APOSTOLIC COMMISSION - Trinity Sunday (Cycle B)

Homily for the Trinity Sunday (Cycle B)

Based on  Mt 28:16-20  (Gospel),  Dt 4:32-34, 39-40 (First Reading) and Rm 8:14-17 (Second Reading)

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

APOSTOLIC COMMISSION

The gospel reading for this Trinity Sunday is from Mt 28:16-20. Verse by verse they are:

Verses 16 and 17 say: Meanwhile the eleven disciples set out for Galilee, to the mountain where Jesus had arranged to meet them.When they saw him they fell down before him, though some hesitated.f Footnote ^f - An alternative translation with less grammatical support: ‘those who had hesitated’. On the doubts Mt mentions here cf. Mk. 16:11, 14; Lk. 24:11, 41; Jn 20:24-29.

Parallel texts are:

a.       Mt 8:10 - When Jesus heard this he was astonished and said to those following him, ‘I tell you solemnly, nowhere in Israel have I found faith^b like this.

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

b.      Lk 24:9-10 - When the women returned from the tomb they told all this to the Eleven and to all the others. The women were Mary of Magdala, Joanna, and Mary the mother of James. The other women with them also told the apostles…

Verse 18 says: Jesus came up and spoke to them. He said, ‘All authority in heaven and on earth has been given to me.

Parallel text is Mt 11:27; 28:18, which says: The Father loves the Son and has entrusted everything to him.^r  Footnote ^r -  God has communicated his power over life to the Son, 1:4; 5:21; 10:18+, and now the Son gives life to whom he will, 5:26; his gift of the Spirit, 3:5-6; 1:33+; 15:26; establishes ‘all flesh’ in incorruption, 1:14+; 11:25; 17:2,3. Thus, by the Father’s decree, a;ll things are ‘in the hand’ (or power) of the Son, 3:35; 10:28,29; 13:3; 17:2; cf. 6:37-39; Mt. 11:27; 28:18; on this is based the sovereignty, 12:13-15; 18:36-37; that he will solemnly assume on the day of his ‘lifting up’, 12;32+, 19:19; Ac 2:33; Ep 4:8; and on that day, the ‘Prince of this world’ will forfeit his kingdom, 12:31+.

Verse 19 says: Go, therefore, make disciples of all the nations; baptize them in the name of the father and of the Son and of the Holy Spirit, ^g

Footnote ^g – It may be that this formula, so far as the fullness of its expression is concerned, is a reflection of the liturgical usage established later in the primitive community. It will be remembered that Ac speaks of baptizing  ‘in the name of Jesus’,  cf. Ac. 1:5+. But whatever variation in formula, the underlying reality is the same.

Parallel texts are:

a.       Mt 16:15-16  -‘But you’ he said ‘who do you say I am?’ Then Simon Peter spoke up, ‘You are the Christ’ he said ‘the Son of the living God.’^d Footnote ^d–says: “In Mt Peter acknowledges not only that Jesus is the Messiah but also that he is the Son of God: this second title is not found in Mk and Lk. Cf. also 14:33 with Mk 6:51f. Cf Mt 4:3+”.

b.      Lk 24:47 - And that, in his name, repentance for the forgiveness of sins would be preached to all the nations, beginning from Jerusalem. You are witnesses to this.

c.       Ac 1:8  - ‘But you will receive power when the Holy Spirit comes on you.ⁱand then you will be my witnesses^j not only in Jerusalem but throughout Judaea and Samaria, and indeed to the ends of the earth’.^k Footnote ⁱ says that “The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent  from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the  admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the  Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit  as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+; Footnote ^j says that
“The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f” and Footnote ^k- nothing can limit the apostolic mission.

d.      Ac 2:38  - ‘You must repent’ Peter answered ‘and every one of you must be baptized in the name of the Lord Jesus Christ^x for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. Footnote ^x – says that “Baptism is administered ‘in the name of Jesus Christ’ (cf.1.5+) and the recipient ‘invokes the name of the Lord Jesus’ (cf. 2:21+; 3:16+): 8:16;10:48;19:5;22:16; 1Co 1:13,15; 6:11; 10:2; Ga 3:27; Rm 6:3;cf. Jm 2:7. Such expressions are not necessarily the actual liturgical formulae of baptism, cf. Mt 28:19, they may simply indicate its significance, namely, that the baptized profess their faith in Christ, and Christ adopts those who thenceforth are dedicated to him.”

Verse 20 says: and teach them to observe all the commands I gave you.  And know that I am with you always; yes, to the end of time.’

Parallel texts are:

a.       Ac 18:20 - They asked him to stay longer but he declined, though when he left he said, ‘I will come back another time, God willing.

b.      Ps 125:2-  Jerusalem! Encircled by mountains. As Yahweh encircles his people now and for always.

c.       Jn 14:18-21 - I will not leave you orphans; I will come back to you. (v. 18) In a short time the world will no longer see me; but you will see me, because I live and you will live^l (v. 19). On that day^m  you will understand that I am in my Father and you in me and I in you (v. 20). Anybody who receives my commandments and keep them will be one who loves me; and anybody who loves me will be loved by my Father, and I shall love him and show myself to him.ⁿ Footnote^lsays “The world has seen its last of Jesus, cf. 7:34; 8:21. The disciples, however, will see him in his risen life, not merely with their eyes but with the inward vision of faith, 20:29”; Footnote ^m– says “Phrase used by the prophets for the occasions when God notable intervenes in human history, cf. Is 2:17; 4:1f; etc. The ‘day’ may indicate a whole epoch; here, it is the post-resurrection era”;Footnote ⁿ - By coming, with the Father, to dwell in him.

First Reading: Dt 4:32-34, 39-40

Verse 32 says: Put this question, then, to the ages that was past, that went before you, from the time God created man on earth: Was there ever a word so majestic; from one end of heaven to the other? Was anything ever heard?

Parallel texts are:

a.       Dt 32:7 - Think back on the days of old, think over the years, down the ages. Ask of your father, let him teach you; of your elders, let him enlighten you.

b.      Jb 8:8 - Question the generation that has passed, meditate on the experience of his fathers.

c.       Ba 4:4 - Israel, blessed are we: what pleases God has been revealed to us.

Verse 33 says: Did ever a people hear the voice of the living God^h speaking from the heart of the fire, as you have heard it, and remain alive? Footnote ^h - ‘living’ Greek.

Parallel texts are:

a.       Dt 4:7 - And indeed, what great nation is there that has its gods so near as Yahweh our God is to us whenever we call to him?^aFootnote ^a–says that “Whereas the other Pentateuchal traditions emphasize the distance between God and man, cf. Ex. 33:20+, Dt calls attention to God’s loving intimacy with his people in whose midst he dwells, 12:5. This same outlook is found in the narrative of the dedication of the Temple, 1 K 8:10-29 and the idea recurs in Ezk 48:35. The NT gives it supreme expression, cf. Jn 1:14+”.

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

c.       Dt 7:6 - For you are a people consecrated to Yahweh your God, it is you that Yahweh your God has chosen to be his very own people out of all the peoples on earth.^bFootnote ^b –says that “Declaring Israel’s election, as in 14:2. To ‘find himself a nation’ God made use of wonders, 4:34, cf. 4:20; 26:7-8, vv. 7-8 of this chapter explain the reason for God’s choice, namely, loyalty to the promises which, of his own loving will, he had made to the Fathers, cf. 4:37, 8:18; 9:5; 10:15. This choice, ratified by the covenant (v. 9; 5:2-3) makes Israel a dedicated people (v. 6; 26:19). The idea of election, strongly emphasized in Dt., pervades the OT. Israel as a nation set apart, Nb 23:9, God’s people, Jg 5:13, consecrated, Ex 19:6+, a covenanted race, Ex. 19:1+, God’s son, Dt 1:31+, the nation of Immanuel, (God-with-us), Is 8:8,10. The election marks Israel off from the world but the prophets foretell the recognition of Israel’s God by all nations and the universality of salvation Zc 14:16; Is 49:6; 45:14+. The coming of Jesus inaugurates this ‘messianic’ era.”

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

Parallel texts are:

a.       Dt 26:8 - And Yahweh brought us out of Egypt with mighty hand and outstretched arm, with great terror, and with signs and wonders.

b.      Ex 19:4 - You yourselves have seen what I did with the Egyptians, how I carried you on eagle’s wings and brought you to myself.

c.       2 S 7:23 - Is there another people on earth like your people Israel, with a God setting out to redeem them and make them his people, make them renowned, work great and terrible things on their behalf, drive nations out and gods before his people?^kFootnote ^k-says that : “To avoid giving the impression that these gods actually existed, the scribal tradition modified the Hebr. text (here restored in accordance with Ch and versions), eliminating even the suggestion that false gods could do for their own people what Yahweh could do for Israel”.

d.      Ps 40:5 - How many wonders you have done for us, Yahweh, my God! How many plans you have made for us; you have no equal! I want to proclaim them, again and again, but they are more than I can count.

e.      Ps 136:12 - With mighty hand and outstretched arm, his love is everlasting!

f.        Jr 32:21 - You brought your people Israel out of the land of Egypt with signs and wonders, with mighty hand and outstretched arm and fearsome terror…

Verse 39 says that Understand this today, therefore, and take it to heart: Yahweh is God indeed in heaven above as on earth beneath, he and no other.

Parallel texts are:

a.       Jos 2:11 - When we heard this, our hearts failed us, and no courage is left in any of us to stand up to you, because Yahweh your God is God both in heaven above and on earth beneath.

b.      1 K 8:23 - Said, ‘Yahweh, God of Israel, not in heaven above nor on earth beneath is there such a God as you, true to your covenant and your kindness towards your servants when they walk wholeheartedly in your way.

c.       Ps 83:18 - …and let them know this: you alone bear the name Yahweh, Most High over the whole world.

Verse 40 says:Keep his laws and commandments as I give them to you today, so that you and your children may prosper and live long in the land that Yahweh your God gives you forever.

Parallel text is

a.       Pr3:3 -“Let kindliness and loyalty never leave you; tie them round your neck, write them on the tablet of your heart”.

b.      Is 65:20 – in her, no more will be found the infant living a few days only, or the old man living to the end of his days. To die at the age of a hundred will be dying young, nor to live to a hundred will be the sign of a curse.

c.       Zc 8:4 – Yahweh Sabaoth says this, Old men and old women will again sit down in the squares of Jerusalem everyone of them staff in  hand because of their great age.

The Second Reading is from Rm 8:14-17 under the title “Children of God” with a parallel text from Ga 4:4-7 that says: But when the appointed time^c came, God sent his son, born of a woman, born a subject of the Law. (v. 4) To redeem the subjects of the Law and to enable us to be adopted as sons ^d (v. 5). 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’ (v. 6).And it is this that makes you a son, you are not a slave any more, and if God has made you a son, then he has made you heir (v. 7). Footnote ^c“ that says: “Lit. ‘fullness of time’; the phrase indicates how when the messianic age comes it will fill a need felt for centuries, rather like filling up a jug. Cf. Ac 1:7+ and Mk 1:15; 1 Co 10:11; Ep 1:10; Heb 1”2; 9:26; 1 P 1:20”; and Footnote ^d that says “The two aspects of redemption, negative and positive: the slave attains freedom by becoming a son. First and foremost the adoption to sonship is not simply a legal right to inherit, v. 7, but the real and inward giving of the Spirit, v. 6.”

Verses 14 and 15 say:  Everyone moved^h by the spirit is a son of God.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 ^h–states that:‘led’ seems inadequate: the Holy Spirit is much more than one who inwardly admonishes, he is the principle of a life truly divine, cf. Ga. 2:20.” And footnotes ⁱ – Var. ‘to be called’; and footnote ^j states that: ‘to those who believe in his name’ omitted by many Fathers.”

Verse 16 says: The Spirit himself and our spirit bear united witness that we are children of God.

Parallel texts are:

a.       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 - 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 -  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.

b.      1 Jn 4:18 - In love there can be no fear, but fear is driven out by perfect love; because to fear is to expect punishment, and anyone who is afraid is still imperfect in love.^g Footnote ^gsays “It is impossible to combine the love of a son with the fear of a slave”.

Verse 17 says: And if we are children, we are heirs as well: heirs of God and coheirs with Christ, sharing his sufferings so as to share his glory.

Parallel texts are:

a.       Ga 3:16, 26-29 - Now the promises were addressed to Abraham and to his descendants - notice, in passing, that the scripture does not use a plural word as if there were several descendants, it uses the singular: to his posterity,^g which is Christ. (v. 16) And you are, all of you, ⁿ sons of God through faith in Christ Jesus (v. 26). All baptized in Christ,^o you have all clothed yourselves in Christ (v. 27), and there are no more distinctions between Jews and Greek, slave and free, male and female, but all of you are one in Christ Jesus ^p. (v. 28) Merely by belonging to Christ you are the posterity of Abraham, the heirs he was promised (v. 29). Footnote ^g - Lit. ‘it does not say “And to posterities” as if there were several people, but “And to your posterity” as if there were one.’ The use in scripture of the collective capable of indicating an individual enables Paul to illustrate his argument with a verbal pun.  ⁿ – All, i.e. not only ‘we’, who are Jews, but ‘you’, who are pagans.^o – Faith and baptism are not being contrasted, one involves the other, cf. Rm. 6:4+.^p - Var. ‘you are all of Christ Jesus’.

b.      Lk 22:28-30 - You are the men who stood by me faithfully in my trials; (v. 28) and now I confer a kingdom on you, just as my Father conferred one on me: you will eat and drink at my table in my kingdom and you will sit on thrones to judge the twelve tribes of Israel.

c.       Lk 24:26 - Was it not ordained that the Christ should suffer and so enter into his glory?

d.      Ph 3:10-11 - All I want is to know Christ and the power of his resurrection and to share his sufferings by reproducing the pattern of his death (v. 10).  That is the way I can hope to take my place in the resurrection of the dead.^hFootnote ^h– states that “Paul is not referring to the general resurrection of both saved and damned, Jn 5:29, but to the true resurrection of the saints who are separated from the ‘spiritually’ dead to life with Christ, Lk 20:35+.”

e.      1 P 4:13 - If you can have some share in the sufferings of Christ, be glad, because you will enjoy a much greater gladness when his glory is revealed.

f.        Rv 21:7 - …it is the rightful inheritance of the one who proves victorious; and I will be his God and he a son to me.^gFootnote ^g- The title ‘Son of God’ was to be conferred on King-Messiah, David’s heir, on the day of his enthronement, 2 S 7:14+; hence Jesus was proclaimed ‘Son of God’ in virtue of his resurrection, Ac 2:36+; Rm 1:4+.