:28; Mk 5:36p;10:52p; Lk 17:19) which are not so much acts of mercy as signs attesting his mission and witnessing to the kingdom (8:3+; cf. Jn 2:11+), hence he cannot work miracles unless he finds the faith without which the miracle lose their true significance (13:58p; 12;38-39; 16:1-4). Since the faith demands the sacrifice of the whole man, mind and heart, it is not an easy act of humility to perform; many decline it, particularly in Israel (8:10p; 15:28; 27:42p; Lk 18;8), or are half-hearted (Mk 9;24; Lk 8;13). Even the disciples are slow to believe (8:26p; 14;31; 18;8; 17:20p) and are still reluctant after the resurrection (28;17; Mk 16:11-14; Lk 24;11,25,41). The most generous faith of all, of the ‘Rock’ (16:16-18), the disciples leader, was destined to the shaken by the outrage of the Passion (26:69-75p) though it was to triumph in the end (Lk 22:32). When faith is strong it works wonders (17:20p; 21:21p; Mk 16:17) and its appeal is never refused (21:22p; Mk 9:23) especially when it asks for forgiveness of sin (9:2p; Lk 7:50) and for that salvation of which it is the necessary condition (Lk 8;12; Mk 16:16, cf. Ac 3:16+).”

Verse 8 says: I promise you, he will see justice done to them and done speedily. But when the Son of Man comes, will he find any faith on earth? Parallel text is Mt 24:12 that says: …with the increase of lawlessness, love of most men will grow cold. The First Reading is from Ex 17:8-13. The title of this episode is “A battle against the Amalekitese”. Footnote e says “Attributed to the ‘Elohistic’ tradition. The Amalekites lived further north in the Negeb and in the mountain country of Seir, Gn 14:7; Nb 13:29; Jg 1:16; 1 Ch 4:42f, which is presumably where Hormah was, Nb 14:38-45; cf. Dt 25:17-19; 1 S 15. Amalek was said to be the grandson of Esau, Gn 36:12-16; it was in fact a nation of great antiquity, Nb 24:20. IN the time of the Judges, the Amalekites were in alliance with Midianite bandits; they were still formidable in David’s day. There is no further mention of them until 1 Ch 4:43 and Ps 83:7.” Verse 8 says: The Amalekites came and attacked Israel in Rephidim. Parallel Texts are:

1. Nb 14:45 - The Amalekite and the Canaanite who lived in that hill country came down and defeated them, and harried all the way to Hormah. 2. Nb 24:20 - Balaam looked on seeing Amalek and declaimed his poem. He said: Amalek, first among the nations! But his posterity shall perish forever.k Footnote k

says “Following Sam.” Verse 9 says: Moses said to Joshua, “Pick out men for yourself, and tomorrow morning march out to engage Amalek. I meanwhile will stand on the hill top, the staff of God in my hand.” Parallel Texts are:

1. Jos 1:1 - When Moses the servant of Yahweh was deada, Yahweh spoke to Joshua, son of Nunb, Moses’ adjutant.

106

2. Jos 8:18f - Then Yahweh said to Joshua: Point the javelin in your hand toward Ai; for I am about to put the town into your power. Then Joshua pointed the javelin in his

hand toward the town,c Footnote c says “Not merely a signal but a gesture effective in itself like that of Moses in Ex 17:9,11.” 3. 1 S 27:8 - David and his men went out on raids against the Geshurites, Girzites, and Amalekites—for these are the tribes inhabiting the region that goes from Telame

in the direction of Shur as far as the land of Egypt. Footnote e says “‘Telam’ Greek.” Verse 10 says: Joshua did as Moses told him and marched out engage Amalek while Moses and Aaron and Hur went up to the top of the hill. Parallel Text is Ex 24:14 that says: To the elders he had said, “Wait here for us until we come back to you. You have Aaron and Hur with you; if anyone has a difference to settle, let him go to them. Verse 11, 12 and 13 say: As long as Moses kept his hands raised, Israel had the advantage, when he let his arms fall, the advantage went to Amalek. But Moses’ arms grew heavy, so they took a stone and put it under him and on this he sat, Aaron and Hur supporting his arms, one on one side, one on the other; and his arms remained firm till sunset. With the edge of the sword Joshua cut down Amalek and his people. Parallel Text for verse 11 is Ps 44:4-7 that says: You it was, my King, my God, who won those victories for Jacob (v. 4); Through you we trampled down our enemies; through your name we subdued our aggressors (v. 5) My trust was not in my bow, my sword did not gain me victory (v. 6). We conquered our enemies through you, you, who defeated all who hated us – (v. 7). The Second Reading is from 2 Tim 3:14-4:2. Verse 14 says: You must keep to what you have been taught and know to be true: remember who your teachers werec Footnote c says “Var (Vulg.) ‘who your teacher was’. These teachers were Lois, Eunice, 1:5, and above all, apostle Paul himself.” Parallel Texts are:

1. 2 Tm 2:2 - You have heard everything that I teach in public; hand in on to reliable people so that they may in turn will be able to teach others. 2. 1 Tm 6:20- My dear Timothy, take care of all that has been entrusted to you.h Have nothing to do with pointless philosophical discussions and antagonistic beliefs of the

“knowledge” which is not knowledge at all… Footnote h says “The faith that has been entrusted to him: this is one of the main themes of the Pastoral letters.” Verse 15 says: and how, ever since you were a child, you have known the holy scriptures – from these you can learn the wisdom that leads to salvation through faith in Christ Jesus. Parallel Texts are:

107

1. 2 Tm 1:5 - Then I am reminded of the sincere faith which you have; it came first live in your grandmother Lois, and your mother Eunice, and I have no doubt that it is the same faith in you as well.

2. Ac 16:1- From there he went to Derbe, and then to Lystra. Here there was a disciple called Timothy,a whose mother was a Jewish who had become a believer, but his father was a Greek. Footnote a says “Timothy became Paul’s constant companion, cf. 17:14f; 18:5; 19:22; 20:4; 1 Th. 3:2,6; 1 Co. 4:17; 16:10; 2 co. 1:19; Rm. 16:21, and one of his most faithful disciple to the very end (see 1 Tm and 2 Tm which are addressed to him). “

3. 2 Co 3:14-16 - And anyway, their minds had been dulled indeed to this very day that same veil is still there when the old covenant is being read, since Christ alone can remove it.c (v. 14) Yes, even today, in fact, whenever Moses is read, the veil is over their minds (v. 15). It will not be removed until they turn to the Lord the veil is (v. 16). Footnote c says “Alternative translation ‘nor is it reveled to them that this covenant has been abolished by Christ.’”

Verses 16 and 17 say: All scripture is inspired by God and cand profitably be used for teaching, for refuting error, for guiding people’s lives, and teaching them to be holy. This is how a man dedicated to God become fully equipped and ready for any good work. Footnote d says “Or (less probably) ‘All scripture that is inspired by God can…’ (Vulg). This important affirmation about the inspiration of the OT, cf. 2 P 1:21, probably includes some Christian writings also, 1 Tm 5:18.” Parallel Texts are:

1. Rm 15:4 - And indeed everything that was written long ago previously in the scriptures was meant to teach us something about hope from the examples scriptures gives of how people who did not give up were helped by God.

2. 1 Co 10:6 - These things all happened as warning e for us, not to have the wicked lusts for forbidden things that they had. Footnote e says “Lit. ‘types’ (tupoi). The purpose in the events intended by God, was to prefigure in the history of Israel, the spiritual realities of the messianic age (which are known as ‘anti-types’, 1 P. 3:21, but cf. Heb. 9:24). These ‘typological’ (or less accurately, ‘allegorical’, Ga.4:24) meanings in the OT narrative though.”

3. 2 P 1:20-21 - At the same time, we must be careful that the interpretation of scriptural prophecy is never a matter for the individual (v. 20). Why? Because no prophecy ever came from man’s initiative: when men spoke for God it was the holy Spirit that moved them (v. 21)

Title “Solemn Charge.” Parallel text is 1 Tm 6:11 that says: But, as a man dedicated to God, you must avoid all that. You must aim to be saintly and religious, filled with faith and love, patient and gentle. (v. 11). Fight the good fight of the faith and win for yourself the eternal life to which you were called when you made your profession and spoke up for the truthd in front of many witnesses (v. 12). Footnote d says “When had Timothy ‘spoken up for the truth’? Perhaps at his baptism, or possibly when he was consecrated to the ministry.” Chapter 4, verse 1 says: Before God and before Christ Jesus who is to be judge of the living and the dead, I put this duty to you, in the name of his Appearing and of his kingdom: Parallel Texts are:

1. Ac 10:42 - And he has ordered us to proclaim this to his peopleo and to tell them that God had appointed him to judge everyone, alive or dead.p Footnote o says “I.e. the Chosen People, Israel, 10:2; 21:28”; and Footnote p says “Those still alive at the glorious coming and those who have died before the coming but then rise for judgment. See 1 Th 4:13-5:10. By raising up Jesus, God has solemnly invested him as supreme Judge, Ac 17:31; Jn. 5:22,27; 2 Tm 4:1; 1 P 4:5; to proclaim the resurrection is therefore to invite men to repentance, Ac. 17:30-31.”

108

2. 1 P 4:5 - They will have to answer for it in front of the judge who is ready to judge the living and the dead. 3. 1 Tm 6:14 - of doing all that you have been told, with no faults or failures, until the Appearing f of our Lord Jesus Christ… Footnote f says “The word ‘epiphany’

(‘appearing’), used in 2 Th 2:8 with reference to the Great Rebel) is adopted in the Pastoral Letters in preference to ‘parousia’ (‘coming’, 1 Co 15:23+), or ‘apocalypse’ (‘revealing’, 1 Co 1:7+), as the technical term here; 2 Tm 4:1,8; Tt 2:13; Heb 9:28, both for the manifestation of Christ in his eschatological triumph, and also, 2 Tim 1:10; cf. Tt 2:11; 3:4, for his manifestation in the results of his action as savior.”

Verse 2 says: proclaim the message, welcome or unwelcome, insist on it. Refute falsehood, correct error, call to obedience – but do all with patience and with the intention of teaching. Parallel Texts are:

1. Ac 20:21 - When the disturbance was overa, Paul sent for the disciples and, after speaking words of encouragement to them, said good-bye and set out for Macedonia. Footnote a says “The narrative is resumed from 19:22.”

2. 1 Tm 4:1 - The Spirit has explicitly said that during the last timesa there will be some who will desert the faith and choose to listen to deceitful spirits and doctrines that come from the devils… Footnote a says “On the crisis that will characterize the ‘last days’ cf. 2 Th 2:3-12; 2 Tm 3:1; 4:3-4, 2 P 3:3; Jude 18. Also cf. Mt 24:6fp; Ac 20:29-30. As, eschatologically, the ‘last times’ have already begun, Rm 3:26+, we are already living in this final epoch of crisis, cf. 1 Co 7:26; Ep 5:6; 6:13; Jm 5:3; 1 Jn 2:18; 4:1,3; 2 Jn 7; Mt 26:4.”

Homily: The force of patience. Is seems sometimes that we find the difficulties of life to be unbearable as all life on earth are generally difficult. It involves struggles and strivings. One needs the virtue, or force, of patience to withstand these difficulties. To be patient, one needs a lot of motivation to do so. The thee readings for this 29th Sunday in Ordinary Time (Cycle C) all talk about patience: the gospel, first and second readings. We also discussed this virtue in the homily of the “Impatient Landowner” (Sunday in Ordinary Time). Patience is defined in Wikipedia, the free encyclopedia, as “the state of endurance under difficult circumstances, which can mean persevering in the face of delay or provocation without acting on annoyance/anger in a negative way; or exhibiting forbearance when under strain, especially when faced with longer-term difficulties; being steadfast, and its antonyms are hastiness and impetuousness.”

109

James S. Spiegel in the article “The Virtue of Patience: Waiting without complaining” defines patience as "waiting without complaint." According to him, what makes patience a virtue is: “Something else must be required to make one's lack of complaint virtuous. That something is discomfort. It's because a circumstance is uncomfortable for someone that we find (one’s) refusal to complain remarkable and thus regard (one) as patient.” (From James S. Spiegel in www.christianitytoday.com). English Club defines patience as “the ability to wait for something without getting angry or upset.” (from: https://www.englishclub.com/). From www.answers.com, patience is defined as “to tolerate delay implying self-control and forbearance.” My life’s destiny is to be a writer. This is the lifestyle I chose, a lifestyle that is full of difficulties, hardships, poverty and simplicity, so that I could force myself to write. Of course, I would not force my lifestyle to the members of my family because their life’s destinies are different from mine. Therefore, I have to work and earn much so that my family would not suffer the kind of difficulties and sufferings that I endure for the sake of fulfilling my life’s destiny.

http://www.christianitytoday.com/

https://www.englishclub.com/

http://www.answers.com/

110

30th SUNDAY IN ORDINARY TIME Cycle C SELF-RIGHTEOUSNESS

“The tax collector went home justified (Lk 18:14) Gospel: Lk 18:9-14


The Parable of the Pharisee and the Tax Collector

He said to them, “You are the very ones who pass yourselves off as virtuous in people’s sight, but God knows your hearts. For what is thought highly of by men is an loathsome in the sight of God. A man’s conduct may strike him as upright, Yahweh however weighs hearts. He who conceals his faults will not prosper, he who confessesd and renounces them will find mercy. “Be careful not to parade your good deedsa before men to attract their notice; being doing this you will lose all reward from your Father in heaven. Which of the two did the father’s will?” “The first” they said. Jesus said to them, “I tell you solemnly, tax collectors and prostitutes are making their way into the kingdom of God before you. In the same way you appear to people from the outside like good honest men,

Lk 16:15 Lk 18:9 Mt 6:1; 23:28 Pr 21:2 Ac 1:24

Pr 12:2

=Pr 16:2 Lk 16:15; 18:9-14

Pr 28:13

Ps 32 Si 4:26 Lk 18:1-14 1 Jn 1:9

Mt 6:1 Mt 23:5 Lk 16:14-15

Mt 21:31 =Lk 7:29-30; 18:9-14

Mt 23:28 Lk 16:15; 18:9

9 He spoke the following parable to some people who prided themselves on being virtuous and despised everyone else.

Pr 28:13 – d – Allusion to the confession of sins, cf. Lv 5:5; Nb 5:7; Ps 32:5; Ho 14:2-4; Is 1:16-18. Mt 6:1 – a - Lit. ‘performs your righteousness’ (var. ‘perform almsgiving’), i.e. perform good works which makes a man righteous in the sight of God. For the Jews these works were principally: almsgiving (vv. 2-4), prayer (vv. 5-6), fasting (vv. 16-18).

111

but inside you are full of hypocrisy and lawlessness. …if you can teach the ignorant and instruct the unlearned, because your law embodies all knowledge and truth

Rm 2:20 Mt 23 Lk 18:9-12

10 “Two people went up to the Temple to pray; one a Pharisee, the other a tax collector.

11 The Pharisee stood and said this prayer to himself, ‘I thank you God that I am not grasping, unjust, adulterous like the rest of mankind, and particularly that I am not like this tax collector here.

12 I fast twice a week, I pay tithes on all I get.’

13 The tax collector stood some distance away, not daring to raise his eyes to heaven; but he beat his breast and said, ‘God, be merciful to me, a sinner.’

Anyone who exalts himself will be humbled, and anyone who humbles himself will be exalted. For everyone who exalts himself will be humbled, and the man who humbles himself will be exalted.’

=Mt 23:12 =Mt 20:26 Mt 18:4 Lk 1:52-53 =Mt 14:11; 18:14

=Lk 14:11

=Lk 18:14 =Mt 23:12 Lk 9:48

14 This man, I tell you, went home again at rights with God; the other did not. For everyone who exalts himself will be humbled, and the man who humbles himself will be exalted.

112

First Reading: Sir 35:12-14, 16-18


For Yahweh your God I God of gods and Lord of lords, the great God, triumphant and terrible, never partial, never to be bribed. Who shows no partiality to princes and makes no distinction between the rich and the poor, all alike being made by his own hands? For the Lord of all does not cover before a personage, he does not stand in awe of greatness, himself has made small and great and provide for all alike.

Dt 10:17 1 Tm 6:15 Rv 17:14; 19:16

Jb 34:19 Si 35:12

Ws 6:7 Ws 12:8 Dt 10:17 Jb 34:17-19Δ Sir 35:12f Jb 31:15 Pr 22:2

12 Since the Lord is judged who is no respecter of personages.

Sir 35:12 – d – ‘ a judge’; Hebr. ‘a God of justice’.

…to show partiality in judgment is not goodf

Pr 24:23+ Pr 18:5; 28:21; 31:5 Si 35:13 Jm 2:9

13 He shows no respect of personages to the detriment of a poor man, he listens to the plea of the injured party.

Pr 24:23 – f – The law forbids the judge to be a respecter of persons, Lv 19:15; Dt 1:17. The prophets similarly insist, though in different terms, on this same duty, Am 2:6; 5:7,10; 1 S 10:2; Mt 3:9,11; Jr 5:28; Ezk 22:12. The messiah will judge impartially, Is 11:3-5; Jr 23:5-6; Ps 72:4,12,14, like God himself, cf. Ga 2:6.

You shall not wrong any widow or orphan(v. 21). If you will be harsh with them, they will surely cry out to me, and be sure I shall hear their cry (v. 22) My anger will flare, and I will kill you with the sword, your own wives will be

Ex 22:21-23 Dt 10:18; 24:17f; 27:19 Ps 146:9 Is 1:17 Ezk 22:7

14 He does not ignore the orphan’s supplication, nor the widow’s as she pours out her story.

113

widows, your own children orphans(v. 23)

Do not displace the ancient landmark, or encroach an orphan’s lands; (v. 10), for he who avenges them is strong; and will take up their cause against youd (v. 11)

Pr 23:10-11 Pr 15:25; =22:28+ Jb 24:9 Si 35:14 Ex 22:21-23 Pr 22:23

16 The man who with his whole heart serves Gode his petitions will carry to the clouds.

Sir 35:16 – e – Or ‘who does a service (for his neighbor). Pr 23:11 – d – The avenger, cf. Nb 35:19+, is Yahweh.

Cover not my blood, O earthh afford my cry no place to rest.

Jb 16:18+ Ps 9:12 Si 35:17 Heb 11:4 Rv 6:10; 8:3-4

17 The humble man’s prayer pierces the cloudsf until it arrives he is inconsolable.g

Sir 35:17 – f – Where God dwells, cf. Ps 68:34; 104:3, etc. g – Lit. (he is not consoled’; Hebr. ; it does not pause’. Jb 16:18 – h – Blood, if not covered with earth, cries to heaven for vengeance, Gn 4:10; 37:26; Is 26:21; Ezk 24:8. Job, mortally wounded (v. 12f), wishes to leave behind a lasting appeal for vindication: on earth, his blood; with God, the sound of his prayers. This last, personified, cf. Ps 79:11; 88:2; 102:1; Lm 3:44, will be his witness and advocate with God. In 19:25f, Job’s champion is God himself.

18 Nor will he desist until the Most High takes notice of him, acquits the virtuous and delivers judgment.

114

Second Reading: 2 Tim 4:6-8, 16-18


And then, if my blood has to be shed as part of your own sacrifice and offering – which is your faithr, I rejoice and share my joy with all of you.

Ph 2:17+ Rm 1:9+ 2 Tm 4:6 Ph 1:4+

6 As for me, my life is already being poured away like a libationa, and the time of my departure is at hand.

2 Tim 4:6 – a – Libations of wine, water or oil were poured over the victims not only in pagan sacrifices but also in Jewish ones, cf. Ex 29:40; Nb 28:7. Ph 2:17 – r – Libations were common to both Greek and Jewish sacrifices: Paul merely applies this custom metaphorically to the spiritual worship of the new creation, cf. 3:3; 4:18; Rm 1:9+.

But life to me is not a thing to waste words on,o provided that when I finish my race I have carried out the mission the Lord Jesus gave me – and that was to bear witness to the Good News of God’s grace. All the runners at the stadium are trying to win the race, but only one of them gets the prize. You must run in the same way, meaning, to win. Timothy, my son, these are the instructions I am giving you: I ask you to remember the words once spoken over you by the prophets,k and taking them to heart to fight like a good soldier. Fight the good fight of the faith and win for yourself the eternal life to which you were called when you made your

Ac 20:24 Ph 2:16 2 Tm 4:7

1 Co 9:24 Ga 5:7 Ws 5:16 Ph 3:14 2 Tm 4:7-8

1 Tm 1:18

1 Tm 4:14 2 Tm 4:7

1 Tm 6:12 2 Tm 4:7

7 I have fought the good fight to the end; I have run the race to the finish; I have kept the faith…

Ac 20:24 – o – Cf 15:26; 21:13; 1 Th 2:8; Ph 1:21-23. Others translate ‘But I do not count my life of any value, as if it were precious to me’. 1 Tm 1:18 – k – Here and in 4:14 Paul reminds Timothy of the part played by the ‘prophets’ when the college of elders laid their hands on his head, Ac 13:1-3; 11:27+. 1 Tim 6:12 – d– When had Timothy ‘spoken up for the truth’? Perhaps at his baptism, or possibly when he was consecrated to the ministry.

115

profession and spoke up for the truthd in front of many witnesses.

In the army, no soldier gets himself mixed up in civilian life because he must be at the disposal of the men who recruited him (v. 4) Or take an athlete – he cannot win any crown unless he has kept all the rules of the contest… (v. 5). All the fighters at the games go into strict training; they do this just to win a wreath that will wither away, but we do it for a wreath that will never wither. of doing all that you have been told, with no faults or failures, until the Appearingf of our Lord Jesus Christ,

2 Tm 2:4-5 2 Tm 4:8 1 Co 9:25+

1 Co 9:25+ Ws 5:16 Ph 3:14 2 Tm 4:7-8 Jm 1:12 1 P 5:4 Rv 2:10; 3:11

1 Tm 6:14+

8 All there is to come now is the crown of righteousness reserved for me, which the Lord, the righteous judge, will give to me on that Day, and not only to me, but to all those who have longed for his Appearing.

1 Tim 6:14 – f – The word ‘epiphany’ (‘appearing’), used in 2 Th 2:8 with reference to the Great Rebel) is adopted in the Pastoral Letters in preference to ‘parousia’ (‘coming’, 1 Co 15:23+), or ‘apocalypse’ (‘revealing’, 1 Co 1:7+), as the technical term here; 2 Tm 4:1,8; Tt 2:13; Heb 9:28, both for the manifestation of Christ in his eschatological triumph, and also, 2 Tim 1:10; cf. Tt 2:11; 3:4, for his manifestation in the results of his action as savior.

16 The first time that I had to present my defense,e there was not a single witness to support me. Every one of them deserted me - may they be held accountable for it.

2 Tim 4:16 – e - at some recent hearing of his case.

But when they hand you over, do not worry about how to speak or what to say. what you are to say will be given to you when the time comes.

I shall continue being happy, because I know this will help to save me, thanks to your prayers and to the help which will

Mt 10:19f Ex 4:10-12 Jr 1:6-10 Jn 15:26 Ac 4:8,31

Ph 1:19f Ph 1:4+ Jb 13:16 LXX

17 But the Lord stood by me and gave me power, so that through me the whole message may be proclaimed for all the pagans to hear; and so I was rescued from the lion’s mouth.

Col 4:3 – a – Var. ‘of God’, cf. 2:2. Ps 22:21 – i – ‘my poor (soul)’ conj. Following versions; ‘you have answered me’ Hebr.

116

be given to me the Spirit of Jesus. Pray for us especially asking God to show us opportunities for announcing the message and proclaiming the mystery of Christ,a for the sake of which I am in chains. …save me from the lion’s mouth, my poor soull from the wild bull’s horns. The king then ordered Daniel to be fetched and thrown into the lion pit. The king said to Daniel, “Your God himself, whom you have served so faithfully, will have to save you himself.

Col 4:3f

Ps 22:21 2 Tm 4:17

Dn 6:17

He alone is wisdom.m Give glory therefore to him through Jesus Christ for ever and ever. Amen.n

Rm 16:27+

18 The Lord will rescue me from all evil attempts on me and bring me safely tof his heavenly kingdom. To him be glory forever and ever. Amen

2 Tim 4:18 – f – Of ‘and keep me safe for’. Rm 16:27 - m - Cf 11:33-36; 1 Co 1:24; 2:7; Ep 3:10; Col 2:3; 10:7; 17:5,7. n - CF Ga 1:5; Ep 3:21; Ph 4:20; 1 Tm 1:17; 6:16; 2 Tm 4:18; Heb 13:21; 1 P 4:11; 2 P 3:18; Jude 25; Rv 1:6.

117

Homily for the 30th Sunday in Ordinary Time (Cycle C)

Based on Lk 18:9-14 (Gospel), Sir 35:12-14,16-18 (1st Reading) and 2 Tim 4:6-8,16-18 (2nd Reading)


SELF-RIGHTEOUSNESS “The tax collector went home justified (Lk 18:14)

The Gospel reading for this 30th Sunday in Ordinary Time is taken from Lk 18:9-14 under the title “The Parable of the Pharisee and the Tax Collector”

Verse 9 says: He spoke the following parable to some people who prided themselves on being virtuous and despised everyone else. Parallel texts are:

1. Lk 16:15 - He said to them, “You are the very ones who pass yourselves off as virtuous in people’s sight, but God knows your hearts. For what is thought highly of by men is an loathsome in the sight of God.

2. Pr 12:2 - A man’s conduct may strike him as upright, Yahweh however weighs hearts. 3. Pr 28:13 - He who conceals his faults will not prosper, he who confessesd and renounces them will find mercy. Footnote d says “Allusion to the confession of sins, cf. Lv

5:5; Nb 5:7; Ps 32:5; Ho 14:2-4; Is 1:16-18.” 4. Mt 6:1 - “Be careful not to parade your good deedsa before men to attract their notice; being doing this you will lose all reward from your Father in heaven . Footnote

a says “Lit. ‘performs your righteousness’ (var. ‘perform almsgiving’), i.e. perform good works which makes a man righteous in the sight of God. For the Jews these works were principally: almsgiving (vv. 2-4), prayer (vv. 5-6), fasting (vv. 16-18).”

5. Mt 21:31 - Which of the two did the father’s will?” “The first” they said. Jesus said to them, “I tell you solemnly, tax collectors and prostitutes are making their way into the kingdom of God before you.

6. Mt 23:28 - In the same way you appear to people from the outside like good honest men, but inside you are full of hypocrisy and lawlessness. 7. Rm 2:20…if you can teach the ignorant and instruct the unlearned, because your law embodies all knowledge and truth

Verse 10, 11, 12, 13, and 14 says: “Two people went up to the Temple to pray; one a Pharisee, the other a tax collector. The Pharisee stood and said this prayer to himself, ‘I thank you God that I am not grasping, unjust, adulterous like the rest of mankind, and particularly that I am not like this tax collector here. I fast twice a week, I pay tithes on all I get.’ The tax collector stood some distance away, not daring to raise his eyes to heaven; but he beat his breast and said, ‘God, be merciful to me, a sinner.’ This man, I tell you, went home again at rights with God; the other did not. For everyone who exalts himself will be humbled, and the man who humbles himself will be exalted. Parallel texts for verse 14 are:

1. Mt 23:12 - Anyone who exalts himself will be humbled, and anyone who humbles himself will be exalted.

118

2. Lk 14:11 - For everyone who exalts himself will be humbled, and the man who humbles himself will be exalted.’

The First Reading is from Sir 35:12-14, 16-18. Verse 12 says: Since the Lord is judged who is no respecter of personages. Footnote d says ‘a judge’; Hebr. ‘a God of justice’. Parallel texts are:

1. Dt 10:17 - For Yahweh your God I God of gods and Lord of lords, the great God, triumphant and terrible, never partial, never to be bribed. 2. Jb 34:19 - Who shows no partiality to princes and makes no distinction between the rich and the poor, all alike being made by his own hands? 3. Ws 6:7 - For the Lord of all does not cover before a personage, he does not stand in awe of greatness, himself has made small and great and provide for all alike.

Verse13 says: He shows no respect of personages to the detriment of a poor man, he listens to the plea of the injured party. Footnote Parallel text is Pr 24:23 that says: …to show partiality in judgment is not goodf Footnote f says “The law forbids the judge to be a respecter of persons, Lv 19:15; Dt 1:17. The prophets similarly insist, though in different terms, on this same duty, Am 2:6; 5:7,10; 1 S 10:2; Mt 3:9,11; Jr 5:28; Ezk 22:12. The messiah will judge impartially, Is 11:3-5; Jr 23:5-6; Ps 72:4,12,14, like God himself, cf. Ga 2:6.” Verse 14 says: He does not ignore the orphan’s supplication, nor the widow’s as she pours out her story. Parallel text is Ex 22:21-23 that says: You shall not wrong any widow or orphan(v. 21). If you will be harsh with them, they will surely cry out to me, and be sure I shall hear their cry (v. 22) My anger will flare, and I will kill you with the sword, your own wives will be widows, your own children orphans(v. 23). Verse 16 says: The man who with his whole heart serves Gode his petitions will carry to the clouds. Footnote e says “Or ‘who does a service (for his neighbor).” Parallel text is Pr 23:10-11 that says: Do not displace the ancient landmark, or encroach an orphan’s lands; (v. 10), for he who avenges them is strong; and will take up their cause against youd (v. 11). Footnote d says “The avenger, cf. Nb 35:19+, is Yahweh.” Verse 17 and 18 says: The humble man’s prayer pierces the cloudsf until it arrives he is inconsolable.g Nor will he desist until the Most High takes notice of him, acquits the virtuous and delivers judgment. Footnote f says “Where God dwells, cf. Ps 68:34; 104:3, etc.”; and Footnote g says “Lit. (he is not consoled’; Hebr. ; it does not pause’.”

119

Parallel text is Jb 16:18 that says: Cover not my blood, O earthh afford my cry no place to rest. Footnote h says “Blood, if not covered with earth, cries to heaven for vengeance, Gn 4:10; 37:26; Is 26:21; Ezk 24:8. Job, mortally wounded (v. 12f), wishes to leave behind a lasting appeal for vindication: on earth, his blood; with God, the sound of his prayers. This last, personified, cf. Ps 79:11; 88:2; 102:1; Lm 3:44, will be his witness and advocate with God. In 19:25f, Job’s champion is God himself.”

The Second Reading is from 2 Tim 4:6-8, 16-18.

Verse 6 says: As for me, my life is already being poured away like a libationa, and the time of my departure is at hand. Footnote a says “Libations of wine, water or oil were poured over the victims not only in pagan sacrifices but also in Jewish ones, cf. Ex 29:40; Nb 28:7.” Parallel text is Ph 2:17 that says: And then, if my blood has to be shed as part of your own sacrifice and offering – which is your faithr, I rejoice and share my joy with all of you. Footnote r says “Libations were common to both Greek and Jewish sacrifices: Paul merely applies this custom metaphorically to the spiritual worship of the new creation, cf. 3:3; 4:18; Rm 1:9+”. Verse 7 says: I have fought the good fight to the end; I have run the race to the finish; I have kept the faith… Parallel texts are:

1. Ac 20:24 - But life to me is not a thing to waste words on,o provided that when I finish my race I have carried out the mission the Lord Jesus gave me – and that was to bear witness to the Good News of God’s grace. Footnote o says “Cf 15:26; 21:13; 1 Th 2:8; Ph 1:21-23. Others translate ‘But I do not count my life of any value, as if it were precious to me’.”

2. 1 Co 9:24 - All the runners at the stadium are trying to win the race, but only one of them gets the prize. You must run in the same way, meaning, to win. 3. 1 Tm 1:18 - Timothy, my son, these are the instructions I am giving you: I ask you to remember the words once spoken over you by the prophets,k and taking them to

heart to fight like a good soldier. Footnote k says “Here and in 4:14 Paul reminds Timothy of the part played by the ‘prophets’ when the college of elders laid their hands on his head, Ac 13:1-3; 11:27+.”

4. 1 Tm 6:12 - Fight the good fight of the faith and win for yourself the eternal life to which you were called when you made your profession and spoke up for the truthd in front of many witnesses. Footnote d says “When had Timothy ‘spoken up for the truth’? Perhaps at his baptism, or possibly when he was consecrated to the ministry.”

Verse 8 says: All there is to come now is the crown of righteousness reserved for me, which the Lord, the righteous judge, will give to me on that Day, and not only to me, but to all those who have longed for his Appearing. Parallel texts are:

1. 2 Tm 2:4-5 - In the army, no soldier gets himself mixed up in civilian life because he must be at the disposal of the men who recruited him (v. 4) Or take an athlete – he cannot win any crown unless he has kept all the rules of the contest… (v. 5).

2. 1 Co 9:25 - All the fighters at the games go into strict training; they do this just to win a wreath that will wither away, but we do it for a wreath that will never wither.

120

3. 1 Tm 6:14…of doing all that you have been told, with no faults or failures, until the Appearingf of our Lord Jesus Christ, Footnote f says “The word ‘epiphany’ (‘appearing’), used in 2 Th 2:8 with reference to the Great Rebel) is adopted in the Pastoral Letters in preference to ‘parousia’ (‘coming’, 1 Co 15:23+), or ‘apocalypse’ (‘revealing’, 1 Co 1:7+), as the technical term here; 2 Tm 4:1,8; Tt 2:13; Heb 9:28, both for the manifestation of Christ in his eschatological triumph, and also, 2 Tim 1:10; cf. Tt 2:11; 3:4, for his manifestation in the results of his action as savior. “

Verses 16 and 17 say: The first time that I had to present my defense,e there was not a single witness to support me. Every one of them deserted me - may they be held accountable for it. But the Lord stood by me and gave me power, so that through me the whole message may be proclaimed for all the pagans to hear; and so I was rescued from the lion’s mouth. Footnote e says “at some recent hearing of his case”. Parallel texts are:

1. Mt 10:19 - But when they hand you over, do not worry about how to speak or what to say. what you are to say will be given to you when the time comes. 2. Ph 1:19 - I shall continue being happy, because I know this will help to save me, thanks to your prayers and to the help which will be given to me the Spirit of Jesus. 3. Col 4:3f - Pray for us especially asking God to show us opportunities for announcing the message and proclaiming the mystery of Christ,a for the sake of which I am

in chains. Footnote a says “Var. ‘of God’, cf. 2:2.” 4. Ps 22:21…save me from the lion’s mouth, my poor souli from the wild bull’s horns. Footnote i says ‘my poor (soul)’ conj. Following versions; ‘you have answered me’

Hebr.” 5. Dn 6:17 - The king then ordered Daniel to be fetched and thrown into the lion pit. The king said to Daniel, “Your God himself, whom you have served so faithfully, will

have to save you himself. Verse 18 says: The Lord will rescue me from all evil attempts on me and bring me safely tof his heavenly kingdom. To him be glory forever and ever. Amen. Footnote f says “Of ‘and keep me safe for’“ Parallel text is Rm 16:27 that says: He alone is wisdom.m Give glory therefore to him through Jesus Christ for ever and ever. Amen.n Footnote m says “Cf 11:33-36; 1 Co 1:24; 2:7; Ep 3:10; Col 2:3; 10:7; 17:5,7”; and Footnote n says “CF Ga 1:5; Ep 3:21; Ph 4:20; 1 Tm 1:17; 6:16; 2 Tm 4:18; Heb 13:21; 1 P 4:11; 2 P 3:18; Jude 25; Rv 1:6.”

121

31st SUNDAY IN ORDINARY TIME Cycle C ZACCHEUS

“For the Son of Man has come to seek out and to save what was lost” (Lk 19:10) Gospel: Lk 19:1-10


1 He entered Jericho and was going through the town,

For if you love those who love you, what right have you to claim any credit? Even the tax collectorq do as much, do they not?

Mt 5:46 Lk 6:32

2 When a man whose name was Zacchaeus made his appearance; he was one of the senior tax collectors and a wealthy man.

Mt 5:46 - q - They were employed by the occupying power, and this earned them popular contempt cf 9:10.

3 He was anxious to see what kind of a man Jesus was; but he was short and could not see him for the crowd;

4 so he ran ahead and climbed a sycamore tree to catch a glimpse of Jesus who was to pass that way.

5 When Jesus reached the spot, he looked up and spoke to him: “Zacchaeus, come down. Hurry, because I must stay at your house today.”

He will be your joy and delight and many will rejoicei at his birth…

Lk 1:14+ Lk 1:10,58; Lk 10:17,21

6 And he hurried down and welcomed him joyfully.

Lk 1:14 – i - Joy is the keynote of ch. 1-2; 1:28,46,58; 2:10. Cf 10:17,20f; 13:17; 15:7,32; 19:6,17; 24:41,5. Ac 2:46+.

The Pharisees and their scribes complained to his disciples, saying, “Why do you eat and drink with tax collectors and sinners? On almsgivingd Sell you possessions and give alms. Get yourselves purses that do not wear out, treasure that will not fail you, in heaven where no thief can reach

Lk 5:30

Lk 12:33+ Lk 3:11 Lk 6:30 Lk 7:5

7 They all complained when they saw what was happening. “He has gone to stay at a sinner’s house” they said.

Lk 12:33- d - That riches are a danger and should be given away in alms is characteristic teaching of Lk: cf. 3:11; 6:30; 7:5; 11:41; 12:33-34; 14:14; 16:9; 18:22; 19:8; Ac 9:36; Ac 10:2,4,31.

122

it and no moth destroy it. and the Pharisees and scribes complained. “This man’ the said, ‘welcomes sinners and eats with them.”

Lk 11:41 Pr 13:7 Ws 7:14 Mt 6:20-21

Lk 15:2

Lk 19:7

If a man steals an ox or a sheep and then slaughters or sells it, he must five oxen for the ox, four sheep for the sheep. He must make fourfold restitution for the lamb for doing such a thing and showing no compassion.

Ex 21:37 2 S 12:6 LK 19:8

2 S 12:6

Ex 21:37 Lk 19:8

8 But Zacchaeus stood his ground and said to the Lord, “Look, sir, I am going to give half of my property to the poor, and if I have cheated anybody I will pay him back four times the amount.”a

Lk 19:8 – a – Fourfold restitution was imposed by the Jewish law (Ex 21:37) for one case only; Roman law demanded it of all convicted thieves. Zaccheus goes further: he acknowledges the obligation in the case of any injustice he may have been responsible for.

9 And Jesus said to him, “Today salvation has come to this house because this man too is a son of Abraham; b

Lk 19:8 – b – Notwithstanding his despised profession. No social rank excludes ‘salvation’, cf. 3:12-14. All the Jewish privileges follow from ‘sonship of Abraham,’ cf. 3:8; Rm 4:11f; Ga 3:7f.

Which of the two did the father’s will?” “The first” they said. Jesus said to them, “I tell you solemnly, tax collectors and prostitutes are making their way into the kingdom of God before you. And then, when he got home, call together his friends and neighbors? Rejoice with me,” he would say ‘I have found my sheep that was lost.’ (v. 6). And then, when she had found it, call together her friends and neighbors?

Mt 21:31 =Lk 7:29-30; 18:9-14

Lk 15:6,9,24,32

10 For the Son of Man has come to seek out and to save what was lost.”

123

Rejoice with me,” she would say ‘I have found the drachma I lost.’ (v. 9). because this son of mine was dead, and has come back to life; he was lost and is found.” And began to celebrate. (v. 24). But it was only right we should celebrate and rejoice, because your brother here was dead and has come to life; he was lost and is found. (v. 32).

Lk 19:10 Lk 1:14 Ezk 18:23 Ezk 33:11 Lk 19:10

124

First Reading: Ws 11:22-12:2


See, the nations are like a drop on the pail’s rim. They count as a grain of dust: see, the islands weigh no more than fine powder. What am I to do with you, Ephraim? What am I to do with you, Judahe This love of yours is like a morning cloud, like the dew that quickly disappears. Therefore, they will be like morning mist, like the dew that quickly disappears, like the chaff whirledd from the threshing floor, like smoke escaping through the window.

Is 40:15 Si 10:16-17 Ps 2:4-5; 62:9 Ws 11:22

Ho 6:4 =Ho 13:3 Ps 78:36 Ws 11:22

Ho 13:3 =Ho 6:4 Ws 11:22 Is 17:13; 41:16 Zp 2:2

22 In your sight the whole world is like a grain of dust that tips the scalesp, like a drop of morning dew falling on the ground.

Ws 11:22 – p – Or ‘that does not even tip the scales’. Ho 6:4 - e – The original text may have read ‘Israel’ in synonymous parallelism with ‘Ephraim’, cf. 5:3. Ho 13:3 – d -

‘Yet he is unmoved, and nothing can touch him.’ But nonetheless he does take pity on nations and men? He sees and recognizes how wretched their end is, and so he makes his forgiveness all the greater.

Jb 34:29 Ws 11:23; 12:2

Si 18:12 Ws 11:23

23 Yet you are merciful to allq, because you can do all things and overlook men’s sins so that they can repent.

Ws 11:23 – q – The thought of vv. 23f is not new to Israel but it had never before been expressed so powerfully, nor so serenely or so logically argued as in vv. 25-26.

Little by little, therefore, you correct those who offend, you admonish and remind them of how they have sinned, so that they may abstain from evil and trust in you, Lord (v. 2). But by condemning them piece by piece, you gave them chance to repent, although you knew very well they were inherently

Ws 12:2, 10 Ws 11:23; 12:2 Am 4:6

24 Yes, you love all that exists, you hold nothing of what you have made in abhorrence, for had you hated anything, you would not have formed it.

Rm 3:25 - k - Lit. ‘whom God put forward as (or: destined to be) a propitiatory through faith

125

evil, innately wicked… (v. 10).

Or are you abusing his abundant goodness, patience, and toleration, not realizing that this goodness of God is meant to lead you to repentance?

Who was appointed by God to sacrifice his life so as to win reconciliation through faith.k

Rm 2:4 Ws 11:23 Si 5:4 2 P 3:9

Rm 3:25

by his blood’. For the ’propitiatory’ or ‘throne of mercy’, cf. Ex. 25:17+; and cf. Heb 9:5. On the day of Atonement, Lv 16:1+, this was sprinkled with blood, Lv. 16:15. The blood of Christ has performed what the ancient ritual could only symbolize: purification from sin. Cf. also the blood of the covenant, Ex. 24:8+, Mt. 26:28.

Death was not God’s doing, he takes no pleasure in the extinction of the living. To be– for this he created all;m The world’s created things have health in them, in them no fatal poison can be found, and Hadesn holds no power on earth;

Yet God did make man imperishable, he made him in the image of his own nature;m It was the devil’s envy that brought death into the world,n as those who are his partners will discover.

God saw all he had made, and indeed it was very good. Evening came, and morning came—the sixth day.

Ws 1:13-14 Ws 2:23-24 Ws 11:24 Ws 12:1 Ezk 18:12 Ezk 33:11 Ho 11:9 Jn 8:44

Ws 2:23-24

Gn 1:26+ 2 P 1:4 Gn 3 Jn 8:44 Rm 5:12

Gn 1:31+ Ps 104:24 Qo 3:11; 7:29 Si 39:33-35 Ac 10:15 1 Tm 4:4

25 And how could a thing remain, had you not willed it; could a thing persist, how be conserved, if not called forth by you?

Ws 1:14 – m – God, ‘He-who-is’; Ex 3:14+; caused all things to be. n– ‘Hades’; the Hebr. Sheol, Nb 16:33+, here represents not the dwelling place of the dead but the power of personified Death, cf. Rv 6:8; 20:14. Ws 2:23-24 - m – ‘nature’; var. ‘eternity’, ‘likeness’. n–‘devil’ in the LXX renders the Hebr. Satan, cf. Jb 1:6+. Here, the author is interpreting Gn 3, cf. Rv 12:9; 20:2; Jn 8:44; 1 Jn 3:8. The death introduced by the devil is spiritual, with physical death as its consequence, cf. 1:13+; Rm 5:12f.

126

And universally kind; Yahweh’s tenderness embraces all his creatures.

Ps 145:9 Ps 103:13 Ws 1:13-14; 11:24

What! Am I likely to take pleasure in the death of a wicked man—it is the Lord Yahweh who speaks - not prefer to see to see him renounce his wickedness and live? Say to them, ‘As I live – it is the Lord Yahweh who speaks – I take pleasure, not in the death of the wicked man, but in the turning back of a wicked man who changes his ways to win life. Come back, come back from your evil ways. Why are you so anxious to die, House of Israel?’


Ezk 33:11

Ezk 18:23,31 Ws 1:13; 11:26 Lk 15:7; 10:32 Jn 8:11

26 You spare all things because all things are yours, Lord lover of lifer

Ws 11:26 – l – Lit. ‘lover of the soul’.

Yahweh fashioned man of dust from the soilc. Then he breathe into his nostrils a breath of life, and thus man became a living being.

Yet you are merciful to allq, because you can do all things and overlook men’s sins so that they can repent.

But by condemning them piece by piece, you gave them chance to repent, although you knew very well they were

Gn 2:7+ Gn 3:19; 6:3 Ps 104:29f Qo 3:20f; 12:7 Jb 34:14f; 33:4 ↗1 Co 15:45

Ws 11:23

Jb 34:29 Si 18:12

Ws 12:10

Ws 11:23; 12:2 Am 4:6

12:1 You whose imperishable spirit is in all.a Ws 12:1 – a–The breath of life infused into the creatures by God, Gn 2:7+, not the spirit; the soul of the world in Stoic philosophy. Vulg. translates inaccurately ‘How good and kind, Lord, is your spirit in all beings.’ Gn 2:7 – c – Man, adam, is of the soil, adamah, cf. 3:19,23. This collective noun is to become, 4:25; 5:1,3, the proper name of the first human being, Adam. Ws 11:23 – q – The thought of vv. 23f is not new to Israel

127

inherently evil, innately wicked…

‘Yet he is unmoved, and nothing can touch him.’ Bu nonetheless he does take pity on nations and men?

Jb 34:29 Ws 11:23; 12:2

but it had never before been expressed so powerfully, nor so serenely or so logically argued as in vv. 25-26.

And that is why f I left your teeth cleang in all your towns, left you without bread in all your villages; and yet you never came back to me.— It is Yahweh who speaks. In the same way, I tell you, there will be more rejoicing in heaven over one repentant sinner than over ninety-nine virtuous men who have no need of repentance.

Am 4:6+ Lv 26:14-39 Ws 12:2,10 Is 1:5; 42:25

Lk 15:7

Lk 19:10 Lk 1:14+ Ws 12:2 Ezk 18:23 Ezk 33:11

2 Little by little, therefore, you correct those who offend, you admonish and remind them of how they have sinned, so that they may abstain from evil and trust in you, Lord.

Am 4:6 – f – The following passages, vv. 6-12, is a short poem with a refrain indicating the lesson God wanted the people to learn from these events. As a father punished his child, Dt 8:5+, so God wants to bring back his people to himself (here the seven strokes of his rod are listed in crescendo; Am 4:6-11; Lv 26:14-39; Dt 28:15-68); but all is in vain, Is 9:12; 42:25; Jr 2:30; 5:3; Ho 7:10; Zp 3:2,7; Hg 2:17, cf. Rv 9:20,21; 16:9,11; Ex 7-11. Israel is hardened in sin and God is about to strike him down. g – i.e. ‘by sending famine’.

128

Second Reading: 2 Thes 1:11-2:2


It is God, for his loving purpose, who puts both the will and the action into you.

Ph 2:13 Ac 17:28 Ep 2:10; 3:20 Heb 13:21

11 Knowing this, we pray continually that our God will make you worthy of his call, and by his power fulfill all yourf desires for good ness and complete all that you have been doing through faith…

2 Th 1:11 -

f – Or ‘his’.

Listen to the word of Yahweh, you who tremble at his word. Your brother say, who hate you and who reject you because of my name. Let Yahweh show his gloryd, let us witness your joy; But they shall be put to shame. “Therefore, in the islands they give gloryh to Yahweh! In the islands of the sea, to the name of Yahweh, the God of Israel!” All I have is yours and all you have is mine, and in them I am glorified (v. 10). Father, I want those you have given me to be with me where I am so that they may always see the glory you gave me because you loved me before the foundation of the world (v. 24).

Is 66:5 2 Th 1:10,12

Is 24:15 2 Th 1:12

Jh 17:10,24 2 Th 1:10,12 Jn 12:26; 14:3 1 Th 4:17 Jn 17:5+ Mt 25:23 2 Th 1:12

12 because in this way the name of our Lord Jesus will be glorified in you and you in him by the grace of our God and the Lord Jesus Christ.

Is 66:5 – d – ‘show his glory’ following versions. Is 24:15 – h – text corr.: ‘in the lights, give glory to’ Hebr.

And he will send his angels with aloud trumpetq to gather his chosen from the four winds, from one end of heaven to the other.r But all of them in their proper order: Christ as the first fruits and then, after the coming of Christ, those who belong

Mt 24:31+ Dn 7:13-14 1 Th 4:16

1 Co 15:23

2:1 To turn now, brothers, to the coming of our Lord Jesus Christ and how we shall all be gathered round him,

Mt 24:31 – q – Add. ‘and a voice’. r – Lit. ‘from the four winds, from the ends of the heavens to their ends’, a composite formula from Zc 2:10 and Dt 30:4, texts which treat of the reunion of scattered Israel, cf. Ezk 37:9 and Ne 1:9. See also Is 27:13. Here therefore as in vv. 22 and 24, the ‘chosen’ are

129

to him. We can tell you this, from the Lord’s own teachingh, that any of us who are left alive, until the Lord’s coming, will not have any advantage over those who have died (v. 15). At the trumpet of Godi the voice of an archangel will call out the command and the Lord himself will come down from heaven,j and those who have died with Christ will be the first to rise (v. 16). And those of us who are still k alive, will be taken up in the clouds with them to meet the Lord in the air. So we shall stay be with the Lord forever (v. 17).l

1 Th 4:15-17 1 Co 15:23, 51-52 Mt 24:30-31 2 Th 1:7f

those Jews that Yahweh will rescue from the ruin of their nation in order to admit them, along with the pagans, into his kingdom v. 30. 1 Th 4:15-17 – h – No precise reference in the written gospels can be given for this saying of Jesus, but cf. Mt 24 with vv. 15-17. Perhaps Paul is relying here on the authority he had been given the vision on the Damascus road, cf. Dn 7:1, 13, 16. i – ‘us’; Paul includes himself among those who will be present at the parousia; more by aspiration, however, than by conviction, cf. 5:1+. j – the trumpet, voice and clouds were traditional signs that accompanied manifestations of God, cf. Ex 13:32+; 19:16+ and they were adopted as conventional elements of apocalyptic literature, cf. Mt 24:30f+; 2 Th 1:8+. k – Om. ‘(we) who are still alive’. l – Of all the details given here: that the dead will answer the summons by returning to life that they and the living will be taken to meet the Lord, and that they will accompany him to the judgment with which the eternal kingdom begins, the essential one is the last: eternal life with Christ, cf. 5:10; 2 Th 2:1. That is to be the ‘salvation, the glory, the kingdom’ that Jesus shares among his chosen followers.

From me, Paul, these greeting is in my own handwriting, which is the mark of genuiness every letter; this is my own writing.

2 Th 3:17 Ga 6 6:11+ Col 4:18

2 Please do not get excited too soon, or alarmed either by any prediction, or rumor or any letter claiming to come from us, implying that the day of the Lord has

130

already arrived.

131

Homily for the 31st Sunday in Ordinary Time (Cycle C) Based on Lk 19:1-10 (Gospel), Ws 11:22-12:2 (First Reading) and 2 Thes 1:11-2:2 (Second Reading)


ZACCHEUS “For the Son of Man has come to seek out and to save what was lost” (Lk 19:10)

The Gospel reading for this 31st Sunday in Ordinary Time is from Lk 19:1-10. Verses 1 to 5 say: He entered Jericho and was going through the town, when a man whose name was Zacchaeus made his appearance; he was one of the senior tax collectors and a wealthy man. He was anxious to see what kind of a man Jesus was; but he was short and could not see him for the crowd; so he ran ahead and climbed a sycamore tree to catch a glimpse of Jesus who was to pass that way. When Jesus reached the spot, he looked up and spoke to him: “Zacchaeus, come down. Hurry, because I must stay at your house today.” Parallel text for verse 2 is Mt 5:46 that say: For if you love those who love you, what right have you to claim any credit? Even the tax collectorq do as much, do they not? Footnote q says “They were employed by the occupying power, and this earned them popular contempt cf 9:10.” Verse 6 says: And he hurried down and welcomed him joyfully. Parallel text is Lk 1:14 that says: He will be your joy and delight and many will rejoicei at his birth… Footnote i says “Joy is the keynote of ch. 1-2; 1:28,46,58; 2:10. Cf 10:17,20f; 13:17; 15:7,32; 19:6,17; 24:41,5. Ac 2:46+.” Verse 7 says: They all complained when they saw what was happening. “He has gone to stay at a sinner’s house” they said. Parallel texts are:

1. Lk 5:30 - The Pharisees and their scribes complained to his disciples, saying, “Why do you eat and drink with tax collectors and sinners? 2. Lk 12:33 - On almsgivingd Sell you possessions and give alms. Get yourselves purses that do not wear out, treasure that will not fail you, in heaven where no thief can

reach it and no moth destroy it. Footnote d says “That riches are a danger and should be given away in alms is characteristic teaching of Lk: cf. 3:11; 6:30; 7:5; 11:41; 12:33-34; 14:14; 16:9; 18:22; 19:8; Ac 9:36; Ac 10:2,4,31.”

3. Lk 15:2 - and the Pharisees and scribes complained. “This man’ the said, ‘welcomes sinners and eats with them.” Verse 8 says: But Zacchaeus stood his ground and said to the Lord, “Look, sir, I am going to give half of my property to the poor, and if I have cheated anybody I will pay him back four times the amount.”a

132

Footnote a says “Fourfold restitution was imposed by the Jewish law (Ex 21:37) for one case only; Roman law demanded it of all convicted thieves. Zaccheus goes further: he acknowledges the obligation in the case of any injustice he may have been responsible for.” Parallel texts are:

1. Ex 21:37 - If a man steals an ox or a sheep and then slaughters or sells it, he must five oxen for the ox, four sheep for the sheep. 2. 2 S 12:6 - He must make fourfold restitution for the lamb for doing such a thing and showing no compassion.

Verses 9 and 10 say: And Jesus said to him, “Today salvation has come to this house because this man too is a son of Abraham; b For the Son of Man has come to seek out and to save what was lost.” Footnote b says “Notwithstanding his despised profession. No social rank excludes ‘salvation’, cf. 3:12-14. All the Jewish privileges follow from ‘sonship of Abraham,’ cf. 3:8; Rm 4:11f; Ga 3:7f.” Parallel texts are:

1. Mt 21:31 - Which of the two did the father’s will?” “The first” they said. Jesus said to them, “I tell you solemnly, tax collectors and prostitutes are making their way into the kingdom of God before you.

2. Lk 15:6,9,24,32 - And then, when he got home, call together his friends and neighbors? Rejoice with me,” he would say ‘I have found my sheep that was lost.’ (v. 6). And then, when she had found it, call together her friends and neighbors? Rejoice with me,” she would say ‘I have found the drachma I lost.’ (v. 9). because this son of mine was dead, and has come back to life; he was lost and is found.” And began to celebrate. (v. 24). But it was only right we should celebrate and rejoice, because your brother here was dead and has come to life; he was lost and is found. (v. 32).

The First Reading is from Ws 11:22-12:2. Verse 22 says: In your sight the whole world is like a grain of dust that tips the scalesp, like a drop of morning dew falling on the ground. Footnote p says “Or ‘that does not even tip the scales’.” Parallel texts are:

1. Is 40:15 - See, the nations are like a drop on the pail’s rim. They count as a grain of dust: see, the islands weigh no more than fine powder. 2. Ho 6:4 - What am I to do with you, Ephraim? What am I to do with you, Judahe This love of yours is like a morning cloud, like the dew that quickly disappears.

Footnote e says “The original text may have read ‘Israel’ in synonymous parallelism with ‘Ephraim’, cf. 5:3.” 3. Ho 13:3 - Therefore, they will be like morning mist, like the dew that quickly disappears, like the chaff whirledd from the threshing floor, like smoke escaping through

the window. Verse 23 says: Yet you are merciful to allq, because you can do all things and overlook men’s sins so that they can repent. Footnote q says “The thought of vv. 23f is not new to Israel but it had never before been expressed so powerfully, nor so serenely or so logically argued as in vv. 25-26.”

133

Parallel texts are: 1. Jb 34:29 - ‘Yet he is unmoved, and nothing can touch him.’ Bu nonetheless he does take pity on nations and men? 2. Si 18:12 - He sees and recognizes how wretched their end is, and so he makes his forgiveness all the greater.

Footnote Verse 24 says: Yes, you love all that exists, you hold nothing of what you have made in abhorrence, for had you hated anything, you would not have formed it. Parallel texts are:

1. Ws 12:2, 10 - Little by little, therefore, you correct those who offend, you admonish and remind them of how they have sinned, so that they may abstain from evil and trust in you, Lord (v. 2). But by condemning them piece by piece, you gave them chance to repent, although you knew very well they were inherently evil, innately wicked… (v. 10).

2. Rm 2:4 - Or are you abusing his abundant goodness, patience, and toleration, not realizing that this goodness of God is meant to lead you to repentance? 3. Rm 3:25 - Who was appointed by God to sacrifice his life so as to win reconciliation through faith.k Footnote k says “Lit. ‘whom God put forward as (or: destined to be)

a propitiatory through faith by his blood’. For the ’propitiatory’ or ‘throne of mercy’, cf. Ex. 25:17+; and cf. Heb 9:5. On the day of Atonement, Lv 16:1+, this was sprinkled with blood, Lv. 16:15. The blood of Christ has performed what the ancient ritual could only symbolize: purification from sin. Cf. also the blood of the covenant, Ex. 24:8+, Mt. 26:28.”

Verse 25 says: And how could a thing remain, had you not willed it; could a thing persist, how be conserved, if not called forth by you? Parallel texts are:

1. Ws 1:13-14 - Death was not God’s doing, he takes no pleasure in the extinction of the living. To be– for this he created all;m The world’s created things have health in them, in them no fatal poison can be found, and Hadesn holds no power on earth; Footnote m says “God, ‘He-who-is’; Ex 3:14+; caused all things to be”; and Footnote n says “‘Hades’; the Hebr. Sheol, Nb 16:33+, here represents not the dwelling place of the dead but the power of personified Death, cf. Rv 6:8; 20:14.

2. Ws 2:23-24 - Yet God did make man imperishable, he made him in the image of his own nature;m It was the devil’s envy that brought death into the world,n as those who are his partners will discover. Footnote m says “‘nature’; var. ‘eternity’, ‘likeness’”; and Footnote n says ‘devil’ in the LXX renders the Hebr. Satan, cf. Jb 1:6+. Here, the author is interpreting Gn 3, cf. Rv 12:9; 20:2; Jn 8:44; 1 Jn 3:8. The death introduced by the devil is spiritual, with physical death as its consequence, cf. 1:13+; Rm 5:12f.”

3. Gn 1:31 - God saw all he had made, and indeed it was very good. Evening came, and morning came—the sixth day. 4. Ps 145:9 - And universally kind; Yahweh’s tenderness embraces all his creatures.

Verse 26 says: You spare all things because all things are yours, Lord lover of lifer Footnote r says “Lit. ‘lover of the soul’.” Parallel texts are:

134


2. Ezk 33:11 - Say to them, ‘As I live – it is the Lord Yahweh who speaks – I take pleasure, not in the death of the wicked man, but in the turning back of a wicked man who changes his ways to win life. Come back, come back from your evil ways. Why are you so anxious to die, House of Israel?’

Chapter 12, verse1 says: You whose imperishable spirit is in all.a Footnote a says “The breath of life infused into the creatures by God, Gn 2:7+, not the spirit; the soul of the world in Stoic philosophy. Vulg. translates inaccurately ‘How good and kind, Lord, is your spirit in all beings.’” Parallel texts are:

1. Gn 2:7 - Yahweh fashioned man of dust from the soilc. Then he breathe into his nostrils a breath of life, and thus man became a living being. Footnote c says “Man, adam, is of the soil, adamah, cf. 3:19,23. This collective noun is to become, 4:25; 5:1,3, the proper name of the first human being, Adam.”

2. Ws 11:23 - Yet you are merciful to allq, because you can do all things and overlook men’s sins so that they can repent. Footnote q says “The thought of vv. 23f is not new to Israel but it had never before been expressed so powerfully, nor so serenely or so logically argued as in vv. 25-26.”

3. Ws 12:10 - But by condemning them piece by piece, you gave them chance to repent, although you knew very well they were inherently evil, innately wicked… 4. Jb 34:29 - ‘Yet he is unmoved, and nothing can touch him.’ Bu nonetheless he does take pity on nations and men?

Verse 2 says: Little by little, therefore, you correct those who offend, you admonish and remind them of how they have sinned, so that they may abstain from evil and trust in you, Lord. Parallel texts are:

1. Am 4:6 - And that is why f I left your teeth cleang in all your towns, left you without bread in all your villages; and yet you never came back to me.— It is Yahweh who speaks. Footnote f says “The following passages, vv. 6-12, is a short poem with a refrain indicating the lesson God wanted the people to learn from these events. As a father punished his child, Dt 8:5+, so God wants to bring back his people to himself (here the seven strokes of his rod are listed in crescendo; Am 4:6-11; Lv 26:14-39; Dt 28:15-68); but all is in vain, Is 9:12; 42:25; Jr 2:30; 5:3; Ho 7:10; Zp 3:2,7; Hg 2:17, cf. Rv 9:20,21; 16:9,11; Ex 7-11. Israel is hardened in sin and God is about to strike him down”; and Footnote g says “i.e. ‘by sending famine’”.

2. Lk 15:7 - In the same way, I tell you, there will be more rejoicing in heaven over one repentant sinner than over ninety-nine virtuous men who have no need of repentance.

The Second Reading is from 2 Thes 1:11-2:2.

Verse 11 says: Knowing this, we pray continually that our God will make you worthy of his call, and by his power fulfill all yourf desires for good ness and complete all that you have been doing through faith…Footnote f says “Or ‘his’”. Parallel text is Ph 2:13 that says: It is God, for his loving purpose, who puts both the will and the action into you.

135

Verse 12 says: because in this way the name of our Lord Jesus will be glorified in you and you in him by the grace of our God and the Lord Jesus Christ. Parallel texts are:

1. Is 66:5 - Listen to the word of Yahweh, you who tremble at his word. Your brother say, who hate you and who reject you because of my name. Let Yahweh show his gloryd, let us witness your joy; But they shall be put to shame. Footnote d says “‘show his glory’ following versions”.

2. Is 24:15 - “Therefore, in the islands they give gloryh to Yahweh! In the islands of the sea, to the name of Yahweh, the God of Israel!” Footnote h says “text corr.: ‘in the lights, give glory to’ Hebr.”

3. Jh 17:10,24 - All I have is yours and all you have is mine, and in them I am glorified (v. 10). Father, I want those you have given me to be with me where I am so that they may always see the glory you gave me because you loved me before the foundation of the world (v. 24).

Chapter 2, verse 1 says: To turn now, brothers, to the coming of our Lord Jesus Christ and how we shall all be gathered round him, Parallel texts are:

1. Mt 24:31 - And he will send his angels with aloud trumpetq to gather his chosen from the four winds, from one end of heaven to the other.r Footnote q says “Add. ‘and a voice’; and Footnote r says “Lit. ‘from the four winds, from the ends of the heavens to their ends’, a composite formula from Zc 2:10 and Dt 30:4, texts which treat of the reunion of scattered Israel, cf. Ezk 37:9 and Ne 1:9. See also Is 27:13. Here therefore as in vv. 22 and 24, the ‘chosen’ are those Jews that Yahweh will rescue from the ruin of their nation in order to admit them, along with the pagans, into his kingdom v. 30.”

2. 1 Co 15:23 - But all of them in their proper order: Christ as the first fruits and then, after the coming of Christ, those who belong to him. 3. 1 Co 15:23 - We can tell you this, from the Lord’s own teachingh, that any of us who are left alive, until the Lord’s coming, will not have any advantage over those

who have died (v. 15). At the trumpet of Godi the voice of an archangel will call out the command and the Lord himself will come down from heaven, j and those who have died with Christ will be the first to rise (v. 16). And those of us who are still k alive, will be taken up in the clouds with them to meet the Lord in the air. So we shall stay be with the Lord forever (v. 17).l Footnote h says “No precise reference in the written gospels can be given for this saying of Jesus, but cf. Mt 24 with vv. 15-17. Perhaps Paul is relying here on the authority he had been given the vision on the Damascus road, cf. Dn 7:1, 13, 16’; Footnote i says “‘us’; Paul includes himself among those who will be present at the parousia; more by aspiration, however, than by conviction, cf. 5:1+.”; Footnote j says “the trumpet, voice and clouds were traditional signs that accompanied manifestations of God, cf. Ex 13:32+; 19:16+ and they were adopted as conventional elements of apocalyptic literature, cf. Mt 24:30f+; 2 Th 1:8+”; Footnote k says “Om. ‘(we) who are still alive’’; Footnote l says “Of all the details given here: that the dead will answer the summons by returning to life that they and the living will be taken to meet the Lord, and that they will accompany him to the judgment with which the eternal kingdom begins, the essential one is the last: eternal life with Christ, cf. 5:10; 2 Th 2:1. That is to be the ‘salvation, the glory, the kingdom’ that Jesus shares among his chosen followers.”

Verse 2 says: Please do not get excited too soon, or alarmed either by any prediction, or rumor or any letter claiming to come from us, implying that the day of the Lord has already arrived. Parallel text is 2 Th 3:17 that says: From me, Paul, these greeting is in my own handwriting, which is the mark of genuiness every letter; this is my own writing.

136

32nd SUNDAY IN ORDINARY TIME Cycle C AGE OF THE RESURRECTION

“Those who are deemed worthy to attain to the coming age and to the resurrection of the dead neither marry nor are given in marriage.” (LK 20:35)

Gospel: Lk 20:27-38


That day some Sadducees - who deny that there is no resurrectione - approached him and they put this question to him (v. 23) “Master, Moses said that if a man dies childless, his brother is to marry the widow, his sister-in law, to raise up children for his brother.’ 24 Now we had a case involving seven brothers; the first married and then died without children, leaving his wife to his brother (v. 25); the same happened with the second and third and so on to the seventh (v. 26), and then last of all the woman herself died (v. 27). Now at the resurrection to which of those seven will she be wife since she had been married to them all” (v. 28). Jesus answered them, “You are wrong, because you do not understand neither scriptures nor the power of God (v. 29). For at the resurrection men and women do not marry; no, they are like the angels in heaven (v. 30). As far as the resurrection of the dead, have you never read what God himself said to you (v. 31‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? God is God, not of the dead, but of the living’ (v. 32). And his teaching made a deep

=Mt 22:23-33 =Mk 12:18-27 =Lk 20:27-40 Jn 11:25 Ac 23:8 Gn 38:8 Dt 25:5

Ex 3:6

The resurrection of the dead. Mt 22:23 – e – This sect, 3:7+, adhered rigidly to the written tradition, especially as contained in the Pentateuch; its members were confident that the doctrine of the resurrection of the body, cf. 2 M 7:9+, was not to be found in that tradition. On this point the Pharisees were opposed to the Sadducees. Cf. Ac 4:1+; 23:8.

137

impression on the people who heard it (v. 33). Some Sadducees, who say there is no resurrection, came to him and put this question to him,18 saying, “Teacher, Moses wrote for us, ‘If someone’s brother dies, leaving a wife but no child, his brother must take the wife and raise up descendants for his brother.’ 19 Now there were seven brothers. The first married a woman and died, leaving no descendants. 20 So the second married her and died, leaving no descendants, and the third likewise. 21 And the seven left no descendants. Last of all the woman also died. 22 At the resurrection [when they arise] whose wife will she be? For all seven had been married to her.” 23 Jesus said to them, “Are you not misled because you do not know the scriptures or the power of God? 24 When they rise from the dead, they neither marry nor are given in marriage, but they are like the angels in heaven. 25 As for the dead being raised, have you not read in the Book of Moses, in the passage about the bush, how God told him, ‘I am the God of Abraham, *the+ God of Isaac, and *the+ God of Jacob’? 26 He is not God of the dead but of the living. You are greatly misled(v. 27).

=Mk 12:18-27

27 Some Sadducees - those who say that there is no resurrection – approached him and they put this

138

question to him,

If brothers live together and one of them dies childless, the dead man’s wife must not marry a stranger outside the family. Her husband’s brother must come to her, exercising his levirate , make her his wife.

Dt 25:5 Gn 38 Rt 1:11; 4 ↗Mt 22:24p

28 “Master, we have it from Moses in writing that if a man’s married brother dies childless, the man must marry the widow to raise up children for his brother.’

29 Well then, there were seven brothers. The first, having married a wife but died childless.

30 Then the second

31 and then the third married the widow. And the same with all the seven, they died leaving no children.

32 Finally the woman herself died.

33 Now, at the resurrection, to which of them will she be wife since she had been married to all seven?”

34 Jesus replied, “The children of this ageb take wives and husbands;

Lk 20:34 – b – ‘children’; a Semitism for ‘those who belong to…’Cf. 16:8.

35 but those who are judged worthy of a place in the coming age and in the resurrection from the deadc do not marry.

Lk 20:35 – c – Only the resurrection of the just is considered here. Cf. Ph 3:11+.

36 because they can no longer died, for they are the same as the angels, and being children of the resurrectione they are sons of God.

Lk 20:36 – d – Var. ‘they have not to die’. e – Semitism for those who are actually raised up.

I am the God of your father,’ he said, ‘the God of Abraham, the God of Isaac, and the God of Jacob.’ At this Moses covered his face, afraid to look at God.e

Ex 3:6 Ex 33:20+ 1 K 19:13 ↗Mt 22:32p Mk 12:26

37 And Moses himself implies that the dead will rise again in the passage about the bush where he calls the Lord the God of Abraham, the God of Isaac, and the God of Jacob

Ex 3:6 - e - God’s majesty is such that no man can gaze on it and live.

When he died, he died, once and for all, to sin,e so his life now is life with God (v.

Rm 6:10-11 Heb 7:27+

38 Now he is God, not of the dead, but of the living; for to him all men are in fact alive.

Rm. 6:10 – e – Christ was sinless, 2 Cor. 5:21, but having

139

10). Consequently, you too must think of yourselves as [being] dead to sin and living for God in Christ Jesus (v. 11). In other words, through the Law I am dead to the Law, i so that now I can live for God. I have been crucified with Christ.

Ga 2:19 Rm 6:11+; 7:1+

a physical body like our own, Rm. 8:3, he belonged to the order of sin; when he became ‘spiritual’, 1 Co. 15:45-46, he belonged only to the divine order. Similarly, though the Christian remains in the flesh for a time, he already lives in the spirit. Ga 2:19 – l – So short as to be obscure: there have been various explanations: 1. Christians, crucified with Christ, are dead with Christ and therefore, like Christ, dead to the Mosaic law, cf. Rm 7:1f – and indeed in virtue of that law, Ga 3:13; this is why Christians already share the life of the risen Christ, Rm 6:4-10; 7:4-6 with notes. 2. Christians only renounced the Law for a deeper obedience to the OT, Ga 3:19,24; Rm 10:4; 3.Christians are only dead to the Mosaic Law in obedience to a higher law, the law of faith and of the Spirit, Rm 8:2.

140

First Reading: 2 Mc 7:1-2, 9-14


The mother of seven sons grows faint, and breathes her last. It is still day, but already her sun has set, shame and disgrace are hers… And the remainder of them shall hand over to their enemies to be cut to pieces—It is Yahweh who speaks.’

Jr 15:9 2 M 7:1

1 There were also seven brothers who were arrested with their mother. The king tried to force them to taste pig’s flesh, which the law forbids by torturing them with whips and scourges.

2 One of them, acting as spokesman for the others, said: “What are you trying to find out from us? We are prepared to die rather than break the laws of our ancestors.”

For if he had not expected the fallen to rise again, it would have been superfluous and foolish to pray for the dead (v. 44) Although he had now lost every drop of blood, he tore out his entrails and taking them in both hands flung them among the troops, calling on the Master of his life and spirit to give them back to him one day. Such was the manner of his passing (v. 46).

2 Mc 12:44 2 M 7:9

2 Mc 14:46 2 M 7:9+

9 With his last breath he exclaimed, ‘Inhuman fiend, you may discharge us from this present life, but the King of the world will raise us up, since it is for his laws that we die, to live again forever’.a

2 M 7:9 – a – Belief in the resurrection of the body, not clearly expressed in Is 26:19 and Jb 19:26-27 (see notes) is here asserted for the first time, vv.9,11,14,23,29,36, and in Dn 12:2-3 (again in the context of Antiochus Epiphanes’ persecution, Dn 11). Cf. also 2 M. 12:38-45+; 14:46. By the power of the creator the martyrs will rise again, v. 23 to a life, v. 14, cf. Jn 5:29, which is eternal, vv. 9,36. At this point we encounter the doctrine of immortality which will be developed in the atmosphere of Greek thought and without reference to the resurrection of the body, by Ws 3:1-5:16. For Hebr. Thought however, which makes no distinction between soul and body, the notion of survival implied a physical resurrection, as we see here. The text does not explicitly teach universal resurrection, and is only concerned with the case of the

141

virtuous, cf. v. 14, Dn 12:2-3 is clearer.

10 After him, they amused themselves the third who being asked for his tongue promptly thrust it out when told to, and boldly held out his hands

11 with these honorable words: “It was heaven that gave me these limbs; for the sake of his laws I disdain them; from him I hope to receive them again.”

The sacrifice for the falleng Judas then rallied his army and moved on to the town of Adullam, and since the seventh day of the week had arrived, they purified themselves according to custom and kept the 141abbath in that place (v. 38). The next day, they came to Judas (since the necessity was by now become urgent)h to have the bodies of the fallen taken up and laid to rest among their relatives in their ancestral tombs (v. 39). But when they found on each of the dead under the tunic amulets of the idols taken from Jamnia, which the law prohibits to Jews it became clear to everyone that this was why these men had lost their lives (v. 40). All then blessed the ways of the Lord, the just judge who brings hidden things to light (v. 41) and gave themselves to prayer, begging that the sin committed might be fully blotted out. Next, the valiant Judas urged the people to keep themselves free from all sin, having seen with their own eyes the effects of the sin of those

2 Mc 12:38-46+ 12 The king and his attendants were astounded at the young man’s courage and his utter indifference to suffering.

2 Mc 12:38-46 – g – Judas is thinking of the resurrection of his fallen soldiers, cf. 7:9+, which, however is dependent on atonement in the other world. Expiation for their sins is to be won by prayer, v. 42, and the offering of sacrifice, v. 43. After their resurrection the soldiers will receive their reward; v. 45. This is the only OT text mentioning an intermediate state, where the souls of the dead are purified, and assisted in the process by the prayers of the living: i.e. purgatory. h – Insertion missing in a few textual authorities.

142

who had fallen(v. 42). After this he took up a collection from them individually, amounting to nearly two thousand drachmae, and sent it to Jerusalem to have a sacrifice for sin offered, a altogether fine and noble action in which he took full account of the resurrection (v. 43); for if he had not expected the fallen to rise again, it would have been superfluous and foolish to pray for the dead. 44 Whereas if he had in view the splendid recompense reserved for those who make a pious en, the thought was holy and devout (v. 45) This was why he had made this atonement sacrifice offered for the dead so that they might be released from their sin (v. 46). 13 When this one was dead, they subjected the

fourth to the sane savage torture .

14 When he neared his end, he cried, “Ours is the better choice, to meet death at man’s hands, yet relying on God’s promise that we shall be raised up by him; but for you, whereas for you, there can be no resurrection, no new life.”

143

Second Reading: 2 Th 2:16-3:5


Now may God our Father himself and our Lord Jesus make it easy for us to come to you (v. 11), May the Lord be generous in increasing your love and make you love one another and the whole human raced as much as we love you (v. 12). And may he so confirm your hearts in holiness that you may be blameless in the sight of our God and Father when our Lord Jesus Christ comes with all his saints.e (v. 13)

1 Th 3:11-13 2 Th 2:16-17 1 Th 5:15 Rm 12:17 Ga 6:10 2 Th 1:3 Tt 3:2

2:16 May our Lord Jesus Christ himself and God our Father, who has given us his love and through his grace such inexhaustible comfort and sure hope,

1 Tes 3:13 – e – Add. “Amen’. Holiness, 4:3+, begins with brotherly love but will not be perfect till the parousia. In this context ‘saints’ can refer to the chosen, the saved or the angels, Ac 9:13+.

17 comfort you and strengthen you in everything good that you do or say.

He gives an order; his word flashes to earthf! and pray for me to be given an opportunity to open my mouthf and speak without fear and give out the mystery of the gospelg. Pray for us especially asking God to show us opportunities for announcing the message and proclaiming the mystery of Christ,a for the sake of which I am in chains. Pray for us, my brothers. We are sure that our own conscience is

Ps 147:15 Ps 19:1f; 29-3f; 33:9; 107:20 Is 55:10-11

Ep 6:19

Rm 15:30+

Col 4:3 Rm 15:30+ 1 Co 16:9+ 2 Th 3:1 Heb 13:18

1 Th 5:25

Heb 13:18

3:1 Finally, brothers, pray for us; pray that the Lord’s message may spread quickly and be received with honor as it was among you,

Ps 147:15 – f – The word of God is represented here as a messenger, almost as a person. Cf. 107:20; Is. 55:1; Jn 1:14+. Ep 6:19 – f – Lit. ‘that I may be given speech in opening my mouth.’ Hebraism, cf. Ezk 3:27; 29:21; Ps 51:15; cf. Col 4:3. g – Om. ‘of the gospel.’ Col 4:3 – a – Var. ‘of God’, cf. 2:2.

144

clear and we are certainly determined to behave in everything we do: Pray for us,

Rm 15:30 Ep 6:19 Col 4:3 1 Th 5:25 2 Th 3:1

Not everyone of course listens to the Good News; as Isaiah says, “Lord, how many believed what we proclaimed?”

Rm 10:16 Rm 1:5+ Is 53:1

2 and pray that we may be preserved from interference of bigoted men and evil people, for faith is not given to everyone.

And do not put us into the test, but save us from the evil oned

God has called, and he will not fail. I have writtend to you, children, because you already know the Father; I have written to you, fathers, because you have come to know the one who has existed since the beginning; I have written to you, young men, because you are strong and God’s word had made a home in you, and you have come the Evil One.e

Mt 6:13

1 Th 5:24 1 Co 1:9+ 2 Th 3:3 2 Th 3:1

1 Jh 2:14

Jn 3:11+ Mt 6:14 Jn 5:38

3 But the Lord is faithful and he will give you strength and guard you from the evil onea

2 Th 3:3 – a – Or perhaps ‘from evil.’ Christians will be tempted but not beyond their power of resistance, 1 Co 10:13. Mt 6:13 – d – Or ‘from evil’. Add ‘For yours is the kingdom and the power and the glory forever. Amen. (a reading introduced into the text through liturgical influence). 1 Jn 2:14 - d- Var. (Vulg.) ‘I am writing to you (now)’. The second clause (‘I have written to you, fathers…beginning’) is omitted by Vulg. e - The devil is still the tempter as in Gn 3:1-6; Jb 1:6+, who incites human beings to wickedness, 1 Jn 3:8+. Christians however, having ‘known’ the Son, the Son lives in them, 1:3+, and ‘clothes’ them in light, virtue and love, 1:7+,; and as this protects them from the devil, 5:18; Jn 17:15; and prevents them from sinning, 3:6,9, it constitutes their victory over the devil, 2:13,14, and over this transient world, 4:4, 5:4,5; cf. Jn 12:31; 14:30; 16:33; Mt. 6:13.

I am very happy knowing that I can rely 2 Co 7:16+ 4 and, in the Lord, have every confidence

145

on you so completely. 2 Th 3:4 that you are doing and go on doing all that tell you.

In short,e there are three things that last:f faith, hope and love; and the greatest of these is love.

1 Co 13:13+ Rm 5:4 Ga 5:6 Ep 1:15; 4:2 Col 1:4 Phm 5

5 May the Lord turn your hearts towards the love of God and to the fortitude of Christ.

1 Co 13:13 - e - Or ‘Meanwhile.’ f - Or ‘In short, then, we are left with these three things.’ This association of the three theological virtues, which is found earlier in 1 Th 1:3 and which was probably in use before Paul’s time, recurs frequently in his letters, though the order varies: 1 Th 5:8; 1 Co 13:7,13; Ga 5:5f; Rm 5:1-5; 12:6-12; Col 1:4-5; Ep 1:15-18; 4:2-5; 1 Tm 5:11; Tt 2:2; CfHeb 6:10-12; 10:22-24; 1 P 1:3-9,21f. Faith and charity are associated in 1 Th 3:6; 2 Th 1:3; Phm 5; faith and fortitude in 2 Th 1:4, love and fortitude in 2 Th 3:5, Cf. 2 Co 13:13.

146

Homily for the 32nd Sunday in Ordinary Time (Cycle C) Based on Lk 20:27-38 (Gospel), 2 Mc 7:1-2, 9-14 (First Reading) and 2 Th 2:16-3:5 (Second Reading)


AGE OF THE RESURRECTION “Those who are deemed worthy to attain to the coming age and to the resurrection of the dead neither marry nor are given in marriage.” (LK 20:35)

The Gospel reading for this 32nd Sunday in Ordinary Time is from Lk 20:27-38 under the title “The resurrection of the dead.” Parallel texts for this title are:

1. Mt 22:23-33 - That day some Sadducees - who deny that there is no resurrection - approached him and they put this question to him (v. 23) “Master, Moses said that if a man dies childless, his brother is to marry the widow, his sister-in law, to raise up children for his brother.’ 24 Now we had a case involving seven brothers; the first married and then died without children, leaving his wife to his brother (v. 25); the same happened with the second and third and so on to the seventh (v. 26), and then last of all the woman herself died (v. 27). Now at the resurrection to which of those seven will she be wife since she had been married to them all” (v. 28). Jesus answered them, “You are wrong, because you do not understand neither scriptures nor the power of God (v. 29). For at the resurrection men and women do not marry; no, they are like the angels in heaven (v. 30). As far as the resurrection of the dead, have you never read what God himself said to you (v. 31‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? God is God, not of the dead, but of the living’ (v. 32). And his teaching made a deep impression on the people who heard it (v. 33).

2. Mk 12:18-27 - Some Sadducees, who say there is no resurrection, came to him and put this question to him, (v. 18) saying, “Teacher, Moses wrote for us, ‘If someone’s brother dies, leaving a wife but no child, his brother must take the wife and raise up descendants for his brother.’ (v. 19). Now there were seven brothers. The first married a woman and died, leaving no descendants (v. 20). So the second married her and died, leaving no descendants, and the third likewise (v. 21). And the seven left no descendants. Last of all the woman also died (v. 22). At the resurrection [when they arise] whose wife will she be? For all seven had been married to her”(v. 23). Jesus said to them, “Are you not misled because you do not know the scriptures or the power of God? (v. 24). When they rise from the dead, they neither marry nor are given in marriage, but they are like the angels in heaven (v. 25). As for the dead being raised, have you not read in the Book of Moses, in the passage about the bush, how God told him, ‘I am the God of Abraham, *the+ God of Isaac, and *the+ God of Jacob’? (v. 26). He is not God of the dead but of the living. You are greatly misled (v. 27).

Verses 27 to 36 say: Some Sadducees - those who say that there is no resurrection – approached him and they put this question to him, “Master, we have it from Moses in writing that if a man’s married brother dies childless, the man must marry the widow to raise up children for his brother.’ Well then, there were seven brothers. The first, having married a wife but died childless. Then the second and then the third married the widow. And the same with all the seven, they died leaving no children. Finally the woman herself died. Now, at the resurrection, to which of them will she be wife since she had been married to all seven?” Jesus replied, “The children of this ageb take wives and husbands; but those who are judged worthy of a place in the coming age and in the resurrection from the deadc do not marry. because they can no longer died, for they are the same as the angels, and being children of the resurrectione they are sons of God. Footnote b says “‘children’; a Semitism for ‘those who belong to…’Cf. 16:8.”; Footnote c says “Only the resurrection of the just is considered here. Cf. Ph 3:11+.”; Footnote d says “Var. ‘they have not to die’”; and Footnote e says “Semitism for those who are actually raised up.”

147

Verse 37 says: And Moses himself implies that the dead will rise again in the passage about the bush where he calls the Lord the God of Abraham, the God of Isaac, and the God of Jacob. Parallel text is Ex 3:6 that says: I am the God of your father,’ he said, ‘the God of Abraham, the God of Isaac, and the God of Jacob.’ At this Moses covered his face, afraid to look at God.e” Footnote e says “God’s majesty is such that no man can gaze on it and live.” Verse 38 says: Now he is God, not of the dead, but of the living; for to him all men are in fact alive. Parallel texts are:

1. Rm 6:10-11 - When he died, he died, once and for all, to sin,e so his life now is life with God (v. 10). Consequently, you too must think of yourselves as [being] dead to sin and living for God in Christ Jesus (v. 11). Footnote e says “Christ was sinless, 2 Cor. 5:21, but having a physical body like our own, Rm. 8:3, he belonged to the order of sin; when he became ‘spiritual’, 1 Co. 15:45-46, he belonged only to the divine order. Similarly, though the Christian remains in the flesh for a time, he already lives in the spirit.”

2. Ga 2:19 - In other words, through the Law I am dead to the Law, i so that now I can live for God. I have been crucified with Christ. Footnote i says “So short as to be obscure: there have been various explanations: 1. Christians, crucified with Christ, are dead with Christ and therefore, like Christ, dead to the Mosaic law, cf. Rm 7:1f – and indeed in virtue of that law, Ga 3:13; this is why Christians already share the life of the risen Christ, Rm 6:4-10; 7:4-6 with notes. 2. Christians only renounced the Law for a deeper obedience to the OT, Ga 3:19,24; Rm 10:4; 3.Christians are only dead to the Mosaic Law in obedience to a higher law, the law of faith and of the Spirit, Rm 8:2.”

The First Reading is from 2 Mc 7:1-2, 9-14.

Verses 1 and 2 say: There were also seven brothers who were arrested with their mother. The king tried to force them to taste pig’s flesh, which the law forbids by torturing them with whips and scourges. One of them, acting as spokesman for the others, said: “What are you trying to find out from us? We are prepared to die rather than break the laws of our ancestors.” Parallel text is Jr 15:9 that says: The mother of seven sons grows faint, and breathes her last. It is still day, but already her sun has set, shame and disgrace are hers… And the remainder of them shall hand over to their enemies to be cut to pieces—It is Yahweh who speaks.’ Verse 9 says: With his last breath he exclaimed, ‘Inhuman fiend, you may discharge us from this present life, but the King of the world wil l raise us up, since it is for his laws that we die, to live again forever’.a Footnote a says “Belief in the resurrection of the body, not clearly expressed in Is 26:19 and Jb 19:26-27 (see notes) is here asserted for the first time, vv.9,11,14,23,29,36, and in Dn 12:2-3 (again in the context of Antiochus Epiphanes’ persecution, Dn 11). Cf. also 2 M. 12:38-45+; 14:46. By the power of the creator the martyrs will rise again, v. 23 to a life, v. 14, cf. Jn 5:29, which is eternal, vv. 9,36. At this point we encounter the doctrine of immortality which will be developed in the atmosphere of Greek thought and without reference to the resurrection of the body, by Ws 3:1-5:16. For Hebr. Thought however, which makes no distinction between soul and body, the

148

notion of survival implied a physical resurrection, as we see here. The text does not explicitly teach universal resurrection, and is only concerned with the case of the virtuous, cf. v. 14, Dn 12:2-3 is clearer.” Parallel texts are:

1. 2 Mc 12:44 - For if he had not expected the fallen to rise again, it would have been superfluous and foolish to pray for the dead (v. 44) 2. 2 Mc 14:46 - Although he had now lost every drop of blood, he tore out his entrails and taking them in both hands flung them among the troops, calling on the Master of

his life and spirit to give them back to him one day. Such was the manner of his passing (v. 46). Verses 9, 10, 11, 12 and 13 say: After him, they amused themselves the third who being asked for his tongue promptly thrust it out when told to, and boldly held out his hands with these honorable words: “It was heaven that gave me these limbs; for the sake of his laws I disdain them; from him I hope to receive them again.” The king and his attendants were astounded at the young man’s courage and his utter indifference to suffering. When this one was dead, they subjected the fourth to the sane savage torture . When he neared his end, he cried, “Ours is the better choice, to meet death at man’s hands, yet relying on God’s promise that we shall be raised up by him; but for you, whereas for you, there can be no resurrection, no new life.” Parallel text for verse 12 is 2 Mc 12:38-46 that says: The sacrifice for the falleng Judas then rallied his army and moved on to the town of Adullam, and since the seventh day of the week had arrived, they purified themselves according to custom and kept the 148abbath in that place (v. 38). The next day, they came to Judas (since the necessity was by now become urgent)h to have the bodies of the fallen taken up and laid to rest among their relatives in their ancestral tombs (v. 39). But when they found on each of the dead under the tunic amulets of the idols taken from Jamnia, which the law prohibits to Jews it became clear to everyone that this was why these men had lost their lives (v. 40). All then blessed the ways of the Lord, the just judge who brings hidden things to light (v. 41) and gave themselves to prayer, begging that the sin committed might be fully blotted out. Next, the valiant Judas urged the people to keep themselves free from all sin, having seen with their own eyes the effects of the sin of those who had fallen(v. 42). After this he took up a collection from them individually, amounting to nearly two thousand drachmae, and sent it to Jerusalem to have a sacrifice for sin offered, a altogether fine and noble action in which he took full account of the resurrection (v. 43); for if he had not expected the fallen to rise again, it would have been superfluous and foolish to pray for the dead. 44 Whereas if he had in view the splendid recompense reserved for those who make a pious en, the thought was holy and devout (v. 45) This was why he had made this atonement sacrifice offered for the dead so that they might be released from their sin (v. 46). Footnote g says “Judas is thinking of the resurrection of his fallen soldiers, cf. 7:9+, which, however is dependent on atonement in the other world. Expiation for their sins is to be won by prayer, v. 42, and the offering of sacrifice, v. 43. After their resurrection the soldiers will receive their reward; v. 45. This is the only OT text mentioning an intermediate state, where the souls of the dead are purified, and assisted in the process by the prayers of the living: i.e. purgatory.”; and Footnote h says “Insertion missing in a few textual authorities”. The Second Reading is from 2 Th 2:16-3:5. Chapter 2, verses 16 and 17 say: May our Lord Jesus Christ himself and God our Father, who has given us his love and through his grace such inexhaustible comfort and sure

hope, comfort you and strengthen you in everything good that you do or say.

149

Parallel text for verse 16 is 1 Th 3:11-13 that says: Now may God our Father himself and our Lord Jesus make it easy for us to come to you (v. 11), May the Lord be generous in increasing your love and make you love one another and the whole human raced as much as we love you (v. 12). And may he so confirm your hearts in holiness that you may be blameless in the sight of our God and Father when our Lord Jesus Christ comes with all his saints.e (v. 13). Footnote e says “Add. “Amen’. Holiness, 4:3+, begins with brotherly love but will not be perfect till the parousia. In this context ‘saints’ can refer to the chosen, the saved or the angels, Ac 9:13+.” Chapter 3, verse 1 says: Finally, brothers, pray for us; pray that the Lord’s message may spread quickly and be received with honor as it was among you, Parallel text is Rm 10:16 that says: Not everyone of course listens to the Good News; as Isaiah says, “Lord, how many believed what we proclaimed?” Verse 3 says: But the Lord is faithful and he will give you strength and guard you from the evil onea. Footnote a says “Or perhaps ‘from evil.’ Christians will be tempted but not beyond their power of resistance, 1 Co 10:13.” Parallel texts are:

1. Mt 6:13 - And do not put us into the test, but save us from the evil oned Footnote d says “Or ‘from evil’. Add ‘For yours is the kingdom and the power and the glory forever. Amen. (a reading introduced into the text through liturgical influence).”

2. 1 Th 5:24 - God has called, and he will not fail. 3. 1 Jh 2:14 - I have writtend to you, children, because you already know the Father; I have written to you, fathers, because you have come to know the one who has

existed since the beginning; I have written to you, young men, because you are strong and God’s word had made a home in you, and you have come the Evil One.e

Footnote d says “Var. (Vulg.) ‘I am writing to you (now)’. The second clause (‘I have written to you, fathers…beginning’) is omitted by Vulg.”; and Footnote e says “The devil is still the tempter as in Gn 3:1-6; Jb 1:6+, who incites human beings to wickedness, 1 Jn 3:8+. Christians however, having ‘known’ the Son, the Son lives in them, 1:3+, and ‘clothes’ them in light, virtue and love, 1:7+,; and as this protects them from the devil, 5:18; Jn 17:15; and prevents them from sinning, 3:6,9, it constitutes their victory over the devil, 2:13,14, and over this transient world, 4:4, 5:4,5; cf. Jn 12:31; 14:30; 16:33; Mt. 6:13.”

Verse 4 says: and, in the Lord, have every confidence that you are doing and go on doing all that tell you. Parallel text is 2 Co 7:16 that says: I am very happy knowing that I can rely on you so completely. Verse 5 says: May the Lord turn your hearts towards the love of God and to the fortitude of Christ. Parallel text is 1 Co 13:13 that says: In short,e there are three things that last:f faith, hope and love; and the greatest of these is love. Footnote e says “Or ‘Meanwhile.’”; and Footnote f says “Or ‘In short, then, we are left with these three things.’ This association of the three theological virtues, which is found earlier in 1 Th 1:3 and which was probably in use before Paul’s time, recurs frequently in his letters, though the order varies: 1 Th 5:8; 1 Co 13:7,13; Ga 5:5f; Rm 5:1-5; 12:6-12; Col 1:4-5; Ep 1:15-18; 4:2-5; 1 Tm 5:11; Tt 2:2; Cf. Heb 6:10-12; 10:22-24; 1 P 1:3-9,21f. Faith and charity are associated in 1 Th 3:6; 2 Th 1:3; Phm 5; faith and fortitude in 2 Th 1:4, love and fortitude in 2 Th 3:5, Cf. 2 Co 13:13.”

150

33rd SUNDAY IN ORDINARY TIME Cycle C END TIME SIGNS

“What sign will there be when all these things are about to happen?” (Lk 21:7) Gospel: Lk 21:5-19


Jesus left the Temple, as he was going away, his disciples came up to draw his attentionto the Temple buildings (v. 1). He said to them in reply, “You see all these? I tell you solemnly, not a single stone will be left here on another: everything will be destroyed(v. 2)And when he was sitting on the Mount of Olives the disciples came and asked him privately, “Tell us, when is this going to happen, and what will bethesign of your coming,b and of the end of the age (v. 3). As he was leaving the Temple one of his disciples said to him, ‘Look at the size of those signs, Master! Look at the size of those buildings!’ (v. 1)And Jesus said to him, “You see these great buildings? Not a single stone will be left on another: everything will be destroyed” (v. 2) And while he was sitting facing the Temple, on the Mount of Olives, Peter, James, John, and Andrew questioned him privately (v. 3). “Tell us, when will this happen, and what sign will there be that all this is about to be fulfilled?” (v. 4).

=Mt 24:1-3 =Mk 13:1-4 =Lk 21:5-7 Mt 13:39 1 Jn 2:28

=Mk 13:1-4 =Mt 24-25 =Mt 24:1-3 =Lk 21:5-7 Mk 1:29 Mk 5:37+

Discourse on the destruction of Jerusalem:a Lk 21:5-19 – a – In 17:22-37, Lk, following one of his sources, speaks of the coming of Jesus in glory at the end of the Age (aeon). Here, he follows Mk where two perspectives merge: that of the final coming and that of the destruction of Jerusalem; cf. Mt 24:1+. Mt 24:3 – b – The Greek word ‘parousia’: it means ‘presence’ and in the Graeco-Roman society was used for official visits by royalty. The Christians adopted it as a technical term for the glorious coming of Christ, cf. 1 Co 15:23+. It is not inevitably linked up with Christ’s final coming: it can also refer to the power he will display when he comes to establish his messianic kingdom (the Church) in the ruins of Judaism; cf. 16:27-28. In this passage Matthew clearly implies that he has combined the two themes.

5 When some were talking about the Temple, remarking how it was adorned with finestonework and votive offerings, he said,

151

6 ‘All these things you are staring at now—the time(aeon) will come when not a single stone will be left on another:everything will be destroyed.”

7 And they put this question to him, “Master, they said, when will this happen? And then what sign will there be that thisis about to takeplace?”

And Jesus answered them, Take care that no one deceives you; (v. 4)Because many will come using my name and saying, “I am the Christ”, c and they will deceive many (v. 5) You will hear of wars and rumors of wars; do not be alarmed, for this is something that must happen, but the end will not be yet (v. 6).For nation will fight against nation, and kingdom against kingdom.There will be faminesd and earthquakes here and theree (v. 7).All this is only the beginning of the birthpangsf (v. 8).Then they will hand you to betortured and be put to death;you will be hated by all nations on account of my name (v. 9). And then many will fall away; men will betray one another and hate one another (v.10).Many false prophets will arise;they will deceive many (v.11),and with the increase of lawlessness, love of most men will grow cold (v.12);but the man who stands firm to the end will be saved (v. 13). This Good News of the kingdom will be proclaimed tothe whole worldgas a witness to all nations.And

=Mt 24:4-14 =Mk 13:5-13 =LK 21:8-19 2 Tm 3:5 Jn 5:43 Jr 51:46 Jn 16:21 Rm 8:22 1 Th 5:3 Rv 12:2 1 Jn 3:13 =Mt 10:21-22, 35-36 Mt 16:14+ 2 Th 2:3 Lk 18:8 =Mt 10:22 Rm 10:18

The Warning Signs. Mt 24:4-14 – c – Before the year 70 several impostors posed as messiah. d – Add. ‘plagues’, cf. Lk 21:11. e – Cf. Is 8:21; 13:13; 19:2; Jr 21:9; 34:17; Ezk 5:12; Am 4:9-11; 8:8; 2 Ch 15:6. f –Cf Is 13:8; 26:17; 66:7; Jr 6:24; 13:21; Ho 13:13; Mi 4:9-10. Jewish literature uses this metaphor to describe the coming of the messianic kingdom. g – The ‘inhabited world’ (oikoumene), i.e. the Graeco-Roman world. All the Jews of the empire are destined to hear the Good News before punishment comes to Israel, cf. Rm 10:18. The earliest ‘witness’ will be directed against the faithlessness of Judaism, cf. Mt 10:18. Before 70 AD, the gospel had already reached the main parts of the Roman empire, cf. 1 Th 1:8; Rm 1:5,8; Col 1:6,23. h – The fall of Jerusalem.

152

then the end will come (v. 14). As he was leaving the Temple one of his disciples said to him, ‘Look at the size of those stones, Master! Look at the size of those buildings!’ And Jesus said to him, ‘You see these great buildings? Not a single stone will be left on another: everything will be destroyed.’ And while he was sitting facing the Temple, on the Mount of Olives, Peter, James, John and Andrew questioned him privately. ‘Tell us, when is this going to happen, and what sign will there be that all this is about to be fulfilled?’ Then Jesus began to tell them, ‘Take care that no one deceives you. Many will come using my name and saying, “I am he’, and they will deceive many. When you hear of wars and rumors of wars, do not be alarmed, this is something that must happen, but the end will not be yet. For nation will fight against nation, and kingdom against kingdom. There will ne earthquakes here and there; there will be famines. This is the beginning of the birthpangs. ‘Be on your guard: they will hand you over to sanhedrins; you will be beaten in synagogues; and you stand before governors and kings for my sake, to bear witness before them, since the Good news must first be proclaimed to all the nations. ‘And when they lead you away to hand you over, do not worry

=Mk 13 =Mt 24-25 =Mt 24:1-3 =Lk 21:5-7 Mk 1:29 Mk 5:37+ =Mt 24:4-14 =Lk 21:8-19 =Mt 10:17-22 =Lk 12:11-12

153

beforehand about what to say; no, say whatever is given to you when the time comes, because it is not you who will be speaking: it will be the Holy Spirit. Brother will betray brother to death, and the father his child; children will rise against their parents and have them put to death. You will be hated by all men on account of my name; but the man who stands firm to the end will be saved. When you see the disastrous abomination set up where it ought not to be (let the reader understand), then those in Judea must escape to the mountains; if a man is on the housetop, he must not come down to go into the house to collect any of his belongings; if a man is in the fields, he must not turn back to fetch his cloak. Alas for those with child, or with babies at the breast, when those days come! Pray that this may not be in winter. For in those days there will be such distress as, until now, has not been equaled since the beginning when God created the world, nor ever will be again. And if the Lord has not shortened that time, no one would have survived; but he did shorten the time, for the sake of the elect whom he chose. And if anyone says to you then, ‘Look, here is the Christ’ or ‘Look, he is there’, do not believe it; for false Christs and false prophets will arise and produce signs and portents to deceive

=Mt 24:15-25 =Lk 21:20-24 Dn 9:27; 11:31; 12:11 1 M 1:54 =Lk 17:31 Dn 12:1 =Lk 21:23-24 Rv 16:18 =Lk 17:23

154

the elect, if that were possible. You therefore must be on your guard. I have forewarned you of everything. But in those days, after that time of distress, the sun will be darkened, the moon will lose its brightness, the stars will come falling from heaven and the powers in the heavens will be shaken. And then they will see the Son of Man coming in the clouds with great power and glory; then too he will send the angels to gather his chosen from the four winds, from the ends of the world to the ends of heaven. ‘Take the fig tree as a parable: as soon as its twigs grow supple and its leaves come out, you know that summer is near. So with you when you see these things happening: know that he is near, at the very gates. I tell you solemnly, before this generation has passed away all these things will have taken place. Heaven and earth will pass away, but my words will not pass away. ‘But as for that day or hour, nobody knows it, neither the angels of heaven, nor the Son; no one but the Father. ‘Be on your guard, stay awake, because you never know when the time will come. It is like a man traveling abroad: he has gone from home, and left his servants in charge, each to his own task; and he has told the doorkeeper to stay awake. So stay awake, because you do not know when the master of the house is coming,

Jn 16:4 Mt 24:29-31 Lk 21:25-27 Mk 14:62 Dn 7:13-14 Mt 8:20+ =Mt 24:32-36 =Lk 21:29-33 =Mt 24:42; 25:13-15 =Lk 19:12-13; 12:38, 40 Rv 3:3 Mt 25:14 =Lk 12:38,40

155

evening, midnight, cockcrow, dawn; if he comes unexpectedly, he must not find you asleep. And what I say to you I say to all: Stay awake!’ (v. 37).

8 “Take care not to be deceived,’ he said‘because many will come using my name and saying, ‘I am he,’ and ‘The time is near at hand.’ Refuse to join them!

…but there is a God in heaven who reveals mysteries, and who has shown King Nebuchadnezzar what is to take place in the days to come. These, then, arethe dream and the visionsthat passed through your head as you lay in bed.i

Dn 2:28 1 Co 2:10-11 Dn 4:31 Rv 1:1,19; 4:1; 22:6

9 And when you hear of wars and revolutions, do not be frightened; for this is something that must happen but the end is not too soon.”

Dn 2:28 – i- The allegories in Dn, of which this is the first, are veiled description of the great successive empires of history: neo-Babylonian, Median, Persian, Greek (Alexander’s Asiatic kingdom governed by his successors). The allegory is here borrowed from ancient speculations on the ages of the world, the symbolism being used founded of metals in descending scale of value. Las of all comes the messianic kingdom. The empires of earth collapse and give place to a new kingdom which, being founded by God, is everlasting: the ‘kingdom’ of heaven cf. Mt 4:17+. Jesus will later call himself ‘Son of Man’, cfDn 7:13+ and Mt 8:20+: he will also refer to himself, cf. Mt 21:42-44; Lk 20:17-18 as the keystone formerly rejected, Ps 118:22, and as the foundation stone of Is 28:16, with a clear allusion to the stone which breaks away from the mountain and crushes him on whom it falls, Dn 2:34, 44-45.

156

I will stir up the Egyptians against each other and they shall fight every man against his brother, friend against friend, city against city, kingdom against kingdom.

Is 19:2 2 Ch 15:6 Lk 21:10

10 Then he said to them, “Nation will fight against nation, and kingdom against kingdom.

11 There will be great earthquakes, and plagues, and famines, here and there; there will be fearful sights and great signs from heaven.

When they take you before synagogues and magistrates and authorities, do not worry about how to defend yourselves or what to say (v.11),because when the time comes, the holy Spirit will teach you what you must say (v. 12). The missionaries will be persecutedgBeware of men: they will hand you over to sanhedrinsh and scourge you in their synagogues (v. 17). You will be dragged before governors and kings for my sake,to bear witness before them and the pagans (v. 18). But when they hand you over, do not worry about how you are to speak or what you are to say;what you are to say will be given toyou when the time comes (v. 19); becauseit is not you who will be speaking; the Spirit of your Father will be speaking in you (v. 20).Brother will betray brother to death, and the father his child; children will rise up against parents and have them put to death (v. 21). You will be hated by all men on account of my name; but the man

Lk 12:11-12 =Lk 21:12-15 =Mt 10:17-20 =Mk13:11

Jn 14:26+

=Mt 10:17-22

Jn 16:1-4 Ac 5:40 Jn 15:27 =Lk 12:11-12 Ex 4:10-12 Jr 1:6-10 Jn 15:26 Ac 4:8, 31

=Mt 24:9 Jn 15:18-19,25 Jn 24:13 Mt 16:28; 24:34 =Lk 6:40 =Jn 13:16; 15:20 Mt 9:34; 12:24

12 But before all this happens,men will seize youand persecute you; they will hand you over to the synagogues and to imprisonment, and bring you before kings and governors because of my name.

Mt 10:17- g – The instruction of vv. 17-39 clearly suppose a horizon wider than that of this first mission of the Twelve: they must have been issued at a later date (note their situation in Mk and Lk). Matthew puts them here to complete his missionary’s handbook. h– The small provincial Sanhedrins and also the Great Sanhedrin of Jerusalem; cf. 5:21-22.

157

whostands to the end will be saved (v. 22). Remember the word I said to you:A servant is not greater than his master. If they persecuted me, they will persecute you too;if they kept my word, they will keep yours as well. I have told you all this so that your faith may not be shaken (v. 1). They will expel you from the synagogues,and indeed the hour is coming when everyone who kills you will think he is doing a holy duty to God (v. 2). They were astonished at the assurance shown by Peter and John, considering they were uneducated laymen;and they recognizedas the associates of Jesus….

Jh 15:20 Jn 13:16 Mt 10:24 Lk 6:40 Mt 10:25

Jh 16:1-2

Mt 10:17 Lk 21:12 Ac 8:1 Ac 26:9-11 1 Tm 1:13

Ac 4:13

Lk 12:11-12p 21:12-15p Jn 7:15

13 And that will be your opportunity to bear witness.

14 Keep this carefully in mind, you are not to prepare your defense,

They found they could not get the better of him because of his wisdom, and because it was the Spirit that prompted what he said.

Ac 6:10 Ac 1:8+ Lk 21:15

15 Because I myselfb shall give you an eloquence and wisdom that none of your opponents will be able to resist or contradict.

Lk 21:15 – b–Lk in this place, assigns to Jesus the role reserved by Mt 10:20; Mk 13:11; Lk 12:12 to the Spirit of the Father (Mt), the Holy Spirit (Mk and Lk), Ac 6:10. Cf. Jn 16:13-15.

16 You will be betrayed even by parents, brothers, relations and friends;and some of you will put to death.

17 You will be hated by all men on account of my name,

158

Why, every hair on your head has been counted. Thereis no need to be afraid:you are worth more than hundreds of sparrows. Why, every hair on your head has been counted.

Lk 12:7 Lk 21:18

Mt 10:30

18 but not a hair on your head will be lost.

You will need endurance to do God’s willand gain what he has promised (v. 36). You and I are not the sort of people who draw back, and are lost by it; we are the sort who keep faithfuluntil our souls are saved (v. 39).

Heb 10:36, 39 Lk 21:19 Ac 14:22+ 1 Th 3:4 1 P 1:9

19 Your endurancewill win you your lives.

159

First Reading:Mal 3:19 – 20a


Trouble for those who are waiting so longingly for the day of Yahweh!p What will this day of Yahweh mean for you? It will mean darkness, not light…q

Am 5:18+ Ezk 7:1f; 13:5 Jr 13:16; 14:19 Lm 2:16 Dn 8:19 Mt 3:7 Jn 8:12+

19 For the day is coming now, burning like afurnace;iand all the arrogant and the evildoers will be like stubble.The day that is coming is going to burn them up,says Yahweh Sabaoth, leaving them neither root nor stalk.

Mal 3:19 – i - For the fire on the day of Yahweh, cf. Is 10:16f; 30:27; Zp 1:18; 3:8; Jr 21:14. Am 5:18 – p– Confident in its election, Dt 7:6+, Israel serenely awaits God’s intervention which is bound to be in its favor. To this expected ‘day of Yahweh’ Amos opposes the prophetic concept of it: the day of Yahweh is a day of wrath, Zp 1:15; Ezk 22:24; Lm 2:22, against an Israel hardened in sin: a day of darkness, tears, massacre, terror, Am 5:18-20; 2:16; 8:9-10,13; Is 2:6-21; Jr 30:5-7; Zp 1:4-18, cf. Jl 1:15-20; 2:1-11. All these tetxs contain threats of a disastrous invasion (Assyrian or Chaldean). During the Exile, the day of Yahweh becomes an object of hope: the wrath of God will now turn against Israel’s oppressors, Ob 15; Babylon. Is 13:6,9; Jr 50:27; 51:2; Lm 1:21; Egypt, Is 19:16; Jr 46:10,21; Ezk 30:2; Philistia, Jr 47:4; Edom, Is 34:8; 63:4. This day, therefore, is to bring Israel’s recovery, a sense found even in Amos 9:11, and also in Is 11:11; 12:1; 30:26; cf. Jl 3:4; 4:1. After the Exile, the ‘day of Yahweh’ becomes more and more a day of ‘judgment’ ensuring triumph of the virtuous and the destruction of sinners, Ml 3:19-23; Jb 21:30; Pr 11:4, with the whole world for its theatre, Is. 26:20-27:1; 33:10-16. See also Mt 24:1+. On the cosmic signs that are to

160

accompany the day of Yahweh, cf. Am 8:9+. q– CfJl 2:1-2; Zp 1:14-18.

They were like horses atpasture,they skipped like lambs,singing your praises, LORD, their deliverer. …to give light to those who live in darkness and the shadow of death, and to guide our feet into the way of peace. When Jesus spoke to the people again, he said: ‘I am the light of the world; anyone who follows me will not be walking in the dark; he will have the light of life’.

Ws 19:9 Ps 114:4 Ex 15

↗Lk 1:79

Is 11:6+ Jr 6:14

Jn 8:12

Gn 1:5 Ex 13:22 Jb 11:17; 18:5 Is 42:6; 58:10 Lm 3:2Jl 2:2 Am 5:18 Mi 7:8 Mt 5:14

20a But for you who fear my name, the sun of rigtheounessjwill shine out with healing in its rays;k

Mal 3:20a – j- ‘righteousness’ here implies power and triumph as in Is 41:1+. The title ‘sun of righteousness’ applied to Christ has to some extent conditioned the liturgy of Christmas and Epiphany. k– Lit. ‘in its wings’.

161

Second Reading: 2 Th 3:7-12


And when he found they were tentmakers, as the same trade as himself, he lodged with them and they workedtogether.d Take me as your model, as I take Christ. Brothers, all I ask youis that you should copy me as I copied youf. You have never treated me in an unfriendly way before…

Ac 18:3+ Ac 20:33-35 1 Co 16:19 2 Tm 4:19

1 Co 11:1

2 Th 3:7 Ga 4:12

1 Co 9:21 2 Th 3:7+

7 You know how you are supposed to imitate us;b now we were not idle when we were with you.

2 Th 3:7 - b - By imitating Paul , 1 Co 4:16; Ga 4:12; Ph 3:17, Christians will be imitating Christ, 1 Th 1:6; Ph 2:5; cf Mt 16:24; 1 P 2:21; 1 Jn 2:6; who is the one that Paul is imitating, 1 Co 11:1. Christians must also imitate God, Ep 5:1 (cf. Mt 5:48), and they must imitate each other, 1 Th 1:7; 2:14; Heb 6:12. Behind this community of life is the idea of a model of doctrine, Rm 6:17, that has been received by tradition, v. 6: 1 Co 11:2+; 1 Th 2:13++. The leaders who transmit the doctrine must themselves be ‘models’ v. 9; Ph 3:17; 1 Tm 1:16; 4:12; Tt 2:7; 1 P 5:3; whose faith and life are to be imitated, Heb 13:7. Ac 18:3 - d – Though Paul acknowledges the missionary’s right to sustenance, 1 Co 9:6-14; Ga 6:6; 2 Th 3:9; cf. Lk 10:7, he himself always practiced a trade, 1 Co 4:12, not wishing to be a burden on anyone, 1 Th 2:9; 1 Th 3:8; 1 Co 12:13f, and in order to prove his singleness of purpose, Ac 20:33f; 1 Co 9:15-18; 2 Co 11:7-12. Only from the Philippians did he accept help, Ph 4:10-18; 2 Co 11:8f, cf. Ac 16:15+. He recommended his followers to do the same to supply their own needs, 1 Th 4:11f; 2 Th 3:10-12, and those of the poor, Ac 20:35; Ep 4:28. Ga 4:12 – f – Probably by refusing to practice the Law’s ritual, cf. 1 Co 9:21.

162

Let me remind you, brothers, how hard we used to work, slaving night and day so as not to be a burden on any of you while we were proclaiming God’s Good News to you. Give us today our dailyc bread;

1 Th 2:9+ 1 Th 4:11 Ac 18:3 2 Th 3:7-9

Mt 6:11

8 nor did we ever have our meals at anyone’s table without paying for them; no,we worked night and day, slaving and straining, so as not to burden any of you.

Mt 6:11 - c - The Greek word is obscure: this traditional rendering is a probable one. Other possibilities: ‘necessary for subsistence’ or ‘for tomorrow’. Whatever the exact translation the sense is that we must ask God for the sustenance we need in this life but for no more-not for wealth or luxury. The Fathers applied this text to the bread of the Holy Eucharist.

…with no haversack for the journey or spare tunic, or footwear or staff, for theworkman deserves his keep.

Mt 10:10 Lk 10:7 1 Co 9:14 3 Jn 8

9 This was not because that we hadno right to be,but in order to make ourselves an example for you to follow.

10 We gave you a rulewhen we were with you:notto let anyone have any food is he refused to do any work.c

2 Th 3:10 – c – This may have been laid down by Jesus Christ, but it may have been a proverb: it has been called the golden rule for Christian work.

11 Now we hear that there are some of you living in idleness, doing no work themselves butinterfering with everyone else’s.

With sweat of your browyou shall eat bread, until you return to the soil,from as you were taken from it;For dust you are,and to dust you shall return

Gn 3:19 Gn 2:7 Jb 1:21; 34:15 Ps 90:3; 104:29 Qo 3:20; 12:7 Ws 15:8 Si 16:30 2 Th 3:12

12 In the Lord Jesus Christ, we order and call on people of this kind to go on quietly working and earning thefood that they eat.

163

Homily for the 33rd Sunday in Ordinary Time (Cycle C) Based on Lk 21:5-19 (Gospel), Mal 3:19 – 20a (First Reading) and 2 Th 3:7-12 (Second Reading)


END TIME SIGNS “What sign will there be when all these things are about to happen?” (Lk 21:7)

The Gospel reading for this 33rd Sunday in Ordinary Time (Cycle C) is from Lk 21:5-19. First title is “Discourse on the destruction of Jerusalem:a Footnote a says “In 17:22-37, Lk, following one of his sources, speaks of the coming of Jesus in glory at the end of the Age (aeon). Here, he follows Mk where two perspectives merge: that of the final coming and that of the destruction of Jerusalem; cf. Mt 24:1+.” Parallel texts are:

1. Mt 24:1-3 - Jesus left the Temple, as he was going away, his disciples came up to draw his attention to the Temple buildings (v. 1). He said to them in reply, “You see all these? I tell you solemnly, not a single stone will be left here on another: everything will be destroyed (v. 2) And when he was sitting on the Mount of Olives the disciples came and asked him privately, “Tell us, when is this going to happen, and what will be the sign of your coming,b and of the end of the age (v. 3). Footnote b says “The Greek word ‘parousia’: it means ‘presence’ and in the Graeco-Roman society was used for official visits by royalty. The Christians adopted it as a technical term for the glorious coming of Christ, cf. 1 Co 15:23+. It is not inevitably linked up with Christ’s final coming: it can also refer to the power he will display when he comes to establish his messianic kingdom (the Church) in the ruins of Judaism; cf. 16:27-28. In this passage Matthew clearly implies that he has combined the two themes.”

2. Mk 13:1-4 - As he was leaving the Temple one of his disciples said to him, ‘Look at the size of those signs, Master! Look at the size of those buildings!’ (v. 1) And Jesus said to him, “You see these great buildings? Not a single stone will be left on another: everything will be destroyed” (v. 2) And while he was sitting facing the Temple, on the Mount of Olives, Peter, James, John, and Andrew questioned him privately (v. 3). “Tell us, when will this happen, and what sign will there be that all this is about to be fulfilled?” (v. 4).

Verse 5, 6 and 7 say: When some were talking about the Temple, remarking how it was adorned with fine stonework and votive offerings, he said, ‘All these things you are staring at now—the time (aeon) will come when not a single stone will be left on another: everything will be destroyed.” And they put this question to him, “Master, they said, when will this happen? And then what sign will there be that this is about to take place?” The second title is “The Warning Signs”. Parallel texts are:

1. Mt 24:4-14 - And Jesus answered them, Take care that no one deceives you; (v. 4) Because many will come using my name and saying, “I am the Christ”,c and they will deceive many (v. 5) You will hear of wars and rumors of wars; do not be alarmed, for this is something that must happen, but the end will not be yet (v. 6). For nation will fight against nation, and kingdom against kingdom. There will be faminesd and earthquakes here and theree (v. 7). All this is only the beginning of the birthpangsf (v. 8). Then they will hand you to be tortured and be put to death; you will be hated by all nations on account of my name (v . 9). And then many will fall away; men will betray one another and hate one another (v. 10). Many false prophets will arise; they will deceive many (v. 11), and with the increase of lawlessness,

164

love of most men will grow cold (v. 12); but the man who stands firm to the end will be saved (v. 13). This Good News of the kingdom will be proclaimed to the whole worldg as a witness to all nations. And then the end will come (v. 14). Footnote c says “Before the year 70 several impostors posed as messiah.”; Footnote d says “Add. ‘plagues’, cf. Lk 21:11.” ; Footnote e says “Cf. Is 8:21; 13:13; 19:2; Jr 21:9; 34:17; Ezk 5:12; Am 4:9-11; 8:8; 2 Ch 15:6; Footnote f says “Cf Is 13:8; 26:17; 66:7; Jr 6:24; 13:21; Ho 13:13; Mi 4:9-10. Jewish literature uses this metaphor to describe the coming of the messianic kingdom; Footnote g says “The ‘inhabited world’ (oikoumene), i.e. the Graeco-Roman world. All the Jews of the empire are destined to hear the Good News before punishment comes to Israel, cf. Rm 10:18. The earliest ‘witness’ will be directed against the faithlessness of Judaism, cf. Mt 10:18. Before 70 AD, the gospel had already reached the main parts of the Roman empire, cf. 1 Th 1:8; Rm 1:5,8; Col 1:6,23.”; and Footnote h says “The fall of Jerusalem.”

2. Mk 13 - As he was leaving the Temple one of his disciples said to him, ‘Look at the size of those stones, Master! Look at the size of those buildings!’ And Jesus said to him, ‘You see these great buildings? Not a single stone will be left on another: everything will be destroyed.’ And while he was sitting facing the Temple, on the Mount of Olives, Peter, James, John and Andrew questioned him privately. ‘Tell us, when is this going to happen, and what sign will there be that all this is about to be fulfilled?’ Then Jesus began to tell them, ‘Take care that no one deceives you. Many will come using my name and saying, “I am he’, and they will deceive many. When you hear of wars and rumors of wars, do not be alarmed, this is something that must happen, but the end will not be yet. For nation will fight against nation, and kingdom against kingdom. There will be earthquakes here and there; there will be famines. This is the beginning of the birthpangs. ‘Be on your guard: they will hand you over to sanhedrins; you will be beaten in synagogues; and you stand before governors and kings for my sake, to bear witness before them, since the Good news must first be proclaimed to all the nations. ‘And when they lead you away to hand you over, do not worry beforehand about what to say; no, say whatever is given to you when the time comes, because it is not you who will be speaking: it will be the Holy Spirit. Brother will betray brother to death, and the father his child; children will rise against their parents and have them put to death. You will be hated by all men on account of my name; but the man who stands firm to the end will be saved. When you see the disastrous abomination set up where it ought not to be (let the reader understand), then those in Judea must escape to the mountains; if a man is on the housetop, he must not come down to go into the house to collect any of his belongings; if a man is in the fields, he must not turn back to fetch his cloak. Alas for those with child, or with babies at the breast, when those days come! Pray that this may not be in winter. For in those days there will be such distress as, until now, has not been equaled since the beginning when God created the world, nor ever will be again. And if the Lord has not shortened that time, no one would have survived; but he did shorten the time, for the sake of the elect whom he chose. And if anyone says to you then, ‘Look, here is the Christ’ or ‘Look, he is there’, do not believe it; for false Christs and false prophets will arise and produce signs and portents to deceive the elect, if that were possible. You therefore must be on your guard. I have forewarned you of everything. But in those days, after that time of distress, the sun will be darkened, the moon will lose its brightness, the stars will come falling from heaven and the powers in the heavens will be shaken. And then they will see the Son of Man coming in the clouds with great power and glory; then too he will send the angels to gather his chosen from the four winds, from the ends of the world to the ends of heaven. ‘Take the fig tree as a parable: as soon as its twigs grow supple and its leaves come out, you know that summer is near. So with you when you see these things happening: know that he is near, at the very gates. I tell you solemnly, before this generation has passed away all these things will have taken place. Heaven and earth will pass away, but my words will not pass away. ‘But as for that day or hour, nobody knows it, neither the angels of heaven, nor the Son; no one but the Father. ‘Be on your guard, stay awake, because you never know when the time will come. It is like a man traveling abroad: he has gone from home, and left his servants in charge, each to his own task; and he has told the doorkeeper to stay awake. So stay awake, because you do not know when the master of the house is coming, evening, midnight, cockcrow, dawn; if he comes unexpectedly, he must not find you asleep. And what I say to you I say to all: Stay awake!’ (v. 37).

165

Verses 8 and 9 say: “Take care not to be deceived,’ he said ‘because many will come using my name and saying, ‘I am he,’ and ‘The time is near at hand.’ Refuse to join them! And when you hear of wars and revolutions, do not be frightened; for this is something that must happen but the end is not too soon.” Parallel text for verse 9 is Dn 2:28 that says: …but there is a God in heaven who reveals mysteries, and who has shown King Nebuchadnezzar what is to take place in the days to come. These, then, are the dream and the visions that passed through your head as you lay in bed. i Footnote i says “The allegories in Dn, of which this is the first, are veiled description of the great successive empires of history: neo-Babylonian, Median, Persian, Greek (Alexander’s Asiatic kingdom governed by his successors). The allegory is here borrowed from ancient speculations on the ages of the world, the symbolism being used founded of metals in descending scale of value. Las of all comes the messianic kingdom. The empires of earth collapse and give place to a new kingdom which, being founded by God, is everlasting: the ‘kingdom’ of heaven cf. Mt 4:17+. Jesus will later call himself ‘Son of Man’, cf Dn 7:13+ and Mt 8:20+: he will also refer to himself, cf. Mt 21:42-44; Lk 20:17-18 as the keystone formerly rejected, Ps 118:22, and as the foundation stone of Is 28:16, with a clear allusion to the stone which breaks away from the mountain and crushes him on whom it falls, Dn 2:34, 44-45.”

Verses 10 and 11 say: Then he said to them, “Nation will fight against nation, and kingdom against kingdom. There will be great earthquakes, and plagues, and famines, here and there; there will be fearful sights and great signs from heaven. Parallel text for verse 10 is Is 19:2 that says: I will stir up the Egyptians against each other and they shall fight every man against his brother, friend against friend, city against city, kingdom against kingdom.

Verse 12 says: But before all this happens, men will seize you and persecute you; they will hand you over to the synagogues and to imprisonment, and bring you before kings and governors because of my name. Parallel texts are:

1. Lk 12:11-12 - When they take you before synagogues and magistrates and authorities, do not worry about how to defend yourselves or what to say (v. 11), because when the time comes, the holy Spirit will teach you what you must say (v. 12).

2. Mt 10:17-22 - The missionaries will be persecutedg Beware of men: they will hand you over to sanhedrinsh and scourge you in their synagogues (v. 17). You will be dragged before governors and kings for my sake, to bear witness before them and the pagans (v. 18). But when they hand you over, do not worry about how you are to speak or what you are to say; what you are to say will be given to you when the time comes (v. 19); because it is not you who will be speaking; the Spirit of your Father will be speaking in you (v. 20). Brother will betray brother to death, and the father his child; children will rise up against parents and have them put to death (v. 21). You will be hated by all men on account of my name; but the man who stands to the end will be saved (v. 22). Footnote g says “The instruction of vv. 17-39 clearly suppose a horizon wider than that of this first mission of the Twelve: they must have been issued at a later date (note their situation in Mk and Lk). Matthew puts them here to complete his missionary’s handbook.”; and Footnote h says “The small provincial Sanhedrins and also the Great Sanhedrin of Jerusalem; cf. 5:21-22.”

3. Jh 15:20 - Remember the word I said to you: A servant is not greater than his master. If they persecuted me, they will persecute you too; if they kept my word, they will keep yours as well.

4. Jh 16:1-2 - I have told you all this so that your faith may not be shaken (v. 1). They will expel you from the synagogues, and indeed the hour is coming when everyone who kills you will think he is doing a holy duty to God (v. 2).

166

5. Ac 4:13 - They were astonished at the assurance shown by Peter and John, considering they were uneducated laymen; and they recognized as the associates of Jesus…. Verse 13 to 17 say: And that will be your opportunity to bear witness. Keep this carefully in mind, you are not to prepare your defense, Because I myselfb shall give you an eloquence and wisdom that none of your opponents will be able to resist or contradict. You will be betrayed even by parents, brothers, relations and friends; and some of you will put to death. You will be hated by all men on account of my name…Footnote b says “Lk in this place, assigns to Jesus the role reserved by Mt 10:20; Mk 13:11; Lk 12:12 to the Spirit of the Father (Mt), the Holy Spirit (Mk and Lk), Ac 6:10. Cf. Jn 16:13-15.” Parallel text for verse 15 is Ac 6:10 that says: They found they could not get the better of him because of his wisdom, and because it was the Spirit that prompted what he said. Verse 18 says: but not a hair on your head will be lost. Parallel texts are:

1. Lk 12:7 - Why, every hair on your head has been counted. There is no need to be afraid: you are worth more than hundreds of sparrows. 2. Mt 10:30 - Why, every hair on your head has been counted.

Verse 19 says: Your endurance will win you your lives. Parallel text is Heb 10:36, 39 that says: You will need endurance to do God’s will and gain what he has promised (v. 36). You and I are not the sort of people who draw back, and are lost by it; we are the sort who keep faithful until our souls are saved (v. 39).

The First Reading is from Mal 3:19 – 20a.

Verse 19 says: For the day is coming now, burning like a furnace;i and all the arrogant and the evildoers will be like stubble. The day that is coming is going to burn them up, says Yahweh Sabaoth, leaving them neither root nor stalk. Footnote i says “For the fire on the day of Yahweh, cf. Is 10:16f; 30:27; Zp 1:18; 3:8; Jr 21:14.” Parallel text is Am 5:18 that says: Trouble for those who are waiting so longingly for the day of Yahweh!p What will this day of Yahweh mean for you? It will mean darkness, not light…q Footnote p says “Confident in its election, Dt 7:6+, Israel serenely awaits God’s intervention which is bound to be in its favor. To this expected ‘day of Yahweh’ Amos opposes the prophetic concept of it: the day of Yahweh is a day of wrath, Zp 1:15; Ezk 22:24; Lm 2:22, against an Israel hardened in sin: a day of darkness, tears, massacre, terror, Am 5:18-20; 2:16; 8:9-10,13; Is 2:6-21; Jr 30:5-7; Zp 1:4-18, cf. Jl 1:15-20; 2:1-11. All these tetxs contain threats of a disastrous invasion (Assyrian or Chaldean). During the Exile, the day of Yahweh becomes an object of hope: the wrath of God will now turn against Israel’s oppressors, Ob 15; Babylon. Is 13:6,9; Jr 50:27; 51:2; Lm 1:21; Egypt, Is 19:16; Jr 46:10,21; Ezk 30:2; Philistia, Jr 47:4; Edom, Is 34:8; 63:4. This day, therefore, is to bring Israel’s recovery, a sense found even in Amos 9:11, and also in Is 11:11; 12:1; 30:26; cf. Jl 3:4; 4:1. After the Exile, the ‘day of Yahweh’ becomes more and more a day of ‘judgment’ ensuring triumph of the virtuous and the destruction of sinners, Ml 3:19-23; Jb 21:30; Pr 11:4, with the whole world for its theatre, Is. 26:20-27:1; 33:10-16. See also Mt 24:1+. On the cosmic signs that are to accompany the day of Yahweh, cf. Am 8:9+; and Footnote q says “Cf Jl 2:1-2; Zp 1:14-18.”

167

Verse 20a says: But for you who fear my name, the sun of rigtheounessj will shine out with healing in its rays;k Footnote j says “‘righteousness’ here implies power and triumph as in Is 41:1+. The title ‘sun of righteousness’ applied to Christ has to some extent conditioned the liturgy of Christmas and Epiphany.’; and Footnote k says “Lit. ‘in its wings’.” Parallel texts are:

1. Ws 19:9 - They were like horses at pasture, they skipped like lambs, singing your praises, LORD, their deliverer. 2. Lk 1:79…to give light to those who live in darkness and the shadow of death, and to guide our feet into the way of peace. 3. Jn 8:12 - When Jesus spoke to the people again, he said: ‘I am the light of the world; anyone who follows me will not be walking in the dark; he will have the light of life’.

The Second Reading is from 2 Th 3:7-12.

Verse 7 says: You know how you are supposed to imitate us;b now we were not idle when we were with you. Footnote b says “By imitating Paul , 1 Co 4:16; Ga 4:12; Ph 3:17, Christians will be imitating Christ, 1 Th 1:6; Ph 2:5; cf Mt 16:24; 1 P 2:21; 1 Jn 2:6; who is the one that Paul is imitating, 1 Co 11:1. Christians must also imitate God, Ep 5:1 (cf. Mt 5:48), and they must imitate each other, 1 Th 1:7; 2:14; Heb 6:12. Behind this community of life is the idea of a model of doctrine, Rm 6:17, that has been received by tradition, v. 6: 1 Co 11:2+; 1 Th 2:13++. The leaders who transmit the doctrine must themselves be ‘models’ v. 9; Ph 3:17; 1 Tm 1:16; 4:12; Tt 2:7; 1 P 5:3; whose faith and life are to be imitated, Heb 13:7.” Parallel texts are:

1. Ac 18:3 - And when he found they were tentmakers, as the same trade as himself, he lodged with them and they worked together.d Footnote d says “Though Paul acknowledges the missionary’s right to sustenance, 1 Co 9:6-14; Ga 6:6; 2 Th 3:9; cf. Lk 10:7, he himself always practiced a trade, 1 Co 4:12, not wishing to be a burden on anyone, 1 Th 2:9; 1 Th 3:8; 1 Co 12:13f, and in order to prove his singleness of purpose, Ac 20:33f; 1 Co 9:15-18; 2 Co 11:7-12. Only from the Philippians did he accept help, Ph 4:10-18; 2 Co 11:8f, cf. Ac 16:15+. He recommended his followers to do the same to supply their own needs, 1 Th 4:11f; 2 Th 3:10-12, and those of the poor, Ac 20:35; Ep 4:28.”

2. 1 Co 11:1 - Take me as your model, as I take Christ. 3. Ga 4:12 - Brothers, all I ask you is that you should copy me as I copied youf. You have never treated me in an unfriendly way before… Footnote f says “Probably by

refusing to practice the Law’s ritual, cf. 1 Co 9:21.” Verse 8 says: nor did we ever have our meals at anyone’s table without paying for them; no, we worked night and day, slaving and straining, so as not to burden any of you. Parallel texts are:

1. 1 Th 2:9 - Let me remind you, brothers, how hard we used to work, slaving night and day so as not to be a burden on any of you while we were proclaiming God’s Good News to you.

2. Mt 6:11 - Give us today our dailyc bread; Footnote c says “The Greek word is obscure: this traditional rendering is a probable one. Other possibilities: ‘necessary for subsistence’ or ‘for tomorrow’. Whatever the exact translation the sense is that we must ask God for the sustenance we need in this life but for no more-not for wealth or luxury. The Fathers applied this text to the bread of the Holy Eucharist.”

168

Verse 9, 10 and 11 say: This was not because that we had no right to be, but in order to make ourselves an example for you to follow. We gave you a rule when we were with you: not to let anyone have any food is he refused to do any work.c Now we hear that there are some of you living in idleness, doing no work themselves but interfering with everyone else’s. Footnote c says “This may have been laid down by Jesus Christ, but it may have been a proverb: it has been called the golden rule for Christian work.” Parallel text for verse 9 is Mt 10:10 that says: …with no haversack for the journey or spare tunic, or footwear or staff, for the workman deserves his keep. Verse 12 says: In the Lord Jesus Christ, we order and call on people of this kind to go on quietly working and earning the food that they eat. Parallel text is Gn 3:19 that says: With sweat of your brow you shall eat bread, until you return to the soil, from as you were taken from it; For dust you are, and to dust you shall return. Homily: Outstanding point for this Sunday readings is about the Virtue of Perseverance. Perseverance and patience are related to each other. See Jas 1:2-4.

169

34th SUNDAY IN ORDINARY TIME Cycle C CHRIST THE KING 2

“This is the King of the Jews.” (Lk. 23:38) Gospel: Lk 23:35-43


The passersby jeered at him; they shook their heads (v. 39) and said, “So you who would destroy the Temple and rebuild it in three days! Then save yourself! If you are the Son of God, come down from the cross!”(v. 40).The chief priests with the scribes and elders mocked him in the same way. (v. 41) “He saved others’ they said‘he cannot save himself. He is the king of Israel; let him come down from the cross now, and we will believe in him (v.42).He puts his trust in God; now let God rescue him if he wants him. For he did say, ‘I am the son of God”’ (v. 43). The passersby jeered him; they shook their heads and said, “Aha! So you who would destroy the Temple and rebuild it in three days (v. 30)! Then save yourselfand come down from the cross” (v. 31). The chief priests, with the scribes, mocked him among themselves in the same way. “He saved others,” they said he cannot save himself (v.32). Let the Christ, the King of Israel, come down now from the cross that we may see and believe.”(v. 32a).

=Mt 27:39-43 =Mk 15:29-32 =Lk 23: 35-37 Ps 22:7 Jr 18:16 Lm 2:15 Mt 26:61 Ps 22:8 Ws 2:18-20 Mt 4:3+

=Mk 15:29-32a =Mt 27:39-44 =Lk 23:35-37 Mk 14:58 Lk 23:39

The Crucifixion.

It had been revealed to him by the Holy Spirit that he should not see death until

Lk 2:26+ Lk 9:29; 23:35

35 The people stayed there watching him. As for the leaders, they sneered at him. “He saved

Lk 2:26 – i– ‘the Christ of the Lord’ is the one whom

170

he had set his eyes on the Christ of the Lord.i

And a voice came from the cloud saying, “This is my Son, the chosen One.hListen to him.”

Lk 9:35+ Jn 1:34

others,”they said, “let him save himself if he isthe Messiah of God, the Chosen One.”

the Lord anoints, cf. Ex 30:22+, i.e. consecrates for a saving mission: the king of Israel, God’s chosen prince, is thus consecrated and thus, pre-eminently, the messiah who is to establish the kingdom of God. Lk 9:35 - h– Var. ‘the Beloved’; cf. Mt and Mk. The titles ‘Chosen One’, cf. 23:33; Is 42:1, and ‘Son of Man’ alternate in the Parables of Enoch.

But as for the dishonest servant who says to himself, ‘My master is taking his time’

Mt 24:48 Mt 19:28; 25:21

36 The soldiers mocked him too,and when they approached to offer him vinegar

37 they said, “If you are King of the Jews, save yourself.”

Pilate wrote out a notice and had it fixed to the cross; it ran, “Jesus the Nazarene, the King of the Jews.

Jn 19:19 Jn 3:35+; 18:33

38 Above him there was an inscription, “This is the King of the Jews.”

Even the robbers who were crucified with him also taunted him in the same way. Even those who were crucified with him taunted him

Mt 27:44 Mt 4:3+

Mk 15:32b

Lk 22:39

39 One of the criminals hanging there abused him. “Are you not the Messiah?”he said, “Save yourself and us as well.”

40 But the otherspoke up and rebuked him, “Have you no fear of God at all,” he said,You got the same sentence as he did,

41 But in our case we deserved it; we are paying for what we did.But this man has done nothing wrong.”

42 “Jesus,” he said “remember me when you come into your kingdom.”k

Lk 23:42 – k – Or else ‘in your kingly power’, i.e. to

171

establish your kingdom. Var. ‘when you come with (i.e. in possession of) your kingdom.’

43 “Indeed I promise you’ he replied ‘today you will be with me in paradise.

172

First Reading: 2 S 5:1-3


1 Ch 11:1-3= 1 All the tribes of Israel then came to David at Hebron. “Look”they said “we are your own fleshand blood.”

It must be a king ofYahweh’s choosing whom you appoint over you; you are not to give yourself a foreign king, who is no brother of yours. …to take the sovereignty from the House of Saul, and set up the throne of David over Israel and Judah, from Dan to Beer-sheba.”d But all Israel and Judah loved David, because he was their leader them in all their exploits.

Dt 17:15 2 S 5:1

2 S 3:10+

1 S 18:16 2 S 5:2

2 In days past, when Saul was still our king, it was you who led Israel out in all their exploits. And Yahweh said to you: You are the man who shall shepherd my people Israel, you shall be the leader of Israel.”

2 S 3:10 – d – We are not told on what occasion this promise was made to David.

3 So all the elders of Israel came to the king at Hebron, and King David made a pact with them at Hebron in the presence of Yahweh, and they anointed David king over Israel.

173

Second Reading: Col 1:12-20


How has he come to be counted as one of the sons of God? How does he come to be assigned a place among the saints?a And it is in himl that we were claimed as God’s own,m chosen from the beginning, under the predetermined plan of theone who guides all things as he decides by his own will (v. 11); Chosen to be, for his greater glory, the people who would put their hopes in Christ before he came (v. 12). Now you too, n in him, have heard the message of the truth and the good news of your salvation, and have believed it; and you too have been stamped with the seal of the Holy Spirit of the Promiseo (. 13). Make sure that you are not included with them. You were darknes once, but now you are light in the Lord; be like childen of light, …and the promise of an inheritance that cam never be spoilt or soiled and never fade away, because it is being kept for

Ws 5:5f Ws 2:13 Col 1:12

Ep 1:11-13 Dt 7:6 Col 1:12 Is 46:10 Rv 4:11 Ps 66:2 Ac 1:4 Col 1:5 Col 2:9 Heb 6:12 Ep 4:30 2 Co 1:22 Ac 2:33+ Rm 5:5

Ep 5:8 Ep 4:18 Jb 24:13 Jn 8:12+ 2 Co 4:6 2 Co 6:14 Col 1:12-13 1 Th 5:4-8

1 P 1:4 Mt 6:19-20p Rm 1:4+

12 …thanking the Father who has made it possible for you to join the saints and with them to inherit the light.c

Col 1:12- c - Lit. ‘Thanking the Father (for) having made you (var. ‘us’) fit for the part of the lot of the saints in the light’; var. ‘for having called you (var. ‘us’) to…’ The ‘lot of the saints’ is what all holy people are to inherit, i.e. the ‘salvation’ that had been thought of as a bequest made exclusively to Israel. Now, non-Jews are called to share it, cf. Ep 1:11-13. The word ‘saints’ (lit. ‘holy ones’) here can mean either Christians, i.e. people called to live the ‘life of light’ while still living on earth, Rm 1:7f, cf. Jn 8:12f, or it can mean the angels who live with God in the eschatological ‘light’, cf. Ac 9:13+. Ws 5:5 – a – ‘sons of God’ and ‘saints’ may mean the angels, Jb 1:6+; 2:1, but here more probably the elect, cf. Ws 2:13,16,18. Ac 26:18 – f – Paul’s missionary vocation is described here in OT terms used about two great prophetic figures, Jeremiah and the Servant of Yahweh. g – In 9:17-18, Paul, his sight restored, passes from darkness to light; in 22:16 (cf 9:18) Paul is ordered to wash away his sins by baptism. Thus his own experience is a symbol of his mission to others.

174

you in the heavens. But you are a chosen race, a royal priesthood, a consecrated nation, a people set apart to sing the praises of God who called you out of darkness into his wonderful light. …to open their eyes, so that they may turn from darkness to light,f from the dominion of Satan to God, and receive, through faith in me, forgiveness of their sinsg and a share in the inheritance of the sanctified.

Col 1:5,12; 3:3-4

1 P 2:9 Is 43:20-21 Ex 19:5-6+ Rm 3:24+ Ep 1:14+

Ac 26:18

Ac 9:17-18 Jn 8:12+ Col 1:12-14 Dt 33:3-4

When Jesus spoke to the people again, he said: ‘I am the light of the world; anyone who follows me will not be walking in the dark; he will have the light of life’. to make us praise the glory of his grace,e his free gift to us in the Beloved,f in whom, through his blood, we gain freedom, the forgiveness of our sins.g Such is the richness of the grace

Jn 8:12 Gn 1:5 Ex 13:22 Jb 11:17; 18:5 Is 42:6; 58:10 Lm 3:2Jl 2:2 Am 5:18 Mi 7:8 Mt 5:14

Ep 1:6-7 Rm 3:24+ =Col 1:13-14 Heb 1:3

13 He delivered us from the power of darkness and transferred us to the kingdom of his beloved Son,

Ep 1:6 – e-The word grace (charis) as it is used here emphasizes not so much the interior gift that makes a human being holy, as the gratuitousness of God’s favor and the way he manifests his glory, cf. Ex 24:16f. These are the two themes that run through this account of God’s blessings: their source is God’s liberality, and their purpose is to make his glory appreciated by creatures. Everything comes from him, and everything should lead to him. f– Var. (Vulg) ‘his beloved Son’. g - Third blessing: our redemption by an event in time, i.e. the death of Jesus.

175

And both are justified through the free gift of his gracei by being redeemedj in Christ Jesus. He is the radiant light of God’s glory and the perfect copy of his nature,csustaining the universe by his powerful command; and now that he has destroyed the defilement of sin, he has gone to take his place in heaven at the right hand of divine Majesty.

Rm 3:24+ Dn 9:24

Heb 1:3

Ws 7:22+ 2 Co 4:6,18 Col 1:15+,17 Ep 1:7 Col 1:14

14 in whom we have redemption, the forgiveness of sins.

Rm. 3:24 – i– This word (charis) when used with reference to human relationships can mean as the quality that makes a person attractive (Ac. 2:47), or it can mean thank for a gift (Lk. 6:32-34; 17:9); or it can mean something given free and unearned (Ac. 25:3, 1 Co. 16:3, 2 Co. 8:6-7, 19). This last sense predominates in the NT and especially in Paul. (John uses agape), who uses the word to describe the way God saves through Jesus: it is a work of spontaneous love to which no one has any claim It was an act of ‘grace’ for Jesus to come on earth (2 Co. 8:9, Tt. 2:11, Jh. 1:14,47); to die (Heb. 2:9), for his Father to give up as a gift that includes all divine favors (Rm 8:32; cf. 1 Co 2:12; Ep 1:8f): justification, salvation, and the right to inherit by having faith in him, without having to perform the works of the Law ( Rm 3:24; 4:4f; Ep 2:5,8; Tt. 3:7; cf. Ac 15:11): it will also be an act of ‘grace’ for Christ to come again at the end of the world and for us to receive everlasting glory (1 P1:13; 2 Th 1:12). It was by grace that Abraham received the promise (Rm 4:16; Ga 3:18) and that a few Israelites were chosen to survive (Rm 11:5f). Since grace is God’s love for us, it is inexhaustible (Ep 1:7; 2:7; cf. 2 Co 4:15; 9:8,14; 1 Tm 1:14) and it conquers sins (Rm 5:15,7,20). The one word ‘grace’ is so useful and full of meaning that it can be used to indicate the entire messianic era that was once proclaimed by the prophets (1 P.1:10) and is now

176

proclaimed as the Good News (Col 1:6; cf. Ac 14:3; 20:24,32). The word sumps up the gifts of God so well that Paul begins and ends his letters by wishing ‘grace’ to all his readers (1 Th 1:1 and 5:28, etc.; cf 1 P 1:2; 5:10,12; 2 P 1:2; 3:8, 2 Jn 3; Rv 1:4; 22:21). It is by an act of grace that ‘the God of all grace’ (1 P 5:10) calls men to salvation (Ga 1:6; 2 Tim 1:9; 1 P 3:7), leads them with all spiritual gifts (1 Co 1:4-7; cf 2 Th 2:16; Ac 6:8), makes Paul an apostle of the pagans (Rm 1:5; 12:3; 15:15f; 1 Co 3:10; Ga 1:15f; 2:9; Ep 3:2,7,8; Ph 1:2) and assigns to each Christian a part he has to play in the life of the Church (Rm 12:6; 1 Co 12:1+; 2 Co 8:1; Ep 4:7; 1 P 4:10); similarly, it is a ‘grace’ to suffer for Christ (Ph 1:29; 1 P 2:19-20). Mary ’found grace’ with God (Lk 1:30; cf Ac 7:46; and LXX passim); Jesus himself received the ‘grace’ of the highest name of all (Ph 2:9; cf. Lk 2:40). For human beings to be agreeable to God depends primarily on God’s initiative and secondarily on human response. It is possible to receive grace I vain (2 Co 6:1; cf. 1 Co 5:10), to fall from grace (Ga. 5:4), to forfeit grace (Heb 12:15), and thus to insult the Spirit of grace (Heb 10:29). Grace obtained must be carefully guarded (Rm 5:2; Heb 12:28; 1 P 5:12) and used wisely (1 P 4:10); it is not enough to remain in grace (Ac 13:43; cf 14:26; 15:40), it must increase (2 P 3:18), to strengthen us (2 Tm 2:1), and help us to persist in our good intention (Heb 13:9). This divine help is given to the humble (Jm 4:6; 1 P 5:5) and is obtained by prayer, since this is to approach ‘the throne of grace’ confidently (Heb

177

4:26). Grace will be granted and will be found sufficient; it is the power of Christ operating in weak man (2 Co 12:9; cf/ 1 Co 15:10) and this grace of Christ triumphs over unspiritual wisdom (2 Co 1:12). The same word charis is also used for thanksgiving (Rm 6:17; 7:25; 1 Co 10:30; 15:57; 2 Co 2:14; 8:16; 9:15; Col 3:6; 1 Tm 1:12; 2 Tm 1:3;and cf. the verb eucharistein), since gratitude to God is the fundamental and necessary disposition for grace. From all these shades of meaning, it is clear that the word charis is always used to emphasize that the gift is absolutely free: to bring out its power and its inwardness Paul also uses the word pneuma (cf. Rm 5:5+). j – Yahweh had ‘redeemed’ Israel by delivering her from slavery of Egypt, to provide himself with a nation for his ‘inheritance’ Dt 7:6+. When the prophets spoke of the ‘redemption’ from Babylon, Is 41:14+, they hinted at a deliverance more profound and less restricted, the forgiveness that is deliverance from sin, Is 44:22; cf Ps 130:8; 49:7-8. This messianic redemption is fulfilled in Christ, 1 Co 1:30; cfLk 1:68; 2:38. God the Father through Christ - and indeed Christ himself- has ‘delivered’ the new Israel from slavery of the Law, Ga 3:13, 4:5; and of sin, Col 1:14; Ep 1:7; Heb 9:15, by ‘acquiring’ her, Ac 20:28, making her his own, Tt 2:14; purchasing her, Ga 3:13; 4:5; 1 Co 6:20; 7:23; cf. 2 P 2:1. The price was the blood of Christ, Ac 20:28; Ep 1:7; Heb 9:12; 1 P 1:18f; Rv 1:5; 5:9. This redemption, begun on Calvary and guaranteed by the present gift of the Spirit, Ep

178

1:14; 4:30, will be complete only at the parousia, Lk 21:28, when deliverance from death is secured by the resurrection of the body, Rm 8:23. Heb 1:3 - c - These two metaphors are borrowed from the Sophia and logos theologies of Alexandria, Ws 7:25-26; they express both the identity of nature between Father and Son, and the distinction of person. The Son is the brightness, the light shining from its source, which is the bright glory, cf. Ex. 24:16+, of the Father (‘Light from Light’). He is also the replica, cf. Col 1:15+, of the Father’s substance, like an exact impression made by a seal on clay or wax, cf. Jn 14:9.

Christ is the head of all creatione Col 1:15-20 - e - In this poem Paul introduces two ways in which can claim to be the ‘head’ of everything that exists:1. He is the head of creation, of all that exists naturally, vv. 15-17; 2. He is head of the new creation and all that exists supernaturally through having been saved, vv. 18-20. The subject of the poem is the pre-existent Christ, but considered only in so far as he is manifest in the unique historic person that is the Son of God made man, cf. Ph 2:5+. It is as the incarnate God that Jesus is the ‘image of God’, i.e. his human nature was the visible manifestation of God who is invisible, cf.Rm 8:29+, and it is as such, in this concrete human nature, and as part of creation, that Jesus is called the ‘first born of creation’ - not in the

179

temporal sense of having been born first, but in the sense of having been given the first place of honor.

Now the church is his body, he is the head, f As he is the Beginning, he was first to be born from the dead, so that he should be first in every way In the beginning, God created the heavens and the earth (v. 1). Now the earth was a formless void, b there was darkness over the deep, and God’s spirit hoveredcthe water (v. 2). …and I shall make him my first born, the Most Highi for kings on earth. She is the reflection of the eternal lightk untarnished mirror of God’s active power, image of his goodness.

But over the house of David and the citizens of Jerusalem I will pour a spirit of kindness and prayer. They will look on the one whom they have pierced;ethey will mourn for him as for an only son,

Col 1:18+ Ep 1:22-23; Ep 5:23f

Gn 1:1-2 Gn 4:2-25 Ps 148 Jb 38-39 Heb 11:3 Ps 8:104 Si 24:3 Pr 8:22-31 ↗Jn 1:1-3 Col 1:15-17

Ps 89:27

Col 1:15,48 2 S 7:9 ↗Rv 1:5

Ws 7:26 ↗Jn 1:9 ↗Col 1:15 Heb 1:3

Zc 12:10

Mt. 24:30 Jn. 3:14+; ↗19:37 ↗Rv. 1:7

15 He is the image of the unseenGod, and the firstborn of all creation

Col 1:18- f – On the church a Christ’s body, cf. 1 Co. 12:12f, he is called the ‘head’ of his own body both in a temporal sense (v. 18, i.e., he was the first to rise from the dead) and in a spiritual sense (v. 20, i.e. he is the leader of all the saved). Gn 1:1-2 – b – In Hebrew tohu and bohu, ‘trackless waste and emptiness; these, like the ‘darkness over the deep’ and the ‘waters’, are images that attempt to express in virtue of those negative quality the idea of creation from nothing’ which reaches precise formulation for the first time in 2 M 7:28. c– Like a bird hanging in the air over its young in the nest, Dt 32:11. Ps 89:27 – i – A divine title here applied to God’s anointed king. Ws 7:26 – k – In the OT God is never called ‘light’ cf. 1 Jn 1:5; Jm 1:17, but light accompanied him, Ex. 24:17, cf. Ex 24:16+; Ezk 1:27, Hab 3:4; Ps 50:3; 104:1-2; Is 60:19-20. See Jn 8:12+. Zc.12:10 - e - ‘the one’ Theodotion, Jn. 19:37; ‘me’ Hebr.

180

and weep for him as people weep for a first-born child. Through him all things came to be, not one thing has its being but through him (v. 3). No one has ever seen God; it is the only Son,r who is nearest to the Father’s heart, who has made him known. They are the ones he chose especially long ago and intended to become true images of his Son,q so that the Son might be the eldest of many brothers. He is the radiant light of God’s glory and the perfect copy of his nature,csustaining the universe by his powerful command; and now that he has destroyed the defilement of sin, he has gone to take his place in heaven at the right hand of divine Majesty(v. 3) Again, when he brings the First-born into the worldd, he says: Let all the angels of God worship him.

Jn 1:3,18 Jn 1:9 Col 1:15 Heb 1:3 Jn 6:46 Ex 33:20+ 1 Jn 4:12 Jn 3:11+; 17:6+ Col 1:15

Rm 8:29 Jr 1:5 1 Co 15:49 Ph 3:21 Col 1:18

Heb 1:3,6

Ws 7:22+ 2 Co 4:6,18 Col 1:15+,17 Ep 1:7 Col 1:14

2 S 7:14

The death of the Pierced One occurs in an eschatological context (cf. Rv. 1:7), ch. The raising of the siege of Jerusalem, the national mourning, vv. 10-14, the opening of the fountain of salvation, 13:1. The messianic age thus depends on a passion and a mysterious death comparable to the sufferings of the servant in Is. 52:13-53:12. Jn. 19:37 sees is this passage the figure of the passion of Christ, the ‘only son’ and the ‘first-born’, cf. Jh. 1:18,; Col. 1:15, whose pierced body will be ‘looked on’ with the saving eye of faith, cf. Jn 3:14+; Nb. 21:8-9. And whose opened side is a fountain of salvation, Jn. 19:34; 7:38. Jn 1:18 - r - Var. ‘God, only begotten’. Rm 8:29 - q - Christ, the image of God in the primordial creation, Col 1:15+; cf. Heb. 1:3, has now come, by a new creation, 2 Co 5:17+, to restore to fallen man the splendor of that image which has been darkened by sin, Gn 1:26+, 3:22-24+; Rm 5:12+. He does this by forming man in a still more splendid image of a son of God (Rm 8:29); thus, sound moral judgment is restored to the ‘new man’, Col 3:10+, and also his claim to glory which he had sacrificed by sin, Rm 3:23+. This glory which Christ as the image of God possesses by right, 2 Co 4:4, is progressively communicated to the Christian, 2 Co 3:18, until his body is itself clothed in the image of the ‘heavenly man, 1 Co 15:49.

181

Heb 1:3 and 6 - c - These two metaphors are borrowed from the Sophia and logos theologies of Alexandria, Ws 7:25-26; they express both the identity of nature between Father and Son, and the distinction of person. The Son is the brightness, the light shining from its source, which is the bright glory, cf. Ex. 24:16+, of the Father (‘Light from Light’). He is also the replica, cf. Col 1:15+, ofthe Father’s substance, like an exact impression made by a seal on clay or wax, cf. Jn 14:9. d – Either at the Parousia or more probably, at the incarnation.

To act upon when the times had run their course to the end;j that he would bring everything together under Christ as head, everything in the heaven and everything on earthk(v. 10)… far above every Sovereignty, Authority, Power or Dominion,t or any other name that can be named, not only in this age but also in the age to come (v. 21). All that exists comes from him; all is by him and for him. To him be glory forever. Amen. Still for us there is one God, the Father, from all things come and for whom we exist; and there is one Lord, Jesus Christ,

Ep 1:10,21+ Mk 1:15 Ga 4:4+ Col. 1:16,20 Ac 2:33+ 1 P 3:22 Col 1:16 Col 2:15 Ph 2:9

Rm 11:36

Jb 41:3 1 Co 8:6 Col 1:16-17 Heb 2:10

1 Co 8:6 Rm 11:36 Ep 4:5-6

16 for him were created all things in heaven and on earth: everything visible and everything invisible, Thrones, Dominations, Sovereignties, Powers - all things were created through him and for him.

Ep 1:10 and 21 – j – Lit. ‘for a dispensation of the times’ fullness’, cf. Ga 4:4f. k - The main theme of this letter is how the whole body of creation, having been cut off from the Creator by sin, is decomposing, and how its rebirth is effected by Christreuniting its parts into an organism with himself as the head, so as to reattach it to God. The human (Jew and pagan) and the angelic worlds are brought together again through the fact that they were saved by a single act, cf. 4:10f. t - Names traditional in Jewish literature for angelic hierarchies.

182

though whom all things come through whom we exist.

Jn 1:3 Col 1:16-17 Heb 1:2

17 Before anything was created, he existed, and heholds all things in unity

He has put all things under his feet, and made him, as the ruler of everything, the head of the Church, which is his body, the fullness of him who fills the whole creation (v. 22), which is his body, the fullness of him who fills the whole creationu. sincee as Christ is head of the Church and saves the whole body, so is a husband the head of his wife. But Christ has in fact been raised from the dead, the first of all who had fallen asleep. and from Jesus Christ, the faithful witness, the Firstborn of the dead, the Ruler of the kings of the earth.i He loves us and washed awayj our sins with his blood, They are the ones he chose especially long ago and intended to become true images of his Son,q so that the Son might be the eldest of many brothers.

Ep 1:22-23

Ps 8:6 1 Co 15:24-25 Col. 1:18+,19

Ep 5:23f

1 Co 3:11

1 Co 15:20 Rm 8:11+ Col 1:18 1 Th 4:14

Rv 1:5 Is 5:4 Ex 19:6 1 P 2:9 Rm 16:27

Rm 8:29

Jr 1:5 1 Co 15:49 Ph 3:21 Col 1:18

18 Now the church is his body, he is the head, f As he is the Beginning, he was first to be born from the dead, so that he should be first in every way

Col 1:18- f – On the church a Christ’s body, cf. 1 Co. 12:12f, he is called the ‘head’ of his own body both in a temporal sense (v. 18, i.e., he was the first to rise from the dead) and in a spiritual sense (v. 20, i.e. he is the leader of all the saved). Ep. 1:23 – u – Lit. ‘fills all in all’. The Church, as the body of Christ, 1 Co. 12:12f, can be called the fullness (pleroma); cf. Infra 3:19, 4:13) in so far as it includes the whole new creation that shares (since it forms the setting of the human race) in the cosmic rebirth under Christ its ruler and head, cf. Col. 1:15-20f. The adverbial phrase ‘all in all’ is used to suggest something of limitless size, cf. 1 Co. 6, 15:28, Col. 3:11. Ep 5:23 - e - By drawing a parallel between human marriage and the marriage of Christ to the Church, vv. 23-32, Paul makes these two concept illumine each other. Christ is the husband of the Church because he is her head and because he loves the Church as much as a man loves his own body when he loves his wife. Having established this, the comparison naturally suggests an ideal for human marriage.

183

The symbol of Israel as the wife of Yahweh is common in the OT, Ho 1:2+. Rv 1:5- i- The Messiah is the ‘witness’ to the promise that was made to David, 2 S 7:1+; Ps 89, Is 55:3-4; Zc 12:8, both in his person and in his work; as he fulfills this promise he is the efficacious word, God’s yes, Rv 3:14; 19:11,13; 2 Co 1:20. Not only is he heir to David, Rb 5:5, 22:16, but his resurrection he is the ‘First -born’, Col 1:18, who will reign over the universe when his enemies have been destroyed, Dn 7:14; Rv 19:16. j - Var. ‘released us from’.

In his body lives the fullness of divinity,eand in him you too find your own fulfillment… which is his body, the fullness of him who fills the whole creationu.

Col 2:9+ Col 1:19+ Jn 1:16 Ep 1:13; 3:19; 4:12-13

Ep 1:23 (see above)

19 Because God wanted all perfection to be found in himg

Col 1:19 - g – Lit. ‘because (God) wanted the pleroma to dwell in him”. The exact meaning of the word ‘pleroma’ (i.e. the thing that fills up a gap or hole, like a patch, cf. Mt. 9:16) is not certain here. Some writers have thought it must mean the same as in 2:9 (the fullness of divinity that filled Jesus) but since vv. 15-18 have already dealt with the divinity of Jesus, it seems likely that the reference here is to the biblical concept of the entire cosmos as filled with the creative presence of God, cf. Is. 6:3, Jr. 23:24, Ps. 24:1, 50:12, 72:19, Ws. 1:7, Sir. 43:27, etc. The concept was also widespread in the Graeco-Roman world. Paul teaches that the incarnation and resurrection make Christ head not only of the entire human race, but of the entire created universe (cosmos), so that everything that was involved in the fall is

184

equally involved in salvation, cf. Rm. 8:19-23, 1 Co. 3:22f, 15:20-28, Ep. 1:10, 4:10, Ph. 2:10f., 3:2f, Heb. 2:5-8, Cf. 2:9+. Col 2:9 - e - The word pleroma here, cf. 1:19+, is defined as the ‘divinity’ that is actually ‘filling’ Christ now in his body: in other words, the risen Christ, through his incarnation and resurrection, unites the divine and the created. The former is what he is by his pre-existence and his present glory; the latter is, as human, what he has assumed directly, and, as cosmic, what he assumed indirectly through being human. In this way he himself is the pleroma of all possible categories of being.

See verse 16) All that exists comes from him; all is by him and for him. To him be glory forever. Amen. Still for us there is one God, the Father, from all things come and for whom we exist; and there is one Lord, Jesus Christ, though whom all things come through whom we exist.

Ep 1:10,21+

Rm 11:36 Jb 41:3 1 Co 8:6 Col 1:16-17 Heb 2:10

1 Co 8:6

Rm 11:36 Ep 4:5-6 Jn 1:3 Col 1:16-17 Heb 1:2

20 and all things to be reconciled through him and for him,h everything in heaven and everything on earth,i when he made peace by his death on the cross

Col 1:20 - h - i.e. through and for Christ, cf. the parallel ‘though him and for him’ of v. 16. Alternatively, it could read “God wanted everything…to be reconciled to himself, though him who made peace…’ cf. Rm 5:10; 2 Co 5:18f. i - This reconciliation of the whole universe (including angels as well as human beings) means not that every single individual will be saved, but that all who are saved will be saved by their collective return to the right order and peace of perfect submission to God. Any individual who do not join this new creation through grace will be forced to join it, cf. 2:15; 1 Co 15:24-25 (the heavenly spirits) and 2 Th 1:8-9; 1 Co 6:9-10; Ga. 5:21; Rm 2:8; Ep 5:5 (men).

185

Homily for the 34th Sunday in Ordinary Time (Cycle C) Based on (Gospel), (First Reading) and (Second Reading)


CHRIST THE KING 2 “This is the King of the Jews.” (Lk. 23:38)

The Gospel reading for this 34th Sunday in Ordinary Time (Cycle C) is from Lk 23:35-43. The first title is “The Crucifixion.” Parallel texts for this title are:

1. Mt 27:39-43 - The passersby jeered at him; they shook their heads (v. 39) and said, “So you who would destroy the Temple and rebuild it in three days! Then save yourself! If you are the Son of God, come down from the cross!”(v. 40).The chief priests with the scribes and elders mocked him in the same way. (v. 41) “He saved others’ they said ‘he cannot save himself. He is the king of Israel; let him come down from the cross now, and we will believe in him (v.42).He puts his trust in God; now let God rescue him if he wants him. For he did say, ‘I am the son of God”’ (v. 43).

2. Mk 15:29-32a - The passersby jeered him; they shook their heads and said, “Aha! So you who would destroy the Temple and rebuild it in three days (v. 30)! Then save yourself and come down from the cross” (v. 31). The chief priests, with the scribes, mocked him among themselves in the same way. “He saved others,” they said he cannot save himself (v.32). Let the Christ, the King of Israel, come down now from the cross that we may see and believe.”(v. 32a).

Verse 35 says: The people stayed there watching him. As for the leaders, they sneered at him. “He saved others,” they said, “let him save himself if he is the Messiah of God, the Chosen One.” Parallel texts are:

1. Lk 2:26 - It had been revealed to him by the Holy Spirit that he should not see death until he had set his eyes on the Christ of the Lord.i Footnote i says “‘the Christ of the Lord’ is the one whom the Lord anoints, cf. Ex 30:22+, i.e. consecrates for a saving mission: the king of Israel, God’s chosen prince, is thus consecrated and thus, pre-eminently, the messiah who is to establish the kingdom of God.”

2. Lk 9:35 - And a voice came from the cloud saying, “This is my Son, the chosen One.h Listen to him.” Footnote h says “Var. ‘the Beloved’; cf. Mt and Mk. The titles ‘Chosen One’, cf. 23:33; Is 42:1, and ‘Son of Man’ alternate in the Parables of Enoch.”

Verses 36 and 37 say: The soldiers mocked him too, and when they approached to offer him vinegar they said, “If you are King of the Jews, save yourself.” Parallel text for verse 36 is Mt 24:48 that says: But as for the dishonest servant who says to himself, ‘My master is taking his time’ Verse 38 says: Above him there was an inscription, “This is the King of the Jews.” Parallel text is Jn 19:19 that says: Pilate wrote out a notice and had it fixed to the cross; it ran, “Jesus the Nazarene, the King of the Jews.

186

Verse 39, 40, 41, 42 and 43 say: One of the criminals hanging there abused him. “Are you not the Messiah?” he said, “Save yourself and us as well.” But the other spoke up and rebuked him, “Have you no fear of God at all,” he said, You got the same sentence as he did, But in our case we deserved it; we are paying for what we did. But this man has done nothing wrong.” “Jesus,” he said “remember me when you come into your kingdom.”k “Indeed I promise you’ he replied ‘today you will be with me in paradise. Footnote k says “Or else ‘in your kingly power’, i.e. to establish your kingdom. Var. ‘when you come with (i.e. in possession of) your kingdom.’” Parallel texts for verse 39 are:

1. Mt 27:44 - Even the robbers who were crucified with him also taunted him in the same way. 2. Mk 15:32b - Even those who were crucified with him taunted him

The First Reading is from 2 S 5:1-3. Verse 1, 2 and 3 say: All the tribes of Israel then came to David at Hebron. “Look” they said “we are your own flesh and blood.” In days past, when Saul was still our king, it was you who led Israel out in all their exploits. And Yahweh said to you: You are the man who shall shepherd my people Israel, you shall be the leader of Israel.” So all the elders of Israel came to the king at Hebron, and King David made a pact with them at Hebron in the presence of Yahweh, and they anointed David king over Israel. Parallel texts for verse 2 are:

1. Dt 17:15 - It must be a king of Yahweh’s choosing whom you appoint over you; you are not to give yourself a foreign king, who is no brother of yours. 2. 2 S 3:10…to take the sovereignty from the House of Saul, and set up the throne of David over Israel and Judah, from Dan to Beer-sheba.”d Footnote d says “We are

not told on what occasion this promise was made to David”. 3. 1 S 18:16 - But all Israel and Judah loved David, because he was their leader them in all their exploits.

The Second Reading is from Col 1:12-20. Verse 12 says: …thanking the Father who has made it possible for you to join the saints and with them to inherit the light.c Footnote c says “Lit. ‘Thanking the Father (for) having made you (var. ‘us’) fit for the part of the lot of the saints in the light’; var. ‘for having called you (var. ‘us’) to…’ The ‘lot of the saints’ is what all holy people are to inherit, i.e. the ‘salvation’ that had been thought of as a bequest made exclusively to Israel. Now, non-Jews are called to share it, cf. Ep 1:11-13. The word ‘saints’ (lit. ‘holy ones’) here can mean either Christians, i.e. people called to live the ‘life of light’ while still living on earth, Rm 1:7f, cf. Jn 8:12f , or it can mean the angels who live with God in the eschatological ‘light’, cf. Ac 9:13+.” Parallel texts are:

1. Ws 5:5f - How has he come to be counted as one of the sons of God? How does he come to be assigned a place among the saints?a Footnote a – ‘sons of God’ and ‘saints’ may mean the angels, Jb 1:6+; 2:1, but here more probably the elect, cf. Ws 2:13,16,18.

187

2. Ep 1:11-13 - And it is in himl that we were claimed as God’s own,m chosen from the beginning, under the predetermined plan of the one who guides all things as he decides by his own will (v. 11); Chosen to be, for his greater glory, the people who would put their hopes in Christ before he came (v. 12). Now you too, n in him, have heard the message of the truth and the good news of your salvation, and have believed it; and you too have been stamped with the seal of the Holy Spirit of the Promiseo (. 13).

3. Ep 5:8 - Make sure that you are not included with them. 4. 1 P 1:4…and the promise of an inheritance that can never be spoilt or soiled and never fade away, because it is being kept for you in the heavens. 5. 1 P 2:9 - But you are a chosen race, a royal priesthood, a consecrated nation, a people set apart to sing the praises of God who called you out of darkness into his

wonderful light. 6. Ac 26:18…to open their eyes, so that they may turn from darkness to light,f from the dominion of Satan to God, and receive, through faith in me, forgiveness of their

sinsg and a share in the inheritance of the sanctified. Footnote f says “Paul’s missionary vocation is described here in OT terms used about two great prophetic figures, Jeremiah and the Servant of Yahweh.”; and Footnote g says “In 9:17-18, Paul, his sight restored, passes from darkness to light; in 22:16 (cf 9:18) Paul is ordered to wash away his sins by baptism. Thus his own experience is a symbol of his mission to others.”

Verse 13 says: He delivered us from the power of darkness and transferred us to the kingdom of his beloved Son, Parallel texts are:

1. Jn 8:12 - When Jesus spoke to the people again, he said: ‘I am the light of the world; anyone who follows me will not be walking in the dark; he will have the light of life’. 2. Ep 1:6-7 - to make us praise the glory of his grace,e his free gift to us in the Beloved,f in whom, through his blood, we gain freedom, the forgiveness of our sins.g Such is

the richness of the grace Footnote e says “The word grace (charis) as it is used here emphasizes not so much the interior gift that makes a human being holy, as the gratuitousness of God’s favor and the way he manifests his glory, cf. Ex 24:16f. These are the two themes that run through this account of God’s blessings: their source is God’s liberality, and their purpose is to make his glory appreciated by creatures. Everything comes from him, and everything should lead to him.”; Footnote f says “Var. (Vulg) ‘his beloved Son’.”; and Footnote g says “Third blessing: our redemption by an event in time, i.e. the death of Jesus.”

Verse 14 says: in whom we have redemption, the forgiveness of sins. Parallel texts are:

1. Rm 3:24 - And both are justified through the free gift of his gracei by being redeemedj in Christ Jesus. Footnote i says “This word (charis) when used with reference to human relationships can mean as the quality that makes a person attractive (Ac. 2:47), or it can mean thank for a gift (Lk. 6:32-34; 17:9); or it can mean something given free and unearned (Ac. 25:3, 1 Co. 16:3, 2 Co. 8:6-7, 19). This last sense predominates in the NT and especially in Paul. (John uses agape), who uses the word to describe the way God saves through Jesus: it is a work of spontaneous love to which no one has any claim It was an act of ‘grace’ for Jesus to come on earth (2 Co. 8:9, Tt. 2:11, Jh. 1:14,47); to die (Heb. 2:9), for his Father to give up as a gift that includes all divine favors (Rm 8:32; cf. 1 Co 2:12; Ep 1:8f): justification, salvation, and the right to inherit by having faith in him, without having to perform the works of the Law ( Rm 3:24; 4:4f; Ep 2:5,8; Tt. 3:7; cf. Ac 15:11): it will also be an act of ‘grace’ for Christ to come again at the end of the world and for us to receive everlasting glory (1 P1:13; 2 Th 1:12). It was by grace that Abraham received the promise (Rm 4:16; Ga 3:18) and that a few Israelites were chosen to survive (Rm 11:5f). Since grace is God’s love for us, it is inexhaustible (Ep 1:7; 2:7; cf. 2 Co 4:15; 9:8,14; 1 Tm 1:14) and it conquers sins

188

(Rm 5:15,7,20). The one word ‘grace’ is so useful and full of meaning that it can be used to indicate the entire messianic era that was once proclaimed by the prophets (1 P.1:10) and is now proclaimed as the Good News (Col 1:6; cf. Ac 14:3; 20:24,32). The word sumps up the gifts of God so well that Paul begins and ends his letters by wishing ‘grace’ to all his readers (1 Th 1:1 and 5:28, etc.; cf 1 P 1:2; 5:10,12; 2 P 1:2; 3:8, 2 Jn 3; Rv 1:4; 22:21). It is by an act of grace that ‘the God of all grace’ (1 P 5:10) calls men to salvation (Ga 1:6; 2 Tim 1:9; 1 P 3:7), leads them with all spiritual gifts (1 Co 1:4-7; cf 2 Th 2:16; Ac 6:8), makes Paul an apostle of the pagans (Rm 1:5; 12:3; 15:15f; 1 Co 3:10; Ga 1:15f; 2:9; Ep 3:2,7,8; Ph 1:2) and assigns to each Christian a part he has to play in the life of the Church (Rm 12:6; 1 Co 12:1+; 2 Co 8:1; Ep 4:7; 1 P 4:10); similarly, it is a ‘grace’ to suffer for Christ (Ph 1:29; 1 P 2:19-20). Mary ’found grace’ with God (Lk 1:30; cf Ac 7:46; and LXX passim); Jesus himself received the ‘grace’ of the highest name of all (Ph 2:9; cf. Lk 2:40). For human beings to be agreeable to God depends primarily on God’s initiative and secondarily on human response. It is possible to receive grace I vain (2 Co 6:1; cf. 1 Co 5:10), to fall from grace (Ga. 5:4), to forfeit grace (Heb 12:15), and thus to insult the Spirit of grace (Heb 10:29). Grace obtained must be carefully guarded (Rm 5:2; Heb 12:28; 1 P 5:12) and used wisely (1 P 4:10); it is not enough to remain in grace (Ac 13:43; cf 14:26; 15:40), it must increase (2 P 3:18), to strengthen us (2 Tm 2:1), and help us to persist in our good intention (Heb 13:9). This divine help is given to the humble (Jm 4:6; 1 P 5:5) and is obtained by prayer, since this is to approach ‘the throne of grace’ confidently (Heb 4:26). Grace will be granted and will be found sufficient; it is the power of Christ operating in weak man (2 Co 12:9; cf. 1 Co 15:10) and this grace of Christ triumphs over unspiritual wisdom (2 Co 1:12). The same word charis is also used for thanksgiving (Rm 6:17; 7:25; 1 Co 10:30; 15:57; 2 Co 2:14; 8:16; 9:15; Col 3:6; 1 Tm 1:12; 2 Tm 1:3;and cf. the verb eucharistein), since gratitude to God is the fundamental and necessary disposition for grace. From all these shades of meaning, it is clear that the word charis is always used to emphasize that the gift is absolutely free: to bring out its power and its inwardness Paul also uses the word pneuma (cf. Rm 5:5+)”.; and Footnote j says “Yahweh had ‘redeemed’ Israel by delivering her from slavery of Egypt, to provide himself with a nation for his ‘inheritance’ Dt 7:6+. When the prophets spoke of the ‘redemption’ from Babylon, Is 41:14+, they hinted at a deliverance more profound and less restricted, the forgiveness that is deliverance from sin, Is 44:22; cf Ps 130:8; 49:7-8. This messianic redemption is fulfilled in Christ, 1 Co 1:30; cf. Lk 1:68; 2:38. God the Father through Christ - and indeed Christ himself- has ‘delivered’ the new Israel from slavery of the Law, Ga 3:13, 4:5; and of sin, Col 1:14; Ep 1:7; Heb 9:15, by ‘acquiring’ her, Ac 20:28, making her his own, Tt 2:14; purchasing her, Ga 3:13; 4:5; 1 Co 6:20; 7:23; cf. 2 P 2:1. The price was the blood of Christ, Ac 20:28; Ep 1:7; Heb 9:12; 1 P 1:18f; Rv 1:5; 5:9. This redemption, begun on Calvary and guaranteed by the present gift of the Spirit, Ep 1:14; 4:30, will be complete only at the parousia, Lk 21:28, when deliverance from death is secured by the resurrection of the body, Rm 8:23.”

2. Heb 1:3 - He is the radiant light of God’s glory and the perfect copy of his nature,c sustaining the universe by his powerful command; and now that he has destroyed the defilement of sin, he has gone to take his place in heaven at the right hand of divine Majesty. Footnote c says “These two metaphors are borrowed from the Sophia and logos theologies of Alexandria, Ws 7:25-26; they express both the identity of nature between Father and Son, and the distinction of person. The Son is the brightness, the light shining from its source, which is the bright glory, cf. Ex. 24:16+, of the Father (‘Light from Light’). He is also the replica, cf. Col 1:15+, of the Father’s substance, like an exact impression made by a seal on clay or wax, cf. Jn 14:9.”

Title “Christ is the head of all creatione”. Footnote e says “In this poem Paul introduces two ways in which can claim to be the ‘head’ of everything that exists:1. He is the head of creation, of all that exists naturally, vv. 15-17; 2. He is head of the new creation and all that exists supernaturally through having been saved, vv. 18-20. The subject of the poem is the pre-existent Christ, but considered only in so far as he is manifest in the unique historic person that is the Son of God made man, cf. Ph 2:5+. It is as the incarnate God that Jesus is the ‘image of God’, i.e. his human nature was the visible manifestation of God who is invisible, cf. Rm 8:29+, and it is as such, in this concrete human nature, and as part of creation, that Jesus is called the ‘first born of creation’ - not in the temporal sense of having been born first, but in the sense of having been given the first place of honor.” Verse 15 says: He is the image of the unseen God, and the firstborn of all creation.

189

Parallel texts are:

1. Col 1:18 - Now the church is his body, he is the head, f As he is the Beginning, he was first to be born from the dead, so that he should be first in every way. Footnote f says “On the church a Christ’s body, cf. 1 Co. 12:12f, he is called the ‘head’ of his own body both in a temporal sense (v. 18, i.e., he was the first to rise from the dead) and in a spiritual sense (v. 20, i.e. he is the leader of all the saved).”

2. Gn 1:1-2 - In the beginning, God created the heavens and the earth (v. 1). Now the earth was a formless void, b there was darkness over the deep, and God’s spirit hoveredc the water (v. 2). Footnote b says “In Hebrew tohu and bohu, ‘trackless waste and emptiness; these, like the ‘darkness over the deep’ and the ‘waters’, are images that attempt to express in virtue of those negative quality the idea of creation from nothing’ which reaches precise formulation for the first time in 2 M 7:28.” and Footnote c says “Like a bird hanging in the air over its young in the nest, Dt 32:11.”

3. Ps 89:27…and I shall make him my first born, the Most Highi for kings on earth. Footnote i says “A divine title here applied to God’s anointed king.” 4. Ws 7:26 - She is the reflection of the eternal lightk untarnished mirror of God’s active power, image of his goodness. Footnote k says “In the OT God is never called

‘light’ cf. 1 Jn 1:5; Jm 1:17, but light accompanied him, Ex. 24:17, cf. Ex 24:16+; Ezk 1:27, Hab 3:4; Ps 50:3; 104:1-2; Is 60:19-20. See Jn 8:12+.” 5. Zc 12:10 - But over the house of David and the citizens of Jerusalem I will pour a spirit of kindness and prayer. They will look on the one whom they have pierced;e

they will mourn for him as for an only son, and weep for him as people weep for a first-born child. Footnote e says “‘the one’ Theodotion, Jn. 19:37; ‘me’ Hebr. The death of the Pierced One occurs in an eschatological context (cf. Rv. 1:7), ch. The raising of the siege of Jerusalem, the national mourning, vv. 10-14, the opening of the fountain of salvation, 13:1. The messianic age thus depends on a passion and a mysterious death comparable to the sufferings of the servant in Is. 52:13-53:12. Jn. 19:37 sees is this passage the figure of the passion of Christ, the ‘only son’ and the ‘first-born’, cf. Jh. 1:18,; Col. 1:15, whose pierced body will be ‘looked on’ with the saving eye of faith, cf. Jn 3:14+; Nb. 21:8-9. And whose opened side is a fountain of salvation, Jn. 19:34; 7:38.”

6. Jn 1:3,18 - Through him all things came to be, not one thing has its being but through him (v. 3). No one has ever seen God; it is the only Son, r who is nearest to the Father’s heart, who has made him known. Footnote r says “Var. ‘God, only begotten’.

7. Rm 8:29 - They are the ones he chose especially long ago and intended to become true images of his Son,q so that the Son might be the eldest of many brothers. Footnote q says “Christ, the image of God in the primordial creation, Col 1:15+; cf. Heb. 1:3, has now come, by a new creation, 2 Co 5:17+, to restore to fallen man the splendor of that image which has been darkened by sin, Gn 1:26+, 3:22-24+; Rm 5:12+. He does this by forming man in a still more splendid image of a son of God (Rm 8:29); thus, sound moral judgment is restored to the ‘new man’, Col 3:10+, and also his claim to glory which he had sacrificed by sin, Rm 3:23+. This glory which Christ as the image of God possesses by right, 2 Co 4:4, is progressively communicated to the Christian, 2 Co 3:18, until his body is itself clothed in the image of the ‘heavenly man, 1 Co 15:49.”

8. Heb 1:3,6 - He is the radiant light of God’s glory and the perfect copy of his nature,c sustaining the universe by his powerful command; and now that he has destroyed the defilement of sin, he has gone to take his place in heaven at the right hand of divine Majesty(v. 3) Again, when he brings the First-born into the worldd, he says: Let all the angels of God worship him. Footnote c says “These two metaphors are borrowed from the Sophia and logos theologies of Alexandria, Ws 7:25-26; they express both the identity of nature between Father and Son, and the distinction of person. The Son is the brightness, the light shining from its source, which is the bright glory, cf. Ex. 24:16+, of the Father (‘Light from Light’). He is also the replica, cf. Col 1:15+, of the Father’s substance, like an exact impression made by a seal on clay or wax, cf. Jn 14:9”; and Footnote d says “Either at the Parousia or more probably, at the incarnation.”

190

Verses 16 and 17 say: for him were created all things in heaven and on earth: everything visible and everything invisible, Thrones, Dominations, Sovereignties, Powers - all things were created through him and for him. Before anything was created, he existed, and he holds all things in unity. Parallel texts are:

1. Ep 1:10,21 - To act upon when the times had run their course to the end;j that he would bring everything together under Christ as head, everything in the heaven and everything on earthk (v. 10)… far above every Sovereignty, Authority, Power or Dominion,t or any other name that can be named, not only in this age but also in the age to come (v. 21). Footnote j says “Lit. ‘for a dispensation of the times’ fullness’, cf. Ga 4:4f.”; Footnote k says “The main theme of this letter is how the whole body of creation, having been cut off from the Creator by sin, is decomposing, and how its rebirth is effected by Christ reuniting its parts into an organism with himself as the head, so as to reattach it to God. The human (Jew and pagan) and the angelic worlds are brought together again through the fact that they were saved by a single act, cf. 4:10f. Footnote t says “Names traditional in Jewish literature for angelic hierarchies.”

2. Rm 11:36 - All that exists comes from him; all is by him and for him. To him be glory forever. Amen. 3. 1 Co 8:6 - Still for us there is one God, the Father, from all things come and for whom we exist; and there is one Lord, Jesus Christ, though whom all things come through

whom we exist.

191

Homilies for the Sundays in Ordinary Time Cycle C Part 3 (Ordinary Sundays 24-34)

Documents