Homily for the 26th Sunday in Ordinary Time (Cycle B)
Based on Mk 9:38-43,47-48
(Gospel), Nm 11:25-29 (First Reading)
and Jm 5:1-6 (Second Reading)
From the Series: “Reflections and Teachings of the Desert”
SCANDAL OF SOCIAL DISCRIMINATION BETWEEN RICH AND POOR
The gospel narrative for this Sunday is Mk 9:38-43,47-48. Verse 38 says: John said to him, “Master, we saw a man who is not one of us casting out
devils in your name, and because he is not one us we tried to stop him.”
Parallel texts are:
1. Lk 9:49-50
- John spoke up, “Master,’ he said‘ we saw a man
casting out devils in your name and because he is not with us we tried to stop
him (v. 49)”But Jesus said to him, “You must not stop him: anyone who is not
against you is for you.” (v. 50).
2. Nb 11:28 -
Then said Joshua, son of Nun, who had served
Moses from his youth, “My Lord Moses, stop them!”
Verse 39 says: But Jesus
said, “You must not stop him; no one who works a miracle in my name likely to
speak evil of me.
Parallel texts are:
1.
Ac 3:16 - And it is the name of Jesus which,
through faith in it, has brought back the strength of this man, whom you see
here and who is well known to you. It is faith in that name that has restored
this man to health, as you can all see.jFootnotej -The
‘name’ according to the ancients, is inseparable from the person and shares his
prerogatives, see Ex. 3:14+. By invoking the name of Jesus, 2:21+, 38+, his
power is stirred to action, 3:6, 4:7, 10:30, 10:43, 16:18, 19:13, LK. 9:49,
10:17, se also Jn. 14:13,14, 15:16, 16:24,26; 20:31. Faith is of course
required if this invocation is to be effective, cf. Ac. 19:13-17, Mt. 8:10+.
2. 1 Co 12:3
- It is for that reason that I want you to understand that on the one hand no
one can be speaking under the influence of the Holy Spirit and say, ‘Curse
Jesus’, and on the other hand, no one can say, ‘Jesus is Lord’ unless he is
under the influence of the Holy Spirit.
Verses40 and 41 say: Anyone who is not against us is
for us. If anyone gives you a cup of water to drink because you belong to
Christ, then, I tell you solemnly, he will most certainly not lose his reward.
Parallel texts are:
1.
Mt 10:42 - If anyone gives so much a cup of cold water to one of these little onesp because he is a disciple, then, I tell you
solemnly, he will most certainly not lose his reward.”Footnote p –says:
“The apostles whom Jesus is sending on
their mission, cf. Mk 9:41 and Mt 18:1-6,10,14.”
2. 1 Co 3:23
- but you belong to Christ,g and Christ to God.Footnote g says
“Cf 1:12; 6:19; 11:3; 2 Cor 10:7; Rm
6:11+, 15+; 8:9; Mk 9:41”.
Verses 42, 43, 47 and 48 say: But
anyone who is an obstacle to bring down one of these little ones who have faithc
would be better thrown into the sea with a great millstone round his neck. And
if your hand causes you to sin, cut it off; It is better for you to enter into
life crippled than to have two hands and go to hell, into the unquenchable fire
that cannot be put outd. And if your eye should cause you to sin,
tear it out; it is better for you to enter into the kingdom of God with one eye
than with two eyes and be thrown into hell, where their worm does not die, nor
their fire go out.Footnote c says“Add ‘in me’”; and Footnote d says“Omitting with the best MSS, v. 44 and 46 (Vulg.), merely repetition of
v. 48”.
Parallel
texts for verse 42 says:
1.
Mt 18:6-9 - But anyone who is an obstacle to
bring down one of these little ones who have faith in me would be better
drowned in the depths of the sea with a great millstone round his neck. Alas
for the world that there should be such obstacles! Obstacles indeed there must
be, but alas for the man who provides them! (v.7). If your hand or your foot
should causeb you to sin, cut it off and throw it away:it is better
for you to enter into lifec crippled or lame, than to have two hands or two feet and be thrown into
eternal fire (v.8) And if your eye should cause you to sin, tear it out and
throw it away;it is better for you to enter into life with one eye, than with
two eyes to be thrown into the hell of fired(v. 9).Footnote bsays
“Lit. ‘a scandal” in the primary sense of
the Greek word (something to trip over, cf. 16:23+) not in the common English
sense of the word. Vv. 8-9 (already cited in 5:29-30) have been inserted into
this passage at the expense of the context and solely because the word
‘scandal’ (seduction of others) in vv. 6-7 has suggested another dictum on
scandal’ (in the sense of obstacles within oneself)”; Footnote c
says “Eternal life”; Footnote dsays
“Hebr. Gehennon,a valley in Jerusalem
once polluted by infant sacrifice, Lv. 18:21+. Later the name was used for the
place of damnation and punishment of the wicked – what we call ‘hell’”.
2. Lk 17:1-2-
He said to his disciples, “Obstacles are sure to come, but alasfor the onewho
provides them! (v. 1).It would be better for him to be thrown into the sea with
a millstone put round his neck that he should lead astray a single one of these
little ones (v.2).
Parallel texts for verse 48 are:
1. Is 66:24- And
on their way out they shall see the corpses of men who have rebelled against me. Their worm will not die,
nor their fire go out ; they will be loathsome to all mankind.
2. Si 7:17 - Be
very humble since the punishment for the godless is fire and worms.
The First Reading for this Sunday is from Nm
11:25-29. Verses 25, 26 and 27 say:
Yahweh came down in the cloud. He spoke with him, but took some of the spirit
that was on him and put it on the seventy elders; when the spirit came on them,
they prophesied; but not again.cTwo men had stayed in the camp; one
was called Eldad and the other Medad. The spirit came down on them, they had
not gone o the tent their names were enrolled among the rest. These began to
prophesy in the camp. The young mand ran to tell Moses. “Look,’ he
said, “Eldad and Medad are prophesying in the camp.”Footnotecsays“The gift was only for a time. Alternative
reading (Vulg.) ‘nor did they cease afterwards’; and Footnote dsays
“Joshua perhaps, cf. Ex 33:11”.
Parallel texts of verse 25 are:
1.
Nm 12:7 - Not
so with my servant Mosesd: he is at home in my house… Footnote d
- Answer to the complaint of v. 2. With the prophetic gift v. 6 (Miriam herself
was a prophetess, Ex 15:20). God contrasts his familiarity with Moses cf. Ex
33:11+ and Ex 33:20+. By way of exception certain others were given a share in
the divine spirit, Nb 11:15. God is to raise up prophets after Moses’ death, Dt
18:15,18+, but Moses will remain the greatest of them all, Dt 34:10, until the
Baptist comes, the forerunner of the new covenant, Mt 11:9-11p.
2.
1 S 10:9-13 - As soon as Saul had turned his
back to leave Samuel, God changed his heartand all these signs were
accomplished that same day (v. 9) From theseg they came toGibeah,
and there was a group of prophets coming to meet him; the spirit of God seized
on him, and he fell into ecstasy in their midst (v. 10). When all who knewhim
previously saw him prophesyingwith the prophets, the people said to each other,
“What has happened to the son of Kish? Is Saul one of the prophets too?” (v. 11)
One of the group retorted, ‘And who is their father?’hAnd this is
the origin of the proverb: “Is Saul one the prophets too?” (v. 12). When Saul’s
ecstasy had passed he went back into the housei (v. 13).Footnote gsays “The original narrative must have described the fulfillment of the first
two signs”; Footnote h says“They
are surprised that a man of Saul’s standing should mix with these enthusiasm,
no doubt of lowly origin”; and Footnote i says ‘into the house’ conj.
3.
1 S 19:20-24 - Saul accordingly sent agents to
capture David; when they sawe the company of prophets prophesying,
and Samuel there as their leader, the spirit of God came on Saul’s agents, and
they too fell into the ecstasy (v. 20). Word of this was brought to Saul and he
sent other agents, and they, too, fell into an ecstasy;Saul then sent a third
group of agents, and they fell into an ecstasy too (v. 21).Saul Among the
Prophets.He then went to Ramah himself and, coming to the well of the threshing
floor on the bare hill,f asked, “Where are Samuel and David?” and
someone answered, ‘Why, they are in the hutsat Ramah.’ (v. 22) He went on from
there to the hutsat Ramah, the spirit of God came upon him too, and he went on
his waysin ecstasy until he came to the hutsat Ramah (v. 23). Hetoo stripped
himself off his clothes and he too fell intoan ecstasy in the presence of
Samuel, and falling down lay there naked all day and night. Hence the saying,
“Is Saul one of the prophets also?”(v. 24).Footnote
e says ‘when they saw’
versions”; and Footnote f says‘of the threshing floor on the bare hill’ according to Greek.
4. 2
K 2:9 - When they had crossed, Elijah said to Elisha, “Make your request. Whatcan Ido for you before I am taken from you?”
Elisha answered, “May I inherit a double portion of your spirit.”dFootnote
d says“The elder son inherited
a double portion of his father’s goods, Dt 21:17. Elisha wants to be
acknowledged as Elijah’s principal spiritual heir - an ambitious request since
the prophetic spirit is not inherited, but
is a gift of God; God, however, indicates that the request is granted by
allowing Elisha to see what is hidden from human eyes, cf. v. 12 and 2 K 6:17;
the ‘sons of the prophets’ see only the human circumstances not the spiritual
reality behind them.”
Verse 28 says: Then said Joshua, the son of Nun, who
had served Moses from his youth, “My Lord Moses, stop them.”
Parallel text for verse 28 is Jos 1:1
that says: When Moses the
servant of Yahweh was dead,a Yahweh spoke to Joshua, son of Nun,bMoses’
adjutant. Footnote asays
“The book is thus represented as the
continuation of Dt and, adopting the style and outlook of Dt. Draws on various
traditions to describe Israel’s entry into the Promised Land and its
establishment there”; and Footnote bsays “On Joshua’s name, his part in the reconnaissance of the Promised Land,
his loyalty, and his appointment as Moses’ successor, cf. Ex 17:9; 24:13;
33:11; Nb 11:28; 13:8,16; 14:5f, 30,38; 27:15-23; Dt 3:21,28;
31:7-8,14,23;34:9. IN the Greek he is called ‘son of Naue’, the result of a
mistake in the earliest Septuagint MSS which read NAYH (Naue) instead of NAYN
(Naun).
Jm 5:1-6”.
Verse 29 says:
Moses
answered him, “Are you jealous on my account? If only the whole people of
Yahweh were prophets; and Yahweh gave
his Spirit to them all!”
Parallel texts
are:
1.
Mk 9:38 - John said to him,
“Master, we saw a man who is not one of us casting out devils in your name, and
because he is not one uswe tried to stop him.”
2.
Ac 2 - When
Pentecost day came round, theya had all met in one room, (v. 1),
when suddenly they heard what sounded like a powerful wind from heaven,b
the noise of which filled the entire house in which they were sitting; (v. 2)
and something appeared to them that seemed like tongues of fire;c
these separated and came to rest on the head of each of each of them. (v. 3)
They were all filled with the Holy Spirit,d and began to speak
foreign languages as the Spirit gave them the gift of speech (v. 4). Now there
were devout mene living in Jerusalem from every nation under heaven,
(v. 5) and at this sound they all assembled, each one bewildered to hear these
men speaking his own languagef (v. 6). They were amazed and
astonished. ‘Surely’ they said ‘ all these men speaking are Galileans? (v. 7)
How does it happen that each of us hears them in his own native language? (v.
8) Parthians, Medes and Elamites; people from Mesopotamia, Judaea and
Cappadocia, Pontus and Asia, (v. 9) Phrygia and Pamphylia, Egypt and the parts
of Libya round Cyrene; as well as visitors from Rome - (v. 10) Jews and
proselytesg alike- Cretans and Arabs; we hear them preaching in our
own language about the marvels of God (v. 11). Everyone was amazed and unable
to explain it, and they asked one another what itall meant (v. 12). Some, however,
laughed it off.‘They have been drinking too much new wine’ they said (v. 13)
Peter’s Speech at Pentecost. Then Peter stood up with the Eleven,hand
addressed them in a loud voice: “Men of Judaea, and all who live in Jerusalem,
make no mistake about this but listen
carefully to what I say (v. 14). These men are not drunk, as you imagine;why,
it is only the third hour of the day (v. 15).iOn the contrary, this
is whatthe prophetspoke of (v. 16): ‘In
the days to come -it is the Lord who speaks- I will pour out my spirit on all
mankind.Their sons and daughters shall prophesy, your young men shall see
visions,your old men shall dream dreams. (v. 17)Even on my slaves, men and women, in those days, I will pour out my spirit (v. 18). I will display portents in heaven
above and signs on earth below (v. 19). The
sun shall be turned to darkness, and the moon to blood, before the great Day of
the Lord dawns.l (v. 20) All
who call on the name of the Lord will be saved.m(v. 21)Men of Israel,
listen to what I am going to say;nJesus 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 (v. 22) This man, who was put into your power
by the deliberate intentiono and foreknowledge of God, you took and
had crucified by men outside the Law.p You killed him (v. 23), but
God raised him to life, freeing him from the pangs of Hades;qfor
it was impossible for him to be held in
its power since (v. 24)as David says of him:r ‘I saw the Lord before me always, for with him at my right hand
nothingcan shake me (v.25) . So my heart was glad and my tongue cried out with
joy ;my body, too, will rest in the hope (v. 26) that you will not abandon my
soul to Hades,nor allow your holy one to experience corruption (v. 27).You have
made known the way of life to me;you will fill me with gladnessthrough your
presence’(v. 28). Brothers, one can deny that the patriarch David is dead
and buried: his tomb is still with us (v.29)But since he was a prophet, and
knew that God had swornhim an oath that to make one of his descendants succeed
him on his throne (v. 30), what he foresaw and spoke about was the resurrection
of the Christ: he is the one who was not abandoned to Hades,and whose body did not
experience corruption (v. 31)God raised this man Jesus to life; and all of us
are witnesses to this (v.32). Now raised to the heights by
God’s right hand,she has received from the Father the Holy Spirit,
who was promised, t and what you see and hear is the outpouring of
the Spirit (v.33). For David himself never went up to heaven;uand
yet these words are his:‘The Lord said to
my Lord: “Sit at my right hand(v. 34)until
I make your enemies a footstool for you.”’(v. 35) For this reason the whole
House of Israel can be certain that God has made this Jesus whom you crucified
both Lord and Christ.v(v. 36).Hearing this, they were cut to the
heart, and saidto Peter and the
apostles, “What are we to do,
brothers?” (v. 37)You must repent, w Peter answered
‘and everyone of you must be baptized in the name of Jesus Christ x
for the forgiveness of your sins, and
you will receive the gift of the Holy Spirit. (v. 38)Thepromiseythat
was made is for you and to your children and for all those who are far away,zfor
whom the Lord our God will callto himself (v. 39)’.He spoke to themaa
for a long time using many arguments,
and he urged them, ‘Save yourselves from this perverse generation’ (v. 40)They
were convinced by his arguments, and they accepted what he said and were baptized.
That every day about three thousand were added to their number bb(v.
41). The early Christian communitycc These remained faithful to the
teaching of the apostles,dd to the brotherhood,ee to the
breaking of breadff and to the prayers.gg(v. 42). The
many miracles and signs worked through the apostles made a deep impression on
everyone.hh (v. 43) The faithful all lived together and owned
everything in common; (v. 44) they sold their goods and possessions and shared
out the proceeds among themselves according to what each needed (v. 45). They
went as a body to the Temple every day but met in their houses for the breaking
of bread; they shared their food gladlyii and generously; (v. 46)
they praised Godjj and were looked up to by everyone. Day by day the
Lord added to their community those destined to be saved.kkFootnote
a - Not the hundred and twenty, 1:15-26, but the group mentioned in
1:13-14; Footnote b - The Spirit is like the wind, and the same word
is used for both ‘spirit’ and ‘breath’; Footnote c - The shape of
the flames (Is. 5:24; cf. Is 6:6-7) is here associated with the gift of
tongues; Footnote d - One element, vv. 4.11,13, of the Pentecost
Miracle is the gift of glossolalia common in the early Church: see 10:46, 11:15
19:6, 1 Co. 12-14; cf. Mk 16:17, cf early prophecy in Israel, Nb. 11:25-59, 1S.
10:5-6,10-13, 19:20-24, ik.22:10,cf. the promise of Joel, 3:1-5, quoted by
Peter, vv. 17f.; Footnote e - ‘devout men’ Sin. Western Text
‘ Now the Jews who were living in Jerusalem were men of every nation under
heaven’. The other texts have both
‘devout men’ and ‘Jews’; Footnote f- A second characteristic
of the Pentecost miracle: the apostles speak a universal language; the unity
lost at Babel is restored. This symbolizes and anticipates the apostles’
worldwide mission.; Footnote g - Pagan converts to Judaism who
joined the chosen race by being circumcised. These proselytes are not the same
as the God-fearers, 10:2+, who admire the Jewish religion and attend the
synagogue but do not accept circumcision or the ritual prescribed by the Law.
Jews and proselytes are not here additional classes of people: the terms
qualify the nations just enumerated.; Footnote h - Peter speaks as
head of the apostolic body and occupies a leading position, cf. 1:15; 2:17;3:4,6,12;
4:8,13; 5:3,8,9,15,29; cf. 10-11. See Mt 16:19+.; Footnote i - About
9 a.m.; Footnote j - Add ‘Joel’. Vv. 17-21 quoted as in Western
Text; Alexandrian Text favors the LXX.; Footnote k - The messianic
age. ; Footnote l-The day of the Lord’s coming in glory, the ‘day of
Yahweh’, Am 5:18+. In Christian preaching, this ‘day’ is that of Christ’s
return, Mt 24:1+. ; Footnote m - The Christians style themselves
‘those who invoke on the name of the Lord’, 9:14,21; 22:16; 1 Co 1:2; 2 Tm
2:22; the title ‘Lord’ no longer indicates Yahweh but Jesus, cf. Ph 2:11; Ac
3:16. On Judgment day people will be received or rejected according as they
have or have not invoked this name, i.e. acknowledged Jesus as Lord; see Ac
4:12 and Rm 10:9.; Footnote n – 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; Footnote o- The OT prophecies demonstrate
this divine plan: Ac 3:18; 4:28; 13:29; cf. 8:32-35; 9:22; 10:43; 17:2-3;
18:5,28; 26:22-23,27; 28:23; Lk 18:31+; 22:22; 24:25-27,44.; Footnote p-
In this case, the Romans. The primitive kerygma accused the Jews is the same
way, and confronted them with that act of God whish raised up Jesus, 2:32,36;
3:13-17; 4:10; 5:30-31; 7:52; 10:39-40; 13:27-30; 17:31; Mt. 16:18+.; Footnote q
- ‘of Hades’ Western Text; ‘of death’ Text. Rec. Cf vv. 27 and 31. ‘Hades’ in
LXX is sheol, Nb 16:33+; Mt 16:18+.;
Footnote r - Quoted according to LXX. In the Hebr. text the psalmist
prays only for deliverance from imminent death ‘You will not allow your
faithful one to see the pit.’ Hence the argument presupposes the Greek version
which, by translating ‘pit’ (=grave) as ‘corruption’, introduces a new idea.;
Footnote s- Words borrowed
from Ps. 118 (v. 16 LXX ‘ The right hand of the Lord has raised me up’) used in
their preaching by the apostles who took it to be messianic: Ac. 4:11, 1 P.
2:7, Mt. 21:9p,42, 23:39, LK. 13:35 ,
Jn. 12:13, Heb. 13:6. But it is possible to translate “Having been raised up to
the right hand of God and to see in this an introduction to the quotation (v.
34) of Ps. 110), which is another theme of apostolic preaching: Mt. 22:44p.,
26:64p., Mk. 16:19, Ac. 7:55,56, Rm. 8:34, 1 Co. 15: 25, Ep. 1:20, Col. 3:3,
Heb. 1:3,33, 8:1, 10:12, 12:2, 1 P. 3:22.; Footnote t – According to
the prophets, the gift of the Spirit would characterize the messianic era, Ex. 36:27+. Peter explains
the miracle his bearers have witnessed as the ‘pouring out’ of this spirit,
foretold in Jl 3:1-2 by the risen Christ.; Footnote u – The argument
is, apparently, that David lies in his tomb and therefore did not ascend into
heaven; hence God’s summons was addressed not to him but to the one who came
out from the tomb. A variant reading ‘for he himself says’. In place of ‘and
yet these words are his’ (i.e. it was said by, not to him), reduces the
argument to that of Mt 22:43-45.; Footnote v- Conclusion of the
argument from scripture. It is by his resurrection that Jesus has been
constituted the ‘Lord’ of whom Ps 110 speaks, and the ‘Messiah” (Christ) to
whom Ps 16 refers. From Ps. 2:7 (Son of God), Ac 13:33+; Heb. 1:5; 5:5; Rom.
1:4+ develop a similar argument. Cf. also Ac 5:31 (leader and savior); 10:42
and Rom 14:9 (Judge and Lord of the living and dead); Ph. 2:9-11 (glorified
Lord).; Footnote x – 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.; Footnote y- The promise is addressed primarily to the
Jews, 3:25-26; 13:46; Rm 9:4.; Footnote z - i.e. the pagans,
alluding to Is 57:19 quoted and explained in Ep 2:13-17; cf. also Ac 22:21.;
Footnote aa – Or ‘he bore witness’, cf. 8:25; 28:23.; Footnote bb
- Luke repeatedly and deliberately notes the Church’s numerical growth. v. 47,
4:4, 5:14 , 6:1,7; 9:31+, 11:21 ,24 16:5, cf. 12:24 , 13:48-49, 19:20 .; Footnote cc- Cf
this passage with 4:32-35 and 5:12-16. These three composite editorial
‘summaries’ paint similar pictures of life in the first Christian community.;
Footnote dd- Not the proclamation of the Good News to non-Christians
, cf. 15:35, but instructions for the newly converted in which the scriptures were explained in
light of the Christian event.; Footnote ee- What constitutes this
‘brotherhood’ or ‘fellowship’ is a united purpose, cf. Ga. 2:9; Phm 6; 1 Jn
1:3,6,7; and a care for the poorer members to the extent of holding all goods
in common, cf. Rom 15:26; 2 Co. 8:4; 9:13; Ph 1:5+. In a word: charity.;
Footnote ff- See v. 46; 20:7,11; 27:35; Lk. 24:30,35. In itself the
phrase suggests a Jewish meal at which the one who presides pronounces a
blessing before dividing the bread. For Christians, however, it implies the eucharistic ceremony, 1 Co.
10:16; 11:24; Lk. 22:19p; 22:35+. This, v. 46, was celebrated not in the temple
but in private houses; an ordinary meal would accompany it, cf. 1 Co. 11:20-34.;
Footnote gg- Prayers in common, with the apostles presiding, 6:4;
4:24-30, is one example, Cf. 1:14,24; 12:5. There are many examples in Ac of
the constant prayer Jesus recommended (Mt. 6:5) and practiced (Mt. 14:23+).
There is the prayer in common presided over by the apostles (1:14; 4:24-30;
6:4) with the breaking of the bread as the central ceremony (2:42,46; 20:7,11);
the prayer for special occasions like the election and ordination to office in
the Church (1:24; 6:6; 13:3; 14:23 - accompani4ed in the last two cases by
fasting); the confirmation of the Samaritans (8:15); the prayer in time of
persecution (4:24-30; 12:5,12). There are also individual prayers: that of
Stephen for himself and his persecutors (7:59-60), the prayer of Paul after his
vision (9:5), of Peter and Paul before they work miracles (9:40; 28:8), of
Peter when God sends him to Cornelius (10:9; 11:5) who is himself a man of
prayer (10:2,4,30-31), of Paul and Silas in prison (16:25), of Paul when he
bids farewell at Miletus (2:36) and at Tyre. In most of these cases the prayer
is a petition (see also the petition for forgiveness in 8:22-240, but there is
also the prayer of praise (16:25) and thanksgiving (28:15). Prayer is evidence
of faith: ‘to invoke the name of Jesus Christ’ is the mark of a Christian
(2:21,38; 9:14,21; 22:16).; Footnote hh- Add. ‘in Jerusalem and upon
all there was great fear’.; Footnote ii-
Joy is the sequel of faith:8:8.9; 4:21; 13:48,52; 16:34; cf. 5:41; Lk. 1:14+;
Rm. 15:13; Footnote jj- Cf. 3:8,9; 4:21; 13:48; 21:20; Lk. 2:20+.;
Footnote kk- When judgment comes, the members of the Christian
community are assured of salvation, 2:21+, cf. 13:48 and Apostle Paul’s
letters. The Church is thus identified with ‘the remnant of Israel’, Is. 4:3+.
Cf. Rom. 9:27.
3.
1 Co 14:5 - While I should like you all to have the gift of
tongues, I would much rather you could prophesy, since the man who prophesies
is greater importance than man with the gift of tongues, unless of course the
latter offers aninterpretation so that the church may getsome benefit.
The
Second Reading is taken from Jm 5:1-6. Verse 1 says: An
answer for the rich. Start crying, weep for the miseries that are coming to you. Parallel
text is Lk 6:24 that says: But alas for you who are rich, you are having
your consolation now.
Verse 2 says: Your wealth is all rotting, your clothes are
all eaten up by moth.
Parallel texts
are:
1.
Si 29:10-12 - Better let your silver go on
brother or relative or friend, do not let it go to waste, rusting under a stone
(v. 10) Invest your treasure as Most High orders, and you will find it more
profitable than the gold (v. 11)Deposit generosity in your storerooms, and it
will release you from every misfortune.
2.
Mt 6:19-21
-“Do not store up treasuresfor yourselves on earth, where moth and
woodworms destroy them, and thieves can break in and steal (v. 19) But store up
treasures for yourselves in heaven, where neither moth nor woodworms destroy
them and thieves cannot break in and steal (v.20) For where your treasure is,
there will your heart be also (v. 21).
Verse 3
says: All your gold and your silver are
corroded away, and thesame corrosion will be your own sentence and eat into
your body. It was a burning fire thatyou stored up as your treasure for the
last daysa.Footnote a - Eschatologically the
misfortunes of the rich will be apparent only at the Judgment, 5:7-9. We
however are already living in the last days, cf. 2 Co 6:2+.
Parallel
texts are:
1.
Pr 16:27 - A scoundrel digs deep for
mischief-making, on his lips is a fire that scorches.
2.
Pr 11:4,28 - In the day of wrath riches will be
of no advantage, but virtuous conduct delivers from death. (v. 4) He who
trustsin riches will have his fall, the
virtuous will flourish like the leaves
(v. 28).
Verse 4
says: Laborers mowed your fields, and
you cheated them - listen to the wages that you kept back, calling out; realize
that the cries of the reapers have reached the ears of the Lord of hosts.
Parallel
texts are:
1.
You must not exploit or rob your neighbor. You
must not keep back the laborer’s wage until next morning.
2.
You are not to exploit the hired servant who is
poor and destitute, whether he is one of your brothers or a stranger who lives
in your towns (v. 14)You must pay him his wages on each day, not allowing the
sun to set before you do, for he is poor and is anxious for it; otherwise he
may appeal to Yahweh against you, and it would be a sin for you.
3.
If you will be harsh with them, they will surely
cry out to me, and be sure I shall hear their cry.
Verses
5 and 6 say: On earth, you have had a
life of comfort and luxury; in the time of slaughterb you went on eating to your heart’s content.
It was you who condemned the innocent and killed them; they offered you no
resistance.Footnoteb says “not a reference to judgment day, but to the extreme violence to which
once the innocent had been subjected, v. 6, while the rich were living at ease,
v. 5.”
Parallel
text is Ws 2:10-20 which says: As for
the virtuous man who is poor,e let us oppress him; let us not spare
the widow, nor respect old age, for white-haired with many yearsf (v.
10). Let our strength be the yardstick of virtue; since weakness argues its
futility (v. 11) Let us lie in wait for the virtuous man, since he annoys usg;
and opposes our way of life, reproaches us for breaches of the law and accuses
us of playing false to our upbringing (v. 12) He claims to have knowledge of
Godh and calls himself a son of the LORD. 14 Before us he stands a
reproof to our way of thinking,the very sight of him weighs our spirits down
(v. 14); his way of life is not like of other men’s, the paths he treads are
unfamiliari (v. 15), In his opinion we are counterfeit; he holds aloof from our doings as though from
filth; he proclaims the final end of the virtuous as happyj and
boasts of having God for his Father(v.16).Let us see if what he says is true,
let us observe what kind of end he himself will have.k (v. 17) If
the virtuous man is the God’s son, God will take his part and rescue him from
the clutches of his enemies (v. 18).Let us test him with cruelty and torture,
and thus this gentleness of his and put his endurance to the proof (v. 19). Let
us condemn him to a shameful death since he will be looked after - we have his
word for itl (v. 20).”Footnote esays“Sarcasm: the ‘virtuous man’ (the faithful
Jew) is ‘poor’ despite the promises of scripture. Ps 37:25; 11:2-3; Tb 4:21; Pr
3:9-10; 12:21, etc.; Footnote f - The very persons whom scripture
bids us respect and defend; Footnote g says “Literary influence of Is. 3:10 (LXX).;
Footnote h - Boast of the faithful Jew, cf. Rm 2:17-20.”;
Footnote i - Echo of the opinion of the ancient world on the Jewish
people as separated from the rest of mankind by their beliefs and behavior.;
Footnote j says “Possibly alluding to the story of Job.
42:12-15, cf. Jm 5:11. On the early reward of the virtuous, see Introduction to
Wisdom Books.”; Footnote k says “Vulg. ‘Let us observe what happens to him, and we shall know what sort
of end he himself will have’.; Footnote l says“i.e. the loyal Alexandrian Jews derided and
persecuted by renegades and their pagan allies. In this passage Christian
tradition sees a foreshadowing of the Passion of Christ, the essentially
Virtuous, and the target for the hatred of sinners, Heb 12:3, cf. Mt 27:43.”
We often
think of scandal as the many kinds of scandal that beset our society, like the political,
academic, corporate, diplomatic, royal, journalistic or sexual scandals that we
hear of in our everyday life that very often happen to the rich, the famous and
not so famous people. But we have never thought that the social discrepancy or
discrimination between the rich and the poor people could be in itself a source
of great scandal to people, especially when they happen to our church members
themselves.
Just like
the attitude of the rich church members that the Apostle James was trying to
point out in today’s Second Reading. This apostle was so scandalized that the
rich members of the early Christian church could behave and conduct themselves
that way towards their poorer fellow church members.
Take a look again of what Apostle James was saying
in today’s Second Reading (a continuation of James 4:13-17). He said:
“An
answer for the rich. Start crying, weep for the miseries that are coming to
you. Your wealth is all rotting, your clothes are all eaten up by moth. All
your gold and your silver are corroded away, and the same corrosion will be
your own sentence and eat into your body. It was a burning fire that you stored
up as your treasure for the last days. Laborers mowed your fields, and you
cheated them - listen to the wages that you kept back, calling out; realize
that the cries of the reapers have reached the ears of the Lord of hosts. On
earth, you have had a life of comfort and luxury; in the time of slaughter you went
on eating to your heart’s content. It was you who condemned the innocent and
killed them; they offered you no resistance” (Jm 5:1-6).
These
words are very serious allegations coming from a true apostle of Jesus Christ,
especially because he was addressing his letter to all Christians. He may have
already observed such an attitude of rich people among the members of the very
early Christian church that he could write such words of warning for the rich
and self-confident members of his church.
This
attitude of the rich and self-confident members of the Christian church, those
who lived before during Apostle James’ and our time today, is what Jesus Christ
was driving out when he pointed out who was the greatest in the kingdom of
heaven in last Sunday’s, and even today’s Sunday’s gospel.
In last
Sunday’s gospel, Jesus Christ said that the attitude of little children who
demonstrated utter dependence, trust and humility to their elders were the very
qualities needed by those who were candidates for the heavenly kingdom. Towards
the end of that gospel, in verse 35, we heard: “So he … called the Twelve to them and said, ‘If anyone wants to be
first, he must make himself last of all and servant of all.’” (Mk 9:35).
The
lesson of this Sunday’s gospel was indeed a continuation of that last Sunday’s
gospel. In today’s gospel we heard Jesus Christ saying:
“But Jesus said, “You must not stop him; no one who works a miracle in
my name likely to speak evil of me. Anyone who is not against us is for us. If
anyone gives you a cup of water to drink because you belong to Christ, then, I
tell you solemnly, he will most certainly not lose his reward. But anyone who
is an obstacle to bring down one of these little ones who have faith would be
better thrown into the sea with a great millstone round his neck. And if your
hand causes you to sin, cut it off; It is better for you to enter into life
crippled than to have two hands and go to hell, into the unquenchable fire that
cannot be put out. And if your eye should cause you to sin, tear it out; it is
better for you to enter into the kingdom of God with one eye than with two eyes
and be thrown into hell, where their worm does not die, nor their fire go out”
(Mk 9:39-43, 47-48).
The word ‘obstacle’
in the above scripture very well refers to scandal, because the meaning of
scandal is an obstacle, as the article about “Scandal” from Wikipedia points
out. The article said: “Scandal… from the Greek σκάνδαλον (skandalon), a trap or stumbling-block, the
metaphor is that wrong conduct can impede or "trip" people's trust or
faith.”
And scandal, according to the same article, means: a widely publicized allegation or set of allegations, that damages (or
tries to damage) the reputation of an institution, individual or creed. A
scandal may be based on true or false allegations or a mixture of both.”
Now, if we
apply this Sunday’s scripture to the lesson that Apostle James in this Sunday’s
second reading was driving at, we get the over-all message that the wrong
conduct and treatment that the rich Christian members were showing and doing to
their poorer fellow church members during the early Christian church were
indeed causing a great scandal, first to Apostle James himself and, secondly,
to the others, particularly the non-Christians.
What could
indeed scandalize the world when the followers of Jesus Christi, the so-called
christians, could do such a thing as
did the rich people in Apostle James’s letter. We told you in last Sunday’s
homily that “If in the world you become great by putting yourself forward to be
recognized, clawing your way to the top while pushing others down, being
arrogant and self-focused – in the kingdom you become great by lowering
yourself and being the last of all. If being great in the world means being
served by others – in the kingdom being great means serving others” (William Higgins at http://williamshiggins.wordpress.com). Last
Sunday’s scripture also said: ‘If anyone
wants to be first, he must make himself last of all and servant of all’ (Mk
9:35).
Therefore,
the christians are now told: turn back from what you are doing and repent
yourselves, despise the world, including its riches and wealth, be like the little
children who are always trusting, humble, meek and utterly dependent to their
parents for all the things they need in life, and you will be the greatest in
the kingdom of heaven; and to the rich people, stop scandalizing the poor
people who are not as wealthy, powerful, and self-assured as you are due to
your conduct and treatment of them, because if you do not learn to be the last
in this life then you will not be first in the next life. Otherwise, the
treatment that you rich people treat the poor people now is the same treatment
that will be given to you later on, that is, you will be cut-off from the body
of christians, just as what this Sunday’s scripture told us to do to those
members who cause an obstacle to others to full into sin. In fact, according to
Apostle James in his letter, the conduct of rich church members towards the
poorer fellow church members is the main cause of disunity among Christians
because the poor are practically being cut-off from the church by their
scandalous attitude and conduct.
This
conduct and attitude of the rich people who treat like scum and cut-off their
poorer fellow members from the church has already been recorded earlier in the
book of Wisdom when it said about what the rich people were telling themselves:
“As
for the virtuous man who is poor,e let us oppress him; let us not
spare the widow, nor respect old age, white-haired with many yearsf (v.
10). Let our strength be the yardstick of virtue; since weakness argues its
futility (v. 11) Let us lie in wait for the virtuous man, since he annoys usg;
and opposes our way of life, reproaches us for breaches of the law and accuses
us of playing false to our upbringing (v. 12) He claims to have knowledge of
Godh and calls himself a son of the LORD. 14 Before us he stands a
reproof to our way of thinking, the very sight of him weighs our spirits down
(v. 14); his way of life is not like of other men’s, the paths he treads are
unfamiliari (v. 15), In his opinion we are counterfeit; he holds aloof from our doings as though from
filth; he proclaims the final end of the virtuous as happyj and
boasts of having God for his Father(v.16).Let us see if what he says is true,
let us observe what kind of end he himself will have.k (v. 17) If
the virtuous man is the God’s son, God will take his part and rescue him from the
clutches of his enemies (v. 18).Let us test him with cruelty and torture, and
thus this gentleness of his and put his endurance to the proof (v. 19). Let us
condemn him to a shameful death since he will be looked after - we have his
word for itl (Ws 2:10-20)”.
There, we have it from the very words
of scripture itself, that the very cause of disunity among christians is the
wrong attitude, conduct and treatment that the richer members show to their
poorer fellow church members that puts to naught the teaching of Jesus Christ about
loving one another to the point of sacrificing one’s self, which continues to scandalize
the world, especially the non-christian world. Indeed, the great cause of
scandal that Jesus Christ and the whole holy scripture talk about is the social
discrimination and mutual disgust that naturally occurs between the rich and
the poor members of the human, including the so-called “christian”, society.
