Homily
for the 3rd Sunday in Ordinary Time (Cycle A)
Based
on Mt 4:12-23 (Gospel),
Is 8:23-9:3
(First Reading) and 1 Co 1:10-13, 17 (Second Reading)
From
the Series: “Reflections and Teachings of the Desert”
REPENT FOR THE KINGDOM
“Repent,
for the kingdom of heaven is close at hand.” (Mt. 4:17)
The Gospel reading for this 3rd
Sunday in Ordinary Time (Cycle A) is from Mt 4:12-23. The first title under
this gospel reading is the “Return to Galilee”, with the
following parallel texts:
1. Mk
1:14-15 - After John had been arrested, Jesus went into Galilee. There he
proclaimed the Good News from God (v. 14). ‘The time has come’ he said ‘and the
kingdom of God is close at hand. Repent, and believe the Good News (v. 15).’
2. Lk
4:14 - Jesus, with the power of the
Spirit in him, returned to Galilee; and his reputation spread throughout the countrysidee (v.
14). 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+.”
Verses 12 and 13 say: Hearing that John had been
arrested, he went back to Galilee (v. 12), and leaving Nazareth, he went and
settled in Capernaum, a lakeside on the borders of Zebulun and Naphtali (v. 13).
Parallel text for verse 13 is Jn 2:12 that says: After
this he went down to Capernaum with his mother and his brothers, g
but they stayed there only for a few days. Footnote g
says “Var. ‘and his brothers’;
add. ‘and his disciples’. The ‘brothers’ are not blood-brothers of Jesus but
the inner circle of his first disciples, cf. Ac 1:15+.”
Verses 14 and 15 say: In this way the prophecy of
Isaiah was to be fulfilled (v. 14):
“Land of Zebulun! Land of Naphtali! Way to the sea on the far side of the
Jordan, Galilee of the nations (v. 15).
Parallel text for verse 15 is Is 8:23-9:1 that say:
Is not all
blackness where anguish is? n. In the days past he humbled the land
of Zebulun and the land of Naphtali, but in days to come he will confer glory
on the Way of the Sea on the far side of Jordan, province of the nations (Chapter
8, v. 23).o The people that walked in darkness has seen a great
light on those who live in a land of deep shadow a light has shone (Chapter 9, v.
1). Footnote n says “This
last line seem to be a gloss.”; Footnote o says “These
few lines in prose, probably written later, introduce the poetic oracle spoken,
apparently, at the time of the Galilean deportation following the campaign of
Tiglath-pileser III in 732. It foretells the ‘day of Yahweh’ which will bring
the deliverance of the deported and the peaceful empire of a child of a royal
line, probably Immanuel, cf. 7:14+. The coming of Christ to Galilee gave the
prophecy its full realization.
Verse 16 says: The people that lived in darkness has
seen a great light; on those who dwell in the land and shadow of death a light
has dawned.
Parallel text 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 17 says: From that moment Jesus began his preaching with the message, “Repent, for the kingdom of
heavend is close at hand.” Footnote d says “The sovereignty of God over the chosen people, and trough them over the
world, is at the heart of Christ’s preaching as it was the theocratic ideal of
the OT. It implies a kingdom of ‘saints’ where God will be truly King because
they will acknowledge his royal rights by knowing and loving him. This
sovereignty, jeopardized by rebellious sin, is to be reasserted by an act of
supreme intervention on the part of God and his Messiah (Dn 2:28+). This is the
intervention which Jesus, following John the Baptist (3:2), declares imminent
(4:17-23; Lk 4:43). It is to take the form not, as was commonly expected, of a
successful nationalist rising (Mk 11:10; LK 19:11; Ac 1:6) but of a purely
spiritual movement (Mk 1:34+; Jn 18:36). The redemptive work of Jesus as ‘Son
of Man’ (Mt 8:20+) and as ‘servant’ (Mt 8:17+; 20:28+; 26:28+) sets man free
from Satan’s rule which opposes God’s (4:8; 8:29+; 12:25-26). Before it
achieves its final eschatological realization when the elect will be with the
Father in the joy of the heavenly banquet (8:11+; 13:43; 26:29) the kingdom
makes an impressive entrance (13:31-33). Its modest beginning is mysterious
(13:11) and arouses opposition (13:24-30), it has come unnoticed (12:28; Lk
17:20-21); the development of the kingdom on earth is slow (Mk 4:26-29) and is
effected by the Church (Mt 16:18+). By the judgment of God that falls on
Jerusalem it is established with power as the kingdom of Christ (Mt 16:28; Lk
21:31) and is preached throughout the world by apostolic missionaries (Mt 10:7;
24:14; Ac 1:3+). When the times comes for the final judgment (13:37-43, 47-50;
25:31-46), the return of Christ in glory (16:27; 25:31) will be the final act
that establishes the kingdom which Christ will present to the Father(1 Co
15:24). Until that time the kingdom appears as a free gift of God (20:1-16;
22:9-10; Lk 12:32), accepted by the humble (Mt 5:3; 18:3-4; 19:14,23-24) and
the generous (13:44-46; 19:12; Mk 9:47; Lk 9:62; 18:29f), refused by the proud
and selfish (21:31-32,43; 22:2-8; 23:13). There is no entering it without the
wedding garment which is the new life
(22:11-13; Jn 3:3,5) and not all men are admitted (Mt 8:12; 1 Co 6:9-10; Ga
5:21). One has to be awake so as to be ready when it comes unexpectedly (Mt
25:1-13). On Matthew’s treatment as a guiding idea of his arrangement , see
Introduction to the Synoptic Gospels.”
Parallel texts are:
1. Mt
3:2 - Repent’, b for the
kingdom of heaven c is close at hand!... Footnote b says “ Metanoia, rendered ‘repentance’, inspires
a change of heart; ‘conversion’ in the technical sense.”; and Footnote c says “Instead
of ‘Kingdom of God’, cf. 4:17+. The phrase is proper to Mt. and reflects the
Jewish scruple which substitutes metaphor for the divine name.
2.
Dn 7:14 - On him was conferred sovereignty,
glory and kingship, and men of all peoples, nations and languages became his
servants.
3.
Lk 17:20 - Asked by the Pharisees when the
kingdom of God was to come, he gave them this answer, ‘The coming of the
kingdom of God does not admit observation…
The second title is “The first four disciples are called.”
Parallel texts are:
1. Mk
1:16-20 - 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). And
Jesus said to them, ‘Follow me and I will make you into fishers of men’ (v.
17). And at once they left their nets and followed him (v. 18). Going on a
little farther, he saw James son of Zebedee and his brother John; they too were
in a boat mending their nets. He called them at once (v. 19), and leaving their
father Zebedee in the boat with the men he employed, they went after him (v.
20).
2. Lk
5:1-11 - The first four
disciples are calleda. 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. He got into one of the boats-it was Simon’sb - and asked him to put out a little from the
shore. Then he sat down and taught the crowds from the boat. When he had
finished speaking he said to Simon, ‘Put out into deep water and pay out your
nets for a catch’. ‘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,
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’. 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’. Then,
bringing their boats back to land, they left everything and followed him. 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.”;
and Footnote b says “In. Lk, Simon does not receive the name
Peter until 6:14.”
Verse 18 says: 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.
Parallel texts are:
1. Jn
1:35-42 - On the following day as John
stood there again with two of his disciples (v. 35), Jesus passed, and John
stared hard at him and said ‘Look, there is the Lamb of God’ (v. 36). Hearing
this, the two disciples followed Jesus (v. 37). Jesus turned round, saw them
following and said, ‘What do you want?’ They answered, ‘Rabbi,’ - which means
Teacher - ‘where do you live (v. 38)?’ ‘Come and see’ he replied; so they went
and saw where he lived, and stayed with him the rest of that day. It was about
the tenth hour.aa (v. 39). One of these two who became followers of
Jesus after hearing what John had said was Andrew, the brother of Simon Peter
(v. 40). Early next morning, bb Andrew met his brother and said to him, ‘We
have found the Messiah’ - which means the Christ (v. 41) - and he took Simon to
Jesus. Jesus looked hard at him and said, ‘You are Simon son of John; you are
to be called Cephas’ meaning Rock (v. 42). Footnote aa says “About
4 p.m. The insertion of the detail suggests that the narrative is a personal
reminiscence.”
2. Jn
21:3 - 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.
Verse 19 says: And he said to them, “Follow me and I will make you
fishers of men.”
Parallel text is Mt 13:47-50 that says: ‘Again, the kingdom of heaven is like a dragnet cast into the sea
that brings a haul of all kinds (v. 47). When it is full, the fishermen haul it
ashore; then, sitting down, they collect the good ones into the basket and
throw away those that are no use (v. 48). This is how it will be at the end of
time: the angels will appear and separate the wicked from the just (v. 49), to
throw them into the blazing furnace where there will be weeping and grinding of
teeth (v. 50).
Verses 20, 21 and 22 say: At they left their nets
once they and followed him. Going on from there he saw another pair of
brothers, James the son of Zebedee, and his brother John; they were in a boat
with their father Zebedee, mending their nets and he called them. At once,
leaving the boat and their father, they followed him.
Parallel text for verse 21 is Mt 8:19-22,27 that
says: One of the scribes then came up and
said to him, “Master, I will follow you wherever you go”
(v. 19). Jesus replied, ‘Foxes have
holes and the birds of the air have nests, but the Son of Manh has
nowhere to lay his head’ (v. 20). Another man, one of his disciples said to
him, “Sir, let me go and bury my father first”
(v. 21). But
Jesus replied, “Follow me, and leave the dead to bury their dead” (V. 22). The
men were astounded and said, ‘Whatever kind of men is this? Even the winds and
the sea obey him (v. 27).’ Footnote h says “With the exception of Ac 7:56, Rv 1:13;
14:14; this title appears only in the
gospels. There is no doubt that Jesus used it of himself, and indeed
preferred it to others. At times he uses it to express his lowly state, 8:20;
11:19; 20:28, especially the humiliation of the Passion, 17:22, etc. At others
times it is used to proclaim the definitive triumph of his resurrection, 17:9,
of his return in glory, 24:30; of his coming in judgment, 25:31. That this
title, Aramaic in flavor, could bring together these seemingly opposed qualities is clear from the following
considerations. The phrase originally meant ‘man’, Ezk. 2:1+, and by reason of
its unusual and indirect form it underlined the lowliness of man’s state. But
the title suggested glory, too. It was used in Dn 7:13+, and later in the
Jewish apocalyptic Book of Enoch, to indicate the transcendent figure, heavenly
in origin, who was to receive from God’s hand the eschatological kingdom (the
kingdom ‘at the end of times’). In this way therefore the title both veiled and
hinted at (cf. Mk. 1:34+; Mt. 13:13+) the sort of Messiah Jesus was. Moreover,
the explicit avowal in the presence of the Sanhedrin, 26:64+, should have
removed all ambiguity.”
Third title is “Jesus preaches and heals the
sick”.
Parallel texts are:
1. Mk
1:39 - And he went all through Galilee, preaching in their synagogues and casting
out devils.
2. Mk
3:7-8 - Jesus withdrew with his
disciples to the lakeside, and great crowds from Galilee followed him. From
Judaea,b (v. 7), Jerusalem, Idumaea, Transjordania and the
region of Tyre and Sidon, great numbers have who heard of all he was doing came
to him (v. 8). Footnote b
says “Punctuation uncertain. ‘From Judaea…Sidon’ may be read with what
precedes or with what follows.”
3. Lk
4:14-15, 44 - Jesus, with the power of
the Spirit in him, returned to Galilee; and his reputation spread throughout the countrysidee (v.
14). He taught in their synagogues and everyone
praised him.f (v. 15). 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 f
says “Another favorite theme of Lk: the people admiring and praising Jesus:
4:22; 8:25; 9:43; 11:27; 13:17; 19:48; for similar themes, cf. 4:14+ (Christ’s
growing reputation), 2:20+ (the praise of God), 1:12+ (religious awe).”
4. Lk
6:17-18 - He then came down with them
and stopped at a piece of level ground where there was a large gathering of his
disciples with a great crowd of people from all parts of Judaea and from
Jerusalem and from the coastal regions of Tyre and Sidon who had come to hear
him and be cured of their diseases (v. 17). People tormented by unclean spirits
were also cured (v. 18).
Verse 23 says: He went round the whole
of Galilee, teaching in their synagogues, proclaiming the good news of the kingdom,e and
curing all kinds of diseases and sickness among the people.f Footnote e
says “The etymological sense of the word euaggelion (gospel) is ‘Good News’.
The news is of the impending coming of the kingdom of God, v. 17 and 3:2.”;
and Footnote f says “Miraculous cures are the distinctive sign
that the messianic age has dawned, cf. 10:1,7f; 11:4f.”
Parallel text is Mt 9:35 that says: Jesus made a tour through all the
towns and villages, teaching in their synagogues, proclaiming the Good News of
the kingdom, and curing all kinds of disease and sickness.
The First Reading is from Is 8:23-9:3:
Chapter 8, Verse 23 says: Is not all blackness where anguish is? n. In the days past
he humbled the land of Zebulun and the land of Naphtali, but in days to come he
will confer glory on the Way of the Sea on the far side of Jordan, province of
the nations.o Footnote n says “This
last line seem to be a gloss.”; Footnote o says “These
few lines in prose, probably written later, introduce the poetic oracle spoken,
apparently, at the time of the Galilean deportation following the campaign of
Tiglath-pileser III in 732. It foretells the ‘day of Yahweh’ which will bring
the deliverance of the deported and the peaceful empire of a child of a royal
line, probably Immanuel, cf. 7:14+. The coming of Christ to Galilee gave the
prophecy its full realization.
Parallel text is Mt 14:13-16 that says: First miracle of the loaves. When Jesus received this news he withdrew
by boat to a lonely place where they could be by themselves. But the people
heard of this and, leaving the towns, went after him on footc (v.
13). So as he stepped ashore he saw a large crowd; and he took pity on them and
he healed their sick (v. 14). When evening came, the disciples went to him and
said, ‘This is a lonely place, and the time has slipped by; so end the people
away, and they can go to the villages to buy themselves some food’ (v. 15).
Jesus replied, ‘There is no need for them to go: give them something to eat
yourselves’ (v. 16). Footnote c says “On
shore the crowd hurried to the place the boat was making for.”; and Footnote
d says “This miraculous bread, though not the Holy
Eucharist, clearly prefigures and leads up to it. This is the view of the
Fathers and indeed of the evangelists before them; cf. v. 19 with 26:26, and
cf. Jn 6:1-15, 51-58.”
Verse 1 says: The people that walked in darkness
has seen a great light on those who live in a land of deep shadow a light has
shone.
Parallel texts are:
1.
Is 60:2 - Though night still covers and darkness
the people.
2.
Tb. 13:11 - A bright light shall shine over the
regions of the earth.
3.
Lk. 1:79 - To give light to those who live in
darkness and the shadow of death and to guide our feet into the way of peace.
4.
Jn. 8:12 - 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 2 says:
You have made their gladness
greater,a you have made their
joy increase; they rejoice in your presence as men rejoice at harvest time, as
men are happy when they are dividing the spoils. Footnote a says “‘their
gladness’ corr.; ‘the nation’ Hebr.”
Parallel text is Ps. 126 that says: Song of the returning exilea When Yahweh brought Zion’s
captives home, at first it seemed like a dream (v. 1); then our mouths filled
with laughter and our lips with song. Even the pagans started talking about the
marvels Yahweh had done for us (v. 2)! What marvels indeed he did for us, and
how overjoyed we were (v. 3)! Yahweh will bring all our captives back again
like torrents in the Negeb (v. 4)!b Those who went sowing in tears
now sing as they reap (v. 5). They went away, went away weeping, carrying the
seed; they come back, come back singing, carrying the sheaves (v. 6). Footnote
a says “For the returned exiles faced with the difficulties of reconstruction
(Cf. Ne. 5, etc.), the return from Babylon portends the coming of the messianic
age.”; and Footnote b says “Which,
nearly always dry, cf. Jb 6:15, fill swiftly in winter and fertilize the soil.”
Verse 3 says: For the
yoke that was weighing on him, the barb across his shoulders, the
rod of his oppressor, these you break as on the day of Midian. Footnote b says “‘the
bar’ corr.; ‘the rod (that beat)’ Hebr.”
Parallel texts are:
1. Is.
10:25-26 - Yahweh Sabaoth will whirl the whip against him, like the time he
struck Midian at the Rock of Oreb, like the time he stretched out his rod
against the sea and raised it over the road from Egypt. That day, his burden
will fall from his shoulder, his yoke will cease to weigh on your neck.
2.
Is. 14:25 - His yoke will slip from them, his
burden from his shoulders.
3.
Jr. 30:8 - On that day- it is Yahweh Sabaoth who
speak - I will break the yoke on their necks, and snap their chains.
4.
Na. 1:13 - And now I am going to break that yoke
of his that weighs you down, and I will
burst your chains.
5. Jg.
7:15-25 - When Gideon heard the dream
thus told and interpreted, he fell to his knees; then he returned to the camp
of Israel and said, ‘On your feet, for Yahweh has put the camp of Midian into
your power (v. 15)!’ Gideon then divided his three hundred men into three
companies. To each man he gave a horn and an empty pitcher, with a torch inside
each pitcher (v. 16). He said to them, ‘Watch me, and do as I do. When I reach
the edge of the camp, whatever I do, you do too (v. 17). When I sound the horn,
I and those with me, then you too must sound your horns all round the camp and
shout, “For Yahweh and for Gideon (v. 18)!” Gideon and his hundred companions
reached the edge of the camp at the beginning of the middle watch, when the new
entries had just been posted; they sounded their horns and smashed the pitchers
in their hands (v. 19). The three companies sounded their horns and smashed
their pitchers; with their left hands they grasped the torches, with their
right hands the horns ready to blow; and they shouted, ‘For Yahweh and for
Gideon!g (v. 20). And they stood still, spaced out all round the
camp. Then the whole camp wokeh and the Midianites fled, shouting
(v. 21). While the three hundred kept sounding their horns, Yahweh made every
man in the camp turn his sword against his comrade. They all fled as far as
Beth-shittah towards Zarethan,I
as far as the bank of Abel-mehollah opposite Tabbath (v. 22). The men of
Isarel mustered from Naphtali, Asher and all Manasseh, and pursued Midian (v.
23). Gideon sent messengers throughout the highlands of Ephraim to say, ‘Come
down and fight Midian, seize the water-points as far as Beth-barah and the
Jordan before they reach them! All the men of Ephraim mustered and seized the
water points as far as Beth-barah and the Jordan (v. 24). They captured the two
Midianite chieftains, Oreb and Zeeb;j they killed Oreb at Preb’s
Rock and Zeeb at Zeeb’s winepress. They pursued Midian; and they brought Gideon
the heads of Oreb and of Zeeb beyond the Jordan(v. 25). Footnote g says “Eliminating
‘A sword’ before ‘For Yahweh’”; Footnote h says “‘woke’
corr.”; Footnote i says “‘towards Zarethan’ in accordance with 1 K
4:12.”; and Footnoe j says “Oreb
‘the raven’, cf. Is 10:26. Zeeb ‘the wolf’. Cf. 8:5, where the two chiefs are
called by other names.”
6.
Ps. 83:9 - Treat them like Midian and Sisera,
like Jabin at the river Kishon.
The Second Reading is from 1 Co 1:10-13, 17.
Verse 10 says: All the same, I do appeal to you,
brothers, for the sake of our Lord Jesus Christ, to make the differences
between you, and instead of disagreeing among yourselves, to be united again in
your belief and practice.
Parallel texts are:
1.
Rm 15:5 - And
may he who helps us when we refuse to give up, help you all to be tolerant with
each other,a following example of Christ Jesus… Footnote a says
“i.e.
to be thoughtful for each other. Others interpret ‘to live in good
understanding of each other’, ‘to live in agreement with each other’.
2. Ph
2:2f …then be united in your convictions
and united in your love, with a common purpose and a common mind. That is the
one thing which would make me completely happyc Footnote c says “The
urgent plea for unity suggests that internal divisions threatened the peace of
the Church of Philippi, cf. 1:27; 2:14; 4:2. Note how Paul keeps insisting that
he is addressing all of them, 1:1,4,6,25; 2:17,26; 4:21.
Verse 11 says: From what Chloe’s
people had been telling me, my dear brothers, it is clear that there are
serious differences among you.
Parallel texts are:
1.
1 Co 3:4 - Who could be more unspiritual than
your slogans, ‘I am for Paul’ and ‘I am for Apollos’.
2.
2 Co 10:7 - Face
plain facts.c Anybody who is convinced that he belongs to Christ
must go on to reflect that we all belong to Christ no less than he does. Footnote
c says “Or ‘You see only what is supericial’.”
Verse 12 says: What
I mean are all these slogans that you have like: “I am for Paul,” “I am for
Apollos,” “I am for Cephas,”g
“I am for Christ.”h Footnote g says “Either because Cephas (Peter) had visited
the church of Corinth, or because some members of that church paid special
allegiance to Peter’s authority, acknowledged in other churches”; and Footnote
h says “Perhaps these attached themselves to the immediate witnesses of the
risen Christ, cf. Ac 1:21f; 10:41, in preference to others, cf. 1 Co 9:1; 2 Co
5:16+; 11:5,23; 12:11; or else they acknowledged no human intermediary between
themselves and Christ.”
Parallel texts are:
1. 1
Co 3:22-23 - Paul, Apollos, Cephas, the
world, life and death, the present and the future, are all your servants (v.
22); but you belong to Christ,g and Christ to God (v. 23). Footnote
g
says “Cf 1:12; 6:19; 11:3; 2 Cor 10:7; Rm 6:11+, 15+; 8:9; Mk 9:41.”
2.
Jn 1:42…and he took Simon to Jesus. Jesus looked
hard at him and said, ‘You are Simon son of John; you are to be called Cephas’
meaning Rock.
3.
Ac 18:24 - An Alexandrian Jew named Apollosp
now arrived in Ephesus. He was an eloquent man, with a sound knowledge of the
scriptures, and yet…
Footnote p says “For
further information, cf. 1 Co: when he went to Corinth his enormous popularity
soon developed into partisanship, cf. 1 Co 1:12; 3:4-11,22; see also Tt 3:13.
These remarks about Apollos have something
in common with the description of John the Baptist’s admirers at Ephesus
in the following passage: combining these two descriptions of an imperfectly
informed Christianity, we may possibly get some idea of Christianity in the
church of Alexandria at this time.”
Verse 13 says: Has Christ been parceled out? Was it Paul that was
crucified for you? Were you baptized in the name of Paul?
Parallel text is Ep 4:5 that says: There is one Lord, one faith, one
baptism…
Verse 17 says: For
Christ did not send me to baptize but to preach the Good News, and not to
preach that in terms of philosophyi
in which the crucifixion of Christ cannot be expressed. Footnote i
says “Lit. ‘wisdom’. This human wisdom (here philosophical speculation and tricks
of rhetoric) will be contrasted with the wisdom of God, v. 24 and 2:6f).
Parallel texts are:
1.
1 Co 3:18 - Make no
mistake about it: if any one of you thinks of himself as wise, in the ordinary
sense of the world, then he must learn to be a fool before he really can be
wise.
2. 2
Co 1:12 - There is
one thing we are proud of, and our conscience tells us it is true: that we have
always treated everybody, and especially you, with the reverenceb
and sincerity which comes from God, and by the grace of God we have done this
without ulterior motives. Footnote
b says “Var.
‘single-mindedness’.”
