FOOD OF THE POOR - 18th Sunday in Ordinary Time (Cycle A)

Homily for the 18^th Sunday in Ordinary Time (Cycle A)

Based on Mt 14:13-21 (Gospel), Is 55:1-3 (First Reading) and (Second Reading)

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

FOOD OF THE POOR

“Then he took the five loaves and the two fish, raised his eyes to heaven and said the blessing.” (Mt 14:19)

The Gospel narrative for this  18^th Sunday in Ordinary Time (Cycle A) is taken from Mt 14:13-21. Title for this gospel is “First miracle of the loaves.” Parallel texts are:

1.       Mt 15:32-38 - Second Miracle of the loaves. But Jesus called his disciples to him and said, ‘I feel sorry for all these people; they have been with me for three days now and have nothing to eat. I do not want to send them off hungry, they might collapse on the way (v. 32).’ The disciples aid to him, ‘Where could we get enough bread in this deserted place to feed such a crowd? (v. 33)’ Jesus said to them, ‘How many loaves have you? ‘seven’ they said ‘and a few small fish (v. 34)’. The he instructed the crowd to sit down on the ground (v. 35), and he took the seven loaves and two fish, and he gave thanks and broke them and handed them to the disciples who gave them to the crowds (v. 36). They all ate as much as they wanted, and they collected what was left of the scraps, seven basket full (v. 37). Now four thousand men had eaten, to sy nothing of women and children (v. 38).

2.       Mk 6:31-44 - Then he said to them, ‘You must come away to some lonely place all by yourselves and rest for a while’; for there were so many coming and going that the apostles had no time to eat (v. 31). So they went off in a boat to a lonely place where they could be by themselves (v. 32). But people saw them going, and many could guess where; and from every town they all hurried to the place on foot and reached it before them (v. 33). So as he stepped ashore he saw a large crowd; and he took pity on them because they were like sheep without a shepherd, and he set himself to teach them at some length (v. 34). By now it was getting very late, and his disciples came up to him and said, ‘This is a lonely place and it is getting very late (v. 35), so send them away, and they can go to the farms and villages round about, to but themselves something to eat’ (v. 36). He replied, ‘Give them something to eat yourselves’. They answered, ‘Are we to go and spend two hundred denarii on bread for them to eat? (v. 37)’ How many loaves have you? He asked ‘Go and see’. And when they had found out they said, ‘Five, and two fish’ (v. 38). Then he ordered them to get all the people together in groups on the green grass (v. 39),and they sat down on the ground in squares of hundred and fifties (v. 40). Then he took the five loaves and two fish, raised his eyes to heaven and said the blessing; then he broke the loaves and handed them to his disciples to distribute among the people. He also shared out the two fish among them all (v. 41). They all ate as much as they wanted (v. 42). They collected twelve basketfuls of scraps of bread and pieces of fish (v. 43). Those who had eaten the loaves numbered five thousand men (v. 44).

3.       Lk 9:10-17- On their return the apostles gave him an account of all they had done. Then he took them with him and withdrew to a town call Bethsaida where they could be by themselves (v. 10). But the crowds got to know and they went after him. He made them welcome and talked to them about the kingdom of God; and he cured those who were in need of healing (v. 11). It was late afternoon when the Twelve came to him and said, ‘Send the people away, and they can go to the villages and farms round about to find lodging and food; for we are in a lonely place here’ (v. 12).He replied, ‘Give them something to eat yourselves’. But they said, ‘We have no more than five loaves and two fish, unless we are to go out ourselves and buy food for all these people’ (v. 13). For there were about five thousand men, But he said to his disciples, ‘Get them to sit down in parties of about fifty’ (v. 14). They did so and made them all sit down (v. 15). Then he took the five loaves and the two fish, raised his eyes to heaven, and said the blessing over them; then he broke them and handed them to his disciples to distribute among the crowd (v. 16). They all ate as much as they wanted, and when the scraps remaining were collected they filled twelve baskets (v. 17).

4.       Jn 6:1-13- Sometime after this, Jesus went off to the other side of the Sea of Galilee – or of Tiberias – (v. 1) and a large crowd followed him, impressed by the signs he gave by curing the sick (v. 2). Jesus climbed the hillside, and sat down there with his disciples(v. 3). It was shortly before the Jewish feast of Passover^a (v. 4) Looking up, Jesus saw the crowd approaching and said to Philip, “Where can we buy some bread for these people to eat? (v. 5)”  He only said this to test Philip; he himself knew exactly what he was going to do (v. 6). Philip answered, ‘Two hundred denarii would only buy enough to give them a small piece each’. (v. 7). One of his disciples, Andrew, Simon Peter’s brother, said (v. 8),‘There is a small boy here with five barley loaves and two fish; but what is that between so many?’ (v. 9).Jesus said to them, ‘Make the people sit down’. There was plenty of grass there, and as many as five thousand men sat down (v. 10).Then Jesus took the loaves, gave thanks, and gave them out to all who were sitting ready; he then did the same with the fish, giving out as much as was wanted (v. 11).When they had eaten enough he said to his disciples, ‘Pick up the pieces left over, so that nothing gets wasted’ (v. 12).So they picked them up, and filled twelve hampers with scraps left over from the meal of barley loaves (v. 13). Footnote ^a says “ The bread Jesus gives is to be the new Passover.”

Verse 13 says: 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 foot^c. 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.”

Parallel texts are:

1.       Mt 9:36 - And when he saw the crowds he felt sorry for them because they were harassed and dejected, like sheep without a shepherd.^o Footnote ^o says “Familiar biblical metaphor: Nb 27:17; 1 K 22:17; Jdt 11:19; Ezk 34:5.”

2.       Mt 15:32 - But Jesus called his disciples to him and said, ‘I feel sorry for all these people; they have been with me for three days now and have nothing to eat. I do not want to send them off hungry, they might collapse on the way.

Verses 14, 15 and 16 say: So as he stepped ashore he saw a large crowd; and he took pity on them and he healed their sick. 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.’ Jesus replied, ‘There is no need for them to go: give them something to eat yourselves’.

Parallel text of verse 14 is  Mt 8:3 that says: 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 17 and 18 say: But they answered, ‘All we have with us is five loaves and the two fish’. ‘Bring them here to me’ he said…

 Parallel text of verse  17 is 1 K 19:21that says: Elisha turned away, took the pair of oxen and slaughtered them. He used the plough for cooking the oxen, then gave it to his men, who ate. He then rose  and followed Elijah and became his servant.

Verse 19 says: He gave orders that the people were to sit down on the grass; then he took the five loaves and the two fish, raised his eyes to heaven and said the blessing. And breaking the loaves he handed them to his disciples who gave them to the crowds.^d

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.”

Parallel text of verse is that says:

1.       Jn 11:41 - So they took away the stone. Then Jesus lifted up his eyes^j and said: ‘Father, I thank you for hearing my prayer. I knew indeed that you always hear me, but  I speak for the sake of all these who stand round me, so that they may believe it was you who sent me.’ Footnote ^j says “Add. ‘upwards’, ‘to heaven’, ‘upwards to heaven’.”

2.       Jn 17:1 - After saying this, Jesus raised his eyes to heaven and said: ‘Father, the hour has come: glorify your Son so that your Son may glorify you..^b Footnote ^b  says  “When Jesus asked to be ‘glorified’, it is not in his own interests, cf. 7:18; 8:50, but the glory of Son and father are not one, cf. 12:28; 13:31.”

Verses 20 and 21 say: They all ate as much as they wanted, and they collected the scraps remaining. Those who ate numbered about five thousand men, to say nothing of women and children.

Parallel text of verse 20 is Mt 16:9 that says: Do you not yet understand? Do you not remember the five loaves for the five thousand and the number of basket you collected?

The First Reading is taken from  Is 55:1-3, under the topic: “Food of the Poor.”

Verse 1 says: Oh, come to the water all who are thirsty; though you have not money, come! Buy corn without money, and eat,^a and, at no cost, wine and milk (v. 1). (v. 2). Footnote  ^a says “Hebr. adds ‘come and buy’ absent from Greek and DSIa.”

Parallel text of verse is that says:

1.       Is 12:3 And you will draw water joyfully from the springs of salvation.

2.       Ps 36:9- Yes, with you is the fountain of  life,^f  by your light we see the light.^g Footnote ^f  says “‘life’ means prosperity, peace, happiness, cf. 133:3. The ‘fountain of life’ in Pr is wisdom, Pr 13:14; 16:22; 18:4, and the fear of God, 14:27. This passage is applied to Christ, the life and light of men, cf. Jn passim.”; and Footnote  ^g  says “The ‘light of the face’ of God, 27:1; 89:15; Jb29:3, is his benevolence, cf. 4:6+; in it man finds the ‘light’ of happiness.”

3.       Sg 5:1 - I come into my garden, my sister, my promised bride, I gather my myrrh and balsam, I eat my honey and my honeycomb, I drink my wine and my milk. Eat, friends, and drink, drink deep, my dearest friends.^a Footnote ^a says “The Israelites, invited to enjoy the happiness of the new era.”

4.       Si 51:25  - I opened my mouth and spoken: ‘Buy her without money…

5.       Mt 10:8- Cure the sick, raise the dead, cleanse the lepers, cast out devils. You received without charge, give without charge.

6.       Jn 4:1 - When Jesus^b heard that the Pharisees had found out that he was making and baptizing more disciples than John…Footnote ^b  says “Var. ‘the Lord’.”

7.       Ac 8:20 - Peter answered, ‘May your silver be lost forever, and you with it, for thinking that money could buy what God has given for nothing!^g Footnote ^g says “The Holy Spirit is supremely the gift of God, cf. 2:38; 10:45; 11:17; Lk 11:9,13; the idea recurs in the Veni Creator.”

8.       Rv 3:18 - I warn you buy from me the gold that had been tested in the fire^k to make you really rich, and white robes to cloth you and cover your shameful nakedness, and eye ointment to put on your eyes so that you are able to see^l Footnote ^k says “The true riches that are of the spirit.”; and Footnote ^l says “The clothing and the eye ointment are, of course, needed to repair the ‘blindness and nakedness’ of v. 17; but there may be a special point in this as an allusion to the local products for which Laodicea was known.

9.       Rv 21:6 - And he said, ‘It is already done. I am the Alpha and the Omega, the Beginning and the End. I will give water from the well of life free to anybody who is thirsty…^f Footnote ^f says “In the OT fresh, drinking water is a symbol of life, and as such is to be a feature of the messianic age. in the NT, it is a symbol of the Spirit, cf. Jn 4:1+.”

10.   Rv  22:17 - The Spirit and the Bride^f say, ‘Come’. Let everyone who listens answer, ‘Come’.^g Then let all who are thirsty come: all who want it may have the water of life, and have it free. Footnote ^f says “The Church, the wife of the Messiah, cf. 21:10.”; and Footnote ^g says “The appeal is addressed to the Messiah: it is the Marana tha refrain of the liturgical assemblies, 1 Co 16:22, expressive of the Christians’ longing for the parousia, see 1 Th 5:1+.”

Verse 2 says: Why spend money on what is not bread, your wages on what fails to satisfy? Listen, listen to me and you will have good things to eat and rich food to enjoy.

Parallel text of verse is that says:

1.       Ps 81:8 - Listen, you are my people, let me warn you. Israel, if you would only listen to me!

2.       Pr 9:3-6 - She has dispatched her maidservants and proclaimed from the city’s heights (v. 3): ‘Who is ignorant? Let him step this way.’ To the fool she says (v. 4), ‘Come and eat my bread, drink the wine I have prepared! (v. 5). Leave your folly and you will live, walk in the ways of perception’ (v. 6).

3.       Si 24:19-22 - Approach me, you who desire me, and take your fill of my fruits (v. 19), for memories of me are sweeter than honey, inheriting me is sweeter than the honeycomb (v. 20). They who eat me will hunger for more, they who drink me will thirst for more (v. 21). Whoever listens to me will never have to blush, whoever acts as I dictate will never sin (v. 22).

4.       Jn 6:35 - Jesus answered: ‘I amⁱ the bread of life. He who comes to me will never be hungry; he who believes in me will never thirst.^j  Footnote   ⁱ says “The Greek phrase ego eimi recalls the name that God revealed to Moses, Ex 3:14+, cf. Jn 8:24+, but here (and frequently elsewhere) it also forms the prelude to the explanation of a parable. In this case the parable is not in words but in action: the gift of the manna and the multiplication of the loaves are explained as parables of Christ’s gift of himself, the true bread.”; and Footnote ^j says “As Wisdom invites man to her table, Pr. 9:1f, so does Jesus. Jn sees him as the Wisdom of God which, in the OT revelation, was already moving towards personification, cf. 1:1+. This perception springs from Christ’s own teaching already recorded in the Synoptics, Mt 11:19; Lk 11:31p, but given here much more clearly by Jn. Tus, Christ’s origin is mysterious, Jn 7:27-29; 8:14,19; cf. Jb 28:20-28; he alone knows the secrets of God and reveals them to man, 3:11-12,31-32; cf. Mt 11:25-27p; Ws 9:13-18; Ba 3:29-38; he is the living bread that supremely satisfies, 6:35; cf. Pr 9:1-6; Si 24:19-22, if men will only come to him, 3:20,21; 5:40; 6:35,37,44,65; 7:37; cf. Pr 9:4-5; Si 24:19; Mt 11:28; but they must seek him before it is too late, 7:34; 8:21; cf. Pr 1:28. Cf. also Is. 55:1-3. For Paul’s teaching, cf. 1 Co 1:24+.

Verse 3 says: Pay attention, come to me; listen, and your soul will live. With you I will make an everlasting covenant^b out of the favors promised to David. Footnote  ^b says “On this everlasting covenant, 59:21; 61:8, which is also the new covenant, see Jr 31:31+.”

Parallel text of verse is that says:

1.       Jn 7:37 - On the last day and greatest day of the festival,^o Jesus stood there and cried out: ‘If any man is thirsty, let him come to me!^p Let the man come and drink. Footnote ^o says “The day, the 7^th or perhaps the 8^th, celebrating the end of the festival.”; and Footnote ^p says “Om ‘to me’. Christ’s invitation resembles that of Divine Wisdom, cf. 6:35+.”

2.       Ps 119:175 - Long may my soul live to praise you, long be your rulings my help!

3.       2 S 23:5 - Yes, my house stands firm with God: he has made an everlasting covenant with me, all in order, well assured; does he not bring to flower all that saves me, all I desire?

4.       Ps 89:28  - ‘I will keep my love for him always, my covenant with him shall stand…

5.       2 S 7:1 - Once David had settled into his house and Yahweh had given him rest from all the enemies surrounding him…

6.       Ac 13:34 - The fact that God raised him from the dead, never to return to corruption, is no more that what he had declared: To you I shall give the sure and holy things promised to David^x Footnote ^x says “The quotation from Is introduces the reference to Ps 16 (the ‘holy things promised to –lit. ‘of’-David’ are explained as the assurance to David in Ps 16 that ‘the holy one of God’ would not experience corruption).”

7.       Rv 1:5 - and from Jesus Christ, the faithful witness, the Firstborn of the dead, the Ruler of the kings of the earth.ⁱ He loves us and washed away^j our sins with his blood…Footnote ^I says “The Messiah is the ‘witness’ to the promise that was made to David, 2 S 7:1+; Ps 89, Is 55:3-4; Zc 12:8, both in his person and in his work; as he fulfills this promise he is the efficacious word, God’s yes, Rv 3:14; 19:11,13; 2 Co 1:20. Not only is he heir to David, Rb 5:5, 22:16, but his resurrection he is the ‘First -born’, Col 1:18, who will reign over the universe when his enemies have been destroyed, Dn 7:14; Rv 19:16.”; and Footnote ^j says “Var. ‘released us from’. “

The Second Reading is taken from Rm 8:35, 37-39.

Verses 35, 37, 38 and 39 say: Nothing can come between us and the love of Christ, even if we are troubled, or worried, or being persecuted, or lacking food and clothes, or being threatened, or even attacked. These are the trials through which we triumph, by the power of him who loved us. For I am certain of these: neither death nor life, no angel, no prince, nothing that exists, nothing still to come, not any power, or height or depth,^s nor any created thing, can ever come between us and the love of God made visible in Christ Jesus our Lord. Footnote ^s says “The ‘powers’, ‘heights’ or ‘depths’ are probably the mysterious cosmic forces which to the mind of antiquity were in general hostile to mankind. Cf.Ep 1:21; 3:18.”

Parallel text of verse 37 is Jn 16:33 that says: “‘I have told you all this so that you may find peace in me. In the world you will have trouble, but be brave: I have conquered the world.’”

THINGS BOTH OLD AND NEW - 17th Sunday in Ordinary Time (Cycle A)

Homily for the 17^th Sunday in Ordinary Time (Cycle A)

Based on Mt 13:44-52(Gospel),1 K 3:5, 7-12 (First Reading) and Rm 8:28-30(Second Reading)

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

THINGS BOTH OLD AND NEW

“Every scribe who becomes a disciple of the kingdom of heaven is like a householder who brings out from his storeroom things both new and old” (Mt 13:52)

The Gospel for this  17^th Sunday in Ordinary Time (Cycle A) is taken from Mt 13:44-52.

First title is “Parable of the treasure and the pearl^k.”Footnote ^k  says “If a man discovers the kingdom of heaven he cannot enter unless he leaves all behind, cf. 19:21.”

Verses 44, 45, and 46 say: ‘The kingdom of heaven is like a treasure hidden in a field which someone has found; he hides it again, goes off happy, sells everything he owns and buys the field. ‘Again, the kingdom of heaven is like a merchant looking for fine pearls; when he finds one of great value he goes and sells everything he owns and buys it.

Parallel texts of verse 44 are:

1.       Pr 2:4…if you look for it as if it were silver, and search for it as for buried treasure…

2.       Si 51:28 - Buy instruction with a large sum of silver,ⁿ thanks to her you will gain much gold. Footnote ⁿ says “Text probably corrupt”.

3.       Mt 19:21 - Jesus said, ‘If you wish to be perfect, go and sell what you own and give the money to the poor, and you will have treasure I heaven; then come, and follow me.’

4.       Pr 4:7 - The beginning of wisdom? The acquisition of wisdom;^a at the cost of all you have, acquire perception. Footnote ^a  says “i.e. to win wisdom one must first realize that is is essential to have it and that it demands self-sacrifice.”

Second title is “Parable of the dragnet”.

Verses 47, 48 and 49 say: ‘Again, the kingdom of heaven is like a dragnet cast into the sea that brings a haul of all kinds. 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. This is how it will be at the end of time: the angels will appear and separate the wicked from the just…

Parallel text of verse 47 is Mt 22:10that says: So these servants went out on to the roads and collected together everyone they could find, bad and good alike; and the wedding hall was filled with guests.

Verse 50 says: to throw them into the blazing furnace where there will be weeping and grinding of teeth.

Parallel text of verse 50 is Mt 8:12that says: but the subjects of the kingdom^d will be turned out into the dark, where there will be weeping and grinding of teeth.’^e Footnote  ^c says “Basing their idea on Is 25:6, the Jews often described the joyous messianic era as a banquet (cf. 22:2-14; 26:19p; Lk 14:15; Rev 3:20; 19:9).”; Footnote^d says “Lit ‘the sons of the kingdom’, that is to say the Jews, natural heirs of the promises. Their place will be taken by the pagans, who prove more worthy.”; and Footnote ^e says “Scriptural image for the dismay and frustration of the wicked as seeing the virtuous rewarded, cf. Ps 35:16; 37:12; 112:10; Jb 16:9. In Mt it is used as a description of damnation.”

Fourth title is: “Conclusion.”

Verses 51 and 52 are: Have you understood all this?’ They said, ‘Yes’. And he said to them, ‘Well then, every scribe who becomes a disciple of the kingdom of heaven is like a householder who brings out from his storeroom things both new and old’.^l Footnote  ^lsays “The Jewish teacher who becomes a disciple of Christ has at his disposal all the wealth of the Old as well as the perfection of the New, v. 12. This picture of a ‘scribe who becomes a disciple’ sums up the whole ideal of Matthew the evangelist and may well be a self-portrait.”

Parallel text of verse 51 is Mk 4:13 that says: Jesus said to them, “Do you not understand this parable? Then how will you understand any of the parables?^c Footnote ^csays “The apostles’ incomprehension of Christ’s works and words is a favorite theme of Mk. 6:52; 7:18; 8:17-18,21,33; 9:10,32; 10:38. With the exception of certain parallel places (Mt. 15;16; 16:9,23; 20:22; Lk 9:45) and of Lk 18:34; 24:25,45. Mt and Lk often pass such remarks over in silence, or even emend them; compare Mt 14:33 with Mk 6:51-52, and see Mt 13:51, Cf. Jn 14:26+.”

The First Reading is taken from  1 K 3:5, 7-12.

Verses 5 and 7 say: At Gibeon Yahweh appeared in a dream^b to Solomon during the night. Now, Yahweh my God, you have made your servant king in succession to David my father. But I am a very young man, unskilled in leadership. Footnote  ^bsays “Before the prophetic period, dreams were one of God’s main channels of communication with man, cf. Gn 20:3;28; 31:11,24; Nb 12:6.

Parallel text of verse 5 are:

1.       1 K 9:2 - Yahweh appeared to Solomon a second time, as he had appeared to him at Gibeon.

2.       Ws 7:7 - So I prayed, and understanding was given me; I entreated and the spirit of Wisdom came to me.

3.       Ws 9:12…and in your wisdom have fitted man to rule the creatures that have come from you…

Verse 8 says: Your servant finds himself in the midst of this people of yours that you have chosen, a people so many its number cannot be counted or reckoned.

Parallel texts are:

1.       Ws 8:10 - Through her, I thought, I shall be acclaimed where people gather and honored, while still a youth, among the elders.

2.       Jm 1:5 - If there is any one of you who needs wisdom, he must ask God, who gives to all freely^d and ungrudgingly; it will be given to him. Footnote^d says “Lit. ‘uncompoundedly’ i.e. simply, or unreservedly.”

3.       1 K 4:20 - Judah and Israel were like the sand by the sea for number; they ate and drank and lived happily.

Verses 9 and 10 say: Give your servant a heart to understand^c how to discern between good and evil for who could govern this people of yours that is so great? It pleased Yahweh that Solomon should have asked for this. Footnote ^c says “The text adds ‘to govern your people’. Solomon prays for wisdom in practical affairs, not in his own interest but in those of the nation. Cf 5:13+ and Ex 31:3+.”

Parallel texts of verse 9 are:

1.       Pr 2:6-9 - For Yahweh himself is giver of wisdom, from his mouth issue knowledge and discernment (v. 6). He keeps his help for honest men, he is the shield of those whose ways re honorable (v.7); he stand guard over the paths of justice, he keeps watch on the way of his devoted ones(v. 8). Then you will understand what virtue is, justice, and fair dealing, all paths that lead to happiness (v. 9).

2.       Nb 11:14…in the vanguard was the standard of the camp of Judah, in battle array. In command of Judah’s force was Nahshon son of Aminadab…

3.       Is 7:16 - For before this child knows how to refuse evil and choose good, in the land whose two kings terrify you will be deserted.

Verse 11 says: ‘Since you have asked for this’ Yahweh said ‘and not asked for long life for yourself or riches or the lives or your enemies, but have asked for a discerning judgment for yourself,

Parallel text of verse 11 are:

1.       1 K 5:9 – Yahweh^g gave Solomon immense wisdom and understanding, and a heart as vast as the sand on the seashore. Footnote ^g says “‘Yahweh’ following versions.”

2.       Ws 7:7 - So I prayed, and understanding was given me; I entreated and the spirit of Wisdom came to me.

 Verse 12 says: here and now I do what you ask. I give you a heart wise and shrewd as none before had  and none  will have after you.

Parallel texts are:

1.       Qo 1:16 - I thought to myself, ‘I have acquired a greater stock of wisdom than any of my predecessors in Jerusalem. I have great experience of wisdom and learning’.

2.       Si 47:14 - How wise you were in your youth, brimming over with understanding like a river!

The Second Reading is taken from Rm 8:28-30.

Verse 28 says: We know that by turning everything to their good God cooperates with all those who love him, with all those that he has called according to his purpose.^p Footnote  ^p says “Var (Vulg.) We know that for those who love God everything conspires for good, for all those that he has called…’”

Parallel text of verse is that says:

1.       Gn 50:20 - The evil you planned to do me has by God’s design been turned to good, that he might bring about, as indeed he has, the deliverance of a numerous people.

2.       Jm 1:12 - Happy the man who stand firm when trials come. He has proved himself, and will win the prize of life, the crown that the Lord^g has promised to those who love him. Footnote^g says “Om. ‘the Lord’. Vulg. reads ‘God’.”

3.       Ac 13:48 - It made the pagans very happy to hear this and they thank the Lord for his message; ^gg all who were destined for eternal life became believers…^hh Footnote  ^gg says “Var. ‘ the word of God’.”; and Footnote ^hh says “‘eternal life’, cf. v. 46, i.e. the life of the world to come, cf. 3:15+; only those achieve it whose names are ‘written in heaven’, Lk 10:20, in ‘the book of life’, Ph 4:3 ; Rv 20:12+. ‘Destined for the life of the world to come’ was a common rabbinic expression. In Christian teaching the first prerequisite of this predestination to glory is faith in Christ. See Jn 10:26+; Rm 8:28-30, and earlier in Ac 2:39.”

Verses 29 and 30 say: They are the ones he chose especially long ago and intended to become true images of his Son,^q so that the Son might be the eldest of many brothers. He called those he intended for this; those he called he justified, and with those he justified he shared his glory.^r Footnote ^q says “Christ, the image of God in the primordial creation, Col 1:15+; cf. Heb. 1:3, has now come, by a new creation, 2 Co 5:17+, to restore to fallen man  the splendor of that image which has been darkened by sin, Gn 1:26+, 3:22-24+; Rm 5:12+. He does this by forming man in a still more splendid image of a son of God (Rm 8:29); thus, sound moral judgment is restored to the ‘new man’, Col 3:10+, and also his claim to glory which he had sacrificed by sin, Rm 3:23+. This glory which Christ as the image of God possesses by right, 2 Co 4:4, is progressively communicated to the Christian, 2 Co 3:18, until his body is itself clothed in the image of the ‘heavenly man, 1 Co 15:49.”; and Footnote  ^r says “Everything has been directed by God to the glory of his elect: it was for this they were called to the faith and justified by baptism; with this, it can be said by anticipation, they are already clothed.”

Parallel texts for verse 29 are:

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

2.       1 Co 15:49 - And we, who have been modeled on the earthly man, will be modeled on the heavenly man.

3.       Ph 3:21- 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.

4.       Col 1:18 - Now the church is his body, he is the head, ^fAs he is the Beginning, he was first to be born from the dead, so that he should be first in every way. Footnote ^f  says  “On the church a Christ’s body, cf. 1 Co. 12:12f, he is called the ‘head’ of his own body both in a temporal sense (v. 18, i.e., he was the first to rise from the dead) and in a spiritual sense (v. 20, i.e. he is the leader of all the saved).”

Homily:

The gospel, all related to each other, talks about three things:

1.       Discovery of something precious, a teaching perhaps or an enlightenment about one’s true spiritual nature,  which, when he finds it, one is ready to give up everything in order to possess it – the message of the first Parable of the treasure and the pearl;

2.       At first, he is like the person referred to in Parable of the dragnet, who cast out his net to catch all sorts of haul but sits down to sort it and keeps the good ones after throwing away all things that are useless;

3.       The topic selected for this discussion, keeping in his storehouse things both old and new.

A student of the word who is a candidate should keep all three messages of this gospel.

In the sense of the pastoral (= a system of caring for the flock of animals) of evangelization, ‘to take out from the storehouse things both old and new” is explained very well by the footnote for the theme we have chosen for this piece of homily, which says: “Every scribe who becomes a disciple of the kingdom of heaven is like a householder who brings out from his storeroom things both new and old” (Mt 13:52). The footnote ^l  says “The Jewish teacher who becomes a disciple of Christ has at his disposal all the wealth of the Old as well as the perfection of the New, v. 12. This picture of a ‘scribe who becomes a disciple’ sums up the whole ideal of Matthew the evangelist and may well be a self-portrait.”

Likewise for a wise Christian, this gospel theme means that he cannot throw away the Old Testament in preference for the New Testament; and vice versa, i.e. to throw away the new for the old. A wise person knows how to combine the old wisdom with the new learnings and discoveries in search for the truth. He must take into consideration and weigh everything, and be circumspect and not be selective or get stuck with one, or two, opinion or idea only.

LENIENCY, PATIENCE AND FORBEARANCE - 16th Sunday In Ordinary Time-Cycle A

Homily for the 16^th Sunday In Ordinary Time-Cycle A

Based on Mt 13:24-43 (Gospel), Ws 12:13, 16-19 (First Reading) and Rm 8:26-27 (Second Reading)

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

LENIENCY, PATIENCE AND FORBEARANCE

“Let them both grow till the harvest” (Mt 13:30)

The Gospel for this  16^th Sunday In Ordinary Time (Cycle A) is taken from Mt 13:24-43. The first title is “Parable of the darnel”.

Verses 24 to 30 say: He put another parable before them, ‘The kingdom of heaven may be compared to a man who sowed good seed in his field. While everybody was asleep his enemy came, sowed darnel all among the wheat, and made off. When the new wheat sprouted and ripened, the darnel appeared as well. The owner’s servants went to him and said, “Sir, was it not good seed that you sowed in your field? If so, where does the darnel come from?” “Some enemy has done this” he answered. And the servants said, “Do you want us to go and weed it out?” But he said, “No, because when you weed out the darnel you might pull up the wheat  with it. Let them both grow till the harvest; and at harvest time I shall say to the reapers: First collect the darnel and tie it in bundles to be burnt, then gather the wheat into my barn.”’

Parallel texts of verse 30 are:

1.       Jn 15:6 - Anyone who does not remain in me is like a branch that has been thrown away-he withers; these branches are collected and thrown into the fire, and they are burnt.

2.       Mt 3:12 - His winnowing fan is in his hand; he will clear his threshing-floor and gather his wheat into the barn; but the chaff he will burn in a afire that will never go out.’^I Footnote ⁱ says “The fire of Gehenna which for ever goes on consuming what has defied purification (Is 66:24; Jdt 16:17; Si 7:17; Zp 1:18; Ps 21:9, etc.).”

The second title is: “Parable of the mustard seed.” Parallel texts  for this title are:

1.       Mk 4:30-32  - Immediately aware that power had gone out from him,^b Jesus turned round in the crowd and said, ‘Who touched my clothes?’ (v. 30). His disciples said to him, ‘You see how the crowd is pressing round you and yet you say, “Who touched me?” (v. 31). But he continued to look round to see who had done it (v. 32). Footnote ^b says “The power is regarded as a physical emanation that heals, cf. Lk. 6:19, by contact: cf. Mk. 1:41; 3:10; 6:56; 8:22.”

2.       Lk 13:18-19  - He went on to say, ‘What is the kingdom of God like? What shall I compare it with (v. 18)? It is like a mustard seed which a man took and threw into his garden: it grew and became a tree, and the birds of the air sheltered in its branches.’ (v. 19).

Verses 31 and 32 say: He put another parable to them, ‘The kingdom of heaven is like a mustard seed which a man took and sowed in his field. It is the smallest of all seeds, but when it has grown it is the biggest shrub of all and becomes a tree so that the birds of the air come and shelter in its branches.’

Parallel texts of verse 32 are:

1.       Si 11:3  - Small winged creature is the bee but her produce is the sweetest of the sweet.

2.       Ezk 17:23  - I will plant it on the high mountain of Israel. It will sprout branches and bear fruit, and become a noble cedar. Every kind of bird will live beneath it, every winged creature rest in the shade of its branches.

3.       Dn 4:9,18  - Its foliage was beautiful, its fruit abundant, in it was food for all. For the wild animals it provided shade, the birds of heaven nested in its branches, all living creatures found food in it (9).  That tree with beautiful foliage and abundant fruit, with food for all in it, providing shade for the wild animals, with the birds of heaven nesting in its branches (v. 18).

The third title is “Parable of the yeast”.

Parallel text  is Lk 13:20-21 that says: Another thing he said, ‘What shall I compare the kingdom of God with (v. 20)? It is like the yeast a woman took and mixed in with three measures of flour till it was leavened all through.

Verse 33 says: He told them another parable, ‘The kingdom of heaven is like the yeast a woman took and mixed in with three measures of flour til it was leavened all through’.^g Footnote ^g says “The kingdom, like the mustard seed and the leaven, is unpretentious in its beginnings but destined for enormous growth”.

The fourth title is “The people are taught only in parables”.

Parallel texts are:

1.       Mk 4:33-34 - Using many parables like these, he spoke the word to them, so far as they were capable of understanding it (v. 33). He would not speak to them except in parables, but he explained everything to his disciples when they were alone.

2.       Jn 16:25 - I have been telling you all this in metaphors, the hour is coming when I shall no longer speak to you in metaphors; but tell you about the Father in plain words.^l Footnote ^l  says “The resurrection and the coming of the Spirit inaugurate the period of more perfect instruction which is to end in the vision of God ‘as he is’, 1 Jn 3:2.”

Verses 26, 37 and 38 say: Then. Leaving the crowd, he went to the house; and his disciples came to him and said, ‘Explain the parable about the darnel in the field to us’.  He said in reply, ‘The sower of the good seed is the Son of Man. The field is the world; the good seed is the subjects of the kingdom; the darnel, the subjects of the evil one;^I Footnote  ⁱ  says “Lit. ‘the children of the kingdom’ and ‘ the children of the evil one’, (semitisms).”

1 Jn 3:10

 Parallel text of verse 38 is  1 Jn 3:10  that says: In this way we distinguish the children of God from the children of the devil: anybody not living a holy life and not loving his brother is no child of God’s.

Verse 39 says: The enemy who sowed them, the devil; the harvest is the end of the world; the reapers are the angels.

Parallel text of verse is that says:

1.       Jl 4:13 - Put the sickle in: the harvest is ripe; come and tread: the winepress is full, the vats are overflowing, so great is their wickedness!’

2.       Rv 14:15-16 - Now in my vision I saw a white cloud and, sitting on it, one like a son of man with a gold crown on his head and a sharp sickle in his hand (v. 14). Then another angel came out of the sanctuary, and shouted aloud to the one sitting on the cloud, ‘Put your sickle and reap; harvest time has come and the harvest of the earth is ripe’. (v. 15) Then the one sitting on the cloud set his sickle to work on the earth and the earth’s harvest was reaped (v. 16).

Verses 40 and 41 say: Well then, just as the darnel is gathered up and burnt in the fire, so it will be at the end of time. the Son of Man will send his angels and they will gather out of his kingdom all things that provoke offences and all who do evil,

Parallel text of verse 41 is Zp 1:3 that says: I mean to sweep away men and beasts, the birds of the air and the fish of the sea, I mean to send the wicked staggering,^a and wipe man off the face of the earth – it is Yahweh who speaks. Footnote   ^a  says  “‘I mean to send…staggering’ corr.; ‘the stumbling-blocks’ Hebr.”

Verse 42 says: And throw them into the blazing furnace, where there will be weeping and grinding of teeth.

Parallel text of verse is that says:

1.       Mt 3:12 - His winnowing fan is in his hand; he will clear his threshing-floor and gather his wheat into the barn; but the chaff he will burn in a afire that will never go out.’^I Footnote  ⁱ  says “The fire of Gehenna which forever goes on consuming what has defied purification (Is 66:24; Jdt 16:17; Si 7:17; Zp 1:18; Ps 21:9, etc.).”

2.       Rv 21:8 - But the legacy for cowards, for those who break their word, or worship obscenities, for murderers and fornicators, and for fortune-tellers, idolaters or any sort of liars, is the second death in the burning lake of sulphur.’

3.       Mt 8:12 - but the subjects of the kingdom^d will be turned out into the dark, where there will be weeping and grinding of teeth.’^e  Footnote ^c  says “Basing their idea on Is 25:6, the Jews often described the joyous messianic era as a banquet (cf. 22:2-14; 26:19p; Lk 14:15; Rev 3:20; 19:9).”; Footnote ^d says “Lit ‘the sons of the kingdom’, that is to say the Jews, natural heirs of the promises. Their place will be taken by the pagans, who prove more worthy.”; and Footnote ^e says “Scriptural image for the dismay and frustration of the wicked as seeing the virtuous rewarded, cf Ps 35:16; 37:12; 112:10; Jb 16:9. In Mt it is used as a description of damnation”.

Verse 43 says: Then the virtuous will shine like the sun in the kingdom of their Father.^j Listen, anyone who has ears! Footnote  ^j says “To the kingdom of the Son (the messianic kingdom) of v. 41 there succeeds the kingdom of the Father to whom the Son commits the elect whom he has saved. Cf Mt 25:34; 1 Co 15:24.”

Parallel text of verse is that says:

1.       Jg 5:31 - So perish all your enemies, Yahweh! And let those who love you^x be like the sun when he rises in all his strength!’ And the land enjoyed rest for forty years.  Footnote ^x says “‘who love you’ Greek and Lat. ‘who love him’ Hebr.”

2.       Ws 3:7 - When the time comes for his visitation^d they will shine out; as sparks run through the stubble, so will they.^e Footnote ^d - Lit. ‘in the day of their visitation’, cf. Ex 3:16+.”;  and Footnote ^e  says “Symbolizing the triumph of Israel over all enemies, who perish like stubble in the fire, Is. 1:3 (LXX), Jr. 5:14; Zc 12:6; Ml 3:19.”

3.       Dn 12:3 - The learned^c will shine as brightly as the vault of heaven, and those who those who have instructed many in virtue,^d as bright as stars for all eternity.

The First Reading is taken from  Ws 12:13, 16-19.

Verse 13 says: For there is no god, other than you, who cares for everything,^e to whom you might have to prove that you never judged unjustly; Footnote  ^e  says “Or ‘all men’.”

Parallel texts are:

1.       Dt 32:39 - See now that I, I am He, and beside me there is no other God. It is I who deals death and life; when I have struck it is I who heal (and none can deliver from my hand).

2.       Jb 34:13 - It is not as if someone else had given him the earth in trust,^d or confided the whole universe to his care. Footnote  ^d  says “The argument seems to be this: God is not a viceregent of the universe ; he does not administer the laws of someone else: they are the creation of his own omnipotence. Neither self-interest, therefore, not force, can make him violate justice. Cf. Ws 11:20-26; 12:11-18.”

Verses 16 and 17 say: Your justice has its source in strength,^f your sovereignty over all makes you lenient to all. You show your power when your sovereign power is questioned and you expose the insolence of those who know it;^g Footnote  ^f says “Power is used by the wicked to defeat justice, 2:11, by God to temper it; he is ‘patient because eternal’.”; and Footnote ^g  says ‘who know it’ (defying it, however, like Pharaoh); var. ‘who do not know it’.

Parallel text of verse 16 is Ws 2:11 that says: Let our strength be the yardstick of virtue, since weakness argues its own futility.

Verse 18 says: But, disposing of such strength, you are mild in judgment, you govern us with great leniency,^h for you have only to will, and your power is there. Footnote  ^h says “Not only Jews, but everyone”.

Parallel text of verse is that says:

1.       Ps 115:3 - Ours is the God whose will is sovereign in the heavens and on earth,^a Footnote ^a- ‘and on earth’ Greek; omitted by Hebr

2.       Ps 135:6 - In the heavens, on the earth, in the ocean, in the depths, Yahweh’s will is sovereign.

Verse 19 says: By acting thus you have taught a lesson to your people how the virtuous man must be kindly to his fellow men,ⁱ and you have given your sons the good hope that after sin you will grant repentance. Footnote  ⁱ  says “Like Wisdom herself, 1:6; 7:23. The kindness enjoined by the Law on the Israelite in dealing with his compatriot is here extended into a universal obligation, in preparation for the NT, cf. Mt 5:43-48.”

Parallel text is Ws 11:23 that says:  Yet you are merciful to all^q, because you can do all things and overlook men’s sins so that they can repent. Footnote   ^q says “The thought of vv. 23f is not new to Israel but it had never before been expressed so powerfully, nor so serenely or so logically argued as in vv. 25-26.”

The Second Reading is taken from Rm 8:26-27.

Verse 26 says: The Spirit too comes to help us in our weakness. For when we cannot choose words in order to pray properly, the Spirit himself expresses our plea in a way that could never be put into words…

Parallel texts are:

1.       Rm 5:5 - And this hope is not deceptive, because the love of God^e has been poured into our hearts by the Holy Spirit which had been given us.^f Footnote ^e says “God’s love for us; of this the Holy Spirit is a pledge and to this, by his active presence within us, he bears witness, cf. 8:15 and Ga. 4:6. Through him we stand before God as sons before their father; the love is mutual. This text therefore, in the light of its parallel passages, asserts that the Christian shares in the life of the Trinity through ‘sanctifying grace’.”; and Footnote ^f says “The promised Spirit, Ep 1;13, cf. Ga 3:14; Ac 2:33+, distinctive of the new covenant as contrasted with the old, Rm 2:29; 7:6; 2 Co 3:6; cf. Ga 3:3; 4:29; Ezk 36:27+, is not merely exhibition of healing or charismatic power, Ac 1:8+; is also, and especially, an inward principle of new life, a principle that God ‘gives’, 1 Th 4:8, etc., cf. Lk 11:13; Jn 3:34; 14:16f; Ac 1:5; 2:38 etc.; 1 Jn 3:24, ‘sends’, Ga 4:6; cf. Lk 24:49; Jn 14:26; 1 P 1:12, ‘supplies’, Ga 3:5; Ph 1:19, ‘pours out’, Rm 5:5; Tt 3:5f; cf. Ac 2:33. Received into the Christian by faith, Ga 3:2,14;cf. Jn 7:38f; Ac 11:17, and baptism, 1 Co 6:11; Tt 3:5; cf. Jn 3:5; Ac 2:38; 19:2-6, It dwells within him, Rm 8:9; 1 Co 3:16; 2 Tm 1:14; cf. Jm 4:5, in his spirit, Rm 8:16; cf. the Spirit of Christ, Rm 8:9; Ph 1:19; Ga 4:6; cf. 2 Co 3:17; Ac 16:7; Jn 14;26; 15:26; 16:7, 14; makes the Christian a son of God, Rm 8;14-16; Ga 4:6f, and establishes Christ in his heart, Ep 3:16. For the Christian (as for Christ himself, Rm 1:4+) this Spirit is a principle of resurrection, Rm 8:11+, in virtue of as eschatological gift which even in life signs him as with a seal, 2 Co 1:22; Ep 1:13; 4:30, and which is present within him by way of pledge, 2 Co 1:22; 5:5; Ep 1:14, and of first-fruits, Rm 8:23. It takes the place of the evil principle in man that is ‘the flesh’. Rm 7:5+, and becomes a principle of faith, 1 Co 12:3; 2 Co 4:13; cf. 1 Jn 4:2f, of supernatural knowledge, 1 Co 2:10-16; 7:40; 12:8f; 14:2f; Ep 1:17; 3:16, 18; Col 1:9; cf. Jn 14:26+, of love, Rm. 5:5, 15:30, Col. 1:8, of sanctification, Rm 15:16, 1 Co. 6:11, 2 Th .2:13, cf. 1P 1:2, of moral conduct, Rm 8:4-9, 13; Ga. 3:16-25, of apostolic courage, Ph. 1:19; 2 Tim 1:7f; cf. Ac 1:8+, of hope, Rm 15:13, Ga. 5:5, Ep. 4:4, of prayer. Rm. 8:26f,cf. Jm 4:35; Jude 20.  The Spirit must not be quenched, 1 Th. 5:19, or grieved, Ep. 4:30.  It unites man with Christ, 1 Co 6:17, and thus secures the unity of his Body, 1 Co. 12:3, Ep. 2:16,18, 4:4.”

2.       Rm 8:15 - The spirit you received is not the spirit of slaves bringing fear into your lives again; it is the spirit of sons, and it makes us cry out ‘Abba, Father!’^I Footnote ⁱ  says “The prayer of Christ in Gethsemane, Mk 14:36.”

3.       Ga 4:6 - The proof that you are sons is that God has sent the Spirit of his Son into our hearts: the Spirit that cries, “Abba, Father”

4.       Jm 4:3,5…when you do pray and you don’t get it, it is because you have not prayed properly, you have prayed for something to indulge your own desires (v. 3). Surely you don’t think scripture is wrong when it says: the spirit which he sent to live in us wants us for himself alone?^c Footnote ^c says  “Lit. ‘the spirit he has made to dwell in us years for our love’; or ‘he years intensely over the spirit he has made to dwell in us’. This text, now lost, seems to have inspired Rm 8:26-27 as well. It is because God has shared his Spirit with us, that we want what God wants and that God answers our prayers, cf. Mt 18:19-20; Jn 14:13+.”

Verse 27 says: And God who knows everything in our hearts knows perfectly well what he means, and that the pleas of the saints expressed by the Spirit are according to the mind of God.^o Footnote ^o says  “Paul insists on the necessity of constant prayer (Rm. 12:12, Ep 6:18, Ph. 4:6, Col. 4:2, 1 Th. 8:17+, 1 Tm. 2:8, 5:5, cf. 1 Co. 7:5) taught by Jesus himself (Mt. 6:5+, 14:23+) and practiced by the early Christians (Ac. 2:42+). Paul is always praying for the faithful, 1 Co. 1:16, Ph. 1:4, Col. 1:3,9, 1 Th. 1:2, 3:10, 2 Th. 1:11, Phm. 4) and asks them to do the same for him (Rm. 15:30, 2 Co. 1:11, Ep. 6:19, PH. 1:19, Col. 4:3, 1 Th. 5:25, 1 TH. 3:1, Phm. 22, Heb. 13:18), and for each other (2 Cor. 9:14, Ep. 6:18, on prayer for sinners and the sick, cf. 1 Jn. 5:16, Jm. 5:13-16. These prayers must ask for growth in holiness but also for the removal of all external (1 Th. 2:18 and 3:10; Rm. 1:10) and internal (2 Co. 12:8-9), obstacles to it; we have to pray too, for the orderly conduct of the country’s business (1 Tm. 2:1-2). Paul lays special stress on prayers of thanksgiving (Ep. 5:4; Ph. 4:6, Col. 2:4, 4:2, 1 Th. 5:18, , 1 Tm. 2:1) for every gift of God (Ep. 5:20, Col. 3:17) and particularly for the food God gives us (Rm. 14:6, 1 Co. 10:31, 1 Tm. 4:3-5); he begins all his own letters with a prayer of thanks (Rm. 1:8, etc.) and he wants the spirit of gratitude to pervade all the Christian’s dealing with each other (1 Co. 14:17, 2 Co. 1:11, 4:15, 9:11-22). In liturgical gatherings prayers of thanksgiving and praise must predominate (1 Co. 11:14) and these sentiments must inspire the hymns that the Christians compose for these occasions (Ep. 5:19, Col. 3:16). It is the Holy Spirit who inspires the prayer of the Christians and Paul prefers to emphasize this rather than repeat the traditional Wisdom themes, namely the necessary conditions for prayer and its efficaciousness (cf. Jm. 1:5-8, 4:2-3, 5:16-18, 1 Jn. 3”22, 5:14-16) which Paul guarantees by the presence of the spirit of Christ within the Christian, enabling him to pray as a son to his father (Rm. 8:15, 26-27); Ga. 4:6, cf. 6:18; Jude 20), while Christ himself intercedes at the right hand of God (Rm. 8:34, cf. Heb. 7:25, 1 Jn. 2:1). The Father’s response is therefore most generous (Ep. 3:10). Hence Christians are called ‘those who invoke the name of Jesus Christ’ (1 Co. 1:2, cf. Rm. 10:9-13, 2 Tm. 2:22, Jm. 2:7, Ac. 9:14,21, 22:16). On the attitude to be adapted when praying, cf. 1 Co. 11:14-16, 1 Tm. 2:8.”

Parallel text is Jr 11:20 that says: But, you, Yahweh Sabaoth, who pronounce a just sentence who probe the loins and heart, let me see the vengeance you will take on them, for I have committed my cause to you.^j Footnote   ^j says “‘I have committed’ corr.; ‘I have revealed’ Hebr. On such appeals to God for revenge, cf. Ps 5:10+.”

Homily:

In our society where “instant” is a trend, the three qualities of leniency, patience and forbearance are desirable.

Leniency, Patience and Forbearance are the three qualities that are exemplified in today’s (16^th Sunday in Ordinary Time –Cycle A) gospel reading, namely, the three parables of the darnel (weeds), the mustard see and the yeast, which are also supported by the first and second readings.

Leniency and Forbearance are the message of the parable of the darnel, which is also stated in the first reading, Ws 12:13,16-19.

Patience is the message of the parables of the mustard seed and the yeast, which is supported by the second reading, Rm 8:26-27, on the need to pray always, and further explained by the footnote ^g of Mt 13:33 that says: “ The kingdom, like the mustard seed and the leaven, is unpretentious in its beginnings but destined for enormous growth.”

Leniency, and Forbearance are two words that mean the same thing, which is to be kind, gentle and merciful to others. They are synonymous to compassion, tolerance, charity, mercy, kindness and lenity as opposed to cruelty, intolerance and meanness (from http://www.thesaurus.com).

Particularly the statements of Ws 12: 19 that says:  “By acting thus you have taught a lesson to your people how the virtuous man must be kindly to his fellow men, and you have given your sons the good hope that after sin you will grant repentance.”

Patience had already been tackled in the previous topics of “Impatient Landowner” and the “Mustard Tree.”

HUNDREDFOLD - 15th Sunday In Ordinary Time-Cycle A

Homily for the 15^th Sunday In Ordinary Time-Cycle A

Based on Mt 13:1-23 (Gospel), Is 55:10-11 (First Reading) and Rm 8:18-23 (Second Reading)

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

HUNDREDFOLD

“Others fell on rich soil and produced their crop, some a hundredfold, some sixty, some thirty.” (Mt 13:8).

The Gospel for this  15^th Sunday In Ordinary Time  (Cycle A) is taken from Mt 13:1-23 .

The First title is: “Introduction.” Parallel texts are:

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

2.       Lk 8:4 - With a large crowd gathering and people from every town finding their way to him, he used this parable…

Verse 1, and 2 say: That same day, ^a Jesus left the house and sat by the lakeside, but such crowds gathered round him that he got into a boat and sat there.  The people all stood in the beach… Footnote   ^a  says “A merely transitional cliché of no chronological significance.”

Second title: “Parable of the sower.”

Verse 3 to 8 say: And he told them many things in parables.^b He said, ‘Imagine a sower going to sow. As he sowed, some seeds fell on the edge of the path, and the birds came and ate them up. Others fell on patches of rock where they found little soil and sprang up straight away, because there was no depth of earth; but as soon as the sun came up they were scorched and, not having any roots, they withered away. Others fell among thorns, and the thorns grew up and choked them. Others fell on rich soil and produced their crop, some a hundredfold, some sixty, some thirty. Footnote  ^b says “Making a total of 7, cf. 6:9+, Mt adds 5 parables to the 2 he shares with Mk.”

Parallel text of verse  8 is Jn 15:8,16 that says: It is to the glory of my Father that you should bear much fruit, and then you will be my disciples(v. 8).^d You did not chose me, no. I chose you; and I commissioned you to go out and bear fruit, fruit that will last; and then the Father will give you anything you ask him in my name (v. 16). Footnote   ^d says “Var. ‘and so prove to be my disciples’. In this way the Father is ‘glorified in the Son’, 14:13. Cf. 21:19.”

Verse 9 says: Listen, anyone who has ears!”^c  Footnote  ^c says “Lit. ‘He who has ears, let him hear”. As in 11:15 and 13:43 some authorities have ‘He who has ears to hear, let…’”

Parallel text of verse is that says:

1.       Is 42:19 - Who so blind as my servant, so deaf as the messenger I send? (Who so blind as my envoy, so deaf as the servant of Yahweh?).

2.       Rv 2:7 - If anyone has ears to hear, let him listen to what the Spirit is saying to the churches: those who prove victorious I will feed from the tree of life set in God’s paradise.^e Footnote ^e  says “Var. (Vulg.) ‘the paradise of my God’.”

3.       Rv 13:9 - If anyone has ears to hear, let him listen:

Title 3 is “Why speak in parables.”

Verses 10, 11 and 12 say: Then the disciples went up to him and asked, ‘Why do you talk to them in parables?’ Because’ he replied ‘the mysteries of the kingdom of heaven are revealed to you, but they are not revealed to them. For anyone who has will be given more, and he will have more than enough; but from anyone who has not, even what he has will be taken away.^d  Footnote  ^d  says “For those of good will, what they have learnt  from the old covenant will be added to and perfected by the new, cf. 5:17,20. The ill-disposed will even lose what they have, namely, that Jewish law which, without the perfection of Christ brings to it, is destined to become obsolete.”

Parallel texts of verse 12 are:

1.       Mt 25:29 - For to everyone who has will be given more, and he will have more than enough; but for the man who has not, even what he has will be taken away.

2.       Lk 19:25 - And they said to him, ‘But, sir, he has ten pounds…’^e Footnote   ^e says “There seems to be a lacuna here.”

Verse 13 says: The reason I talk to them in parables is that they look without seeing and listen without hearing or understanding.^e Footnote  ^e says “The deliberate and culpable insensibility which is both the cause and the explanation of the withdrawal of grace. The preceding narratives, all o which throw light on this ‘hardening’, 11;16-19,20-24; 12:7,14,24-32,34,39,45, prepare the way for the parable discourse. Those who saw so dimly could only be further blinded by the light of full revelation, Mk 1:34+. Jesus, therefore, does not reveal with complete clarity the true nature of the messianic kingdom which is unostentatious. Instead he filters the light through symbols, the resulting half-light is nevertheless a grace from God, an invitation to ask for something better and accept something greater.”

Parallel text of verse is that says:

1.       Jn 9:39 - Jesus said: ‘It is for judgment that I have come into this world, so that those without sight^l may see and those with sight turn blind’. Footnote ^l says “The complacent who trust to their own ‘light’, cf. vv. 24,29,34, as opposed to the humble, typified by the blind man. Cf. Dt 29:3; Is 6:9f; Jr 5:21; Ezk 12:2.”

2.       Rm 11:8…as scripture says: God has given them a sluggish spirit, unseeing eyes and inattentive ears, and they are still like that today.

 Verses 14 and 15 say: So in their case this prophecy of Isaiah is being fulfilled: You will listen and listen again, but not understand, see and see again, but not perceive. For the heart of this nation has grown coarse, their ears are dull of hearing, and they have shut their eyes, for fear they should see with their eyes, hear with their ears, understand with their heart, and be converted and be healed by me.

Parallel texts of verse 14 are:

1.       Is 6:9-10 - He said: ‘Go, and say to this people, “Hear and hear again, but do not understand; see and see again, but do not perceive” (v. 9). Make the heart of this people gross, its ears dull; shut its eyes, so that it will not see with its eyes, hear with its ears, understand with its heart, and be converted and healed (v. 10)’^l Footnote  ^l  says  “This verse reappears in the gospels, cf. Mt 13:13+; characteristically semitic in form, it does not mean that the obstinacy of the people is directly willed by God, but that God has foreseen it and incorporated it into his plan; hence it must not dismay the prophet.”

2.       Jn 12:40 - He has blinded their eyes, he has hardened their heart, for fear they should see with their eyes and understand with their heart, and turn to me for healing.

3.       Ac 28:26 - Go to this nation and say: You will hear and hear again but not understand, see and see again, but not perceive.

 Verse 16 and 17 say:  ‘But happy are your eyes because they see, your ears because they hear! I tell you solemnly, many prophets and holy men^f have longed to see what you see, and never saw it; to hear what you hear, and never heard it. Footnote  ^f says “The prophets and holy men of the OT. Apostle Paul speaks more than once of the time when the ‘mystery’ was not revealed: Rm 16:25; Ep 3:4-5; Col 1:26. Cf. also 1 P 1:11-12.”

Parallel texts of verse 16 are:

1.       Lk 10:23-24 - Then turning to his disciples he spoke to them in private, ‘Happy the eyes that see what you see (v. 23), for I tell you that many prophets and kings wanted to see what you see, and never saw it; to hear what you hear, and never heard it’(v. 24).^f Footnote ^f says “Apostle Paul emphasizes the fact that the ‘mystery’ was long kept hidden; Rm 16:25+. See also 1 P 1:11-12.”

2.       Ac 22:15…because you are to be his witness before  all mankind, testifying to what you have seen and heard.^e Footnote ^e  says “Cf. 9:15. Ananias here speaks in the name of ‘the God of ancestors’, like an O.T. prophet. Paul is to be a witness ‘before all mankind’, but the pagans are not explicitly mentioned until v. 21.”

3.       Ep 3:5 - This mystery that has now been revealed through the Spirit to his holy apostles and prophets^c was unknown to anyone in past generations; Footnote ^c  says “The NT prophets, cf. 2:20+. The OT prophets had only an obscure and imperfect knowledge of the mystery of the Messiah, cf 1 P 1:10-12; Mk 13:17.”

4.       1 P 1:12 - It was revealed to them that the news they brought of all the things which have now been announced to you, by those who preached to you the Good News through the Holy Spirit sent from heaven, was for you and not for themselves. Even the angels long to catch a glimpse of these things.

Title 4 is:  “The parable of the sower explained.” Parallel texts are:

1.       Mk 4:13-20 - Jesus said to them, “Do you not understand this parable? Then how will you understand any of the parables?^c (v. 13). What the sower is sowing is the word (v. 14).  Those on the edge of the path where the word is sown are people who have no sooner heard it than Satan comes and carries away the word that was sown in them (v. 15). Similarly, those who receive the seed on patches of rock are people who, when first they hear the word, welcome it at once with joy (v. 16). But they have no root in them, they do not last; should some trial come, or some persecution on account of the word, they fall away at once (v. 17). Then there are others who receive the seed in thorns. These have heard the word (v. 18), but the worries of this world, the lure of riches and all the other passions come to choke the word, and so it produces nothing (v. 19). And there are those who have received the seed in rich soil; they hear the word and accept it and yield a harvest, thirty and sixty and a hundredfold (v. 20).’   Footnote ^c  says “The apostles’ incomprehension of Christ’s works and words is a favorite theme of Mk. 6:52; 7:18; 8:17-18,21,33; 9:10,32; 10:38. With the exception of certain parallel places (Mt. 15;16; 16:9,23; 20:22; Lk 9:45) and of Lk 18:34; 24:25,45. Mt and Lk often pass such remarks over in silence, or even emend them; compare Mt 14:33 with Mk 6:51-52, and see Mt 13:51, Cf. Jn 14:26+.”

2.       Lk 8:11-15 - This, then, is what the parable means: the seed is the word of God (v. 11). Those on the edge of the path are people who have heard it, and then the devil comes and carries away the word from their hearts in case they should believe and be saved (v. 12), Those on the rock are people who, when they first hear it, welcome the word with joy. But these have no root; they believe for a while, and in time of trial they give up (v. 13). As for the part that fell into thorns, this is people who have heard, but as they go on their way they are choked by the worries and riches and pleasures of life and do not reach maturity (v. 14). As for the part in the rich soil, this is people with a noble and generous heart who have heard the word and take it to themselves and yield a harvest through their perseverance.

3.       Jn 12:47 - If anyone hears my words and does not keep them faithfully, it is not I who shall condemn him. Since I have come not to condemn the world, but to save the world…

Verses 18 to 23 say: ‘You, therefore, are to hear the parable of the sower. When anyone hears the word of the kingdom without understanding, the evil one comes and carries off what was sown in his heart: this is the man who received the seed on the edge of the path. The one who receive it on patches of rock is the man who hears the word and welcomes it at once with joy. But he has no root in him, he does not last; let some trial come, or some persecution on account of the word, and he falls away at once. The one who receive the word in thorns is the man who hears the word, but the worries of this world and the lure of riches choke the word and so he produces nothing.  And the one who received the seed in rich soil is the man who hears the word and understands it; he is the one who yields a harvest and produces now a hundredfold, now sixty, now thirty.’

Parallel text of verse 23 are:

1.       Jn 15:8,16 - It is to the glory of my Father that you should bear much fruit, and then you will be my disciples(v. 8).^d  You did not chose me, no. I chose you; and I commissioned you to go out and bear fruit, fruit that will last; and then the Father will give you anything you ask him in my name (v. 16). Footnote

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

The First Reading is taken from  Is 55:10-11. The title is: “The word of Yahweh cannot fail ^e.” Footnote ^e says “The word is personified here, cf. Pr 8:22+”.

Parallel text is Is 9:7 that says:  The Lord hurls a word against Jacob, it falls on Israel.

Verse 10 says: Yes, as the rain and the snow come down from the heavens and do not return without watering the earth, making it yield and giving growth to provide seed for the sower and bread for eating,

Parallel texts are:

1.       Dt 32:3 - For I proclaim the name of Yahweh. Oh, I tell the greatness of our God!^b Footnote ^b  says “Exordium addressed to the whole natural world.”

2.       1 K 8:56  - ‘Blessed be Yahweh’ he said ‘who has granted rest to his people Israel, keeping all his promises; of all the promises of good that he made through Moses his servant, not one has failed.

3.       Jb 23:13 - But once he has decided,^h who  can change his mind? Whatever he plans, he carries out. Footnote ^h says “‘decided’ corr.”

4.       Rm 9:6 - Does this mean that God has failed to keep his promise? Of course not. Not all those who descend from Israel are Israel…

5.       2 Co 9:10 - The one who provides seed for the sower and bread for food will provide you with all the seed you want and make the harvest of your good deeds a larger one…

Verse 11 says: So the word that goes from my mouth does not return to me empty, without carrying out my will and succeeding in what it was sent to do.

Parallel texts are:

1.       Jos 21:45 - Of all the promises that Yahweh had given to the House of Israel, not one failed; all were fulfilled.

2.       Ps 107:20…sending his word and curing them, he snatched them from the Pit.^d Footnote ^d says “Lit. ‘their life from the pit’ corr.”

3.       Ws 18:14-15 - When peaceful silence lay over all, and the night had run the half of her swift course (v. 14), down from the heavens, from the royal throne, leapt your all-powerful Word;^k into the heart of a doomed land the stern warrior leapt. Carrying the unambiguous command like a sharp sword… Footnote ^k says “The Word of God is personified as the executants of divine judgment, cf. also Ho 6:5; Is 55:11; Jr 23:29; Ps 33:6; 147:15,18; 148:8. And see Heb 2:2. The Christmas liturgy applies this text to the incarnation of the Word.”

4.       Zc 1:5-6 - Where are your ancestors now? Are those prophets  still alive? (v. 5). But not my words and my orders, with which I charged my servants the prophets, overtake your ancestors?^e This reduced them to such confusion^f that they said, ‘Yahweh Sabaoth has treated us as he resolved to do, and as our ways and deeds deserved (v. 6).’ Footnote ^e  says “Man dies but the word of God remains (here personified as in Ps 147:15; Is 55:11; Ws 18:14-15). Cf. Is 40:7-8.”; Footnote ^f  says “Hebr. ‘This brought them to conversion’.”

5.       Jn 1:1 - In the beginning was the Word,^a the Word was with God and the Word was God. Footnote   ^a says “The O.T. speaks of the Word of God, and of his wisdom, present with God before the world was made, cf. Pr. 8:22+; Ws. 7:22+, by it all things were created, it is sent to earth to reveal the hidden designs of God; it returns to him with its work done, Is. 58:10-11, Pr. 8:22-36, Si. 24:3-22, Ws. 9:9-12.  On its creature role, cf. also Gn. 1:3,6 etc.: Is 40:8,26, 44:24-28; 48:13, Ps. 33:6, Jdt. 16:14, Si.42:15; on its mission, cf. Ws. 18:14-16, Ps.107:20; 147:15-18.  For John, too, 13:3, 16:28, the Word existed before the world in God, 1:1-2, 8:24+, 10:30+. It has come on earth, 1:9-14, 3:19, 12:46, cf. Mk 1:38+, being sent by the Father; 3:17,34,5:36, 43, 6:29, 7:29, 8:42, 9:7, 10:36, 11:42, 17:3,25,cf. Lk 4:43, to perform a task, 4:34+, namely, to deliver 3:11+, 8:21, 12:35, 13:3, 16:5, 17:11, 13, 20:17.  The incarnation enabled the N.T. and especially John, to se this separately and eternally existent Word-Wisdom as a person.”

The Second Reading is taken from Rm 8:18-23.

Verse 18 says: I think that what we suffer in this life can never be compared to the glory, as yet unrevealed, which is waiting for us.

Parallel texts are:

1.       Rm 5:2-5 - Since it is by faith and through Jesus that we have entered this state of grace^e in which we can boast about looking forward to God’s glory^d (v. 2). But that is not all we can boast about; we can boast about our suffering. These sufferings bring patience, as we know (v. 3), and patience brings perseverance, and perseverance brings hope, (v. 4), and this hope is not deceptive, because the love of God^e has been poured into our hearts by the Holy Spirit which had been given us^f (v. 5). Footnote ^c   says “Lit. ‘we have access to this grace (i.e. the enjoyment of God’s friendship) in which we stand’”; Footnote ^d  says “Lit. ‘about the hope of the glory of God’. For a Christian to hope is to be confident that he will get the eschatological gifts: the resurrection of the body, Rm 8:18-23; 1 Th 4:13f, eternal life, Tt 1:2; cf. 1 Co 15:19, glory, Rm 5:2; 1 Jn 3:2f, in short, salvation, 1 Th 5:8; cf. 1 P 1:3-5, of self and neighbor, 2 Co 1:6f; 1 Th 2:19. Thoigh it means primarily this virtue of expectation, ‘hope’ is used sometimes for the expected gifts themselves, Ga 5:5; Col 1:5; Tt 2:13; Heb 6:18; Col 1:27; cf. Mt 12:21; Rm 15:12, through the ‘mystery’ of Christ, Rm 16:25+. The basis of this hope is God himself, 1 Tm 5:5; 6:17; 1 P 1:21; 3:5, his love, 2 Th 2:16, his invitation, 1 P 1:13-15; cf.  Ep 1:18; 4:4, with the power, Rm 4:17-21, truthfulness, Tt 1:2; Heb 6:18, fidelity, Heb 10:23, in implementing the promises declared in  the written word, Rm 15:4, and in the gospel message, Col 1:23, peomies fulfilled in Christ’s person, 1 Tm 1:1; 1 P 1:3,21. The hope is therefore not illusory, Rm 5:5. Since the gifts it expects are n the future, Rm 8:24; Heb 11:1, faith is its prop, Rm 4:18; 5:1f; 15:13; Ga 5:5; Heb 6:11f; 1 P 1:21; charity is its food, Rm 5:5; 1 Co 13:7; hope and faith and charity, the three theological virtues, are closely allied, 1 Co 3:13+. Hope’s excelling source si the Holy Spirit, Ga 5:5, greatest of all the eschatological gifts and in part already conferred, Rm 5:5+; Ac 1:8+; this enlightens, Ep 1:17f, and strengthens hope, Rm 15:13, and inspires its prayer, Rm 8:25-27, effecting the unity of the Body, for this hope is common, Ep 4:4. And because hope is built on justification through faith in Christ, Rm 5:1f; cf. Ga 5:5, it is rich in confidence, 2 Co 3:12; Heb 3:6, consolation,2 Th 2:16; Heb 6:18, joy, Rm 12:12; 15;13; 1 Th 2:19; Heb 3:6; the sufferings of this present time cannot dismay it, these cannot compare with the glory to come, Rm 8:18; on the contrary they sustain it, giving it a constancy, Rm 8:25; 12:12; 16:4; 1 Th 1:3; cf. 1 Co 13:7, that tests, Rm 5:4, and fortifies it, 2 Co 1:7.”;  Footnote ^e  says “God’s love for us; of this the Holy Spirit is a pledge and to this, by his active presence within us, he bears witness, cf. 8:15 and Ga. 4:6. Through him we stand before God as sons before their father; the love is mutual. This text therefore, in the light of its parallel passages, asserts that the Christian shares in the life of the Trinity through ‘sanctifying grace’.”;  Footnote ^f  says  “The promised Spirit, Ep 1;13, cf. Ga 3:14; Ac 2:33+, distinctive of the new covenant as contrasted with the old, Rm 2:29; 7:6; 2 Co 3:6; cf. Ga 3:3; 4:29; Ezk 36:27+, is not merely exhibition of healing or charismatic power, Ac 1:8+; is also, and especially, an inward principle of new life, a principle that God ‘gives’, 1 Th 4:8, etc., cf. Lk 11:13; Jn 3:34; 14:16f; Ac 1:5; 2:38 etc.; 1 Jn 3:24, ‘sends’, Ga 4:6; cf. Lk 24:49; Jn 14:26; 1 P 1:12, ‘supplies’, Ga 3:5; Ph 1:19, ‘pours out’, Rm 5:5; Tt 3:5f; cf. Ac 2:33. Received into the Christian by faith, Ga 3:2,14;cf. Jn 7:38f; Ac 11:17, and baptism, 1 Co 6:11; Tt 3:5; cf. Jn 3:5; Ac 2:38; 19:2-6, It dwells within him, Rm 8:9; 1 Co 3:16; 2 Tm 1:14; cf. Jm 4:5, in his spirit, Rm 8:16; cf. the Spirit of Christ, Rm 8:9; Ph 1:19; Ga 4:6; cf. 2 Co 3:17; Ac 16:7; Jn 14;26; 15:26; 16:7, 14; makes the Christian a son of God, Rm 8;14-16; Ga 4:6f, and establishes Christ in his heart, Ep 3:16. For the Christian (as for Christ himself, Rm 1:4+) this Spirit is a principle of resurrection, Rm 8:11+, in virtue of as eschatological gift which even in life signs him as with a seal, 2 Co 1:22; Ep 1:13; 4:30, and which is present within him by way of pledge, 2 Co 1:22; 5:5; Ep 1:14, and of first-fruits, Rm 8:23. It takes the place of the evil principle in man that is ‘the flesh’. Rm 7:5+, and becomes a principle of faith, 1 Co 12:3; 2 Co 4:13; cf. 1 Jn 4:2f, of supernatural knowledge, 1 Co 2:10-16; 7:40; 12:8f; 14:2f; Ep 1:17; 3:16, 18; Col 1:9; cf. Jn 14:26+, of love, Rm. 5:5, 15:30, Col. 1:8, of sanctification, Rm 15:16, 1 Co. 6:11, 2 Th .2:13, cf. 1P 1:2, of moral conduct, Rm 8:4-9, 13; Ga. 3:16-25, of apostolic courage, Ph. 1:19; 2 Tim 1:7f; cf. Ac 1:8+, of hope, Rm 15:13, Ga. 5:5, Ep. 4:4, of prayer. Rm. 8:26f,cf. Jm 4:35; Jude 20.  The Spirit must not be quenched, 1 Th. 5:19, or grieved, Ep. 4:30.  It unites man with Christ, 1 Co 6:17, and thus secures the unity of his Body, 1 Co. 12:3, Ep. 2:16,18, 4:4.”

2.       2 Co 4:17 - Yes, the troubles which are soon over, though they weigh little, train us for the carrying of a weight of eternal glory which is out of all proportion to them.

Verse 19 says: The whole creation is eagerly waiting for God to reveal his sons.^k Footnote  ^k says  “Lit. ‘ waiting for the revelation of the sons of God’. The material world, created for man, shares his destiny. It was cursed for man’s sin, Gen. 3:17, and is therefore now deformed: impotent and decadent, vv. 19-22. But like man’s body, destined to be glorified, it too is to be redeemed, vv. 21-23; it will share the glorious liberty of the children of God, v. 21. For the Greek philosopher matter was evil and the spirit must be delivered from it; Christianity regards matter as itself enslaved and to be set free. In other texts also salvation is extended to creatures (especially angels) other than men, cf. Col. 1:20; Ep. 1:10; 2 P. 3:13; Rv. 21:1-5.”

Parallel text of verse is that says:

1.       Col. 3:3-4 - Because you have died, and now the life you have is hidden with Christ in God (v. 3). But when Christ is revealed – and he is your life - you too will be revealed in all your glory with him ^b(v. 4). Footnote ^b says “Through union with Christ in baptism, 2:12, his followers already live the identical life he lives in heaven, cf. Ep 2:6+, but this spiritual life is not manifest and glorious  as it will be in the parousia.

2.       1 Jn 3:2 -My dear people, we are already the children of God but what we are to be in the future has not yet been revealed; all we know is, that when it is revealed we shall be like him, because  we shall see him as he really is.

Verses 20 and 21 say: It was not for any fault on the part of creation that it was made unable to attain its purpose, it was made so by God;^I but creation still retains the hope of being freed, like us, from slavery to decadence, to enjoy the same freedom and glory as the children of God. Footnote  ^I says “Lit ‘creation was subjected to futility: this was not its own fault, but the work of him who so subjected it’ – i.e. of God who punished man’s sin in this way, or of man whose sin was responsible.”

Parallel texts are:

1.       Gn 3:17 - To the man he said, Because you listened to the voice of your wife and ate from the tree of which I had forbidden you to eat, Accursed be the soil because of you. With suffering you shall get your food from it every day of your life.

2.       Gn 6:20 - Of every kind of bird, of every kind of animal and of every kind of reptile on the ground, two must go with you so that their lives may be saved.

3.       Ho 4:3 - This is why the country is in mourning, and all who live in it pine away, even the wild animals and the birds of heaven; the fish of the sea themselves are perishing.

4.       2 P 3:12-13…while you wait and long for the day of God to come, when the sky will  dissolved in flames and the elements melt in the heat (v. 12). What we are waiting for it what he promised: the new heavens and new earth, the place where righteousness will be at home (v. 13).

Verse 22 says: From the beginning till now the entire creation, as we know, has been groaning in one great act of giving birth;

Parallel text is Rv 21:1 that says: Then I saw a new heaven and a new earth,^b the first heaven and the first earth had disappeared, now there was no longer sea.^c Footnote ^b says “In Is 51:16; 65:17; 66:12, the phrase is merely a symbol of new messianic age. St Paul, following the lead of Jesus, cf, Mt 19:28, is more realistic: the whole of creation will one day be freed from the whole of dominance of corruption, renewed and transformed by the glory of God, Rm 8:19+.”; and Footnote ^c says “The sea symbolizes evil because it was the home of the dragon, cf, Jb 7:12+; it will vanish as it did at Exodus, but this time for ever, before the triumphant advance of the new Israel, cf. Is 51:9-10; Ps 74:13,14; Jb 26:12-13; Is 27:1.

Verse 23 says: and not only creation, but all of us who possess the first-fruits of the Spirit, we too groan inwardly as we wait 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.”

Parallel texts are:

1.       2 Co 5:2-5 - In this present state, it is true, we groan as we wait with longing to put  on our heavenly home^a over the other (v. 2); we should like to be found wearing clothes and not without them^b (v. 3). Yes, we groan and find it a burden being still in this tent, not that we want to strip it off  but to put the second garment over it and to have what must die taken into life (v. 4). This is the purpose to which God made us, and he has given us the pledge of the Spirit (v. 5).  Footnote ^a says "That is, to be given our ‘spiritual body’, 1 Co 15:44+, without having to suffer death and corruption, v. 4.”; and  Footnote ^b  says “That is to say, on the supposition that we are still alive when Christ returns in glory. Apostle Paul wants to be of the number of those who will be transformed without having to dies. Over the ‘natural body’, 1 Co 15:44,53,54, which will be ‘absorbed’ by the former.”

2.       Ph 3:20 - For us, our homeland is in heaven, and from heaven comes the savior we are waiting for, the Lord Jesus Christ

3.       Rm 3:24 - And both are justified through the free gift of his graceⁱ by being redeemed^j in Christ Jesus. Footnote  ⁱ   says “This word (charis) when used with reference to human relationships can mean as the quality that makes a person attractive (Ac. 2:47), or it can mean thank for a gift (Lk. 6:32-34; 17:9); or it can mean something given free and unearned (Ac. 25:3, 1 Co. 16:3, 2 Co. 8:6-7, 19). This last sense predominates in the NT and especially in Paul. (John uses agape), who uses the word to describe the way God saves through Jesus: it is a work of spontaneous love to which no one has any claim It was an act of ‘grace’ for Jesus to come on earth (2 Co. 8:9, Tt. 2:11, Jh. 1:14,47); to die (Heb. 2:9), for his Father to give up as a gift that includes all divine favors (Rm 8:32; cf. 1 Co 2:12; Ep 1:8f): justification, salvation, and the right to inherit by having faith in him, without having to perform the works of the Law ( Rm 3:24; 4:4f; Ep 2:5,8; Tt. 3:7; cf. Ac 15:11): it will also be an act of ‘grace’ for Christ to come again at the end of the world and for us to receive everlasting glory (1 P1:13; 2 Th 1:12). It was by grace that Abraham received the promise (Rm 4:16; Ga 3:18) and that a few Israelites were chosen to survive  (Rm 11:5f). Since grace is God’s love for us, it is inexhaustible (Ep 1:7; 2:7; cf. 2 Co 4:15; 9:8,14; 1 Tm 1:14) and it conquers sins (Rm 5:15,7,20). The one word ‘grace’ is so useful and full of meaning that it can be used to indicate the entire messianic era that was once proclaimed by the prophets (1 P.1:10) and is now proclaimed as the  Good News (Col 1:6; cf. Ac 14:3; 20:24,32). The word sumps up the gifts of God so well that Paul begins and ends his letters by wishing ‘grace’ to all his readers (1 Th 1:1 and 5:28, etc.; cf 1 P 1:2; 5:10,12; 2 P 1:2; 3:8, 2 Jn 3; Rv 1:4; 22:21). It is by an act of grace that ‘the God of all grace’ (1 P 5:10) calls men to salvation (Ga 1:6; 2 Tim 1:9; 1 P 3:7), leads them with all spiritual gifts (1 Co 1:4-7; cf 2 Th 2:16; Ac 6:8), makes Paul an apostle of the pagans (Rm 1:5; 12:3; 15:15f; 1 Co 3:10; Ga 1:15f; 2:9; Ep 3:2,7,8; Ph 1:2) and assigns to each Christian a part he has to play in the life of the Church (Rm 12:6; 1 Co 12:1+; 2 Co 8:1;  Ep 4:7;  1 P 4:10); similarly, it is a ‘grace’ to suffer for Christ (Ph 1:29; 1 P 2:19-20). Mary ’found grace’ with God (Lk 1:30; cf Ac 7:46; and LXX passim); Jesus himself received the ‘grace’ of the highest name of all (Ph 2:9; cf. Lk 2:40). For human beings to be agreeable to God depends primarily on God’s initiative and secondarily on human response. It is possible to receive grace I vain (2 Co 6:1; cf. 1 Co 5:10), to fall from grace (Ga. 5:4), to forfeit grace (Heb 12:15), and thus to insult the Spirit of grace (Heb 10:29). Grace obtained must be carefully guarded (Rm 5:2; Heb 12:28; 1 P 5:12) and used wisely (1 P 4:10); it is not enough to remain in grace (Ac 13:43; cf 14:26;  15:40), it  must increase (2 P 3:18), to strengthen us (2 Tm 2:1), and help us to persist in our good intention (Heb 13:9). This divine help is given to the humble (Jm 4:6; 1 P 5:5) and is obtained by prayer, since this is to approach ‘the throne of grace’ confidently (Heb 4:26). Grace will be granted and will be found sufficient; it is the power of Christ operating in weak man (2 Co 12:9; cf/ 1 Co 15:10) and this grace of Christ triumphs over unspiritual wisdom (2 Co 1:12). The same word charis is also used for thanksgiving (Rm 6:17; 7:25; 1 Co 10:30; 15:57; 2 Co 2:14; 8:16; 9:15; Col 3:6; 1 Tm 1:12; 2 Tm 1:3;and cf. the verb eucharistein), since gratitude to God is the fundamental and necessary disposition for grace. From all these shades of meaning, it is clear that the word charis is always used to emphasize that the gift  is absolutely free: to bring out its power and its inwardness Paul also uses the word pneuma (cf. Rm 5:5+).”; and  Footnote   ^j  says “Yahweh had ‘redeemed’ Israel by delivering her from slavery of Egypt, to provide himself with a nation for his ‘inheritance’ Dt 7:6+. When the prophets spoke of the ‘redemption’ from Babylon, Is 41:14+, they hinted at a deliverance more profound and less restricted, the forgiveness that is deliverance from sin, Is 44:22; cf Ps 130:8; 49:7-8. This messianic redemption is fulfilled in Christ, 1 Co 1:30; cfLk 1:68; 2:38. God the Father through Christ - and indeed Christ himself- has ‘delivered’ the new Israel from slavery of the Law, Ga 3:13, 4:5; and of sin, Col 1:14; Ep 1:7; Heb 9:15, by ‘acquiring’ her, Ac 20:28, making her his own, Tt 2:14; purchasing her, Ga 3:13; 4:5; 1 Co 6:20; 7:23; cf. 2 P 2:1. The price was the blood of Christ, Ac 20:28; Ep 1:7; Heb 9:12; 1 P 1:18f; Rv 1:5; 5:9. This redemption, begun on Calvary and guaranteed by the present gift of the Spirit, Ep 1:14; 4:30, will be complete only at the parousia, Lk 21:28, when deliverance from death is secured by the resurrection of the body, Rm 8:23.”

4.       Rm 7:24 - What a wretched man I am! Who will rescue me from this body doomed to death^m? Footnote  ^m says “Lit. ‘from the body of this death’. Apostle Paul is concerned with the body and its component members, Rm 12:4; 1 Co 12:12,14f, that is to say with the human being as he actually is, a sentient creature, 1 Co 5:3; 2 Co 10:10, with a sexual life, Rm 4:19; 1 Co 6:16; 7:4; Ep 5:28, because it is in the body that man lives morally and religiously. The body, though tyrannized by the flesh, Rm 7:5+, by sin, 1:24; 6:12f; 7:23; 8:13; 1 Co 6:18, by death, Rm 6:12; 8:10, and therefore a ‘body of flesh’. Col 2:11; cf. 1:22, a ‘body of sin’, Rm 6:6, and a ‘body of death’, 7:24, is not however doomed to perish, as Greek philosophy would have it, but in accordance with the biblical tradition, Ezk 37:10+; 2 M 7:9+, destined to live, Rm 8:13; 2 Co 4:10, through resurrection, Rm 8:11+. The principle of this renewal is the spirit, 5:5+, which takes the place of the psyche, 1 Co 15:44+, and transforms the body of the Christian into the likeness of the risen body of Christ, Ph 3:21. Until this ultimate deliverance takes place, Rm 8:23, the body of the Christian, provisionally delivered from the ‘flesh’ by its union with Christ’s death, 6:6, 8:3f, is even now the home of the Holy Spirit, 1 Co 6:19, who produces in it a new life of righteousness and holiness, Rm 6:13,19; 12:1; 1 Co 7:34, which is meritorious, 2 Co 5:10, and gives glory to God, 1 Co 6:20; Ph 1:20.”

Homily: To be able to attain a hundredfold (or hundred percent - from the Greek word “HEKATONTAPLASION"- its literal meaning is "a hundred times" (Strong's Concordance) as stated in http://www.awmi.net) harvest means to combine both the 50% sorrow and 50% joy in the work of sowing and reaping. As stated in the psalm, the sower goes out weeping, but they come back singing carrying the sheaves.  

A sower must have both sorrow (50%) and joy (50%). He cannot have only all (100%) joy or happiness without (0%) sorrow, and not also all (100%) sorrow without (0%) any feeling of joy or happiness. A harvest of thirty (30%), or sixty (60%), means a deduction, or diminution, in the amount of both sorrow and joy that a laborer puts to his work of sowing or reaping.

Similarly, a sower of the Word can attain a hundredfold harvest of men for the kingdom of heaven if he is able to combine both sorrow (50%) and joy (50%) in his work of preaching the Word.