Homily
for the 15th Sunday In Ordinary Time-Cycle A
Based on Mt 13:1-23
(Gospel), Is 55:10-11 (First Reading) and Rm 8:18-23 (Second
Reading)
From
the Series: “Reflections and Teachings of the Desert”
HUNDREDFOLD
“Others fell on rich soil and produced
their crop, some a hundredfold, some sixty, some thirty.” (Mt 13:8).
The Gospel for this 15th
Sunday In Ordinary Time (Cycle A) is
taken from Mt 13:1-23 .
The First title is: “Introduction.” Parallel texts are:
1.
Mk 4:1-2 - Again he began to
teach by the lakeside, but such a huge crowd gathered round him that he got
into a boat on the lake and sat there. The people were along the shore, at the
water’s edge (v. 1). He taught them nay things in parables, and in the course
of his teaching he said to them…(v. 2).
2.
Lk 8:4 - With a large
crowd gathering and people from every town finding their way to him, he used
this parable…
Verse 1, and 2 say: That same day, a Jesus left the house and sat by the lakeside, but
such crowds gathered round him that he got into a boat and sat there. The people all stood in the beach… Footnote
a says “A merely transitional cliché of no chronological significance.”
Second title: “Parable of the
sower.”
Verse 3 to 8 say: And he told them many things in parables.b He said, ‘Imagine
a sower going to sow. As he sowed, some seeds fell on the edge of the path, and
the birds came and ate them up. Others fell on patches of rock where they found
little soil and sprang up straight away, because there was no depth of earth;
but as soon as the sun came up they were scorched and, not having any roots,
they withered away. Others fell among thorns, and the thorns grew up and choked
them. Others fell on rich soil and produced their crop, some a hundredfold,
some sixty, some thirty. Footnote b
says “Making a total of
7, cf. 6:9+, Mt adds 5 parables to the 2 he shares with Mk.”
Parallel text of verse 8 is Jn 15:8,16 that says: It is to the glory of my Father that you
should bear much fruit, and then you will be my disciples(v. 8).d You
did not chose me, no. I chose you; and I commissioned you to go out and bear
fruit, fruit that will last; and then the Father will give you anything you ask
him in my name (v. 16). Footnote d says “Var. ‘and so prove to
be my disciples’. In this way the Father is ‘glorified in the Son’, 14:13. Cf.
21:19.”
Verse 9 says: Listen, anyone who
has ears!”c Footnote c says “Lit. ‘He who has
ears, let him hear”. As in 11:15 and 13:43 some authorities have ‘He who has
ears to hear, let…’”
Parallel text of verse is that says:
1.
Is 42:19 - Who so blind as my servant, so deaf
as the messenger I send? (Who so blind as my envoy, so deaf as the servant of
Yahweh?).
2.
Rv 2:7 - If
anyone has ears to hear, let him listen to what the Spirit is saying to the
churches: those who prove victorious I will feed from the tree of life set in
God’s paradise.e Footnote e says “Var.
(Vulg.) ‘the paradise of my God’.”
3.
Rv 13:9 - If anyone has ears to hear, let him
listen:
Title 3 is “Why speak in parables.”
Verses 10, 11 and 12 say: Then the disciples went up to him and asked, ‘Why do you talk to them
in parables?’ Because’ he replied ‘the mysteries of the kingdom of heaven are
revealed to you, but they are not revealed to them. For anyone who has will be
given more, and he will have more than enough; but from anyone who has not,
even what he has will be taken away.d Footnote
d says “For those of good will, what they have
learnt from the old covenant will be
added to and perfected by the new, cf. 5:17,20. The ill-disposed will even lose
what they have, namely, that Jewish law which, without the perfection of Christ
brings to it, is destined to become obsolete.”
Parallel texts of verse 12 are:
1.
Mt 25:29 - For to everyone who has will be given
more, and he will have more than enough; but for the man who has not, even what
he has will be taken away.
2.
Lk 19:25 - And
they said to him, ‘But, sir, he has ten pounds…’e Footnote e says “There
seems to be a lacuna here.”
Verse 13 says: The
reason I talk to them in parables is that they look without seeing and listen
without hearing or understanding.e Footnote e says “The deliberate and culpable insensibility which is both the cause and
the explanation of the withdrawal of grace. The preceding narratives, all o
which throw light on this ‘hardening’, 11;16-19,20-24; 12:7,14,24-32,34,39,45,
prepare the way for the parable discourse. Those who saw so dimly could only be
further blinded by the light of full revelation, Mk 1:34+. Jesus, therefore,
does not reveal with complete clarity the true nature of the messianic kingdom
which is unostentatious. Instead he filters the light through symbols, the
resulting half-light is nevertheless a grace from God, an invitation to ask for
something better and accept something greater.”
Parallel text of verse is that says:
1. Jn
9:39 - Jesus said: ‘It is for judgment
that I have come into this world, so that those without sightl may
see and those with sight turn blind’. 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.”
2.
Rm 11:8…as scripture says: God has given them a
sluggish spirit, unseeing eyes and inattentive ears, and they are still like
that today.
Verses 14 and 15 say: So in
their case this prophecy of Isaiah is being fulfilled: You will listen and
listen again, but not understand, see and see again, but not perceive. For the
heart of this nation has grown coarse, their ears are dull of hearing, and they
have shut their eyes, for fear they should see with their eyes, hear with their
ears, understand with their heart, and be converted and be healed by me.
Parallel texts of verse 14 are:
1. Is
6:9-10 - He said: ‘Go, and say to this people,
“Hear and hear again, but do not understand; see and see again, but do not
perceive” (v. 9). Make the heart of this people gross, its ears dull; shut its
eyes, so that it will not see with its eyes, hear with its ears, understand
with its heart, and be converted and healed (v. 10)’l Footnote l
says “This verse reappears in the gospels, cf. Mt 13:13+; characteristically
semitic in form, it does not mean that the obstinacy of the people is directly
willed by God, but that God has foreseen it and incorporated it into his plan;
hence it must not dismay the prophet.”
2.
Jn 12:40 - He has blinded their eyes, he has
hardened their heart, for fear they should see with their eyes and understand
with their heart, and turn to me for healing.
3.
Ac 28:26 - Go to this nation and say: You will
hear and hear again but not understand, see and see again, but not perceive.
Verse
16 and 17 say: ‘But happy are your eyes because they see, your ears because they hear!
I tell you solemnly, many prophets and holy menf have longed to see
what you see, and never saw it; to hear what you hear, and never heard it. Footnote f says “The
prophets and holy men of the OT. Apostle Paul speaks more than once of the time
when the ‘mystery’ was not revealed: Rm 16:25; Ep 3:4-5; Col 1:26. Cf. also 1 P
1:11-12.”
Parallel texts of verse 16 are:
1. Lk
10:23-24 - Then turning to his disciples
he spoke to them in private, ‘Happy the eyes that see what you see (v. 23), for
I tell you that many prophets and kings wanted to see what you see, and never
saw it; to hear what you hear, and never heard it’(v. 24).f Footnote
f says “Apostle Paul emphasizes the fact that the
‘mystery’ was long kept hidden; Rm 16:25+. See also 1 P 1:11-12.”
2. Ac
22:15…because you are to be his witness
before all mankind, testifying to what
you have seen and heard.e Footnote e says “Cf. 9:15. Ananias here speaks in the name of
‘the God of ancestors’, like an O.T. prophet. Paul is to be a witness ‘before
all mankind’, but the pagans are not explicitly mentioned until v. 21.”
3. Ep
3:5 - This mystery that has now been
revealed through the Spirit to his holy apostles and prophetsc was
unknown to anyone in past generations; Footnote c says “The
NT prophets, cf. 2:20+. The OT prophets had only an obscure and imperfect
knowledge of the mystery of the Messiah, cf 1 P 1:10-12; Mk 13:17.”
4.
1 P 1:12 - It was revealed to them that the news
they brought of all the things which have now been announced to you, by those
who preached to you the Good News through the Holy Spirit sent from heaven, was
for you and not for themselves. Even the angels long to catch a glimpse of
these things.
Title 4 is: “The parable of the sower explained.” Parallel texts are:
1. Mk
4:13-20 - Jesus said to them, “Do you
not understand this parable? Then how will you understand any of the parables?c
(v. 13). What the sower is sowing is the word (v. 14). Those on the edge of the path where the word
is sown are people who have no sooner heard it than Satan comes and carries
away the word that was sown in them (v. 15). Similarly, those who receive the
seed on patches of rock are people who, when first they hear the word, welcome
it at once with joy (v. 16). But they have no root in them, they do not last;
should some trial come, or some persecution on account of the word, they fall
away at once (v. 17). Then there are others who receive the seed in thorns.
These have heard the word (v. 18), but the worries of this world, the lure of
riches and all the other passions come to choke the word, and so it produces
nothing (v. 19). And there are those who have received the seed in rich soil;
they hear the word and accept it and yield a harvest, thirty and sixty and a
hundredfold (v. 20).’ Footnote c says “The
apostles’ incomprehension of Christ’s works and words is a favorite theme of
Mk. 6:52; 7:18; 8:17-18,21,33; 9:10,32; 10:38. With the exception of certain
parallel places (Mt. 15;16; 16:9,23; 20:22; Lk 9:45) and of Lk 18:34; 24:25,45.
Mt and Lk often pass such remarks over in silence, or even emend them; compare
Mt 14:33 with Mk 6:51-52, and see Mt 13:51, Cf. Jn 14:26+.”
2.
Lk 8:11-15 - This, then, is what the parable
means: the seed is the word of God (v. 11). Those on the edge of the path are
people who have heard it, and then the devil comes and carries away the word
from their hearts in case they should believe and be saved (v. 12), Those on
the rock are people who, when they first hear it, welcome the word with joy.
But these have no root; they believe for a while, and in time of trial they
give up (v. 13). As for the part that fell into thorns, this is people who have
heard, but as they go on their way they are choked by the worries and riches
and pleasures of life and do not reach maturity (v. 14). As for the part in the
rich soil, this is people with a noble and generous heart who have heard the
word and take it to themselves and yield a harvest through their perseverance.
3.
Jn 12:47 - If anyone hears my words and does not
keep them faithfully, it is not I who shall condemn him. Since I have come not
to condemn the world, but to save the world…
Verses 18 to 23 say: ‘You, therefore, are to hear
the parable of the sower. When anyone hears the word of the kingdom without
understanding, the evil one comes and carries off what was sown in his heart:
this is the man who received the seed on the edge of the path. The one who
receive it on patches of rock is the man who hears the word and welcomes it at
once with joy. But he has no root in him, he does not last; let some trial
come, or some persecution on account of the word, and he falls away at once. The
one who receive the word in thorns is the man who hears the word, but the worries
of this world and the lure of riches choke the word and so he produces nothing.
And the one who received the seed in
rich soil is the man who hears the word and understands it; he is the one who
yields a harvest and produces now a hundredfold, now sixty, now thirty.’
Parallel text of verse 23 are:
1. Jn
15:8,16 - It is to the glory of my Father that you should bear much fruit, and
then you will be my disciples(v. 8).d You did not chose me, no. I chose you; and I
commissioned you to go out and bear fruit, fruit that will last; and then the
Father will give you anything you ask him in my name (v. 16). Footnote
2.
Ga 5:22 - What the Spirit brings is very
different: love, joy, peace, patience, kindness, goodness, truthfulness…
The First Reading is taken from Is 55:10-11. The title is: “The word
of Yahweh cannot fail e.” Footnote e says “The word is personified here, cf. Pr 8:22+”.
Parallel text is Is 9:7 that says: The Lord hurls a word against Jacob, it falls
on Israel.
Verse 10 says: Yes, as the rain and the snow come
down from the heavens and do not return without watering the earth, making it
yield and giving growth to provide seed for the sower and bread for eating,
Parallel texts are:
1. Dt
32:3 - For I proclaim the name of
Yahweh. Oh, I tell the greatness of our God!b Footnote
b says “Exordium addressed to the whole natural world.”
2.
1 K 8:56 - ‘Blessed be Yahweh’ he said ‘who has granted
rest to his people Israel, keeping all his promises; of all the promises of
good that he made through Moses his servant, not one has failed.
3.
Jb 23:13 - But
once he has decided,h who can
change his mind? Whatever he plans, he carries out. Footnote h
says “‘decided’ corr.”
4.
Rm 9:6 - Does this mean that God has failed to
keep his promise? Of course not. Not all those who descend from Israel are
Israel…
5.
2 Co 9:10 - The one who provides seed for the
sower and bread for food will provide you with all the seed you want and make
the harvest of your good deeds a larger one…
Verse 11 says: So the word that goes from my mouth does not return to
me empty, without carrying out my will and succeeding in what it was sent to
do.
Parallel texts are:
1.
Jos 21:45 - Of all the promises that Yahweh had
given to the House of Israel, not one failed; all were fulfilled.
2.
Ps 107:20…sending
his word and curing them, he snatched them from the Pit.d Footnote
d says “Lit. ‘their life from the pit’ corr.”
3. Ws
18:14-15 - When peaceful silence lay
over all, and the night had run the half of her swift course (v. 14), down from
the heavens, from the royal throne, leapt your all-powerful Word;k
into the heart of a doomed land the stern warrior leapt. Carrying the
unambiguous command like a sharp sword… Footnote k says “The Word of God is personified as the
executants of divine judgment, cf. also Ho 6:5; Is 55:11; Jr 23:29; Ps 33:6;
147:15,18; 148:8. And see Heb 2:2. The Christmas liturgy applies this text to
the incarnation of the Word.”
4. Zc
1:5-6 - Where are your ancestors now? Are
those prophets still alive? (v. 5). But not
my words and my orders, with which I charged my servants the prophets, overtake
your ancestors?e This reduced them to such confusionf
that they said, ‘Yahweh Sabaoth has treated us as he resolved to do, and as our
ways and deeds deserved (v. 6).’ Footnote e says “Man
dies but the word of God remains (here personified as in Ps 147:15; Is 55:11;
Ws 18:14-15). Cf. Is 40:7-8.”; Footnote f says “Hebr.
‘This brought them to conversion’.”
5. Jn
1:1 - In the beginning was the Word,a
the Word was with God and the Word was God. Footnote a says “The O.T. speaks of the Word of God, and of his wisdom, present with God
before the world was made, cf. Pr. 8:22+; Ws. 7:22+, by it all things were
created, it is sent to earth to reveal the hidden designs of God; it returns to
him with its work done, Is. 58:10-11, Pr. 8:22-36, Si. 24:3-22, Ws.
9:9-12. On its creature role, cf. also
Gn. 1:3,6 etc.: Is 40:8,26, 44:24-28; 48:13, Ps. 33:6, Jdt. 16:14, Si.42:15; on
its mission, cf. Ws. 18:14-16, Ps.107:20; 147:15-18. For John, too, 13:3, 16:28, the Word existed
before the world in God, 1:1-2, 8:24+, 10:30+. It has come on earth, 1:9-14,
3:19, 12:46, cf. Mk 1:38+, being sent by the Father; 3:17,34,5:36, 43, 6:29,
7:29, 8:42, 9:7, 10:36, 11:42, 17:3,25,cf. Lk 4:43, to perform a task, 4:34+,
namely, to deliver 3:11+, 8:21, 12:35, 13:3, 16:5, 17:11, 13, 20:17. The incarnation enabled the N.T. and
especially John, to se this separately and eternally existent Word-Wisdom as a
person.”
The Second Reading is taken from Rm 8:18-23.
Verse 18 says: I think
that what we suffer in this life can never be compared to the glory, as yet
unrevealed, which is waiting for us.
Parallel texts are:
1. Rm
5:2-5 - Since it is by faith and through
Jesus that we have entered this state of gracee in which we can boast
about looking forward to God’s gloryd (v. 2). But that is not all we
can boast about; we can boast about our suffering. These sufferings bring
patience, as we know (v. 3), and patience brings perseverance, and perseverance
brings hope, (v. 4), and this hope is not deceptive, because the love of Gode
has been poured into our hearts by the Holy Spirit which had been given usf
(v. 5). Footnote c says “Lit. ‘we have access to this
grace (i.e. the enjoyment of God’s friendship) in which we stand’”; Footnote d says “Lit.
‘about the hope of the glory of God’. For a Christian to hope is to be
confident that he will get the eschatological gifts: the resurrection of the
body, Rm 8:18-23; 1 Th 4:13f, eternal life, Tt 1:2; cf. 1 Co 15:19, glory, Rm
5:2; 1 Jn 3:2f, in short, salvation, 1 Th 5:8; cf. 1 P 1:3-5, of self and
neighbor, 2 Co 1:6f; 1 Th 2:19. Thoigh it means primarily this virtue of
expectation, ‘hope’ is used sometimes for the expected gifts themselves, Ga
5:5; Col 1:5; Tt 2:13; Heb 6:18; Col 1:27; cf. Mt 12:21; Rm 15:12, through the
‘mystery’ of Christ, Rm 16:25+. The basis of this hope is God himself, 1 Tm
5:5; 6:17; 1 P 1:21; 3:5, his love, 2 Th 2:16, his invitation, 1 P 1:13-15;
cf. Ep 1:18; 4:4, with the power, Rm
4:17-21, truthfulness, Tt 1:2; Heb 6:18, fidelity, Heb 10:23, in implementing
the promises declared in the written
word, Rm 15:4, and in the gospel message, Col 1:23, peomies fulfilled in
Christ’s person, 1 Tm 1:1; 1 P 1:3,21. The hope is therefore not illusory, Rm
5:5. Since the gifts it expects are n the future, Rm 8:24; Heb 11:1, faith is
its prop, Rm 4:18; 5:1f; 15:13; Ga 5:5; Heb 6:11f; 1 P 1:21; charity is its
food, Rm 5:5; 1 Co 13:7; hope and faith and charity, the three theological
virtues, are closely allied, 1 Co 3:13+. Hope’s excelling source si the Holy
Spirit, Ga 5:5, greatest of all the eschatological gifts and in part already
conferred, Rm 5:5+; Ac 1:8+; this enlightens, Ep 1:17f, and strengthens hope,
Rm 15:13, and inspires its prayer, Rm 8:25-27, effecting the unity of the Body,
for this hope is common, Ep 4:4. And because hope is built on justification
through faith in Christ, Rm 5:1f; cf. Ga 5:5, it is rich in confidence, 2 Co
3:12; Heb 3:6, consolation,2 Th 2:16; Heb 6:18, joy, Rm 12:12; 15;13; 1 Th
2:19; Heb 3:6; the sufferings of this present time cannot dismay it, these
cannot compare with the glory to come, Rm 8:18; on the contrary they sustain
it, giving it a constancy, Rm 8:25; 12:12; 16:4; 1 Th 1:3; cf. 1 Co 13:7, that
tests, Rm 5:4, and fortifies it, 2 Co 1:7.”; Footnote e says “God’s love for us; of this the Holy Spirit
is a pledge and to this, by his active presence within us, he bears witness,
cf. 8:15 and Ga. 4:6. Through him we stand before God as sons before their
father; the love is mutual. This text therefore, in the light of its parallel
passages, asserts that the Christian shares in the life of the Trinity through
‘sanctifying grace’.”; Footnote
f says “The promised Spirit, Ep 1;13, cf. Ga 3:14;
Ac 2:33+, distinctive of the new covenant as contrasted with the old, Rm 2:29;
7:6; 2 Co 3:6; cf. Ga 3:3; 4:29; Ezk 36:27+, is not merely exhibition of
healing or charismatic power, Ac 1:8+; is also, and especially, an inward
principle of new life, a principle that God ‘gives’, 1 Th 4:8, etc., cf. Lk
11:13; Jn 3:34; 14:16f; Ac 1:5; 2:38 etc.; 1 Jn 3:24, ‘sends’, Ga 4:6; cf. Lk
24:49; Jn 14:26; 1 P 1:12, ‘supplies’, Ga 3:5; Ph 1:19, ‘pours out’, Rm 5:5; Tt
3:5f; cf. Ac 2:33. Received into the Christian by faith, Ga 3:2,14;cf. Jn
7:38f; Ac 11:17, and baptism, 1 Co 6:11; Tt 3:5; cf. Jn 3:5; Ac 2:38; 19:2-6,
It dwells within him, Rm 8:9; 1 Co 3:16; 2 Tm 1:14; cf. Jm 4:5, in his spirit,
Rm 8:16; cf. the Spirit of Christ, Rm 8:9; Ph 1:19; Ga 4:6; cf. 2 Co 3:17; Ac
16:7; Jn 14;26; 15:26; 16:7, 14; makes the Christian a son of God, Rm 8;14-16;
Ga 4:6f, and establishes Christ in his heart, Ep 3:16. For the Christian (as
for Christ himself, Rm 1:4+) this Spirit is a principle of resurrection, Rm
8:11+, in virtue of as eschatological gift which even in life signs him as with
a seal, 2 Co 1:22; Ep 1:13; 4:30, and which is present within him by way of
pledge, 2 Co 1:22; 5:5; Ep 1:14, and of first-fruits, Rm 8:23. It takes the
place of the evil principle in man that is ‘the flesh’. Rm 7:5+, and becomes a
principle of faith, 1 Co 12:3; 2 Co 4:13; cf. 1 Jn 4:2f, of supernatural
knowledge, 1 Co 2:10-16; 7:40; 12:8f; 14:2f; Ep 1:17; 3:16, 18; Col 1:9; cf. Jn
14:26+, of love, Rm. 5:5, 15:30, Col. 1:8, of sanctification, Rm 15:16, 1 Co.
6:11, 2 Th .2:13, cf. 1P 1:2, of moral conduct, Rm 8:4-9, 13; Ga. 3:16-25, of apostolic
courage, Ph. 1:19; 2 Tim 1:7f; cf. Ac 1:8+, of hope, Rm 15:13, Ga. 5:5, Ep.
4:4, of prayer. Rm. 8:26f,cf. Jm 4:35; Jude 20.
The Spirit must not be quenched, 1 Th. 5:19, or grieved, Ep. 4:30. It unites man with Christ, 1 Co 6:17, and
thus secures the unity of his Body, 1 Co. 12:3, Ep. 2:16,18, 4:4.”
2. 2
Co 4:17 - Yes, the troubles which are soon over, though they weigh little,
train us for the carrying of a weight of eternal glory which is out of all
proportion to them.
Verse 19 says: The
whole creation is eagerly waiting for God to reveal his sons.k Footnote k says “Lit. ‘
waiting for the revelation of the sons of God’. The material world, created for
man, shares his destiny. It was cursed for man’s sin, Gen. 3:17, and is
therefore now deformed: impotent and decadent, vv. 19-22. But like man’s body,
destined to be glorified, it too is to be redeemed, vv. 21-23; it will share
the glorious liberty of the children of God, v. 21. For the Greek philosopher
matter was evil and the spirit must be delivered from it; Christianity regards
matter as itself enslaved and to be set free. In other texts also salvation is
extended to creatures (especially angels) other than men, cf. Col. 1:20; Ep.
1:10; 2 P. 3:13; Rv. 21:1-5.”
Parallel text of verse is that says:
1. Col.
3:3-4 - Because you have died, and now
the life you have is hidden with Christ in God (v. 3). But when Christ is
revealed – and he is your life - you too will be revealed in all your glory
with him b(v. 4). Footnote b says “Through union with Christ in baptism, 2:12,
his followers already live the identical life he lives in heaven, cf. Ep 2:6+,
but this spiritual life is not manifest and glorious as it will be in the parousia.
2.
1 Jn 3:2 -My dear people, we are already the
children of God but what we are to be in the future has not yet been revealed; all
we know is, that when it is revealed we shall be like him, because we shall see him as he really is.
Verses 20 and 21 say: It was not for any fault on the part of creation that it was made
unable to attain its purpose, it was made so by God;I but creation
still retains the hope of being freed, like us, from slavery to decadence, to
enjoy the same freedom and glory as the children of God. Footnote I says “Lit ‘creation was subjected to futility: this was not its own fault,
but the work of him who so subjected it’ – i.e. of God who punished man’s sin
in this way, or of man whose sin was responsible.”
Parallel texts are:
1.
Gn 3:17 - To the man he said, Because you
listened to the voice of your wife and ate from the tree of which I had
forbidden you to eat, Accursed be the soil because of you. With suffering you
shall get your food from it every day of your life.
2.
Gn 6:20 - Of every kind of bird, of every kind
of animal and of every kind of reptile on the ground, two must go with you so
that their lives may be saved.
3.
Ho 4:3 - This is why the country is in mourning,
and all who live in it pine away, even the wild animals and the birds of
heaven; the fish of the sea themselves are perishing.
4.
2 P 3:12-13…while you wait and long for the day
of God to come, when the sky will
dissolved in flames and the elements melt in the heat (v. 12). What we
are waiting for it what he promised: the new heavens and new earth, the place where
righteousness will be at home (v. 13).
Verse 22 says: From the beginning till now the entire creation, as we
know, has been groaning in one great act of giving birth;
Parallel text is Rv 21:1 that says: Then I saw a new heaven and a new earth,b
the first heaven and the first earth had disappeared, now there was no longer
sea.c Footnote b says “In Is 51:16; 65:17; 66:12, the phrase is merely a symbol of new
messianic age. St Paul, following the lead of Jesus, cf, Mt 19:28, is more
realistic: the whole of creation will one day be freed from the whole of
dominance of corruption, renewed and transformed by the glory of God, Rm 8:19+.”;
and Footnote c says “The sea
symbolizes evil because it was the home of the dragon, cf, Jb 7:12+; it will
vanish as it did at Exodus, but this time for ever, before the triumphant
advance of the new Israel, cf. Is 51:9-10; Ps 74:13,14; Jb 26:12-13; Is 27:1.
Verse 23 says: and
not only creation, but all of us who possess the first-fruits of the Spirit, we
too groan inwardly as we wait form for our bodies to be set free.
Footnote m says “ Add ‘adoptive sonship(and)’ which would here have an eschatological
sense, but see v. 15.”
Parallel texts are:
1. 2
Co 5:2-5 - In this present state, it is
true, we groan as we wait with longing to put on our heavenly homea over the
other (v. 2); we should like to be found wearing clothes and not without themb
(v. 3). Yes, we groan and find it a burden being still in this tent, not that we
want to strip it off but to put the
second garment over it and to have what must die taken into life (v. 4). This is the purpose to which God
made us, and he has given us the pledge of the Spirit (v. 5). Footnote a says "That is, to be
given our ‘spiritual body’, 1 Co 15:44+, without having to suffer death and
corruption, v. 4.”; and Footnote
b says “That
is to say, on the supposition that we are still alive when Christ returns in
glory. Apostle Paul wants to be of the number of those who will be transformed
without having to dies. Over the ‘natural body’, 1 Co 15:44,53,54, which will
be ‘absorbed’ by the former.”
2.
Ph 3:20 - For us, our homeland is in heaven, and
from heaven comes the savior we are waiting for, the Lord Jesus Christ
3. Rm
3:24 - And both are justified through
the free gift of his gracei by being redeemedj in Christ
Jesus. Footnote i says “This word (charis) when used with reference to human relationships can
mean as the quality that makes a person attractive (Ac. 2:47), or it can mean
thank for a gift (Lk. 6:32-34; 17:9); or it can mean something given free and
unearned (Ac. 25:3, 1 Co. 16:3, 2 Co. 8:6-7, 19). This last sense predominates
in the NT and especially in Paul. (John uses agape), who uses the word to
describe the way God saves through Jesus: it is a work of spontaneous love to
which no one has any claim It was an act of ‘grace’ for Jesus to come on earth
(2 Co. 8:9, Tt. 2:11, Jh. 1:14,47); to die (Heb. 2:9), for his Father to give
up as a gift that includes all divine favors (Rm 8:32; cf. 1 Co 2:12; Ep 1:8f):
justification, salvation, and the right to inherit by having faith in him,
without having to perform the works of the Law ( Rm 3:24; 4:4f; Ep 2:5,8; Tt.
3:7; cf. Ac 15:11): it will also be an act of ‘grace’ for Christ to come again
at the end of the world and for us to receive everlasting glory (1 P1:13; 2 Th
1:12). It was by grace that Abraham received the promise (Rm 4:16; Ga 3:18) and
that a few Israelites were chosen to survive
(Rm 11:5f). Since grace is God’s love for us, it is inexhaustible (Ep
1:7; 2:7; cf. 2 Co 4:15; 9:8,14; 1 Tm 1:14) and it conquers sins (Rm
5:15,7,20). The one word ‘grace’ is so useful and full of meaning that it can
be used to indicate the entire messianic era that was once proclaimed by the prophets
(1 P.1:10) and is now proclaimed as the
Good News (Col 1:6; cf. Ac 14:3; 20:24,32). The word sumps up the gifts
of God so well that Paul begins and ends his letters by wishing ‘grace’ to all
his readers (1 Th 1:1 and 5:28, etc.; cf 1 P 1:2; 5:10,12; 2 P 1:2; 3:8, 2 Jn
3; Rv 1:4; 22:21). It is by an act of grace that ‘the God of all grace’ (1 P
5:10) calls men to salvation (Ga 1:6; 2 Tim 1:9; 1 P 3:7), leads them with all
spiritual gifts (1 Co 1:4-7; cf 2 Th 2:16; Ac 6:8), makes Paul an apostle of the
pagans (Rm 1:5; 12:3; 15:15f; 1 Co 3:10; Ga 1:15f; 2:9; Ep 3:2,7,8; Ph 1:2) and
assigns to each Christian a part he has to play in the life of the Church (Rm
12:6; 1 Co 12:1+; 2 Co 8:1; Ep 4:7; 1 P 4:10); similarly, it is a ‘grace’ to
suffer for Christ (Ph 1:29; 1 P 2:19-20). Mary ’found grace’ with God (Lk 1:30;
cf Ac 7:46; and LXX passim); Jesus himself received the ‘grace’ of the highest
name of all (Ph 2:9; cf. Lk 2:40). For human beings to be agreeable to God
depends primarily on God’s initiative and secondarily on human response. It is
possible to receive grace I vain (2 Co 6:1; cf. 1 Co 5:10), to fall from grace
(Ga. 5:4), to forfeit grace (Heb 12:15), and thus to insult the Spirit of grace
(Heb 10:29). Grace obtained must be carefully guarded (Rm 5:2; Heb 12:28; 1 P
5:12) and used wisely (1 P 4:10); it is not enough to remain in grace (Ac
13:43; cf 14:26; 15:40), it must increase (2 P 3:18), to strengthen us (2
Tm 2:1), and help us to persist in our good intention (Heb 13:9). This divine
help is given to the humble (Jm 4:6; 1 P 5:5) and is obtained by prayer, since
this is to approach ‘the throne of grace’ confidently (Heb 4:26). Grace will be
granted and will be found sufficient; it is the power of Christ operating in
weak man (2 Co 12:9; cf/ 1 Co 15:10) and this grace of Christ triumphs over
unspiritual wisdom (2 Co 1:12). The same word charis is also used for
thanksgiving (Rm 6:17; 7:25; 1 Co 10:30; 15:57; 2 Co 2:14; 8:16; 9:15; Col 3:6;
1 Tm 1:12; 2 Tm 1:3;and cf. the verb eucharistein), since gratitude to God is
the fundamental and necessary disposition for grace. From all these shades of
meaning, it is clear that the word charis is always used to emphasize that the
gift is absolutely free: to bring out
its power and its inwardness Paul also uses the word pneuma (cf. Rm 5:5+).”;
and Footnote j says “Yahweh had ‘redeemed’ Israel by delivering
her from slavery of Egypt, to provide himself with a nation for his ‘inheritance’
Dt 7:6+. When the prophets spoke of the ‘redemption’ from Babylon, Is 41:14+,
they hinted at a deliverance more profound and less restricted, the forgiveness
that is deliverance from sin, Is 44:22; cf Ps 130:8; 49:7-8. This messianic
redemption is fulfilled in Christ, 1 Co 1:30; cfLk 1:68; 2:38. God the Father
through Christ - and indeed Christ himself- has ‘delivered’ the new Israel from
slavery of the Law, Ga 3:13, 4:5; and of sin, Col 1:14; Ep 1:7; Heb 9:15, by
‘acquiring’ her, Ac 20:28, making her his own, Tt 2:14; purchasing her, Ga
3:13; 4:5; 1 Co 6:20; 7:23; cf. 2 P 2:1. The price was the blood of Christ, Ac
20:28; Ep 1:7; Heb 9:12; 1 P 1:18f; Rv 1:5; 5:9. This redemption, begun on
Calvary and guaranteed by the present gift of the Spirit, Ep 1:14; 4:30, will
be complete only at the parousia, Lk 21:28, when deliverance from death is
secured by the resurrection of the body, Rm 8:23.”
4. Rm
7:24 - What a wretched man I am! Who
will rescue me from this body doomed to deathm? Footnote m says “Lit. ‘from the body of this death’. Apostle Paul is concerned with the
body and its component members, Rm 12:4; 1 Co 12:12,14f, that is to say with
the human being as he actually is, a sentient creature, 1 Co 5:3; 2 Co 10:10,
with a sexual life, Rm 4:19; 1 Co 6:16; 7:4; Ep 5:28, because it is in the body
that man lives morally and religiously. The body, though tyrannized by the
flesh, Rm 7:5+, by sin, 1:24; 6:12f; 7:23; 8:13; 1 Co 6:18, by death, Rm 6:12;
8:10, and therefore a ‘body of flesh’. Col 2:11; cf. 1:22, a ‘body of sin’, Rm
6:6, and a ‘body of death’, 7:24, is not however doomed to perish, as Greek
philosophy would have it, but in accordance with the biblical tradition, Ezk
37:10+; 2 M 7:9+, destined to live, Rm 8:13; 2 Co 4:10, through resurrection,
Rm 8:11+. The principle of this renewal is the spirit, 5:5+, which takes the
place of the psyche, 1 Co 15:44+, and transforms the body of the Christian into
the likeness of the risen body of Christ, Ph 3:21. Until this ultimate
deliverance takes place, Rm 8:23, the body of the Christian, provisionally
delivered from the ‘flesh’ by its union with Christ’s death, 6:6, 8:3f, is even
now the home of the Holy Spirit, 1 Co 6:19, who produces in it a new life of
righteousness and holiness, Rm 6:13,19; 12:1; 1 Co 7:34, which is meritorious,
2 Co 5:10, and gives glory to God, 1 Co 6:20; Ph 1:20.”
Homily: To
be able to attain a hundredfold (or hundred
percent - from the Greek word “HEKATONTAPLASION"- its literal
meaning is "a hundred times" (Strong's Concordance) as stated in http://www.awmi.net) harvest means
to combine both the 50% sorrow and 50% joy in the
work of sowing and reaping. As stated in the psalm, the sower goes out weeping,
but they come back singing carrying the sheaves.
A sower must have both sorrow (50%) and joy (50%). He cannot have only
all (100%) joy or happiness without (0%) sorrow, and not also all (100%) sorrow
without (0%) any feeling of joy or happiness. A harvest of thirty (30%), or
sixty (60%), means a deduction, or diminution, in the amount of both sorrow and
joy that a laborer puts to his work of sowing or reaping.
Similarly, a sower of the Word can attain a hundredfold harvest of men
for the kingdom of heaven if he is able to combine both sorrow (50%) and joy (50%)
in his work of preaching the Word.
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