PER TOTAM NOCTEM LABORANTES - 5th Sunday in Ordinary Time - Cycle C

Homily for the 5^th Sunday in Ordinary Time - Cycle C

Readings: Lk 5:1-11 (Gospel);  Is 6:1-2a-3-8 (First Reading) and 1 Co 15:1-11 (Second Reading)

From the Series: Reflections and Teachings in the Desert

PER TOTAM NOCTEM LABORANTES

The Gospel for this 5^th Sunday in Ordinary Time is Lk 5:1-11, under the title Call of the first four disciples^a. Footnote  ^a says “In the narrative, Lk has combined: 1. A topographical note and an incident about Christ’s preaching, vv. 1-3; this section resembles Mk. 4:1-2 and 1:16,19; 2. The episode of the miraculous catch, vv. 4-10a, which is like that of Jn. Jn. 21:1-6; 3. the call of Simon, vv. 10b-11, which is related to Mk. 1:17,20. Luke’s purpose in placing a period of teaching and miracle before the call of the first disciples was to make their unhesitating response less surprising.”

Verses 1 and 2 say: Now he was standing one day by the Sea of Gennesaret, with the crowd pressing round him listening to the word of God,

when he caught sight of two boats close to the bank. The fishermen had gone out of them and were washing their nets.

Parallel texts for verse 1 are:

1.       Mt 4:18 - As he was walking by the Sea of Galilee he saw two brothers, Simon, who was called Peter, and his brother Andrew, they were making a cast in the lake  with their net, for they were fishermen.

2.       Mk 4:1- Again he began to teach by the lakeside, but such a huge crowd gathered round him that he got into a boat on the lake and sat there. The people were along the shore, at the water’s edge.

3.       Mk 1:16,19- As he was walking along by the Sea of Galilee, he saw Simon and his brother Andrew casting a net in the lake-for they were fishermen (v. 16). Going a little farther, he saw James son of Zebedee and his brother John; they too were in a boat mending their nets (v. 19).

Verse 3 says: He got into one of the boats-it was Simon’s^b -  and asked him to put out a little from the shore. Then he sat down and taught the crowds from the boat. Footnote ^b says “In Lk, Simon does not receive the name Peter until 6:14.”

Parallel text is Mk 4:1-2 that says: Again he began to teach by the lakeside, but such a huge crowd gathered round him that he got into a boat on the lake and sat there. The people were along the shore, at the water’s edge (v. 1). He taught them many things in parables, and in the course of his teaching he said to them(v. 2)…

Verse 4 says: When he had finished speaking he said to Simon, ‘Put out into deep water and pay out your nets for a catch’.

Parallel text is Jn 21:1-6 that says: Later on, Jesus showed himself again to the disciples. It was by the Sea of Tiberias, and it happened like this (v. 1):Simon Peter, Thomas called the Twin, Nathanael from Cana in Galilee, the sons of Zebedee, and two more of his disciples were together (v. 2). Simon Peter said, “I’m going fishing.” They said to him, ‘We’ll come with you.’ They went out and got into the boat but caught nothing that night (v. 3). It was light by now and there stood Jesus on the shore, though the disciples did not realize that it was Jesus (v. 4).Jesus called out, “Have you caught anything, friends?” And when they answered, “No” (v. 5), he said, “Throw the net out to the starboard and you will find something.” So they dropped the net, and there were so many fish^b that they could not haul it in (v.6).

Verse 5 and 6 say: ‘Master’, Simon replied ‘we worked hard all night long and caught nothing, but if you say so, I will pay out the nets.’ And when they had done this they netted such a huge number of fish that their nets began to tear,

Parallel texts are:

1.       Mt 8:10 - When Jesus heard this he was astonished and said to those following him, ‘I tell you solemnly, nowhere in Israel have I found faith^b like this. Footnote ^b  says “The faith that Jesus asks for from the outset of public life (Mk. 1:15) and throughout his subsequent career, is that act of trust and self-abandonment by which people no longer rely on their own strength and policies but commit themselves to the power and guiding word of him in whom they believe (Lk. 1:20,45; Mt. 21:25p,32). Christ asks for this faith especially when he works his miracles(8:13; 9:2p; 22p, 28-29; 15:28; Mk 5:36p;10:52p; Lk 17:19) which are not so much acts of mercy as signs attesting his mission and witnessing to the kingdom (8:3+; cf. Jn 2:11+), hence he cannot work miracles unless he finds the faith without which the miracle lose their true significance (13:58p; 12;38-39; 16:1-4). Since the faith demands the sacrifice of the whole man, mind and heart, it is not an easy act of humility to perform; many decline it, particularly in Israel (8:10p; 15:28; 27:42p; Lk 18;8), or are half-hearted (Mk 9;24; Lk 8;13). Even the disciples are slow to believe (8:26p; 14;31; 18;8; 17:20p) and are still reluctant after the resurrection (28;17; Mk 16:11-14; Lk 24;11,25,41). The most generous faith of all, of the ‘Rock’ (16:16-18), the disciples leader, was destined to the shaken by the outrage of the Passion (26:69-75p) though it was to triumph in the end (Lk 22:32). When faith is strong it works wonders (17:20p; 21:21p; Mk 16:17) and its appeal is never refused (21:22p; Mk 9:23) especially when it asks for forgiveness of sin (9:2p; Lk 7:50) and for that salvation of which it is the necessary condition (Lk 8;12; Mk 16:16, cf. Ac 3:16+).

2.       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+).” 

Verses 7 and 8 says: so they signaled to their companions in the other boat to come and help them; when these came, they filled two boats to sinking point. When Simon saw this he fell at the knees of Jesus saying, ‘Leave me, Lord; I am a sinful man’.

Parallel texts for verse 8 are:

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

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.       Mt 8:8 - The centurion replied, ‘Sir, I am not worthy to have under my roof; just give the word and my servant will be cured.’

Verse 9 and 10 say: For he and all his companions were completely overcome by the catch they had made; so also were James and John, sons of Zebedee, who were Simon’s partners. But Jesus said to Simon, ‘Do not be afraid, from now on it is men you will catch’.

Parallel texts for verse 10 says:

1.       Mk 1:17,19 - Jesus said to them, “Follow me and I will make you into fishers of men (v. 17) Going a little further, he saw James son of Zebedee, and his brother John; they too were in their boat, mending their nets. He called them at once (v. 19).

2.       Jn 21:15-17, 19 - After the meal Jesus said to Simon Peter, ‘Simon son of John, do you love me more than these others do?’ He answered, “Yes Lord, you know that I love you.’ Jesus said to him, “Feed my lambs (v.15).” A second time he said to him, “Simon son of John, do you love me?” He replied, ‘Yes, Lord, you know I love you.’ Jesus said to him, ‘Look after my sheep (v.  16).’Then he said to him a third time, ‘Simon, son of John, do you love me?’ Peter was upset that he asked him the third time, ‘Do you love me?’ and said,  “Lord, you know everything; you know I love you.’ Jesus said to him, ‘Feed my sheep (v.17)…In these words he indicated what kind of death^d by which Peter would give glory to God. After this he said, ‘Follow me’(v.  19). Footnote  ^d says “Martyrdom.”

Verse 11 says: Then, bringing their boats back to land, they left everything and followed him.

Parallel text is Jr 16:16 that says: I will send many fishermen –it is Yahweh who speaks- and these fish  them up; next, I will send many huntsmen, and these will hunt them out of every mountain, every hill, out of the holes in the rock.

The First Reading is from  Is 6:1-2a-3-8, under the title The call of Isaiah^a . Footnote ^a says “The more natural place  for the vision would  have been at the beginning of the book, but it aptly introduces the book of Immanuel’ which assembles the oracles relating to the Syro-Ephraimite war when the threats of vv. 11-13 came true.”

Verse 1 says: In the year of King Uzziah’s death,^b I saw the Lord Yahweh^c seated on a high throne; his train filled the sanctuary^d. Footnote ^b  says “Usually dated 740 BC.”; Footnote ^c  says “‘Yahweh’ restored in accordance with several Hebr. MSS.; and Footnote ^d  says “The Hekal, the chamber leading into the Debir or ‘Holy of Holies’ cf. 1 K 6:1-38.”

Parallel texts are:

1.       1 K 22:19 - Micaiah went on: “Listen rather to the word of Yahweh.  I have seen Yahweh seated on his throne; all array of heaven^g stood in his presence, on his right and on his left. Footnote ^g  says “The angels.”

2.       Jb 13:11 -Does his majesty not affright you, dread of him not fall on you?

3.       Rv 4:2,8 - With that the spirit possessed me and I saw a throne standing in heaven, and the One who was sitting on the throne  (v. 2)…Each of the four animals had six wings and had eyes all the way round as well as inside; and day and night they  never stopped singing: “Holy, holy, holy is the Lord God, the Almighty; he was, he  is and he is to come (v. 8)’.ⁱ Footnote  ⁱ  says “The liturgical Trisagion or Sanctus echoes this doxology. It is said that the Church thus shares in the worship of the heavenly court, butit is also possible that John’s vision of heaven reproduces the worship of the Church on earth.”

Verse 2a says:  above him stood seraph,^e each one with six wings: two to cover its face,^f two to cover its feet^g and two for flying. Footnote ^e  says “Heavenly beings which Isaiah is the first to associate with Yahweh. Their name means ‘burning ones’ (cf. the ‘burning’ serpents of Nb 21:6+; Dt 8:15, and the flying dragons of Is. 14:29; 30:6). They are perhaps the same as the cherubs on the ark of the covenant, Ex 25:18+; Footnote ^f  says “For fear of seeing Yahweh, cf. Ex 33:20+; and Footnote ^g  says “Euphemism for sexual organs.”

Verse 3 says: And they cried out one to another in this way, “Holy, holy, holy^h is Yahweh Sabaoth. His glory fills the whole earth.’ Footnote ^h  says “The holiness of God, cf. Lv 17:1+, is a central  theme of Isaiah’s preaching; he frequently calls Yahweh ‘the Holy One of Israel’, 1:4, 5:19,24; 10:17,20; 41:14, 16:20, etc. The divine sanctity requires man himself to be sanctified, i.e. separated from everything profane, Lv 17:1+, purified from sin, Is 6:5-7, sharing in the ‘justice’ of God, cf. 1:26+; 5:16+”.

Parallel texts are:

1.       Ps 22:3 - Yet, Holy One, you who make your home in the praises of Israel^c. Footnote  ^c says “Or ‘You, who dwell in the sanctuary, the praise of Israel;; cf. Greek.”

2.       Rv 4:8 - Each of the four animals had six wings and had eyes all the way round as well as inside;  and day and night they  never stopped singing: “Holy, holy, holy is the Lord God, the Almighty; he was, he  is and he is to come.

3.       Nb 14:21 - But-as I live, and as the glory of Yahweh  fills all the earth -

Verse 4 says: The foundations of  the threshold shook with the voice of the one who cried out, and the Temple was filled with smoke.ⁱ Footnote ⁱ  says “The equivalent of the cloud on Sinai.”

Parallel texts are:

1.       Ex 19:16 - Now as daybreak on the third day there were peals of thunder on the mountain and lightning flashes, a dense cloud, and a loud trumpet blast, and inside the camp all the people trembled.

2.       Ex 40:34-35 - Then the cloud covered the Tent of Meeting and the glory of Yahweh filled the tabernacle (v. 34). Moses could not enter the Tent of Meeting, because of the cloud that rested on it and because of the glory of Yahweh that filled the tabernacle (v. 35)

3.       1 K 8:10-12 - Now when the priests out of the sanctuary, the cloud filled the Temple of Yahweh(v. 10), and because of the cloud the priests could no longer perform their duties: the glory of Yahweh filled Yahweh’s Temple (v.11).  Then Solomon said, “Yahweh has chosen to dwell in the thick cloud (v. 12).

4.       Jn 12:41 - Isaiah said this when he saw his glory,ⁿ and his words referred to Jesus. Footnote  ⁿ  says ‘when he saw’; var. ‘because he saw’. Alluding to Isaiah’s vision in the Temple, Is 6:12-4. Jn interprets it as a prophetic vision of Christ’s glory, cf. 8:56+.

5.       Rv 15:8 - The smoke from the glory and the power of God filled the temple so that no one could go into it^d until the seven plagues of the seven angels were accomplished. Footnote ^d  says “According to 2 M 2:4-8 the appearance of the sacred tent and the manifestation of God’s glory as in the time of Moses, Ex 40:34-35; and of Solomon, 1 K 8:10, were to herald the coming of the messianic age and the renaissance of the chosen people. The ‘glory’ (cf. Ex 24:16+) is the sign of God’s presence (cf.  the silence of 8:1, and the appearance of the ark of the covenant in 11:19).”

Verse 5 says: I said: “What a wretched I am in! I am lost, for I am a man of unclean lips and I live among a people of unclean lips, and my eyes have looked at the King, Yahweh Sabaoth.’

Parallel texts are:

1.       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; Lv16:2; 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.”

2.       Lv 16:16-17 - This is how he is to perform the rite of atonement over the sanctuary for the uncleanness of the sons of Israel, for their transgressions and for all their sins. ‘This also is how he must deal with the Tent of Meeting which remains with them, surrounded by their uncleanness (v.16).Let no one stay in the Tent of Meeting, from the moment he enters to make atonement in the sanctuary until the time he come out. ‘When he has made atonement for himself, for his family, and for the whole community of Israel (v. 17).

Verse 6 says: Then one of the seraphs flew to me, holding in his hands a live coal which he had taken from the altar with a pair of tongs .

Parallel texts are:

1.       Jr 1:9 - Then Yahweh put out his hand and touched my mouth and said to me: There, I putting my words in your mouth!

2.       Dn 10:6 - The someone looking like a son of man come and touched my lips. I opened my mouth to speak, and I said to the person standing in front of me, ‘My lord, anguish overcomes me at this vision, and what strength I had deserts me.’

Verse 7 and 8 say:  With this he touched my mouth and said: “See now,  this has touched your lips, your sin is taken away, your iniquity purged.^’j Then I heard the voice of the Lord saying, “Whom shall I send? Who will be our messenger?” Footnote ^j  says “The live coal is holy because Yahweh has sanctified the altar from which it is taken. Fire is normally associated with Yahweh in the theophanies of Sinai, Ex 19:18; Dt 4:11-12,15,33,36. This is a destroying fire, Ex 24:17, Nb 11:1-3, but here it is purifying, cf Is 1:25; Mt 3:11+.”

Parallel text is Zc 3:6 that says: The angel of Yahweh the proclaimed to Joshua…

The Second Reading is from  1 Co 15:1-11:

Verses 1 and 2 says: Brothers, I want to remind you of the gospel I preached to you, the gospel that you received and in which you are firmly established; Because the gospel will save you only if you keep believing exactly what I preached to you - believing anything else will not lead you to anything.

Parallel texts for verse 1 are:

1.       1 Th 2:13 - Another reason why we constantly  thank God for you is that as soon as you heard the message you accepted it for what it really is, God’s messaged and not some human thinking; and it is still^e a living power among you who believe it.

2.       1 Th 4:14 - We believe that Jesus died and rose again, and that it will be the same for those who have died in Jesus: God will bring them with him.

Verse 3 says: Well then, in the first place, I taught you what I had been taught myself, namely that Christ died for our sins, in accordance with the scriptures;

Parallel texts are:

1.       1 Co 11:2+,23 - You have done well in remembering me so constantly and in maintaining the traditions^a just as I passed them on to you (v. 2). For this is what I received from the Lord, and in turn passed on to you: that on the same night that he was betrayed, the Lord Jesus took some bread (v. 23). Footnote  ^a says “i.e. the teachings of Christ and the apostles”.

2.       Lk 1:2 - exactly as these were handed down to us by those who from the outside were eyewitness and ministers of the word.

3.       Ac 2:23 - This man, who was put into your power by the deliberate intention^o and  foreknowledge of God, you took and had crucified by men outside the Law.^p You killed him, but God raised him to life, freeing him from the pangs of Hades…^q Footnote  ^o says “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  says “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+.”; and Footnote ^q  says ‘of Hades’ Western Text; ‘of death’ Text. Rec. Cf vv. 27 and 31. ‘Hades’ in LXX is sheol, Nb 16:33+; Mt 16:18+.

Verse 4 says: that he was buried; that he was raised to life on the third day in accordance with the scriptures;

Parallel text is Mt 28:10 that says: Then Jesus said to them, “Do not be afraid; go and tell my brothers that they must leave for Galilee, they will see me there.^e Footnote ^e  says  “though they agree in recording the initial apparition of the angel (or angels) to the women (Mt 28:5-7;Mk 16:5-7;Lk 24:5-7 ;Jn20;12-13), the four gospels show divergences when it comes to the appearances of Christ. Setting Mark aside (his abrupt conclusion present a special problem, cf. Mk 16:8+, and his ‘longer ending’ recapitulates the data of the other gospels), all the other gospels make a clear distinction, both literary and doctrinal, between: 1. Appearances to individuals that help to prove the fact of the resurrection; to Mary Magdalene, either alone (Jn 20:14-17; cf. Mk. 16:9), or accompanied (Mt. 28:9-10); to the disciples on the road to Emmaus (lk 14:13-32; cf. Mk 16:12), to Simon (Lk 24:34), to Thomas (Jn 20-26-29). 2. A collective appearance that is coupled with an apostolic mission (Mt 28:16-20; Lk 24:36-49; Jn 20:19-23; cf. Mk 16:14-18). As well as this distinction there are two traditions as to where the appearances took place: 1. All in Galilee (Mk 16:7; Mt 28:20,16-20); 2. All in Judea (Lk and Jn 20). By way of appendix, Jn 21 adds ab appearance in Galilee which trough in bears the appearance to individuals (it is for Peter and John predominantly) is nevertheless coupled with an apostolic mission (given to Peter). The primitive apostolic preaching that Paul reproduces in 1 Co 15:3-7 list 5 appearances (apart  from the appearance to Paul himself) which are not easily harmonised with the gospel accounts; in particular he mentions an appearance to James of which the Gospel to the Hebrews also speaks, All  his gives the impression that different groups, which cannot now be easily identified, have given rise to different strands of traditions  But these very divergencies of traditions are far better witness than any artificial or contrived uniformity to the antiquity of the evidence  and the historical quality of all these manifestations of the risen Christ.

Verses 5, 6, 7 and 8 says:  that he appeared to Cephas, and secondly to the Twelve. Next he appeared to more than five hundred brothers at the same time, most of whom are still alive, though some have died. Then he appeared to James, then to all the apostles. And last of all, he appeared to me too; it was as though I am born when no one expected it.^b Footnote ^b says “An allusion to the abnormal, sudden and surgical nature of Paul’s birth into the Apostolic family. He makes no distinction between the sort of apparition that took place on the Damascus road and the sort of apparitions of Jesus that took place between the resurrection and the ascension.”

Parallel text for verse 5 is Lk 24:34 that says: Who said to them, “Yes it is true. The Lord has risen and has appeared to Simon!

Parallel text for verse 8 are:

1.       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.”

2.       Ac 9:1 - Meanwhile Saul was still breathing threats to slaughter the Lord’s disciples. He had gone to the high priest..

3.       Rm 1:1+ - From Paul, a servant of Christ Jesus who has been called to be an apostle,^b and especially chosen to preach the Good News that God… Footnote  ^b says  “A Jewish title that means ‘envoy’, cf. Jn. 13:16; 2 Co. 8:23; Ph. 2:25, sometimes used in the NT for the Twelve chosen by Christ, Mt. 10:2; Ac. 1:26; 2:37, etc.: 1 Co. 15:7; Rv. 21:14; to be his witnesses, Ac. 1:8+, sometimes in the wider sense for those sent to preach the gospel, Rm. 16:7; 1 Co. 12:28; Ep. 2:20; 3:5; 4:11. Though Paul was not a member of the Twelve, the fact that he had been appointed as missionary to the  gentiles by God, Ac. 26:17; Rm. 11:13; 1 Co. 9:2; Ga. 2:8; 1 Tim. 2:7, constitutes him as apostle of Christ, Rm. 1:1; 1 Co. 1:1, etc., equal to the Twelve, Ac. 10:41, because like them he had seen the risen Christ, 1 Co. 9:1, and been sent by him, Rm. 1:5; Ga. 1:16, to be his witness, Ac. 26:16. In spite of being ‘the least of the apostles’, 1 Co. 15:9, he is their equal, 1 Co. 9:5; Ga 2:6-9, because he did not learn the Good News he preaches from them, Ga. 1:1,17,19.”

Verse 9 says: I am the least of the apostles; in fact, since I persecuted the church of God, I hardly deserve the name apostle,

Parallel texts are:

1.       Ep 3:8 - I, who am less that the least of saints, have been entrusted with this special grace was given, not only of proclaiming to the pagans the infinite treasure of Christ,

2.       1 Tm 1:15-16 - Here is a saying that you can rely onⁱ and nobody should doubt: That Christ Jesus came into the world to save sinners. I myself am the greatest of them (v. 15); and if mercy has been shown to me, it is because Jesus Christ meant to make me the greatest evidence of his inexhaustible patience for all the other people who would later have to trust in him to come to eternal life (v. 16).   Footnote ⁱ says “Lit. ‘faithful is the word (or saying): this is one of the characteristic phrases of the Pastoral Letters, cf. 3:1;  4:9; 2 Tm 2:11; Tt 3:8.

3.       Ac 8:3 -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.

4.       Ga 1:13-14 - 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 (v. 13), how I stood out among other Jews of my generation, and how enthusiastic I was for the traditions of my ancestors (v. 14).

Verses 10 and 11 say: But  God’s grace that is what I am, and the grace that he gave me has not been fruitless. On the contrary, I, or rather the grace of God that is with me, have worked harder than any of the others. But what matters is that I preach what they preach and this is what you all believed.

Parallel texts for verse 11 are:

1.       1 Co 11:23 - The servants of Christ? I must be mad to say this, but so am I, and more than they: more because I have worked harder, I have been sent to prison more often, and whipped so many times more, often almost to death.

2.       1 Tm 1:14 - And the grace of our Lord filled me with the faith and with the love that is in Christ Jesus.

The title of this homily for the 5^th Sunday in Ordinary Time (Cycle C) recalls the remonstration of Simon Peter against the order of Jesus Christ to “put out into deep water and pay out the nets for a catch” (v. 4).  Simon Peter said “Master, we worked hard all night through and caught nothing…(v. 5). Why did Simon Peter and his fishermen companions not catch any fish even they “worked all night through” (per totam noctem laborantes).

The answer to this question could be gleaned from another gospel incident found in Jh 21:6, the parallel of Lk 5:4. In John 21:6, Jesus Christ orders Simon Peter, Thomas, Nathanael and two other fishermen in the boat by the Sea of Tiberias to “throw the net out to the starboard”, which means to put out the net from the right side of the boat. This means that because the fishermen on their own had been putting out their nets on the left side of the boat all throughout the night long and they caught nothing. But on the order of Jesus Christ to change their strategy of putting the nets out, that is, from the left side to the right side, that they were able to catch many fish.

Applying this principle to their work as future fishers of men, that is, ministers of the gospel, of God;s kingdom, working on the side of strength will bring many catch of men for God’s kingdom, while working on the side of weakness will bring no catch of men for God’s kingdom. This means that, as ministers of the gospel, if we work with our strength then we will be able to convince many people to accept our message. Meanwhile, if we go on working with our weakness, then we will not be able to convince any person to accept our message.

The first reading, Is 6:1-2a, 3-8, concerning the call of Isaiah who had been cleansed of his impurities of the mouth before he was sent out by Yahweh to be his envoy or messenger, very clearly illustrates the point that we have made above.

Isaiah, before he became a prophet of Yahweh, had many impurities of the mouth. The angel of Yahweh cleansed his mouth of these impurities before he could be sent as an envoy or messenger.

Likewise, a minister of the gospel has to have any or all his impurities, which are his weaknesses, cleansed or removed first before he could be sent to preach the gospel.

How do we do this? As Isaiah had tong of fire touched his mouth to cleanse him of his impurities, likewise the minister of the gospel should experience  verbal persecution and trial to be cleansed of his personality and conduct before being pronounced worthy to be a preacher or minister of the word of God.

The Second Reading, 1 Co 15:1-11, narrates Apostle Paul’s ordeal before he became an apostle of Jesus Christ, that he was a persecutor of the Church of God (v. 9) but by God’s grace had made him a fruitful apostle (v. 10).

MOSES AND ELIJAH - 2nd Sunday of Lent - Cycle C

Homily for the 2^nd Sunday of Lent - Cycle C

Readings:  Lk 9:28-36 (Gospel); Gn 15:5-12, 17-18 (First Reading) and Ph 3:17-4:1(Second Reading)

From the Series: Reflections and Teachings in the Desert

MOSES AND ELIJAH

‘Suddenly there were two men there talking to him; they were Moses and Elijah’ (Lk 9:30)

The Gospel for this 2^nd Sunday of Lent is Lk 9:28-36, under the title “The Transfiguration^e”. Footnote ^e says “One of the narratives in which Lk most widely differs from Mk, It is clear that Lk. had his own source of information (John?).”

Parallel texts for the title are:

1.       Mt 17:1-9 -Six days later, Jesus took with him Peter and James and his brother John, and led them up a high mountain^a where they could be alone (v. 1). There in their presence he was transfigured; his face shone like the sun and his clothes became white as light^b (v. 2). Suddenly Moses and Elijah^c appeared to them, they were talking with him (v. 3) Then Peter spoke to Jesus, ‘Lord,’ he said ‘it is wonderful for us to be here;^d if you wish, I will make^e three tents here, one for you, one for Moses and one for Elijah. (v. 4). He was still speaking when suddenly a bright cloud covered them with shadow, and from the cloud there came a voice which said, “This is my Son, the beloved, he enjoys my favor. Listen to him’ (v. 5) When they heard this, the disciples  fell on their faces, overcome with fear (v. 6). But Jesus came and touched them, ‘Stand up’ he said, ‘do not be afraid’ (v. 7) And when  they raised their eyes, they saw no one else but only Jesus. As they were coming down from the mountain, Jesus gave them this order, “Tell no one about the vision until the Son of Man has risen from the dead.’ Footnote ^a says “Tabor, according to the traditional opinion. Some favor Great Hermon”;  Footnote ^b-Var ‘as snow’. Footnote ^c says “Respectively representing Law and prophets, they do homage to the founder of the ‘new alliance’, cf. 5:17; Lk 22:20. As once they were privileged at Sinai with God’s revelation, Ex 33:20+; cf 1 K 19:9-13, so now they are made witnesses of the anticipated revelation of the Son of Man, cf 24:30; Footnote ^d says “An alternative translation ‘It is good thing for us to be here’; and Footnote ^e says “Vulg. ‘let us make’”.

2.       Mk 9:2-10 - Six days later, Jesus took with him Peter and James and John and led them up a high mountain where they could be alone by themselves. There is their presence he was transfigured: (v. 2) his clothes became dazzlingly white, whiter than any earthly bleacher could make them (v. 3) Elijah appeared to them with Moses; and they were talking with Jesus (v. 4) Then Peter spoke to Jesus, ‘Rabbi,’ he said, ‘it is wonderful for us to be here; so let us make three tents, one for you, one for Moses and one for Elijah’ (v. 5). He did not know what to say; they were so frightened (v. 6) And a cloud came, covering them in shadow; and there came a voice from the cloud, ‘This is my Son, the Beloved. Listen to him (v. 7).’Then suddenly, when they looked round, they saw no one with them anymore but only Jesus (v. 8). As they came down from the mountain he warned them to tell no one what they had seen, until after the Son of Man had risen from the dead (v. 9) They observed the warning faithfully, though among themselves they discussed what ‘rising from the dead’ could mean (v. 10).

Verse 28 says: Now about eight days after this had been said, he took with him Peter and John and James and went up the mountain to pray.

Parallel text is Lk 8:51 that says:  When he came to the house he allowed no one to go in with him except Peter and John and James,^f and the child’s father and mother. Footnote  ^f says “Cf Mk 5:37+. Here, however, as in 9:28, Ac 1:13, John is named immediately after Peter. This coupling of John with Peter is common to Lk 22:8; Ac 3:1-3,11; 4:13,19; 8:14, and the fourth gospel, Jn 13:23-26; 18:15-16; 20:3-9; 21:7,20-23.”

Verse 29 says: As he prayed, the aspect of his face changed and his clothing became brilliant as lightning.

Parallel text is Lk 3:21 that says: Now when all the people had been baptized and while Jesus after his own baptism was at prayer,^j heaven opened. Footnote ^j - Jesus at prayer is a favorite theme of Lk., cf. 5:16; 6:12; 9:18,28-29; 11:1; 22:41. 

Verse 30 and 31 say: Suddenly there were two men there talking to him; they were Moses and Elijah, appearing in glory, and they were speaking of his passing which he was to accomplish in Jerusalem.

Parallel text for verse 30 is Lk 24:4 that says: As they stood there not knowing what to think, two men in brilliant clothes suddenly appeared at their side.

Verse 32 says: Peter and his companions were heavy with sleep, but they kept awake,^f and saw his glory^g and the two men standing with him. Footnote ^f says “Preferable to ‘they woke up’”; and Footnote ^g  says “The glory of his future coming, 9:26.”

Parallel texts are:

1.       Lk 2:38 - She came by just at that moment began  to praise God; and she spoke of the child to all who looked forward the deliverance of Jerusalem.^k Footnote ^k  says “The messianic deliverance of the Chosen People, 1:68; 24:21, primarily affected their capital city; cf Is 40:5; 52:9 (and see 2 S 5:9+). FrLk, Jerusalem is God’s chosen centre from which will spread his salvation: 9:31,51,53; 13:22,33; 17:11; 18:31; 19:11; 24:47-49,52; Ac 1:8+.”

2.       Jn 1:14 - The word was made flesh, ^m he lived among us, ⁿ and we saw his glory,^o the glory that is his as the only Son of the Father, full of grace and truth. Footnote ^m says “The ‘flesh’ is man considered as a frail and mortal being, cf. 3:6, 17:2, Gn 6:3, Ps. 56:4, Is 40:6,see Rm 7:5+;  Footnote ⁿ  says “Lit. ‘pitched his tent among us’. The incarnation of the Word makes God personally and visibly present to mankind; it is no longer a presence unseen and awe-inspiring as in the Tent and Temple of the old regime, Ex. 25:8+; Cf. Nb. 35:34, nor merely the presence of divine wisdom enshrined in Israel’s Mosaic Law, Si. 4:7-22; Ba. 3:36-4:4”; and Footnote ^o says “The ‘glory’ is the manifestation of God’s presence, Ex. 24:16+. No one could see its brilliance and live, Ex 33:20+, but the human nature of the  word now screens this glory as the cloud once did. Yet at times  it pierces the veil, as the transfiguration, for instances, cf. Lk. 9:32, 35 (alluded to in Jn 1:14?) and when Jesus works miracles –‘signs’ that God is active in him, 2:11+, 11:40;cf. Ex. 14:24-27 and 15:7, 16:7f.  The resurrection will reveal the glory fully, cf. Jn 17:5+.”

Verses 34 and 34 say:  As these were leaving him, Peter said to Jesus, “Master, it is wonderful for us to be here; so let us make three tents, one for you, one for Moses, and one for Elijah’. - He did not know what he was saying. As he spoke, a cloud came and covered them with shadow; and when they went into the cloud the disciples were afraid.

Parallel text for verse 34 is Lk 1:12+ that says: The sight disturbed Zechariah and he was overcome with fear.

Verse 35 says: And a voice came from the cloud saying, ‘This is my Son, the Chosen One.^h Listen to him.’ Footnote ^h says “Var. ‘the Beloved’, cf. Mt and Mk. The titles ‘Chosen One’, cf. 23:35; Is 42:1, and ‘Son of Man’ alternate in the Parables of Enoch.” 

Verse 36 says: And after the voice had spoken, Jesus was found alone. They disciples kept silence and, at that time, told no one what they had seen.

Parallel text is Lk 9:21 that says: But he gave them strict orders not to tell anyone about this.

The First Reading is from Gn 15:5-12, 17-18. Verse 5 says: Then taking him outside he said: Look up to heaven and count the stars if you can. Such will your descendants,’ he told him.

Parallel texts are:

1.       Gn 22:17 - I will shower blessings on you, I will make your descendants as many as the stars of heaven and the grains of sand on the seashore. Your descendants shall gain possession of the gates^d of their enemies. Footnote ^d  says “I.e. their towns, as the Greek understands, cf. 24:60.”

2.       Gn 28:14 - Your descendants shall be like the specks dust on the ground; you shall spread to the west and the east, to the north and the south, and all the tribes of the earth shall bless themselves by you and your descendants.

3.       Ex 32:13 - Remember Abraham, Isaac and Jacob, your servants to whom by your own self you swore and made this promise: I will make your offspring as many as the stars of heaven, and all this land which I promised I will give your descendants, and it their heritage forever.’

4.       Dt 1:10 - Yahweh your God has multiplied you, till now you are like stars of the heavens in number.

5.       Heb 11:12 - Because of this there came from one man, and one who was already as good as dead himself, more descendants that could be counted as many as the stars of heaven or the grains of sand on the seashore.

6.       1 M 2:52 - Was not Abraham tried and found faithful, was that not counted as making him just?

7.       ↗Rm 4 - Abraham Justified by Faith. Apply this to Abraham^a found, the ancestor from whom we are all descended?^b (v. 1). If Abraham was justified as a reward for doing something, he would really had something to boast about; though not  in the sight of God (v. 2) Because  scripture says: Abraham put his faith in God, and this faith was considered as justifying him.(v. 3). If a man has work to show, his wages are not considered as a favour but as his due (v. 4), but when a man has nothing to show except faith in the one who justifies sinners, then his faith is considered as justifying him^d (v. 5). As David says the same: a man is happy if God considers him righteous, irrespective of good deeds (v. 6):“Happy those whose crimes are forgiven, and whose sins are blotted out (v. 7); Happy the man whom the Lord considers sinless” (v. 8). Is this happiness meant only for the circumcised, or is it meant for others as well? Think of Abraham again: his faith, we say, was considered as justifying him, (v. 9), but when was this done?”  When he was already circumcised or before he had been circumcised? It was before he had been circumcised (v.10). And when he was circumcised later it was only as a sign and guarantee that the faith  he had before his circumcision justified him. In this way Abraham became the ancestor of all uncircumcised believers, so that they too might be considered righteous (v. 11); and ancestor, also, of those who though circumcised do not rely on that fact alone, but follow our ancestor Abraham along the path of faith he trod before he had been circumcised (v. 12). The promise of inheriting the world was not made to Abraham and his descendants on account of any law but on account of the righteousness which consists of faith^f (v.13). If the world is only to be inherited by those who submit to the Law, the faith is pointless and the promise worth nothing (v.14).  Law involves the possibility of punishment for breaking the law - only when there is no law can that be avoided^g (v.15). That is why, what fulfills the promise depends on faith, so that it may be a free gift and be available to all of Abraham’s descendants, not only those who belong to the Law but also those who belong to the faith of Abraham who is the father of all of us (v. 16). As scripture says: “I have made you the ancestor of many nations -Abraham is our father in the eyes of God, in whom he put his faith, and who brings the dead to life and calls into being what does not exist^h (v. 17). Thus it seemed that Abraham’s hope could not be fulfilled, he hoped and believed, and through doing so he did become the father of many nations exactly as he had been promised: Your descendants will be as many as the stars (v. 18).Even the thought that his body was past parenthood- he was about a hundred years old - and Sarah too old to become a mother, did not shake his beliefⁱ (v. 19) Since God has promise it, Abraham either refused to deny it or even to doubt it but drew strength from faith^j and gave glory to God (v. 20), convinced that God had power to do what he had promised (v. 21) This is the faith that was ‘considered as justifying him’(v. 22). Scripture however does not refer only to him but to us as well when it says that his faith was thus ‘considered’ (v. 23); our faith too will be ‘considered’ if we believe in him who raised Jesus our Lord from the dead (v. 24), Jesus who was put to death  for our sins and was raised to life to justify us^k (v. 25). Footnote ^a says “Lit. ‘What then shall we say about Abraham?’ Var. (Vulg.) ‘What then shall we say that Abraham has gained?’”; Footnote ^b says “The recurrence of the fatherhood of Abraham theme  marks the stages in the argument, vv. 1:12, 16-18.’;  Footnote ^c says “Jewish tradition, preoccupied with Abraham’s loyalty and his fortitude under trial, had made him the outstanding example of justification by works, Ws 10:5; Si 44:20f; 1 M 2:52 (and cf. especially the Book of Jubilee, cf. 11-12; 16:19f, etc.)cf also Jm 2:22+, see 2:14+. Paul however finds that this justification and these works have their source in Abraham’s faith, Gn 12:1+ and 15:6+. Cf. Heb 11:8f. Footnote ^d – The words themselves are capable of various interpretation: by reason of his faith Abraham was reckoned a righteous man by God, though in fact he was not so; or, by reason of his faith Abraham had conferred upon him gratuitously by God a righteousness (or ‘justice’) that was not his when he came to believe; or thirdly, in God’s eyes (and hence in fact) faith that is operative is one and the same as righteousness. The first of these interpretations is, however, incompatible with Pauline teaching as a whole, so also, it would seem, is the second; the third is complete consistent with it”; Footnote ^e says “This word, sphragis, (lit ‘seal’ or ‘impression of a seal’) came very soon to be  analogically used of baptism, the sacrament of Christian faith”; Footnote ^f  says “Lit. ‘the righteousness of faith’, i.e. that righteousness which is precisely the act of believing with a living faith. The inheritance is conferred not to reward people who respect the clauses of a contract (a law), but to implement promises accepted in a disposition of faith. Cf 3:27; Footnote ^g says “Lit. ‘For laws brings anger whereas (var. ‘for’)  where there is no law there is no law-breaking either’’;  Footnote ^h says “As at creation. These two most striking manifestation of God’s omnipotence prepare the reader for the allusion to Christ’ resurrection in v. 24; Footnote ⁱ says “Lit ‘Though he considered his own body dead (and that Sarah’s womb was dead) it was  with unshaken faith’. Text. Rec. and Vulg. ‘His faith was not shaken, nor did he give a thought to his own body that was dead already”; Footnote ^j  says “Faith is all-powerful, Mk 9:23. It shares in the divine omnipotence itself, cf 2 Co 12:9-10; Footnote ^k says ‘Justice’, or ‘righteousness’ is in effect the initial sharing in the life of the risen Christ, 6:4; 8:10, etc.; Paul never isolates the death of Jesus from his resurrection.

8.       Ga 3:6 - Take Abraham for example: he put his faith in God, and this faith was considered as justifying him.

9.       Jm 2:23 - This is what scripture really means when it says: Abraham put his faith in God, and this was counted as making him justified; and this is why he was called “the friend of God.

10.   Gn 11:31 - Terah took his son Abram, his grandson Lot the son of Haran, and his daughter-in-law the wife of Abram, and made them leave^f Ur of the Chaldeans, to go to the land of Canaan. But on arrival in  Haran, they settled there.^g Footnote ^f says ‘made the leave’ ancient versions; ‘went with them’ Hebr.; Footnote ^g says “First stage of the journey to the Promised Land, Ur is in Lower Mesopotamia, Haran lies to the northwest of Mesopotamia.”

11.   Lk 1:18 - Then Zechariah said to the angel, “How shall I know this? For I am an old man, and my wife is advanced in years.

Verse 6, 7, 8, 9, 10, 11, and 12 say: Abram put his faith in Yahweh, who counted this an making him justified.’ ‘I am Yahweh’ he said to him ‘who brought you out of Ur of the Chaldeans to make you heir to this land.’ ‘My Lord Yahweh’, Abram replied, ‘how am I to know that I shall inherit it?’ He said to him: ‘Get me a three-year-old heifer, a three-year-old goat, a three-year-old ram, a turtledove, and a young pigeon. He brought him all these, cut them in half, and put half one side and half facing it on the other; but the birds he did not cut in half. Birds of prey came down on the carcasses but Abram drove them off.

Parallel text for verse 9 is Lv 1:14 that says: If his offering to Yahweh is a holocaust of a bird, he is to offer a turtledove or a young pigeon.

Verses 12 and 17 say:  Now as the sun was setting ,Abram fell into a deep sleep, and terror^d seized him. When the sun had set and darkness had fallen, there appeared a smoking furnish and a firebrand that went between the halves^.f Footnote ^d says “Here the text adds ‘a great darkness’, probably a gloss intended to explain the rare word for ‘darkness’ in v. 17; and Footnote ^f  says “Ancient ritual of covenant (Jr 34:18): the contracting parties passed between the parts of the slain animal and called down upon themselves the fate of the victim should they violate the agreement. The flame symbolizes Yahweh (cf. the burning bush. Ex. 3:2; the pillar of fire, Ex. 13:21; the smoke of Sinai, Ex. 19:18) he alone passes between the parts because his Covenant is a unilateral pact, the initiative is his, cf 9:9+.”

Verse 18 says: That day Yahweh made a Covenant with Abram in these terms: ‘To your descendants I give this land, from the wadi of Egypt to the Great River, the river Euphrates,

Parallel texts for verse 18 are:

1.       Ne 9:8 - Finding him faithful of heart before you, you made the covenant with him,  to give the land of the Canaanite, of the Hittite and Amorites, of the Perizzite, Jebusite, and Girgashite, to him and his posterity. And you kept your promise because  you are just.

2.       Ps 105:11 - ‘I give you a land,’ he said, Canaan your  allotted heritage.

3.       Si 44:21 - The Lord therefore promised him an oath to bless the nations through his descendants, to multiply him like the dust on the ground, to exalt his descendants like the stars, and give them the land for their inheritance from sea to sea, from the River to the ends of the earth.

The Second Reading is from Ph 3:17-4:1. Verse 17 says: My brothers, be united in following my rule of life: take as your models everybody who is already doing this and study them as you used to study us.

Parallel text is 2 Th 3:7 that says: You know how you are supposed to imitate us;^b now we were not idle when we were with you. Footnote ^b  says “By imitating Paul , 1 Co 4:16; Ga 4:12; Ph 3:17, Christians will be imitating Christ, 1 Th 1:6; Ph 2:5; cf Mt 16:24; 1 P 2:21; 1 Jn 2:6; who is the one that Paul is imitating, 1 Co 11:1. Christians must also imitate God, Ep 5:1 (cf. Mt 5:48), and they must imitate each other, 1 Th 1:7; 2:14; Heb 6:12. Behind this community of life is the idea of a model of doctrine, Rm 6:17, that has been received by tradition, v. 6: 1 Co 11:2+; 1 Th 2:13++. The leaders who transmit the doctrine must themselves  be ‘models’ v. 9; Ph 3:17; 1 Tm 1:16; 4:12; Tt 2:7;  1 P 5:3; whose faith and life are to be imitated, Heb 13:7.”

Verse 18 says: I have told you often, and I repeat it today with tears, there are many who are behaving as enemies of the cross of Christ.

Parallel text is Ac 20:19 that says: …how I served the Lord with all humility, and with the sorrows and trials that came to me through of the plots of the Jews.

Verse 19 says: They are destined to be lost. They make food into their god^m and they are proud of something they ought to think shameful;ⁿ the things they think important are earthly things. Footnote ^m  says “The dietary laws loomed large in the Jewish practice of religion, Lv 11, cf. Rm 14; 16:18; Ga 2:12; Col 2:16,20f; Mt 15:10-20p; 23:25-26; Ac 15:20”; and Footnote ⁿ says “Lit. ‘they glory in their shame’, where ‘shame’ may be only the traditional euphemism for the circumcised members.”

Parallel texts are:

1.       Rm 16:18 - People like that are not slaves of Jesus Christ, they are slaves of their own appetites, confusing the simple-minded with their pious and persuasive arguments.

2.       Jn 3:12 - If you do not believe me when I speak about things in this world, how are you going to believe me when I speak to you about heavenly things?

Verse 20 says: For us our homeland is in heaven, and from heaven comes the savior we are waiting for, the Lord Jesus Christ…

Parallel text is Heb 11:13-16 that says: All these died in faith, before receiving any of the things that had been promised, but they saw them in the far distance and welcomed them, recognizing them that they were only  strangers and nomads on earth (v .13). People who use such terms about themselves make it quite plain that they are in search of their homeland (v.14). They can hardly have meant the country they came from, since they had the opportunity to go back to it (v.15); but in fact they were longing for a better homeland, their heavenly homeland. That is why God is not ashamed to be called their God, since he has founded the city for them (v. 16).

Verse 21 says: and he will transfigure these wretched bodies of ours into copies of his glorious body. He will do that by the same power with which he can subdue the whole universe. 

Parallel texts are:

1.       1 Tm 1:1 - 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.”

2.       Ac 3:20-21 - …and so that the Lord may send the time of comfort.^m Then he will send you the Christ he has predestined, that is Jesusⁿ(v.21), whom the heaven must keep till the universal restoration^o comes which God proclaimed, speaking through his holy prophets.^p(v. 16). Footnote ^m  says “The epoch coincides with that of Christ’s coming and of ‘the restoration of all things’, cf. 1:7+; Rm2:6+; a period which, as the apostles thought, would see the re-establishment of the kingdom in Israel, Ac 1:6-7. Repentance and conversion hasten its coming, cf. 2 P 3:12”; Footnote ⁿ says “Or ‘Jesus who has been appointed Christ for you’, cf. 2:36+. When the time comes, Christ who became King Messiah though his resurrection will return to establish his kingdom forever and to make all creation new,  v. 21, cf. Rm 8:19+.; Footnote ^o  says “Term used by the prophets for the return from Exile (foretaste of the messianic age), Jr 15:19, etc.; and Footnote ^p  says “Add. ‘from ancient times’.”

3.       Rm 8:23 - and not only creation, but all of us who possess the first-fruits of the Spirit, we too groan inwardly as we wait for^m for our bodies to be set free. Footnote  ^m  says “Add ‘adoptive sonship (and)’ which would here have an eschatological sense, but see v. 15.”

4.       1 Co 15:23+,28, 47-49 - but all of them in their proper order: Christ as the first-fruits and then, after the coming^f of Christ, those who belong to Christ (v. 23). And when everything is subjected to him, then the Son himself will be subjected in his turn to the One who subjected all things to him, so that God may be all in all (v. 28)The first man, being from the earth, is earthly by nature; the second man is from heaven (v.47).As this earthly man was, so are we on earth; and as the heavenly man is, so are we in heaven (v.48) And we, who have been modeled on the earthly man, will be modeled on the heavenly man (v.49). Footnote ^f  says “Parousia (presence), a Greek word adopted by early Christians to indicate the glorious coming of Christ on his ‘day’, 1 Xo 1:8+, at the end of time, Mt 24:3+; cf. also 1 Th 2:19; 3:13; 4:15; 5:32; 2 Th 2:1; Jm 5:7,8; 2 P 1:16+; 3:4, 12; 1 Jn 2:28. In 2 Th 2:8,9 the same word is used to indicate the coming of the Lawless One. Cf the similar terms ‘revelation’, 1 Co 1:7+, and ‘appearing’, 1 Tm 6:14+.”

5.       Col 3:1-4 - Since you have been brought back to the true life with Christ, you must look for the things that are in heaven, where Christ is sitting at God’s right hand (v. 1) Let your thoughts be on heavenly things, not on the things that are on the earth (v. 2), because you have died, and now the life you have is hidden with Christ in God (v. 3). But when Christ is revealed – and he is your^a life – you too will be revealed in all your glory with him^b (v. 4). Footnote   ^a  says “Var. ‘our’”; Footnote ^b  says “Through union with Christ in baptism, 2:12, his followers already live the identical life he lives in heaven, cf. Ep 2:6+, but this spiritual life is not manifest and glorious  as it will be in the parousia.

Chapter 4, Verse 1 says: So then, my brothers and dear friends, do not give but remain faithful in the Lord. I miss you very much, dear friends, you are, my joy and my crown.

Parallel texts are:

1.       Ph 1:4 - Every  time I pray for all of you, I pray with joy,^b  Footnote ^b  says “Joy is one of the chief characteristics of this letter; cf. 1:18,25; 2:2,17,28,29; 3:1; 4:1,4,10.”

2.       1 Th 2:19-20 - What do you think is our pride or our joy? You are; and you will be the crown of which we shall be the proudest in the presence of our Lord Jesus when he comes (v. 19). You are our glory and our joy (v. 20).

DESERT TEMPTATIONS - 1st Sunday of Lent - Cycle C

Homily for the 1st Sunday of Lent - Cycle C

Readings  Lk 4:1-13 (Gospel); Dt 26: 4-10 (First Reading) and Rm 10:8-13 (Second Reading)

From the Series: Reflections and Teachings in the Desert

DESERT TEMPTATIONS

“Jesus was led by the Spirit into the desert to be tempted by the devil.” (Mt 4:1)

The Gospel for today is taken from Lk4:1-13.  This is under the title “Temptation in the wilderness^a”. Footnote ^a says “Lk continues Mk’s data (40 days of temptation) with Matthew’s (three temptations at the end of 40 days’ fast). He changes Matthew’s order so as to end with Jerusalem; cf. Lk 2:38+.”

Parallel texts are:

1.       Mt 4:1-11 - Temptation in the wilderness^a Then Jesus was led by the Spirit^b into the wilderness to be tempted by the devil (v. 1) He fasted for forty days and forty nights, after which he was very hungry (v. 2),  and the tempter came and said to him, ‘If you are the Son of God,^c tell these stones to turn into loaves’ (v. 3). But he replied, “Scripture says: Man does not live by bread alone but on every word that comes forth from the mouth of God’ (v 4). The devil then took him to the holy city and made him stand on the parapet of the Temple (v. 5). ‘If you are the Son of God’ he said ‘throw yourself down for scripture says: ‘He will put you in his angels’ charge, and ‘ they will support you on their hands in case you hurt your foot against a stone.’(v. 6). Jesus said to him, “Scripture also says: ‘You must not put the Lord your God to the test’ (v. 7). Next, taking him to a very high mountain the devil showed him all the kingdoms of the world and their splendor (v. 8), ‘I will give you all these’ he said ‘if you fall at my feet and worship me’ (v. 9).Then Jesus replied, “Be off, Satan! For scripture says: ‘You must worship the Lord your God, and serve him alone.’ (v. 10). Then the devil left him and angels appeared and looked after him  (v. 11) Footnote  ^a  says “That these diabolical suggestions were actually made is quite compatible with Christ’s sinlessness, Jesus was faced with the idea of being a material and political Messiah with its accompanying human privileges of wealth, glory, power. He chose instead utter dependence on God, humility, obedience to God’s will, cf. Mt. 16:21-23; 26:36-46; Heb. 5:7-9; 12:2”; Footnote ^b  says “The Holy Spirit. The temptation was therefore willed by God”; and Footnote  ^c  says “The biblical title ‘Son of God’ does not necessarily mean natural sonship but may imply a sonship which is merely adoptive, i.e., which as a result of God’s deliberate choice sets up a very intimate relationship between God and his creature. In this sense the title is given to angels (Jb. 1:6), to the Chosen People (Ex. 4:22, Ws. 18:13), to individual Israelites (Dt. 14:1, Ho. 2:1, cf. Mt. 5:9,48, etc.), to their leaders (Ps. 82:6). Were therefore it is attributed to the royal Messiah (1 Ch. 17:13, Ps. 2:7, 89:26) it does not necessarily imply that he is more than man; nor need we suppose that it has any deeper significance when used by Satan (Mt. 4:3,6) or by the possessed (Mk. 3:11, 5:7, Lk. 4:41), still less when used by the centurion (Mk. 15:39, cf. Lk. 23:47). By itself the sentence at baptism (Mt. 3:17) and at the transfiguration (17:5) suggests no more than the divine predilection for the Messiah-servant, and all probability the High priest’s question (26:63) concerns messiahship only. Nevertheless the title ‘Son of God’ can bear a further, more profound meaning of sonship in the full sense of the word. Jesus clearly insinuated this meaning when he spoke of himself as ‘the Son’ (2:37), ranked above the angels (24:36), having God for his ‘Father’ in a way others had not (Jn. 20:17 and cf. ‘my Father’ in Mt. 7:21, etc.), enjoying with the Father an altogether singular relationship of knowledge and love (Mt. 11:27). These assertions, coupled with others that speak of the Messiah’s divine rank (22:42-46), of the heavenly origin of the ‘son of  man’ (8:20+), assertions finally confirmed by the triumph of the resurrection, have endowed the expression ‘son of God’ with the strictly divine significance which will later be found, e.g. in Paul (Rm. 9:5+). During the lifetime of Christ, it is true his disciples had no clear conception of his divinity – the texts of Mt. 14:33 and 16:16 which add the title ‘Son of God’ to the more primitive text of Mk reflect, in all probability, a later stage in the faith’s development. But it is equally true that Jesus expressed with his own lips and with as much clarity as his audience could support, his own consciousness of being Son of the Father in the fullest sense. On these historical utterances the faith of the disciples rested, a faith that reached its perfection after the resurrection with the help of the Holy Spirit.

2.       Mk 1:12-13 - Immediately afterwards the Spirit drove him out into the wilderness (v. 12),and he remained there for forty days, and was tempted by Satan. He was with the wild beasts, and the angels looked after him.

Verses 1, 2, and 3 say: Filled with the holy Spirit,^b Jesus left the Jordan and was led by the Spirit through the wilderness; being tempted there by the devil for forty days. During this time he ate nothing, and at the end he was hungry. Then the devil said to him, ‘If you are the Son of God, tell this stone to turn into a loaf’. Footnote ^b  says “.Luke’s interest in the Holy Spirit is evident not only from his first two chapters, 1:15,35,41,67,80; 225,26,27; but also from the remainder of the gospel in which, on several occasion, he adds a mention of the Spirit to the other synoptic passages, 4:1,14,18; 10:21; 11:13. In Ac also Lk very frequently speaks of the Spirit, Ac 1:8+”

Parallel text for verse 1 is Lk 10:21 that says: It was then that filled with joy by the Holy Spirit, he said, “I bless you, Father, Lord of heaven and earth, for hiding these things from the learned and the clever and revealing them to mere children. Yes, Father, for that is what it pleased you to do.

Verse 4 and 5 say: But Jesus replied, ‘Scripture says: ‘Man does not live on bread alone.’ Then leading him to a height, the devil showed him in a moment of time all the kingdoms of the world.

Parallel text of verse 4 is Dt 8:3 that says:  He humbled you, he made you feel hungry, he fed you with manna which neither you nor your fathers had known, to make you understand that man does not live on bread alone but that man lives on everything that comes from the mouth of Yahweh.^a Footnote ^a says “Yahweh makes all things by his word and so gives life to Israel by means of the commandments (miswah) that issue (mosa) from his mouth. On this text, cited in Mt 4:40, see Am 8:11; Ne 9:29; Pr 9:1-5; Ws16:26; Si 24:19-21; Jn 6:30-36,68+.”

Verse 6 says: and said to him, ‘I shall give to you all the power and their glory of these kingdoms; for it has been committed to me and I give it to anyone I choose.^c Footnote ^c  says “The devil’s dominion over the world is one of the key ideas of Jn (12:31; 14:30; 16:11; 1 Jn 3:8+; Rv 13:2,4). See also Mt 8:29+.”

Parallel texts are:

1.       Jr 27:5 - I by my great power and outstretched arm made the earth, man and animals that are on earth. And I can give it to whom I please.

2.       Rev 13:2,4 - I saw that the beast was like a leopard, with paws like a bear and a mouth like the mouth of a lion; the dragon had handed over to it his own power and his throne and his worldwide authority^a (v. 2).  They prostrated themselves in front of the dragon because he had given the beast his authority; and  they  prostrated themselves in front of the beast saying, “Who can compare with the beast?^c Who could anybody defeat him?” (v. 4).

Footnote ^a  says “Satan, ‘prince of this world’, Jn 12:31+, can give imperial power to anybody he chooses, cf. Lk 4:6+; and Footnote ^c  says “A parody of the name Michael, 12:7, which means ‘Who-can-compare-with-God?’”

Verses 7, 8 and 9 says: ‘Worship me, then, it shall all be yours.’ But Jesus answered him, Scripture says: You must worship the Lord, your God, and him serve him alone’. Then he led him to Jerusalem and made him stand on the parapet of the Temple, “If you are the Son of God,’ he said to him ‘throw yourself down from here…

Parallel text for verse 8 is Dt 6:13 that says: You must fear Yahweh your God,  you must serve him, by his name you must swear.

Verse 10 and 11 say: for scripture says: He will put his angels in charge of you to guard you, and again: ‘They will hold you up on their hands, in case you hurt your foot against a stone’.

Parallel text for verse 10 is Ps 91:11-12 that say: He will put you to his angels’ charge to guard you wherever you go (v. 11). They shall support you on their hands in case you hurt your foot against a stone.

Verse 12 and 13 say: But Jesus answered  him, “It has been said: You must not put the Lord your God, to the test’. Having exhausted all these ways of tempting him,^d  the devil left him, to return at the appointed time. Footnote ^d says “Rather than ‘finished all the temptations’.”

Parallel text for verse 12 is Dt 6:16 that says: Do not put Yahweh your God to the test as you tested him at Massah.

Parallel texts for verse 13 are:

1.       Lk 22:3,53 - Then Satan entered into Judas, surnamed Iscariot, who was numbered among the Twelve (v. 3). When I was among you in the Temple day after day, you never moved to lay hands on me. But this is your hour; this is the reign of darkness (v. 53).

2.       Jn 13:2,27 – They were at supper,^d and the devil had already put it into the mind^e of Judas Iscariot son of Simon, to betray him. (v. 2). At that instant, after Judas had taken the bread, Satan entered him. Jesus then said, “What you are going to do, do quickly (v. 27). Footnote

The First Reading is from Dt 26:4-10. Verses 4 and 5 say: The priest shall then take the pannier from your hand and lay it before the altar of Yahweh your God. Then in the sight of Yahweh your God, you must make this pronouncement:^b “My father was a wandering  Aramean. He went down into Egypt to find refuge there, few in numbers; but there he became a nation, great, mighty and strong. Footnote ^b says  “this profession of faith reminds Israel of the divine choice, of deliverance from Egypt and of the gift of the Promised Land, see 7:6+.”

Parallel texts are:

1.       Dt 10:22 - And though your fathers numbered only seventy they went down to Egypt, and Yahweh your God, has made you as many as the stars of heaven.

2.       Ps 105:12 - There where you were easily counted, few in number, strangers to the country,

Verses 6, 7 and 8 say: The Egyptians ill-treated us, they gave us no peace and inflicted harsh slavery on us. But we called on Yahweh the God of our fathers. Yahweh heard our voice and saw our misery, our toil and our oppression; And Yahweh brought us out of Egypt with mighty hand and outstretched arm, with great terror, and with signs and wonders.

Parallel text is Dt 4:34 that says: Has any god ventured to go to take to himself one nation from the midst of another, by ordeals, signs  wonders, war, with mighty hand and outstretched arm, by fearsome terrors - all this that Yahweh your God did for you before your eyes in Egypt?

Verse 9 and 10 say: He brought us here and gave us this land, a land were milk and honey flow. Here then I bring the first fruits of the produce of the soil that you, Yahweh, have given me.” You must then lay them before Yahweh  your God, and you bow down in the sight of Yahweh your God.

The Second Reading is from Rm 10:8-13.

Verse 8 says: On the positive side, it says: The word, that is the faith we proclaim, is very near to you, it is on your lips and in your heart.

Parallel texts are:

1.       Ps 107:26 -Flung to the sky, then plunged to the depths, they lost their nerve in the ordeal...

2.       1 P 3:19 - And in the spirit, he went to the spirits in prison.^h Footnote  ^h says “Probably alludes to the descent of Christ to Hades, cf. Mt. 16:18+, between his death and resurrection, Mt. 12:40; Ac. 2:24.31; Rm. 10:7; Ep. 4:9; Heb. 13:20. He went there ‘in spirit’, cf. Lk. 23:46, or (better) ‘according to the spirit’, Rm. 1:4+, his ‘flesh’ being dead on the cross, Rm. 8:3f. The ‘spirits in prison’ to whom he ‘preached’ (or proclaimed) salvation are identified by some writers are the chained demons mentioned in the Book of Enoch (some texts are corrected so as to make Enoch, and not Christ, preach to them). This spirits have thus been put under the authority of Christ as Kyrios v. 22, cf. Ep. 1:21f; Ph. 2:8-10; and this subjection to him is to be confirmed later on, 1 Co. 15:24f. Other writers suggest these the spirits of people who were drowned in the Flood as a punishment but who are now summoned by God’s ‘patience’ to eternal life’, cf. 4:6. Mt. 27:52f is a similar episode of liberation by Christ between his death and resurrection, only here it is the saints, the holy ones who were waiting for him, that are liberated, cf. Heb. 11:39f, 12:23; and are given the freedom of the holy (the heavenly) city. The descent of Christ to Hades is one of the articles in the Apostle’s Creed.”

3.       Dt 30:14 - No, the Word^b is very near to you, it is in your mouth and in your heart for your observance. Footnote ^b says “The theology of the Word of God has its roots in this personification; it ripens in the wisdom books, cf. Pr 8:22+ and Ws 7:22+, and comes to maturity in the prologue of the fourth gospel, cf. Jm 1:1+. St Paul applies this text to ‘the word of faith’, Rm 10:6-8.”

Verse 9 says: If your lips confess that Jesus is Lord and if you believe in your heart that God raised him from the dead,^e then you will be saved. Footnote ^e says “Profession of faith, such as is made at baptism, is the outward expression of the inward commitment of the ‘heart’.”

Parallel texts are:

1.       Ac 2:36 - For this reason the whole House of Israel can be certain that God has made this Jesus whom you crucified both Lord and Christ.

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.

Verse 10 says: By believing from the heart you are made righteous; by confessing with your lips you are saved.

Parallel text is Rm 1:4 that says:  It is about Jesus Christ our Lord who is the order of the spirit, the spirit of holiness that is in him, was proclaimed^c Son of God in all his power through his resurrection from the dead.^d Footnote  ^c note “Vulg. ‘predestined’”; and Footnote ^d says “For Paul Christ rose only because God raised him, 1 Th. 1:10; 1 Co. 6:14; 15:15; 2 Co. 4:14; Ga. 1:1; Rm. 4:24; 10:9; Ac. 2:24+; cf. 1 P. 1:21, thus displaying his ‘power’, 2 Cor. 13:4; Rm. 6:4; Ph. 3:10; Col. 2:12; Ep. 1:19f; Heb. 7:16;  and because God raised him to life through the Holy Spirit, Rm. 8:11. Christ is established in glory as Kyrios, Ph 2:9-11+; Ac 2:36; Rm 14:9, deserving anew, this time in virtue of his messianic work, the name he had from eternity, ‘son of God’, Ac 13:33, Heb 1:5; %:5. Cf. Rm 8:11+; 9:5+.”

Verse 11 says: When  the scripture says:  those who believes in him will have no cause for shame,

Parallel text is Is 28:16 that says: That is why the Lord Yahweh says this: See how I lay in Zion a stone of witness, a precious cornerstone,  a foundation stone: The believer shall not stumble.

Verse 12 says: it makes no distinction between Jew and Greek: all belong to the same Lord who is rich enough, however many ask his help.

Parallel texts are:

1.       Rm 1:16, 32-34 - For I am not ashamed of the Good News; it is the power of God saving all who have faith^j - Jews first,^k but Greeks as well-  (v. 16).  Footnote ^j  says “Faith, which is the response of a human being to God as truth and goodness and so the one source of salvation, relies on the truth of God’s promises and on God’s faithfulness to them (Rm 3:3f; 1 Th 5:24; 2 Tm 2;13; Heb 10:23; 11:11) and on his power to implement them (Rm 4:17-21; Heb  11:19). After the  long O.T. period of preparation (Heb 11) God has spoken through his Son (Heb 1:1). We must believe the Son (cf. Mt 8:10+; Jn 3:11+) and the kerygma or proclamation (Rm 10:8-17; 1 Co 1:21; 15:11, 14; cf. Ac 2:22+) of the Good News (Rm 1:16; 1 Co 15:1-2; Phl: 27; Ep 1:13) made by the apostles (Rm 1:5; 1 Co 3:5; cf. Jn 17:20). The kerygma proclaims that God raised Jesus from the dead, made him Kyrios (Rm 4:24f; 10:9; Ac 17:31; 1 P 1:21; cf. 1 Co 15:14, 17), and thorough him offers life to all who believe in him (Rm 6:8-11; 2 Co 4:13f; Ep 1:19f; Col 2;12; 1 Th 4:14). Faith in the name, or person, of Jesus (Rm 3:26; 10:13; cf. Jn 1:12; Ac 3:16; 1 Jn 3;23) who is the Messiah (Ga 2:16; cf. Ac 24;24; 1 jn 5:1), the Lord (Rm 10:9; 1 Co 12:3; Ph 2:11; cf. Ac 16;31) and Son of God (Ga 2:20; cf. jn 20:31; 1 jn 5:5; Ac 8;37; 9:20) is thus the necessary condition of salvation (Rm 10:9-13; 1 Co 1:21; Ga 3:22; cf. Is 7:9+; Ac 4:12; 16:31; Heb 11:6; Jn 3:15-18). Faith is not only intellectual assent, it is to trust and obey (Rm1:5; 6:17; 10:16; 16:26; cf. Ac 6:7) the life giving truth (2 Th 2:12f). Faith which thus unites a person with Christ (2 Co 13:5; Ga 2:16, 20; Ep 3:17) also confers the Spirit on him (Ga 3:2,5,14;cf. Jn 7:38f; Ac 11:17), the Spirit of the sons of God (Ga 3:26; cf. Jn 1:12). Faith is reliance on God and not on self (Rm 3:27; Ep 2:9) and thus contrasts with the old order of the Law (Rm 7:7+) with its vain search (Rm 10;3; Ph 3:9) for  holiness by works (Rm 3;20,28; 9:31f; Ga 2:16; 3:11f): only faith can effect rue holiness, the saving holiness of God himself (Rm 1:17+; 3:21-26), received as a free gift from him (Rm 3:24; 4:16; 5:17; Ep 2:8;cf. Ac 15:11). Faith relates to the promise made to Abraham (Rm 4; Ga 3:6-18) and so makes salvation accessible to everyone, pagans included (Rm 1:5,16; 3:29f; 9:30; 10:11f; 16:26; Ga 3:8). It is coupled with baptism (Rm 6:4+), calls for public profession (Rm 10:10; 1 Tm 6:12), and expresses itself in charity (Ga 5:6;cf. Jm 2:14+). Faith is obscure (2 Co 5:7; Heb 11:1; cf. Jn 20:29), and involves hope as its concomitant (Rm 5:2+). It must  be allowed to grow (2 Co 10:15; 1Th 3:10; 2 Th 1:3) amid struggles and sufferings (Ph 1:29; Ep 6:16; 1 Th 3:2-8; 2 Th 1:4; Heb 12:2; 1 P 5:9), demanding fortitude (1 Co 16:13; Col 1:23;) and tenacity 2 Tm 4:7;cf. 1:14; 1 Tm 6:20) right up to the vision and possession of God (1 Co 13:12;cf. 1Jn 3:2).”; and Footnote ^k says  “In the actual development of salvation history, the Jews come first; ‘salvation comes from the Jews’ (Jn. 4:22). Cf. Rm. 2:9-10, Mt. 10:5f, 15:24, Mk. 7:27, Ac. 13:5+. But abuse of this privilege could condemn them.”

2.       Rm 9:33 - …mentioned  in scriptures: See how I am lay in Zion a stone to stumble over, a rock to trip men up – only those who believe in him will have no cause for shame.

Verse 13 says: for everyone who calls on the name of the Lord will be saved.

Parallel texts are:

1.       Jl 3:5 - All who call on the name of Yahweh will be saved,  for on Mount Zion there will be some who have escaped, as Yahweh has said, and in Jerusalem some survivors whom Yahweh will call.

2.       Ac 2:21 - All who call on the name of the Lord will be saved.^m Footnote ^m  says “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.”

The desert temptation of Jesus Christ mimics that of the desert temptation of Israel during her forty years sojourn in the desert at the time of the Exodus. This desert temptation of Israel was about the three temptations of bread, idol and miracle.

Let us see these three temptations in a comparative illustration:

We fight the three temptations  with the SHEMA (Dt. 6:5) – In Israel’s struggle to keep the Shema, God taught them the three kinds of spirituality in the desert. These three forms of Jewish Spirituality in keeping with the Shema are Prayer (to fight the temptation for Miracle, in order to love God with the whole mind in search for the truth), Fasting (to fight the temptation for bread in order to love God with the whole strength physically) and Almsgiving (to fight the temptation for idols in order to love God with the whole heart zealously, passionately, and enthusiastically).

Three spiritual practices required for Israel which Jesus Christ continued and recommend to be used by us if we are to fight the devil’s three temptations.

Three Lenten spirituality being practiced by Christians are Fasting, Prayer and Almsgiving. It is the Christian’s  way of keeping the Shema during this Lenten Period - To love God with the whole heart, with zeal, passion, enthusiasm and obsession through the spirituality of almsgiving with money or work in order to fight the devil’s temptation of Idol; to love God with the whole mind or soul with the spirituality of Prayer in order to fight the devil’s temptation of asking for miracle in not being able to accept one’s reality; and to love God with the whole strength or body through the spirituality of fasting in order to fight the devil’s temptation for Bread.

Which among these three Christian spirituality is the greatest? St. Peter Chrysologus said, “If you pray, you fast; if you fast, you give alms.” And in 1 Co 13:13 we find: “There are three things that last, faith, hope, and charity; and the greatest of these three is charity.” Therefore, among the three spirituality, prayer, fasting and almsgiving, the greatest of these is almsgiving.

The First Reading for this 1^st Sunday  of Lent tells us about  the profession of faith required by Moses to be said by the priest in the offering the pannier on the altar of Yahweh as stated in in Footnote b of Dt 26:5 that says “this profession of faith reminds Israel of the divine choice, of deliverance from Egypt and of the gift of the Promised Land, see 7:6+.” It mentions the Exodus event in its entirety when the Shema was pronounced during Israel’s 40 years desert sojourn.

The Second  Reading for this Sunday admonishes us to ask for help “in faith”, because, according to Apostle Paul,  everyone who calls for help will be saved. This includes asking for help in the faith of Jesus Christ that made him conquer the devil’s three desert temptations through the practice of the Shema through the three Jewish spirituality of prayer, fasting and almsgiving.

The Second Reading also mentions a profession of faith like in Dt 26:5, the one made at baptism, as stated in Footnote ^e of Rm 10: 9 that says “Profession of faith, such as is made at baptism, is the outward expression of the inward commitment of the ‘heart’”.