Homily
for the 29th Sunday in Ordinary Time (Cycle C)
Based
on (Gospel), (First Reading) and (Second Reading)
From
the Series: “Reflections and Teachings of the Desert”
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.”
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.
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:
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.”
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 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.”
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.”
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.
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