Homily
for the 2ndSunday of Advent(Cycle
A)
Based
on Mt 3:1-12(Gospel),Is
11:1-10(First
Reading) and Rom 15:4-9(Second Reading)
From
the Series: “Reflections and Teachings of the Desert”
ELIJAH REINCARNATED
“John the Baptist appeared, preaching in the desert
of Judea”(Mt 3: 1)
The Gospel
reading for this 2nd Sunday of Advent (Cycle A) is from Mt 3:1-12.
The title for this episode is “Preaching of John the Baptist”.
Parallel texts are:
1.
Mk 1:1-8 -The beginning of the Good Newsaof Jesus Christ, the Son
of Godb (v. 1). It is written in the book of the prophet
Isaiah: Look I am going to send my
messenger before you: he will prepare your way (v. 2) A voice cries in the wilderness: Prepare a
way for the Lord, make his paths straight (v. 3), and so it was that John the
Baptist appeared in the wilderness, proclaimingc a baptism of
repentance for the forgiveness of sins (v. 4). All Judaea and all the people of
Jerusalem made their way to him, and as they were baptized by him in the river
Jordan they confessed their sins (v. 5). John wore a garment of camel-skin,d
and he lived on locusts and wild honey (v. 6). In the course of his preaching
he said, ‘Someone is following me, someone who is more powerful than I am, and
I am not fit to kneel down and undo the strap of his sandals (v. 7). I have
baptized you with water, but he will baptize you with the Holy Spirit (v. 8).Footnotea says “Good_News.
Old English ‘god-spel’, Greek euaggelion, hence Lat. evangelium. The word is
used in the NT to mean, not a book, but the Good News of salvation. Jesus being
both its messenger and its message”; Footnote b says “Om
‘Son of God’”; Footnote c says “Var. ‘John appeared, baptizing in the wilderness and proclaiming…’”;
and Footnote d says “Var.
‘John wore a garment of camel-hair with a leather belt round his waist”, cf. Mt
3:4.”
2.
Lk 3:1-18 - The preaching of John the Baptist. In the fifteenth year of
Tiberius Caesar’s reign,a when Pontius Pilateb was
governor of Judaea, Herodc tetrarch of Galilee, his brother Philipd
tetrarch of the land of Ituraea and Trachonitis, Lysaniase tetrarch
of Abilene (v. 1), during the pontificate of Annas and Caiaphas,f
the word of God came to John son of Zechariah, in the wilderness (v. 2). He
went through the whole Jordan district proclaiming a baptism of repentance for
the forgiveness of sinsg(v. 3) as it is written in the book of the
sayings of the prophet Isaiah: A voice
cries in the wilderness: Prepare a way for the Lord, make his paths straight.
(v. 4) Every valley will be filled in,
every mountain and hill be laid low, winding ways will be straightened and
rough roads made smooth (v. 5) And all mankind shall see the salvation of God
(v. 6). He said, therefore, to the crowds who came to be baptized by him,
“Brood of vipers, who warned you to fly from the retribution that is coming?
(v. 7) But if you are repentant, produce the appropriate fruits, and do not
think of telling yourselves, “We have Abraham for our father” because, I tell
you, God can raise children for Abraham from these stones (v. 8). Yes, even now
the axe is laid to the roots of the trees, so that any tree which fails to
produce good fruit will be cut down and thrown on the fire’ (v. 9). hWhen
all the people asked him,’ what must we do then? (v. 10) he answered, If anyone
has two tunics he must share with the man who has name, and the one with
something to eat must do the same (v. 11) . These were tax collectors too who
came for baptism, and these said to him, ‘Master, what must we do? (v. 12) He said to them, ‘Exact no more than
your rate? (v. 13) Some soldiers asked him on their turn,! What about us? What
must we do? ‘He said to them, “No intimidation! No extortion! Be content with
your pay! (v. 14). A feeling of expectancy had grown among the people, who were
beginning to think that John might be the Christ (15), so John declared before
them all, ‘I baptize you with water, but someone is coming, someone who is more
powerful than I am, and I am not fit to undo the strap of his sandals; he will
baptize you with the Holy Spirit and fire (v. 16). His winnowing fan is in his
hands, to clear his threshing floor and to gather the wheat into his barn; but
the chaff he will burn in a fire that will never go out’ (v. 17). As well as
this, there were many other things he said to exhort the people and to announce
the Good News to them (v. 18).Footnotea says “Here,
as in 1:5 and 2:1-3, Lk dates his narrative by secular events. Tiberius
succeeded Augustus, 2:1, on 19 August 14 AD. The 15th year,
therefore, is from 19 August 28 AD to 18 August 29 AD. Alternatively, if the
Syrian method of calculating the year of a reign is being followed, the 15th
year is from Sept-Oct 27 AD to Sept-Oct 28 AD. At that time, Jesus was at least
33 years old, possibly 35 or 36. The indication of v. 23 is approximate, and
perhaps it only means that Jesus was old enough to exercise a public ministry.
The mistake in calculating the ‘Christian Era’ results from taking 3:23 as an
exact figure: the 15th year of Tiberius was 782 ‘after the
foundation of Rome’; Dionysius Exiguus subtracted 29 full years from this,
arriving at 753 for the beginning of our era. Actually, it should have been 750
or even 746”; Footnote b
says “Procurator of Judaea
(including Idumaea and Samaria) 26-36 AD; Footnote csays The Herod
referred to is Herod Antipas, son of Herod the Great and Malthake; he was
tetrarch of Galilee and Peraea from 4 BC to 39 AD”; Footnote d says “Son
of Herod the Great and Cleopatra, tetrarch from 4 BC to 34 AD.; Footnote e says “Known
from two inscriptions. Abilene was in Anti-Lebanon.”; Footnote f
says “The high priest in office was
Joseph, called Caiaphas; he exercised this function from 18-36 AD and played a
leading part in the plot against Jesus, cf. Mt 26:3; Jn 11:49; 18:14. His
father-in-law, Annas, who had been High priest from 6 (?) to 15 AD is
associated with him and even named first, cf. Ac 4:6 and Jn 18:13,24, as if his
prestige was such that he was high priest in all but name.”; Footnote g says “Probably
in the neighborhood of Jericho.”; and Footnote h says “Vv. 10-14 (Lk only) emphasize the practical
and positive side of John’s teaching. Salvation is for all classes of men but
justice and charity are necessary in every walk of life.”
Verses 1
and 2 say: In due coursea
John the Baptist appeared; he preached in the wilderness of Judea and this was
his message: ‘Repent’, b for the kingdom of heaven c is
close at hand!...Footnotea says “Lit. ‘in those days’. Steroetyped expression, merely a formula of
transition.”; Footnote b says“Metanoia,
rendered ‘repentance’, inspires a change of heart; ‘conversion’ in the
technical sense.”; and Footnote c says“Instead of ‘Kingdom of God’, cf. 4:17+. The phrase is proper to Mt. and
reflects the Jewish scruple which substitutes metaphor for the divine name.”
Parallel texts are:
1.
Mt 4:17 - From that moment Jesus began his preaching
with the message, ‘Repent, for the kingdom of heavend is close at
hand.”Footnote d says “The
sovereignty of God over the chosen people, and trough them over the world, is
at the heart of Christ’s preaching as it was the theocratic ideal of the OT. It
implies a kingdom of ‘saints’ where God will be truly King because they will
acknowledge his royal rights by knowing and loving him. This sovereignty,
jeopardized by rebellious sin, is to be reasserted by an act of supreme
intervention on the part of God and his Messiah (Dn 2:28+). This is the
intervention which Jesus, following John the Baptist (3:2), declares imminent
(4:17-23; Lk 4:43). It is to take the form not, as was commonly expected, of a
successful nationalist rising (Mk 11:10; LK 19:11; Ac 1:6) but of a purely
spiritual movement (Mk 1:34+; Jn 18:36). The redemptive work of Jesus as ‘Son
of Man’ (Mt 8:20+) and as ‘servant’ (Mt 8:17+; 20:28+; 26:28+) sets man free
from Satan’s rule which opposes God’s (4:8; 8:29+; 12:25-26). Before it
achieves its final eschatological realization when the elect will be with the
Father in the joy of the heavenly banquet (8:11+; 13:43; 26:29) the kingdom
makes an impressive entrance (13:31-33). Its modest beginning is mysterious
(13:11) and arouses opposition (13:24-30), it has come unnoticed (12:28; Lk
17:20-21); the development of the kingdom on earth is slow (Mk 4:26-29) and is
effected by the Church (Mt 16:18+). By the judgment of God that falls on
Jerusalem it is established with power as the kingdom of Christ (Mt 16:28; Lk
21:31) and is preached throughout the world by apostolic missionaries (Mt 10:7;
24:14; Ac 1:3+). When the times comes for the final judgment (13:37-43, 47-50;
25:31-46), the return of Christ in glory (16:27; 25:31) will be the final act
that establishes the kingdom which Christ will present to the Father (1 Co
15:24). Until that time the kingdom appears as a free gift of God (20:1-16;
22:9-10; Lk 12:32), accepted by the humble (Mt 5:3; 18:3-4; 19:14,23-24) and
the generous (13:44-46; 19:12; Mk 9:47; Lk 9:62; 18:29f), refused by the proud
and selfish (21:31-32,43; 22:2-8; 23:13). There is no entering it without the
wedding garment which is the new life
(22:11-13; Jn 3:3,5) and not all men are admitted (Mt 8:12; 1 Co 6:9-10; Ga
5:21). One has to be awake so as to be ready when it comes unexpectedly (Mt 25:1-13).
On Matthew’s treatment as a guiding idea of his arrangement, see Introduction
to the Synoptic Gospels.”
2.
Mt 10:7- And
as you go, proclaim that the kingdom of heaven is close at hand.
3.
Ezk 18:32 - I take no pleasure in the death of anyone—it is the Lord Yahweh who
speaks. Repent and live!
4.
Ac 2:38 - You must repent’ Peter answered ‘and every
one of you must be baptized in the name of the Lord Jesus Christx
for the forgiveness of your sins, and you will receive the gift of the Holy
Spirit.Footnotex says “Baptism
is administered ‘in the name of Jesus Christ’ (cf.1.5+) and the recipient
‘invokes the name of the Lord Jesus’ (cf. 2:21+; 3:16+): 8:16;10:48;19:5;22:16;
1Co 1:13,15; 6:11; 10:2; Ga 3:27; Rm 6:3;cf. Jm 2:7. Such expressions are not
necessarily the actual liturgical formulae of baptism, cf. Mt 28:19, they may
simply indicate its significance, namely, that the baptized profess their faith
in Christ, and Christ adopts those who thenceforth are dedicated to him.”
Verse3
says: This was
the man the prophet Isaiah spoke of when he said:A voice cries in the wilderness:
Prepare a way for the Lord,make his paths straight .
Parallel texts are:
1.
Is 40:3- A voicec cries, ‘Prepare in the
wilderness a way for Yahweh. Make a straight highway for our God across the
desert.d!Footnote
c says “The voice of Yahweh
addressing the prophet. The evangelists quote this text in its LXX form; ‘A
voice of one who cries in the wilderness…’; for them this is the voice of John
the Baptist, the forerunner of the Messiah.”; Footnote d says “The
Exodus is to be repeated; Yahweh will lead his people back to Palestine. The
wonders of the Exodus have already been recalled by Isaiah, 10:25-27, as an
earnest of God’s protection. The prophets of the Exile elaborate this theme. As
of old, God will come to save his people, Jr. 16:14-15; 31:2; Is. 46:3-4; and 63:9 (repeating Ex. 19:4) The miracles of
the first Exodus, Mi. 7:14-15, the crossing of the Red Sea, Is. 11:15-16;
43:16-21; 51:10; 63:11-13; the water from the rock, 48:21; the bright cloud,
52:12; cf. 4:5-6, the desert march,
40:3f; cf. Ba. 5:7-9; become both type and guarantee of the second, from
Babylon to Jerusalem. On the theme of the Exodus see also Ho. 2:16+.”; and
Footnote e says “Mountains
symbolize the arrogance of the great; the reduction of these has already been
foretold in Is 2:12-15 as a sign of the ‘day of Yahweh’.”
2.
Jn 1:23 - So
John said, “I am as Isaiah prophesied: a
voice that cries in the wilderness: Make straight way for the Lord’.
Verse 4 says: This man John wore a garmentmade of camel-hair with a leather belt
round his waist,and his food was locusts and wild honey.
Parallel texts are:
1.
Mt 11:8-9 - Then what did you go out to see? A man wearing fine clothes? Oh no,
those who wear fine clothes are to be found in
palaces (v. 8). Then what did you
go out for? To see a prophet? Yes, I tell you, and much more than a prophet (v.
9).
2.
2 K 1:8
- “A man wearing a hair cloak’ they answered, ‘and a leather loin cloth.’c “It
was Elijah the Tishbite!’ he said.Footnote c says “Elijah
wore a loincloth and a flowing cloak, cf. 1 K 18:46 and 2 K 2:8,13. So, too,
certain other prophets, Zc 13:4, and the second Elijah, John the Baptist, Mt
3:4p.”
3.
Zc 13:4 - When
that day comes, every prophet shall be ashamed of his prophetic vision; they
will no longer put on the hair cloaks to utter their lies.
Verse 5 says: Then Jerusalem and all Judea and the whole Jordandistrict made their way to him,
Parallel text isMt 11:7that saysAs the
messengers were leaving, Jesus began to talk to the people about John: “What
did you go out into the wilderness to see? A reed swayingin the breeze?
Verse 6
says:and as
they were baptized by him in the river Jordan they confessed their sins. dFootnoted says“The
rite of immersion, symbolic of purification or of renewal, was familiar to the
ancient religions and to Judaism (baptism though suggested by these practices
is distinct from them for three main reasons; it is directed to moral, not ritual, purification (3:2,6,8,11; Lk
3:10-14); it takes place one only and for this reason appears as a
ceremony of initiation; it has an eschatological value in so far as it enrolls
its recipients among the number of those who professedly and actively prepare
themselves for the imminent coming of
the Messiah and who are, therefore, the messianic community in anticipation
(3:2,11; Jn 1:19-34). It produces a real effect upon the soul but this effect
is not produced sacramentally since it depends on something that has not yet
taken place: this future event is God’s Judgment embodied in the coming Messiah
whose ‘fire’; will purify or consume according to the good or bad dispositions
it meets with; he alone, and not John. Will baptize ‘in the Holy Spirit’
(3:7,10-12). John’s baptism continued to be continued to be administered by the
disciples of Jesus (Jn 4:11-2) until it was absorbed by the new rite which he
had instituted (Mt 28:19:Ac 1:5+: Rm 6:4+).
Parallel
text isMt 21:25,32that says:John’s baptism: where did they come from:
heaven or man?” And they argued it out this way among themselves, “If we say
from heaven, he will retort, ‘Then why did you refuse to believe him? (v. 25). For John came to you, a pattern of true
righteousness,fbut you did not believe him; and yet the tax
collectors and prostitutes did. Even after seeing that, you refused to think
better of it and believe in him (v. 32).Footnotef says“Lit.
‘in the way of righteousness’. Biblical expression: John practiced and preached
that conformity with the divine will which makes a man ‘righteous’.”
Verse 7
says: But when he saw many of the
Phariseese and Sadduceesf coming for baptism he said to
them,Footnotee says“A Jewish sect, rigid observers of the Law;
undue attachment to the oral tradition of their rabbis led, however, to an
extravagant and artificial casuistry.”;
and Footnote f says“In opposition to the outlook of the
Pharisees these rejected all tradition not contained in the written Law. They
came for the most part from the great priestly families. They were less devout
than the Pharisees and more politically minded.”
Parallel text is Jn 5:35
that says:John was a lamp alight and
shining and for a time you were content to enjoy the light that he gave.
Verse 8
says: ‘Brood of vipers, who warned you
to fly from the retribution that is coming? g But if you were
repentant, produce the appropriate fruit…Footnoteg says“The
retribution of the day of Yahweh (Am. 5:18+), which was to inaugurate the
messianic era.”
Parallel texts are:
1.
Mt 12:34 - Brood
of vipers, how can your speech be good when you are evil? For a man’s words
flow out of what fills his heart.
2.
Mt 23:33 - Serpents,
brood of vipers, how can you escape being condemned to hell?
3.
Is 59:5 - Theyc are hatching adders’ eggs
and weaving spiders’ webs; eat one of their eggs and you die, crush one and a
viper emerges. Footnotec says “Probably
hypocritical leaders of the Jewish community.”
4.
Am 5:18 - Trouble for those who are waiting so
longingly for the day of Yahweh!p What will this day of Yahweh mean
for you? It will mean darkness, not light…qFootnotep says “Confident
in its election, Dt 7:6+, Israel serenely awaits God’s intervention which is
bound to be in its favor. To this expected ‘day of Yahweh’ Amos opposes the
prophetic concept of it: the day of Yahweh is a day of wrath, Zp 1:15; Ezk
22:24; Lm 2:22, against an Israel hardened in sin: a day of darkness, tears,
massacre, terror, Am 5:18-20; 2:16; 8:9-10,13; Is 2:6-21; Jr 30:5-7; Zp 1:4-18,
cf. Jl 1:15-20; 2:1-11. All these tetxs contain threats of a disastrous
invasion (Assyrian or Chaldean). During the Exile, the day of Yahweh becomes an
object of hope: the wrath of God will now turn against Israel’s oppressors, Ob
15; Babylon. Is 13:6,9; Jr 50:27; 51:2; Lm 1:21; Egypt, Is 19:16; Jr 46:10,21;
Ezk 30:2; Philistia, Jr 47:4; Edom, Is 34:8; 63:4. This day, therefore, is to
bring Israel’s recovery, a sense found even in Amos 9:11, and also in Is 11:11;
12:1; 30:26; cf. Jl 3:4; 4:1. After the Exile, the ‘day of Yahweh’ becomes more
and more a day of ‘judgment’ ensuring triumph of the virtuous and the
destruction of sinners, Ml 3:19-23; Jb 21:30; Pr 11:4, with the whole world for
its theatre, Is. 26:20-27:1; 33:10-16. See also Mt 24:1+. On the cosmic signs
that are to accompany the day of Yahweh, cf. Am 8:9+.”; and Footnote q
says “CfJl 2:1-2; Zp 1:14-18.”
Verse 9
says: And do not presume to tell yourselves, ‘We
have Abraham for our father,” because, I tell you, God can raise children for
Abraham from these stones.
Parallel texts are:
1.
Jn 8:33-40 - They answered, “We are
descended from Abraham and we have never been the slaves of anyone; what do you
mean, ‘You will be made free’? (v. 33). Jesus replied: “I tell you most
solemnly, everyone who commits sin is a slavej (v. 34). Now the
slave’s place in the house is not assured, but the son’s place is assured (v.
35). So if the son make you free, you will be free indeed (v. 36). I
know that you are descended from Abraham; but in spite of that you want to kill
me because nothing I say has penetrated into you (v. 37). What I, for my part,
speak of is what I have seen with my
Father; but you, you put into action the lessons learnt from your father.’ (v.
38). They repeated, “Our father is Abraham.” Jesus said to them, “If you were
Abraham’s children, you would do as Abraham did (v. 39) As it is, you want to
kill me when I tell you the truth as I have learnt from God; that is not what
Abraham did (v. 40).Footnotej
says “Add. ‘of sin’.”
2.
Rm 9:7-8 - Not
all the descendants of Abraham are his true children. Remember: It is through
Isaac that your name will be carried on
(v. 7), which means that it is not
physical descent that decides who are the children of God; it is only the
children of the promise who will count as true descendants (v. 8).
3.
Ga 4:21-31 - You want to be subject to the
Law? Then listen to what the law says. i (v. 21). It says, if you
remember, that Abraham had two sons, one of the slave-girl, and one by his
free-born wife (v. 22). The child of the slave girl was born in the ordinary
way;j the child of the
free-born woman was born as a result of a promise (v. 23).This can be regarded
as an allegory: the women stand for the two covenants. The first who comes from
Mount Sinai, and whose children are slaves, is Hagar (v. 24) - since Sinai is in Arabiak - and she corresponds to the present Jerusaleml that is a slave like her children (v. 25). The Jerusalem
above, however, is free and is our mother (v. 26), since scripture says: Shout
for joy, you barren women who bore no children! Break into shouts of joy and
gladness, you who were never in labor. For there are more sons of the forsaken
one than sons of the wedded wife (v. 27). Now you, my brothers, like Isaac, are
children of the promise (v. 28), and as at that time the child born in the
ordinary way persecuted the child born in the spirit’s way, so also now (v. 29)m. Does not scripture say: Drive away that slave
girl and her son: this slave girl’s son is not to share the inheritance with
the son of the free woman? (v. 30). So, my brothers, we are the children, not
of the slave girl, but of the free-born wife (v. 31).Footnotei says “i.e.
the witness of the scriptures, cf. Rm 3:19+; to inherit the promise it is not
enough just to be a descendant of Abraham, cf. Mt 3:9; it is not enough to be
descended from Abraham like Ishmael, it is necessary to be descended as the
result of promise, like Isaac, v. 23; it is necessary to be a spiritual
descendant, not just a genealogical one, v. 29; thus Isaac’s birth prefigured the
rebirth of Christians, v. 28; cf. Rm 9:6f, This basic argument is embellished
with other more contrived comparisons.”; Footnote j says “Lit.
‘according to the flesh’.i.e. in the ordinary course of nature, cf. Rm
7:5, without God working a miracle to fulfill
his promise.”; Footnote k
says “‘since Sinai is in Arabia’;
var. Hagar stand for Sinai in Arabia’ (or ‘in Arabic’).”; Footnote l says “i.e.
enslaved to the Law, as opposed to the messianic Jerusalem, cf. Is 2:2, long
barren, now a mother, v. 27; cf. Is 54:1-6.’”; and Footnote m says “Having
demonstrated the Ishmael-Jews, Isaac-Christians, parallel. Apostle Paul makes
two observations, vv. 29 and 30. According to some Jewish traditions Ismael
‘persecuted’ Isaac, and according to the sacred text itself, Sarah sees Ishmael
as her son’s rival and demands Hagar’s expulsion, Gn 21:9.”
Verse 10 says: Even now the ax is laid to the roots of the trees, so thatany tree
which fails toproduce good fruit will be cut down and thrown on the fire.
Parallel
text is Mt 7:19p that says:Any tree that does not produce good fruit is cut down and thrown
into the fire.
Verse 11
says: I baptize
you in water for repentance, but the one who follows me is more powerful than I
am, and I am not fit to carry his sandals; he will baptize you with the Holy
Spirit and fire. hFootnoteh says“In
the OT, fire, a purifying element more refined and efficacious than water, was
already a symbol of God’s supreme intervention in history and of his spirit,
which comes to purify hearts, cf. Is. 1:25, Zc. 13:9, Ml. 3:2-3, Si. 2:5, etc.”
Parallel texts are:
1.
Jn 1:27,33 - the one who is coming after me;
and I am not fit to undo his sandal-strap’ (v. 27). 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).Footnotey
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+.”
2.
Ac 1:5 - John baptized with water but you, not many
days from now, will be baptized e with the Holy Spirit. Footnotee says “The
baptism of the Spirit foretold by John the Baptist, Mt. 3:11 p. and here
promised by Jesus, will be initiated by the outpouring of the Spirit at
Pentecost, Ac. 2:1-4. Subsequently, the apostles, obedient to Christ’s command,
Mt 28:19, will continue to make use of baptism in water, Ac. 2:41, 8:12, 38,
9:18, 10:48, 16:15, 33, 18:8, 19:5, as the ritual initiation into the messianic
kingdom, cf. Mt. 3:6+, but it will be ‘in the names of Jesus’, Ac. 2:38+, and
through belief in Christ as savior, cf.
Rm 6:4+, will be able to absolve from sins and to give the Spirit, Ac. 2;38. Connected with
this Christian baptism by water, there is the companion rite of the ‘imposition, 1 Tm. 4:14+, the purpose of
which is to give the gifts of the spirit in as manifest a way as they had been
given at Pentecost, Ac. 8:16-19, 9:17-18, 19:5-6 (but cf. 10:1-48); this is the
origin of the sacrament of confirmation. Side by side with these Christian
sacraments the baptism of John was for a time still being administered by
certain of the less instructed early Christians, Ac. 19:3.”
Verse 12 says: His
winnowing fan is in his hand. He will clear his threshing floor and gather his
wheat into his barn, but the chaff he will burn with unquenchable fire.”
Parallel texts are:
1.
Is 41:16 - You
will winnow them and the wind shall blow them away, the gale will scatter them.
But you yourself will rejoice in Yahweh;
and glory in the Holy One of Israel.
2.
Jr 15:7 -And so I have winnowed them with a fork in the towns of their land; I deprived
my people of children, I exterminate since they refuse to leave their ways.
3.
Mt 13:42, 50 - And throw them into the blazing furnace, where there will be weeping
and grinding of teeth (v. 42)…. to
throw them into the blazing furnace where there will be weeping and grinding of
teeth (v. 50).
The First Reading is from Is 11:1-10. The title of the episode is “The coming
of the virtuous kinga” Footnotea
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.”
Parallel
text is Ps 72 that says: “The promised kinga. God, give
your justice to the king, your own righteousness to the royal son (v. 1) so
that they may rule your people rightly and your poor with justice (v. 2). Let
the mountains and hills bring a message of peace for the people. Uprightlyb
(v. 3), he will defend the poorest, he will save the children of those in need,
and crush their oppressors (v.4). Like sun and moon he will endure,c
age after age, welcome as rain that falls on the pasture,d and
showers to thirsty soil (v. 6). In his days virtuee will flourish, a
universal peace till the moon is no more;f (v. 7) his empire shall
stretch from sea to sea, from the river to the ends of the earth.g(v.
8).The Beasth will cower before him and his enemies grovel in the
dust (v. 9); the kings of Tarshish and of the islands will pay him tribute. The
kings of Sheba and Seba will offer gifts (v. 10); all the kings will do him
homage, all the nations become his servants (v. 11). He will free the poor man
who calls to him, and those who need help (v. 12), he will have pity on the
poor and feeble, and save the lives of those in need (v. 13). He will redeem
their lives from exploitation and outrage, their lives will be precious in his
sight (v. 14). (Long may he live, may gold from Sheba be given him!)I Prayer will be offered for him constantly,
blessings invoked on him all day long.j (v. 15). Grain everywhere in
the country, even in the mountain tops, abundant as Lebanon its harvest,
luxuriant as common grass!k (v. 16). Blessed be his name forever,
enduring as long as the sun!l May every race in the world be blessed
by him, and all the nations call him blessed! (v. 17). Blessed be Yahweh, the
God of Israel, who alone performs these marvels! (v. 18). Blessed forever be
his glorious name, may the whole world be filled with his glory! Amen. Amen!
(v. 19).”Footnotea says“This psalm dedicated to Solomon whose wealth, glory and just and
peaceful reign it celebrates (1 K 3:9, 12,28; 4:20; 10:1-29; 1 Ch 22:9), evokes
the image of the future ideal king. Jewishadn Christian tradtion see it as a
portrait of the messianic King foretold by Isaiah, 9:5; 11:1-5, and Zechariah,
9:9f.”;Footnoteb
says“Division of verse according to
Greek. Text uncertain.”;Footnote c
says“‘He will endure’ Greek; ‘they will
fear you’ Hebr.”;Footnote d
says“The versions translate ‘fleece’, cf.
Jg 6:37f.”; Footnote e
says“‘virtue’ MSS and versions; ‘the
virtuous man’ Text. Rec., cf. Jr 23:5; Zc 9:9.”;Footnote f says“The
messianic age will last to the enbd of time.”; Footnote g says“The
boundaries of an ideal Palestine, cf. Jg 20:1+.”;Footnote h says“The
word, meaning the animals and demons of the desert, Is 13:21; 34:14; Jr 50:39;
Ezk 34:28, here refers to subjugated heathen states, cf. Is 27:1; Dn 7:3, etc.;
Rv 13:1, etc.”; Footnote i
says“Probably a prayer for the Messiah
added later.”; Footnote j
says“Another translation ‘He (the Messiah) will pray (intercedes) for him
(the poor man) and bless him.’”; Footnote
k says“‘abundant.’ Lit.
‘May it abound’, ‘its harvest’, lit. ‘putting forth’ (or ‘making it rise’),
misplaced in Hebr. to after ‘luxuriant’ (lit ‘may they [the mountains] be
luxuriant’ is translated ‘from the city’ (Zion). Some interpret ,May the
inhabitants of Zion flourish’.”; Footnote
l says“‘blessed’ and
‘every race in the world’; Greek; absent from Hebr. ‘enduring’ one MS and
versions; ‘branching forth is his name’ Hebr., alluding to the messianic title
‘Branch’, Is. 4:2; Jr 23:5; 33:15; Zc 3:8; 6:12.”
Verse 1 says: A
shoot springs from the stock of Jesse, a
scion thrusts from his roots:
Parallel texts are:
1.
Is
42:1-12 - 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 (v. 1). He does not cry out or
shout aloud, or make his voice heard in the streets (v. 2).He does not break
the crushed reed, nor quench the wavering flame. Faithfully he brings true
justice (v. 3); He will neither waver, nor be crushedd until the
true justice is established on earth, for the islands are awaiting his law (v.
4). Thus says God, Yahweh, how ho created the heavens and spread them out, who
gave shape to the earth and what comes from it, who gave breath to its people
and life to the creatures that move in it: (v. 5). 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
(v. 6), to open the eyes of the blind, to free captives from prison, and those
who live in darkness from the dungeon (v. 7). My name is Yahweh,f I will not yield my glory to another, nor my
honor to idols (v. 8). See how former predictions have come true. Fresh things
I now foretell; before they appear I tell you of them (v. 9). Hymn of Triumphg
Sing a new hymn to Yahweh! Let his praise resound from the ends of the earth,
let the sea and all that it holds sing his praises,h the islands and
those who inhabit them (v. 10). Let the desert and its cities raise their
voice, the camp where Kedar lives. Let the inhabitants of Sela cry aloud and
shout from the mountain tops (v. 11). Let the give glory to Yahweh and let the
people of the islands voice his praise (v. 12).Footnotea 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.”; 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.”; Footnote d 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.”; Footnote e says “In Hebr. The same word as in Gn 2:7 to
describe Yahweh, ‘modeling’ the body of the first man.”; and Footnote f
says “The name revealed to Moses,
Ex 3:14+, of the one who alone exists. There is no other God, cf. Is. 40:25;
43:10-12; 44:6-8; 45:3,5-6,14-15,18,20-22; 46:5,7,9; 48:11; cf. 41:21-29. He is
the creator of all things, 40:12f,21f,28; 42:5; 43:1; 44:24; 45:9-12; 48:13;
51:13; 54:5; eternal, 41:4; 44:6; 48:`12, ‘the God of the whole earth’, 54:5.
He yields his glory to no other’, 42:8 and 48:11. The exultant monotheism of
the Book of Consolation thus resumes the earlier theme of the ‘jealousy’ of
Yahweh, Dt 4:4+; cf. Ex 20:3, reinforcing it with an explicit assertion of the
transcendence of God.”
2.
Jr 23:5 - See, the days are coming- it is Yahweh who
speaks- when I will raise a virtuous Brancha for David, who will
reign as true king and be wise, practicing honesty and integrity in the land.Footnote a says“‘Branch’
was to become a messianic title, Zc 3:8; 6:12.”
3.
Rm 15:12 - Isaiah
too has this to say: The root of Jesse will appear, rising up to rule the
pagans, and in him the pagans will put their hope.
4.
Rv 22:16- I,
Jesus, have sent my angel to make these revelations to you for the sake of the
churches. I am of David’s line, the root of David and the bright star of the
morning.
Verse 2
says: On him the spirit of Yahweh rests, bA
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.). Footnoteb
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’.”
Parallel texts are:
1.
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; Lk 4:14 ,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+.
2.
Is 9:5 - For there is a child born for us, a son given
to us and dominion is laid on his shoulders; and this is the name they gave him:
Wonder-Counselor, Mighty-God, Eternal-Father, Prince of Peace.c Footnotec says“A prophetic proper name, cf. 1:26+. The
child possesses to a supreme degree all the qualities of all the great figures
of his race: the wisdom of Solomon, the valor of David, the virtues of Moses
and the patriarchs, Cf. 11:2. Christian tradition and the Christian liturgy
apply these titles to Christ, presenting him as the true Immanuel.”
Verse 3 says:He does
not judge by appearances, he gives no verdict on hearsay,
Parallel texts are:
1.
Is 32:1 - A
king reigns by integrity and princes rule by law;
2.
Jn 7:24 - Do
not keep judging according to appearances; let your judgment be according to
what is right.’
Verse 4
says: 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... Footnoted says“‘the
ruthless’ corr.; ‘the earth’ Hebr.”
Parallel texts are:
1.
Jb 29:12 - Because
I freed the poor man when he called, and the orphan who had no one to help him.
2.
Pr 29:4 - A
king gives a country stability by justice, an extortioner bring it to ruin.
3.
Ws 11:20 - But
even without these, they could have dropped dead at a single breath, pursued by
your justice, whirled away by the breath of your power. But no, you ordered all
things by measure, number, weight.
4. Rv
19:11 - And now I saw heaven open, and a white horsee appear; its
rider was called Faithful and True; he is a judge with integrity, a warrior for
justice.Footnotee says “The
color symbolizes victory.”
5.
2 Th 2:8 -Before the Rebel appears openly.f
The Lordg will kill him with the breath of his mouth and will
annihilate him with his glorious appearance at his coming.Footnote
f says “The revealing of the Rebel, vv. 6-8, is the
counterpart of the revealing of Christ, 1:7; 1 Co 1:7, in the same way as his
parousia , v. 8. The enemy of God becomes the enemy of Christ, but Christ will
conquer his enemy.”; and Footnote g says “Add.
‘Jesus.’”
6.
Rv 19:15- From his mouth came swordj to strike the pagans with;
he is the one who will rule them in an iron scepter, and tread out the wine of
Almighty God ‘s fierce anger.k Footnotej says “Lit. ‘a sharp blade issues out of his
mouth’, symbol of the destroying Word; cf. Is 11:4; Ws 18:16 and also Ho 6:5;
Rv 1:16; 2 Th 2:8.”; and Footnote k says “The
winepress is a common image in prophetic literature for God’s destruction of
his people’s enemies on the Great Day of his revenge; cf. Gn 49:9-12; Jr 25:30;
Is 63:1-6; Jl 4:13. On the ‘wine of anger’, cf . 14:8+ and Is 51:17+.”
Verse 5
says: Integrity is the loin-clothe round his waist, faithfulness the belt
about his hips. Footnotee
says“‘the loincloth’ versions.”
Parallel
text isEp 6:14 that says:So stand
your ground, with truth buckled round your waist, and integrity for a
breastplate…
Verse 6
says: 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. Footnotef
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.”; and Footnote g
says“‘feed’ corr.”
Parallel texts are:
1.
Is 65:25 - The wolf and the young lamb will feed
together, the lion eat straw like the ox, and dust will be the serpent’s food.
They will do no hurt, no harm on all my holy mountain, says Yahwehi. Footnotei says “The coming restoration will be like a new
creation. On this return to the conditions of the earthly paradise, cf. 11:6.”
2.
Jb 5:23 - You shall have a pact with the stones of the
field,l and live in amity with wild beasts. Footnotel says “In
Palestine the soil must be cleared of these. Cf. Is 5:2; 2 K 3:19, 25.”
3.
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.
4.
1 Th 5:23 - May the God of peace make you perfect and
holy; and may you all be kept safe and blameless, spirit, soul and body, e
for the coming of our Lord Jesus Christ.Footnotee
says “Apostle Paul seems to have
developed no coherent system of anthropology: this is the only place he
mentions a tripartite division of body (cf. Rm 7:24+), soul (cf. 1 Co 15:44+)
and spirit (which can be taken in two ways: as the divine presence in a human
being, giving him new life in union with Christ, Rm 5:5+, or more probably as
the innermost depths of the human being, open and wake to the Spirit, cf. Rm
1:9+).”
Verse 7
says: The cow and the bear make friends,h
their young lie down together. The lion eats straw like the ox…Footnoteh says“‘make friends’ corr.”
Parallel text isIs 65:25 that says:The
wolf and the young lamb will feed together, the lion eat straw like the ox, and
dust will be the serpent’s food. They will do no hurt, no harm on all my holy
mountain, says Yahwehi.
Footnote
Verse 8 says
that: The infant plays over the cobra’s hole; into the viper’s lair the young
child puts his hand.
Parallel text is Ps 91:13 that says: You
will tread on liong and adder, trample on savage lions and dragons. Footnoteg
says “Greek and Syr. ‘asp’.”
Verse 9
says: 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.
Parallel texts are:
1.
Is 40:5 - then
the glory of Yahweh shall be revealed and all mankind shall see it; for the
mouth of Yahweh has spoken’ (v. 5).
2.
Nb 14:21 - But-as
I live, and as the glory of Yahweh fills
all the earth –
3.
Si 24:31 - I
said, ‘I am going to water my orchard, I intend to irrigate my flower beds’.
4.
Jr 31:23,33-34 - Yahweh Sabaoth, the God of Israel, says this: IN the land of Judah and
in its towns, they will use these words again, one I have restored their
fortunes: ‘Yahweh grant you his blessing, you pasture of justice, you holy
mountain!’. (v. 23). No, this is the covenant I will make with the House of
Israel when those days arrive-it is Yahweh who speaks. Deep within them I will
plant my Law, writing it on their hearts. Then I will be their God and they
shall be my people (v. 33). There will
be no further need for neighbor to teach neighbor, or brother to say to
brother, ‘Learn to know Yahweh!’ No, they will all know me, the least no less
than the greatest – it is Yahweh who speaks – since I will forgive their
iniquity and never call their sin to mind (v. 34).
5.
Hab 2:14 - For
the country shall be filled with the knowledge of the glory of Yahweh as the
waters swell the sea.
Verse 10 says: 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.
Parallel texts are:
1.
Rm 15:12 - Isaiah
too has this to say: The root of Jesse will appear, rising up to rule the
pagans, and in him the pagans will put their hope.
2.
Rv 5:5 - But one of the elders said to me, ‘There is
no need to cry: the Lion of the tribe of Judah, the Root of David, has
triumphed,c and he will open the scroll and the seven seals of it’. Footnotec says “Over
Satan and the world, cf. Jn 3:35+; 1 Jn 2:14+.”
3.
Rv 22:16 - I,
Jesus, have sent my angel to make these revelations to you for the sake of the
churches. I am of David’s line, the root of David and the bright star of the
morning.
The Second Reading is from Rom 15:4-9.Verse 4 says: 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.
Parallel texts are:
1.
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.”
2.
2 Tm 3:16 - 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… 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.”
3.
1 M 12:9 - For our part, though we have no need of these, having the
consolation of the holy books in our possession,c Footnote
c says “Cf. Ps 1, 19, 119, devoted to the praise of
the Law, and the encouragement offered by the Law and prophets, 2 M 15:9, the
same Law (the Pentateuch) for which the Maccabees are fighting, 1:56. The
‘sacred books’ constitute a larger group, namely, all the books recognized as
having divine authority. The OT Canon is in process of formation: one of the
Psalms is quoted as ‘scripture’, 7:17, and soon afterwards the prologue of
Ecclesiasticus speaks of the division into Law, prophets, and ‘other books’
which was to remain the classification of the Hebr. Bible.”
4.
2 M 15:9 - He put fresh heart into them, citing the Law
and the Prophets,b and by stirring up memories of the battles they
had already won he filled them with new enthusiasm.Footnoteb says “Cf.
‘On the consolation of the holy books’, 1 M 12:9.”
Verses 5 and 6 say: May the God
of endurance and encouragement grant you to think in harmony with one another,
in keeping with Christ Jesus, that with one accord you may with one voice
glorify the God and Father of our Lord Jesus Christ.
Parallel
text is Ph 2:2f that says:…then be united in your convictions and
united in your love, with a common purpose and a common mind. That is the one
thing which would make me completely happyc. Footnotec says“The
urgent plea for unity suggests that internal divisions threatened the peace of
the Church of Philippi, cf. 1:27; 2:14; 4:2. Note how Paul keeps insisting that
he is addressing all of them, 1:1,4,6,25; 2:17,26; 4:21.”
Verses 7 and 8 say: Welcome one
another, then, as Christ welcomed you, for the glory of God.For I say that
Christ became a minister of the circumcised to show God’s truthfulness, to
confirm the promises to the patriarchs,
Parallel texts for verse 8 are:
1.
Mt 15:24 - He
said in reply, ‘I was sent only to the lost sheep of the House of Israel’.
2.
Ac 3:25-26 - You are the heirs of the
prophets, the heirs of the covenant God made with our ancestors when he told
Abraham: in your offspring all the families of the earth will be blessed (v.
25). It was for you in the first place that God raised upr his
servant and sent him to bless yous by turning everyone of you from
your wicked ways.’t (v. 26). Footnoter says“Thus
implementing the promise recalled in v. 22, because the Greek verb means both
‘to raise up’ and ‘to raise up again’. God by raising Christ from the dead
fulfills the promises made to the fathers, 13:32-34; 24:14-15; 26:6-8.”; Footnotes says“Cf. 26:23; 2 Tm 1:10; Ga 3:14. Christ by his resurrection brought to
the world the blessing promised to Abraham, v. 25.”; and Footnotet says“Others translate ‘so
long as each of you turns from your wicked ways’.”
3.
1 Co 8:7 - Some
people, however, do not have this knowledge. There are some who have been so
long used to idols that they eat food as though it really had been sacrificed
to the idol, and their conscience, being weak, is defiled by it.
Verse 9 says: but so that the Gentiles might glorify God for his mercy. As it is
written:“Therefore, I will praise you among the Gentiles and sing praises to
your name.”
Parallel texts are:
1.
Ex 34:6 - Yahweh passed before him and proclaimed:c
Yahweh Yahweh, a God of tenderness and compassion, slow to anger and rich
in kindness and faithfulness. Footnotec says “Yahweh fulfills his promise, 33:19-23 and
reveals his divine attributes, most particularly his loving kindness.”
2.
Ac 15:14-15 - Simeono has
described how God first arranged to enlist a people for his name out of the
pagans (v. 14). This is entirely in harmony with the words of the prophets,
since the scripture say:p Footnoteo
says“Simon Peter’s semitic name,
cf. 2 P 1:1.”; and Footnotep says“The text is quoted according to the LXX: the
argument depends on variants peculiar to that version and probably comes from
Hellenistic circles, though here it is ascribed to the leader of the ‘Hebrew’
party.”
3.
Ps 18:50 - His
king he saves and saves again, displays his love for his anointed, for David
and his heirs forever.
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