SCANDAL OF SOCIAL DISCRIMINATION BETWEEN RICH AND POOR - Homily for the 26th Sunday in Ord. Time Cycle B

Homily for the 26^th Sunday in Ordinary Time (Cycle B)

Based on Mk 9:38-43,47-48 (Gospel),  Nm 11:25-29 (First Reading) and  Jm 5:1-6 (Second Reading)

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

SCANDAL OF SOCIAL DISCRIMINATION BETWEEN RICH AND POOR

The gospel narrative for this Sunday is Mk 9:38-43,47-48. Verse 38 says: John said to him, “Master, we saw a man who is not one of us casting out devils in your name, and because he is not one us we tried to stop him.”

Parallel texts are:

1.       Lk 9:49-50 - John spoke up, “Master,’ he said‘ we saw a man casting out devils in your name and because he is not with us we tried to stop him (v. 49)”But Jesus said to him, “You must not stop him: anyone who is not against you is for you.” (v. 50).

2.       Nb 11:28 - Then said Joshua, son of Nun, who had served Moses from his youth, “My Lord Moses, stop them!”

Verse 39 says:  But Jesus said, “You must not stop him; no one who works a miracle in my name likely to speak evil of me.

Parallel texts are:

1.       Ac 3:16 - And it is the name of Jesus which, through faith in it, has brought back the strength of this man, whom you see here and who is well known to you. It is faith in that name that has restored this man to health, as you can all see.^jFootnote^j -The ‘name’ according to the ancients, is inseparable from the person and shares his prerogatives, see Ex. 3:14+. By invoking the name of Jesus, 2:21+, 38+, his power is stirred to action, 3:6, 4:7, 10:30, 10:43, 16:18, 19:13, LK. 9:49, 10:17, se also Jn. 14:13,14, 15:16, 16:24,26; 20:31. Faith is of course required if this invocation is to be effective, cf. Ac. 19:13-17, Mt. 8:10+.

2.       1 Co 12:3 - It is for that reason that I want you to understand that on the one hand no one can be speaking under the influence of the Holy Spirit and say, ‘Curse Jesus’, and on the other hand, no one can say, ‘Jesus is Lord’ unless he is under the influence of the Holy Spirit.

Verses40  and 41 say: Anyone who is not against us is for us. If anyone gives you a cup of water to drink because you belong to Christ, then, I tell you solemnly, he will most certainly not lose his reward.

Parallel texts are:

1.       Mt 10:42 - If anyone gives so much a cup of cold water to one of these little ones^p  because he is a disciple, then, I tell you solemnly, he will most certainly not lose his reward.”Footnote ^p –says: “The apostles whom Jesus is sending on their mission, cf. Mk 9:41 and Mt 18:1-6,10,14.”

2.       1 Co 3:23 - but you belong to Christ,^g and Christ to God.Footnote ^g says “Cf 1:12; 6:19; 11:3; 2 Cor 10:7; Rm 6:11+, 15+; 8:9; Mk 9:41”.

Verses 42, 43, 47 and 48 say:  But anyone who is an obstacle to bring down one of these little ones who have faith^c would be better thrown into the sea with a great millstone round his neck. And if your hand causes you to sin, cut it off; It is better for you to enter into life crippled than to have two hands and go to hell, into the unquenchable fire that cannot be put out^d. And if your eye should cause you to sin, tear it out; it is better for you to enter into the kingdom of God with one eye than with two eyes and be thrown into hell, where their worm does not die, nor their fire go out.Footnote ^c says“Add ‘in me’”; and Footnote ^d says“Omitting with the best MSS, v. 44 and 46 (Vulg.), merely repetition of v. 48”.

Parallel texts for verse 42 says:

1.       Mt 18:6-9 - But anyone who is an obstacle to bring down one of these little ones who have faith in me would be better drowned in the depths of the sea with a great millstone round his neck. Alas for the world that there should be such obstacles! Obstacles indeed there must be, but alas for the man who provides them! (v.7). If your hand or your foot should cause^b you to sin, cut it off and throw it away:it is better for you to enter into life^c crippled or lame, than to have  two hands or two feet and be thrown into eternal fire (v.8) And if your eye should cause you to sin, tear it out and throw it away;it is better for you to enter into life with one eye, than with two eyes to be thrown into the hell of fire^d(v. 9).Footnote ^bsays “Lit. ‘a scandal” in the primary sense of the Greek word (something to trip over, cf. 16:23+) not in the common English sense of the word. Vv. 8-9 (already cited in 5:29-30) have been inserted into this passage at the expense of the context and solely because the word ‘scandal’ (seduction of others) in vv. 6-7 has suggested another dictum on scandal’ (in the sense of obstacles within oneself)”; Footnote ^c says “Eternal life”; Footnote ^dsays “Hebr. Gehennon,a valley in Jerusalem once polluted by infant sacrifice, Lv. 18:21+. Later the name was used for the place of damnation and punishment of the wicked – what we call ‘hell’”.

2.       Lk 17:1-2- He said to his disciples, “Obstacles are sure to come, but alasfor the onewho provides them! (v. 1).It would be better for him to be thrown into the sea with a millstone put round his neck that he should lead astray a single one of these little ones (v.2).

Parallel texts for verse 48 are:

1.       Is 66:24- And on their way out they shall see the corpses of men who have  rebelled against me. Their worm will not die, nor their fire go out ; they will be loathsome to all mankind.

2.       Si 7:17 - Be very humble since the punishment for the godless is fire and worms.

The First Reading for this Sunday is from Nm 11:25-29. Verses 25, 26 and 27 say: Yahweh came down in the cloud. He spoke with him, but took some of the spirit that was on him and put it on the seventy elders; when the spirit came on them, they prophesied; but not again.^cTwo men had stayed in the camp; one was called Eldad and the other Medad. The spirit came down on them, they had not gone o the tent their names were enrolled among the rest. These began to prophesy in the camp. The young man^d ran to tell Moses. “Look,’ he said, “Eldad and Medad are prophesying in the camp.”Footnote^csays“The gift was only for a time. Alternative reading (Vulg.) ‘nor did they cease afterwards’; and Footnote ^dsays “Joshua perhaps, cf. Ex 33:11”.

Parallel texts of verse 25 are:

1.       Nm 12:7 - Not so with my servant Moses^d: he is at home in my house… Footnote ^d - Answer to the complaint of v. 2. With the prophetic gift v. 6 (Miriam herself was a prophetess, Ex 15:20). God contrasts his familiarity with Moses cf. Ex 33:11+ and Ex 33:20+. By way of exception certain others were given a share in the divine spirit, Nb 11:15. God is to raise up prophets after Moses’ death, Dt 18:15,18+, but Moses will remain the greatest of them all, Dt 34:10, until the Baptist comes, the forerunner of the new covenant, Mt 11:9-11p.

2.       1 S 10:9-13 - As soon as Saul had turned his back to leave Samuel, God changed his heartand all these signs were accomplished that same day (v. 9) From these^g they came toGibeah, and there was a group of prophets coming to meet him; the spirit of God seized on him, and he fell into ecstasy in their midst (v. 10). When all who knewhim previously saw him prophesyingwith the prophets, the people said to each other, “What has happened to the son of Kish? Is Saul one of the prophets too?” (v. 11) One of the group retorted, ‘And who is their father?’^hAnd this is the origin of the proverb: “Is Saul one the prophets too?” (v. 12). When Saul’s ecstasy had passed he went back into the houseⁱ (v. 13).Footnote  ^gsays “The original narrative must have described the fulfillment of the first two signs”; Footnote ^h says“They are surprised that a man of Saul’s standing should mix with these enthusiasm, no doubt of lowly origin”; and Footnote ⁱ says ‘into the house’ conj.

3.       1 S 19:20-24 - Saul accordingly sent agents to capture David; when they saw^e the company of prophets prophesying, and Samuel there as their leader, the spirit of God came on Saul’s agents, and they too fell into the ecstasy (v. 20). Word of this was brought to Saul and he sent other agents, and they, too, fell into an ecstasy;Saul then sent a third group of agents, and they fell into an ecstasy too (v. 21).Saul Among the Prophets.He then went to Ramah himself and, coming to the well of the threshing floor on the bare hill,^f asked, “Where are Samuel and David?” and someone answered, ‘Why, they are in the hutsat Ramah.’ (v. 22) He went on from there to the hutsat Ramah, the spirit of God came upon him too, and he went on his waysin ecstasy until he came to the hutsat Ramah (v. 23). Hetoo stripped himself off his clothes and he too fell intoan ecstasy in the presence of Samuel, and falling down lay there naked all day and night. Hence the saying, “Is Saul one of the prophets also?”(v. 24).Footnote ^e says ‘when they saw’ versions”; and Footnote ^f says‘of the threshing floor on the bare hill’ according to Greek.

4.       2 K 2:9 - When they had crossed, Elijah said to Elisha, “Make your request. Whatcan  Ido for you before I am taken from you?” Elisha answered, “May I inherit a double portion of your spirit.”^dFootnote ^d says“The elder son inherited a double portion of his father’s goods, Dt 21:17. Elisha wants to be acknowledged as Elijah’s principal spiritual heir - an ambitious request since the prophetic spirit is not inherited, but  is a gift of God; God, however, indicates that the request is granted by allowing Elisha to see what is hidden from human eyes, cf. v. 12 and 2 K 6:17; the ‘sons of the prophets’ see only the human circumstances not the spiritual reality behind them.”

Verse 28 says: Then said Joshua, the son of Nun, who had served Moses from his youth, “My Lord Moses, stop them.”

Parallel text for verse 28 is  Jos 1:1  that says: When Moses the servant of Yahweh was dead,^a Yahweh spoke to Joshua, son of Nun,^bMoses’ adjutant.   Footnote ^asays “The book is thus represented as the continuation of Dt and, adopting the style and outlook of Dt. Draws on various traditions to describe Israel’s entry into the Promised Land and its establishment there”; and Footnote ^bsays “On Joshua’s name, his part in the reconnaissance of the Promised Land, his loyalty, and his appointment as Moses’ successor, cf. Ex 17:9; 24:13; 33:11; Nb 11:28; 13:8,16; 14:5f, 30,38; 27:15-23; Dt 3:21,28; 31:7-8,14,23;34:9. IN the Greek he is called ‘son of Naue’, the result of a mistake in the earliest Septuagint MSS which read NAYH (Naue) instead of NAYN (Naun).

Jm 5:1-6”.

Verse 29 says: Moses answered him, “Are you jealous on my account? If only the whole people of Yahweh were prophets;  and Yahweh gave his Spirit to them all!”

Parallel texts are:

1.       Mk 9:38 - John said to him, “Master, we saw a man who is not one of us casting out devils in your name, and because he is not one uswe tried to stop him.”

2.       Ac 2 - When Pentecost day came round, they^a had all met in one room, (v. 1), when suddenly they heard what sounded like a powerful wind from heaven,^b the noise of which filled the entire house in which they were sitting; (v. 2) and something appeared to them that seemed like tongues of fire;^c these separated and came to rest on the head of each of each of them. (v. 3) They were all filled with the Holy Spirit,^d and began to speak foreign languages as the Spirit gave them the gift of speech (v. 4). Now there were devout men^e living in Jerusalem from every nation under heaven, (v. 5) and at this sound they all assembled, each one bewildered to hear these men speaking his own language^f (v. 6). They were amazed and astonished. ‘Surely’ they said ‘ all these men speaking are Galileans? (v. 7) How does it happen that each of us hears them in his own native language? (v. 8) Parthians, Medes and Elamites; people from Mesopotamia, Judaea and Cappadocia, Pontus and Asia, (v. 9) Phrygia and Pamphylia, Egypt and the parts of Libya round Cyrene; as well as visitors from Rome - (v. 10) Jews and proselytes^g alike- Cretans and Arabs; we hear them preaching in our own language about the marvels of God (v. 11). Everyone was amazed and unable to explain it, and they asked one another what itall meant (v. 12). Some, however, laughed it off.‘They have been drinking too much new wine’ they said (v. 13) Peter’s Speech at Pentecost. Then Peter stood up with the Eleven,^hand addressed them in a loud voice: “Men of Judaea, and all who live in Jerusalem, make no mistake about this  but listen carefully to what I say (v. 14). These men are not drunk, as you imagine;why, it is only the third hour of the day (v. 15).ⁱOn the contrary, this is whatthe prophetspoke of (v. 16): ‘In the days to come -it is the Lord who speaks- I will pour out my spirit on all mankind.Their sons and daughters shall prophesy, your young men shall see visions,your old men shall dream dreams. (v. 17)Even on my slaves, men and women, in those days, I will pour out  my spirit (v. 18).  I will display portents in heaven above and signs on earth below (v. 19). The sun shall be turned to darkness, and the moon to blood, before the great Day of the Lord dawns.^l (v. 20) All who call on the name of the Lord will be saved.^m(v. 21)Men of Israel, listen to what I am going to say;ⁿJesus of Nazareth was a man commended to you by God by the miracles and portents and signs that God worked through him when he was among you, as you all know (v. 22)  This man, who was put into your power by the deliberate intention^o and foreknowledge of God, you took and had crucified by men outside the Law.^p You killed him (v. 23), but God raised him to life, freeing him from the pangs of Hades;^qfor it  was impossible for him to be held in its power since (v. 24)as David says of him:^r ‘I saw the Lord before me always, for with him at my right hand nothingcan shake me (v.25) . So my heart was glad and my tongue cried out with joy ;my body, too, will rest in the hope (v. 26) that you will not abandon my soul to Hades,nor allow your holy one to experience corruption (v. 27).You have made known the way of life to me;you will fill me with gladnessthrough your presence’(v. 28). Brothers, one can deny that the patriarch David is dead and buried: his tomb is still with us (v.29)But since he was a prophet, and knew that God had swornhim an oath that to make one of his descendants succeed him on his throne (v. 30), what he foresaw and spoke about was the resurrection of the Christ: he is the one who was not abandoned to Hades,and whose body did not experience corruption (v. 31)God raised this man Jesus to life; and all of us are witnesses to this (v.32). Now raised to the heights by God’s right hand,^she has received from the Father the Holy Spirit, who was promised, ^t and what you see and hear is the outpouring of the Spirit (v.33). For David himself never went up to heaven;^uand yet these words are his:‘The Lord said to my Lord: “Sit at my right hand(v. 34)until I make your enemies a footstool for you.”’(v. 35) For this reason the whole House of Israel can be certain that God has made this Jesus whom you crucified both Lord and Christ.^v(v. 36).Hearing this, they were cut to the heart, and saidto Peter and the  apostles, “What are we to do,  brothers?” (v. 37)You must repent, ^w Peter answered ‘and everyone of you must be baptized in the name of Jesus Christ ^x for the forgiveness  of your sins, and you will receive the gift of the Holy Spirit. (v. 38)Thepromise^ythat was made is for you and to your children and for all those who are far away,^zfor whom the Lord our God will callto himself (v. 39)’.He spoke to them^aa for a long time using many  arguments, and he urged them, ‘Save yourselves from this perverse generation’ (v. 40)They were convinced by his arguments, and they accepted what he said and were baptized. That every day about three thousand were added to their number ^bb(v. 41). The early Christian community^cc These remained faithful to the teaching of the apostles,^dd to the brotherhood,^ee to the breaking of bread^ff and to the prayers.^gg(v. 42). The many miracles and signs worked through the apostles made a deep impression on everyone.^hh (v. 43) The faithful all lived together and owned everything in common; (v. 44) they sold their goods and possessions and shared out the proceeds among themselves according to what each needed (v. 45). They went as a body to the Temple every day but met in their houses for the breaking of bread; they shared their food gladlyⁱⁱ and generously; (v. 46) they praised God^jj and were looked up to by everyone. Day by day the Lord added to their community those destined to be saved.^kkFootnote ^a - Not the hundred and twenty, 1:15-26, but the group mentioned in 1:13-14; Footnote ^b - The Spirit is like the wind, and the same word is used for both ‘spirit’ and ‘breath’; Footnote ^c - The shape of the flames (Is. 5:24; cf. Is 6:6-7) is here associated with the gift of tongues; Footnote ^d - One element, vv. 4.11,13, of the Pentecost Miracle is the gift of glossolalia common in the early Church: see 10:46, 11:15 19:6, 1 Co. 12-14; cf. Mk 16:17, cf early prophecy in Israel, Nb. 11:25-59, 1S. 10:5-6,10-13, 19:20-24, ik.22:10,cf. the promise of Joel, 3:1-5, quoted by Peter, vv. 17f.; Footnote ^e - ‘devout men’ Sin. Western Text ‘ Now the Jews who were living in Jerusalem were men of every nation under heaven’. The other texts have both  ‘devout men’ and ‘Jews’; Footnote ^f- A second characteristic of the Pentecost miracle: the apostles speak a universal language; the unity lost at Babel is restored. This symbolizes and anticipates the apostles’ worldwide mission.; Footnote ^g - Pagan converts to Judaism who joined the chosen race by being circumcised. These proselytes are not the same as the God-fearers, 10:2+, who admire the Jewish religion and attend the synagogue but do not accept circumcision or the ritual prescribed by the Law. Jews and proselytes are not here additional classes of people: the terms qualify the nations just enumerated.; Footnote ^h - Peter speaks as head of the apostolic body and occupies a leading position, cf. 1:15; 2:17;3:4,6,12; 4:8,13; 5:3,8,9,15,29; cf. 10-11. See Mt 16:19+.; Footnote ⁱ - About 9 a.m.; Footnote ^j - Add ‘Joel’. Vv. 17-21 quoted as in Western Text; Alexandrian Text favors the LXX.; Footnote ^k - The messianic age. ; Footnote ^l-The day of the Lord’s coming in glory, the ‘day of Yahweh’, Am 5:18+. In Christian preaching, this ‘day’ is that of Christ’s return, Mt 24:1+. ; Footnote ^m - The Christians style themselves ‘those who invoke on the name of the Lord’, 9:14,21; 22:16; 1 Co 1:2; 2 Tm 2:22; the title ‘Lord’ no longer indicates Yahweh but Jesus, cf. Ph 2:11; Ac 3:16. On Judgment day people will be received or rejected according as they have or have not invoked this name, i.e. acknowledged Jesus as Lord; see Ac 4:12 and Rm 10:9.; Footnote ⁿ – The content of the earliest apostolic preaching (the ‘kerygma’) is here summarized for the first time; cf. the five discourses of Peter, Ac. 2:14-39, 3:12-26; 4:8-12, 5:29-32, 10:34-43, and the discourse of Paul. 13:16-41. The kerygma is 1. a witness, 1:8+, to Christ’s death and resurrection, 2:24+, and to his exaltation, 2:33+; 2:36+, 2. It also provides certain details of Christ’s ministry; how it was heralded by John the Baptist, 10:37, 13:24, inaugurated by teaching and miracle, 2:22, 10:38, completed by the appearances of the risen Christ, 10:40,41, 13:31, and by the gift of the Spirit, 2:33, 5:32. 3. It places this story in its wider setting: it appeals to the past, adducing the OT prophecies, 2:23+; 2:35+, and it surveys the future, the advent of the messianic era, inviting Jews and pagans to repentance, 2:38+, so that Christ’s glorious return may come the sooner, 3:20-21. The gospels, which are development of the primitive preaching, adopt the same theme; Footnote ^o- The OT prophecies demonstrate this divine plan: Ac 3:18; 4:28; 13:29; cf. 8:32-35; 9:22; 10:43; 17:2-3; 18:5,28; 26:22-23,27; 28:23; Lk 18:31+; 22:22; 24:25-27,44.; Footnote ^p- In this case, the Romans. The primitive kerygma accused the Jews is the same way, and confronted them with that act of God whish raised up Jesus, 2:32,36; 3:13-17; 4:10; 5:30-31; 7:52; 10:39-40; 13:27-30; 17:31; Mt. 16:18+.; Footnote ^q - ‘of Hades’ Western Text; ‘of death’ Text. Rec. Cf vv. 27 and 31. ‘Hades’ in LXX is sheol, Nb 16:33+; Mt 16:18+.; Footnote ^r - Quoted according to LXX. In the Hebr. text the psalmist prays only for deliverance from imminent death ‘You will not allow your faithful one to see the pit.’ Hence the argument presupposes the Greek version which, by translating ‘pit’ (=grave) as ‘corruption’, introduces a new idea.; Footnote ^s-  Words borrowed from Ps. 118 (v. 16 LXX ‘ The right hand of the Lord has raised me up’) used in their preaching by the apostles who took it to be messianic: Ac. 4:11, 1 P. 2:7, Mt. 21:9p,42, 23:39, LK. 13:35, Jn. 12:13, Heb. 13:6. But it is possible to translate “Having been raised up to the right hand of God and to see in this an introduction to the quotation (v. 34) of Ps. 110), which is another theme of apostolic preaching: Mt. 22:44p., 26:64p., Mk. 16:19, Ac. 7:55,56, Rm. 8:34, 1 Co. 15: 25, Ep. 1:20, Col. 3:3, Heb. 1:3,33, 8:1, 10:12, 12:2, 1 P. 3:22.; Footnote ^t – According to the prophets, the gift of the Spirit would characterize  the messianic era, Ex. 36:27+. Peter explains the miracle his bearers have witnessed as the ‘pouring out’ of this spirit, foretold in Jl 3:1-2 by the risen Christ.; Footnote ^u – The argument is, apparently, that David lies in his tomb and therefore did not ascend into heaven; hence God’s summons was addressed not to him but to the one who came out from the tomb. A variant reading ‘for he himself says’. In place of ‘and yet these words are his’ (i.e. it was said by, not to him), reduces the argument to that of Mt 22:43-45.; Footnote ^v- Conclusion of the argument from scripture. It is by his resurrection that Jesus has been constituted the ‘Lord’ of whom Ps 110 speaks, and the ‘Messiah” (Christ) to whom Ps 16 refers. From Ps. 2:7 (Son of God), Ac 13:33+; Heb. 1:5; 5:5; Rom. 1:4+ develop a similar argument. Cf. also Ac 5:31 (leader and savior); 10:42 and Rom 14:9 (Judge and Lord of the living and dead); Ph. 2:9-11 (glorified Lord).; Footnote ^x – 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.; Footnote ^y-  The promise is addressed primarily to the Jews, 3:25-26; 13:46; Rm 9:4.; Footnote ^z - i.e. the pagans, alluding to Is 57:19 quoted and explained in Ep 2:13-17; cf. also Ac 22:21.; Footnote ^aa – Or ‘he bore witness’, cf. 8:25; 28:23.; Footnote ^bb - Luke repeatedly and deliberately notes the Church’s numerical growth. v. 47, 4:4, 5:14, 6:1,7; 9:31+, 11:21,24 16:5, cf. 12:24, 13:48-49, 19:20.; Footnote ^cc- Cf this passage with 4:32-35 and 5:12-16. These three composite editorial ‘summaries’ paint similar pictures of life in the first Christian community.; Footnote ^dd- Not the proclamation of the Good News to non-Christians , cf. 15:35, but instructions for the newly converted  in which the scriptures were explained in light of the Christian event.; Footnote ^ee- What constitutes this ‘brotherhood’ or ‘fellowship’ is a united purpose, cf. Ga. 2:9; Phm 6; 1 Jn 1:3,6,7; and a care for the poorer members to the extent of holding all goods in common, cf. Rom 15:26; 2 Co. 8:4; 9:13; Ph 1:5+. In a word: charity.; Footnote ^ff- See v. 46; 20:7,11; 27:35; Lk. 24:30,35. In itself the phrase suggests a Jewish meal at which the one who presides pronounces a blessing before dividing the bread. For Christians, however,  it implies the eucharistic ceremony, 1 Co. 10:16; 11:24; Lk. 22:19p; 22:35+. This, v. 46, was celebrated not in the temple but in private houses; an ordinary meal would accompany it, cf. 1 Co. 11:20-34.; Footnote ^gg- Prayers in common, with the apostles presiding, 6:4; 4:24-30, is one example, Cf. 1:14,24; 12:5. There are many examples in Ac of the constant prayer Jesus recommended (Mt. 6:5) and practiced (Mt. 14:23+). There is the prayer in common presided over by the apostles (1:14; 4:24-30; 6:4) with the breaking of the bread as the central ceremony (2:42,46; 20:7,11); the prayer for special occasions like the election and ordination to office in the Church (1:24; 6:6; 13:3; 14:23 - accompani4ed in the last two cases by fasting); the confirmation of the Samaritans (8:15); the prayer in time of persecution (4:24-30; 12:5,12). There are also individual prayers: that of Stephen for himself and his persecutors (7:59-60), the prayer of Paul after his vision (9:5), of Peter and Paul before they work miracles (9:40; 28:8), of Peter when God sends him to Cornelius (10:9; 11:5) who is himself a man of prayer (10:2,4,30-31), of Paul and Silas in prison (16:25), of Paul when he bids farewell at Miletus (2:36) and at Tyre. In most of these cases the prayer is a petition (see also the petition for forgiveness in 8:22-240, but there is also the prayer of praise (16:25) and thanksgiving (28:15). Prayer is evidence of faith: ‘to invoke the name of Jesus Christ’ is the mark of a Christian (2:21,38; 9:14,21; 22:16).; Footnote ^hh- Add. ‘in Jerusalem and upon all there was great fear’.;  Footnote ⁱⁱ- Joy is the sequel of faith:8:8.9; 4:21; 13:48,52; 16:34; cf. 5:41; Lk. 1:14+; Rm. 15:13; Footnote ^jj- Cf. 3:8,9; 4:21; 13:48; 21:20; Lk. 2:20+.; Footnote ^kk- When judgment comes, the members of the Christian community are assured of salvation, 2:21+, cf. 13:48 and Apostle Paul’s letters. The Church is thus identified with ‘the remnant of Israel’, Is. 4:3+. Cf. Rom. 9:27.

3.       1 Co 14:5 - While  I should like you all to have the gift of tongues, I would much rather you could prophesy, since the man who prophesies is greater importance than man with the gift of tongues, unless of course the latter offers aninterpretation so that the church may getsome benefit.

The Second Reading is taken from Jm 5:1-6.  Verse 1 says: An answer for the rich. Start crying, weep for the miseries that are coming to you. Parallel text is Lk 6:24 that says: But alas for you who are rich, you are having your consolation now.

Verse 2 says: Your wealth is all rotting, your clothes are all eaten up by moth.

Parallel texts are:

1.       Si 29:10-12 - Better let your silver go on brother or relative or friend, do not let it go to waste, rusting under a stone (v. 10) Invest your treasure as Most High orders, and you will find it more profitable than the gold (v. 11)Deposit generosity in your storerooms, and it will release you from every misfortune.

2.       Mt 6:19-21  -“Do not store up treasuresfor yourselves on earth, where moth and woodworms destroy them, and thieves can break in and steal (v. 19) But store up treasures for yourselves in heaven, where neither moth nor woodworms destroy them and thieves cannot break in and steal (v.20) For where your treasure is, there will your heart be also (v. 21).

Verse 3 says: All your gold and your silver are corroded away, and thesame corrosion will be your own sentence and eat into your body. It was a burning fire thatyou stored up as your treasure for the last days^a.Footnote ^a - Eschatologically the misfortunes of the rich will be apparent only at the Judgment, 5:7-9. We however are already living in the last days, cf. 2 Co 6:2+.

Parallel texts are:

1.       Pr 16:27 - A scoundrel digs deep for mischief-making, on his lips is a fire that scorches.

2.       Pr 11:4,28 - In the day of wrath riches will be of no advantage, but virtuous conduct delivers from death. (v. 4) He who trustsin  riches will have his fall, the virtuous will flourish  like the leaves (v. 28).

Verse 4 says: Laborers mowed your fields, and you cheated them - listen to the wages that you kept back, calling out; realize that the cries of the reapers have reached the ears of the Lord of hosts.

Parallel texts are:

1.       You must not exploit or rob your neighbor. You must not keep back the laborer’s wage until next morning.

2.       You are not to exploit the hired servant who is poor and destitute, whether he is one of your brothers or a stranger who lives in your towns (v. 14)You must pay him his wages on each day, not allowing the sun to set before you do, for he is poor and is anxious for it; otherwise he may appeal to Yahweh against you, and it would be a sin for you.

3.       If you will be harsh with them, they will surely cry out to me, and be sure I shall hear their cry.

Verses 5 and 6 say: On earth, you have had a life of comfort and luxury; in the time of slaughter^b you went on eating to your heart’s content. It was you who condemned the innocent and killed them; they offered you no resistance.Footnote^b says “not a reference to judgment day, but to the extreme violence to which once the innocent had been subjected, v. 6, while the rich were living at ease, v. 5.”

Parallel text is Ws 2:10-20 which says: As for the virtuous man who is poor,^e let us oppress him; let us not spare the widow, nor respect old age, for white-haired with many years^f (v. 10). Let our strength be the yardstick of virtue; since weakness argues its futility (v. 11) Let us lie in wait for the virtuous man, since he annoys us^g; and opposes our way of life, reproaches us for breaches of the law and accuses us of playing false to our upbringing (v. 12) He claims to have knowledge of God^h and calls himself a son of the LORD. 14 Before us he stands a reproof to our way of thinking,the very sight of him weighs our spirits down (v. 14); his way of life is not like of other men’s, the paths he treads are unfamiliarⁱ (v. 15), In his opinion we are counterfeit;  he holds aloof from our doings as though from filth; he proclaims the final end of the virtuous as happy^j and boasts of having God for his Father(v.16).Let us see if what he says is true, let us observe what kind of end he himself will have.^k (v. 17) If the virtuous man is the God’s son, God will take his part and rescue him from the clutches of his enemies (v. 18).Let us test him with cruelty and torture, and thus this gentleness of his and put his endurance to the proof (v. 19). Let us condemn him to a shameful death since he will be looked after - we have his word for it^l (v. 20).”Footnote ^esays“Sarcasm: the ‘virtuous man’ (the faithful Jew) is ‘poor’ despite the promises of scripture. Ps 37:25; 11:2-3; Tb 4:21; Pr 3:9-10; 12:21, etc.; Footnote ^f - The very persons whom scripture bids us respect and defend; Footnote ^g says “Literary influence of Is. 3:10 (LXX).; Footnote ^h - Boast of the faithful Jew, cf. Rm 2:17-20.”; Footnote ⁱ - Echo of the opinion of the ancient world on the Jewish people as separated from the rest of mankind by their beliefs and behavior.; Footnote ^j  says “Possibly alluding to the story of Job. 42:12-15, cf. Jm 5:11. On the early reward of the virtuous, see Introduction to Wisdom Books.”; Footnote ^k says “Vulg. ‘Let us observe what happens to him, and we shall know what sort of end he himself will have’.; Footnote ^l says“i.e. the loyal Alexandrian Jews derided and persecuted by renegades and their pagan allies. In this passage Christian tradition sees a foreshadowing of the Passion of Christ, the essentially Virtuous, and the target for the hatred of sinners, Heb 12:3, cf. Mt 27:43.”

We often think of scandal as the many kinds of scandal that beset our society, like the political, academic, corporate, diplomatic, royal, journalistic or sexual scandals that we hear of in our everyday life that very often happen to the rich, the famous and not so famous people. But we have never thought that the social discrepancy or discrimination between the rich and the poor people could be in itself a source of great scandal to people, especially when they happen to our church members themselves.

Just like the attitude of the rich church members that the Apostle James was trying to point out in today’s Second Reading. This apostle was so scandalized that the rich members of the early Christian church could behave and conduct themselves that way towards their poorer fellow church members.

 Take a look again of what Apostle James was saying in today’s Second Reading (a continuation of James 4:13-17). He said:

“An answer for the rich. Start crying, weep for the miseries that are coming to you. Your wealth is all rotting, your clothes are all eaten up by moth. All your gold and your silver are corroded away, and the same corrosion will be your own sentence and eat into your body. It was a burning fire that you stored up as your treasure for the last days. Laborers mowed your fields, and you cheated them - listen to the wages that you kept back, calling out; realize that the cries of the reapers have reached the ears of the Lord of hosts. On earth, you have had a life of comfort and luxury; in the time of slaughter you went on eating to your heart’s content. It was you who condemned the innocent and killed them; they offered you no resistance” (Jm 5:1-6).

These words are very serious allegations coming from a true apostle of Jesus Christ, especially because he was addressing his letter to all Christians. He may have already observed such an attitude of rich people among the members of the very early Christian church that he could write such words of warning for the rich and self-confident members of his church.

This attitude of the rich and self-confident members of the Christian church, those who lived before during Apostle James’ and our time today, is what Jesus Christ was driving out when he pointed out who was the greatest in the kingdom of heaven in last Sunday’s, and even today’s Sunday’s gospel. 

In last Sunday’s gospel, Jesus Christ said that the attitude of little children who demonstrated utter dependence, trust and humility to their elders were the very qualities needed by those who were candidates for the heavenly kingdom. Towards the end of that gospel, in verse 35, we heard: “So he … called the Twelve to them and said, ‘If anyone wants to be first, he must make himself last of all and servant of all.’” (Mk 9:35).

The lesson of this Sunday’s gospel was indeed a continuation of that last Sunday’s gospel. In today’s gospel we heard Jesus Christ saying:

“But Jesus said, “You must not stop him; no one who works a miracle in my name likely to speak evil of me. Anyone who is not against us is for us. If anyone gives you a cup of water to drink because you belong to Christ, then, I tell you solemnly, he will most certainly not lose his reward. But anyone who is an obstacle to bring down one of these little ones who have faith would be better thrown into the sea with a great millstone round his neck. And if your hand causes you to sin, cut it off; It is better for you to enter into life crippled than to have two hands and go to hell, into the unquenchable fire that cannot be put out. And if your eye should cause you to sin, tear it out; it is better for you to enter into the kingdom of God with one eye than with two eyes and be thrown into hell, where their worm does not die, nor their fire go out” (Mk 9:39-43, 47-48).

The word ‘obstacle’ in the above scripture very well refers to scandal, because the meaning of scandal is an obstacle, as the article about “Scandal” from Wikipedia points out.  The article said: “Scandal… from the Greek σκάνδαλον (skandalon), a trap or stumbling-block, the metaphor is that wrong conduct can impede or "trip" people's trust or faith.” And scandal, according to the same article, means: a widely publicized allegation or set of allegations, that damages (or tries to damage) the reputation of an institution, individual or creed. A scandal may be based on true or false allegations or a mixture of both.”

Now, if we apply this Sunday’s scripture to the lesson that Apostle James in this Sunday’s second reading was driving at, we get the over-all message that the wrong conduct and treatment that the rich Christian members were showing and doing to their poorer fellow church members during the early Christian church were indeed causing a great scandal, first to Apostle James himself and, secondly, to the others, particularly the non-Christians.

What could indeed scandalize the world when the followers of Jesus Christi, the so-called christians,   could do such a thing as did the rich people in Apostle James’s letter. We told you in last Sunday’s homily that  “If in the world you become great by putting yourself forward to be recognized, clawing your way to the top while pushing others down, being arrogant and self-focused – in the kingdom you become great by lowering yourself and being the last of all. If being great in the world means being served by others – in the kingdom being great means serving others” (William Higgins at http://williamshiggins.wordpress.com). Last Sunday’s scripture also said: ‘If anyone wants to be first, he must make himself last of all and servant of all’ (Mk 9:35).

Therefore, the christians are now told: turn back from what you are doing and repent yourselves, despise the world, including its riches and wealth, be like the little children who are always trusting, humble, meek and utterly dependent to their parents for all the things they need in life, and you will be the greatest in the kingdom of heaven; and to the rich people, stop scandalizing the poor people who are not as wealthy, powerful, and self-assured as you are due to your conduct and treatment of them, because if you do not learn to be the last in this life then you will not be first in the next life. Otherwise, the treatment that you rich people treat the poor people now is the same treatment that will be given to you later on, that is, you will be cut-off from the body of christians, just as what this Sunday’s scripture told us to do to those members who cause an obstacle to others to full into sin. In fact, according to Apostle James in his letter, the conduct of rich church members towards the poorer fellow church members is the main cause of disunity among Christians because the poor are practically being cut-off from the church by their scandalous attitude and conduct.

This conduct and attitude of the rich people who treat like scum and cut-off their poorer fellow members from the church has already been recorded earlier in the book of Wisdom when it said about what the rich people were telling themselves:

“As for the virtuous man who is poor,^e let us oppress him; let us not spare the widow, nor respect old age, white-haired with many years^f (v. 10). Let our strength be the yardstick of virtue; since weakness argues its futility (v. 11) Let us lie in wait for the virtuous man, since he annoys us^g; and opposes our way of life, reproaches us for breaches of the law and accuses us of playing false to our upbringing (v. 12) He claims to have knowledge of God^h and calls himself a son of the LORD. 14 Before us he stands a reproof to our way of thinking, the very sight of him weighs our spirits down (v. 14); his way of life is not like of other men’s, the paths he treads are unfamiliarⁱ (v. 15), In his opinion we are counterfeit;  he holds aloof from our doings as though from filth; he proclaims the final end of the virtuous as happy^j and boasts of having God for his Father(v.16).Let us see if what he says is true, let us observe what kind of end he himself will have.^k (v. 17) If the virtuous man is the God’s son, God will take his part and rescue him from the clutches of his enemies (v. 18).Let us test him with cruelty and torture, and thus this gentleness of his and put his endurance to the proof (v. 19). Let us condemn him to a shameful death since he will be looked after - we have his word for it^l  (Ws 2:10-20)”.

There, we have it from the very words of scripture itself, that the very cause of disunity among christians is the wrong attitude, conduct and treatment that the richer members show to their poorer fellow church members that puts to naught the teaching of Jesus Christ about loving one another to the point of sacrificing one’s self, which continues to scandalize the world, especially the non-christian world. Indeed, the great cause of scandal that Jesus Christ and the whole holy scripture talk about is the social discrimination and mutual disgust that naturally occurs between the rich and the poor members of the human, including the so-called “christian”, society.

WHO IS THE GREATEST? - Homily for the 25th Sunday in Ordinary Time (Cycle B)

Homily for the 25^th Sunday in Ordinary Time (Cycle B)

Based on Mk 9:30-37 (Gospel), Ws 2:12, 17-20 (First Reading) and  Jm 3:16-4:3 (Second Reading)

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

WHO IS THE GREATEST?

The gospel for today is Mk 9:30-37. It is titled “Second Prophecy of the Passion” with parallel texts from Mt 17:22-23 that says: One day when they were together in Galilee, Jesus said to them, ‘The Son of Man is going to be handed over into the power of men (v. 22); and they will put him to death, and on the third day he will be raised to life again.’ And a great sadness came over them (v. 23); and from Lk 9:43-45 that says: And everyone was awestruck by the greatness of God. At that time everyone when everyone was full of admiration for all he did, he said to his disciples (v. 43), ‘For your part, you must have these words constantly in your mind: The Son of Man is going to be handed over to the power of men’ (v. 44). But they did not understand him when he said this; it was hidden from them so that they should not see the meaning of it, and they were afraid to ask him about what he has just said (v. 45).

Verse 30 of the gospel narrative says: After leaving that place they made their through Galilee; and he did not want anyone to know. Parallel text for this is from Jn 7:1 that says After this, Jesus stayed in Galilee; he could not^a  stay in Judea, because the Jews were out to kill him. Footnote  ^a of Jn 7:1 says “Var. ‘he did not wish to’.”

Verse 31 says: Because he was instructing his disciples; he was telling them, “The Son of Man will be delivered into the hands of men; they will put him to death; and three days after he has been put to death he will rise again’.

Parallel texts are:

1.       Mk 1:34 - And he cured many who were suffering from diseases of one kind or another; he also cast out many devils, but he would not allow them to speak, because they knew who he was.ⁱ  Footnote ⁱ says “Jesus forbids the news that he is the Messiah to be spread by the devils, 1:25,34; 3:12, by those he cured, 1:44; 5:43; 7:36; 8:26, even by the apostles, 8:30; 9:9. The silence is not to be broken till after his death, Mt. 10:27+. Since the prevailing idea of the Messiah was nationalistic and warlike, in sharp contrast with his own ideal, Jesus had to be very careful, at least on Israelite soil, cf. 5:19, to avoid giving a false and dangerous impression of his mission, cf. Jn. 6:15; Mt. 13:13+. This policy of silence (‘the messianic secret’) is not an invention of Mk’s, as some have claimed, but is in fact Christ’s own, though Mark has given it a special emphasis. With the exception of Mt. 9:30, Mt. and Lk. record the injunction to silence only in passages which are parallel with Mk, frequently omitting it even in these cases.”

2.       Mk 8:31 - First prophecy of the Passion: And he began to teach them that the Son of Man` was destined to suffer grievously, be rejected by the elders and the chief priests and the scribes, and to be put to death, and after three days to rise again.

Verse 32 says: But they did not understand what he has said, and were afraid to ask.

Parallel text is Mk 4:13 which say: Jesus said to them, “Do you not understand this parable? Then how will you understand any of the parables?^c  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+.”

Verses 33 to 37 is about the topic “Who is the Greatest”. Its parallel texts are:

1.      Mt 18:1-5 - At that time the disciples came to Jesus and said, “Who is the greatest in the kingdom of heaven?” (v. 1). So he called a child to him and set the child in front of them (v. 2). Then he said, “I tell you solemnly, unless you change and become like little children you will never enter the kingdom of heaven (v. 3). And so, the one who makes himself as little as this little child is the greatest in the kingdom of heaven (v. 4). Anyone  who welcomes a little child like this^a in my name welcomes me (v. 5). Footnote ^a says: ”That is to say, one who through the virtue of simplicity becomes a child again, cf. v. 4.”

2.       Lk 9:46-48 - An argument started between them about which of them was the greatest (v. 46). Jesus knew what thoughts were going through their minds, and he took a little child and set him by his side (v. 47) and then said to them, ‘Anyone who welcomes this little child in my name welcomes me; and anyone welcomes me welcomes the one who sent me. For the least among you all, that is the one who is great.’” (v. 48)

Verse 33 says: They came to Capernaum and, when he was in the house he asked them, “What were you arguing about on the road?”

Parallel text is for verse 33 is Mk 7:24 that says: He left that place and set out to the territory of Tyre.^g There he went into a house and did not want anyone to know he was there, but he could not pass unrecognized. Footnote  ^g says “Add. ‘and Sidon’, cf. Mt15:21.”

Verses 34 and 35 say: They said nothing because they had been arguing which of them was the greatest. So he sat down, called the Twelve to him and said, ‘If anyone wants to be first, he must make himself last of all and servant of all.’

Parallel text is Mt 20:27 that says: …and anyone who wants to be first among you must be your slave…

Verses 36 and 37 say: He then took a little child, set him in front of them,  put his arms around him, and said to them, ‘Anyone who welcomes one of these little children in my name, welcomes me; and anyone who welcomes me, welcomes not me but the one who sent me’.

Parallel texts are:

1.       Mt 10:40  - “Anyone who welcomes you welcomes me; and those who welcomes me welcome the one who sent me.

2.       Mt 18:5 - Anyone who welcomes a little child like this^a in my name welcomes me. Footnote ^a says: “That is to say, one who through the virtue of simplicity becomes a child again, cf. v. 4.

3.       Lk 10:16 - Anyone who listens to you listens to me; anyone who rejects you rejects me, and those who reject me reject the one who sent me.

4.       Jn 13:20 - I tell you most solemnly, whoever welcomes the one I send welcomes me, and whoever welcomes me welcomes the one who sent me.”

The First Reading is Ws 2:12, 17-20.  Verse 12  says: “Let us lie in wait for the virtuous man, since he  annoys us^g; and opposes our way of life, reproaches us for breaches of the law and accuses us of playing false to our upbringing.”  Footnote ^g says “Literary influence of Is. 3:10 (LXX).”

Parallel texts are:

1.       Is 52:13 - See, my servant shall prosper, he shall be lifted up, exalted, rise to great heights.

2.       Jr 11:19 - I for my part was like a trustful lamb being led to the slaughter-house, not knowing the schemes they were plotting against me, ‘Let us destroy the tree in its strength, let us cut him off from the land of the living. So that his name may be quickly forgotten!’

3.       Jr 20:10-13 - I hear so many disparaging me, ‘“Terror from every side!” ‘Denounce him! Let us denounce him!’ All those who used to be my friends watched for my downfall, ‘Perhaps he will be seduced into error. Then we will master him and take our revenge!’ (v. 11) But Yahweh is at my side, a mighty hero; my opponents will stumble, mustered, confounded by their failure; everlasting, unforgettable, disgrace will be theirs (v. 11). But you, Yahweh Sabaoth, you probe with justice, who scrutinize the loins and heart, let me see the vengeance you will take on them, for I have committed my cause to you.^g (v. 12). Sing to Yahweh, praise Yahweh, for he has delivered the soul of the needy^h from the hands of evil men (v. 13). Footnote

Verses 17 and 18 say: Let us see if what he says is true, let us observe what kind of end he himself will have.^k If the virtuous man is the God’s son, God will take his part and rescue him from the clutches of his enemies.  Footnote ^k says “ Vulg. ‘Let us observe what happens to him, and we shall know what sort of end he himself will have’.”

Parallel texts are:

1.       Ps 22:8 - He relied on Yahweh, let Yahweh save him! If Yahweh is his friend, let Him rescue him!’

2.       Mt 27:43 - He puts his trust in God; now let God rescue him if he wants him. For he did say, ‘I am the son of God”.’

Verse 19 says: Let us test him with cruelty and torture, and thus this gentleness of his and put his endurance to the proof.

Parallel texts are:

1.       Is 53:7 - Harshly dealt with, he bore it humbly, he never opened his mouth, like a lamb that is led to the slaughterhouse, like a sheep dumbed before its shearers, never opening his mouth.

2.       Mt 26:67-68 - Then they spat in his face and hit him with their fists; others said as the struck him,…

3.       Mt 27:12f  - But when he was accused by the chief priests and the elders re refused to answer at all.

Verse 20 says:   Let us condemn him to a shameful death since he will be looked after - we have his word for it.”

Parallel text for verse 20 is Ws 5:4 that says: This is the man we used to laugh at once, a butt for our sarcasm, fools that we were! His life was regarded as madness, his ending as without honor.

The Second Reading is from Jm 3:16-4:3.

James 3:16b and 17 say: Wherever you find jealousy and ambition, you find disharmony and wicked things of every kind being done; Whereas the wisdom that comes down from above is essentially something pure; it also makes for peace, and is kindly and considerate,^g it is full of compassion and shows itself by doing good; nor is there any trace of partiality of hypocrisy  in it. Footnote ^g –says: “Vulg. Adds ‘in harmony with good’.

Parallel texts for verse 17 are:

1.       Jas 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”.

2.       Ws 7:22 - In praise of Wisdom:^I For within her is^j  a spirit intelligent, holy, unique, manifold, subtle, active, incisive, unsullied, lucid, invulnerable, benevolent, sharp… Footnote ^I - The peak of OT speculation on Wisdom, here presented as a person, cf. Pr 8:22+. The author excels his predecessors in the range of his vocabulary (he uses, though not tech nically, terms taken from Greek philosophy), but mor significantly in his greater emphasis on the divine character of Wisdom. Her origin is described, vv. 25-26, by images indicating that her qualities, omnipotence, vv. 23-27, sanctity and immutability, vv. 22,25, are exclusively divine. Her mission is to men, v. 27, cf. 9:10, ‘penetrating all spirits’, v. 23, and ‘passing into holy souls’, v. 27. She has a part in governing the universe, 8:1, as in its creation, 7:12,21; 8:6. She is loved by God as a bride, 8:3. Al these attributes make this eulogy of Wisdom a preparation for the theology of the Trinity: they are resumed by Apostles Paul and John and applied to Christ, the Incarnate Word and Wisdom of God: see the texts quoted Pr 8:22+. It should also be noted that this doctrine of Wisdom gives rise not only to a theology of the Word but to a theology of the Spirit, cf. Is. 11:2+, of the sanctifying Spirit, the inspiration of the prophets, the source of knowledge and understanding in the world. The author at times seems even to identify Wisdom with the Spirit, cf. :6; 9:17 and the variant in 7:22. He gives them common attributes: ubiquity, cf. 1:7; 12:1 with 7:24; 8:1; horror of sin, cf. 1:4 with 1:5. More particularly, he credits Wisdom with functions that many OT texts attribute to the Spirit: the guidance of men, Jb 32:8; Ps 51:10; 143:10, and of kings, Is 11:2, artistic, Ex. 31:3, and prophetic inspiration, 1 S 10:6, etc. Even so, Wisdom, and not the Spirit, holds the foreground of the author’s speculations, and from Justin onwards Christian tradition in its development of Trinitarian doctrine has almost always identified the Wisdom of this passage with the Word; and Footnote ^j - Var. ‘she is within herself’. The author now lists twenty-one attributes of Wisdom: the most perfect of perfect numbers (3 x 7).

3.       1 Co 13:4-7 - Love is always patient and kind; it is never jealous; love is never boastful or conceited; it is never rude or selfish, it does not take offence, and it is not resentful. Love takes no pleasure in other people’s sins but delights in the truth; it is always ready to excuse, to trust, to hope, and to endure whatever comes.

Verses 18 and 1 of Chapter 4 say: Peacemakers, when they work for peace, sow the seeds which will bear fruit in holiness. Where do these wars and battles between yourselves first start? Isn’t it precisely in the desires fighting inside your own selves?

Parallel texts of verse 18 are:

1.       Mt 5:9 - Happy the peacemakers: they shall be called sons of God.

2.       Ph 1:11…when you will reach the perfect goodness which Jesus Christ produces in us for the glory and praise of God.

3.       Heb 12:11 - Of course, any punishment is most painful at the time, and far from pleasant; but, later, in those on whom it has been used, it bears fruit in peace and goodness.

Verse 2 of Chapter 4 says: You want something and you haven’t got it; so are prepared to kill. You have an ambition that you cannot satisfy; so you fight to get your way by force.^a  Why you do not have what you want is because you don’t pray for it; ask.  Footnote ^a - Alternative translation (corr.) ‘You crave things you don’t have, you are envious and jealous of things you cannot have, you squabble and fight’ (lit. ‘fight and go to war’). ‘War’ here is not the internal spiritual struggle of a Christian, cf. Rm 7:25, 1 P 2:11, and it seems to be more than just a heated argument between Christians, it seems to mean coming to real blows.

Parallel texts are:

1.       Rm 7:23 - I can see that my body follows a different law that battles against the law which my reasons dictates. This is what makes me a prisoner of that law of sin which lives inside my body.

2.       Ga 5:17 - …since self-indulgence is the opposite of the Spirit, the Spirit is totally against such a thing, and it is precisely because the two are so opposed that you do not always carry out your good intentions.

3.       1 P 2:11 - I urge you, my dear people, while you are visitors and pilgrims, to keep yourselves free from the selfish passions that attack the soul.

Verse 3 of Chapter 4 says: When you do pray and don’t get it, it is because you have not prayed properly, you have prayed for something to indulge your own desires.

Parallel texts are:

1.       Ps 66:18 - Had I been guilty in my heart, the Lord would never have heard me.

2.       Mt 6:5-13,33 - And when you pray, do not imitate the hypocrites: they love to say their prayers standing up in the synagogues and at the street corners for people to see them. I tell you solemnly, they have had their reward (v. 5).  But when you pray, go to your private room and when you have shut your door, pray to your Father who is in that secret place, and your Father who sees all that is done in secret will reward you (v. 6). ‘In your prayers do not babble as the pagans do, for they think that by using many words they will make themselves heard (v. 7). Do not be like them; your Father knows what you need before you ask him (v. 8). So you should pray like this;^b ‘Our Father in heaven, may your name be held holy (v. 9), your kingdom come, your will be done , on earth as in heaven (v. 10.) Give us today our daily bread (v. 11). And forgive us our debts, as we have forgiven those who are in debt to us (v. 12). And do not put us into the test, but save us from the evil one (v. 13). Set your hearts on his kingdom first, and on his righteousness, and all these other things will be given you as well (v. 33).  Footnote ^b says “The Lord’s Prayer in its Matthean form has 7 petitions. The number is a favorite of Matthew’s ; 2x7 generations in the genealogy (1:17), 7 Beatitudes (5:4+), 7 parables (13:3+), forgiveness not 7 but 77 times (18;22), 7 ‘alas’ for the Pharisees (23:13+), 7 sections into which the gospel is divided (cf. Introduction to the Synoptic Gospels).”

3.       Rm 8:26 - 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…

The question to ask then is: Who is the greatest in the kingdom of heaven? Contrasting the attitudes  between  an adult and a little child, Apostle Paul had described these characteristics of adults and  little children in the second reading:  Wherever you find jealousy and ambition, you find disharmony and wicked things of every kind being done; Whereas the wisdom that comes down from above is essentially something pure; it also makes for peace, and is kindly and considerate,^g it is full of compassion and shows itself by doing good; nor is there any trace of partiality of hypocrisy  in it.

From www.desiringgodchurch.org  “The disciples are asking who is greatest in the kingdom of heaven – clearly thinking that one of them is the greatest. They want Jesus to say, “James – I pick you as the greatest because of all you’ve done. You’re number one!” Instead, Jesus says this: “Your entire conception of greatness is wrong! You think in terms of your qualifications. You desire to get positions of power and privilege. You keep comparing yourselves to each other, with each of you trying to exalt himself over the others. You have to turn! You have to change your mindset completely! Look at this little two-year-old. Become like him! This child is not seen as great by anybody. He is completely dependent on his parents. He has no influence. He is weaker than every adult. He cannot make money. He has no exceptional abilities. He has no authority and no power. He just loves his Daddy; he knows he is dependent on him, and delights in him. He doesn’t even think about himself compared to others. He just thinks about how wonderful his Daddy is. You must change and become like THAT if you are to enter the kingdom of heaven. For greatness consists in humble dependence on Jesus Christ. And no one is saved apart from that very greatness.”

From Sermon Central PRO: “First Christ tells them that unless we be converted and become as little children , they will never even enter the kingdom of Heaven, much less be great in it. To be converted here literally means to turn and carries with it the picture of turning around in a road and facing the other way. Although Jesus may have been gently reminding the apostles that they were headed in the wrong direction in their thinking, His main point is that for a person to receive, there must be a turning away from sin to Christ. To the Jews, a child was not despised, but loved. However, they were the most powerless members of ancient society. It was only as they grew in age and stature that they became able to be heard and given rights as members of the community. Apart from the love of their families, they had no power or privileges. Which points out some of the qualities of the humility of children that would characterise those who were part of His kingdom:

1.       Humility -  Without power or rights, children were low in more than just stature; they had no voice in the home, the city, or the nation. Their primary duty was to respect and obey their parents and elders.

2.       Trust  -  Another aspect of their humility was the trust of a child. Even today, children will believe what most adults say to them (until they learn that some will lie!) This is especially true of a parent, whom small son or daughter will trust implicitly unless that trust is violated.

3.       Dependence  -  The final aspect of the humility of children was seen in the fact that they are utterly dependent on their parents for even their basic necessities of life, as well as the emotional support and education that they needed to survive.”

An article from “christianity.stackexchange.com” says: First, Jesus says that we will not enter the kingdom of heaven unless we become like a child. We need to change our mindset and think like children think. Not that we become immature and act childish in the traditional sense, but that we accept things in simplicity. Children have a way of believing everything you say and believing it as fact. It's only when we grow up that we tend to question everything. The currency of the kingdom of heaven is faith. It's what moves God's heart and what the great people of God are known for. So for the first part Jesus is telling us, "have faith like a child". The humility of children is very evident. It's a beautiful thing to watch. Although they may compete with each other in games and such, the humiliity they have without even knowing it is astouding! They were also thought of in Jewish culture as insignificant until they were 12. Essentially, Jesus is saying act as if you were the lowest in society. Jesus often tells us to go lower if we want to be higher. Our humility in His eyes equals in direct proportion to how He exalts us. The word says over and over that our job is to humble ourselves in His sight and He exalts us.”

As says William Higgins at http://williamshiggins.wordpress.com  “If in the world you become great by putting yourself forward to be recognized, clawing your way to the top while pushing others down, being arrogant and self-focused – in the kingdom you become great by lowering yourself and being the last of all. If being great in the world means being served by others – in the kingdom being great means serving others.”

Faith and Good Works - Homily for the 24th Sunday on Ord. Time (Cycle B)

Homily for the 24^thSunday in Ordinary Time (Cycle B)

Based on Mk 8:27-35 (Gospel),Is 50:5-9 (First Reading) and Jas 2:14-18 (Second Reading)

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

FAITH AND GOOD WORKS

Today’s gospel reading is taken fromMk 8:27-35.

Verse 27 says: Jesus and his disciples left for the villages round Caesarea Philippi. On the way he put this question to his disciples, “Who do people say I am?”

Parallel texts are:

a.       Mt 16:13-20 - When Jesus came to the region of Caesarea Philippi, he put this question to his disciples, “Who do people say that the Son of Man is?” (v. 13) And they said, ‘Some say he is John the Baptist, some Elijah, and others Jeremiah or one of the prophets’^c(v. 14). He said to them, ‘But you’ he said ‘who do you say I am?’ (v. 15) Then Simon Peter spoke up, ‘You are the Christ’ he said ‘the Son of the living God.’^d(v. 16) Jesus replied, ‘Simon son of Jonah, you are a happy man! Because it was not flesh and blood^e that revealed this to you but my Father in heaven’ (v.17). So now I say to you:  You are Peter^f and on this rock I will build my Church.^gAnd the gates of the underworld^h can never hold out against it. I will give you the keys of the kingdom of heaven: whatsoever you bind on earth shall be considered bound in heaven; whatsoever you loose on earth shall be considered loosed in heaven.ⁱ(v.19)Then he gave his disciples strict orders to tell not to tell anyone that he was the Christ^j (v. 20). Footnote ^c states that “Jesus claimed the title ‘prophet’ for himself only indirectly and obscurely, Mt. 13:57p; Lk. 13:33, but the public hailed him as such, Mt. 16:14p; 21:11,46; Mk. 6:15p; Lk. 7:16,39; 24:19; Jn. 4:19; 9:17. The title had messianic significance  because the Jews confidently expected a revival of the spirit of prophecy (extinct since Malachi) as a sign of the messianic era. It was to revive either in the person of Elijah, Mt. 17:10-11p; or in the form of a general outpouring of the Spirit, Ac. 2:17-18,33. Many (false) prophets did actually arise in Christ’s time. Mt. 24:11p., etc. John the Baptist was himself a prophet, Mt. 11:9p; 14:5; 21:26p; Lk. 1:76, precisely because he was the Precursor who had come ‘in the spirit of Elijah’, Mt. 11:10p,14; 17:12p. Nevertheless he denied (Jn. 1:21+) that he was ‘the prophet’ foretold by Moses, Dt. 18:15. This prophet, the early Christians believed, was Jesus and no other, Ac. 3:22-26; Jn. 6:14; 7:40. From Pentecost onwards, however, prophecy became a familiar charismatic phenomenon in the early church, Ac. 11:27+; for this reason the title prophet as applied to Christ soon dropped out and was replaced by other more suited to his unique function and person”; 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+”; Footnote ^e says “The expression indicates man, emphasizing his material, limited nature as opposed to that of the spirit world, Si 14:18; Rm 7:5+; 1 Co 15:50; Ga 1:16; Ep 6:12;  Heb 2:14; cf. Jn 1:13”; Footnote ^f says “Neither the Greek word petrosnor even, as it seems, its Aramaic equivalent kephas (rock) was used as a person’s name before Jesus conferred it on the apostles’ leader to symbolize the part he was to play in the foundation of the Church. This change of name had possibly been made earlier, cf. Jn. 1:42; Mk. 3:16; Lk. 6:14”; Footnote ^g says “The Hebr. qahal which the Greek renders ekklesia means ‘an assembly called together’; it is used frequently in the OT to indicate the community of the Chosen People, especially the community of the desert period, cf. Ac. 7:38. Certain Jewish groups (among them the Essenes of Qumran) regarded themselves as the chosen remnant of Israel (Is. 4:3+), which was to survive in the latter days. These had also used the term that Jesus now adopts to indicate the messianic community, the community of the ‘new alliance’ sealed with his blood, Mt. 26:28+; Ep. 5:25. By using the term ‘assembly’ side by side with that of the kingdom of heaven, Mt. 4:17+, Jesus shows that this eschatological community (community of the end times) is to have its beginning here on earth in the form of an organized society whose leader he now appoints, Cf. Ac. 5:11+; 1 Co. 1:2+”;  Footnote ^h  says “Greek: Hades: Hebrew: Sheol, the dwelling place of the Dead, cf. Nb. 16:33 +. Here its personified ‘gates’ suggest the powers of evil which first lead man into the death which is sin and then imprison him once for all in eternal death. The Church’s task will be to rescue the elect from death’s dominion, from the death of the body and above all from eternal death, so that it may lead them into the kingdom of heaven, cf. Col 1:13; 1 Co 15:26: Rv. 6:8; 20:13. In this the church follows its Master who died, descended into the underworld, cf. 1 P. 3:19+, and rose again. Ac. 2:27,31”; Footnote ⁱ says “The City of God, like the City of Death, has its gates too; they grant entrance only to those who are worthy of it. Peter has the keys. It is his function, therefore, to open or close to all who would come to the kingdom of heaven through the Church. ‘bind’ and ‘loose’ are technical rabbinic terms; primarily they have a disciplinary reference; one is ‘bound’ (condemned to) o ‘loosed’ (absolved from) excommunication. Their secondary usage is connected with doctrinal or juridical decisions: an opinion is ‘bound’ (forbidden) or ‘loosed’ {allowed). Of the household of God Peter is controller (the keys symbolize this, cf. Is. 22:22). In that capacity, he is to exercise the disciplinary power of admitting or excluding those he thinks fit; he will also, in the administration of the community, make necessary decision in questions of doctrinal belief and of moral conduct. The verdicts he deliver or the pronouncements he makes will be ratified by God i heaven. Catholic exegetes maintain that these enduring promises hold good not only for Peter himself but also for Peter’s successors. This inference, not explicitly drawn in the text, is considered legitimate because Jesus plainly intends to provide for his Church’s future by establishing a regime that will not collapse after Peter’s death. Two other texts, Lk. 22:31f and Jn. 21:15f, on Peter’s primacy emphasize that its operation is to be in the domain of faith; they also indicate that this makes him head not only of the Church after the death of Christ but of the apostolic group then and there”; Footnote ^j  states “Vulg. ‘Jesus Christ’.”

b.      Lk  9:18-21 - Peter’s profession of faith^c - Now one day when hewas praying alone in the  presence of his disciples he put this question to them, “Who do the crowds say I am?” (v. 18) And they answered, “John the Baptist; others Elijah; and others say one of the ancient prophets come back to life’(v. 19).‘But you,’ he said them, “who do you say I am?” It was Peter who spoke up, ‘The Christ of God’ he said (v. 20) But he gave them strict orders not to tell anyone anything about this (v. 21). Footnote ^c states that “Lk has left out a whole section of Mk (6:45-8:26)”.

Verses 28, 29 and 30 say: And they told him, ‘John the Baptist,’  they said ‘others Elijah’, others again, one of the prophets.’ “But you,’ he asked, ‘who do you say I am?” Peter spoke up and said to him, “You are the Christ.” Then he warned them not to tell anyone about him.

Parallel text for verse 30 is Mk 1:34 that says: And he cured many who were suffering from diseases of one kind or another; he also cast out many devils, but he would not allow them to speak, because they knew who he was.ⁱ Footnote ⁱ says “Jesus forbids the news that he is the Messiah to be spread by the devils, 1:25,34; 3:12, by those he cured, 1:44; 5:43; 7:36; 8:26, even by the apostles, 8:30; 9:9. The silence is not to be broken till after his death, Mt. 10:27+. Since the prevailing idea of the Messiah was nationalistic and warlike, in sharp contrast with his own ideal, Jesus had to be very careful, at least on Israelite soil, cf. 5:19, to avoid giving a false and dangerous impression of his mission, cf. Jn. 6:15; Mt. 13:13+. This policy of silence (‘the messianic secret’) is not an invention of Mk’s, as some have claimed, but is in fact Christ’s own, though Mark has given it a special emphasis. With the exception of Mt. 9:30, Mt. and Lk. record the injunction to silence only in passages which are parallel with Mk, frequently omitting it even in these cases.”

Verse 31 says: He began to teach them that the Son of Man` must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed, and rise after three days.

Parallel texts are:

a.       From that time^k, Jesus began to show his disciples that he* must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised (v. 21).Then Peter took him aside and began to rebuke him, “God forbid, Lord! No such thing shall ever happen to you” (v. 22). He turned and said to Peter, “Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do” (v. 23).  Footnote ^k – Jesus has just elicited from his disciples the first explicit profession of faith in him as Messiah. At this crucial moment he tells them for the first time of his coming Passion: he is not only the glorious Messiah, he is also the suffering servant. Within the next few days this teaching method will be pursued in a similar situation: the glorious transfiguration will be followed by an injunction to silence and a prediction of Passion, 17:1-12. It is Christ’s way of bracing the disciples’ faith for the approaching crisis of death and resurrection.

b.      First prophecy of the Passion^d -“The Son of Man’ he said, is destined to suffer grievously,to be rejected by the elders and chief priests and scribes, and to beput to death and to be raised up on the third day. Footnote ^d says “This prophecy is to b followed by several others, 9:44; 12:50; 17:25; 18:31-33. Cf. 24:7,25-27. Lk omits Peter’s protest and his rebuke by Jesus, Mk 8:32f.”

c.       As they were coming down from the mountain, he charged them not to relate what they had seen to anyone, except when the Son of Man had risen from the dead (v. 9). So they kept the matter to themselves, questioning what rising from the dead meant (v. 10).He was teaching his disciples and telling them, “The Son of Man is to be handed over to men and they will kill him, and three days after his death he will rise.” (v. 31) .But they did not understand the saying, and they were afraid to question him (v. 32).

d.      Third prophecy of the Passion: They were on the way, going up to Jerusalem, and Jesus went ahead of them. They were amazed, and those who followed were afraid. Taking the Twelve aside again, he began to tell them what was going to happen to him (v. 32).“Behold, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death and hand him over to the Gentiles (v. 33) who will mock him, spit upon him, scourge him, and put him to death, but after three days he will rise” (v. 34).

Verse 32 and 33 say: He spoke this openly. Then Peter took him aside and began to rebuke him. At this he turned around and, looking at his disciples, rebuked Peter and said, “Get behind me, Satan. You are thinking not as God does, but as human beings do.”

Parallel text for verse 33 is Mk 4:13 that says: He said to them, “Do you not understand this parable? Then how will you understand any of the parables?^cFootnote  ^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+.”

Verse 34 says: He summoned the crowd with his disciples and said^* to them, “Whoever wishes to come after me must deny himself, take up his cross, and follow me.

Parallel texts are:

a.       Mt 10:38-39 - Anyone who does not take up his cross and follow in my footsteps is not worthy of me (v.38).  Whoever finds his life will lose it; anyone who loses his life for my sake will find itⁿ (v. 38).Footnoteⁿ says “In Mt this dictum is given in a more archaic form than in Mk or Lk: ‘find’ covers the idea of ‘winning’ ‘securing for oneself’, cf. Gn 26:12; Ho 12:9; Pr 3:13; 21:21. See Mt. 16:25.”

b.      Mt 16:24-28 - Then Jesus said to his disciples, “Whoever wishes to come after me must deny himself, take up his cross, and follow me (v. 24).For anyone who wants to save his life will lose it, but anyone who loses his life for my sake will find it^m (v. 25). What profit would there be for one to gain the whole world and forfeit his life? Or what can one give in exchange for his life? (v. 26). For the Son of Man will come with his angels in his Father’s glory, and then he will repay everyone according to his conduct (v. 27). Amen, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom” (v. 28). Footnote^msays“Paradox. This dictum and those immediately following oscillate between two senses of human ‘life’; its present stage and its future. The Greek psyche, here equivalent to the Hebrew nephesh, contains all three senses of ‘life’, soul’, ‘person’.

c.       Lk 9:23-27 - Then to all he said, ‘If anyone wants to be a follower of mine, let him renounce himself and take up his cross every day and follow me (v. 23). For anyone who wants to save his life will lose it; but anyone who loses his life for my sake, that man will save it (v. 24). What gain, then, is it for a man to have won the whole world and to have lost or ruined his very self? (v. 25). For if anyone is ashamed of me and of my words, of him the Son of Man will be ashamed when h comes in his own glory and in the glory of the Father and the holy angels (v. 26). ‘I tell you truly, there are some standing here who will not taste death before they see the kingdom of God’ (v. 27).

d.      Lk 14:26-27  - “If any man comes to me without hating^c his father, mother, wife,^d children, brothers, sisters, and even his own life, he cannot be my disciple (v. 26).Whoever does not carry his own cross and come after me cannot be my disciple (v. 27).Footnote^c says “Hebraism. Jesus asks, not for hate, but for total detachment now, cf. 9:57-62”; Footnote ^d says “‘wife’, peculiar to Lk, illustrating his leaning to ascetism, cf. 1 Co 7, So Lk also, 18:29.”

Verse 35 says: For whoever wishes to save his life will lose it, but whoever loses his life for my sake and that of the gospel will save it.

Parallel text for verse 35 is Jn 12:25 that says: Anyone who loves his life loses it; and whoever hates his life in this world will keep it for the eternal life.

The First Reading for this Sunday is Is 50:5-9.

Verse 5 says: The Lord GOD opened my ear;^d I did not refuse, did not turn away.Footnote^dsays “The servant, cf. 42:1+, is here not so much a prophet as a sage inspired by Yahweh”.

Parallel texts are:

a.       Ps 40:6 - You, who wanted no sacrifice or oblation, opened^b my ear, you asked no holocaust or sacrifice for sin; then I said, ‘Here I am! I am coming!”Footnote ^b says “Lit ‘dug out’. God sees to it that his servant knows his will, cf. Is 50:5. A Greek variant, ‘you have fashioned a body for me, was interpreted messianically and applied to Christ, Heb 10:5”.

b.      Is 52:13-53:12- Fourth Song of the Servant of Yahweh^k-See, my servant shall prosper,he shall be lifted up, exalted, rise to great heights (v. 13).As the crowds were appalled on seeing him^l, so disfigured did he look that he seemed no longer human^m (v. 14),So will the crowds be astonished at himⁿ, and kings stand speechless before him; for they shall seesomething never told and witness something never heard before (v. 15);Who could believe what we have heardand towhom has the power of Yahweh revealed? (v. 1).He grew up in front of us^a like a shoot^b in arid ground; without beauty, without majesty (we saw him), no looks to attract our eyes (v. 2), a thing despised and rejected by men,a man of sorrows and familiar with suffering, a man to make people screen their faces^c; he was despised and we took no account of him (v. 3). And yet ours were the sufferings he bore, ours the sorrows he carried. But we, we thought of him as someone punished, struck by God, and brought low (v. 4).Yet he was pierced through for our faults,crushed for our sins. On him lies a punishment that brings us peace, and through his wounds we are healed(v. 5). We had all gone astray like sheep, each taking his own way; and Yahweh burdened him with the sins of us all(v. 6). Harshly dealt with, he bore it humbly, he never opened his mouth, like a lamb that is led to the slaughterhouse, like a sheep dumbed before its shearers, never opening his mouth (v. 7). By force and by law, he was taken^d, would anyone plead his cause? Yet, he was torn away from the land of the living; for our^f faults struck down in death (v.8).They gave him a grave with the wicked, a tomb with therich^g, though he had done no wrong, and there had been no perjury in his mouth (v.9). Yahweh had been pleased to crush him with suffering^h. If he offers his life in atonement, he shall see his heirs, he shall have a long life,andthrough him what Yahweh wishes will shall be done(v.10).His soul’s anguish over he shall see the light;^I and be content;^j By his sufferings shall my servant  justify many, taking their faults on himself (v.11).Hence I will great whole hordes his tributes, he shall divide the spoil with the mighty, for surrendering himself to death, and letting himself be taken for a sinner while he was bearing the faults of many, and praying all the time for sinners (v.12).

For Is 52:13,footnote^k says “On the meaning of this song, cf. 42:1+. The poem is apparently in dialogue form. First Yahweh delivers an oracle, v. 13, then the kings of the nation speak, vv. 14 f, and next the people; the poem ends with a further oracle, 53:11-12. It is difficult to decide, however, precisely where the speaker changes; Footnote ^l - ‘On seeing him’ Targ, and Syr.; ‘on seeing you’ Hebr.; Footnote ^m –says “A DSIa variant suggests the translation ‘By my anointing I took his human appearance from him’; Footnote ⁿ says ‘will be astonished’ following Greek and Lat.; ‘he will come to leap’ Hebr.; For Is 53:1 -12, footnote ^a says ‘in front of us’ corr.; ‘in front of him’ Hebr; Footnote ^b says “In 11:1,10, Immanuel is a ‘root’; Footnote ^c says “The expression was used of lepers.; Footnote ^d says “Suggesting that the servant has been condemned by process of law; Footnote ^e says  “‘cause’ corr.; ‘generation’, ‘descent’ Hebr. Interpretation uncertain. The ‘who will explain his descent?’ of the Greek and Lat. Has been taken by Christian tradition to refer to the mysterious origin of Christ; the Hebr. Dor ( a generation) cannot however bear this sense; Footnote ^f – “‘our’ corr.; ‘of my people’ Hebr.”; Footnote ^g says “With DSIa, Hebr. ‘in his death he is with the rich man’. Early Christian preaching seems to have had this text in mind when recording the burial of Jesus in the tomb of Joseph Arimathea, ‘a rich man’, Mt 27:57-60. It is possible to correct to ‘in his death he is with the evil-doers’, Lk. 22:37 which, however, refers rather to v. 12.; Footnote ^hsays“‘with suffering’ corr., cf. versions; ‘he has pierced him’ DSIa, cf. v. 5.”; Footnote ^I says“‘the light’ Greek, DSIa and DSIb; absent from Hebr.; Footnote ^j says“‘By his suffering’ corr. following one  Hebr. MS; ‘By his knowledge’ Hebr. Before ‘servant’ Hebr. inserts ‘the just one’.”

Verse 6 says: I gave my back to those who beat me, my cheeks to those who tore out my beard; My face I did not hide from insults and spitting.^e Footnote  ^esays “The description of the servant’s suffering recurs in the fourth song, 52:13-53:12.”

Parallel texts are:

a.       Lm 3:30 - To offer his cheek to the striker, to be overwhelmed with insults.

b.      Mt 26:67 - Then they spat in his face and hithim with their fists; others said as the struck him…

c.       Mt 27:30 - And they spat upon him and took the reed and struck him on the head with it.And when they had finished making fun of him, they took off the cloak, dressed him in his own clothes, and led him off to crucify him.

Verse 7 says: The Lord GOD is my help, therefore I am not disgraced; Therefore I have set my face like flint, knowing that I shall not be put to shame.

Parallel texts are:

a.       Ezk 3:8-9 - But now I will make youas defiant as they are, and as obstinate as they are; I am going to make your resolutions as hard as diamond, and diamond is harder than flint. So, do not be afraid of them, do not be overwhelmed by them, for they are a set of rebels(vv. 8-9).

b.      Ps 25:3 - No, those who hope in you are never shamed, shame awaits disappointed traitors.

Verse 8 says: He who declares my innocence is near. Who will oppose me? Let us appear together. Who will dispute my right? Let them confront me.

Parallel text is Rm 8:31-33 that says: After saying this, what can we add? With God on our side, who can be against us?(v. 31). Since God did not spare his own Son but gave him up to benefit us all, we may be certain that, after such a gift, that he will not refuse anything he can give (v. 32). Could anyone accuse those that God has chosen? When God acquits, could anyone condemn (v. 33).

Verse 9 says:See, the Lord GOD is my help; who will declare me guilty? See, they will all wear out like a garment, devoured by moths.

Parallel texts are:

a.       Is 51:8 - For the moth shall eat them like garment, the grub devour them like wool; but my integrity will remain forever, and my salvation for all generations.

b.      Jb 13:28 - While my life is crumbling like rotten wood, or a moth-eaten garment.

c.       Ho 5:12 - Very well I myself will be the moth for Ephraim, the canker of the house of Judah.

The Second Reading for this Sunday isJas 2:14-18. This scripture is entitled: Faith and good works^f

Footnote ^f of this title says “The different points of view of James and Paul, Rm. 3:20-31; Ga 2:16; 3:2,11f; Ph3:9, are not wholly irreconcilable. Paul is anxious to rule out the view that a human being can earn salvation without having faith in Christ, since such a reliance on self-made sanctity would be contradicted by the radical sinfulness of unredeemed man, Rm 1:18-3:20; Ga 3:22, and would make faith in Christ superfluous, Ga. 3:17; cf. Rm 1:16+. But Paul does not deny that the saint who has been made holy by grace must show his faith by actually loving, Ga 5:6; cf. 1 Th 1:3; 2 Th 1:11; Phm 6, and in this way obeying the Law, Rm 8:4, i.e. the Law or commandments of Christ and his Spirit, Ga 6:2; Rm 8:2, which is the commandment to love, Rm 13:8-10; Ga 5:14. It is perfectly true, however, that in order to teach the same truth as Paul, James in a different context and under different circumstances explain the case of Abraham in a completely different way from Paul.”

Verse 14 says: Take the case, my brothers, of someone who has never done a single good act but claims he has faith? Will that faith save him?

Parallel texts are:

a.       Jm 2:24 - You see now that it is by doing something good, and not only by believing that a man is justified.

b.      Rm 4:1 - Apply this to Abraham^a found, the ancestor from whom we are all descended?^bFootnote  ^a says “Lit. ‘What then shall we say about Abraham?’ Var. (Vulg.) ‘What then shall we say that Abraham has gained?’; Footnote ^b says“The recurrence of the fatherhood of Abraham theme  marks the stages in the argument, vv. 1:12, 16-18.”

c.       Ga 5:6 - …since in Christ Jesus whether you are circumcised or not counts makes no difference –what matters is faith that makes its power through love

Verse 15 says: If one of the brothers or one of the sisters is in need of clothes and has not enough food to live on,

Parallel texts are:

a.       Mt 25:41-45 - Next he will say to those on his left hand,’Go away from me, with your curse upon you, to the eternal fire prepared for the devil and his angels (v. 41). For I was hungry and you never gave me food; I was thirsty and you never gave me anything to drink (v. 42); I was a stranger and you never made me welcome, naked and you never clothed me, sick and in prison and you never visited me.’ (v. 43). Then it will be their turn to ask, ‘Lord, when did we see you hungry or thirsty, a stranger or naked, sick or in prison, and did not come to your help? (v. 44)‘ Then he will answer, ‘I tell you solemnly, in so far as you neglected to do this to one of these, you neglected to do it to me (v. 45).’

b.      1 Co 13:5 - …it is never rude or selfish, it does not take offence, and it is not resentful.

c.       1 Jn 3:17 - If a man who was rich enough in this world’s goods saw that one of his brothers was in need, but closed his heart to him, how could the love of God be living in him? (v. 17). My children, our love is not to be just words or mere talk, but something real and active…

Verses 16, 17 and 18 says: and one of you says to them, “I wish you well, keep yourself warm, and eat plenty” without giving them these bare necessities of life body, what good is it?Faith is like that:  if good works do not go with it, it is quitedead.^g This is the way to talk to people of that kind:^h “You say you  have faith and I have good works; I will prove to you that I have faith by showing you my good deeds - now you prove to me that you have faith without any good deeds to show. Footnote ^g says “Lit.‘it is dead by itself’”; and Footnote ^h says “The same opponents as in vv. 17 and 26.”

Parallel text of verse 16 is Mt 7:21 that say: It is not those who says to me, ‘Lord, Lord,’ who will enter the kingdom of heaven, but the person who does the will of my Father in heaven.

Discussion on the Justification by Faith and Good Works:

J. A. Wylie, History of the Waldenses: The whole great doctrine of justification by faith elaborated in Paul’s epistle to the Romans is involved in Christ’s declaration in John 3:16. The Protestant Reformation was born, apparently, of an intense conviction of the utter sinfulness of man and his radical need of Divine regeneration. As the only antidote to the theoretical Semi-Pelagianism and the practical Pelagianism and the innumerable unspeakable pharisaical abominations of Catholicism, Luther and Calvin, in the sixteenth century, proclaimed anew, in trumpet tones, to  the priest-ridden millions of Europe, the great Pauline and Augustinian doctrine of sin and grace—the entire natural equality and total depravity of all men in the eyes of an Infinitely Holy God, the absolute dependence of fallen man upon the sovereign mercy of the Most High, justification by faith alone (solifidianism)—nothing like this old Bible doctrine, when believed, to cut up human pride and merit and pharisaism by the roots, to humble man in the dust before God, to stir him up to heartfelt gratitude for the Divine salvation, to cause him to serve God in spirit from an inward principle of filial love, and to comfort him in trial and despondency. All these features are perfectly consistent and congenial with papal synergism, Semi-Pelagianism, pharisaism, but totally irreconcilable with the great monergistic, Pauline, Christian doctrine of Divine predestination and election, justification by faith alone, salvation by grace alone. As established by Ludwig Keller, the present royal archivist at Munster, in his thorough and authoritative work on “The Reformation and the Older Reforming Parties Exhibited in their Connection,” published at Leipzig in 1885, the evangelical Anti-Catholic Christians from the eleventh to the sixteenth centuries, known as Petrobrusians, Henricians, Waldenses, Pikards, Beghards, Beguins, Spirituales, Sabbati, Insabbati, Apostolic Brethren, Poor men in Christ, Friends of God, Mystics and Bohemians, were, in the darkness of the Dark Ages, Arminians. They exalted the Scriptures above all human books, and accepted the doctrine of justification by faith; but they earnestly insisted on the freedom of man’s will to accept or reject the provisions of Divine grace, and emphasized the necessity of imitating Christ in His life of self-denial. The earliest Waldenses are believed to have been Anti-Pedobaptists. It appears that the early Waldenses were not established in the doctrine of predestination, and of the redemptive work of Christ, and of our full and free justification by faith in Him; their prevailing type of doctrine is less that of Paul than of James. In the darkness of the thirteenth and fourteenth centuries they were more Arminian than Augustinian in their views. They were babes in Christ, and were gradually led into the doctrine of grace. It is highly probable, and is believed by many eminent historians, that the Waldenses in Northern Italy were the spiritual descendants and successors of the Novatians—like them, stigmatized as Anabaptists, rejecting the superstitions and corruptions of Rome, and re-immersing all who joined them from the Catholic communion.

The fifteenth (and the first quarter of the sixteenth) century was the period of the Augustan culmination and thorough paganization of Latin “Christianity” (in Popes Nicholas V and Leo X); of the unspeakable abominations of John XXIII and Alexander (Borgia) VI; of papal conspiracies, poisonings for wealth, assassinations and debaucheries; of the papal suppression of all vernacular translations of the Scriptures; of the burning of the Lollards in England (including Sir John Oldcastle, Lord Cobham) and of Hus and Jerome of Prague, and of the ferocious papal crusades against the Bohemian Hussites and the French and Italian Waldenses; of the establishment and operations of the so-called “improved, reformed, or modern,” diabolical, terrific and unequalled Spanish Inquisition against Jews, Moors and “heretics,” with Torquemada’s superintendence and his infernal autos da fe; of the so-called “Reforming Councils” of Pisa, Constance and Basel, pretending to correct some of the external evils of Catholicism (while leaving unnoticed the false doctrines lying at the root of those evils), but

miserably failing in their attempts, the popes, with Satanic, yet characteristic cunning and perseverance, taking back more than all that had been taken from them; of two and even three popes and Councils at once, cursing and warring against each other, and making “confusion worse confounded;” of the unrivalled increase of the worship of images, relics, saints, and especially Mary, and of penances, pilgrimages, jubilees and post-jubilees, and of the sale of indulgences for the sins of the dead and for the past and future sins of the living, a price in money being fixed for every sin; of the abandonment of preaching by the ordinary “clergy,” and the degradation of it by the monks to the mere rehearsal of lying legends, indecent tales and low comic exhibitions; of the disappearance of religion from the head, as it had long since disappeared from the heart; of the substitution of the abominable Machiavellian politics, and of the old Pagan literature, mythology, cruelty and sensuality for Christianity; of the abandonment of the restraining principle of shame, and of the almost universal prevalence of degrading and unnatural licentiousness in monasteries and nunneries, and among the “secular clergy” and all ranks of society, and of the consequent first appearance, at the close of the fifteenth century, of the most awful and loathsome contagious disease that ever afflicted humanity; so that as in the horrible chaos of the first century of the Christian era, men everywhere even naturally despaired of their race unless it were regenerated by Divine power. The utter hollowness of the Catholic doctrine of justification by works, and the absolute necessity of a radically different doctrine, that of justification by faith, were unmistakably demonstrated to all the world that had eyes to see. And yet there were many providential events in this period of dismal spiritual darkness, unconsciously, as it were, preparing for the widespread and successful publication to poor lost sinners prepared to receive the message, of the glad news of God’s free, full, holy, and omnipotent salvation.

The sixteenth century was the period of the fixed and executed purpose of the popes to build at Rome a religious structure to be known as “St. Peter’s,” designed to eclipse in costly and colossal magnificence all the other temples of earth; and, though intended by the popes to be a grand perpetual monument of Roman Catholic glory, yet designed by Providence to be a grand perpetual monument of Roman Catholic shame, proclaiming forever to the world the bottomless abyss of corruption into which an organization calling itself the “Holy Catholic Church” had descended to offer in the public marts of Europe the unblushing sale for gold of unlimited indulgences for past, present and future sins—the declared object of the popes being to devote the gold to the erection of the cathedral of “St. Peter’s;” against which tremendous and unparalleled abomination Martin Luther[2] was raised up by the Holy Spirit to utter a mighty trumpet-blast of God’s absolute and eternal predestination of His people to everlasting life, of justification by faith alone, and salvation by grace alone, which reverberated all over Roman Catholic Europe, aroused sleeping millions from their nocturnal slumbers, and shook to its center the Kingdom of Mystical Babylon. The sixteenth was the century, too, of the great counter-blast against Luther and Protestantism[3] in the necessitated external reformation of Catholic morals; in the perpetration of terrific massacres, and the waging of protracted, desolating and bloody wars; in the revivification and intensification of the horrors of the Reformed Inquisition; in the permanent petrifaction, in the Canons and Decrees of the Council of Trent, of the mediaeval Catholic heretical doctrines of tradition, free-will, Semi-Pelagianism, falling from grace, meritoriousness of good works, transubstantiation, baptismal regeneration, sacerdotalism, Roman apostolical (or, as it should be called, apostatical) images, and indulgences; and in the establishment of the Society of Jesuits, with their Pelagianism, probabilism, and cunning casuistry, their absolute devotion, in both body and soul, to the papacy, their perverted education of European youth, and their accommodating, compromising, mongrel, and therefore “very successful missions” to India, Japan, China, and North and South America. Ulrich Zwingli (1484-1531), the able, scholarly, eloquent, clear-headed, bold-hearted and patriotic leader of the Reformation in German Switzerland, despising papal threats and gold, advocated, like Luther, the doctrine of justification by faith alone, and salvation by grace alone. He declared, at the daily risk of his life, that tradition is worthless, and the Scriptures are the only standard of faith and practice; that the mass and image and saint worship are idolatry; that Christ is the only sacrifice for sin, and the only mediator between God and man.

“Over against the mock sovereignty of the pope,” says Prof. Schaff, “Calvin set the absolute sovereignty of God, and he made this the chief article in his system; while Luther gave the greatest prominence to justification by faith alone; but the central place in the Christian system belongs only to the person and work of Christ—the incarnation and the atonement.”  Calvin had extraordinary light on the doctrine of grace and the holy effects of that doctrine in the heart and life; but he was in great and lamentable darkness in regard to infant baptism, indifference of the “form” of baptism, a modified sacramentalism, alliance of “Church and State,” the civil punishment of excommunicated persons, the subjection of the individual church to a gradation of higher bodies, and fellowshipping Catholics and all the members of every so-called Christian “Church.” In particular, Wesleyan ministers insist on the doctrines of original sin, general redemption, repentance, justification by faith, the witness of the Spirit, and Christian perfection” by “the witness of the Spirit” meaning, they say, a sense of sins forgiven, but not necessarily final salvation; and, by “Christian perfection,” meaning, not sinlessness, but the perfection of love, which they believe to be attainable in the present life. The doctrinal essence of Methodism is thus well stated in the American Cyclopaedia: “Methodism holds that the salvation of each human being depends solely on his own free action in respect to the enlightening, renewing and sanctifying inworkings of the Holy Spirit (which this system holds to be universal). If, in respect to these inworkings, he holds himself receptively, he will be saved both here and hereafter; but if he closes his heart against these influences of the Spirit, he will continue in death both here and in eternity.”

This deficiency is an essential part of all Rationalism, including Arminianism. They sometimes admit, and sometimes deny, the innate depravity of the human race since the Fall; and they distinctly and emphatically abandon the central doctrine of Protestantism, the justification of the Christian by faith alone, and return to the Roman Catholic doctrine of justification by faith and works (or rather work-baptism being the one great work with them).

From: Andrew N. Dugger and Clarence O. Dodd, A History of the True Church

Page 73. “The beginning of the thirteenth century saw thousands of persons hanged or burned by these diabolical devices, whose sole crime was, that they trusted in Jesus Christ for salvation, and renounced all the vain hopes of self-righteousness, idolatry and superstition. Whoever has attended closely to the subject of the epistles to the Colossians and Galatians, and has penetrated into the meaning of the epistle, sees the great duty of HOLDING THE HEAD, and resting for justification by faith, on Jesus Christ alone, inculcated throughout them as the predominant precept of Christianity, in opposition to the rudiments of the world, to human works and devices of whatever kind. Such a person sees what true Protestantism is, contrasted with genuine popery; and, of course, he is convicted, that the difference is not merely verbal or frivolous, but that there is a perfect opposition in the two plans; and such as admits of no coalition or union; and that therefore the true way of withstanding the devices of Satan, is to be faithful to the great doctrine of justification by the grace of Jesus Christ, through faith alone, and not by our own works or deservings. Hence the very foundation of false religion is overthrown; hence troubled consciences obtain solid peace, and faith, working by love, leads men into the very spirit of Christianity, while it comforts their hearts, and establishes them in every good work.”

Page 76."The greater part of Europe, had now forsaken the all-important article of justification by the merit of Jesus Christ alone through faith, and were entangled in the nets of pharisaical religion, and readily betook themselves to numberless superstitions, to give quiet and ease to their consciences. The Waldenses found peace and comfort, and the expectation of heaven through Jesus Christ alone by faith, and hence despised the whole popedom with all its appendages; while others, who trembled in conscience for their sins; and knew not the holy wisdom of resting in Christ alone for salvation, might well swell with indignation at the wickedness of the court of Rome, but durst not emancipate themselves from its bonds. The power of the Pope was then but a cement of wickedness which encouraged men with the hopes of heaven, while living in superstition and the indulgence of the greatest crimes.”

Page 77. "In this, Gregory, in effect, opposed the doctrine of the atonement of Christ, and in contempt of it, taught men to expect justification from God, on the merit of military service, rendered at the command of his [self-styled] Viceregent. In this way, the human mind was removed from faith in Christ, and men were taught to rely for pardon on the sovereign pontiff, and were led to imbibe the fatal doctrines that wickedness might be committed, with the flattering prospect of gaining the divine favor, without a reformation of heart and life.”

From Wikipedia, the free encyclopedia, “Moravian Church”: “The Hussite movement that was to become the Moravian Church was started by Jan Hus (English: John Huss) in the late 14th century, in what is today the Czech Republic. Hus objected to some of the practices of the Roman Catholic Church and wanted to return the church in Bohemia and Moravia to early Byzantine-inspired practices: liturgy in the language of the people (i.e. Czech), having lay people receive communion in both kinds (bread and wine - that is, in Latin, communio sub utraque specie), married priests, and eliminating indulgences and the idea of Purgatory. Jan Hus rejected indulgences and adopted a doctrine of justification by grace through faith alone; consequently, the Moravian Church became the first Protestant church.”

Enc. Britannica, “Waldenses”: “A second period in their history began when the French reformer Guillaume Farel introduced Reformation theology to the Waldensian ministers (barbes) in 1526. The Waldenses raised questions concerning the number of sacraments, the relationship between free will and predestination, and the problem of reconciling justification by faith with the scriptural emphasis on the necessity of good works. At a conference at Cianforan in 1532 most Waldenses accepted secular law courts and celibacy for their barbes and agreed to accept only two sacraments (baptism and Holy Communion) and the doctrine of predestination as presented by the Protestants in attendance. By further adapting themselves to Genevan forms of worship and church organization, they became in effect a Swiss Protestant church. Years of persecution continued, however, before they received full civil rights in 1848.”

From Wikipedia, the free encyclopedia, History of Christianity:

Martin Luther was an Augustinian friar and professor at the University of Wittenberg. In 1517, he published a list of 95 Theses, or points to be debated, concerning the illicitness of selling indulgences. Luther had a particular disdain for Aristotelian philosophy, and as he began developing his own theology, he increasingly came into conflict with Thomistic scholars, most notably Cardinal Cajetan.^[75] Soon, Luther had begun to develop his theology of justification, or process by which one is "made right" (righteous) in the eyes of God. In Catholic theology, one is made righteous by a progressive infusion of grace accepted through faith and cooperated with through good works. Luther's doctrine of justification differed from Catholic theology in that justification rather meant "the declaring of one to be righteous", where God imputes the merits of Christ upon one who remains without inherent merit.^[76] In this process, good works are more of an unessential byproduct that contribute nothing to one's own state of righteousness. Ulrich Zwingli was a Swiss scholar and parish priest who was likewise influential in the beginnings of the Protestant Reformation. Zwingli claimed that his theology owed nothing to Luther, and that he had developed it in 1516, before Luther's famous protest, though his doctrine of justification was remarkably similar to that of the German friar.

David C. Pack, What is your Reward in the Next Life?

“Before explaining whether or not a Christian must perform good works in his life, we must examine a more basic question.

“Are Christians required to obey the laws of God? What is the answer—the truth—from the Word of God?

“Jesus never taught that people should just “believe on Him” to receive salvation. When a young, rich man asked Him what he must do to have “eternal life”—receive salvation—Christ did not tell him, “Just believe in Me.” Instead, He told him, “If you will enter into life, KEEP THE COMMANDMENTS.” Hearing this, the disciples were shocked. (So are most ministers and churchmen.) They did not understand how this was possible and asked, “Who then can be saved?” Christ answered, “With men this is impossible; but with God all things are possible” (Matt. 19:17, 25-26). It is possible to obey God.

“In Mark 7:7-8, Christ said, “Howbeit IN VAIN DO THEY WORSHIP ME, teaching for doctrines the commandments of men. For laying aside the commandment of God, you hold the tradition of men.” It is possible to worship Christ in vain. It is possible to think about Him, talk about Him and refer to Him often as Lord—ALL IN VAIN!

“Now notice: “Not every one that says unto Me, Lord, Lord, shall enter into the kingdom of heaven [“of” not “in” heaven]; but he that does the will of My Father which is in heaven” (Matt. 7:21). Paul wrote, “the DOERS of the law [God’s] shall be justified” (Rom. 2:13).

“A Christian is one who actually does certain things. His responsibility is more than just belief. In the context of explaining the difference between those who build their house on a rock and those who build on sand, Christ said, “And why call you Me, Lord, Lord, and do not the things which I say?” (Luke 6:46). A Christian does what God says to do! Also, carefully read James 1:22-25; 2:8-12, 14, 17-20. These verses substantiate Christ’s instruction commanding true Christians to keep the laws of God, tying works and faith together. They show it is not faith or works but faith and works.

“So, a Christian is a “doer” not just a “believer” or “hearer.” Salvation is a gift, but there are qualifyingconditions—behavior, conduct, works—that must be performed, or belief in Christ is in vain! And one who claims to have love must perform definite “works” of obedience to the law, which demonstrate it.Being “saved by grace” and “rewarded according to works” are entirely different matters. Few understand that it is not one or the other—IT IS BOTH!

“The Bible repeatedly states that Christians will be rewarded later according to their works now. We will see that this is an absolutely CLEAR—PLAIN—teaching of scripture. But, what kind of works is this referring to? The Bible actually refers to works with two different intended meanings. This booklet will focus on one of them.

“Paul’s epistles to the Romans and the Galatians make reference to “the works of the law.” The Greek word for this, ergon, refers to the tedious physical ceremonies, rituals, and sacrifices that ancient Israel was required to perform under certain circumstances. The book of Leviticus and other places discuss them in detail. They were often required to be performed in conjunction with obedience to the Ten Commandments.

“But, this is not the meaning that we will focus upon. Ergon can also refer to “physical work, action, labor or acts of spiritual righteousness.” Invariably, when this meaning is intended, the word “works” stands alone, omitting the phrase “of the law” (God’s law, the Ten Commandments). The often-used Greek word praxis, often translated “works,” also has a nearly identical meaning.

“You cannot live your life without doing many things each day. All the things that you do are either good or bad. They are your “works.” They define you for what you are. Solomon wrote, “Even a child is known by his doings” (Prov. 20:11). If this is true of children, how much more so of adults?

“While salvation is a gift, your reward in God’s kingdom will be determined solely by your “works” now, in this life. Understand this!

“Before examining the scriptures that prove this, you must first understand a little of what salvation will primarily entail.

“Christians are overcomers. They understand that they must “keep” Christ’s “works.” They do not sit idle, “just believing” in Jesus. They recognize that they are in training to be teachers and rulers!