Homily for the 25th Sunday in Ordinary Time (Cycle B)
Based on Mk
9:30-37 (Gospel), Ws 2:12, 17-20 (First Reading) and Jm 3:16-4:3 (Second Reading)
From the Series: “Reflections and Teachings of the Desert”
WHO
IS THE GREATEST?
The gospel for today is Mk 9:30-37. It is
titled “Second Prophecy of the Passion” with parallel
texts from Mt 17:22-23 that says: One day when they were together in Galilee, Jesus said to them, ‘The Son
of Man is going to be handed over into the power of men (v. 22); and they will put him to death,
and on the third day he will be raised to life again.’ And a
great sadness came over them (v. 23); and from Lk 9:43-45 that says: And everyone was awestruck by the
greatness of God. At that time everyone when everyone was full of admiration
for all he did, he said to his disciples (v. 43), ‘For your part, you must have
these words constantly in your mind: The Son of Man is going to be handed over
to the power of men’ (v. 44). But they did not understand him when he said
this; it was hidden from them so that they should not see the meaning of it,
and they were afraid to ask him about what he has just said (v. 45).
Verse 30 of the gospel narrative
says: After leaving that
place they made their through Galilee; and he did not want anyone to know. Parallel text for this is from Jn 7:1 that says After this, Jesus stayed in Galilee; he could
nota stay in Judea, because
the Jews were out to kill him. Footnote a of Jn 7:1 says “Var. ‘he did not wish to’.”
Parallel texts are:
1.
Mk 1:34 - And
he cured many who were suffering from diseases of one kind or another; he also
cast out many devils, but he would not allow them to speak, because they knew
who he was.i Footnote i
says “Jesus forbids the news that he is
the Messiah to be spread by the devils, 1:25,34; 3:12, by those he cured, 1:44;
5:43; 7:36; 8:26, even by the apostles, 8:30; 9:9. The silence is not to be
broken till after his death, Mt. 10:27+. Since the prevailing idea of the
Messiah was nationalistic and warlike, in sharp contrast with his own ideal,
Jesus had to be very careful, at least on Israelite soil, cf. 5:19, to avoid
giving a false and dangerous impression of his mission, cf. Jn. 6:15; Mt.
13:13+. This policy of silence (‘the messianic secret’) is not an invention of
Mk’s, as some have claimed, but is in fact Christ’s own, though Mark has given
it a special emphasis. With the exception of Mt. 9:30, Mt. and Lk. record the
injunction to silence only in passages which are parallel with Mk, frequently
omitting it even in these cases.”
2.
Mk 8:31 - First prophecy of the Passion: And he
began to teach them that the Son of Man` was destined to suffer grievously, be
rejected by the elders and the chief priests and the scribes, and to be put to
death, and after three days to rise again.
Parallel text is Mk 4:13 which say: Jesus said to them, “Do you not understand
this parable? Then how will you understand any of the parables?c Footnote c says “The apostles’ incomprehension of Christ’s
works and words is a favorite theme of Mk. 6:52; 7:18; 8:17-18,21,33; 9:10,32;
10:38. With the exception of certain parallel places (Mt. 15;16; 16:9,23;
20:22; Lk 9:45) and of Lk 18:34; 24:25,45. Mt and Lk often pass such remarks
over in silence, or even emend them; compare Mt 14:33 with Mk 6:51-52, and see
Mt 13:51, Cf. Jn 14:26+.”
Verses 33 to 37 is about the topic “Who
is the Greatest”. Its parallel texts are:
1.
Mt 18:1-5 - At
that time the disciples came to Jesus and said, “Who is the greatest in the
kingdom of heaven?” (v. 1). So he called a child to him and set the child in
front of them (v. 2). Then he said, “I tell you solemnly, unless you change and
become like little children you will never enter the kingdom of heaven (v. 3).
And so, the one who makes himself as little as this little child is the
greatest in the kingdom of heaven (v. 4). Anyone who welcomes a little child like thisa
in my name welcomes me (v. 5). Footnote a says: ”That is to say, one who through the virtue
of simplicity becomes a child again, cf. v. 4.”
2. Lk
9:46-48 - An argument started between them about which of them was the greatest
(v. 46). Jesus knew what thoughts were going through their minds, and he took a
little child and set him by his side (v. 47) and then said to them, ‘Anyone who
welcomes this little child in my name welcomes me; and anyone welcomes me
welcomes the one who sent me. For the least among you all, that is the one who
is great.’” (v. 48)
Verse 33 says: They came to Capernaum and, when he was in the house he asked
them, “What were you arguing about on the road?”
Parallel text
is for verse 33 is Mk 7:24 that says: He left that place and set out to the
territory of Tyre.g There he went into a house and did not want
anyone to know he was there, but he could not pass unrecognized. Footnote g says “Add.
‘and Sidon’, cf. Mt15:21.”
Verses 34 and 35 say: They said nothing because they had been arguing which of them was the
greatest. So he sat down, called the Twelve to him and said, ‘If anyone wants
to be first, he must make himself last of all and servant of all.’
Parallel text is Mt 20:27 that says: …and anyone who wants to be first among you
must be your slave…
Verses 36 and 37 say: He then took a little child, set him in front of them, put his arms around him, and said to them,
‘Anyone who welcomes one of these little children in my name, welcomes me; and
anyone who welcomes me, welcomes not me but the one who sent me’.
Parallel texts are:
1.
Mt 10:40 - “Anyone who welcomes you welcomes me;
and those who welcomes me welcome the one who sent me.
2.
Mt 18:5 - Anyone who
welcomes a little child like thisa in my name welcomes me. Footnote
a says: “That is to
say, one who through the virtue of simplicity becomes a child again, cf. v. 4.
3.
Lk 10:16 - Anyone who listens to you listens to
me; anyone who rejects you rejects me, and those who reject me reject the one
who sent me.
4. Jn 13:20 -
I tell you most solemnly, whoever welcomes the one I send welcomes me, and
whoever welcomes me welcomes the one who sent me.”
The First Reading is Ws 2:12, 17-20. Verse 12
says: “Let us lie in wait for the virtuous
man, since he annoys usg; and
opposes our way of life, reproaches us for breaches of the law and accuses us
of playing false to our upbringing.” Footnote g says “Literary influence of Is. 3:10 (LXX).”
Parallel texts are:
1.
Is 52:13 - See, my servant shall prosper, he
shall be lifted up, exalted, rise to great heights.
2.
Jr 11:19 - I for my part was like a trustful
lamb being led to the slaughter-house, not knowing the schemes they were
plotting against me, ‘Let us destroy the tree in its strength, let us cut him
off from the land of the living. So that his name may be quickly forgotten!’
3. Jr
20:10-13 - I hear so many disparaging
me, ‘“Terror from every side!” ‘Denounce him! Let us denounce him!’ All those
who used to be my friends watched for my downfall, ‘Perhaps he will be seduced
into error. Then we will master him and take our revenge!’ (v. 11) But Yahweh
is at my side, a mighty hero; my opponents will stumble, mustered, confounded
by their failure; everlasting, unforgettable, disgrace will be theirs (v. 11).
But you, Yahweh Sabaoth, you probe with justice, who scrutinize the loins and
heart, let me see the vengeance you will take on them, for I have committed my
cause to you.g (v. 12). Sing to Yahweh, praise Yahweh, for he has
delivered the soul of the needyh from the hands of evil men (v. 13).
Footnote
Verses 17 and 18 say: Let us see if what he says is true, let us observe what kind of end he
himself will have.k If the virtuous man is the God’s son, God will
take his part and rescue him from the clutches of his enemies. Footnote k says “ Vulg. ‘Let us observe what happens to him, and we shall know what
sort of end he himself will have’.”
Parallel texts are:
1.
Ps 22:8 - He relied on Yahweh, let Yahweh save him! If Yahweh is his friend,
let Him rescue him!’
2. Mt 27:43 -
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”.’
Verse 19 says: Let us test him with cruelty and torture, and thus this gentleness of
his and put his endurance to the proof.
Parallel texts are:
1. Is
53:7 - Harshly dealt with, he bore it humbly, he never opened his mouth, like a
lamb that is led to the slaughterhouse, like a sheep dumbed before its
shearers, never opening his mouth.
2. Mt
26:67-68 - Then they spat in his face and hit him with their fists; others said
as the struck him,…
3. Mt
27:12f - But when he was accused by the
chief priests and the elders re refused to answer at all.
Verse 20 says: Let us condemn him to a shameful death since he
will be looked after - we have his word for it.”
Parallel text for verse 20 is Ws 5:4 that says: This is the man we used to laugh at once, a
butt for our sarcasm, fools that we were! His life was regarded as madness, his
ending as without honor.
The Second Reading is from Jm 3:16-4:3.
James 3:16b and
17 say: Wherever
you find jealousy and ambition, you find disharmony and wicked things of every
kind being done; Whereas the wisdom that comes down from above is essentially something
pure; it also makes for peace, and is kindly and considerate,g it is
full of compassion and shows itself by doing good; nor is there any trace of
partiality of hypocrisy in it.
Footnote g –says: “Vulg. Adds ‘in harmony with good’.
Parallel texts for verse 17 are:
1. Jas
1:5 - If there is any one of you who needs wisdom, he must ask God, who gives
to all freelyd and ungrudgingly; it will be given to him. Footnote d
says “Lit. ‘uncompoundedly’ i.e. simply, or unreservedly”.
2.
Ws 7:22 -
In praise of Wisdom:I For within her isj a spirit intelligent, holy, unique, manifold,
subtle, active, incisive, unsullied, lucid, invulnerable, benevolent, sharp…
Footnote I - The peak of OT speculation on Wisdom, here presented as
a person, cf. Pr 8:22+. The author excels his predecessors in the range of his
vocabulary (he uses, though not tech nically, terms taken from Greek
philosophy), but mor significantly in his greater emphasis on the divine
character of Wisdom. Her origin is described, vv. 25-26, by images indicating
that her qualities, omnipotence, vv. 23-27, sanctity and immutability, vv.
22,25, are exclusively divine. Her mission is to men, v. 27, cf. 9:10, ‘penetrating
all spirits’, v. 23, and ‘passing into holy souls’, v. 27. She has a part in
governing the universe, 8:1, as in its creation, 7:12,21; 8:6. She is loved by
God as a bride, 8:3. Al these attributes make this eulogy of Wisdom a
preparation for the theology of the Trinity: they are resumed by Apostles Paul
and John and applied to Christ, the Incarnate Word and Wisdom of God: see the
texts quoted Pr 8:22+. It should also be noted that this doctrine of Wisdom
gives rise not only to a theology of the Word but to a theology of the Spirit,
cf. Is. 11:2+, of the sanctifying Spirit, the inspiration of the prophets, the
source of knowledge and understanding in the world. The author at times seems
even to identify Wisdom with the Spirit, cf. :6; 9:17 and the variant in 7:22.
He gives them common attributes: ubiquity, cf. 1:7; 12:1 with 7:24; 8:1; horror
of sin, cf. 1:4 with 1:5. More particularly, he credits Wisdom with functions
that many OT texts attribute to the Spirit: the guidance of men, Jb 32:8; Ps
51:10; 143:10, and of kings, Is 11:2, artistic, Ex. 31:3, and prophetic
inspiration, 1 S 10:6, etc. Even so, Wisdom, and not the Spirit, holds the
foreground of the author’s speculations, and from Justin onwards Christian
tradition in its development of Trinitarian doctrine has almost always
identified the Wisdom of this passage with the Word; and Footnote j
- Var. ‘she is within herself’. The author now lists twenty-one attributes of
Wisdom: the most perfect of perfect numbers (3 x 7).
3.
1 Co 13:4-7 - Love is always patient and kind;
it is never jealous; love is never boastful or conceited; it is never rude or
selfish, it does not take offence, and it is not resentful. Love takes no
pleasure in other people’s sins but delights in the truth; it is always ready
to excuse, to trust, to hope, and to endure whatever comes.
Verses 18 and 1
of Chapter 4 say: Peacemakers, when they
work for peace, sow the seeds which will bear fruit in holiness. Where do these
wars and battles between yourselves first start? Isn’t it precisely in the
desires fighting inside your own selves?
Parallel
texts of verse 18 are:
1.
Mt 5:9 - Happy the peacemakers: they shall be
called sons of God.
2.
Ph 1:11…when you will reach the perfect goodness
which Jesus Christ produces in us for the glory and praise of God.
3.
Heb 12:11 - Of course, any punishment is most
painful at the time, and far from pleasant; but, later, in those on whom it has
been used, it bears fruit in peace and goodness.
Verse 2 of Chapter
4 says: You want something and you haven’t got
it; so are prepared to kill. You have an ambition that you cannot satisfy; so
you fight to get your way by force.a Why you do not have what you want is because
you don’t pray for it; ask. Footnote a - Alternative translation (corr.)
‘You crave things you don’t have, you are envious and jealous of things you
cannot have, you squabble and fight’ (lit. ‘fight and go to war’). ‘War’ here
is not the internal spiritual struggle of a Christian, cf. Rm 7:25, 1 P 2:11,
and it seems to be more than just a heated argument between Christians, it
seems to mean coming to real blows.
Parallel
texts are:
1.
Rm 7:23 - I can see that my body follows a
different law that battles against the law which my reasons dictates. This is
what makes me a prisoner of that law of sin which lives inside my body.
2.
Ga 5:17 - …since self-indulgence is the opposite
of the Spirit, the Spirit is totally against such a thing, and it is precisely
because the two are so opposed that you do not always carry out your good
intentions.
3.
1 P 2:11 - I urge you, my dear people, while you
are visitors and pilgrims, to keep yourselves free from the selfish passions
that attack the soul.
Verse 3 of Chapter 4 says: When you do pray and don’t get it, it is
because you have not prayed properly, you have prayed for something to indulge
your own desires.
Parallel texts are:
1.
Ps 66:18 - Had I been guilty in my heart, the
Lord would never have heard me.
2.
Mt 6:5-13,33 - And when you pray, do not imitate the hypocrites: they love to say
their prayers standing up in the synagogues and at the street corners for
people to see them. I tell you solemnly, they have had their reward (v.
5). But when you pray, go to your
private room and when you have shut your door, pray to your Father who is in
that secret place, and your Father who sees all that is done in secret will
reward you (v. 6). ‘In your prayers do not babble as the pagans do, for they
think that by using many words they will make themselves heard (v. 7). Do not
be like them; your Father knows what you need before you ask him (v. 8). So you
should pray like this;b ‘Our Father in heaven, may your name be held
holy (v. 9), your kingdom come, your will be done , on earth as in heaven (v.
10.) Give us today our daily
bread (v. 11). And
forgive us our debts, as we have forgiven those who are in debt to us (v. 12). And
do not put us into the test, but save us from the evil one (v. 13). Set your
hearts on his kingdom first, and on his righteousness, and all these other
things will be given you as well (v. 33). Footnote b
says “The Lord’s Prayer in its Matthean form has 7
petitions. The number is a favorite of Matthew’s ; 2x7 generations in the
genealogy (1:17), 7 Beatitudes (5:4+), 7 parables (13:3+), forgiveness not 7
but 77 times (18;22), 7 ‘alas’ for the Pharisees (23:13+), 7 sections into
which the gospel is divided (cf. Introduction to the Synoptic Gospels).”
3.
Rm 8:26 - The Spirit too comes to help us in our
weakness. For when we cannot choose words in order to pray properly, the Spirit
himself expresses our plea in a way that could never be put into words…
The question to ask then is: Who is the greatest in
the kingdom of heaven? Contrasting the attitudes between an adult and a little child, Apostle Paul had described
these characteristics of adults and little
children in the second reading: Wherever you find
jealousy and ambition, you find disharmony and wicked things of every kind
being done; Whereas
the wisdom that comes down from above is essentially something pure; it also
makes for peace, and is kindly and considerate,g it is full of compassion
and shows itself by doing good; nor is there any trace of partiality of
hypocrisy in it.
From www.desiringgodchurch.org “The
disciples are asking who is greatest in the kingdom of heaven – clearly
thinking that one of them is the greatest. They want Jesus to say, “James – I
pick you as the greatest because of all you’ve done. You’re number one!” Instead,
Jesus says this: “Your entire conception of greatness is wrong! You think in
terms of your qualifications. You desire to get positions of power and
privilege. You keep comparing yourselves to each other, with each of you trying
to exalt himself over the others. You have to turn! You have to change your
mindset completely! Look at this little two-year-old. Become like him! This
child is not seen as great by anybody. He is completely dependent on his
parents. He has no influence. He is weaker than every adult. He cannot make
money. He has no exceptional abilities. He has no authority and no power. He
just loves his Daddy; he knows he is dependent on him, and delights in him. He
doesn’t even think about himself compared to others. He just thinks about how
wonderful his Daddy is. You must change and become like THAT if you are to
enter the kingdom of heaven. For greatness consists in humble dependence on
Jesus Christ. And no one is saved apart from that very greatness.”
From Sermon Central PRO: “First Christ tells them that unless we be converted and become as
little children , they will never even enter the kingdom of Heaven, much less
be great in it. To be converted here literally means to turn and carries with
it the picture of turning around in a road and facing the other way. Although
Jesus may have been gently reminding the apostles that they were headed in the
wrong direction in their thinking, His main point is that for a person to
receive, there must be a turning away from sin to Christ. To the Jews, a child
was not despised, but loved. However, they were the most powerless members of
ancient society. It was only as they grew in age and stature that they became
able to be heard and given rights as members of the community. Apart from the love
of their families, they had no power or privileges. Which points out some of
the qualities of the humility of children that would characterise those who
were part of His kingdom:
1.
Humility
- Without power or rights, children were
low in more than just stature; they had no voice in the home, the city, or the
nation. Their primary duty was to respect and obey their parents and elders.
2.
Trust - Another
aspect of their humility was the trust of a child. Even today, children will
believe what most adults say to them (until they learn that some will lie!)
This is especially true of a parent, whom small son or daughter will trust
implicitly unless that trust is violated.
3. Dependence - The
final aspect of the humility of children was seen in the fact that they are
utterly dependent on their parents for even their basic necessities of life, as
well as the emotional support and education that they needed to survive.”
An article from “christianity.stackexchange.com”
says: First, Jesus says that we will not
enter the kingdom of heaven unless we become like a child. We need to change
our mindset and think like children think. Not that we become immature and act
childish in the traditional sense, but that we accept things in simplicity.
Children have a way of believing everything you say and believing it as fact.
It's only when we grow up that we tend to question everything. The currency of
the kingdom of heaven is faith. It's what moves God's heart and what the great
people of God are known for. So for the first part Jesus is telling us, "have
faith like a child". The humility of children is very evident. It's a
beautiful thing to watch. Although they may compete with each other in games
and such, the humiliity they have without even knowing it is astouding! They
were also thought of in Jewish culture as insignificant until they were 12.
Essentially, Jesus is saying act as if you were the lowest in society. Jesus
often tells us to go lower if we want to be higher. Our humility in His eyes
equals in direct proportion to how He exalts us. The word says over and over
that our job is to humble ourselves in His sight and He exalts us.”
As says William
Higgins at http://williamshiggins.wordpress.com “If in the world you become great by putting
yourself forward to be recognized, clawing your way to the top while pushing
others down, being arrogant and self-focused – in the kingdom you become great
by lowering yourself and being the last of all. If being great in the world
means being served by others – in the kingdom being great means serving others.”
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