MAMMON OR GOD? (25th Sunday in Ordinary Time (Cycle C)

Homily for the 25^thSunday in Ordinary Time (Cycle C)

Based on Lk 16:1-13(Gospel), Am 8:4-7(First Reading) and  1 Tm 2:1-8(Second Reading)

From the Series: “Reflections and Teachings of the Desert”

MAMMON OR GOD?

“You cannot be the slave both of God and of money” (Lk 16:13)

The Gospel for this 25^th Sunday in Ordinary Time (Cycle C) is Lk 16:1-13. Verse 1 says: ^aHe also said to his disciples, ‘There was a rich man and he had a steward who was denounced to him for being wasteful with his property. Footnote  ^a says “This chapter is a compilation of two parables and several logia of Jesus on the right and wrong use of money. Vv. 16,16,18 each with a different theme, interrupt the literary scheme of the chapter”.

Verses 2, 3, 4, 5, 7 and 8 say: He called for the man and said, ‘What is this I hear about you? Draw me up an account of your stewardship because you are not to be my steward any longer.’ Then the steward said to himself, “Now that my master is taking his stewardship from me, what am I to do? Dig? I am not strong enough. Go begging? I should be too ashamed. Ah, I know what I will do to make sure that when I am dismissed from office there will be some to welcome me into their homes.” ‘Then he called his master’s debtors one by one. To the first he said, “How much do you owe my master?’ ‘One hundred measures of oil’ was the reply. The steward said, “Here, take your bond; sit down straight away and write fifty’. To another he said, “And you, sir, how much do you owe?” One hundred measures of wheat” was the reply. The steward said, “Here, take your bond and write eighty”. The master praised the dishonest steward for his astuteness.^b For the children of this world are more astute in dealing with their own kind than the children of light. Footnote  ^b says “The steward is commended not for his roguery but for his adroitness in an awkward situation.”

Parallel text of verse 8 is Jn 8:12 that says: When Jesus spoke to the people again, he said: ‘I am the light of the world; anyone who follows me will not be walking in the dark; he will have the light of life’.

Verse 9 says: And so I tell you this: use money, tainted as it is,^c to win you friends, and thus make sure that when it fails you, they will welcome you into the tents of eternity. Footnote ^c says “Money is here called ‘tainted’ not only because its owner is here presumed to have gained it dishonestly but because great wealth is rarely acquired without some sharp practice”.

Parallel texts are:

1.       Lk 12:33 - On almsgiving^d Sell you possessions and give alms. Get yourselves purses that do not wear out, treasure that will not fail you, in heaven where no thief can reach it and no moth destroy it. Footnote  ^d says “That riches are a danger and should be given away in alms is characteristic teaching of Lk: cf. 3:11; 6:30; 7:5; 11:41; 12:33-34; 14:14; 16:9; 18:22; 19:8; Ac 9:36; Ac 10:2,4,31.”

2.       Si 29:12 - Deposit generosity on your storerooms and it will release you from every misfortune.

Verses 10, 11, and 12 say: The man who can be trusted in little things can be trusted in great; the man who is dishonest in little things will be dishonest in great. If then you cannot be trusted with money, that tainted thing, who will trust you with genuine riches? And if you cannot be trusted with what is not yours,^d who will give you what is your very own?^e Footnote  ^d says “Lit. ‘what is outside’ i.e. wealth, which is something external to man”; Footnote ^e says “‘your very own’; var. ‘our very own’. Jesus is speaking of the most intimate possession a man can have; these are spiritual”.

Parallel texts of verse 10 are:

1.       Lk 19:17  - ‘Well done, my good servant!” he replied “Since you have proved yourself faithful in a very small thing, you shall have the government of ten cities.”

2.       Mt 25:21 - His master said to him,“Well done, good and faithful servant;  you have shown you can be faithful in small thing, I will entrust you with greater; come and join in your master’s happiness”.^d Footnote ^d says “The happiness of the heavenly banquet, Mt 8:11+. ‘I will trust you with greater things’ implies an active sharing with Christ in his reign”.

Verse 13 says: No servant can be the slave of two masters: he will either hate the first and love the second, or treat the first with respect and the second with scorn. You cannot be the slave both of God and of money.

Parallel text for verse 13 is  Mt 6:24 that says: No one can be the slave of two masters: he will either hate the first and love the second, or treat the first with respect and the second with scorn. You cannot be the salve both of God and of money.

The First Reading for today is from Am 8:4-7. Verses 4 and 5 say: Listen to this, you who trample on^f the needy and try to suppress the poor people of the country, you who say, ‘When will the New Moon be over^g so that we can sell our corn, and Sabbath, so that we can market our wheat? Then by lowering the bushel, raising the shekel, by swindling and tampering with the scales. Footnote ^f says “‘trample on’ corr.”; and Footnote ^g says “The New Moon, Lv 23:24+, like the Sabbath, halted business”.

Parallel texts are:

1.       Lv 19:35  - “Your legal verdicts, your measures – length, weight and capacity – must all be just.

2.       Dt 25: 13-16 - You are not to keep two different weights in your bag, one heavy, one light (v. 13). You are not to keep two different measures in your house, one large, one small (v. 14). You must keep one weight, full and accurate, so that you may have a long life in the land that Yahweh your God is giving you (v. 15). For anyone who does things of this kind and acts dishonestly is detestable to Yahweh your God (v. 16).

3.       Pr 11:1 - A false balance is abhorrent to Yahweh, a just weight is pleasing to him.

4.       Ho 12:8 - Canaan^k holds fraudulent scales in his hands, to defraud^l is his delight. Footnote ^k says “‘Canaanite’ was a usual term for a merchant. Here ‘Canaan’ is used pejoratively of Israel, infected by the spirit of commercialism characteristic of the people who he has supplanted.”; and Footnote ^l says “‘to defraud’ corr.; ‘to oppress’ Hebr.”

Verse 6 says: we can buy up the poor for money, and the needy for a pair of sandals, and get a price even for the sweepings of the wheat.’

Parallel text is Am 2:6 that says: Yahweh says this: For the three crimes, the four crimes, of Israel I have made my decree and will not relent: because they have sold the virtuous man for silver and the poor man for a pair of sandals^e. Footnote ^e says “The prophets often protest against legal corruption: Am 5:7; 6:12; Is 1:23; Mi 3:1-3, 9-11; 7:1-3; etc.”

Verse 7 says: Yahweh swears it by the pride of Jacob,^h ‘Never will I forget a single thing you have done.’ Footnote ^h says “The ‘pride of Jacob’ may either be an epithet of Yahweh, 1 S 15:29; or, as in 6:8, the arrogance of Israel, fir matter for oath since it is so constant; or perhaps Palestine, land of Yahweh, Ps 47:4.”

The Second Reading is from 1 Tm 2:1-8. Verse 1 says: My advise is^a that, first of all, there should be prayers offered for everyone – petitions, intercessions and thanksgiving. Footnote ^a says “‘My advice is’; var. ‘Advise’.”  

Parallel text is Ba 1:11 that says: Pray for the long life of Nebuchadnezzar king of Babylon, and his son Belshazzar, and that their days on earth  endure as the heavens…

Verse 2 says: And especially for kings and others in authority,^b so that we may be able to live religious and reverent lives in peace and quiet. Footnote ^b says “Nero was emperor when this was written: the end of the verse probably reflects Paul’s apprehensions about what the future would bring. On Paul’s political loyalty, cf. Rm 13:1-7.”

Parallel texts are:

1.       Rm 13:1-7 - You must obey all governing authorities. Since all government comes from God, the civil authorities were appointed by God (v. 1), and so anyone who resists authority is rebelling against God’s decision, and such an act is bound to be punished (v. 2). Good behavior is not afraid of magistrates; only criminals have anything to fear. If you want to live without being afraid of authority, you must live honestly and authority may even honor you (v. 3). The state is there to serve God for your benefit. If you break the law, however, you may well have fear: the bearing of the sword has its significance. The authorities are there to serve God: they carry out God’s revenge by punishing wrongdoers (v. 4). You must obey, therefore, not only because you are afraid of being punished,^b but also for conscience’ sake (v. 5). This is also the reason why you must pay taxes, since all government officials are God’s officers. They serve God by collecting taxes (v. 6).  Pay every government official what he has a right to ask – whether it be direct tax or indirect, fear or honor. Footnote ^a says “Paul here enunciates the principle that all authority, supposing it lawful and for the common good, derives from God. Hence the Christian religion, like its morality, 12:1, enters into civil life also, 13:1-7. Paul does not contradict this even after the first persecution”; Footnote ^bsays “Lit. ‘not only on account of anger’.”

2.       Tt 3:1 - Remind them that it is their duty to be obedient to the officials and representatives of the government; to be ready to do good at every opportunity…

Verses 3 and 4 say: To do this is right, and will please God our savior; He wants everyone to be saved^c and reach full knowledge of the truth. Footnote ^c says “This is a statement of enormous theological implications, and it provides the correct interpretation of some passages in the letter to the Christians at Rome, cf. Rm 9:18,21”.

Parallel text of verse 3 is 1 Tm 1:1 that says: From Paul, apostle of Christ Jesus appointed by command^a of God our savior^b and of Christ Jesus our hope… Footnote ^a says “Var. ‘the promise’”; and Footnote ^b says “Paul hardly ever uses the title ‘savior’ in his other letters, Ep 5:23; Ph 3:20, but in the Pastoral Letters he makes use of it both when referring to the Father, 1 Tm 2:3; 4:10; Tt 1:3; 2:10; 3:4, and when referring to Christ, 2 Tm 1:10; Tt 1:4”.

Verse 5 says: For there is only one God, and there is only one mediator between God and mankind, himself a man, Christ Jesus.

Parallel texts are:

1.       Ezk 18:23 - What! Am I likely to take pleasure in the death of a wicked man—it is the Lord Yahweh who speaks - not prefer to see to see him renounce his wickedness and live?

2.       Jn 8:32 - …you will learn the truth and the truth will make you free.’

3.       2 Tm 3:7 - In the attempt to educate themselves, but can never come to the knowledge of the truth.

Verse 6 says: Who sacrificed himself as a ransom for them all. He is the evidence of this, sent at the appointed time,^d and… Footnote ^d says “Cf 6:13. By his willingness to die for the whole human race Christ showed the human race that God wanted everybody to be saved. He was the Father’s ‘witness’ all through his life, but never so supremely as at the moment of his execution. (The Greek word for ‘witness’ is the same as for ‘martyr’.)”

Parallel texts are:

1.       Heb 8:6 - We have seen that he has been given a ministry of a higher order, and to the same degree it is a better covenant of which he is the mediator,^b founded on better promises.. Footnote ^b says “Technically, Christ is the one and only true mediator: he is the true man and true God. Col. 2:9, and so the one and only intermediary, Rm 5:15-19, 1 Tm 2:5; cf. 1 Co 3:22-23, 11:3, between God and the human  race. He unites them and reconciles them,2 Co. 5:14-20. Through him come grace Jn 1:16-17; Ep 1:7; and complete revelation, Heb. 1:1-2. In heaven he continues to intercede for those who are faithful to him, 7:25+.”

2.       1 Tm 6:13 - Now, before God the source of all life and before Jesus Christ, who spoke up as a witness for the truth in front of Pontius Pilate,^e I put to you the duty… Footnote

3.       Mt 20:28p - …just as the Son of Man came not to be served but to serve, and to give his life as a ransom^g for many.^h’ Footnote  ^g says “By sin man incurs, as a debt to the divine justice, the punishment of death demanded by the Law, cf. 1 Co. 15:56; 2 Co. 3:7,9; Ga. 3:13; Rm. 8:3-4, with notes. To ransom them from this slavery of sin and death, Rm. 3:24+. Christ is to pay the ransom and discharge the debt with the price of his blood, 1 Co. 6:20; 7:23; Ga. 3:13; 4:5, with notes, By thus dying in place of the guilty, he fulfills the prophesied function of the ‘servant of Yahweh’ (Is. 53). The Hebr. word translated ‘many’, Is. 53:11f, contrast the enormous crowd of the redeemed with the one Redeemer: it does not imply that the number of redeemed is limited, Rm. 5:6-21. Cf. Mt. 26:28+”;  Footnote ^h says “At this point some authorities insert the following passage, derived probably from some apocryphal gospel ‘But as for you, from littleness you seek to grow great and from greatness you make yourselves small. When you are invited to a banquet do not take one of the places of honor, because someone more important than you may arrive and then the steward will have to say, “Move down lower”, and you would be covered with confusion. Take the lowest place, and then if someone less important than you comes in, the steward will say to you, “Move up higher”, and that will be to your advantage.’ Cf. Lk. 14:8-10”.

4.       2 Co 5:15 -…and the reason he died for all was so that living men should live no longer for themselves, but for him who died and was raised to life for them.

5.       Ga 1:4…who in order to rescue us from this present wicked world^b sacrificed himself for our sins, in accordance with the will of God our Father… Footnote ^b says “The present world as opposed to the ‘world to come’ of the messianic era. It coincides with the rule of Satan, Ac 26:18, ‘god od this world’, 2 Co 4:4, cfEp 2:2; Jn 12:31, and with the rule of sin and law, Ga 3:19. By dying and rising Christ has freed us from these forces and made us members of his kingdom, of God’s kingdom, Rm 14:17; Col 1:13; Ep 5:5, though he will not be completely freed till we also rise from the dead at the parousia, cf. Rm 5-8”.

6.       Ep 5:2 - …and follow Christ by loving as he loved you, giving himself up in our place as a fragrant offering and a sacrifice to God.

Verse 7 says: I have been named a herald and apostle of it and – I am telling the truth and no lie – a teacher of the faith and the truth to the pagans.

Parallel texts are:

1.       Rm 3:26 - Then, for the present age,^m by showing positively that he is just,ⁿ and that he justifies everyone who believes in Jesus. Footnote ^m says “This ‘present age’ is in God’s plan of salvation the ‘time appointed’, Ac 1:7+, for Christ’s redemptive work, Rm 5:6; 11:30; 1 Tm 2:6; Tt 1:3, which comes in the appointed time, Ga 4:4+, once and for all, Heb 7:27+, and inaugurates the eschatological era. Cf Mt 4:17p; 16:3p; Lk 4:13; 19:44; 21:8; Jn 7:6,8”; and Footnote ⁿ says “i.e. exercising his (saving, cf 1:17+) justice, as he had promised, by justifying man”.

2.       2 Tm 1:11 - …and I have been named its herald, its apostle and its teacher.^d  Footnote ^d says “Add. (Vulg.) ‘to the pagans’.”

Verse 8 says: In every place, then, I want the men to lift their hands up reverently in prayer, with no anger or argument.

Parallel texts are:

1.       Ac 9:15 - The Lord replied, “You must go all the same because this man is my chosen instrument to bring  my name before pagans, pagan kings and before the people of Israel (v 15);^h Footnote ^h says “Cf Jr 1:10. Paul’s mission is ‘to all men’, Ac 22:15, to the pagan nations, 26:17; this agrees with what Paul himself writes in Ga 1:16, cf Rm 1:5; 11:13; 15:16-18; Ga 2:2,8,9; Ep 3:8; Col 1:27; 1 Tm 2:7. On the ‘kings’, cf. Ac 26:2+”.

2.       Ga 2:7 - On the contrary, they recognized that I had been commissioned  to preach it to the uncircumcised, just as Peter to the circumcised…

All gods need to be offered sacrifice as form of worship. The true God is a god and a master; and money is also a god being worshipped by many as their master. Both are indeed masters in their own rights. Since no one can serve two masters, according  to Lk 16:13 and Mt 6:24, then it follows that if one serves, or worships, the true and living God as his master, then it follows that he must sacrifice money, the one master, to the true and living God; but if  money is his master,  then he will have to sacrifice the true and living God to money.

DIVES AND LAZARUS (26th Sunday in Ordinary Time - Cycle C)

Homily for the 26^thSunday in Ordinary Time (Cycle C)

Based on Lk 16:19-31 (Gospel), Am 6:1a, 4-7 (First Reading) and 1 Tm 6:11-16 (Second Reading)

From the Series: “Reflections and Teachings of the Desert”

DIVES AND LAZARUS

“There was a rich man and…a poor man called Lazarus, covered with sores” (Lk 16:19-20)

Today’s Gospel narrative is taken from Lk 16:19-31, which is about “The rich man and Lazarus”^f Footnote ^f says “Parable in story form without reference to any historical personage”. For the purpose of titling this homily and study, we have named the rich man as “Dives.”

Verses 19 to 25 say: There was a rich man who used to dress in purple and fine linen and feast magnificently every day. And at his gate there lay a poor man called Lazarus, covered with sores, who longed to fill himself with the scraps that fell from the rich man’s table.^g Dogs even came and licked his sores. Now the poor man died and was carried away by the angels to the bosom of Abraham.^h The rich man also died and was buried. ‘In his torment in Hadesⁱ  he looked up and saw Abraham a long way off with Lazarus in his bosom. So he cried out, “Father Abraham, pity me and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am in agony in these flames”. “My son” Abraham replied “remember that during your life good things came your way, just as bad things came the way of Lazarus. Now he is being comforted here while you are in agony. Footnote ^g says “Add. ‘but no one offered him, a thing’, cf 15:16”; Footnote ^h says “Jewish figure of speech, the equivalent of the old biblical phrase ‘gathered to his fathers’ i.e. to the patriarchs, Jg 2:10; cfGn15:15; 47:30; Dt 31:16. ‘In the bosom of…’ implies close intimacy, Jn 1:18, and evokes a picture of the messianic banquet where Lazarus reclines next to Abraham, cf. Jn 13:23; Mt 8:11+”; and Footnote ⁱ says “Vulg. Has ‘in Hades’ at the end of v. 22”.

Parallel text for verse 25 is taken from Lk 6:24-25 that says:  But alas for you who are rich, you are having your consolation now. Alas for you who have your fill now: you shall go hungry, Alas for you who laugh now: you shall mourn and weep.

Verses 26, 27, and 28 But that is not all: between us and you a great gulf^j has been fixed, to stop any crossing from your side to ours. ‘The rich man replied, “Father, I beg you then to send Lazarus to my father’s house, Since I have five brothers, to give them warning so that they do not come to this place of torment too.” “They have Moses and the prophets,” said Abraham “let them listen to them.” Footnote ^j says  “The ‘gulf’ is a symbol: the destiny of saved and lost is unalterable”.

Parallel text for verse 29 is Lk 24:27,44 that says: Then, starting with Moses and going through all the prophets, he explained to them the passages throughout the scriptures that were about himself (v. 27). Then^k he told them, ‘This is what I meant when I said, while I was still with you, that everything written about me in the Law of Moses, in the Prophets and in the Psalms, has to be fulfilled (v. 44). Footnote ^k says “The impression given is that all these events took place on the same day of the resurrection. See Mt. 28:10+”.

Verses 30 and 31 say: “Ah, no, father Abraham,’ said the rich man ‘But if someone comes to them from the dead, they will repent.” Then Abraham said to him, “If they will not listen to Moses or to the prophets, they will not be convinced even if someone should rise from the dead.”

Parallel texts for verse 31 are:

1.       Lk 24:27 - Then, starting with Moses and going through all the prophets, he explained to them the passages throughout the scriptures that were about himself.

2.       Jn 5:46-47 - If you really believed him you would believe me too, since it was I that he was writing about (v. 46); but if you refuse to believe what he wrote, how can you believe what I say? (v. 47)’

The First Reading is taken from  Am 6:1a, 4-7. Verse 1a says: Woe to those ensconced so snugly in Zion and to those who feel safe on the mountain in Samaria…

Parallel texts are:

1.       Is 5:8 - Woe to those who add house to house and join field to field until everywhere belongs to them and they are the sole inhabitants of the land.

2.       Am 9:10 - All the sinners of my people are going to perish by the sword, all those who say, “No misfortune will ever touch us, nor even come anywhere near us”^k Footnote ^k says “The translation follows Greek.”

3.       Pr 1:32 - For the errors of the ignorant lead to their death, and the complacency of fools works their own ruin; but whoever listens to me may live secure, he will have quiet, fearing no mischance.

4.       Lk 6:24 - But alas for you who are rich, you are having your consolation now.

Verse 4 says: Lying on ivory beds and sprawling on their divans, they dine on lambs from the flock, and stall-fattened veal;

Parallel texts are:

1.       Am 3:15 - I mean to pull down both winter houses and summer houses, the houses of ivory will be destroyed, the houses of ebony^p will vanish. It is the Lord Yahweh who speaks. Footnote  ^p says ‘ebony’ conj., cf. Ezk 27:15; ‘many (houses)’ Hebr.

2.       Ho 4:18 - In the company of drunkards; whoring is all they care about, they barter their glory for shame.^p  Footnote  ^p says “Text corr”.

Verse 5, 6 and 7 say: They bawl to the sound of the harp, they invent new instruments of music like David, They drink wine by the bowlful, and use the finest oil for anointing themselves, but about the ruin of Joseph^e they do not care at all. That is why they will be the first to be exiled; the sprawlers’revelry^f is over. Footnote ^e says “The impending collapse of the kingdom of Israel”; and Footnote ^f says “Or ‘company’”.

Parallel text for verse 5 are:

1.       1 Ch 23:5 - four thousands were keeper of the gates; four thousand praised Yahweh yon the instruments David had made^d for that purpose. Footnote ^d says ‘David had made’ corr.; ‘I had made’ Hebr.

2.       Ne 12:36 - With his kinsmen, Shemaiah, Azarel, Milalai, Gilalai, Maai, Nethanel, Judah, Hanani, carrying musical instrument of David, along the top of the wall and along the ascent of the Palaceⁿ of David as far as the Water Gate, on the east. Footnote ⁿ says “Text corr”.

3.       Jb 21:12 - They sing to the tambourine and the lyre, and rejoice to the sound of the flute.

Parallel text verse 7 are:

1.       Am 7:11 - For this is what he says, “Jeroboam is going to die by the sword, and Israel go into exile far from its country”.’

2.       Rv 18:14 - All the fruits you had set your hearts on have failed you; gone forever, never to return, is your life of magnificence and ease.’

The Second Reading is taken from 1 Tm 6:11-16. Verse 11 says: But, as a man dedicated to God, you must avoid all that. You must aim to be saintly and religious, filled with faith and love, patient and gentle.

Parallel texts are:

1.       2 Tm 4:1 - Before God and before Christ Jesus who is to be judge of the living and the dead, I put this duty to you, in the name of his Appearing and of his kingdom:

2.       2 Tm 2:22 - Instead of giving in to your impulses like a young man, fasten tour attention on holiness, faith, love and peace, in union with all those who call on the Lord with pure minds.

3.       1 Co 13:13 - In short,^e there are three things that last:^f faith, hope and love; and the greatest of these is love. Footnote ^e says “Or ‘Meanwhile’”; and Footnote ^f says “Or ‘In short, then, we are left with these three things.’ This association of the three theological virtues, which is found earlier in 1 Th 1:3 and which was probably in use before Paul’s time, recurs frequently in his letters, though the order varies: 1 Th 5:8; 1 Co 13:7,13; Ga 5:5f; Rm 5:1-5; 12:6-12; Col 1:4-5; Ep 1:15-18; 4:2-5; 1 Tm 5:11; Tt 2:2;  CfHeb 6:10-12; 10:22-24; 1 P 1:3-9,21f. Faith and charity are associated  in 1 Th 3:6; 2 Th 1:3; Phm 5; faith and fortitude in 2 Th 1:4, love and fortitude in 2 Th 3:5, Cf. 2 Co 13:13”.

4.       Ga 5:22 - What the Spirit brings is very different: love, joy, peace, patience, kindness, goodness, truthfulness…

Verse 12 says: Fight the good fight of the faith and win for yourself the eternal life to which you were called when you made your profession and spoke up for the truth^d in front of many witnesses. Footnote ^d says “When had Timothy ‘spoken up for the truth’? Perhaps at his baptism, or possibly when he was consecrated to the ministry”.

Parallel text is 2 Tm 4:7 that says: I have fought the good fight to the end; I have run the race to the finish; I have kept the faith…

Verse 13 says: Now, before God the source of all life and before Jesus Christ, who spoke up as a witness for the truth in front of Pontius Pilate,^e I put to you the duty. Footnote ^e says “When he declared himself to be the messianic King and the revealer of Truth, Jn 18:36-37. This is the great example of how a follower of Christ should proclaim his faith, whether at his baptism or when faced with persecution.”

Parallel texts are:

1.       1 Tim 2:6 - Who sacrificed himself as a ransom for them all. He is the evidence of this, sent at the appointed time,^d and… Footnote ^d says:  “Cf 6:13. By his willingness to die for the whole human race Christ showed the human race that God wanted everybody to be saved. He was the Father’s ‘witness’ all through his life, but never so supremely as at the moment of his execution. (The Greek word for ‘witness’ is the same as for ‘martyr’.)”

2.       Jn 18:36-37 - Jesus replied, ‘Mine is not a kingdom of this world; if my kingdom were of this world, my men would have fought to prevent my being surrendered to the Jews. But my kingdom is not of this kind (v.36)’‘So you are a king then? said Pilate. “It is you say it’ answered Jesus. ‘Yes, I am a king. I was born for this, and I came into the world for this: to bear witness to the truth; and all  who are on the side of the truth listens to my voice (v. 37).’

Verse 14 says: of doing all that you have been told, with no faults or failures, until the Appearing^f of our Lord Jesus Christ… Footnote ^f says “The word ‘epiphany’ (‘appearing’), used in 2 Th 2:8 with reference to the Great Rebel) is adopted in the Pastoral Letters in preference to ‘parousia’ (‘coming’, 1 Co 15:23+), or ‘apocalypse’ (‘revealing’, 1 Co 1:7+), as the technical term here; 2 Tm 4:1,8; Tt 2:13; Heb 9:28, both for the manifestation of Christ in his eschatological triumph, and also, 2 Tim 1:10; cf. Tt 2:11; 3:4, for his manifestation in the results of his action as savior”.

Parallel texts are:

1.       2 Tim 4:1,8 - Before God and before Christ Jesus who is to be judge of the living and the dead, I put this duty to you, in the name of his Appearing and of his kingdom(v. 1)…all there is to come now is the crown of righteousness reserved for me, which the Lord, the righteous judge, will give to me on that Day; and not only to me but to all those who have longed for his Appearing.

2.       Heb 9:28 - So Christ, too, offers himself only once to take the faults of many on himself, and when he appears a second time, it will not be to deal with sin but to reward with salvation those who are waiting for him.^l Footnote ^l says “The first coming of Christ gave him a direct relationship to sin, Rm. 8:3; 2 Cor. 5:21. The second coming of Christ will, since the redemption is complete, have no connection with sin.  Christians wait for this parousia that will take place at the Judgment, 1 Co. 1:8+; Rm. 2:6+”.

Verse 15 says: Who at the due time will be revealed by God, the blessed and only Ruler of all, the King of kings and the Lord of lords

Parallel texts are:

1.       Dt 10:17 - For Yahweh your God I God of gods and Lord of lords, the great God, triumphant and terrible, never partial, never to be bribed.

2.       2 M 13:4 - But the King of kings stirred up the anger of Antiochus against the guilty wretch, and when Lysias made it clear to the king that Menelaus was the cause of all the troubles, Antiochus gave orders for him to be taken to Beroea and there put to death by the local method of execution.

3.       Ps 136:3 - Give thanks to the Lord of lords, his love is everlasting!

4.       Rv 17:14 - And they will go to war against the Lamb; but the Lamb is the Lord of lords and the King of kings, and he will defeat them and they will be defeated by his followers, the called, the chosen, the faith.’

Verse 16 says:  Who alone is immortal, whose home is in inaccessible light, whom no man has seen and no man is able to see: to him be honor and everlasting power. Amen.

Parallel texts are:

1.       1 Jn 1:5 - This is what we have heard from him, and the message that we are announcing to you: God is light; there is no darkness in him at all.

2.       Ex 33:20 - You cannot see my face’ he said ‘for man cannot see me and live.’ⁱ Footnote ⁱ says “God’s sanctity is so removed from man’s unworthiness, see Lv 17:1+, that man must perish if he looks on God, cf. Ex 19:21; Lv 16:2; Nb 4:20, or even hears his voice, Ex. 20:19; Dt. 5:24-26 and 18:16. For this reason Moses, Ex. 3:6, Elijah, 1 K 19:13, and even the seraphim, Is 6:2, cover their faces in his presence. The man who remain alive after seeing God is overwhelmed with astonishment and gratitude, Gn 32:31; Dt 5:24, and with awe, Jg 6:22-23; 13:22, Is. 6:5. It is a favor God rarely concedes, Ex 24:11; he grants ‘it to Moses his ‘friend’, Ex 33:11; Nb 12:7-8; Dt 34:10, and to Elijah, 1 K 19:11f, the two who looked on the New Testament theophany, the transfiguration of Christ, Mt. 17:3p. Hence, in Christian tradition Moses and Elijah (together with Apostle Paul, 2 Co 12:1f) are the three pre-eminent mystics. In the New Testament the ‘glory’ of God, cf. 33:18 and 24:16+, is manifested in Jesus, Jn 1:14+; 11:40, who alone has gazed on the Father, Jn 1:18, 6:46; 1 Jn 4:12. Man cannot look on God’s face except in heaven, Mt 5:8; 1 Jn 3:2, 1 Co 13:12.”

3.       Jn 1:17-18…since, though the Law was given to Moses, grace and truth have come through Jesus Christ (v. 17). No one has ever seen God; it is the only Son,^r who is nearest to the Father’s heart, who has made him known (v. 18).  Footnote ^r says “Var. ‘God, only begotten’”

4.       1 Tm 1:17 - To the eternal King, the undying,^j invisible and only God, be honor and glory for ever and ever. Amen. Footnote ^j says “Lit. ‘incorruptible’ or ‘imperishable’; var. (Vulg) ‘immortal’”

Contrary to the usual interpretation of many gospel preachers that this gospel narrative is a condemnation of the rich lifestyle of wealthy people who, they say, are doomed to suffer in hell after they die, or that there is a reality called “hell” where the bad people go after death, I say that this gospel narrative for this 26^th Sunday in Ordinary Time (Cycle C) is a convincing proof of the existence of the law of reverse effect that says:  “life here on earth is the reverse of the afterlife and vice-versa” which is related to the Law of Hierarchy or Evolution that says that ”the first now shall be last later and the last now shall be first later.” The fate of the rich man, who lived a life of contentment here on earth was reversed with a life of suffering in the afterlife. While the poor man, who lived a miserable life on earth, was reversed with a life of contentment in the afterlife. This is indeed the law of reverse effect at work in the natural world.

The warning to heed this law of reverse effect is also given in the first reading taken from Amos 6:1-7. And being ignorant of the law of the reverse effect, Proverbs 1: 32 says: “For the errors of the ignorant lead to their death, and the complacency of fools works their own ruin”.

Hence the advice of the First Reading is to live saintly and religious lives, filled with faith and love, patience and gentleness, and to avoid the life of rich Christians as stated in the following verse 17-19 of 1 Tim 6. Otherwise, their fortune will be reversed, in that while they live rich and contented life now, their lives will be reversed in the afterlife and that they will lead a miserable and awful life in the next life.

WIDOW’S SON RAISED TO LIFE (10th Sunday in Ordinary Time - Cycle C)

Homily for the 10^thSunday in Ordinary Time (Cycle C)

Based on Lk 7:11-17 (Gospel), 1 Kgs 17:17-24 (First Reading) and Gal 1:11-19 (Second Reading)

From the Series: “Reflections and Teachings of the Desert”

WIDOW’S SON RAISED TO LIFE

The Gospel narrative for this 10^th Sunday in Ordinary Time (Cycle C) is Lk 7:11-17. This narrative is about the son of a widow restored to life^d. Footnote  ^d says “Luke only. The episode leads up to the reply of Jesus to John’s disciples, 7:22”.

Verses 11 to 16 say:  Now soon afterward he went to a town called Nain, accompanied by his disciples and a great number of people. When he was near the gate of the town, it happened that a dead  man was being carried for burial, the only son of his mother, and she was a widow. And a considerable number  of the townspeople was with her. When the Lord^e saw her, he felt sorry for her and said to her, “Do not cry” he said. Then he went up and put his hand on the bier and the bearers stood still,  and he said, “Young man, I tell you to get up!” And the dead man sat up and began to talk, and Jesus gave him to his mother. Everyone was filled with awe, and praised God saying, “A great prophet appeared among us; God has visited his people.” Footnote ^e says  “For the first time in the gospel narrative, Jesus is given the title hitherto strictly reserved for Yahweh himself. Cf Ph 2:11+; Ac 2:36+”.

Parallel texts of verse 16 are:

1.       Mt 8:3 - Jesus stretched out his hand, touched him and said, ‘Of course I want to! Be cured!’  And his leprosy was cured at once.^a Footnote ^a says “By his miracle Jesus his power over nature (8:23-27; 14:22-33p),  especially over sickness (8:1-4,5-13, 14-15; 9:1-8, 20-22, 27-31; 14:14,36; 15:30; 20:29-34 and p; Mk. 7:32-37; 8:22-26; Lk. 14:1-6; 17:11-19; Jn. 5:1-16; 9:1-41), over death ( Mt 9:23-26p ;Lk 7:11:19; Jn 11: 1-44), over devils (Mt 8:29+). Christ miracles are not elaborate: in this they differ from the fantastic prodigies reported of the Hellenistic world of from those attributed to the Jewish rabbis, but they are most notably different by reason of the spiritual and symbolic significance that Jesus attaches to them. They declare the judgments of the messianic age (21:18-22p) as also privileges  it brings (11:5+;14:13-21;15:32 -39p; Lk 5:4-11; Jn 2:1-11 ; 21:4-14); they are the first signs of the triumph of the spirits over Satan’s empire (8:29+) and over all the powers  of evil whether  sin passion (20:34; Mk 1:41; Lk 7:13) butt  they are directed principally to the Strengthening of faith (8:10+; Jn 2;11+). This it is only with great deliberation that Jesus works any miracles at all, demanding secrecy for any he does agree to work (Mk 1:34+), and leaving it for force decision (12:39-40). When he sent his apostles to preach the kingdom he gave his own healing power (10:1,8p) and for this reason Matthew recounts before the missionary Discourse (ch. 10) a series of ten miracles (ch. 8-9 as sign accrediting the missionary (Mk 16:17f; Ac 2:22;cf. 1-8+). 

2.       Ac 9:41 - Peter helped her to her feet, then he called in the saints and widows, and showed the she was alive.

3.       1 K 17:23 - Elijah  took the child, brought him down  from the upper room  into the house and gave him to his mother. ‘Look! Elijah said, “Your son is alive.”

4.       Lk 1:12 - The sight disturbed Zechariah and he was overcome with fear.

Verse 17 says:  And this opinion of him spread throughout Judea and all the countryside.

Parallel texts are:

1.       Lk 2:20 - And the shepherds went back, glorifying and praising God^f for all they had heard and seen, it was exactly as they had been told to them. Footnote  ^f says “A favorite theme of Lk: 1:64; 2:28,38; 5:25-26; 7:16; 13:13; 17:15,18; 18:43; 19:37; 23:47; 24:53. Cf Ac 2:47+”.

2.       Mt 16:14 - And they said, “Some say he is John the Baptist, some Elijah, and others Jeremiah or one of the prophets.

3.       Lk 1:68 - Blessed be the Lord, the God of Israel, for he has visited^bb   his people, he has come to their rescue. Footnote  ^bb  says “God is said to ‘visit’ when he intervenes notably in history, Ex 3:16+.”

4.       Lk 4:14+,44 - Jesus, with the power of the Spirit in him, returned to Galilee; and his reputation spread  throughout the countryside^e (v. 14).  And he continued his preaching in the synagogues of Judaea.^l (v. 44). Footnote ^e -says “One of Luke’s recurrent motifs: 4:37; 5:15; 7:17; cf. for similar examples. Ac. 2:41+; 6:7; Lk. 1:80+; and Footnote ^l says “Mk reads ‘Galilee’. Lk uses ‘Judaea’ in the wide sense: the land of Israel. So also in 7:17; 23:5 (?); Ac. 10:37; 28:21”.

The First Reading is taken from 1 Kgs 17:17-24. The title is this episode is “Widow’s son raised to life”. Parallel texts are:

1.       Lk 4:18-37 - The spirit of the Lord has been given to me, for he has anointed me. He has sent me to bring the good news to the poor,^j to proclaim liberty to captives and to the blind new sight, to set the downtrodden free (v. 18), to proclaim the Lord’s year of favor (v. 19). He then rolled up the scroll, gave it back to the assistant and sat down. And all eyes in the synagogue were fixed on him (v. 20). Then he began to speak to them, ‘This text is being fulfilled today even as you listen’ (v. 21). And he won the approval of all, and they were astonished by the gracious words that came from his lips. They said, ‘This is Joseph’s son, surely? (v. 22). But he replied, ‘No doubt you will quote me saying, ‘Physician, heal yourself!’ and tell me, ‘We have heard all that happened in Capernaum,^k do the same here in your own countryside’’ (v. 23). And he went on, ‘I tell you solemnly, no prophet  is ever accepted in his own country (v. 24). ‘There were many widows in Israel, I can assure you, in Elijah’s days, when heaven remained shut  for three years and six months and a great famine raged throughout the land (v. 25), but Elijah was not sent to any one of these: he was sent to a widow at Zarephath, a Sidonian town (v. 26). And in the prophet Elishah’s time there were many lepers in Israel, but none of these were cured, except the Syrian, Naaman (v. 27).’ When they heard this everyone in the synagogue was enraged.  (v. 28). They sprang to their feet and hustled him out of the town; then they took him up to the brow of the hill their town was built on, intending to throw him down the cliff (v. 29), but he slipped through the crowd and walked away (v. 30). He went down to Capernaum, a town of Galilee, and taught them on the Sabbath (v. 31). And his teaching made a deep impression on them because he spoke with authority (v. 32). In the synagogue there was a man who was possessed by the spirit of an unclean devil, and it shouted at the top of its voice (v. 33) “Ha! What do you want with us, Jesus of Nazareth? Have you come to destroy us?* I know who you are: the Holy One of God!” (v. 34). But Jesus said sharply, “Be quiet! Come out of him!” And the devil throwing the man down in front of everyone, went out of him without hurting him at all (v. 35). Astonishment seized them and they were all saying to one another, “What teaching! He give orders to unclean spirits with authority and power and they come out.” (v. 36) And reports of him went all through the surrounding countryside. Footnote ^j says “Add. ‘’to heal the broken-hearted’, cf. LXX”; and Footnote ^k says “i.e., the miracles of which Lk does not speak until after the visit to Nazareth, 4:33, etc”.

2.       Lk 7:11-17 - The son of a widow restored to life^d Now soon afterward he went to a town called Nain, accompanied by his disciples and a great number of people (v. 11). When he was near the gate of the town, it happened that a dead  man was being carried for burial, the only son of his mother, and she was a widow. And a considerable number of the townspeople was with her (v 12).  When the Lord^e saw her, he felt sorry for her and said to her, “Do not cry” he said (v. 13). Then he went up and put his hand on the bier and the bearers stood still,  and he said, “Young man, I tell you to get up!” (v. 14). And the dead man sat up and began to talk, and Jesus gave him to his mother (v. 15). Everyone was filled with awe, and praised God saying, “A great prophet appeared among us; God has visited his people (v. 16)”. And this opinion of him spread throughout Judea and all the countryside (v. 17).

Verse 17, 18 and 19 says:  It happened after this that the son of the mistress of the house fell sick, his illness grew was so severe that in the end he had no breath in him. And the woman said to Elijah, “Why quarrels have you with me, man of God? Have you come here to me to bring my sins to me and to kill my son?^d “Give me your son.” He said, and taking him from her lap, carried him to the upper room where he was staying, and laid him on his own bed. Footnote  ^d says “The woman attributes her misfortune to Elijah’s visit: a man of God is like a hostile witness, at his presence secret or unconscious sins are brought to light and draw down retribution”.

Parallel texts for verse 17 are:

1.       2 K 4:20 - The servant picked him up and carried him to his mother; he sat in her lap until noon, and then died.

2.       Si 48:5 - You brought a dead body back to life from Sheol, by the will of the LORD.

Verse 20 says: He cried out to Yahweh: “Yahweh, Yahweh, my God, do you mean to bring grief to the widow who is looking after me by killing her son?”

Parallel text for verse 20 is from  Ac 9:37 that says: Now during those days she fell sick and died, so after washing her, they laid [her] out in a room upstairs.

Verse 21, 22 and 23 say: He stretched himself on the child three times and cried out to him again “Yahweh, my God, may the soul of this child, l beg you, come into him again!” Yahweh heard the prayer of Elijah and the soul of the child returned to him again and he revived. Elijah took the child, brought him down from the upper room into the house and gave him to his mother. “Look! Elijah said “Your son is alive.”

Parallel text for verse 21 are:

1.       2 K 4:33-36 - He went in, and shut the door on the two of them, and prayed to Yahweh (v.33) Then he climbed on the bed and stretched himself on top of the child, putting his mouth on the his mouth, his eyes on his eyes, and his hands on his hands, and as he lowered himself on him, the child’s flesh grew warm (v.34). Then he got up and walked to and fro inside the house, and then climbed on to bed again and lowered himself on the child seven times in all, the boy sneezed^g and opened his eyes (v.35). He then summoned Gehazi. “Call the Shunammitess.” he said, and he called her. When she came to him, he said, “Take up your son (v. 36).” Footnote ^g says “Following the order of the Greek and Vet. Lat. God breathes the breath of life into Adam’s nostrils, Gn 2:7, and it is through the nostrils that man breathes, Is. 2:22. The sneeze shows that life has returned”.

2.       Ac 20:10 - Paul went down, and stooped to clasp the boy to him, ‘There is no need to worry’ he said ‘there is life in him.’

Verse 24 says: And the woman replied, “Now I know that you are a man of God, and the word of Yahweh is truth indeed.”

Parallel text is from Heb 11:35 that says: Some came back to their wives from the dead by resurrection and others submitted to torture, refusing release so that the would rise again to a better life.

The Second Reading is from Gal 1:11-19. Verse  11 says: The fact is^g brothers, and I want you to realize this, the Good News I preached is not a human message. Footnote ^g  says: “Var. ‘But’ or ‘Now’”.

Parallel text is from Ga 1:1 that says: From Paul to the churches of Galatia, and from all the brothers who are here with me, an apostle who does not owe his authority to men or his appointment to any human being but who had been appointed by Jesus Christ and God the Father who raised him from the dead.

Verse 12 says: That I was given by men, it is something I learnt only through a revelation of Jesus Christ.^h Footnote ^h says “The two aspects of revelation, i.e. ‘as made by Christ’ and ‘about Christ’, v. 16. This should not be taken as meaning that Paul received all his doctrine without human intermediaries, as much less that on the Damascus road all was revealed to him at once. He is referring to the doctrine that it is not obeying the Law that saves, but having faith: this is the only topic of discussion here”.

Parallel text is Mt 16:17 that says: Jesus replied, ‘Simon son of Jonah, you are a happy man! Because it was not flesh and blood^e that revealed this to you but my Father in heaven. Footnote ^e says “The expression indicates man, emphasizing his material, limited nature as opposed to that of the spirit world, Si 14:18; Rm 7:5+; 1 Co 15:50; Ga 1:16; Ep 6:12;  Heb 2:14; cf. Jn 1:13.”

Verses 13 and 14 say: You must have heard of my career as a practicing Jew, how merciless I was in persecuting the church of God, how much damage I did to it, how I stood out among other Jews of my generation, and how enthusiastic I was for the traditions of my ancestors.

Parallel text are:

1.       Ac 8:1-3 - ^aSaul entirely approved of the killing. That day, a bitter persecution started against the church in Jerusalem, and evryone^b except the apostles fled to thy the country districts of Judea and Samaria^c (v. 1).  There were some devout people, however, who buried Stephen and made a  great mourning for him (v. 2).  Saul then worked for the total destruction of the Church; he went from house to house arresting both men and women and sending them to prison (v. 3). Footnote ^a says “Vv. 1-4 are made up of a number of brief remarks: Stephen’s burial (v. 2), the natural conclusion of the foregoing narrative; Saul’s campaign against the Christians (vv. 1a and 3) which links the account of the stoning of Stephen, cf. 7:58b, with what appears to be its sequel, namely Paul’s conversion, 9:1-30; finally a note on the Church persecuted and scattered (vv. 1b-4) which introduces the narrative of Philip’s mission, 8:5-40, and that of Peter, 9:32-11:18; v. 4 is found again in 11:19. We have here, therefore, a preliminary sketch of the various themes developed in the following chapters up to ch. 12”; Footnote ^b says “‘everyone’: a very general statement. The persecution in fact seems to have been directed principally against the Hellenists, cf. 6:1,5, and it was this group, scattered by persecution, that gave the church its first missionaries, cf. v. 4; 11:19-20”; Footnote ^c says “Second stage of the church’s expansion, cf. 1:8. The third begins with the foundation of the church of Antioch, 11:20”.

2.       2 Co 11:12 - I intend to go on doing what I am doing now – leaving no in opportunity for those people who are looking for an opportunity to claim^d  equality with us in what we boast of. Footnote ^d says “Paul’s selflessness is a guarantee of his apostolic mission; his opponents dare not claim the same for themselves.

3.       Mk 7:3 - For the Pharisees and the Jews in general, follow the tradition of the elders and never eat without carefully washing their arms as far as the elbow.

4.       Ac 26:4-5 - My manner of life from my youth, a life spent from the beginning among my own people and in Jerusalem, is common knowledge among the Jews (v. 4)  They have known me for a long time and could testify, if they would, that I followed the strictest party in our religion and lived as a Pharisee (v. 5).

Verse 15 says: Then God, who had especially chosen me while I was still in my mother’s womb, called me through his grace and chose…

Parallel texts are:

1.       Is 49:1 - Second song of the servant of Yahweh^a Islands, listen to me, pay attention, remotest people. Yahweh called me before I was born, from my mother’s womb he pronounced my name. Footnote ^a -says “Some reckon v 7 or 7-9a as part of this song”.

2.       Jr 1:5 - Before I formed you in the womb I knew you;^e before you came to birth I consecrated you; I have appointed you as prophet to the nations. Footnote ^e says “To ‘know’ means for God, to choose and predestine, cf. Am 3:2; Rm 8:29. On man’s ‘knowledge’ of God, cf. Ho 2:22”.

3.       Lk 1:15 - for he will be great in the sight of the Lord; he must drink no wine, no strong drink.^j Even from his mother’s womb he will be filled with the Holy Spirit. Footnote ^j says “Several OT texts lie behind this remark, especially the law of the nazirite, cf. Nb 6:1+”

Verse 16 and 17 say: to reveal his Son in meⁱ, so that I might preach the Good News about him to the pagans. I did not stop this with any human, nor did I go up^j to Jerusalem to see those who were already apostles before me; but I went off to Arabia^k at once and later straight back from there to Damascus. Footnote  ⁱ says   “Others translate ‘reveal his Son to me’. Paul is not denying that his vision was real, 1 Co 9:1; 15:8; cf. Ac 9:17; 22:14; 26:26, he is stressing the inwardness of this real vision and relating this inwardness to his call as apostle of the gentile”; Footnote ^j says “Var. ‘leaver for’, ‘go to’; and Footnote  ^k says “Probably the kingdom of the Nabataean Arabs to the S. of Damascus, 1 M 5:25+, where Paul took refuge from Aretas, 2 Co. 11:32”.

Parallel texts for verse 16 are:

1.       Mt 16:17 - Jesus replied, ‘Simon son of Jonah, you are a happy man! Because it was not flesh and blood^e that revealed this to you but my Father in heaven. Footnote ^e says “The expression indicates man, emphasizing his material, limited nature as opposed to that of the spirit world, Si 14:18; Rm 7:5+; 1 Co 15:50; Ga 1:16; Ep 6:12;  Heb 2:14; cf. Jn 1:13”.

2.       Ac 9:3-19 - Suddenly, while he was travelling to Damascus and just before he reached the city, there came a light from heaven all round him. (v. 3) He fell to the ground and then heard a voice saying, “Saul, Saul,^d why are you persecuting me?” (v. 4). “Who are you, Lord?” he asked, and the voice answered, “I am Jesus, and you are persecuting me^e (v. 5). Get up now and go into the city, and you will be told what you have to do (v.6).” The men traveling with Saul stood speechless, for though they heard the voice but could see no one (v.7) Saul got up from the ground, but even with his eyes opened he could see nothing at all, so they  had to lead him into Damascus by the hand (v.8). For three days he was without his sight, and took neither food nor drink (v.9).  A disciple called Ananias who lived in Damascus had a vision in which he heard the Lord say to him, “Ananias.” When he replied, “Here I am, Lord (v.10)”, the Lord said, “You must go to the Straight Street and ask at the house of Judas for someone called Saul, who comes  from Tarsus. At this moment, he is praying (v. 11) having had a vision^f of a man called Ananias coming in and laying hands on him to give back his sight (v. 12)’. When he heard that, Ananias said, “Lord, several people have told me about this man and all the harm he has  been doing to your saints^g in Jerusalem (v.13) He has only come here because he holds a warrant  from the chief priests to  arrest everybody who invokes your name (v.14)” The Lord replied, “You must go all the same because this man is my chosen instrument to bring  my name before pagans, pagan kings and before the people of Israel (v 15);^h I myself will show him how much he himself must suffer for my name (v. 16).” Then Ananias went. He entered the house, and at once  laid his hands on Saul and said, “Brother Saul, I have been sent by the Lord Jesus who appeared to you on your way here so that you may recover your sight and be filled with the Holy Spiritⁱ (v.17).” Immediately it was as though scales fell away from Saul’s eyes and he could see again. So he was baptized there and then(v. 18), and after taking some food, he regained his strength (v.19).  Footnote ^d says “Aramaic (‘Hebrew’, 26:14) form of Saul’s name; Footnote ^e  says “Whatever is done to the disciples for the sake of the name of Jesus is done to Jesus himself, Mt 10:40+; Footnote ^f says “Lit. ‘having seen’; var. ‘having seen in a vision’; Footnote ^g  says “Since God is the Holy One par excellence, Is. 6:3, those consecrated to his service are called ‘holy’, Lv. 17:1+. The term, applied originally to the people of Israel, Ex. 19:6+, and in particular to the community of the messianic era, Dn. 7:18+, is especially apt for the Christians who are the new ‘holy race’, 1 P. 2:5,9, called, Rm. 1:7, Col. 1:22, Ep. 1:4, 2 Tm. 1:9, by their baptismal consecration, Ep. 5:26f, to a blameless life, 1 Co. 7:34, Ep. 1:4, 5:3, Col. 1:22, which makes them holy as God is holy, 1 P. 1:15f, cf. 1 Jn. 3:3, and like Jesus himself, ‘the Holy One of God’, Mk. 1:24+. In the early community, it becomes the usual term for the Christians, in Palestine first, Ac. 9:13, 32, 41; Rm. 15:26,31; 1 Co. 16:1,15, 2 Co. 8:4, 9:1,12, and then in all the churches, Rm. 8:27, 12:13, 16:2, 15; 1 Co. 6:1f. 14:33, 2 Co. 12:12, Ep. 1:15, 3:18, 4:12, 6:18, Ph. 4:21f, Col. 1:4, 1 Tm. 5:10, Phm. 5,7; Heb. 6:10, 13:24, Jude 3 (and in the introductory formula of the letters of 2 Co. 1:1, etc.). I(n Rv. 5:8, 8:3, etc. the word is  used more specifically of the Christians who witness by their death. At times, its application may be restricted to the leaders, the ‘apostles and prophets’, Ep. 3:5 and Col. 1:26, Ep. 3:8, 4:12, Rv. 18:20. Lastly, as in the OT, Jb. 5:1+, it may indicate the angels, Mk. 8:38, Lk. 9:26, Ac. 10:22, Jude 14, Rev. 14:10, and in some cases it is doubtful whether the reference is to angels or to the saints in glory, Ep. 1:18, Col. 1:12, 1 Th. 3:13, 2 Th. 1:10; Footnote ^h says “Cf Jr 1:10. Paul’s mission is ‘to all men’, Ac 22:15, to the pagan nations, 26:17; this agrees with what Paul himself writes in Ga 1:16, cf Rm 1:5; 11:13; 15:16-18; Ga 2:2,8,9; Ep 3:8; Col 1:27; 1 Tm 2:7. On the ‘kings’, cf. Ac 26:2+”; Footnote ⁱ  says ‘Son of God’ corresponds to ‘Christ’ in v. 22. Cf. Mt 4:3+. We meet the title ‘Son of God’ only once more in Ac 13:33. It is characteristic of Pauline Christology, Ga. 1:16; 2:20; 4:4,6; Rm 1:3-4,9; 1 Th 1:10; cf Rm 9:5+”.

3.       Rm 1:1 - Paul, a slave of Christ Jesus,* called to be an apostle and set apart for the gospel of God

Verse 18 say:  Even after three years I went up to Jerusalem to visit Cephas and stayed with him for fifteen days.

Parallel text is from Ac 9:23-30 that says: Some time passed,^k and the Jews worked out a plot to kill him (v. 23), but news of  it reached Saul. To make sure of killing him they kept watch on the gates day and night (v. 24) but when it was dark  the disciples^l took him and let him down from the top of the wall, lowering him in a basket (v. 25). Saul’s visit to Jerusalem^m - When he got to Jerusalem, he tried to join the disciples, but they were all afraid of him: they could not believe he was really a disciple (v. 26). Barnabas, however, took charge of him, introduced him to the apostles, and explained how the Lord appeared to Saul and spoken to him on his journey, and how he had preached boldly at Damascus in the name of Jesus (v. 27).  Saul now started to go round with them in Jerusalem, preaching fearlessly in the name of the Lord (v. 28). But after he had spoken to the Hellenists,ⁿ and argued with them, they became determined to kill him (v. 29). When the brothers knew, they took him to Caesaria, and sent him off from there to Tarsus^o (v. 30). Footnote ^k says “Three years, according to Ga 1:17-18; Paul’s stay in Arabia belongs to this period. Luke’s statement is not detailed; Footnote ^l says “Var. ‘his disciples’”; Footnote ^m says  “Paul mentions this visit, Ga. 1:18-19. He observes that at that time the Churches in Judaea did not yet know him by sight, but says nothing of the part played by Barnabas. He states that, of the apostles,  he saw none but Peter, and James the brother of the Lord: Ac, generalizing, speaks vaguely of ‘the apostles’”; Footnote ⁿ says “Var ‘the Greeks’ (i.e. the pagans); same variant in 11:20. The hellenistic Christians (cf. 6:1+) are the most active proselytizers, just as the hellenistic Jews were(the most active opponents of Christian propaganda,  6:9f, 7:58; 9:1; 21:27; 24:19; and  Footnote  ^o says “Where Barnabas later finds him, 11:25. Compare this Ga. 1:18-21 and with Ac 22:17-21”.

Verse 19 says: But I did not see any of the other of the apostles; I  only saw James, the brother of the Lord,^l Footnote ^l says “Lit ‘ but only James…’ Others translate ‘except for James’, either identifying this James with the son of Alphaeus, Mt 10:3p, and taking him for one of the Twelve, or else understanding ‘apostle’ in the wider sense, cf Rm 1:1+”.

Parallel texts are:

1.       Ga 2:9 - So, James, Cephas and John,^f these pillars, these pillars, shook hands Barnabas and me as a sign of partnership; we were to go to the pagans and they to the circumcised^g  Footnote ^f says “‘James, Cephas and John’; var. ‘James, Peter and John’, or ‘James and John”; Footnote  ^g says “This distinction is not racial but geographical: ‘the circumcised’ (lit. ‘the circumcision’) refers primarily to the Jews in Palestine, and when Paul went among the gentiles the resident Jews were his first concern, Ac 12:5+”.

2.       Ac 12:17 - With a gesture of his hand he stopped them talking, and described to them how the Lord had led him out of the prison He added, “Tell James^f and the brothers.” Then he left and went to another place. Footnote ^f says “‘James’ without qualification means the ‘brother of the Lord’. At the time of Paul’s first visit to Jerusalem, Ga. 1:19 i.e. in 38-39, cf Ac 1:9+) and afterwards, James was leader of the ‘Hebrew’ section of the Jerusalem Christians. After Peter’s departure he was in charge of the mother church. See Ac 15:13; 21:18; 1 Co 15:7. The Letter to James appears under his name”.

An article “Raising of the son of the widow of Nain”, from Wikipedia, the free encyclopedia:

“The raising of the son of the widow of Nain is an account of a miracle by Jesus, recorded in the Gospel of Luke. Jesus arrived at the village of Nain during the burial ceremony of the son of a widow, and raised the young man from the dead (Luke 7:11-17). The location is the village of Nain, Israel, two miles south of Mount Tabor. This is the first of three miracles of Jesus in the canonical gospels in which he raises the dead, the other two being the raising of Jairus' daughter and of Lazarus.

“The raising of the son of the widow of Zarephath, by the Old Testament prophet Elijah, is seen by Fred Craddock as the model for this miracle, as there are several parallels in the details.

“The raising of the son of the woman of Shunem by Elisha is also similar, including the reaction of the people. In particular, the location of Nain is very close to Shunem, identified with modern Sulam. Sinclair Ferguson calls attention to this as an example of a repeated pattern in the history of redemption. He concludes that the pattern repetition "comes to its fullness in the person of Jesus Christ, the great prophet who heals not merely through delegated authority from God, but on his own authority, without rituals or prayers, but with a simple word of power. Here is the great God and Saviour of Israel in the flesh".