Homily
for the 1st Sunday in Ordinary Time (Cycle A)
Based
on Mt 3:13-17 (Gospel),
Is 42:1-4,6-7
(First Reading) and Ac 10:34-38 (Second Reading)
From
the Series: “Reflections and Teachings of the Desert”
BAPTISM OF
THE LORD
The gospel narrative for this 1st Sunday
in Ordinary Time is Mt 3:13-17. The Title
is “Jesus is baptized”. The
parallel texts are:
1. Mk
1:9-11 - It was at this time that Jesus came from Nazareth in Galilee and was
baptized in the Jordan by John (v. 9). No sooner had he come up out of the
water than he saw the heavens torn apart and the Spirit, like a dove,
descending on him (v. 10). And a voice came from heaven, ‘You are my Son, the
Beloved; my favor rests on you’ (v. 11).
2. Lk
3:21-22 - Now when all the people had
been baptized and while Jesus after his own baptism was at prayer,j
heaven opened. And the Holy Spirit descended on him in bodily shape, like a
dove. And a voice came from heaven, ‘You are my Son, the Beloved; my favor
rests on you’k Footnote j says “Jesus
at prayer is a favorite theme of Lk., cf. 5:16; 6:12; 9:18,28-29; 11:1; 22:41.”;
and Footnote k says “Var. ‘You are my Son, today I have become
your father’ (Ph 2:7). In Lk and Mk, unlike Mt, the voice addresses Jesus.”
Verse 13 and 14 says: Then Jesus appeared: he came from Galilee to the Jordan to be baptized
by John (v. 13). John tried to dissuade him. “it is I who need to be baptized
by you’ he said ‘and yet you come to me.’ (v. 14).
Parallel text for verse is Jn 13:6 14 says: He came to Simon
Peter, who said to him, “Lord, are you going to wash my feet?”
Verses 15 and 16 says: But Jesus replied, ‘Leave it like this for the time being; it is
fitting that we should, in this way, do all that righteousness demands’.j
At this John gave it to him.k As soon as Jesus was baptized he came
up from the water, and suddenly the heavens openedl and he saw the
Spirit of God descending like a dove and coming down on him.m Footnote j says “Though
sinless (Jn 8:460, Jesus is determined to submit to John baptism because he
seas it as a part of God’s design (Lk 7:29-30) and the last act preparatory to
the messianic era (Mt 3:6+); by accepting it he expresses his wish to satisfy
the saving ‘righteousness’ of God that governs the whole plan of salvation.
Mattew is probably thinking not only of the act of baptism but of the new
‘righteousness’ which, through Christ, is going to fulfil and perfect that of
the old Law, cf. 5:17,20”; Footnote k says “At
this point an apocryphal legend has been inserted into two MSS of Vet. Lat.
‘And while he was being beptised a great light came out of the water so that
all the bystander were filled with fear’; Footnote l says “Add
‘for him’, i.e. before his eyes; and
Footnote m
says “The Spirit which hovered over the
waters at the first creation (Gn 1:2) now appears at the beginning of the new
creation. It has two functions; it anoints Jesus for his messianic mission (Ac
10:38) which it is guide (Mt 4:1 p; Lk4:14,18: 10:21; Mt 12:18,28), and,
according to the patristic view, it sanctifies the water, thus preparing the
way for Christian baptism, cf. Ac 1:5+.;
Parallel texts for verse 16 are:
1. Is
11:2 - On him the spirit of
Yahweh rests, b A spirit of wisdom and insight, A spirit of counsel
and power, A spirit of knowledge and of the fear of Yahweh. c (The
fear of Yahweh is in his breath.) Footnote b says “The
‘spirit of Yahweh’ or ‘holy spirit of Yahweh 42:1, 61:1f, 63:10-13, Ps 51:11,
Ws. 1:5, 9:17, his ‘breath’ (‘breath’ and ‘spirit’ translate the same word
ruah), is found active throughout biblical history. Before creation it rests on
the abyss, Gn 1:1, and to it all creatures five’ life, Ps 104:29-30; 30:6; Gn
2:7,cf. Ex. 37:5-6,9-10. It inspires the Judges, Jg. 3:10, 6:34,11:29, and
Soul, 1 S. 11:6. It gives craftsmen
their skill, Ex.31:3, 35:31, judges their discretion, Nb.11:17, Joseph his
wisdom, Gn 41:38. But especially it
inspires the prophets, Nb 11:17, (Moses), 25-26;24-2, 1 S 10:6,10, 19:20,2 S
23. 23:2 (David); 2k 2:9 (Elijah), Mt 3:8; Is 48:16, 61:1, 2c 7:12, 2 Ch. 15:1,
20:14, 24:20, whereas false prophets follow their own spirit of the prophets
will be bestowed in the Messiah; Jl. 3:1-2 later foretells, that in the
messianic era it will be poured out on all men, cf. Ac.2:16-17. Like the
doctrine of wisdom cf. Pr.8:22+, Ws. 7:22+, the doctrine of the Spirit is to
achieve its perfect expression in the
New Testament, cf. Jn 1:33, 14:16+ and 26+; Ac 1:8+, 2+,Rm 5:5+.; and Footnote
c says “The prophets spirit confers on the Messiah the outstanding virtues of
his great ancestors: the wisdom and insight of Solomon, the heroism and
providence of God characteristic of patriarchs and prophets, of Moses, of
Jacob, of Abraham, cf. 9:5. The list of
these qualities as given in LXX and Vulg. (these add piety ‘ a repetition of
the ‘fear of Yahweh’), has become the Christian’ seven gifts of the Holy
Spirit’.”
2. Dn
9:24 - ‘Seventy weeks are decreedm for your people and your holy
city, for putting an end to transgression, for placing the seals on sin, for
expiating crime, for introducing everlasting integrity, for setting the sealn
on vision and on prophecy, for anointing the Holy of Holies.o
Footnote m says “‘decreed’ Hebr.; ‘cut short’ Theod. And
Vulg. The ‘weeks’ are ‘weeks of years’; the number 70 implies completion. The
period is computed from the date of the revelation made to Jeremiah, cf. v. 25,
to the rebuilding of Jerusalem and the return of the exiles, an event which 2
Ch 36:22-23 (=Ezr 1:1-2) sees as the realization of Jeremiah’s prophecy and
dates 538 (the liberating decree of Cyrus).”; Footnote n says “‘To
seal’ means sometimes ‘to put an end to’, sometimes ‘to guarantee’; here it has
the comprehensive sense of ‘fulfilling’.”; and Footnote o says “Either the altar (or Temple) or the high
priest, cf. 1 Ch 23:13; the re-establishment of the priesthood is connected
with the restoration of altar and Temple: in the prophetic perspective no
distinction is made.”
3. Jn
1:32-34 - John also declared, ‘I saw the
Spirit coming down on him from heaven like a dovex and resting on
him (v. 32). I did not know him myself, but he who sent me to baptize with
water had said to me, “The man on whom you see the Spirit come down and rest in
the one who is going to baptize with the Holy Spirit”y(v. 33). Yes,
I have seen and I am the witness that he is the Chosen One of God’z(v. 34).
Footnote x says “Om.
‘like a dove’’’; Footnote y says “This phrase sums up the whole purpose
of the Messiah’s coming, cf. Jn 1:1+, namely, that mankind might be born again
in the spirit: the O.T. had already foretold it,cf. Ac. 2:33+. The Spirit rests
on him, Is. 11:12, 42:1, Jn 1:33, and so he can confer it on others baptism on
the Spirit, cf. here and Ac 1:5+), but only after his resurrection, Jn
7:39,16:7,8,20:22; Ac.2. For Jesus came in the flesh, 1 Jn. 4:2, 2 Jn 7, flesh
that was corruptible, Jn 1:14+, and it is only when he is ‘lifted up; and has
gone to the Father that his body, glorified now, is fully endowed with divine,
life-giving power. Thenceforward the Spirit flows to the world from his body as
from an inexhaustible spring, Jn 7:37-39, 19:34, cf. Rm. 5:5+. For the water
symbolism, cf. Jn 4:1+.”; and Footnote
z says “Var. ‘the Son of God.’”
Verse 17 says:
And a voice spoke from heaven, ‘This is my Son, the Beloved; my favor rests on
him’n Footnote n
- The immediate purpose of this sentence
is to declare that Jesus is in truth the servant foretold by Isaiah, but the
substitution of ‘Son’ for ‘servant’ (made possible by the double sense of the
Greek word pais) underlines the relationship of Jesus with the Father, which is
that of anointed Son, cf.4:3+.
Parallel
texts for verse 17 are:
1. Mt
12:18 - Here is my servant whom I have chosen,
my beloved, the favorite of my soul. I
will endow him with my spirit, and he will proclaim the true faith e
to the nations.
Footnote e says “‘true faith’; this gives the meaning of the
Hebr. Term mishpat (and of its LXX translation krisis), often rendered
‘judgment’, which signifies the divine statute that governs the relationship of
God with man in so far as it is known through revelation and the true religion that
is founded on it.”
2. Mt
17:5 - He was
still speaking when suddenly a bright cloud covered them with shadow, and from
the cloud there came a voice which said, “This is my Son, the beloved, he
enjoys my favor. Listen to him’
3. Is
42:1 - First song of the servant of Yahweh:a
part one. Here is my servantb whom I uphold, my chosen one in whom
my soul delights. I have endowed with my spiritc that he may bring
true justice to the nations. Footnote a says “The Book of consolation often speaks of Israel as a ‘servant of
Yahweh’, chosen, set apart, saved to be God’s witness before the nations, cf.
41:8+. But the four ‘songs of the servant of Yahweh’, 42:1-9, 49:1-6; 50:4-11;
52:13-53:12, present a mysterious ‘servant’ who is some ways is like the
servant-Israel of the other passages (a gloss in 49:5-6 actually identifies him
with Israel); in 49:5-6 however he is distinguished from his servant-Israel and
contrasted with him by other qualities which show that this mysterious servant
is a particular individual. Called by Yahweh while still in his mother’s womb,
49:1,5 (cf. Jr 1:5), ‘formed’ by him, 42:6; 49:5, filled with his spirit, 42:1,
the servant is ‘disciple’ and Yahweh has
opened his ears, 50:4-5, so that, by establishing justice on earth, 42:1,3, he
may instruct mankind, 42:4; 50:4, sort them and judge them by his word, 50:10-11.
He performs his task gently and without
display, 42:2-3; even appears to fail in it, 49:4. He accepts outrage and
contempt, 50:5-6; 52:14; 53:2-3; he does not succumb because Yahweh sustains
him, 42:4; 49:5; 50:7,9. The fourth song, some details of which may have been
inspired by the life of Jeremiah (cf. also Ps 22), considers the suffering of
this servant: like Job he is innocent, 53:9, but treated as an evil-doer whom
God has punished, 53:4,12, condemned to a shameful death, 53:8-9. In fact,
however all this is his own free offering for sinners whose guilt he takes on
himself and for whom he intercedes, 53:4-5,8,11-12; and hitherto undreamed-of
act of power, 52:15-53:1, from this atoning suffering Yahweh brings the
salvation of all men, 53:6,10-12. Therefore, the servant will grow great, 52:13;
he ‘will see a posterity’, 53:10, and hordes of his redeemed will be his,
53:12. He will not only ‘gather’ Israel, 49:5-6, but he will be the light of
the nations, 42:6; 49:6, cf. 50:10. The New Testament, cf. Mt. 3:17+; Lk
4:17-21; Ac 3:13+; 8:32-33, sees Jesus as this servant in his person the
attributes of the King-Messiah, Son of David, 2 S 7:1+; Is 7:14+, are united
with those of the suffering servant.”; Footnote b says “Yahweh is speaking. He designates and
consecrates the servant.”; and Footnote c says “The
spirit of the prophets, cf. Is 11:2+, the outpouring of which is the clearest
sign of the messianic age, Jl 3:1-5, cf. Ac 2:16-21.”
4. Is
49:3 - He said to me, ‘You are my servant
(Israel)b in whom I shall be glorified; Footnote
b says “This identification of the servant, hard to
reconcile with vv.5,6, cf. 42:1+, is probably a gloss suggested by 44:21.”
The First Reading is from Is 42:1-4,6-7. The title
is “First
song of the servant of Yahweh:a part one”. Footnote a says: The Book of consolation often
speaks of Israel as a ‘servant of Yahweh’, chosen, set apart, saved to be God’s
witness before the nations, cf. 41:8+. But the four ‘songs of the servant of
Yahweh’, 42:1-9, 49:1-6; 50:4-11; 52:13-53:12, present a mysterious ‘servant’
who is some ways is like the servant-Israel of the other passages (a gloss in
49:5-6 actually identifies him with Israel); in 49:5-6 however he is
distinguished from his servant-Israel and contrasted with him by other
qualities which show that this mysterious servant is a particular individual.
Called by Yahweh while still in his mother’s womb, 49:1,5 (cf. Jr 1:5),
‘formed’ by him, 42:6; 49:5, filled with his spirit, 42:1, the servant is ‘disciple’ and Yahweh has opened his ears,
50:4-5, so that, by establishing justice on earth, 42:1,3, he may instruct
mankind, 42:4; 50:4, sort them and judge them by his word, 50:10-11. He
performs his task gently and without
display, 42:2-3; even appears to fail in it, 49:4. He accepts outrage and
contempt, 50:5-6; 52:14; 53:2-3; he does not succumb because Yahweh sustains
him, 42:4; 49:5; 50:7,9. The fourth song, some details of which may have been
inspired by the life of Jeremiah (cf. also Ps 22), considers the suffering of
this servant: like Job he is innocent, 53:9, but treated as an evil-doer whom
God has punished, 53:4,12, condemned to a shameful death, 53:8-9. In fact,
however all this is his own free offering for sinners whose guilt he takes on himself
and for whom he intercedes, 53:4-5,8,11-12; and hitherto undreamed-of act of
power, 52:15-53:1, from this atoning suffering Yahweh brings the salvation of
all men, 53:6,10-12. Therefore, the servant will grow great, 52:13; he ‘will
see a posterity’, 53:10, and hordes of his redeemed will be his, 53:12. He will
not only ‘gather’ Israel, 49:5-6, but he will be the light of the nations,
42:6; 49:6, cf. 50:10. The New Testament, cf. Mt. 3:17+; Lk 4:17-21; Ac 3:13+;
8:32-33, sees Jesus as this servant in his person the attributes of the
King-Messiah, Son of David, 2 S 7:1+; Is 7:14+, are united with those of the
suffering servant.
‘
Verse 1
says: Here is my servantb
whom I uphold, my chosen one in whom my soul delights. I have endowed with my
spiritc that he may bring true justice to the nations. Footnote b
says “Yahweh is speaking.
He designates and consecrates the servant”; and Footnote c says The
spirit of the prophets, cf. Is 11:2+, the outpouring of which is the clearest
sign of the messianic age, Jl 3:1-5, cf. Ac 2:16-21.”
Parallel texts are:
1.
Mt 12:18-21- Here is my servant whom I have
chosen, my beloved, the favorite of my soul.
I will endow him with my spirit, and he will proclaim the true faith e
to the nations (v. 18) He will not brawl or shout, nor will anyone hear his
voice in the streets (v. 19). He will not break the crushed reed, not put out
the smoldering wick till he has led the truth to victory (v. 20); in his name
the nations will put their hope (v. 21). Footnotee says “‘true faith’; this gives the meaning of the
Hebr. Term mishpat (and of its LXX translation krisis), often rendered
‘judgment’, which signifies the divine statute that governs the relationship of
God with man in so far as it is known through revelation and the true religion
that is founded on it.”
2. Is
11:1-10 - The coming of the virtuous kinga. A shoot springs from the stock of Jesse, a scion
thrusts from his roots (v. 1): on him the spirit of Yahweh rests, b
a spirit of wisdom and insight, a spirit of counsel and power, a spirit of
knowledge and of the fear of Yahweh.c (The fear of Yahweh is in his breath.) (v.
2). He does not judge by appearances, he gives no verdict on hearsay (v. 3),
but judges the wretched with integrity, and with equity gives a verdict for the
poor of the land. His word is a rod that strikes the ruthless,d his
sentence bring death to the wicked (v. 4) Integrity is the loinclothe
round his waist, faithfulness the belt about his hips (v. 5). The wolf lies
with the lamb,f the panther lies down with the kid, calf and lion
cub feedg together with a little boy to lead them (v. 6) The cow and
the bear make friends,h their young lie down together. The lion eats
straw like the ox (v. 7). The infant plays over the cobra’s hole; into the
viper’s lair the young child puts his hand (v. 8) . They do no hurt. No harm,
on all my holy mountain, for the country is filled with the knowledge of Yahweh
as the waters swell the sea (v. 9). That day, the root of Jesse shall stand as
a signal to the peoples. It will be sought out by the nations and its home will
be glorious (v. 10). Footnote
a says “A messianic poem describing in some detail
the salient characteristics of the coming Messiah of Davidic stock: v. 1, he
will be filled with the spirit of the prophets, v. 2, will establish among men
that ‘integrity’ which is the reflection of God’s sanctity on earth, vv. 3f; cf
1:26+ and 5:16+; he will restore the peace of Eden, vv. 6-8, which is the fruit
of the knowledge of God, v. 9”; Footnote
b says “The ‘spirit of
Yahweh’ or ‘holy spirit of Yahweh 42:1, 61:1f, 63:10-13, Ps 51:11, Ws. 1:5,
9:17, his ‘breath’ (‘breath’ and ‘spirit’ translate the same word ruah), is
found active throughout biblical history. Before creation it rests on the
abyss, Gn 1:1, and to it all creatures five’ life, Ps 104:29-30; 30:6; Gn
2:7,cf. Ex. 37:5-6,9-10. It inspires the Judges, Jg. 3:10, 6:34,11:29, and
Soul, 1 S. 11:6. It gives craftsmen
their skill, Ex.31:3, 35:31, judges their discretion, Nb.11:17, Joseph his
wisdom, Gn 41:38. But especially it inspires
the prophets, Nb 11:17, (Moses), 25-26;24-2, 1 S 10:6,10, 19:20,2 S 23. 23:2
(David); 2k 2:9 (Elijah), Mt 3:8; Is 48:16, 61:1, 2c 7:12, 2 Ch. 15:1, 20:14,
24:20, whereas false prophets follow their own spirit of the prophets will be
bestowed in the Messiah; Jl. 3:1-2 later foretells, that in the messianic era
it will be poured out on all men, cf. Ac.2:16-17. Like the doctrine of wisdom
cf. Pr.8:22+, Ws. 7:22+, the doctrine of
the Spirit is to achieve its perfect
expression in the New Testament, cf. Jn 1:33, 14:16+ and 26+; Ac 1:8+, 2+,Rm
5:5+.; Footnote c
says “The prophets spirit confers on the
Messiah the outstanding virtues of his great ancestors: the wisdom and insight
of Solomon, the heroism and providence of God characteristic of patriarchs and prophets,
of Moses, of Jacob, of Abraham, cf. 9:5.
The list of these qualities as given in LXX and Vulg. (these add piety ‘ a
repetition of the ‘fear of Yahweh’), has become the Christian’ seven gifts of
the Holy Spirit’.; Footnote d says “‘the ruthless’ corr.; ‘the earth’ Hebr.”; Footnote e says “‘the
loincloth’ versions.”; Footnote f
says “Man’s rebellion against God, Gn 3,
had broken the harmony between man and man, Gn 4. The prophets foretell war and
oppression as the punishment for the sins of Israel. The messianic era,
however, with the forgiveness of sin,
its reconciliation with God, its reign of justice, will establish peace that
results from these: it will pay to till the land, Am 9:13-14; Ho 2:20,23-24;
weapons of war will all be set aside, Is 2:4; 9:4; Mi 4:3-4; 5:9-10; ZC 9:10;
there will be lasting peace, Is 9:6; 32:17; 60:17-18; Zp 3:13; Zc 3:10; Jl 4:17. The new covenant
is a covenant of peace, Ezk 34:25; 37:26. The messianic kingdom is a kingdom of
peace, Zc 9:8-10; Ps 72:3,7. Here the messianic age is symbolically described
as a return to the peace of Eden”; Footnote
g says “‘feed’ corr.”;
and Footnote h says ‘make
friends’ corr.”
3.
Is 44:3 - For
I will pour out water on the thirsty soil, streams on the dry ground. I will
pour out my spirit on your descendants, my blessings on your children.
4.
Is 61:1 - The mission of the propheta. The spirit of the Lord has been given to
me, for Yahweh has anointed me. He has sent me to bring good news to the poor,
to bind up hearts that are broken. Footnote a says “This poem may have originally formed part of the collection, ch. 60-62,
or may have been added by a disciple.”
5.
Ps 89:21…my
hand will be constantly with him, he will be able to rely on my arm.
6.
Mt 3:16 - As soon as Jesus was baptized he came up from
the water, and suddenly the heavens openedl and he saw the Spirit of
God descending like a dove and coming down on him.m Footnote l says “Add ‘for him’, i.e. before his eyes”;
and Footnote m says “The Spirit which hovered over the waters at the first creation (Gn 1:2)
now appears at the beginning of the new creation. It has two functions; it
anoints Jesus for his messianic mission (Ac 10:38 ) which it is guide (Mt 4:1 p; Lk4:14 ,18:
10:21 ; Mt 12:18 ,28),
and, according to the patristic view, it sanctifies the water, thus preparing
the way for Christian baptism, cf. Ac 1:5+.”
7.
Lk 2:25 - Now
in Jerusalem there was a man named Simeon. He was an upright and devout man: he
looked forward to Israel’s comforting and the Holy Spirit rested on him.
8.
Jn 1:32-34 - John also declared, ‘I saw the
Spirit coming down on him from heaven like a dovex and resting on
him (v. 32). I did not know him myself, but he who sent me to baptize with
water had said to me, “The man on whom you see the Spirit come down and rest in
the one who is going to baptize with the Holy Spirit”y(v. 33). Yes,
I have seen and I am the witness that he is the Chosen One of God’z
(v. 34). Footnote x says “Om.
‘like a dove’”. Footnote y
says “This phrase sums up the whole purpose
of the Messiah’s coming, cf. Jn 1:1+, namely, that mankind might be born again
in the spirit: the O.T. had already foretold it,cf. Ac. 2:33+. The Spirit rests
on him, Is. 11:12, 42:1, Jn 1:33, and so he can confer it on others baptism on
the Spirit, cf. here and Ac 1:5+), but only after his resurrection, Jn 7:39,16:7,8,20:22;
Ac.2. For Jesus came in the flesh, 1 Jn. 4:2, 2 Jn 7, flesh that was
corruptible, Jn 1:14+, and it is only when he is ‘lifted up; and has gone to
the Father that his body, glorified now, is fully endowed with divine,
life-giving power. Thenceforward the Spirit flows to the world from his body as
from an inexhaustible spring, Jn 7:37-39, 19:34, cf. Rm. 5:5+. For the water
symbolism, cf. Jn 4:1+”’ and Footnote z
says “Var. ‘the Son of God.’
Verse 2, 3,
4 and 6 say: He does not cry out or shout aloud, or make his voice heard in the
streets. He does not break the crushed reed, nor quench the wavering flame.
Faithfully he brings true justice; He will neither waver, nor be crushedd
until the true justice is established on earth, for the islands are awaiting
his law. I, Yahweh, have called you, to serve the cause of right; I have taken
you by the hand and formede you; I have appointed you as covenant of
the people and light of the nations, Footnoted says “‘nor be crushed’ Greek and Targ.: ‘he will
not run’ Hebr. The servant is contrasted with the lamp-flame and the reed of v.
3.”; and Footnote e says “In Hebr. The same word as in Gn 2:7 to
describe Yahweh, ‘modeling’ the body of the first man.”
Parallel texts for verse 6
are:
1.
Is 49:8 - Thus
says Yahweh: At a favorable time I will answer you, on the day of salvation I
will help you. (I have formed you and have appointed you as covenant of the
people.) I will restore the land and assign you the estate that lie waste.
2.
Lk 2:31-32…which
you have prepared for all the nations to see (v. 31), a light to enlighten the
pagans and the glory of your people Israel (v. 32).
3.
Jn 8:12 - When
Jesus spoke to the people again, he said: ‘I am the light of the world; anyone
who follows me will not be walking in the dark; he will have the light of
life’.
Verse 7 says: To open the eyes of the blind, to free captives from
prison, and those who live in darkness from the dungeon.
Parallel text for verse 7 is
Jn 9:1-47 that says:
1.
As he
went along, he saw a man who had been blind from birth. His disciples asked
him, ‘Rabbi , who sinned, this man or his parents, for him to have been born
blind? ‘Neither he nor his parents sinned,’ Jesus answered ‘he was born blind
so that the works of Goda might be displayed him. ‘As long as the
day lasts I mustb carry out the work of the one who sent me; the
night will soon be here when no one can work.c As long as I am in
the world I am the light of the world.’d Having said this, he spat
on the ground, made a paste with the spittle, put this over the eyes of the
blind man, and said to him, ‘Go and wash in the Pool of Siloame (a
name that mean ‘sent’). So the blind man went off and washed himself, and came
away with his sight restored. His neighbors and people who earlier had seen him
begging said, ‘Isn’t this the man who used to sit and beg?’ Some said, ‘Yes, it
is the same one’. Others said, ‘No, he only looks like him’. The man himself
said, ‘I am the man’. So they said to him, ‘Then how do your eyes come to be
open? ‘The man called Jesus’ he answered ‘made a paste, daubed my eyes with it
and said to me, “Go and wash at Siloam”; so I went, and when I washed I could
see.’ They asked, ‘Where is he?’ ‘I don’t know’ he answered. They brought the
man who had been blind to the Pharisees. It had been a sabbath day when Jesus
made the pastef and opened the man’s eyes, so when the Pharisees
asked him how he had come to see, he said, ‘He put a paste on my eyes, and I
washed, and I can see’. Then some of the Pharisees said, ‘This man cannot be
from God: he does not keep the sabbath’. Others said, ‘How could a sinner
produce signs like this?’ And there was disagreement among them. So they spoke
to the blind man again, ‘What have you to say about him yourself, now that he
has opened your eyes?’ ‘He is a prophet’ replied the man. However, the Jews
would not believed that the man had been blind and had gained his sight,g
without first sending for his parents and asking them, ‘Is this man really your
son who say was born blind? Is so, how is it that he is now able to see?’ His
parents answered, ‘We know he is our son and we know he was born blend, but we
don’t know how it is that he can see now, or who opened his eyes.h
He is old enough: let him speak for himself.’ His parents spoke like this out
of fear of Jews, who had already agreed to expel from the synagogue anyone who
should acknowledge Jesus as the Christ. This was why his parents said, ‘He is
old enough; ask him’. So the Jews again sent for the man and said to him, ‘Give
glory to God!i For our part, we know that this man is a sinner. The
man answered, ‘I don’t know if he is a sinner; I only know that I was blind and
now I can see’. They said to him, ‘What did he do to you? How did he open your
eyes?’ He replied, ‘I have told you once and you wouldn’t listen. Why do you
want to hear it all again? Do you want to become his disciples too? At this
they hurled abuse at him: ‘You can be his disciple,’ they said ‘we are
disciples of Moses: we know that God spoke Moses, but as for his man, we don’t
know where he comes from’. The man replied, ‘Now here is an astonishing thing!
He has opened my eyes, and you don’t know where he comes from! We know that God
doesn’t listen to sinners, but God does listen to men who are devout and do his
will. Ever since the world began it is unheard of for anyone to open the eyes
of a man who was born blind,j if this man were not from God, he
couldn’t do a thing.’ ‘Are you trying to teach us,’ they replied ‘and you
sinner through and through, since you were born blind; if this man were not
from God, he couldn’t do a thing.’ ‘Are you trying to teach us,’ they replied
‘and you a sinner through and through, since you were born!’ And they drove him
away. Jesus heard they had driven him away, and when he found him he said to
him, ‘Do you believe in the Son of Man?’ ‘Sir,’ the man replied ‘tell me who he
is so that I may believe in him.’ Jesus said, ‘You are looking at him; he is
speaking to you’. kThe man said, ‘Lord, I believe’, and worshipped
him. Jesus said: ‘It is for judgment that I have come into this world, so that
those without sight may see and those with sightl turn blind’.
Hearing this, some Pharisees who were present said to him, ‘We are not blind,
surely?’ Jesus replied: ‘Blind? If you were,m you would not be
guilty, but since you say “We see”, your guilt remains. Footnote a says “‘Signs’,
cf. 2:11+”; Footnote b
says “Var, ‘we must’”; Footnote c says “The
life of Jesus is compared to a day’s work, 5:17, ending with the night of
death. Cf. Lk 13:32.”; Footnote d says “Before
the miracle takes place its significance is pointed out, cf. 9:37; Footnote
e says “The water drawn from here during the feast
of Tabernacles symbolized the blessings of the messianic age. Henceforth, the
source os these blessings is Jesus himself. ‘The envoy’, or ‘the one sent’, is
one of Jn’s favorite names for Christ, cf. 3:17,34; 5:36, etc.”; Footnote f says “Such work was forbidden on the
sabbath.”; Footnote g says “Om.
‘that the man had been blind and had gained his sight’”; Footnote h says “Add.
‘ask him’”; Footnote i says “A
biblical phrase putting a person under oath to tell the truth and to make
reparation for his insult to the divine majesty, cf. Jos 7:19; 1 S 6:5”; Footnote j says “There
are many points of resemblance between ch. 9 and 3:1-21, and it is probable
that to the evangelist’s mind the cure of the man born blind is a symbol of the
new birth through water and the Spirit, 3:3-7; Footnote k says “Om.
All v. 38 and first two words of v. 39”; Footnote l
says “The complacent who trust to
their own ‘light’, cf. vv. 24,29,34, as opposed to the humble, typified by the
blind man. Cf. Dt 29:3; Is 6:9f; Jr 5:21; Ezk 12:2.’ ; and Footnote m says “I.e
if you knew you were blind, as blind men do.”
2.
Is 49:9 - I will say to the prisoners, ‘Come
out’, to those who are in darkness, ‘Show yourselves’.
3.
Jn 8:32…you will learn the truth and the truth
will make you free.’
4.
Ps 107:10 - Some were living in the gloom and
darkness, fettered in misery and irons.
5.
Lk 1:79…to give light to those who live in
darkness and the shadow of death, and to guide our feet into the way of peace.
6.
Ac 26:18…to open their eyes, so that they may
turn from darkness to light,f from the dominion of Satan to God, and
receive, through faith in me, forgiveness of their sinsg and a share
in the inheritance of the sanctified.
Footnote f says “Paul’s missionary vocation is described here in OT terms used about two
great prophetic figures, Jeremiah and the Servant of Yahweh.”; and Footnote
g says “In 9:17-18, Paul, his
sight restored, passes from darkness to light; in 22:16 (cf 9:18) Paul is
ordered to wash away his sins by baptism. Thus his own experience is a symbol
of his mission to others.”
The Second Reading is from Ac 10:34-38. Verse
34 says: Then Peter addressed them: ‘The truth I have now come to
realize’ he said ‘is that God does not have favorites,
Parallel texts are:
1.
Dt
10:17- For Yahweh your God
is God of gods and Lord of lords, the great God, triumphant and terrible, never
partial, never to be bribed.
2.
Rm
2:11 - God has no favorites.
3.
Ga
2:6 - As a result, these people who
are acknowledged leaders - not that
their importance matters to me, since God has no favorites - these leaders, as
I say, had nothing to add to the good News as I preach it.e Footnote e says “Lit, ‘laid down nothing more for me’, cf.
v.2.”
4.
1
P 1:17 - If you are
acknowledging as your Father one who has no favorites and judges everyone
according to what he has done, you must be scrupulously careful as long as you
are living away from your home.
Verses 35
and 36 say: But that anybody of any
nationality who fears God and does what is right is acceptable to him..i
It is true, God sent his wordj to the people of Israel, and it
was to them that the good news of peace was brought by Jesus Christ –but Jesus
Christ is Lord of all men. Footnote i says “The language of sacrifice (cf. v. 4). The
unblemished victim and its offerer are both ‘acceptable’ to God, Lv 1:3; 19:5;
22:19-27. Isaiah (56:7) had prophesized that when the fullness of time came,
the pagan’s sacrifice would be acceptable to God; see Ml 1:10-11; Cf. Rm 15:16;
Ph 4:18; 1 P 2:5”;’ and Footnote j – says “Var. ‘The word that God has sent.’”
Parallel texts are:
1. Is
52:7 - How beautiful
on the mountains, are the feet of one who brings good news,f who
heralds peace, brings happiness, proclaim salvation, and tells Zion, “Your God
is king!”g Footnotef
says“The Book of Consolation is a
‘gospel’, good news, cf. Mk. 4:23+”; and Footnote g
says “The return from exile ushers in a
new age under the rule of not so much a human king as of Yahweh himself, ruler
in Zion and over the entire world. This reign, foretold in Mi. 2:13; 4:7; Zp.
3:15; Jr 3:17; 8:19; Ezk. 20:33 (cf. 33:11f); Is. 43:15; 24:23; Ob 21; Zc 14:9,
forms the subject of the Psalms of the Kingdom’ Ps 47;93;96;97;98;99.
2. Na 2:1 - See, over the
mountains the messenger hurries! ‘Peace” he proclaims, Judah, celebrate your
feasts, carry out your vows, for
Belial will never pass through you
again; he is utterly annihilated.a Footnotea says “We
read v. 2 after v. 3.”
3. Rm
10:12…it makes no
distinction between Jews and Greeks: all belong to the same Lord who…
Verse 37
says: You must have heard about
the recent happenings in Judaea,k about Jesus of Nazareth and how he
began in Galilee, after John had been preaching baptism.l Footnote k says “Vv. 37-42 sums up the gospel story, cf.
1:21-22; 2:22+, emphasizing the same points as Luke brought out in his own gospel”;
and Footnote l says “Lit. ‘Jesus from Nazareth, how he began
(var. ‘how it (all) began’) in Galilee after the baptism proclaimed by John’.”
Parallel
text isLk 4:44 that says: And he continued his preaching in the
synagogues of Judaea.l Footnote
l says “Mk reads
‘Galilee’. Lk uses ‘Judaea’ in the wide sense: the land of Israel. So also in
7:17; 23:5 (?); Ac. 10:37; 28:21.”
Verse 38 says: God has
anointed him with the Holy Spirit and with power, and because God was with him,
Jesus went about doing good and curing all who had fallen into the power of the
devil.
Parallel texts are:
1.
Ac 1:8- But
you will receive power when the Holy Spirit comes on youi , and then
you will be my witnessesj not only in Jerusalem but throughout
Judaea and Samaria, and indeed to the ends of the earth’.k Footnote i says “The
Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the
Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1
Th 1:5; Heb 2:4, sent from God by
Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the
charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac
2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom,
6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of
persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt.
10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides
the Church in her major decisions: the
admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without
obligation to observe the Law, 15:28;
Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt.
3:16+,Ac also mentions the Spirit as
received in baptism and forgiving sins, 2:38, cf. Rm 5:5+”; Footnote j says “The
primary functions of the apostles is to bear witness: not only to Christ’s
resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but
also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f.”;
Footnote k says “nothing can
limit the apostolic mission.”
2.
Ac 4:27
- ‘This is what has come true: in this
very city Herod and Pontius Pilatei made an alliance with the pagan
nations and the peoples of Israel, against your holy servant Jesus whom you
anointed.j Footnote h says‘ Anointed’ ; the Greek word is ‘Christ’; it is explained here, v. 27.
According to its etymological sense.”;
Footnotei says “Representing
respectively the ‘kings’ and ‘princes’ the Psalm mentions. For ‘Herod’, cf. Lk.
23:6-16.”; and Footnote j
says “The ‘anointing’ that has
constituted him King Messiah, ‘the Christ’, cf. Mt. 3:16+.
3.
Is. 61:1 - The
Spirit of the Lord Yahweh has been given to me, for Yahweh has anointed me. He
has sent me to bring good news to the poor, to bind up hearts that are broken;
to proclaim liberty to captives, freedom to those in prison…
4.
Mt. 3:16 - As soon as Jesus was baptized he came up from
the water, and suddenly the heavens openedl and he saw the Spirit of
God descending like a dove and coming down on him.m Footnote l says “Add
‘for him’, i.e. before his eyes”; and Footnote
m says “The Spirit which hovered over the waters at
the first creation (Gn 1:2) now appears at the beginning of the new creation.
It has two functions; it anoints Jesus for his messianic mission (Ac 10:38 ) which it is guide (Mt 4:1 p;
Lk4:14 ,18: 10:21 ; Mt 12:18 ,28), and, according to the patristic view,
it sanctifies the water, thus preparing the way for Christian baptism, cf. Ac
1:5+.”
5.
Ac. 2:22 - Men of Israel, listen to what I am going to
say;n Jesus of Nazareth was a man commended to you by God by the
miracles and portents and signs that God worked through him when he was among
you, as you all know. Footnote
n says “The
content of the earliest apostolic preaching (the ‘kerygma’) is here summarized
for the first time; cf. the five discourses of Peter, Ac. 2:14-39, 3:12-26;
4:8-12, 5:29-32, 10:34-43, and the discourse of Paul. 13:16-41. The kerygma is
1. a witness, 1:8+, to Christ’s death and resurrection, 2:24+, and to his
exaltation, 2:33+; 2:36+, 2. It also provides certain details of Christ’s
ministry; how it was heralded by John the Baptist, 10:37, 13:24, inaugurated by
teaching and miracle, 2:22, 10:38, completed by the appearances of the risen
Christ, 10:40,41, 13:31, and by the gift of the Spirit, 2:33, 5:32. 3. It
places this story in its wider setting: it appeals to the past, adducing the OT
prophecies, 2:23+; 2:35+, and it surveys the future, the advent of the
messianic era, inviting Jews and pagans to repentance, 2:38+, so that Christ’s
glorious return may come the sooner, 3:20-21. The gospels, which are
development of the primitive preaching, adopt the same theme.”
6.
Mt. 8:29 - They stood there shouting, ‘What do you want
with us, Son of God? Have you come here to torture us before the time?’j Footnote j
says “Until the day of Judgment,
the demons are to some extent free to work their mischief on earth, Rv. 9:5;
they do this normally by taking possession of men, 12:43-45+. Such possession
brings disease with it because disease- consequence of sin, 9:2+- is another
manifestation of Satan’s dominion, Lk. 13:16. It is for this reason that the
gospel exorcism though sometimes described simply as expulsions, cf. 15:21-28p;
Mk. 1:23-28p; Lk. 8:2, often take the form of cures, 9:32-34; 12:22-24p;
17:14-18p; Lk. 13:10-17. By his power over the devils Jesus destroys Satan’s
empire, 12:28p; Lk. 10:17-19; cf. Lk.4:6; Jn. 12:31+, and inaugurates the
messianic era of which, according to the prophets, the gift of the Holy Spirit
is the distinctive mark, Is. 11:2+; Jl. 3:1f. Man may refuse to recognize it,
12:24-32, but the demons see it all too well, cf. this passage and Mk. 1:24p;
3:11p; Lk. 4:41;Ac. 16:17; 19:15. This power to exorcise is given by Jesus to
his disciples simultaneously with the power of miraculous healing, 10:18p, with
which it is connected, 8:3+; 4:24; 8:16p; Lk. 13:32.
‘
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