SELF-RIGHTEOUSNESS - 30th Sunday in Ordinary Time (Cycle C)

Homily for the 30^th Sunday in Ordinary Time (Cycle C)

Based on Lk 18:9-14 (Gospel), Sir 35:12-14,16-18 (1^st Reading) and 2 Tim 4:6-8,16-18 (2^nd Reading)

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

SELF-RIGHTEOUSNESS

“The tax collector went home justified (Lk 18:14)

The Gospel reading for this 30^th Sunday in Ordinary Time is taken from Lk 18:9-14 under the title “The Parable of the Pharisee and the Tax Collector”

Verse 9 says: He spoke the following parable to some people who prided themselves on being virtuous and despised everyone else.

Parallel texts are:

1.       Lk 16:15 - He said to them, “You are the very ones who pass yourselves off as virtuous in people’s sight, but God knows your hearts. For what is thought highly of by men is an loathsome in the sight of God.

2.       Pr 12:2 - A man’s conduct may strike him as upright, Yahweh however weighs hearts.

3.       Pr 28:13 - He who conceals his faults will not prosper, he who confesses^d and renounces them will find mercy. Footnote ^d  says “Allusion to the confession of sins, cf. Lv 5:5; Nb 5:7; Ps 32:5; Ho 14:2-4; Is 1:16-18.”

4.       Mt 6:1 - “Be careful not to parade your good deeds^a  before men to attract their notice; being doing this you will lose all reward from your Father in heaven. Footnote ^a  says “Lit. ‘performs your righteousness’ (var. ‘perform almsgiving’), i.e. perform good works which makes a man righteous in the sight of God. For the Jews these works were principally: almsgiving (vv. 2-4), prayer (vv. 5-6), fasting (vv. 16-18).”

5.       Mt 21:31 - Which of the two did the father’s will?” “The first” they said. Jesus said to them, “I tell you solemnly, tax collectors and prostitutes are making their way into the kingdom of God before you.

6.       Mt 23:28 - In the same way you appear to people from the outside like good honest men, but inside you are full of hypocrisy and lawlessness.

7.       Rm 2:20…if you can teach the ignorant and instruct the unlearned, because your law embodies all knowledge and truth

Verse 10, 11, 12, 13, and 14 says: “Two people went up to the Temple to pray; one a Pharisee, the other a tax collector. The Pharisee stood and said this prayer to himself, ‘I thank you  God that I am not  grasping, unjust, adulterous like the rest of mankind, and particularly that I am not like this tax collector here. I fast twice a week,  I pay tithes on all I get.’ The tax collector stood some distance away, not daring to raise his eyes to heaven; but  he beat his breast and said, ‘God, be merciful to me, a sinner.’

This man, I tell you, went home again at rights with God; the other did not. For everyone who exalts himself will be humbled, and the man who humbles himself will be exalted.

Parallel texts for verse 14 are:

1.       Mt 23:12 - Anyone who exalts himself will be humbled, and anyone who humbles himself will be exalted.

2.       Lk 14:11 - For everyone who exalts himself will be humbled, and the man who humbles himself will be exalted.’

The First Reading is from Sir 35:12-14, 16-18.

Verse 12 says: Since the Lord is judge^d who is no respecter of personages. Footnote ^d  says ‘a judge’; Hebr. ‘a God of justice’.

Parallel texts are:

1.       Dt 10:17 - For Yahweh your God I God of gods and Lord of lords, the great God, triumphant and terrible, never partial, never to be bribed.

2.       Jb 34:19 - Who shows no partiality to princes and makes no distinction between the rich and the poor, all alike being made by his own hands?

3.       Ws 6:7 - For the Lord of all does not cover before a personage, he does not stand in awe of greatness, himself has made small and great and provide for all alike.

Verse13 says: He shows no respect of personages to the detriment of a poor man, he listens to the plea of the injured party.

Footnote

Parallel text is Pr 24:23 that says: …to show partiality in judgment is not good^f Footnote ^f  says “The law forbids the judge to be a respecter of persons, Lv 19:15; Dt 1:17. The prophets similarly insist, though in different terms, on this same duty, Am 2:6; 5:7,10; 1 S 10:2; Mt 3:9,11; Jr 5:28; Ezk 22:12. The messiah will judge impartially, Is 11:3-5; Jr 23:5-6; Ps 72:4,12,14, like God himself, cf. Ga 2:6.”

Verse 14 says: He does not ignore the orphan’s supplication, nor the widow’s as she pours out her story.

Parallel text is Ex 22:21-23 that says: You shall not wrong any widow or orphan(v. 21). If you will be harsh with them, they will surely cry out to me, and be sure I shall hear their cry (v. 22) My anger will flare, and I will kill you with the sword,  your own wives will be widows, your own children orphans(v. 23).

Verse 16 says: The man who with his whole heart serves God^e his petitions will carry to the clouds. Footnote ^e  says  “Or ‘who does a service (for his neighbor).”

Parallel text is Pr 23:10-11 that says: Do not displace the ancient landmark, or encroach  an orphan’s lands; (v. 10), for he who avenges them is strong; and will take up their cause against you^d (v. 11). Footnote ^d  says “The avenger, cf. Nb 35:19+, is Yahweh.”

Verse 17 and 18 says: The humble man’s prayer pierces the clouds^f until it arrives he is inconsolable.^g

Nor will he desist until the Most High takes notice of him, acquits the virtuous and delivers judgment.

Footnote ^f  says “Where God dwells, cf. Ps 68:34; 104:3, etc.”; and Footnote ^g  says “Lit. (he is not consoled’; Hebr. ; it does not pause’.”

Parallel text is Jb 16:18  that says: Cover not my blood, O earth^h afford my cry no place to rest. Footnote  ^h  says “Blood, if not covered with earth, cries to heaven for vengeance, Gn 4:10; 37:26; Is 26:21; Ezk 24:8. Job, mortally wounded (v. 12f), wishes to leave behind a lasting appeal for vindication: on earth, his blood; with God, the sound of his prayers. This last, personified, cf. Ps 79:11; 88:2; 102:1; Lm 3:44, will be his witness and advocate with God. In 19:25f, Job’s champion is God himself.”

The Second Reading is from 2 Tim 4:6-8, 16-18.

Verse 6 says: As for me, my life is already being poured away like a libation^a, and the time of my departure is at hand. Footnote ^a  says “Libations of wine, water or oil were poured over the victims not only in pagan sacrifices but also in Jewish ones, cf. Ex 29:40; Nb 28:7.”

Parallel text is Ph 2:17 that says:  And then, if my blood has to be shed as part of your own  sacrifice and offering – which is your faith^r,  I rejoice and share my joy with all of you. Footnote ^r  says “Libations were common to both Greek and Jewish sacrifices: Paul merely applies this custom metaphorically to the spiritual worship of the new creation, cf. 3:3; 4:18; Rm 1:9+”.

Verse 7 says: I have fought the good fight to the end; I have run the race to the finish; I have kept the faith…

Parallel texts are:

1.       Ac 20:24 - But life to me is not a thing to waste words on,^o provided that when I finish my race I have carried out the mission the Lord Jesus gave me – and that was  to bear witness to the Good News of God’s grace. Footnote ^o  says “Cf 15:26; 21:13; 1 Th 2:8; Ph 1:21-23. Others translate ‘But I do not count my life of any value, as if it were precious to me’.”

2.       1 Co 9:24 - All the runners at the stadium are trying to win the race, but only one of them gets the prize. You must run in the same way, meaning,  to win.

3.       1 Tm 1:18 - Timothy, my son, these are the instructions I am giving you: I ask you to remember the words once spoken over you by the prophets,^k and taking them to heart to fight like a good soldier. Footnote ^k  says “Here and in 4:14 Paul reminds Timothy of the part played by the ‘prophets’ when the college of elders laid their hands on his head, Ac 13:1-3; 11:27+.”

4.       1 Tm 6:12 - Fight the good fight of the faith and win for yourself the eternal life to which you were called when you made your profession and spoke up for the truth^d in front of many witnesses. Footnote ^d says “When had Timothy ‘spoken up for the truth’? Perhaps at his baptism, or possibly when he was consecrated to the ministry.”

Verse 8 says: All there is to come now is the crown of righteousness reserved for me, which the Lord, the righteous judge, will give to me on that Day, and not only to me, but to all those  who have longed for his Appearing.

Parallel texts are:

1.       2 Tm 2:4-5 - In the army, no soldier gets himself mixed up in civilian life because he must be at the disposal of the men who recruited him (v. 4) Or take an athlete – he cannot win any crown unless he has kept all the rules of the contest… (v. 5).

2.       1 Co 9:25 - All the fighters at the games go into strict training; they do this just to win a wreath that will wither away, but we do it for a wreath that will never wither.

3.       1 Tm 6:14…of doing all that you have been told, with no faults or failures, until the Appearing^f of our Lord Jesus Christ, Footnote ^f  says “The word ‘epiphany’ (‘appearing’), used in 2 Th 2:8 with reference to the Great Rebel) is adopted in the Pastoral Letters in preference to ‘parousia’ (‘coming’, 1 Co 15:23+), or ‘apocalypse’ (‘revealing’, 1 Co 1:7+), as the technical term here; 2 Tm 4:1,8; Tt 2:13; Heb 9:28, both for the manifestation of Christ in his eschatological triumph, and also, 2 Tim 1:10; cf. Tt 2:11; 3:4, for his manifestation in the results of his action as savior. “

Verses 16 and 17 say: The first time that I had to present my defense,^e there was not a single witness to support me. Every one of them deserted me - may they be held accountable for it. But the Lord stood by me and gave me power, so that through me the whole message may be proclaimed for all the pagans to hear; and so I was rescued from the lion’s mouth. Footnote ^e  says “at some recent hearing of his case”.

Parallel texts are:

1.       Mt 10:19 - But when they hand you over, do not worry about how to speak or what to say. what you are to say will be given to you when the time comes.

2.       Ph 1:19 - I shall continue being happy, because I know this will help to save me, thanks to your prayers and to the help which will be given to me the Spirit of Jesus.

3.       Col 4:3f  - Pray for us especially asking God to show us opportunities for announcing the message  and proclaiming the mystery of Christ,^a for the sake of which I am in chains. Footnote ^a  says “Var. ‘of God’, cf. 2:2.”

4.       Ps 22:21…save me from the lion’s mouth, my poor soulⁱ from the wild bull’s horns. Footnote ⁱ  says ‘my poor (soul)’ conj. Following versions; ‘you have answered me’ Hebr.”

5.       Dn 6:17 - The king then ordered Daniel to be fetched and thrown into the lion pit. The king said to Daniel, “Your God himself, whom you have served so faithfully, will have to save you himself.

Verse 18 says: The Lord will rescue me from all evil attempts on me and bring me safely to^f his heavenly kingdom. To him be glory forever and ever. Amen. Footnote ^f  says “Of ‘and keep me safe for’“

Parallel text is Rm 16:27 that says:  He alone is wisdom.^m Give glory therefore to him through Jesus Christ for ever and ever. Amen.ⁿ Footnote ^m  says “Cf 11:33-36; 1 Co 1:24; 2:7; Ep 3:10; Col 2:3; 10:7; 17:5,7”; and Footnote ⁿ  says “CF Ga 1:5; Ep 3:21; Ph 4:20; 1 Tm 1:17; 6:16; 2 Tm 4:18; Heb 13:21; 1 P 4:11; 2 P 3:18; Jude 25; Rv 1:6.”

CORRUPT JUDGE AND THE FORCE OF PATIENCE - 29th Sunday in Ordinary Time (Cycle C)

Homily for the 29^th Sunday in Ordinary Time (Cycle C)

Based on (Gospel), (First Reading) and (Second Reading)

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

CORRUPT JUDGE AND THE FORCE OF PATIENCE

“Notice what the unjust judge has to say. Now will not God see justice done to his chosen…” (Lk 18: 6-7)

The Gospel for this 29^th Sunday in Ordinary Time (Cycle C) is taken from Lk 18:1-8.

Verse 1 says: Then he told them a parable about the need to pray continually and never lose heart^a Footnote ^a  says “Pauline in though and expression: cf. Rm. 1:10; 12:12; Ep. 6:18; Col. 1:3; 1 Th. 5:17;  2 Th. 1:11, etc. and 2 Co. 4:1,16; Ga. 6:9; Ep. 3:13; 2 Th. 3:13.”

Parallel texts are:

1.       Lk 11:9  - ‘So I say to you: Ask, and it will be given you ; search, and you will find; knock, and the door will be opened to you..

2.       Pr 25:15 - With patience a judge may be cajoled:  soft tongue breaks bone.

3.       Lk 11:5-8 - He also said to them, ‘Suppose one of you has a friend and goes to him in the middle of the night to say, ‘My friend, let me three loaves (v. 5), because a friend of mine on his travels has just arrived at my house and I have nothing to offer him’ (v. 6), And the man answers from inside the house, ‘Do not bother me. The door is bolted now, and my children and I are in bed; I cannot get up to give it to you’ (v. 7). I tell you, if the man does not get up and give it to him for friendship’s sake, persistence will be enough to make him get up and give his friend all he wants (v. 8).

Verses 2, 3, 4, 5, 6 and 7 say: “There was a judge in a certain town’ he said ‘who had neither fear of God nor respect for man. In the same town there was a widow  who kept on coming to him and say, ‘I want justice from you against my enemy. For a long time he refused, but at last  he said to himself, Maybe I had neither fear God nor respect for man, but since she keeps pestering me I must  give this widow her  just rights,  or she will persist in coming and worry me to death. And the Lord said, “You notice what the unjust judge has to say. Now will not God see justice done to his chosen who cry to him day and night even when he delays to help  them?

Parallel texts for verse 7 are:

1.       Rv 6:9-11- When he broke open the fifth seal, I saw underneath the altar^g the souls all of the people who had been killed on account  of  the  word of God^h for witnessing to it (v. 10). They shouted aloud voice, “Holy and faithful Master, how much longer before you pass sentence and take vengeance for our death on the inhabitants of the earth?”^I (v. 11). Each of them was given a white robe^j, and they were told to be patient a little longer, until the roll was complete and their fellow servants and brothers had been killed just as they had been.

Footnote ^g says “The altar of holocaust, 1 K 8:64+.”; Footnote ^h  says “The martyrs”.; Footnote ⁱ  says “The pagan nations”; Footnote  ^j  says “Symbolizing triumphant joy.”

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

Verse 8 says: I promise you, he will see justice done to them and done speedily. But when the Son of Man comes, will he find any faith on earth?

Parallel text is Mt 24:12 that says: …with the increase of lawlessness, love of most men will grow cold.

The First Reading is from Ex 17:8-13. The title of this episode is “A battle against the Amalekites^e”. Footnote ^e  says “Attributed to the ‘Elohistic’ tradition. The Amalekites lived further north in the Negeb and in the mountain country of Seir, Gn 14:7; Nb 13:29; Jg 1:16; 1 Ch 4:42f, which is presumably where Hormah was, Nb 14:38-45; cf. Dt 25:17-19; 1 S 15. Amalek was said to be the grandson of Esau, Gn 36:12-16; it was in fact a nation of great antiquity, Nb 24:20. IN the time of the Judges, the Amalekites were in alliance with Midianite bandits; they were still formidable in David’s day. There is no further mention of them until 1 Ch 4:43 and Ps 83:7.”

Verse 8 says: The Amalekites came and attacked Israel in Rephidim.

Parallel Texts are:

1.       Nb 14:45 - The Amalekite and the Canaanite who lived in that hill country came down and defeated them, and harried  all the way to  Hormah.

2.       Nb 24:20 - Balaam looked on seeing Amalek and declaimed his poem. He said: Amalek, first among the nations! But his posterity shall perish forever.^k  Footnote ^k  says “Following Sam.”

Verse 9 says:  Moses said to Joshua, “Pick out men for yourself, and tomorrow morning march out to engage Amalek. I meanwhile will stand on the hill top, the staff of God in my hand.”

Parallel Texts are:

1.       Jos 1:1 - When Moses the servant of Yahweh was dead^a, Yahweh spoke to Joshua, son of Nun^b,  Moses’ adjutant.

2.       Jos 8:18f  - Then Yahweh said to Joshua: Point the javelin in your hand toward Ai; for I am about to put the town into your power. Then Joshua pointed the javelin in his hand toward the town,^c Footnote ^c  says “Not merely a signal but a gesture effective in itself like that of Moses in Ex 17:9,11.”

3.       1 S 27:8 - David and his men went out on raids against the Geshurites,  Girzites, and Amalekites—for these are the tribes inhabiting the region that goes from Telam^e in the direction of Shur as far as the land of Egypt. Footnote ^e  says “‘Telam’ Greek.”

Verse 10 says: Joshua did as Moses told him  and marched out engage Amalek while Moses and Aaron and Hur went up to the top of the hill.

Parallel Text is Ex 24:14 that says: To the elders he had said, “Wait here for us until we come back to you. You have Aaron and Hur with you; if anyone has a difference to settle, let him go to them.

Verse 11, 12 and 13 say: As long as Moses kept his hands raised, Israel had the advantage, when he let his arms fall,  the advantage went to Amalek. But Moses’ arms grew heavy, so they took a stone and put it under him and on this he sat, Aaron and Hur supporting his arms, one on one side,  one on the other; and his arms remained firm till sunset. With the edge of the sword Joshua cut down Amalek and his people.

Parallel Text for verse 11 is Ps 44:4-7 that says: You it was, my King, my God, who won those victories for Jacob (v. 4); Through you we trampled down our enemies; through your name we subdued our aggressors (v. 5) My trust was not in my bow, my sword did not gain me victory (v. 6). We conquered our enemies through you, you, who defeated all who hated us – (v. 7).

The Second Reading is from 2 Tim 3:14-4:2.

Verse 14 says: You must keep to what you have been taught and know to be true: remember who your teachers were^c Footnote ^c  says “Var (Vulg.) ‘who your teacher was’. These teachers were Lois, Eunice, 1:5, and above all, apostle Paul himself.”

Parallel Texts are:

1.       2 Tm 2:2 - You have heard everything that I teach in public; hand in on to reliable people so that they may in turn will be able to teach others.

2.       1 Tm 6:20- My dear Timothy, take care of all that has been entrusted to you.^h Have nothing to do with pointless philosophical discussions and antagonistic beliefs of the “knowledge” which is not knowledge at all… Footnote ^h  says “The faith that has been entrusted to him: this is one of the main themes of the Pastoral letters.”

Verse 15 says: and how, ever since you were a child, you have known the  holy scriptures – from these you can learn the wisdom that leads to salvation through faith in Christ Jesus.

Parallel Texts are:

1.       2 Tm 1:5 - Then I am reminded of the sincere faith which you have; it came first live in your grandmother Lois, and your mother Eunice, and I have no doubt that it is the same faith in you as well.

2.       Ac 16:1- From there he went to Derbe, and then to Lystra. Here there was a disciple called Timothy,^a whose mother was a Jewish who had become a believer, but his father was a Greek. Footnote ^a  says “Timothy became Paul’s constant companion, cf. 17:14f; 18:5;  19:22; 20:4; 1 Th. 3:2,6; 1 Co. 4:17; 16:10; 2 co. 1:19; Rm. 16:21, and one of his most faithful disciple to the very end (see 1 Tm and 2 Tm which are addressed to him). “

3.       2 Co 3:14-16 - And anyway, their minds had been dulled indeed to this very day that same veil is still there when the old covenant is being read, since Christ alone can remove it.^c (v. 14) Yes, even today, in fact, whenever Moses is read, the veil is over their minds (v. 15). It will not be removed until they turn to the Lord the veil is (v. 16). Footnote ^c  says “Alternative translation ‘nor is it reveled to them that this covenant has been abolished by Christ.’”

Verses 16 and 17 say: All scripture is inspired by God and can^d profitably be used for teaching, for refuting error, for guiding people’s lives, and teaching them to be holy. This is how a man dedicated to God become fully equipped and ready for any good work. Footnote ^d  says “Or (less probably) ‘All scripture that is inspired by God can…’ (Vulg). This important affirmation about the inspiration of the OT, cf. 2 P 1:21, probably includes some Christian writings also, 1 Tm 5:18.”

Parallel Texts are:

1.       Rm 15:4 - And indeed everything that was written long ago  previously in the scriptures was meant to teach us something about hope from the examples  scriptures gives of how people who did not give up were helped by God.

2.       1 Co 10:6 - These things all happened as warning ^e for us, not to have the wicked lusts for forbidden things that they had. Footnote ^e  says “Lit. ‘types’ (tupoi). The purpose in the events intended by God, was to prefigure in the history of Israel, the spiritual realities of the messianic age (which are known as ‘anti-types’, 1 P. 3:21, but cf. Heb. 9:24). These ‘typological’ (or less accurately, ‘allegorical’, Ga.4:24) meanings in the OT narrative though.”

3.       2 P 1:20-21 - At the same time, we must be careful that the interpretation of scriptural prophecy is never a matter for the individual (v. 20). Why? Because no prophecy ever came from man’s initiative: when men spoke for God it was the holy Spirit that moved them (v. 21)

Title “Solemn Charge.” Parallel text is 1 Tm 6:11 that says: But, as a man dedicated to God, you must avoid all that. You must aim to be saintly and religious, filled with faith and love, patient and gentle. (v. 11). Fight the good fight of the faith and win for yourself the eternal life to which you were called when you made your profession and spoke up for the truth^d in front of many witnesses (v. 12). Footnote ^d says “When had Timothy ‘spoken up for the truth’? Perhaps at his baptism, or possibly when he was consecrated to the ministry.”

Chapter 4, verse 1 says: Before God and before Christ Jesus who is to be judge of the living and the dead, I put this duty to you, in the name of his Appearing and of his kingdom:

  

Parallel Texts are:

1.       Ac 10:42 - And he has ordered us to proclaim this to his people^o and to tell them that God had appointed him to judge everyone, alive or dead.^p Footnote ^o  says “I.e. the Chosen People, Israel, 10:2; 21:28”; and  Footnote ^p  says “Those still alive at the glorious coming and those who have died before the coming but then rise for judgment. See 1 Th 4:13-5:10. By raising up Jesus, God has solemnly invested him as supreme Judge, Ac 17:31; Jn. 5:22,27; 2 Tm 4:1; 1 P 4:5; to proclaim the resurrection is therefore to invite men to repentance, Ac. 17:30-31.”

2.       1 P 4:5 - They will have to answer for  it  in front of the judge who is ready to judge the living and the dead.

3.       1 Tm 6:14 - of doing all that you have been told, with no faults or failures, until the Appearing^f of our Lord Jesus Christ… Footnote ^f  says “The word ‘epiphany’ (‘appearing’), used in 2 Th 2:8 with reference to the Great Rebel) is adopted in the Pastoral Letters in preference to ‘parousia’ (‘coming’, 1 Co 15:23+), or ‘apocalypse’ (‘revealing’, 1 Co 1:7+), as the technical term here; 2 Tm 4:1,8; Tt 2:13; Heb 9:28, both for the manifestation of Christ in his eschatological triumph, and also, 2 Tim 1:10; cf. Tt 2:11; 3:4, for his manifestation in the results of his action as savior.”

Verse 2 says: proclaim the message, welcome or unwelcome, insist on it. Refute falsehood, correct error, call to obedience – but do all with patience and with the intention of teaching.

Parallel Texts are:

1.       Ac 20:21 - When the disturbance was over^a, Paul sent for the disciples and, after speaking words of encouragement to them, said good-bye and set out for Macedonia. Footnote ^a  says “The narrative is resumed from 19:22.”

2.       1 Tm 4:1 - The Spirit has explicitly said that during the last times^a there will be some  who will desert the faith and choose to listen  to deceitful spirits and doctrines that come from the devils… Footnote ^a  says “On the crisis that will characterize the ‘last days’ cf. 2 Th 2:3-12; 2 Tm 3:1; 4:3-4, 2 P 3:3; Jude 18. Also cf. Mt 24:6fp; Ac 20:29-30. As, eschatologically, the ‘last times’ have already begun, Rm 3:26+, we are already living in this final epoch of crisis, cf. 1 Co 7:26; Ep 5:6; 6:13; Jm 5:3; 1 Jn 2:18; 4:1,3; 2 Jn 7; Mt 26:4.”

Homily: The force of patience.

Is seems sometimes that we find the difficulties of life to be unbearable as all life on earth are generally difficult. It involves struggles and strivings. One needs the virtue, or force, of patience to withstand these difficulties.

To be patient, one needs a lot of motivation to do so. The thee readings for this 29^th Sunday in Ordinary Time (Cycle C) all talk about patience: the gospel, first and second readings.

We also discussed this virtue in the homily of the “Impatient Landowner” (Sunday in Ordinary Time).

Patience is defined in Wikipedia, the free encyclopedia,  as “the state of endurance under difficult circumstances, which can mean persevering in the face of delay or provocation without acting on annoyance/anger in a negative way; or exhibiting forbearance when under strain, especially when faced with longer-term difficulties; being steadfast, and its antonyms are hastiness and impetuousness.”

James S. Spiegel in the article “The Virtue of Patience: Waiting without complaining” defines patience as "waiting without complaint." According to him, what makes patience a virtue is: “Something else must be required to make one's lack of complaint virtuous. That something is discomfort. It's because a circumstance is uncomfortable for someone that we find (one’s)refusal to complain remarkable and thus regard (one) as patient.” (From James S. Spiegel in www.christianitytoday.com).

English Club defines patience as “the ability to wait for something without getting angry or upset.” (from: https://www.englishclub.com/).

From www.answers.com, patience is defined as “to tolerate delay implying self control and forbearance.”

My life’s destiny is to be a writer. This is the lifestyle I chose, a lifestyle that is full of difficulties, hardships, poverty and simplicity, so that I could force myself to write. Of course, I would not force my lifestyle to the members of my family because their life’s destinies are different from mine. Therefore, I have to work and earn much so that my family would not suffer the kind of difficulties and sufferings that I endure for the sake of fulfilling my life’s destiny. 

TEN LEPERS - 28th Sunday in Ordinary Time (Cycle C)

Homily for the 28^th Sunday in Ordinary Time (Cycle C)

Based on Lk 17:11-19 (Gospel), 2 Kgs 5:14-17 (First Reading) and 2 Tim 2:8-13 (Second Reading)

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

TEN LEPERS

“As he entered one of the villages, ten lepers came to meet him” (Lk 17:12)

The Gospel reading for this 28^th Sunday in Ordinary Time (Cycle C) is Lk 17:11-19.

Verse 11 says: Now on the way to Jerusalem, he traveled along the border between Samaria and Galilee.^c  Footnote ^c  says “Making for the Jordan valley and so down to Jericho, 18:35; from there he goes up to Jerusalem.

Parallel texts are:

1.       Lk 9:51 - Now as the time drew near for him to be taken up to heaven, ^k he resolutely took the road for Jerusalem… Footnote  ^k says “Lit. ‘for his taking up’. This ‘assumption’ of Jesus, cf. 2 K 2:9-11; Mk 16:19; Ac 1:2,10-11; 1 Tm 3:16, refers to the last days of his suffering life (Passion, death) and the beginning of his glory (resurrection, ascension). Jn, thinking more theologically, uses the word ‘glorify’ in connection with the whole of this period, Jn 7:39; 12:16,23; 13:31f; for him the crucifixion is a ‘lifting up’, Jn 12:32+.”

2.       Jn 4:9 - The Samaritan woman said to him, ‘What? You are a Jew and you ask me, a Samaritan, for a drink?’ Jews, in fact, do not associate with Samaritans^e Footnote ^e  says “Some authorities omit this parenthesis. The Jews hated the Samaritans, Si 50:25-26; Jn 8:48; Lk 9:52-55, cf. Mt 10:5, Lk 10:33; 17:16, and attributed their origin to the importation of five pagan groups, 2 K 17:24-41, who retained some of their loyalty to their old gods, these are symbolized by the ‘five husbands of v. 18.”

Verses 12. 13 and 14 say:  As he entered one of the villages, ten lepers came to meet him. They stood some way off and called to him, “Jesus, Master! Take pity on us!” When he saw them he said, “Go and show yourselves to the priests.” Now as they were going away they were cleansed.

Parallel text for verse 12 is Lv 13:45-46 that says: A man infected with leprosy must wear his clothing torn and his hair disordered; he must shield his upper lip and cry, “Unclean, unclean!” As long as the disease lasts he must be unclean; and therefore he must live apart; he must live outside the camp (v. 46).

Parallel texts for verse 14 are:

1.       Lk 5:14 - He ordered him to tell no one, ‘But go and show yourself to the priest and make the offering for your healing as Moses prescribed it  as evidence for them.

2.       Lv 14:1-32 - Purification of lepers. Yahweh spoke to Moses; he said: (v. 1).  This is the law applied to lepers on the day he is purified. He must be taken to the priest (v. 2), and the priest must go outside the camp. If he finds on examination that the leper is cured of his leprosy  (v. 3),  he shall order the following to be brought for the man’s purification: two live birds that are clean, cedar wood, scarlet, and hyssop (v. 4). Then he is to give orders for one of the birds to be immolated in an earthenware  pot over running water (v. 5). Then he is to take the live bird, the cedar wood, the scarlet and the hyssop and must dip all of this (including the live bird) into the blood of the bird immolated over running water (v. 6). Then he must sprinkle the man who is to be purified of leprosy seven and having declared him clean must set the live bird free to fly off into the open countryside (v. 7). The man who is undergoing purification is to wash his clothing, shave all his hair, and wash himself, then he will be clean. After this he may return to the camp, although he must remain seven days outside his or her tent (v. 8) On the seventh day he must shave off all his hair - head, beard, and eyebrows; he must shave off all hair—after washing his clothing and his body he will be clean(v. 9). On the eighth day, he is to take two lambs without blemish, an unblemished ewe one year old, three tenths^a of wheaten flour mixed with oil for the oblation, and one log of oil (v. 10).  The priest who is performing the purification is to station the man who is being purified with his offerings at the entrance of the Tent of Meeting before Yahweh (v. 11). Then he must take one of the lambs and offer it as a sacrifice of reparation as also the log of oil. With this he has to make the  gesture of offering before Yahweh (v. 12).  Then he must immolate the lamb on that spot inside the sacred precincts where the victims of the sacrifice for sin and of the holocaust are immolated. This offering of reparation, like the sacrifice for sin; reverts to the priest: it is a most holy thing (v. 13).  Then the priest must take the blood of this sacrifice and put  some of it on the lobe of the right ear, the thumb of the right hand, and the big toe of the right foot of the man who is being purified (v. 14). Then he is to take the log of oil and pour a little into the hollow of his left hand (v. 15); He must dip the finger of his right hand into the oil in the hollow of his left hand, and with this oil make  seven sprinklings with his finger before Yahweh  (v. 16). Then he is to take a little of the oil that remains in the hollow of his hand and put it on the lobe of the right ear of the man being purified, and on the thumb of his right hand, and on the big toe of the right foot, this in addition to the blood of the sacrifice of reparation(v. 17).   The rest of the oil in  the hollow of his hand he is to put on the head of the man who is being purified. In this way he will  have performed over him the rite of atonement before Yahweh(v. 18). Then the priest must offer the sacrifice for sin, and perform the rite of atonement for uncleanness over the man who is being purified. After this he must immolate  the holocaust (v. 19),   and send up holocaust and oblation on the altar. When the priest has performed the rite  atonement over him in this way, the man will be clean (v. 20). If he is poor and cannot afford all this, he need take only one lamb, the one for the sacrifice of reparation, and it is to be presented with the gesture of offering to perform the rite of atonement over the man. And he is to take for oblation only  one tenth of a wheaten flour mixed with oil, and the log of oil (v. 21).  and finally two turtledoves or two young pigeons - if he  can afford them - one to be used as a sacrifice for sin  for the holocaust (v. 22). On the eighth day, he must bring them to the priest at the entrance of the Tent of Meeting before Yahweh for his purification (v. 23).  The priest is to take the lamb for the sacrifice of reparation and  the log of oil and present them before Yahweh with the gesture of offering (v. 24).  Then he must immolate the lamb for the sacrifice of reparation, take some of its blood and put it on the lobe of the right ear of the man who is being purified, on the thumb of the right hand and on the big toe of his right foot (v. 25). He is to pour the oil into the hollow of his left hand (v. 26).  and with this oil in the hollow of his left hand he must make seven sprinkling with his finger before Yahweh (v. 27). He is to put some of it on the lobe of the right ear of the man who is being purified, the thumb of his right hand, and the big toe of his right foot, as he did with the blood of the sacrifice for reparation (v. 28).  The remainder of the oil in the hollow of his hand he must put on the head of the man who being purified, performing the rite of atonement over him before Yahweh (v. 29). Of the two turtledoves or the two pigeons, if he can afford them (v. 30), he is to offer a sacrifice for sin with one, and with the other a holocaust together with an oblation- if he can afford them. In this way the priest  will have performed before Yahweh the rite of atonement over the person who is being purified (v. 31).  Such is the law concerning a person afflicted with leprosy who cannot afford the means for his purification (v. 32).

3.       Mt 8:4 - Then Jesus said to him, “Mind you do not tell anyone, but go and show yourself to the priest, and make the offering   prescribed by Moses as evidence for them.”

4.       Mk 1:44  - “Mind you say nothing to anyone, but go and show yourself to the priest, and make the offering for your healing  prescribed by Moses as evidence for your recovery.

Verse 15 says: Finding himself cured, returned, one of them turned back  praising God at the top of his voice;

Parallel text is Lk 2:20 that says: And the shepherds went back, glorifying and praising God^f for all they had heard and seen, it was exactly as they had been told to them. Footnote  ^f  says “A favorite theme of Lk: 1:64; 2:28,38; 5:25-26; 7:16; 13:13; 17:15,18; 18:43; 19:37; 23:47; 24:53. Cf Ac 2:47+.”

Verses 16, 17, 18 and 19 say: and threw himself at the feet of Jesus and thanked him. The man was a Samaritan. This made Jesus say, “Were not all  ten  made clean, were they not?  The other nine  where are they? It seems no one has come back to give praise  to God except this foreigner.” And he said to the man, ‘Stand up and go on your way; Your faith has saved you.’

Parallel texts for verse 16 are:

1.       Lk 9:53 - But the people would not receive him because he was making for Jerusalem.^l Footnote ^l  says “The hatred of the Samaritans for the Jews, Jn 4:9+, would show itself particularly towards those on pilgrimage to Jerusalem; hence it was usual to bypass this territory, cf Mt 10:5. Only Lk and Jn (4:1-42) mention Christ’s presence in this schismatic province, cfLk 17:11,16. The early Church was not slow to follow his  example, Ac 8:5-25.”

2.       Lk 10:33 - But a Samaritan^h traveler who came upon him was moved with compassion when he saw him. Footnote  ^h   says “An alien and a heretic, Jn 8:48; cf Lk 9:53+, from whom one might expect hostility, as opposed to those of Israel who should have been most sensitive to the demands of charity.”

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

The First Reading is from 2 Kgs 5:14-17:

Verses 14 and 15 say: So he went down and immersed himself seven times in the Jordan, as Elisha had told him to do. And his flesh became clean once more like the flesh of a little child. Returning to Elisha with his whole escort, he went in and stood before him. “Now I know, he said,  that there is no God in all the earth except in Israel.^c  Now, please accept a present from your servant.’ Footnote ^c  says “Yahweh alone is truly God. Nevertheless, though he is the only God for them, there is a special relationship between him and the land and people of Israel; hence Naaman takes soil from Samaria to raise an altar to Yahweh in Damascus.”

Parallel text for verse 14 is Lk 4:27 that says: And in the prophet Elishah’s time there were many lepers in Israel, but none of these were cured, except the Syrian, Naaman.’

Verses 16 and 17 say:  But Elisha replied, “As Yahweh lives, whom I serve, I will accept nothing.” Naaman pressed him to accept, but  he refused. Then Naaman said: “Since your answer is “No”, allow your  servant to be given as much  earth as two mules may carry, because your servant will no longer offer holocaust or sacrifice to any god except Yahweh.

Parallel text for verse 16 is that says: Saul replied to the servant, “But if we do go, what can we take to the man? The bread in our sacks has gone; and we have no present to offer the man of God. What can we give him?”^d Footnote  ^d  says “One consults a prophet only after making him a present, Nb 22:7; 1 K 14:3; 2 K 4:42; 5:15; 8:8. Cf. Am 7:12; Mi 3:11; Ezr 13:19.”

The Second Reading is from 2 Tim 2:8-13.

Verse 8 says: Remember the Good News that I carry, Jesus Christ, risen from the dead, sprung from the race of David:

Parallel texts are:

1.       Ac 13:22-23  - [In those days, Paul said:] he (God) deposed him (Saul) and made David their king, of whom he approved in these words, “I have selected David son of Jesse, a man after my own heart, who will carry out my whole purpose’ (v. 22). To keep his promise, God has raised upⁿ for Israel one of David’s descendants, Jesus as Saviour  (v. 23). Footnote ⁿ says “Or ‘raised from the dead’. The Greek verb can mean either and this ambivalence is exploited in the argument, as in 3:20-26; the promise finds fulfillment in Christ’s resurrection, vv 32-33; see also 26:6-8; moreover, it is by his resurrection that Jesus is established as savior, cf. 5:31; see also 2:21; 4:12; Rm 5:9-10; Ph 3:20, etc. Thus the verb which means ‘raise up’ in v. 22 unequivocally means ‘raise from the dead’ from v. 30 onwards. In v 23 it is transitional and ambiguous.”

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

Verse 9 says: …it is on account of this that I have my own hardships to bear even to being chained like a criminal-but they cannot chain up God’s news.

Parallel texts are:

1.       Ep 3:1 - So, I, Paul, a prisoner of Christ Jesus for the sake of you pagans…

2.       Ph 1:13-18 - My chains, in Christ, have become famous not only all over the Praetorium ^a but everywhere (v. 13), and most of the brothers have taken courage in the Lord from these chains of mine and getting more and more daring announcing the message^h without fear  (v. 14). It is true that some of them are doing it just out of rivalry and competition, but the rest preach Christ with the right intention (v. 15), out of nothing but love, as they know that this is my invariable way of defending the gospel (v. 16). The other, who proclaim Christ for jealous or selfish motives, do not mind if they make my chains heavier to bear (v. 17) But does it matter? Whether from dishonest motives or in sincerity, Christ is proclaimed; and that makes me happy (v. 18). Footnote ^a  says “If Paul is writing from his house-arrest in Rome, this must refer to members of the Praetorian guard (two were quartered just outside the city wall). If Paul is writing from Ephesus or Caesaria, he is referring to the staff of the Praetorium which was the name of the official residence of the governor in each of those cities.”

Footnote

3.       Col 1:24 - It makes me happy to suffer for you, as I am suffering now, and in my own body to do what I can to make up all that has still to be undergone by Christ for the sake of his body, the Church. ^m Footnote  ^m  says “Lit. ‘all that is lacking from the sufferings of Christ…Church’. Jesus suffered in order to establish the reign of God, and anyone who continues his work must share this suffering. Paul is not saying that he thinks his own sufferings increase the value of his redemption (since that value cannot be increased) but that he shares by his sufferings as a missionary in those that Jesus had undergone in his own mission, cf. 2 Co. 1:15, Ph. 1:20+. These are the sufferings predicted for the messianic era, Mt. 24:8, Ac. 14:22, 1 Tm. 4:1+, and are all part of the way in which God had always intended the Church to develop. Paul feels that, being the messenger Christ has chosen to send to the pagans, he has been especially called on to experience those sufferings.”

Verse 10 says: So, I bear it all for the sake of those who are chosen, so that in the end they may obtain the salvation that is in Christ Jesus and the eternal glory that comes with it.

Parallel text is  that says: Teaching you what I right, encouraging you and appealing to you to live a life worthy of the God who is calling you^c to share the glory of his kingdom. Footnote  ^c  says “Var. ‘called you’.”

Verse 11 says: Here is a saying that you can rely on^b: If we have died with him then we shall live with him. Footnote ^b  says “vv. 11-13 are part of a Christian hymn, cf. 1 Tm 3:16.”

Parallel texts are:

1.       1 Tm 1:15+ - Here is a saying that you can rely onⁱ and nobody should doubt: That Christ Jesus came into the world to save sinners. I myself am the greatest of them. Footnote  ⁱ  says “Lit. ‘faithful is the word (or saying): this is one of the characteristic phrases of the Pastoral Letters, cf. 3:1;  4:9; 2 Tm 2:11; Tt 3:8.”

2.       Rm 6:5+ - If in union with Christ, we have imitated his death, we shall also be imitate his resurrection.

Verse 12 says: If we hold firm, then we shall reign with him. If we disown him, then he will disown us.

Footnote

Parallel texts are:

1.       Ac 14:22 - They put fresh heart into the disciples,^m  encouraging them to persevere in the faith. ‘We all have to experience many hardships’ they said  ‘before we enter the kingdom of God.’ Footnote  ^m– Paul uses a similar metaphor, 1 Co 16:9; 2 Cor 2:12; Col 4:3.

2.       Rm 8:17 - And if we are children we are heirs as well: heirs of God and coheirs with Christ, sharing his sufferings so as to share his glory

3.       Mt 10:33 - But the one who disowns me in the presence of me, I will disown in the presence of my Father in heaven.

Verse 13 says: We may be unfaithful but he is always faithful, for he cannot disown his own self.

Parallel texts are:

1.       Rm 3:3 - What if some of them were unfaithful? Will their lack of fidelity cancel  God’s fidelity?

2.       1 Co 1:9…because God by calling you has joined you to his Son, Jesus Christ our Lord; and God is faithful.^f Footnote  ^f  says “Cf. 10:13; 2 Co 1:18; 1 Th 5:24; 2 Th 3:3; 2 Tm 2:13; Heb 10:23; 11:11.”

3.       Nb 23:19 - God is no man that he should lie, no son of Adam to draw back., who feels regret. Is it his to say and not do, to speak and not fulfill?

4.       Tt 1:2 - And to give them the hope of eternal life that was promised so long ago by God. He does not lie.

5.       Heb 6:18 - so that there will be two unalterable things^f, in which it was impossible for God to be lying, and so that we, now we have found safety, should we have strong encouragement to take a firm grip on the hope that is held out to us. Footnote  ^f  says “I.e. the promise and the oath of God who ‘does not lie’, Tt 1:2.”

DUTIFUL SERVANT - 27th Sunday in Ordinary Time (Cycle C)

Homily for the 27^thSunday in Ordinary Time (Cycle C)

Based on Lk 17:5-10 (Gospel), Hb 1:2-3; 2:2-4 (First Reading) and2 Tim 1:6-8, 13-14 (Second Reading)

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

DUTIFUL SERVANT

“We are unprofitable servants; we have done what we were obliged to do.’” (Lk 17:10)

The Gospel reading for this 17^th Sunday in Ordinary Time is Lk 17:5-10.  The title of this passage is “The Power of Faith”. Parallel text for this title is Mt 8:10 that says: When Jesus heard this he was astonished and said to those following him, ‘I tell you solemnly, nowhere in Israel have I found faith^b like this.

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

Verses 3 and 6 say: The apostles said to the Lord, “Increase our faith.” The Lord replied, “Were your faith the size of a mustard seed you could say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you.

Parallel texts for verse 6 are:

1.       Mt 17:20 - He answered, “Because of your little faith^g. I tell you solemnly, if your faith were the size of a mustard seed you could say to this mountain, ‘Move from here to there,’ and it will move; nothing would be impossible for you.”^h Footnote ^g  says “Var. ‘no faith’”; and Footnote ^h  says “Add. V. 21 ‘As for this kind (of devil), it is cast out only by prayer and fasting, cf. Mk 9:29.”

2.       Mt 21:21 - Jesus answered, “I tell you solemnly, if you have faith and do not doubt at all, not only will you do what I have done to the fig tree, but even if you say to this mountain, ‘Get up and throw yourself into the sea,’ it will be done.

3.       Mk 11:23 - I tell you solemnly, if anyone says to this mountain ‘Get up and throw yourself into the sea,’ with no hesitation in his heart but believing that what he says will happen, it will be done for him.’

Verse 7 says: “Which of you, with a servant plowing or minding sheep would say to him when he returned from the field, ‘Come and have your meal immediately’?^b  Footnote ^b  says “With this picture of human relations contrast the gospel paradox, 12:37, 23:27; Jn 13:1-16p.”

Parallel text is Jn 13:4-5 that say: …and he got up from table, remove his outer garment and, and taking a towel, wrapped it round his waist (v.4); he then  poured water into a basin and began to wash the disciples’ feet^f and to wipe them with the towel he was wearing (v. 5). Footnote ^f says “The dress and duty are those of a slave, cf1 S 25:41.”

Verses 8, 9 and 10 says: Would he not be more likely to say, ‘Get my supper laid; make yourself tidy and wait on me while I eat and drink. You can eat and drink yourself afterwards’? Must he be grateful to the servant for doing  what he was told? So with you: when you have done all you have been told to do, say, ‘We are merely servants: we have done no more than our duty.’”

Parallel texts for verse 10 are:

1.       Jb 22:3 - Does Shaddai derive any benefit from  your integrity, or profit from your blameless conduct?

2.       Jb 35:7 - If you are just, what do you give him,  what benefit does he receive at your hands?

3.       Si 10:26 - Do not try to be smart when you do  your work, do not put on airs when you are in difficulties.

 ‘

The First Reading is from Hb 1:2-3; 2:2-4.

Chapter 1, verse 2 says: How long, Yahweh, am I to cry for help while you will not listen; to cry “Oppression” in your ear and will not save?

Parallel texts are:

1.       Jb 19:7 - If I protest against such Violence, there is no reply. If I appeal against it, judgment is never given.

2.       Ps 18:41 - They cry out, there is no one to save, to Yahweh, but there is no reply.

3.       Jr 14:9 - Why are you like someone bemused, like a warrior who has no power to rescue? Yet Yahweh, you are in our midst, we are called by your name your name. Do not desert us!

‘

Verse 3 says: Why do you set injustice before me, why do you look on where there is tyranny? Outrage and violence, this is all I see, all is contention, and discord flourishes.

Parallel texts are:

1.       Hb 1:13 - Your eyes are too pure to rest on wickedness, you cannot look on a tyranny. Why do you look on while men are treacherous, and stay silent while the evil man swallows a better man  than he?

2.       Ps 55:9-11 - Lord, that destroys, and from their malicious tongues^b (v. 9). I can see how violence and discord fill the city(v. 10) day and night, they stalk together along the city walls. Sorrow and Misery live inside (v. 11).  Footnote ^b  says “Text corr.”

3.       Jr 6:7 - As a well keeps its waters fresh, so she keeps her wickedness fresh. Violence and ruin are what you hear in her; diseases and wounds are always before me.

4.       Jr 9:2f  - They bend their tongue like a bow; with lying, and not truth but falsehood predominates in the land^a. Yes, they go from crime to crime. But Yahweh they do not acknowledge him.^b Footnote ^a  says “Following Greek.”; and Footnote ^b  says “‘Yahweh’ corr.; ‘me’ Hebr. Hebr. Adds ‘oracle of Yahweh’ absent from Greek.”

5.       Am 3:9-10 - Proclaim it in the palaces of Assyria,ⁱ and in the palaces of the land of Egypt^j: saying “Assemble on Samaria’s mountain, and see what great disorder there is in the city, what oppression is found inside her (v.9). They know nothing of fair dealing — it is Yahweh who speaks—they cram their palaces  full by harshness and extortion (v.10). Footnote ⁱ  says “‘Assyria; Greek; ‘Ashdod’ Hebrew.”; and Footnote ^j says “Israel’s two great hostile neighbors are summoned as witnesses to her crimes, as heaven and earth are summoned in Is. 1:2, cf. Dt 30:19.”

Chapter 2, verse 2 says: Yahweh answered and said: Write the vision down; inscribe it on tablets, to be easily read.

Parallel texts are:

1.       Is 8:1 - Yahweh said to me: Take a large seal,^a and scratch on it in ordinary writing,  Maher-shalal-hash-baz,^b Footnote ^a says “The cylindrical seal of the Assyrians and Babylonians”; and Footnote ^b  says “I.e. ‘Speedy-Spoil-quick-booty’. A proper name, cf. v. 3.

2.       Jr 30:2 - Thus says the LORD, the God of Israel: Write down on a scroll all the words I have spoken to you.

3.       Rv 1:19 - Now write down all you see of present  happening,^q and things that are still to come. Footnote ^q says “‘present happenings’ refers to the letters of ch. 2 and 3: ‘things that are still to come’: the revelations of ch. 4:22.”

‘

Verse 3 says: Since for this vision is for its own time^b only; eager for its own fulfillment^c; it does not deceive. If it comes slowly wait for it, for come it will,  without fail. Footnote ^b says “Hence the command to write it down. The vision will be fulfilled ‘at the appointed time’, cf. Dn 8:19,26; 10:14; 11:27,35. The written document pledges the word of Yahweh to fulfill it at this appointed time, cf 2 P 3:2, and will later stand as a witness to its veracity. Cf Is 8:1,3; 30:8.” And Footnote ^c  says “The vision has an energy of its own, since it is the expression of a divine word moving to fulfillment, cf. Is 55:10-11. The Advent liturgy uses this verse to express expectation of the Messiah. See also Heb 10:17.”

Parallel texts are:

1.       Nb 23:19 - God is no man that he should lie, no son of Adam to draw back., who feels regret. Is it his to say and not do, to speak and not fulfill?

2.       2 P 3:4-10…and ask, “Well, where is this coming? Everything goes on as it has since the Fathers^d died, as it has since it began at the creation”(v. 4). They are choosing to forget^e that there were heavens at the beginning and that the earth was formed by the word of God out of water and between the waters(v. 5);so that the world of that time was destroyed by being flooded by water (v.6).But by the same word, the present sky and earth are destined for fire, and are being reserved until judgment day so that all sinners may be destroyed (v. 7).But  there is one thing, my friends, that you must never forget: that, with the Lord, a day can mean a thousand years, and a thousand years is like a day (v.8).The Lord does not being slow to carryout his promises, as anybody else might be called slow; but he is being patient with you all,  wanting nobody to be lost and everybody to be brought to change his ways^f(v. 9).The day of the Lord will come like a thief, and then with a roar the sky will vanish away, the elements will catch fire and fall apart, the earth and all that it contains will be burnt up (v. 10).^g

Footnote ^d  says “Either the Patriarchs or the Christians of the first generation”; Footnote ^e  says “The inference is that the false teachers proved the impossibility of the parousia from the unchangeableness of the universe”;  Footnote ^f  says “God’s mercy is an alternative explanation for the alleged delay of the parousia, cf. Ws. 11:23f.; 12:8+.” and Footnote ^g says ‘”burnt up’ corr.; ‘uncovered’ (Greek). This destruction of the world by fire was, in Graeco-Roman times, a common topic for philosophers.”

Verse 4 says: See how he flags^d he whose soul is not at rights; but the upright man will live by his  faithfulness.^e Footnote ^d says “‘he flags, he’ corr; M.T. ; It is distended (=full of pride), it is not at rights, his soul within him’, Vulg. ‘He who is unbelieving’ Greek “if he flags, my soul is not pleased with him, but the upright man will have life for his faith in me’”; and Footnote ^e  says “This maxim of universal application, cf. Is 3:10-11, here sums up the content of the vision. Faithfulness to God (cf. Ho 2:22; Jr 5:1,3; 7:28; 9:2, etc.), i.e. to his word and to his will, is characteristic of the ‘upright’ man, and assures him security and life here on earth (cf. Is 33:6, Ps 37:3; Pr 10:25, etc.). The wicked man who does not have this ‘uprightness’, runs to ruin. The upright and the wicked in the context (1:2-4, 12-17; 2:5-18) are respectively Judah and the Chaldeans: the former will live, the others perish. In the LXX, where ‘faithfulness’ is rendered ‘faith’ apostle Paul finds the doctrine of justification by faith.”

Parallel texts are:

1.       Rm 1:17…since this is what reveals the justice^l of God to us: it shows how faith to faith;^m or as scripture says: “The upright man finds life through faith.” Footnote ^l  says “Not ‘distributive’ justice (reward for deeds) but saving justice (cf. Is 56:1) of God, 3:26, who fulfills his promise to save by giving salvation as a free gift.;” and Footnote ^m says “The expression probably means that faith is the one necessary condition to ensure this revelation.”

2.       Ga 3:11 - The law will not justify anyone in the sight of God, because we are told: the righteous man finds life through faith.

3.       Heb 10:38 - The righteous man shall live by faith, but if he draws back, my soul will take no pleasure in him.

The Second Reading is from 2 Tim 1:6-8, 13-14.

Verses 6 and 7 say: That is why, I am reminding you now to fan into a flame the gift that God gave you when I laid my hands on you. God’s gift was not a spirit of timidity, but the Spirit of power, and love, and self-control.

Parallel texts for verse 7 are:

1.       Ac 4:20-21 - We cannot promise to stop proclaiming what we have seen and heard (v. 20). The court repeated the warnings and then released them, they cannot think of any way to punish them, since all the  people were giving glory to God for what had happened (v. 21).

2.       Ac 4:20-21 - The spirit you received is not the spirit of slaves bringing fear into your lives again; it is the spirit of sons, and it makes us cry out ‘Abba, Father!’^I Footnote ⁱ  says “The prayer of Christ in Gethsemane, Mk 14:36.”

3.       1 Tm 4:14 - You have in you a spiritual gift which was given to you when the prophets spoke and the body of elders laid their hands on you;^d do not let it lie unused. Footnote  ^d  says “Li. ‘a spiritual gift given by means of prophecy with imposition of hands by the body of elders’. The ‘imposition of hands’ can be the rite for transmitting grace or a charism, Heb 6:2, or it can be the gesture used when blessing, Mt 19:15, or curing, Mt 9:18p; 17; 28:8, or imparting the Holy Spirit to the newly baptized, Ac 1:5+. It can also be the rite for consecrating a person for a particular public function, Ac 6:6; 13:3, as in this passage and 5:22+; 2 Tm 1:6. Since the day on which he received the imposition of hands, Timothy has had a permanent charism (‘grace-gift’) that consecrates him to his ministry. For the part played by the ‘prophets’, cf. 1Tm 1:18.”

Verse 8 says: So you are never to be ashamed of witnessing to the Lord, or ashamed of me for being his prisoner but with me bear the hardships for the sake of the Good News, relying on the power of God.

Parallel texts are:

1.       2 Tm 1:16 - I hope the Lord will be kind to all the family of Onesiphorus because he often been a comfort to me and has never been ashamed of my chains.

2.       Lk 9:26- For if anyone is ashamed of me and of my words, of him the Son of Man will be ashamed of when he comes in his own glory and in the glory of the Father and of the holy angels.

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

4.       Rm 5:3 - But that is not all we can boast about; we can boast about our suffering. These sufferings bring patience, as we know…

5.       Ep 3:13- So I beg you, never lose confidence just because of the trials that I go through on your account; they are your glory.

Verse 13 says: Keep as your pattern the sound teaching you heard from me, in the faith and love that are in Christ Jesus.

Parallel text is 1 Tm 1:10 that says: …for those who are immoral with women of with boys or with men, for liars and for perjurers, and for everything else that is contrary to sound teaching,^h Footnote ^h says “One characteristic of the Pastoral letters is this insistence on ‘sound doctrine’. Cf 6:3, 2 Tm 1:13; 4:3; Tt 1:9,13; 2:1,8.”

Verse 14 says: You have been trusted  to look after something precious, guard it with the help of the holy Spirit who lives in us.

Parallel texts are:

1.       1 Tm 6:20 - My dear Timothy, take care of all that has been entrusted to you.^hHave nothing to do with pointless philosophical discussions and antagonistic beliefs of the “knowledge” which is not knowledge at all… Footnote ^h  says “The faith that has been entrusted to him: this is one of the main themes of the Pastoral letters.”

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