LITTLE FLOCK - 19th Sunday in Ordinary Time (Cycle C)

Homily for the 19^th Sunday in Ordinary Time (Cycle C)

Based on Lk 12:32-48  (Gospel),  Ws 18:6-9 (First Reading) and  Heb 11:1-2, 8-19 (Second Reading)

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

LITTLE FLOCK

“There is no need to be afraid, little flock” (Lk. 12:32)

The Gospel for this Sunday is from Lk 12:32-48. Verse 32 says:  There is no need to be afraid, little flock, for it has pleased your Father to give you the kingdom. 

Parallel texts are:

1.       Jn 10 that says: The Good Shepherd. I tell you most solemnly, anyone who does not enter the sheepfold through the gate, but gets in some other way is a thief and a brigand (v. 1). The one who enters through the gate is the shepherd of the flock (v.2); The gatekeeper  lets him in,  the sheep hear his voice, one by one^a he calls his own sheep and leads them out (v. 3). When he has brought out his flock, he goes ahead of them, and the sheep follow because they know his voice (v. 4).  They never follow a stranger  but run away from him:  they do not recognize the voice of strangers (v.5). Jesus told them^b this parable but they failed to understand what he meant by telling it to them (v. 6). So Jesus spoke to them again:  I tell you solemnly, I am the gate of the sheepfold^c (v. 7) All others who had come^d are thieves and brigands; but the sheep took no notice of them (v. 8). I am the gate. Anyone who enters through me will be safe: he will go freely in and out and be sure of finding pasture (v. 9). A thief comes only to steal and kill and destroy. I came so that they may have life^e and have it to the full (v. 10)I am the good shepherd:^f  the good shepherd is one who lays down his life for his sheep (v. 11).  The hired man, since he is not the shepherd and the sheep do not belong to him, abandons the sheep and runs away as soon as he sees a wolf coming, and then the wolf attacks and scatters the sheep (v. 12); this is because he is only a hired man and has no concern for the sheep (v.13). I am the good shepherd; I know my own and my own know me,^g(v. 14) just as the Father know me and I know the Father; and I lay down my life for my sheep (v. 15). And there are other sheep I have that are not of this fold, and these I have to lead as well.^h They too will listen to my voice, and there will only be one flock,ⁱ and one shepherd (v.16)The Father loves me, because I lay down my life in order to take it up again (v. 17). No one takes it from me; I lay it down of my own free will,^j and as it is in my power to lay it down, so it is in my power to take it up again; and this is the command I have been given by my Father (v. 18). These words caused disagreement^k among the Jews (v. 19).Many said, ‘He is possessed, he is raving; why bother to listen to him? (v. 20)”Others said, “These are not the words of a man possessed by a devil; could a devil open the eyes of the blind? (v. 21)” Feast of the Dedication. It was the time when the feast of the Dedication was being celebrated in Jerusalem. It was winter (v. 22), and Jesus was in the Temple walking up and down in the Portico of Solomon (v. 23).The Jews gathered round him and said, “How much longer are you going to keep us in suspense? If you are the Messiah, tell us plainly”^l (v. 24). Jesus replied, “I have told you,^m but you do not believe me. The works I do in my Father’s name are my witness; (v.25).But you do not believe, because you are no sheep of mine.ⁿ (v. 26). The sheep that belongs to me listen to my voice; I know them, and they follow me (v. 27). I give them eternal life; they will never be lost and no one will ever  steal them from me (v. 28) The Father who gave them to me is greater than anyone,^o and no one can steal^p them from the Father (v. 29) The Father and I are one^q (v. 30).The Jews again pitched stones to stone him (v. 31),so Jesus said to them, “I have done many good works from my Father; for which of these are you stoning me? (v. 32)”The Jews answered him, “We are not stoning you for doing a good work but for blasphemy; you are a man and you claim to be God (v. 33).Jesus answered: “Is it not written in your law, ‘I said, “You are gods”’?^r (v. 34). So the Law uses the word gods to whom the word of God was addressed, and scripture cannot be rejected (v.  35).Yet you say to someone the Father has consecrated and sent into the world, ‘You are blaspheming”, because he says, “I am the son of God” (v. 36). If I am not doing my Father’s work, there is no need to believe me  (v. 37); but if I am doing it, then  even if you refuse to believe in me, at least believe in the work I do; then you will know for sure that the Father is in me and I am in the Father (v. 38). They wanted^s to arrest him then, but he eluded them (v. 39). He went back again to the far side of the Jordan to stay in the district where John had once been baptizing (v. 40) Many people who came to him there said, ‘John gave no signs, but all he said about this man was true’ (v. 41); and many of them believed in him (v. 42). Footnote ^a says “Or possibly ‘each by its name’’; Footnote ^b says  “I.e. to the Pharisees, willfully blind, 9:40. They fail to realize that the parable refers to them’; Footnote ^c says  “The gate that gives access to the sheep. Only those who ‘go in’ by Jesus have authority to guide the flock, 21:15-17”; Footnote ^d  – says “Add, ‘before me’. The reference is probably to the Pharisees, cf. Mt 23:1-36; Lk 11:39-52 and Mt 9:36; Mk 6:34”; Footnote ^e says “Life eternal. Jesus gives it, 3:16,36; 5:40; 6:33,35,48,51; 14:6; 20:31, with abounding generosity. Cf. Rv 7:17; Mk 25:29; Lk 6:38’; Footnote  ^f says “God, himself the shepherd of his people, was to choose a shepherd for them in the messianic age, cf. Ezk 34:1+. Christ’s assertion that he is the good shepherd is a claim to messiaship”; Footnote ^g says  “In biblical language, cf. Ho. 2:22, ‘knowledge’ is not merely the conclusion of an intellectual process, but the fruit of an ‘experience’, a personal contact (cf. John 10:14-15 and 14:20; 17:21-22; cf. 14:17, 17:3; 2 Jn 1-2); when it matures, it is love, cf. Ho. 6:6 and 1 Jn 1:3+”; Footnote ^h  says “Not to take them into the Jewish fold but to gather them into the flock that Jesus ‘leads’ to eternal life”; Footnote ^I says  “Var. ‘one fold’”; Footnote ^j says “Jesus has life in himself, 3:35+, and no one can rob him of it, 7:30,44; 8:20; 10:39; he surrenders it of his own will, 10:18; 14:30; 19:11; hence his perfect control and majestic calm in the face of death, 12:27; 13:1-3; 17:19; 18:4-6; 19:28”; Footnote ^k says  “Add. ‘again’”; Footnote ^l says “Not, as hitherto, in the enigmatic language of parable, cf. v. 6; 16:25,29. More urgently than before, 2:18; 5:16; 6:30; 8:25, the Jews press Jesus to say if he is the Messiah. In the Synoptics, the question is put by the high priest before the Passion, Mt 26:63p; Footnote ^m says “Christ’s previous statements had made it sufficiently clear that he spoke as God’s envoy, cf. 2:19; 5:17f,39; 6:32f; 8:24,28f,56f; 9:37”; Footnote ^m  says “Christ’s previous statements had made it sufficiently clear that he spoke as God’s envoy, cf. 2:19; 5:17f,39; 6:32f; 8:24,28f,56f; 9:37;  Footnote ⁿ says “Faith in Jesus implies an inner sympathy  with him: man must be ‘from above’’ 8:23, ‘of God’, 8:47. ‘of the truth’, 18:37, of his flock, 10:14. Faith presupposes a mind open to truth, 3:17-21; Cf. Ac 13:48+; Rm 8:29f”; Footnote ^o  says “Var. ‘As for my Father, that which he has given me is greater than all.’”; Footnote ^p says “Var. ‘steal them.’; Footnote ^q says “The Son’s power is not other than the Father’s The context shows that this is the primary meaning, but the statement is deliberately undefined and hints at a more comprehensive and a profounder unity. The Jews do not miss the implication; they sense a claim to godhead, v. 33. Cf. 1;1; 8:24,29; 10:38; 14:9-10; 17:11,21 and 2:11+; Footnote ^r says  “The words were addressed to magistrates whose function made them, in a sense, ‘gods’ because ‘judgment is God’s, Dt 1:17; 19:17; Ex 21:6; Ps 58. Christ’s argument is a rabbinic a fortiori, the conclusion being that blasphemy is a surprising charge to bring when it is God’s consecrated envoy who calls himself Son of God. On this title, ‘Son of God’, v. 36, cf. 5:25; 11:4,27; 20:17,31. Christ’s fate is henceforth to turn, cf. 19:7. See Mt 4:3; and Footnote ^s  says “Add. ‘again’”

2.       Jn 21:15-17 - After the meal Jesus said to Simon Peter, ‘Simon son of John, do you love me more than these others do?’ He answered, “Yes Lord, you know that I love you.’ Jesus said to him, “Feed my lambs (v.15).” A second time he said to him, “Simon son of John, do you love me?” He replied, ‘Yes, Lord, you know I love you.’ Jesus said to him, ‘Look after my sheep (v.  16).’ Then he said to him a third time, ‘Simon, son of John, do you love me?’ Peter was upset that he asked him the third time, ‘Do you love me?’ and said,  “Lord, you know everything; you know I love you.’ Jesus said to him, ‘Feed my sheep (v.17)

Verse 33 and 34 has a title “On almsgiving^d”. 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”.

Parallel texts are:

1.       Lk 3:11 - He answered, “If anyone has two tunics he must share with the man who has none, and the one with something to eat must do the same.”

2.       Lk 6:30 - Give to everyone who asks you, and do not ask for your property back from the man who robs you. Treat  others as you would like them to treat you.

3.       Lk 7:5…’because he is friendly  towards our people;^b in fact he is the one who built the synagogue.’  Footnote ^b says “Evidently a pagan in sympathy with Judaism, like Cornelius, Ac 10:1-2+”.

4.       Lk 11:41 - Instead, give alms from what you have^k,  and then indeed everything will be clean for you.  Footnote ^k says “Interpretation difficult. Others translate ‘what is within’.

Verses 33 and 34 say: 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. For where your treasure is, there will your heart be also.

Parallel texts for verse 33 are:

1.       Pr 13:7 - There are some who, on nothing, pretend to be rich; some, with great wealth, pretend to be poor.

2.       Ws 7:14 - For she is an inexhaustible treasure to men; and those who acquire it God’s friendship, commended as they are to him by the benefits of her teaching.

3.       Mt 6:20-21 - But store up treasures for yourselves in heaven, where neither moth nor woodworms destroy them and thieves cannot break in and steal (v.20). For where your treasure is, there will your heart be also (v. 21).

Verses 35 to 48 has a title “On being ready for the Master’s return”.  Verse 35 says: ‘See that you are dressed for action and have your lamps lit.

Parallel texts are:

1.       Si 5:7 - Do not delay your return to the LORD, do not put it off day after day; for suddenly his wrath will blaze out, and at the time of vengeance, you will be utterly destroyed.

2.       1 P 1:13 - Free your minds, then, of encumbrances, control them, and put your trust in nothing but the grace that will be given you when Jesus Christ is revealed.

3.       Mt 25:1-3 - Then the kingdom of heaven will be like this: Ten bridesmaids took their lamps and went to meet the bridegroom (v. 1).  Five of them were foolish and five were sensible (v.2): the foolish ones did take their lamps, but brought no oil… (v. 3)

Verse 36 and 37 says: Be like men waiting for their master to return from the wedding feast, ready to open the door as soon as he comes and knocks. Happy those servants whom the master finds awake when he comes. I tell you solemnly, he will put on an apron, sit them down at table and wait on them.

Parallel texts are:

1.       Lk 22:27 - For who is greater: the one at table or the one who serves? The one at table, surely? Yet here I am among you as the one who serves.

2.       Jn 13:4-5…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’ feet^f 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.”

Verse 38 says: It may be in the second watch he comes, or in the third, but happy those servants if he finds them ready.

Parallel text is Mk 13:35 that says: So stay awake, because you do not know when the master of the house is coming, evening, midnight, cockcrow, dawn.

Verses 39, 40 and 41 says: You may be quite sure of this, that if the householder had known at what hour the burglar would come, he would not have let anyone break though the wall of his house. You too must stand ready, because the Son of Man is coming at an hour you do not expect.’ Peter said, Lord, do you mean this parable for us, or for everyone?

Parallel text is Mt 24:43-44 that says:  You may be quite sure of this that if the householder had known at what time of night the burglar would come, he would have stayed awake and would not have allowed anyone to break through the wall of his house (v.43). Therefore, you too must stand ready because the Son of Man is coming at an hour you do not expect.

Verses 42, 43, 44, 45, 46, and 47 say: The Lord replied, ‘What sort of steward,^e then, is faithful and wise enough for the master to place him over his household to give them their allowance of food at the proper time? Happy that servant if his master’s arrival finds him at his employment. I tell you truly, he will place him over everything he owns. But as for the servant who says to himself, “My master is taking his time coming”, and sets about beating the menservants and the maids, and eating and drinking and getting drunk, His master will come on a day he does not expect and at an hour he does not know. The master will cut him off and send him to the same fate as the unfaithful. ‘The servant who knows what his master wants, but has not even started to carry out those wishes, will receive very many strokes of the lash.  Footnote ^e says  “A steward with authority over other servants; Jesus, therefore, is peaking of the apostles (the ‘us’ of Peter’s question).”

Parallel text of verse 42 are:

1.       Mt 24:45-51 - Parable of the conscientious steward^w What sort of  servant, then, is faithful and wise enough for the master to place him over his household to give them their food at the proper time?(v. 45) Happy that servant if his master’s arrival finds at his employment (v.46). I tell you solemnly, he will place him over everything he owns (v.47). But as for the dishonest servant who says to himself, ‘My master is taking his time’ (v. 48), and begins about beating his fellow servants and eating and drinking with drunkards (v. 49), his master will come on an day he does not expectand at an hour he does not know (v. 50). The master will cut him off^x and send him to the same fate as the hypocrites, where there will be weeping and grinding of teeth. Footnote ^w says  “After the discourse foretelling the destruction of Jerusalem and the visible coming of the messianic reign in the Church, Matthew adds three parables dealing with the ultimate fate of individuals. The first presents one of Christ’s servants who, like the apostles, is given a task to perform in the Church; he is judged on the way he performs it”; and  Footnote ^x says  “A word of uncertain meaning: probably to be taken metaphorically: ‘he will cut him off’, a sort of ‘excommunication’, cf. 18:17.”

2.       1 Co 4:1 - People must think of us as Christ‘s servants, stewards entrusted with the mysteries of God.

Verse 48 says: The one who did not know, but deserves to be beaten for what he has done, will receive fewer strokes. When a man has had a great deal given him, a great deal will be demanded of him; when a man has had a great deal given him on trust, even more will be expected of him.

Parallel text is Mt 10:15 that says: I tell you solemnly,  on the day of Judgment it will be not go as hard with the land of Sodom and Gomorrah as with that town.

The First Reading is taken from Ws 18:6-9.  Verse 6, 7, 8 and 9 say: That night had been foretold to our ancestors,^e so that, once they saw what kind of oaths they had put their trust in, they would joyfully take courage. This was the expectation of your people, the saving of the virtuous  and the ruin of their enemies; For the same act with which you took vengeance on our foes you made us glorious by calling us to you.^f The devout children of worthy men offered sacrifice^g in secret and this divine^h pact they struck with one accord: that the saints would share the same blessings and dangers alike; and forthwith they had begun to chant the hymns of the fathers.ⁱ Footnote ^e – Either the Israelites at the time of the Exodus, Ex 11:4-7, or more probably the patriarchs to whom God had promised that he would free their descendants from slavery in Egypt, Gn 15:13-14; 46:3-4; Footnote ^f says “The destruction of the firstborn of Egypt, the celebration of the Passover, the Exodus itself, identified Israel once and for all as the people of God, cf. Dt 7:6+.; Footnote ^g says “The Passover is called a sacrifice; Ex 12:27; Nb 9:7; Dt 16:5. This sacrifice is called ‘secret’ since it is celebrated inside the house, Ex. 12:46; Footnote ^h says  ‘divine’; var. ‘holy’; and Footnote ^I says “The author represents the first Passover in terms of later Passovers at which the Hallel was chanted, Ps 113-118.”

The Second Reading is taken from  Heb 11:1-2, 8-19, under the title “Exemplary faith of our ancestors.” Parallel text is Sir 14 that says: Happy the man who has not sinned^a in speech, and need not feel remorse for sins (v. 1).Happy the man whose own soul does not accuse him, and who has never given up hope (v. 2). Wealth is not the right thing for the niggardly man, and what use are possessions to a covetous one? (v. 3) A man who hoards by stinting himself is hoarding for others, and others will live sumptuously on his riches (v. 4). If a man is mean to himself, to whom will h be good? He does not even enjoy what is his own (v.5). No one is meaner than the man who is mean to himself, and this is how his wickedness pays him back (v. 6).If he does good at all, he does it without intending to, and in the end he himself reveal himself reveals his wickedness (v. 7). Evil is the man who has an grudging eye, averting his face,^b and careless of others’ lives (v. 8). The eye of the grasping man is not content with his portion, greed^c shrivels up his soul(v. 9).  The miser is grudging of bread, there is famine at his table (v. 10).  My son, treat yourself as well as you can afford, and bring worthy offerings to the Lord (v. 11). Remember that death will not delay, and that the covenant of Sheol^e has not been revealed to your (v. 12). Be kind to your friends before you die, treat him as generously as you can afford (v. 13).  Do not refuse yourself the good things of today, do not let your share of what is awfully desired pass you by (v.14). Will you not leave your fortune to another, and the fruit of your labor to be divided by lot? (v. 15). The give and receive, and take your ease, for in Sheol you cannot look for pleasure (v. 16). Every living thing grows old like a garment, an age-old law is “Death must be’ (v. 17). Like foliage growing on a bushy tree (v. 18), some leaves falling, other growing, so are the generations of flesh and blood: one dies and another is born (v.19). Every achievement rots away and perishes, and with it goes the author.^f Happy the man who meditates on wisdom, and reason with good sense (v. 20),  who studies her ways in his heart, And ponders her secrets^g (v. 21). He pursues her like a hunter, and lies in wait by her path (v. 22); who peep in at her windows, and listens at her doors (v. 23); who lodges close toher house, and fixes his pegs next in her walls^h (v. 24); he pitches his tent at her side, and lodges in an excellent lodging (v. 25); he sets his children in her shade,^I and camps beneath her branches (v. 26); he is sheltered by her from the heat and in her glory^j he makes his home (v. 27).

 Verses 1 and 2 say: Only faith can guarantee the blessings that we hope for, or prove the existence of the realities that at present remain unseen.^a  It was for faith that our ancestors were commended. Footnote ^a says “Var. ‘Faith is the assurance of things hoped for (heaven) and the conviction of things unwanted (hell)’. The Jewish christians to whom he is writing have been discouraged by persecution, so the author emphasizes that it is only what is invisible that concerns hope.  This verse was adopted as a theological definition of faith, i.e., the anticipated and assured possession of heavenly realities, cf. 6:5, Rm. 5:2, Ep. 1:13f. The examples taken from the lives of OT saints are meant to illustrate how faith is the source of patience and strength.”

Parallel texts are:

1.       Rm 1:16 - For I am not ashamed of the Good News; it is the power of God saving all who 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 Jn3;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 Th3:2-8; 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”.

2.       Rm 4:20 - Since God has promise it, Abraham either refused to deny it or even to doubt it but drew strength from faith^j and gave glory to God. Footnote  ^j says “Faith is all-powerful, Mk 9:23. It shares in the divine omnipotence itself, cf 2 Co 12:9-10.”

3.       Rm 8:24-25 - For we must be content to hope that we shall be savedⁿ - our salvation is not in sight, we should not have to be hoping for it if it were – (v. 24) but, as I say, we must hope to be saved since we are not saved yet, it is something we wait for with patience (v. 25). Footnote ⁿ says “Lit ‘It is through hope that we are saved’. The salvation is eschatological, cf. 5:1-11.”

4.       2 Co 4:18 - And so we have no eyes for things that are visible, but only for things that are invisible, and the invisible things are eternal.

Verse 8 say: It was by faith that Abraham obeyed the call to set out for a country that was the inheritance given to him and his descendants,  and that he set out without knowing where he was going.

Parallel texts are:

1.       Gn 12:1-4 that says: The call of Abraham^a Yahweh said to Abram: “Leave your country, your family and your father’s house for the land I will show you (v. 1).  I will make you a great nation; I will bless you and make your name so famous that it will be used as^b a blessing(v.2). ‘I will bless those who bless you; I will curse those who slight you. All the tribes of the earth shall bless themselves by you’ (v. 3)^c So Abram went as Yahweh told him, and Lot went with him. Abram was seventy-five years old when he left Haran (v. 4).  Footnote ^a says “Ch. 12-13 are a Yahwistic narrative with some ‘Priestly’ or editorial EDITIONS. As a result of God’s call and promise of posterity Abraham cuts off all earthly ties and with his childless wife, 11:30, sets out for an unknown land. It is Abraham’s first act of faith; it will be renewed when the promise is repeated, 15:5-6+, and put to the test when God asks for the surrender of Isaac who was the fruit of that promise, ch. 22+. To Abraham’s unquestioning act of faith the chosen people owes its existence and destiny, Heb 11:8-19. Not only Abraham’s physical descendants but all who, in virtue of this same faith, become his sons will have their share in that destiny as Paul shows, Rm 4; Ga 3:7; Footnote ^b says ‘that it will be used as’ corr.; ‘and may you be’ Hebr; and Footnote ^c says “The formula is repeated in 18:18; 22:18; 26:4; 28:14. Its precise meaning is: ‘the nations shall say to each other: May you be blessed as Abraham was’ (cf. v. 2 and 48:20; Jr 29:22); but Si 44:21, the LXX translation and the NT take it to mean ‘In you all the nations shall be blessed.’”

2.       Rm 1:5 - Through him we received grace and our apostolic mission to preach the obedience of faith^e to all pagan nations in honor of his name. Footnote ^e says “Subjective genitive: the obedience implicit  in the virtue of faith. Cf. Ac. 6:7, Rm. 6:16-17, 10:16, 15:18, 16:19,26, 2 Co. 10:5-6, 2 Th. 1:8, 1 P. 1:22, Heb. 5:9, 11:8.”

Verse 9 says: By faith he arrived, as a foreigner, in the Promised Land, and lived there as if in a strange country, with Isaac and Jacob, who were heirs with him on the same promise.

Parallel texts are:

1.       Gn 23:4  - “I am a stranger and a settler among you’ he said. ‘Let me own a burial-plot among you, so that I may take my dead wife and bury her.”

2.       Gn 26:3 - Remain for the present here in this land, and I will be with you and bless you. For it is to you and your descendants that I will give all these lands, and I will fulfill the oath I swore to your father Abraham.

3.       Gn 35:12 - ‘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.’

Verse 10 says: He lived there in tents while he looked forward to the city founded, designed and built by God.

Parallel texts are:

1.       Heb 13:14 - For there is no eternal city for us in this life but we look for one  in the life to come.

2.       Rv 21:10-14, 22-23 - In the spirit he took me to the top of  an  enormous mountain and showed me Jerusalem, the holy city, coming down from God out of heaven.^j (v. 10) It had all the radiant glory of God and glittered  like some precious jewel, diamond,  crystal clear (v. 11). The walls of it were of a great height, with twelve gates; at each of the twelve gates there was an angel and over the gates were written the names of the twelve tribes of Israel(v. 12).On the east there were three gates on the north  three gates, on the south  three gates, and on the west three gates (v. 13).The city walls stood on twelve foundation stones, each one of which bore the names of one of the twelve apostles of the Lamb(v. 14).I saw there was no temple in the city,^m since the Lord God Almighty and the Lamb were themselves temple(v. 22).and the city did not need the sun or the moon for light, since it was lit by the radiant glory of God, and the Lamb was a lighted torch for it(v. 23). Footnote ^j –says “This is Jerusalem on earth during the last or messianic days since the pagan nations have not yet been destroyed, 21:24, and have a chance of conversion, 22:2; but it foreshadows the heavenly the heavenly Jerusalem that develops from it. The details of the description are most from Ezk 40-47”  and Footnote ^m  says “The destruction of Jerusalem Temple symbolizes the end of the old covenant; there is now a new Temple, the Body of Christ, cf. Jh 2:19-21.”

Verse 11 says: It was equally by faith that Sarah, in spite of being past the age, was made able to conceive, because she believed that he who made the promise would be faithful to it.

Parallel texts are:

1.       Heb 10:23 - Let us keep firm in the hope we profess, because the one who made the promise is faithful.

2.       Gn 17:19 - But God replied: ‘No, but your wife Sarah will bear you a son whom you are to name Isaac. With him I will establish my Covenant,  a Covenant in perpetuity, to be his God and the God of his descendants after him

3.       Gn 21:2 - So Sarah conceived and bore a son to Abraham in his old age, at the time God had promised.

4.       Rm 4:19-21 - Even the thought that his body was past fatherhood- he was about a hundred years old- and Sarah too old to become a mother, did not shake his belief (v. 19)ⁱ. Since God has promise it, Abraham either refused to deny it or even to doubt it but drew strength from faith^j and gave glory to God (v. 20), convinced that God had  power to do what he had promised (v. 21).  Footnote ⁱsays  “Lit. ‘Though he considered his own body dead (and that Sarah’s womb was dead) it was with unshaken faith’.Text. Rec. and Vulg. ‘His faith was not shaken, nor did he give a thought to his own body that was dead already’”; Footnote ^j  says “Faith is all-powerful, Mk 9:23. It shares in the divine omnipotence itself, cf 2 Co 12:9-10.”

Verses 12 and 13 say: Because of this there came from one man, and one who was already as good as dead himself, more descendants that could be counted as many as the stars of heaven or the grains of sand on the seashore. All these died in faith, before receiving any of the things that had been promised, but they saw them in the far distance and welcomed them, recognizing them that they were only  strangers and nomads on earth.

Parallel text for verse 13 is Jn 8:56 that says: Your father Abraham rejoiced to think that he would see my Day;^q he saw it and was glad.^r Footnote ^q says  “i.e. Christ’s coming. Another example of an expression reserved for God in the OT (the ‘day of Yahweh’, cf. Am 5:18+) but adopted for himself by Christ”; and Footnote ^r says  “Abraham saw Christ’s ‘day’ (as Isaiah ‘saw his glory’, Jn 12:41), but ‘from a distance’, cf. Heb 11:13; Nb 24:17, because he saw it in the birth of the promised Isaac (at which Abraham ‘laughed’, Gn 17:17+) which was an event prophetic of Christ. Jesus claims to be the ultimate fulfillment of this promise made to Abraham; he is Isaac according to the spirit.”

Verse 14 says: People who use such terms about themselves make it quite plain that they are in search of their homeland.

Parallel texts are:

1.       Gn 23:4  - “I am a stranger and a settler among you’ he said. ‘Let me own a burial-plot among you, so that I may take my dead wife and bury her.”

2.       Ps 39:12 - Yahweh, hear my prayer, listen to my cry for help, do not stay deaf to my crying. I am your guest, and only for a time, a nomad like all my ancestors.

3.       Ps 119:19 - Exile though I am on earth, do not hide your commandments from me.

Verse 15 and 16 say: They can hardly have meant country they came from, since they had the opportunity to go back to it but in fact they were longing for a better homeland, their heavenly homeland. That is why God is not ashamed to be called their God, since he has founded the city for them.

Parallel texts for verse 16 are:

1.       Heb 13:14 - For there is no eternal city for us in this life but we look for one  in the life to come.

2.       Heb3:1 - That is why all you who are holy brothers, and have had the same heavenly call should turn your mind to Jesus, the apostle and high priest^a of our religion.  Footnote ^a says “Christ is both apostle, i.e. someone ‘sent’ by God to the human race, cf. Jn 3:17,34; 5:36; 9:7; Rm 1:1+; 8:3; Ga 4:4; and high priest representing the human race before God, cf. 2:17; 4:14; 5:5,10; 6:20; 7:26; 8:1; 9:11; 10:21.”

3.       Ph 3:20 - For us, our homeland is in heaven, and from heaven comes the savior we are waiting for, the Lord Jesus Christ.

4.       Rv 21:2 - I saw the holy city, and the new Jerusalem, coming down from God out of the heaven, as beautiful as a bride all dressed for her husband^d Footnote ^d says “The new and joyful wedding of Jerusalem and her God has taken place, cf. Is 65:18; 61:10; 62:4-6; the Exodus ideal has at last been achieved, cf. Ho 2:16+.”

Verse 17 says: It was by faith that Abraham, when put to the test, offered Isaac. He offered to sacrifice his only son even though the promises had been made to him

Parallel texts are:

1.       Gn 22:1-14 - The sacrifice of Isaac^a It happened some time later that God put Abraham to the test. ‘Abraham, Abraham’ he called. ‘Here I am’ he replied (v. 1)‘Take your son’ God said ‘your only child Isaac, whom you love, and go to the land of Moriah.^b There you shall offer him as a burnt offering, on a mountain I will point out to you (v.2).’ Rising early next morning Abraham saddled his ass, and took with him two of his servants and his son Isaac. He chopped wood for the burnt offering and started his journey to the place God pointed out to him (v. 3).On the third day Abraham looked up and saw the place in thedistance (v.4)Then Abraham said to his servants, “Stay here with the donkey. The boy and I will go over there; we will worship and  come back to you” (v. 5).Abraham took the wood for the burnt offering, loaded it on Isaac, and carried in his own hands  the fire and the knife. Then the two of them set out together (v. 6).Isaac spoke to his father Abraham. ‘Father’ he said. “Yes, my son’, he replied. ‘Look’ he said, “here are the fire and the wood, but where is the lamb for the burnt offering?” (v. 7) Abraham answered, ‘My son, God himself will provide the lamb for the burnt offering.” Then the two of them walked on together (v.8). When they arrived at the place God has pointed out to him, Abraham built an altar there, and arranged the wood. Then he bound his son Isaac and put him on the altar on top of the wood (v.9).Abraham stretched out his hand and seized the knife to kill his son (v. 10).But the angel of Yahweh called to him from heaven. ‘Abraham, Abraham’ he said.  ‘I am here’ he replied (v. 11). ‘Do not raise your hand against the boy’ the angel said. ‘Do not harm him, for now I know you fear God. You have not refused me your son (v. 12).’Then looking up. Abraham saw a ram caught by its horn in a bush. Abraham took the ram and offered it as a burnt  offering in place of his son (v. 13).Abraham called this place Yahweh-yireh (God provides),  and hence the saying today, “On the mountain Yahweh provides^c (v. 14). Footnote ^a says  “The narrative is commonly credited to the ‘Elohistic’ stream of tradition but it includes ‘Yahwistic’ elements; vv. 11:14,15,18 and the name Moriah in v. 2. It is the basis of the ritual prescription for the redemption of the first-born of Israel: like all ‘first fruits’ these belong to God; they are not, however, to be sacrificed but bought back, ‘redeemed’. Ex. 13:11. Lying behind the story, therefore, is the condemnation of child-sacrifice, See Lv. 18:21, so often denounced by the prophets. In this incident, Abraham’s faith reaches its climax - the story’s second lesson, more profound than the first. In the sacrifice of Isaac, the Fathers saw the prefiguring of the Passion of Jesus, the only-begotten Son;  Footnote^b says “2 Ch. 3:1 identifies Moriah with the hill on which the Jerusalem temple was later built. Subsequent tradition accepted the identification; and Footnote ^c says “Translated according to the Greek. The text at the end of the verse is uncertain. Hebr. has ‘On the mountain of Yahweh he appears’.”

2.       Si 44:20-21 - He observed the Law of the Most High, and entered  into a covenant with him (v. 20). He confirmed the covenant in his own flesh, and proved himself faithful under ordeal (v. 21).^p Footnote ^p says “On the faith of Abraham, cf. Gn 12:1+; 15:6+; 22:1; Ga 3:6-14; Rm 4:1-25.”

3.       Jm 2:21-22 - You surely know that Abraham our Father was justified by his deed, because he offered his sons Isaac on the altar? There you see it: faith and deeds are working together; his faith became perfect by what he did.^j Footnote ^j says  “Unlike most Jews, James does not consider Abraham’s faith (trust in God) as constituting a ‘good deed’ in itself: however closely he relates the two things, James makes a clear distinction between having faith and doing something as a result of that faith.”

Verse 18 says: And he had been told: it is through Isaac your name will be carried on.

Parallel text is Gn 21:12 that says: But God said to him: Do not distress yourself on account of the boy and your slave girl. Grant Sarah all she asks of you, for it is through Isaac that your name will be carried on.

Verse 19 says: He was confident that God had the power even to raise the dead; and so, figuratively speaking,^e he was given back Isaac from the dead.  Footnote ^e says  “Lit ‘by a parable’. The saving of Isaac from death prefigures the resurrection of all humans and, according to traditional exegesis, the death and resurrection of Christ.”

Parallel texts are:

1.       Rm 4:17-21 - As scripture says, “I have made you the ancestor of many nations-Abraham is our father in the eyes of God, in whom he put his faith, and who brings the dead to life and calls into being what does not exist (v. 17) Though it seemed Abraham’s hope could not be fulfilled, he hoped and believed, and through doing so he did become the father of many nations exactly as he had been promised: Your descendants will be as many as the stars (v. 18). Even the thought that his body was past fatherhood- he was about a hundred years old- and Sarah too old to become a mother, did not shake his belief (v. 19)ⁱ. Since God has promise it, Abraham either refused to deny it or even to doubt it but drew strength from faith^j and gave glory to God (v. 20), convinced that God had  power to do what he had promised (v. 21). Footnote  i  says “Lit. ‘Though he considered his own body dead (and that Sarah’s womb was dead) it was with unshaken faith’.Text. Rec. and Vulg. ‘His faith was not shaken, nor did he give a thought to his own body that was dead already’”; and Footnote j  says “Faith is all-powerful, Mk 9:23. It shares in the divine omnipotence itself, cf 2 Co 12:9-10.”

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.”