Homily
for the 5th Sunday of Lent (Cycle C)
Based
on Jn 8:1-11(Gospel),
Is 43:16-21(First
Reading) and Ph 3:8-14 (Second Reading)
From
the Series: “Reflections and Teachings of the Desert”
WRITING
ON THE GROUND
‘Again
he bent down and wrote on the ground.’
(Jn 8:8)
The Gospel
for this 5th Sunday of Lent (Cycle C) is from Jn 8:1-11, under the
title “The
adulterous womanu. Footnoteu says “The author of this passage, Jn 753-8:11, is
not John: it is omitted by the oldest witnesses (MSS, versions, Fathers) and
found elsewhere in others; moreover, its style is that of the Synoptics and the
author was possibly Luke, cf. Lk 21:38+. Nevertheless, the passage was accepted
in the canon and there are no grounds for regarding it as unhistorical.”
Verse 7:53, 1 and 2 say: They all went home and Jesus went to the
Mount of Olives. At daybreak he appeared in the Temple again, and as all the
people came to him, he sat down and began to teach them.
Parallel text for verse 2 is Lk 21:37-38 that says:
In the daytime he would be in the
Temple teaching, but would spend at
night on the hill called the Mount of Olives (v. 37). And from early
morning the people would gather round him in the temple to listen to him.jFootnote j says “The
literary relationship with Jn 8:1-2 is unmistakable. The adulterous woman
passage of Jn 7:53-8:11, for the Lucan authorship of which there are many good
arguments would fit into this context admirably.”
Verse 3 says: The scribes and the Pharisees brought a woman along who
had been caught committing adultery; and made her stand in full view of
everybody…
Parallel texts are:
1. Lk
7:37-50 - The woman who was a sinnerg
…a womanhcame in, who had a bad name in the town. She had heard he
was dining with the Pharisee and had brought with her an alabaster jar of
ointment (v. 37). She waited behind him at his feet, weeping, and her tears
began fell on his feet, and she wiped them away with her hair; then she covered
his feet with kisses and anointed them with the ointment (v. 38). When the
Pharisee who had invited him saw this, he said to himself, “If this man were a
prophet, he would know who this woman that is touching him and what a bad name
she has (v. 39).”Then Jesus took him up and said, ‘Simon, I have something to
say to you.’ ‘Speak, Master,’ was his reply (v.40). ‘There was once a creditor
who had two men in his debt; one owed five hundred denarii, the other fifty
(v.41). They were unable to pay, so he pardoned them both. Which of them will
love him more? (v. 42)’ ‘The one who was
pardoned more, I suppose’ answered Simon.” Jesus said, ‘You are right
(v.43)’.Then he turned to the woman. ‘Simon,’ he said “you see this woman? I
came into your house, and you poured no water over my feet, but she has poured
out her tears over my feet and wiped them with her hair (v.44). You gave me no
kiss, but she has been covering my feet with kissing ever since I came ini
(v.45).You did not anoint my head with oil, but she anointed my feet with
ointment (v.46) For this reason I tell you that her many sins, must have been
forgiven her; or she would not have shown such great love.jIt is the
man who is forgiven little who shows
little love (v. 47).” Then he said to her, “Your sins are forgiven (v.
48).” Thosewho were with him at table began to say to themselves, “Who is this
man, that he even forgives sins?”’ (v. 49). But he said to the woman, “Your
faith has saved you; go in peace (v. 51).Footnoteg says“Lk
only. This episode is not the same as the same as the anointing at Bethany.”;
Footnoteh - Most probably not Mary of Magdala, 8:2, and still less,
Mary, sister of Martha, 10:39; Jn 11:1,2,5; 12:2-3. Footnotei says “Var. ‘ever since she came’”; Footnotejsays “Not, as is usually translated, ‘her many
sins are forgiven her because she has shown such great love’. The context
demands the reverse: she shows so much affection because she had so many sins
forgiven.”
2.
Jb 31:11 - For I should have committed a sin of
lust, a crime punishable by the law.fFootnote f says“‘punishable
by the law’ Targ. And Vulg.”
3.
Dn13:22 - Susanna sighed “I am trapped,” she
said ‘whatever I do. If I agree, that means my death; if I resist, I cannot get
away from you.’
Verses 4 and 5 say: they said to
Jesus, “Master, this woman was caught in the very act of committing
adultery,and Moses has ordered us in the Law to condemn women like this to
death by stoning. What have you to say?
Parallel
texts for verse 5 are:
1.
Lv 20:10 - The man who commits adultery with a
married woman: The man who commits adultery with his neighbor’s wife must die,
he and his accomplice.
2.
Dt 22:22-24 - If a man is caught sleeping with
another man’s wife, both must die, the man who has slept with her and the woman
herself. You must banish this evil from Israel (v.22). If is a virgin is
betrothed, and a man meets her in the city and sleeps with her (v. 23), you
shall take them both out to the gate of the town and stone them to death; the
girl because she did not cry for help in the town; the man, because he has
violated his wife of his fellow. You must banish the evil from your midst (v.
24).
Verse 6 says: They asked him
this as a test, looking for something to use against him. But Jesus bent down and
started writing on the ground with his finger.a Footnote a – The significance
of this gesture is doubtful.
Parallel texts are:
1.
Mt 12:10 - And a man was there at that time who
had a withered hand. They asked him, “Is it against the law to cure on the Sabbath
day?” hoping for something to use against him.
2.
Mt 19:3 - Some Pharisees approached him, and to
test him they said, “Is it against the
law for a man to divorce his wife for any pretext whatever?
3.
Lk 20:20 - So they waited their opportunity and
sent agents as men devoted to the Law, and to fasten on something he might say
and so enable them to hand him over to the jurisdiction and authority of the
government.
Verse 7, 8, 9, and 10 say: As
they persisted with their question, he looked up and said, ‘If there is one of
you who has not sinned ,let him be the first to throw a stone at her’.Then he
bent down and wrote on the ground again.When they heard this they went away one
by one, beginning with the eldest,until Jesus was left alone with the woman, who
remained standing there.He looked up and said, “Woman, where are they? Has no
one condemned you?’
Parallel texts are:
1. Dt
17:7 - The witnesses shall be the first raise their hands against him in
putting him to death, then all the people shall follow. You must banish the
evil from your midst…
2. Mt
7:1-5 - Do not judge, and you will not be judged; a (v. 1) because
the judgments you give, are the judgments you will get, and the amount you
measure out is the amount you will be given (v.2). Why do you observe the splinter in your
brother’s eye and never notice the plank in your own? (v. 3) How dare you say
to your brother, ‘Let me take the splinter out of your eye,’ when all the time
there is a plank in your own? (v. 4) Hypocrite! Take the plank out from your
own eye first; then you will see clearly enough to take the splinter out of
your brother’s eye (v. 5). Footnote a says“Do not judge others if you do not wish to be judged by God. So also in
the following verse.”
Verse 11 says: “No one, sir.” she replied. “Neither do I condemn you,’
said Jesus, ‘go away, and sin no more.”
Parallel texts are:
1.
Ezk 18:32 - I take no pleasure in the death of
anyone—it is the Lord Yahweh who speaks. Repent and live!
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?
3. Ps
103:8, 13-14 - Yahweh is tender and
compassionate, slow to anger, most lovingc (v. 8). As tenderly as a
father treats his children, so Yahweh treats those who fear him (v. 13); he
knows what we are made of, he remembers we are dust (v.14). Footnote csays “These are attributes of the name of Yahweh
which were revealed to Moses (Ex 34:6+; the psalm develops these throughout,
stressing mercy and kindness, cf. vv. 17-18 and Ex 20:6, thus preparing for 1
Jn 4:8.”
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?
The First Reading is fromIs 43:16-21. Verses 16, 17
and 18 say: Thus says Yahweh, who made a
way through the sea, a path in the great waters.Who put chariots and horse in
the field and a powerful army, which lay there never to rise again, snuffed
out, put out like a wick.No need to recall the past,gno need to
think what was done before. Footnote g says “The
miracles of the first Exodus, which will be surpassed by those of the second”.
Verse 19 say: See, I am doing a
new deed, even now it comes to light; can you not see it? Yes, I am making a
road in the wilderness, pathsh in the wild. Footnote h says“‘paths’ DSIa; ‘rivers’ Text. Rec.”
Parallel texts are:
1.
2 Co 5:17 - And
for anyone who is in Christ, there is a new creation;f the old
creation has gone, and now the new one is here.g Footnote f says “God
who created all things through Christ, cf. Jn 1;3, has restored his work,
deformed by sin, by re-creating it in Christ, Col 1:15-20+. The central figure
of this ‘new creation’, here and Ga 6:15- which extends to the whole universe,
Col 1:19+; cf. 2 P 3:13; Rv 21:1 – is the ‘new man’ created in Christ, EP
2:15+, to lead a new life, Rm 6:4, of virtue and holiness, Ep 2:10; 4;24+; Col
3:10+. Cf. the ‘new birth’ of baptism, Rm 6:4+”; and Footnote g says “Var. ‘all is new’.”
2.
Rv 14:3 - There
in front of the throne they were singing a new hymnc in the presence
of the four animals and the elders, a hymn that could only be learnt by the
hundred and forty-four thousand who had been redeemed from the world.Footnotecsays“Moses had celebrated the deliverance from Egypt,
Ex. 15:1-21; cf. Rv. 15:3-5; the new hymn celebrates the deliverance of God’s
people and of the new order introduced by the Lamb that was sacrificed.”
3.
Rev 21:5 - The One sitting on the throne spoke:
‘Now, I am making the whole of creation new,”he said. “Write these: that what I am saying is sure and will come
true.”
4.
Is 35:8 - And
through it will run a highway undefiledbwhich shall be called the
Sacred Way; the unclean may not travel it,cno fools stray along it.Footnoteb says “‘undefiled’ following Greek”; and
Footnote c says“Hebr. Adds ‘it
will be for those when he is to go that way’.”
5.
Ps 107:7…guiding
them by a route leading direct to an inhabited town.c Footnotec
says “Probably reference to Canaan. The
Exodus and the installation of the Promised Land had already, in Is. 40f,
served as prototype of the return from exile.”
Verses 20 and 21 say: Wild beasts
honor me,jackals and ostriches,For I put water in the wildernessand rivers in
the wastelandfor my chosen people to drink,The people I have formed myself,
will sing my praises.
Parallel texts are:
1.
Ps 148:10 - Wild animals and farm animals,
snakes and birds…
2. Is
35:6-7 - Then the lame shall leap like a deer and the tongue of the dumb sing
for joy; for waters gushes in the desert, streams in the wasteland (v.
6),the scorched earth become a lake, the parched land springs of
water. The lairs where jackals used to live become thickets of reed and papyrus
(v. 7).
3. Is
41:18 - I will open up rivers on the bare heights, and fountains in the broad
valleys; I will turn the wilderness into a marshland, and the dry ground into
springs of water.
4. Ex
17:1-7 - Water from the rockaThe
whole community of Israel moved from their camp in the desert of Sin at Yahweh’s command, to travel
the further stages; and they pitched their
camp at Rephidimb where there was no water for the people to
drink (v. 1). So they grumbled against
Moses. “Give us water to drink” they said. Moses answered them, “Why do
you grumble against with me? Why do you put Yahweh to a test?”(v. 2) But
tormented by thirst, the people complained against Moses. “Why did you bring us
up out of Egypt?’ they said. ‘Was it so that I should die of thirst, my children too and my
cattle?”(v. 3) Moses appealed to Yahweh, “How am I to deal with this people?’ he
said. ‘A little more and they will stone me!’ (v. 4). Yahweh said to Moses:
‘Take with you some of the elders of Israel and move on the forefront of the
people; take in your hand the staff with which you struck the river, and go (v.
5). I shall be standing before you there on the rock at Horeb.cYou
must strike the rock, and the water will flow from it for the people to drink.
This is what Moses did in the sight of the elders of Israel (v. 6). The place
was named Massah and Meribah,d because of the grumbling of the sons of Israel and
because they put Yahweh to the test by saying, “Is Yahweh with us or not? (v.
7).Footnote a says “‘Yahwistic’
and ‘Elohistic’ elements have been noted in this narrative”; Footnote bsays“A valley in the Sinai range, Nb 20:1-13
makes the district of Kadesh the scene of a similar miracle. Both miracles are
referred to either together or separately, in various bible al passages; Footnotec
says “‘at Horeb’
evidently a reader’s gloss. In the opinion of certain rabbis the rock followed
the Israelites in their wanderings. Cf 1 Co 10:4. On the term ‘Rock’ indicating
God, see Ps 18:2+.; and Footnote d says“Massah: trial:
Meribah: contention”.
5. 1
P 2:9-10 - 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 (v. 9). Once you were not a people at all and now you
are People of God once you were outside the mercy and now you have been given
mercy (v. 10)
The Second Reading is from Ph 3:8-14. Verses 8 and
9 say: Not only that , but I believe
nothing can happen that will outweigh the supreme advantage of knowing Christ
Jesus my Lord. For him I have accepted the loss of everything, and I look on
everything as so much rubbish if only I can have Christand be given a place in
him, i am no longer trying for perfection by my own efforts, the perfection
that comes from the Law, but I want only a perfection that comes through faith in Christ, and is
from God and based on faith.g Footnote g
says“The difference between these
two sorts of perfection form the entire subject of Paul’s letters to the
Christians of Galatia and Rome.”
Parallel texts for verse 9 are:
1. Rm
10:3 - Failing to recognize the righteousness that comes from God, to try to
promote their own idea of it, instead of submitting to the righteousness of
God.bFootnote b
says“Righteousness is not something to be won; it is a favor to man
received through faith in Christ, Cf 1:16+; 7:7+.”
2. Rm
1:16 -I am not ashamed of the Good News;
it is the power of God saving all who have faithj- Jew first,kbut
Greek as well.Footnotej 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); 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.
3. Ga
2:16 - We acknowledge that what makes a man righteous is not obedience to the
Law, but faith in Jesus Christ no less than you had, and now we hold that faith
in Christ rather than fidelity to the Law is what justifies us, and that no one
can be justified by keeping the Law.
Verse 10 says: All I want is to know Christ and the
power of his resurrection and to share his sufferings by reproducing the
pattern of his death.
Parallel text is Rm 1:4 that says: 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 Footnote c says “Vulg.
‘predestined’; and Footnote d says“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 11 says: That is the way I can hope to take my place
in the resurrection of the dead.h Footnote h says“Paul
is not referring to the general resurrection of both saved and damned, Jn 5:29,
but to the true resurrection of the saints who are separated from the
‘spiritually’ dead to life with Christ, Lk 20:35+.”
Parallel texts are:
1. Rm
6:4 - In other words, a when we were baptized we went into the tomb
with him and joined him in death, b so that as Christ was raised
from the dead by the Father’s glory, we too might live a new life. Footnote a
says“Lit. ‘therefore’; var. ‘for’;
and Footnote b says“Baptism is
not separated from faith but goes with it, Ga. 3:6f, Ep. 4:5, Heb. 10:22, cf.
Ac. 12f,37, 16:31-33, 18:8, 19:2-5, and gives it outward expression by the
operative symbolism of the baptismal ceremonial. For this reason, Paul ascribes
to faith and to baptism the same effects (cf. Ga. 2:16-20 and Rm. 6:3-9). The
sinner is immersed in water (the etymological meaning of ‘baptize’ is ‘dip’)
and thus ‘buried’ with Christ, Col. 2:12, with whom also he emerges to
‘resurrection’, Rm. 8:11+, as a ‘new creature’, 2 Co. 5:17+, a ‘new man’, Ep.
2:15+, a member of the one Body animated by the one Spirit, 1 Co. 12:13, Ep.
4:4f. This resurrection will not be complete or final until the end of time, 1
Co. 15:12+ (but cf. Ep. 2:6), but is already taking place in the form of a new
life lived ‘in the Spirit’, vv. 8:11,13, 8:2f, Ga. 5:16-24. The death-resurrection
symbolism of baptism is particularly Pauline, but this initial rite of
Christian life, Heb. 6:22, is also spoken of in the NT, as a cleansing bath,
Ep.5:26, Heb. 10:22, cf. 1 Co. 6:11, Tt. 3:5, a new birth, Jn. 3:5, Tt. 3:5,
cf. 1 P. 1:3, cf. Ep. 5:14. On the baptism of water and the baptism of the
Spirit, cf. Ac. 1:5+; these two aspects
of the consecration of the Christian are apparently the ‘anointing’ and the
seal’ of 2 Co. 1:21f. According to 1 P. 3:21, the ark of Noah is an antetype of
baptism”.
2. Rm8:11+,17
- And if the Spirit of him who raised Jesus from the dead will give life to
your own mortal bodies through his Spirit living in youg(v. 11).And
if we are children we are heirs as well: heirs of God and coheirs with Christ,
sharing his sufferings so asto share his glory (v. 17). Footnote g says“The
resurrection of the Christian is intimately dependent on that of Christ, 1 Th
4:14; 1 Co 6:14; 15:20f; 2 Co 4:14; 13:4; Rm 6:5; Ep 2:6; Col 1:18; 2:12f; 2 Tm
2:11. It is by the same power and the same gift if the Spirit, cf. Rm 1:4+,
that the Father will raise them to life their turn. This operation is already being prepared: a
new life is making the Christians into sons (v.14) in the likeness of the Son
himself, 8:29+, and they are being incorporated into the risen Christ by faith,
1:16+, and baptism, 6:4+.”
Verse 12 says:
Not that I have become perfect yet: I have not yet won, but I am
still running, trying to capture the prize for which Christ Jesus captured me.iFootnote
isays “Lit ‘but I follow (to see) if indeed I may
grasp, inasmuch as I was grasped by Christ Jesus’; i.e. the price which he not
only strives to grasp but for which also
he was grasped on the road to Damascus”.
Parallel texts are:
1.
Ph 2:16 - because you are
offering it the word of life. This would give me something to be proud of for
the Day of Christ, and would mean that I had not run in the race and exhausted
myself for nothing.
2.
Ga 5:7 - You began your
race wellc; you made you less anxious to obey the truth?Footnote
csays “One of Paul’s favorite
theme, cf. 2:2; 1 Co 9:24-26; Ph 2:16; 3:12-14; 2 Tm 4:7; Heb 12:1.”
Verse 13 says: I can assure you, my brothers, I am
far from thinking I have already won. All I can say is that I forgot the past
and I strain ahead for what is still to come.
Parallel text is Lk 9:62 that says: Jesus
said to him, “Once the hand is laid on the plow, no one who looks back is fit
for the kingdom of God.”
Verse 14 says: I am racing for the finish for
the prize to which God calls us upwards to receive in Christ Jesus.
Parallel text is 1 Co 9:25 that says: 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.
Homily:
What were the very words that Jesus Christ wrote on
the ground with his finger, which drove
the scribes and Pharisees away from him and the adulterous woman?
The first time that he bent to write on the ground
was these words: “Remember man that you
are dust.”
The second time that he bent and wrote another time
on the ground, the words he wrote were: “And
unto dust you shall return”.
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