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.”

SON THE BELOVED - Baptism of Jesus Sunday (Cycle C)

Homily for the Baptism of Jesus Sunday (Cycle C)

Based on Lk 3:15-16,21-22(Gospel), Is 42:1-4,6-7(First Reading) and Ac 10:34-38(Second Reading)

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

SON THE BELOVED

‘You are my Son, the Beloved; my favor rests on you’

The Gospel for this Sunday of the Baptism of the Lord Jesus Christ (Cycle C) is from Lk 3:15-16, 21-22.

Verse 15 says: A feeling of expectancy had grown among the people, who were beginning to think that John might be the Christ,

Parallel texts are:

1.       Jn 1:19-20 - This is how John appeared as a witness. When the Jews^s sent priests and Levites from Jerusalem to ask him, ‘Who are you?’(v. 19) he not only declared, but he declared quite openly, ‘I am not the Christ’ (v. 20).Footnote ^s says “In Jn this usually indicates the Jewish religious authorities hostile to Jesus, cf. 2:18; 5:10; 7:13; 9:22; 18:12; 19:38; 20:19, but occasionally the Jews as a whole.”

2.       Jn 3:28 - You yourselves can bear me out: I said: I myself am not the Christ; I am the one who has been sent in front of him.

3.       Ac 13:25- Before John ended his career he said, “I am not the one^o you imagine me to be; that one is coming after me and I am not fit to undo his sandal”.Footnote^o  says“Var ‘what’.”

Verse 16 says: so John declared before them all, ‘I baptize you with water, but someone is coming, someone who is more powerful than I am, and I am not fit to undo the strap of his sandals; he will baptize you with the Holy Spirit and fire.

Parallel texts are:

1.       Jn 1:26,27, 33 -John replied, ‘I baptize with water; but there stands among you-unknown to you (v. 26) - the one who is coming after me; and I am not fit to undo his sandal-strap’ (v. 27).   I did not know him myself, but he who sent me to baptize with water had said to me, “The man on whom you see the Spirit come down and rest in the one who is going to baptize with the Holy Spirit” ^y (v. 33).Footnote ^y  says  “This phrase sums up the whole purpose of the Messiah’s coming, cf. Jn 1:1+, namely, that mankind might be born again in the spirit: the O.T. had already foretold it,cf. Ac. 2:33+. The Spirit rests on him, Is. 11:12, 42:1, Jn 1:33, and so he can confer it on others baptism on the Spirit, cf. here and Ac 1:5+), but only after his resurrection, Jn 7:39,16:7,8,20:22; Ac.2. For Jesus came in the flesh, 1 Jn. 4:2, 2 Jn 7, flesh that was corruptible, Jn 1:14+, and it is only when he is ‘lifted up; and has gone to the Father that his body, glorified now, is fully endowed with divine, life-giving power. Thenceforward the Spirit flows to the world from his body as from an inexhaustible spring, Jn 7:37-39, 19:34, cf. Rm. 5:5+. For the water symbolism, cf. Jn 4:1+.”

2.       Ac 1:5 - John baptized with water but you, not many days from now, will be baptized ^e with the Holy Spirit. Footnote^e  says“The baptism of the Spirit foretold by John the Baptist, Mt. 3:11 p. and here promised by Jesus, will be initiated by the outpouring of the Spirit at Pentecost, Ac. 2:1-4. Subsequently, the apostles, obedient to Christ’s command, Mt 28:19, will continue to make use of baptism in water, Ac. 2:41, 8:12, 38, 9:18, 10:48, 16:15, 33, 18:8, 19:5, as the ritual initiation into the messianic kingdom, cf. Mt. 3:6+, but it will be ‘in the names of Jesus’, Ac. 2:38+, and through belief in Christ as savior, cf.  Rm 6:4+, will be able to absolve from sins and to  give the Spirit, Ac. 2;38. Connected with this Christian baptism by water, there is the companion rite of the  ‘imposition, 1 Tm. 4:14+, the purpose of which is to give the gifts of the spirit in as manifest a way as they had been given at Pentecost, Ac. 8:16-19, 9:17-18, 19:5-6 (but cf. 10:1-48); this is the origin of the sacrament of confirmation. Side by side with these Christian sacraments the baptism of John was for a time still being administered by certain of the less instructed early Christians, Ac. 19:3.”

Title is “Jesus is baptized”. Parallel texts are:

1.       Mt 3:13-17 -  Then Jesus appeared: he came from Galilee to the Jordan to be baptized by John (v. 13). John tried to dissuade him. “it is I who need to be baptized by you’ he said ‘and yet you come to me.’ (v. 14). But Jesus replied, ‘Leave it like this for the time being; it is fitting that we should, in this way, do all that righteousness demands’.^j At this John gave it to him.^k As soon as Jesus was baptized he came up from the water, and suddenly the heavens opened^l and he saw the Spirit of God descending like a dove and coming down on him.^m And a voice spoke from heaven, ‘This is my Son, the Beloved; my favor rests on him’ⁿ Footnote ^j  says “Though sinless (Jn 8:460, Jesus is determined to submit to John baptism because he seas it as a part of God’s design (Lk 7:29-30) and the last act preparatory to the messianic era (Mt 3:6+); by accepting it he expresses his wish to satisfy the saving ‘righteousness’ of God that governs the whole plan of salvation. Mattew is probably thinking not only of the act of baptism but of the new ‘righteousness’ which, through Christ, is going to fulfil and perfect that of the old Law, cf. 5:17,20”; Footnote ^k  says “At this point an apocryphal legend has been inserted into two MSS of Vet. Lat. ‘And while he was being beptised a great light came out of the water so that all the bystander were filled with fear’; Footnote ^l  says “Add ‘for him’, i.e. before his eyes; and  Footnote ^m says “The Spirit which hovered over the waters at the first creation (Gn 1:2) now appears at the beginning of the new creation. It has two functions; it anoints Jesus for his messianic mission (Ac 10:38) which it is guide (Mt 4:1 p; Lk4:14,18: 10:21; Mt 12:18,28), and, according to the patristic view, it sanctifies the water, thus preparing the way for Christian baptism, cf. Ac 1:5+.; and Footnote ⁿ - The immediate purpose of this sentence is to declare that Jesus is in truth the servant foretold by Isaiah, but the substitution of ‘Son’ for ‘servant’ (made possible by the double sense of the Greek word pais) underlines the relationship of Jesus with the Father, which is that of anointed Son, cf.4:3+.

2.       Mk 1:9-11 -  It was at this time that Jesus came from Nazareth in Galilee and was baptized in Jordan by John. No sooner had he come up out of the water than he saw the heavens torn apart and the Spirit, like a dove, descending on him. And a voice came from heaven, ‘You are my Son, the Beloved; my favour rests on you’.

Verse 21 says: Now when all the people had been baptized and while Jesus after his own baptism was at prayer,^j heaven opened.  Footnote^j- says “Jesus at prayer is a favorite theme of Lk., cf. 5:16; 6:12; 9:18,28-29; 11:1; 22:41.“

Parallel texts are:

1.       Lk 5:16…but he would always go off to some place where he could be alone and pray.

2.       Lk 6:12 - Now it was about this time that he went out into the hills to pray; and he spent the whole night in prayer to God.

Verse 22 says: And the Holy Spirit descended on him in bodily shape, like a dove. And a voice came from heaven, ‘You are my Son, the Beloved; my favor rests on you’^k Footnote^k  says “Var. ‘You are my Son, today I have become your father’ (Ph 2:7). In Lk and Mk, unlike Mt, the voice addresses Jesus.”

Parallel text is Jn 1:32-34that says: John also declared, ‘I saw the Spirit coming down on him from heaven like a dove^x and resting on him (v. 32). I did not know him myself, but he who sent me to baptize with water had said to me, “The man on whom you see the Spirit come down and rest in the one who is going to baptize with the Holy Spirit”^y(v. 33). Yes, I have seen and I am the witness that he is the Chosen One of God’^z(v. 34).Footnote^x says“Om. ‘like a dove’”; Footnote ^y  says“This phrase sums up the whole purpose of the Messiah’s coming, cf. Jn 1:1+, namely, that mankind might be born again in the spirit: the O.T. had already foretold it,cf. Ac. 2:33+. The Spirit rests on him, Is. 11:12, 42:1, Jn 1:33, and so he can confer it on others baptism on the Spirit, cf. here and Ac 1:5+), but only after his resurrection, Jn 7:39,16:7,8,20:22; Ac.2. For Jesus came in the flesh, 1 Jn. 4:2, 2 Jn 7, flesh that was corruptible, Jn 1:14+, and it is only when he is ‘lifted up; and has gone to the Father that his body, glorified now, is fully endowed with divine, life-giving power. Thenceforward the Spirit flows to the world from his body as from an inexhaustible spring, Jn 7:37-39, 19:34, cf. Rm. 5:5+. For the water symbolism, cf. Jn 4:1+.”;and Footnote^z says“Var. ‘the Son of God.’”

The First Reading is from Is 42:1-4,6-7. The title is “First song of the servant of Yahweh:^a part one”. Footnote  ^a says: The Book of consolation often speaks of Israel as a ‘servant of Yahweh’, chosen, set apart, saved to be God’s witness before the nations, cf. 41:8+. But the four ‘songs of the servant of Yahweh’, 42:1-9, 49:1-6; 50:4-11; 52:13-53:12, present a mysterious ‘servant’ who is some ways is like the servant-Israel of the other passages (a gloss in 49:5-6 actually identifies him with Israel); in 49:5-6 however he is distinguished from his servant-Israel and contrasted with him by other qualities which show that this mysterious servant is a particular individual. Called by Yahweh while still in his mother’s womb, 49:1,5 (cf. Jr 1:5), ‘formed’ by him, 42:6; 49:5, filled with his spirit, 42:1, the servant is  ‘disciple’ and Yahweh has opened his ears, 50:4-5, so that, by establishing justice on earth, 42:1,3, he may instruct mankind, 42:4; 50:4, sort them and judge them by his word, 50:10-11. He performs his task gently and  without display, 42:2-3; even appears to fail in it, 49:4. He accepts outrage and contempt, 50:5-6; 52:14; 53:2-3; he does not succumb because Yahweh sustains him, 42:4; 49:5; 50:7,9. The fourth song, some details of which may have been inspired by the life of Jeremiah (cf. also Ps 22), considers the suffering of this servant: like Job he is innocent, 53:9, but treated as an evil-doer whom God has punished, 53:4,12, condemned to a shameful death, 53:8-9. In fact, however all this is his own free offering for sinners whose guilt he takes on himself and for whom he intercedes, 53:4-5,8,11-12; and hitherto undreamed-of act of power, 52:15-53:1, from this atoning suffering Yahweh brings the salvation of all men, 53:6,10-12. Therefore, the servant will grow great, 52:13; he ‘will see a posterity’, 53:10, and hordes of his redeemed will be his, 53:12. He will not only ‘gather’ Israel, 49:5-6, but he will be the light of the nations, 42:6; 49:6, cf. 50:10. The New Testament, cf. Mt. 3:17+; Lk 4:17-21; Ac 3:13+; 8:32-33, sees Jesus as this servant in his person the attributes of the King-Messiah, Son of David, 2 S 7:1+; Is 7:14+, are united with those of the suffering servant.

‘

Verse 1 says: Here is my servant^b whom I uphold, my chosen one in whom my soul delights. I have endowed with my spirit^c that he may bring true justice to the nations. Footnote^b says “Yahweh is speaking. He designates and consecrates the servant”; and Footnote^c  says The spirit of the prophets, cf. Is 11:2+, the outpouring of which is the clearest sign of the messianic age, Jl 3:1-5, cf. Ac 2:16-21.”

Parallel texts are:

1.       Mt 12:18-21- Here is my servant whom I have chosen, my beloved, the favorite of my soul.  I will endow him with my spirit, and he will proclaim the true faith ^e to the nations (v. 18) He will not brawl or shout, nor will anyone hear his voice in the streets (v. 19). He will not break the crushed reed, not put out the smoldering wick till he has led the truth to victory (v. 20); in his name the nations will put their hope (v. 21). Footnote^e  says “‘true faith’; this gives the meaning of the Hebr. Term mishpat (and of its LXX translation krisis), often rendered ‘judgment’, which signifies the divine statute that governs the relationship of God with man in so far as it is known through revelation and the true religion that is founded on it.”

2.       Is 11:1-10 - The coming of the virtuous king^aA shoot  springs from the stock of Jesse, a scion thrusts from his roots (v. 1): on him the spirit of Yahweh rests, ^b a spirit of wisdom and insight, a spirit of counsel and power, a spirit of knowledge and of the fear of Yahweh.^c  (The fear of Yahweh is in his breath.) (v. 2). He does not judge by appearances, he gives no verdict on hearsay (v. 3), but judges the wretched with integrity, and with equity gives a verdict for the poor of the land. His word is a rod that strikes the ruthless,^d his sentence bring death to the wicked (v. 4) Integrity is the loincloth^e round his waist, faithfulness the belt about his hips (v. 5). The wolf lies with the lamb,^f the panther lies down with the kid, calf and lion cub feed^g together with a little boy to lead them (v. 6) The cow and the bear make friends,^h their young lie down together. The lion eats straw like the ox (v. 7). The infant plays over the cobra’s hole; into the viper’s lair the young child puts his hand (v. 8) . They do no hurt. No harm, on all my holy mountain, for the country is filled with the knowledge of Yahweh as the waters swell the sea (v. 9). That day, the root of Jesse shall stand as a signal to the peoples. It will be sought out by the nations and its home will be glorious (v. 10).Footnote^a  says“A messianic poem describing in some detail the salient characteristics of the coming Messiah of Davidic stock: v. 1, he will be filled with the spirit of the prophets, v. 2, will establish among men that ‘integrity’ which is the reflection of God’s sanctity on earth, vv. 3f; cf 1:26+ and 5:16+; he will restore the peace of Eden, vv 6-8, which is the fruit of the knowledge of God, v. 9”;Footnote^b says“The ‘spirit of Yahweh’ or ‘holy spirit of Yahweh 42:1, 61:1f, 63:10-13, Ps 51:11, Ws. 1:5, 9:17, his ‘breath’ (‘breath’ and ‘spirit’ translate the same word ruah), is found active throughout biblical history. Before creation it rests on the abyss, Gn 1:1, and to it all creatures five’ life, Ps 104:29-30; 30:6; Gn 2:7,cf. Ex. 37:5-6,9-10. It inspires the Judges, Jg. 3:10, 6:34,11:29, and Soul, 1 S. 11:6.  It gives craftsmen their skill, Ex.31:3, 35:31, judges their discretion, Nb.11:17, Joseph his wisdom, Gn 41:38.  But especially it inspires the prophets, Nb 11:17, (Moses), 25-26;24-2, 1 S 10:6,10, 19:20,2 S 23. 23:2 (David); 2k 2:9 (Elijah), Mt 3:8; Is 48:16, 61:1, 2c 7:12, 2 Ch. 15:1, 20:14, 24:20, whereas false prophets follow their own spirit of the prophets will be bestowed in the Messiah; Jl. 3:1-2 later foretells, that in the messianic era it will be poured out on all men, cf. Ac.2:16-17. Like the doctrine of wisdom cf. Pr.8:22+,  Ws. 7:22+, the doctrine of the Spirit is to achieve  its perfect expression in the New Testament, cf. Jn 1:33, 14:16+ and 26+; Ac 1:8+, 2+,Rm 5:5+.; Footnote^c says“The prophets spirit confers on the Messiah the outstanding virtues of his great ancestors: the wisdom and insight of Solomon, the heroism and providence of God characteristic of patriarchs and prophets, of Moses, of Jacob, of  Abraham, cf. 9:5. The list of these qualities as given in LXX and Vulg. (these add piety ‘ a repetition of the ‘fear of Yahweh’), has become the Christian’ seven gifts of the Holy Spirit’.; Footnote ^d says“‘the ruthless’ corr.; ‘the earth’ Hebr.”; Footnote^e says“‘the loincloth’ versions.”; Footnote^f says“Man’s rebellion against God, Gn 3, had broken the harmony between man and man, Gn 4. The prophets foretell war and oppression as the punishment for the sins of Israel. The messianic era, however, with the forgiveness  of sin, its reconciliation with God, its reign of justice, will establish peace that results from these: it will pay to till the land, Am 9:13-14; Ho 2:20,23-24; weapons of war will all be set aside, Is 2:4; 9:4; Mi 4:3-4; 5:9-10; ZC 9:10; there will be lasting peace, Is 9:6; 32:17; 60:17-18;  Zp 3:13; Zc 3:10; Jl 4:17. The new covenant is a covenant of peace, Ezk 34:25; 37:26. The messianic kingdom is a kingdom of peace, Zc 9:8-10; Ps 72:3,7. Here the messianic age is symbolically described as a return to the peace of Eden”;Footnote^g says“‘feed’ corr.”;and Footnote^h says‘make friends’ corr.”

3.       Is 44:3 - For I will pour out water on the thirsty soil, streams on the dry ground. I will pour out my spirit on your descendants, my blessings on your children.

4.       Is 61:1 - The mission of the prophet^aThe spirit of the Lord has been given to me, for Yahweh has anointed me. He has sent me to bring good news to the poor, to bind up hearts that are broken.Footnote^a says“This poem may have originally formed part of the collection, ch. 60-62, or may have been added by a disciple.”

5.       Ps 89:21…my hand will be constantly with him, he will be able to rely on my arm.

6.       Mt 3:16 - As soon as Jesus was baptized he came up from the water, and suddenly the heavens opened^l and he saw the Spirit of God descending like a dove and coming down on him.^mFootnote^l says“Add ‘for him’, i.e. before his eyes”; and Footnote^m says “The Spirit which hovered over the waters at the first creation (Gn 1:2) now appears at the beginning of the new creation. It has two functions; it anoints Jesus for his messianic mission (Ac 10:38) which it is guide (Mt 4:1 p; Lk4:14,18: 10:21; Mt 12:18,28), and, according to the patristic view, it sanctifies the water, thus preparing the way for Christian baptism, cf. Ac 1:5+.”

7.       Lk 2:25 - Now in Jerusalem there was a man named Simeon. He was an upright and devout man: he looked forward to Israel’s comforting and the Holy Spirit rested on him.

8.       Jn 1:32-34 - John also declared, ‘I saw the Spirit coming down on him from heaven like a dove^x and resting on him (v. 32). I did not know him myself, but he who sent me to baptize with water had said to me, “The man on whom you see the Spirit come down and rest in the one who is going to baptize with the Holy Spirit”^y(v. 33). Yes, I have seen and I am the witness that he is the Chosen One of God’^z (v. 34).Footnote^x  says“Om. ‘like a dove’”.Footnote^y  says“This phrase sums up the whole purpose of the Messiah’s coming, cf. Jn 1:1+, namely, that mankind might be born again in the spirit: the O.T. had already foretold it,cf. Ac. 2:33+. The Spirit rests on him, Is. 11:12, 42:1, Jn 1:33, and so he can confer it on others baptism on the Spirit, cf. here and Ac 1:5+), but only after his resurrection, Jn 7:39,16:7,8,20:22; Ac.2. For Jesus came in the flesh, 1 Jn. 4:2, 2 Jn 7, flesh that was corruptible, Jn 1:14+, and it is only when he is ‘lifted up; and has gone to the Father that his body, glorified now, is fully endowed with divine, life-giving power. Thenceforward the Spirit flows to the world from his body as from an inexhaustible spring, Jn 7:37-39, 19:34, cf. Rm. 5:5+. For the water symbolism, cf. Jn 4:1+”’ and Footnote ^z says“Var. ‘the Son of God.’

Verse 2, 3, 4 and 6  say: He does not cry out or shout aloud, or make his voice heard in the streets. He does not break the crushed reed, nor quench the wavering flame. Faithfully he brings true justice;He will neither waver, nor be crushed^d until the true justice is established on earth, for the islands are awaiting his law. I, Yahweh, have called you, to serve the cause of right; I have taken you by the hand and formed^e you; I have appointed you as covenant of the people and light of the nations, Footnote^d says “‘nor be crushed’ Greek and Targ.: ‘he will not run’ Hebr. The servant is contrasted with the lamp-flame and the reed of v. 3.”; and Footnote^e says “In Hebr. The same word as in Gn 2:7 to describe Yahweh, ‘modeling’ the body of the first man.”

Parallel texts for verse 6 are:

1.       Is 49:8 - Thus says Yahweh: At a favorable time I will answer you, on the day of salvation I will help you. (I have formed you and have appointed you as covenant of the people.) I will restore the land and assign you the estate that lie waste.

2.       Lk 2:31-32…which you have prepared for all the nations to see (v. 31), a light to enlighten the pagans and the glory of your people Israel (v. 32).

3.       Jn 8:12 - When Jesus spoke to the people again, he said: ‘I am the light of the world; anyone who follows me will not be walking in the dark; he will have the light of life’.

Verse 7 says: To open the eyes of the blind, to free captives from prison, and those who live in darkness from the dungeon.

Parallel text for verse 7 is Jn 9:1-47 that says:

1.       As he went along, he saw a man who had been blind from birth. His disciples asked him, ‘Rabbi , who sinned, this man or his parents, for him to have been born blind? ‘Neither he nor his parents sinned,’ Jesus answered ‘he was born blind so that the works of God^a might be displayed him. ‘As long as the day lasts I must^b carry out the work of the one who sent me; the night will soon be here when no one can work.^c As long as I am in the world I am the light of the world.’^d Having said this, he spat on the ground, made a paste with the spittle, put this over the eyes of the blind man, and said to him, ‘Go and wash in the Pool of Siloam^e (a name that mean ‘sent’). So the blind man went off and washed himself, and came away with his sight restored. His neighbors and people who earlier had seen him begging said, ‘Isn’t this the man who used to sit and beg?’ Some said, ‘Yes, it is the same one’. Others said, ‘No, he only looks like him’. The man himself said, ‘I am the man’. So they said to him, ‘Then how do your eyes come to be open? ‘The man called Jesus’ he answered ‘made a paste, daubed my eyes with it and said to me, “Go and wash at Siloam”; so I went, and when I washed I could see.’ They asked, ‘Where is he?’ ‘I don’t know’ he answered. They brought the man who had been blind to the Pharisees. It had been a sabbath day when Jesus made the paste^f and opened the man’s eyes, so when the Pharises asked him how he had come to see, he said, ‘He put a paste on my eyes, and I washed, and I can see’. Then some of the Pharisees said, ‘This man cannot be from God: he does not keep the sabbath’. Others said, ‘How could a sinner produce signs like this?’ And there was disagreement among them. So they spoke to the blind man again, ‘What have you to say about him yourself, now that he has opened your eyes?’ ‘He is a prophet’ replied the man. However, the Jews would not believed that the man had been blind and had gained his sight,^g without first sending for his parents and asking them, ‘Is this man really your son who say was born blind? Is so, how is it that he is now able to see?’ His parents answered, ‘We know he is our son and we know he was born blend, but we don’t know how it is that he can see now, or who opened his eyes.^h He is old enough: let him speak for himself.’ His parents spoke like this out of fear of Jews, who had already agreed to expel from the synagogue anyone who should acknowledge Jesus as the Christ. This was why his parents said, ‘He is old enough; ask him’. So the Jews again sent for the man and said to him, ‘Give glory to God!ⁱ For our part, we know that this man is a sinner. The man answered, ‘I don’t know if he is a sinner; I only know that I was blind and now I can see’. They said to him, ‘What did he do to you? How did he open your eyes?’ He replied, ‘I have told you once and you wouldn’t listen. Why do you want to hear it all again? Do you want to become his disciples too? At this they hurled abuse at him: ‘You can be his disciple,’ they said ‘we are disciples of Moses: we know that God spoke Moses, but as for his man, we don’t know where he comes from’. The man replied, ‘Now here is an astonishing thing! He has opened my eyes, and you don’t know where he comes from! We know that God doesn’t listen to sinners, but God does listen to men who are devout and do his will. Ever since the world began it is unheard of for anyone to open the eyes of a man who was born blind,^j if this man were not from God, he couldn’t do a thing.’ ‘Are you trying to teach us,’ they replied ‘and you sinner through and through, since you were born blind; if this man were not from God, he couldn’t do a thing.’ ‘Are you trying to teach us,’ they replied ‘and you a sinner through and through, since you were born!’ And they drove him away. Jesus heard they had driven him away, and when he found him he said to him, ‘Do you believe in the Son of Man?’ ‘Sir,’ the man replied ‘tell me who he is so that I may believe in him.’ Jesus said, ‘You are looking at him; he is speaking to you’. ^kThe man said, ‘Lord, I believe’, and worshipped him. Jesus said: ‘It is for judgment that I have come into this world, so that those without sight may see and those with sight^l turn blind’. Hearing this, some Pharisees who were present said to him, ‘We are not blind, surely?’ Jesus replied: ‘Blind? If you were,^m you would not be guilty, but since you say “We see”, your guilt remains. Footnote ^a  says “‘Signs’, cf. 2:11+”;  Footnote ^b  says “Var, ‘we must’”; Footnote ^c  says “The life of Jesus is compared to a day’s work, 5:17, ending with the night of death. Cf. Lk 13:32.”; Footnote ^d  says “Before the miracle takes place its significance is pointed out, cf. 9:37; Footnote  ^e  says “The water drawn from here during the feast of Tabernacles symbolized the blessings of the messianic age. Henceforth, the source os these blessings is Jesus himself. ‘The envoy’, or ‘the one sent’, is one of Jn’s favorite names for Christ, cf. 3:17,34; 5:36, etc.”; Footnote ^f  says “Such work was forbidden on the sabbath.”; Footnote ^g  says “Om. ‘that the man had been blind and had gained his sight’”; Footnote ^h  says “Add. ‘ask him’”; Footnote ⁱ  says “A biblical phrase putting a person under oath to tell the truth and to make reparation for his insult to the divine majesty, cf. Jos 7:19; 1 S 6:5”; Footnote ^j  says “There are many points of resemblance between ch. 9 and 3:1-21, and it is probable that to the evangelist’s mind the cure of the man born blind is a symbol of the new birth through water and the Spirit, 3:3-7; Footnote  ^k  says “Om. All v. 38 and first two words of v. 39”; Footnote ^l  says “The complacent who trust to their own ‘light’, cf. vv. 24,29,34, as opposed to the humble, typified by the blind man. Cf. Dt 29:3; Is 6:9f; Jr 5:21; Ezk 12:2.’ ; and Footnote ^m  says “I.e if you knew you were blind, as blind men do.”

2.       Is 49:9 - I will say to the prisoners, ‘Come out’, to those who are in darkness, ‘Show yourselves’.

3.       Jn 8:32…you will learn the truth and the truth will make you free.’

4.       Ps 107:10 - Some were living in the gloom and darkness, fettered in misery and irons.

5.       Lk 1:79…to give light to those who live in darkness and the shadow of death, and to guide our feet into the way of peace.

6.       Ac 26:18…to open their eyes, so that they may turn from darkness to light,^f from the dominion of Satan to God, and receive, through faith in me, forgiveness of their sins^g and a share in the inheritance of the sanctified.

Footnote ^f says “Paul’s missionary vocation is described here in OT terms used about two great prophetic figures, Jeremiah and the Servant of Yahweh.”; and Footnote ^g says “In 9:17-18, Paul, his sight restored, passes from darkness to light; in 22:16 (cf 9:18) Paul is ordered to wash away his sins by baptism. Thus his own experience is a symbol of his mission to others.”

The Second Reading is from Ac 10:34-38.  Verse 34 says: Then Peter addressed them: ‘The truth I have now come to realize’ he said ‘is that God does not have favorites,

Parallel texts are:

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

2.       Rm 2:11 - God has no favorites.

3.       Ga 2:6 - As a result, these people  who are acknowledged leaders -  not that their importance matters to me, since God has no favorites - these leaders, as I say, had nothing to add to the good News as I preach it.^e

Footnote

4.       1 P 1:17 - If you are acknowledging as your Father one who has no favorites and judges everyone according to what he has done, you must be scrupulously careful as long as you are living away from your home.

Verses 35 and 36 say: But that anybody of any nationality who fears God and does what is right is acceptable to him^..ⁱIt is true, God sent his word^j to the people of Israel, and it was to them that the good news of peace was brought by Jesus Christ –but Jesus Christ is Lord of all men.Footnotei says“The language of sacrifice (cf. v. 4). The unblemished victim and its offerer are both ‘acceptable’ to God, Lv 1:3; 19:5; 22:19-27. Isaiah (56:7) had prophesized that when the fullness of time came, the pagan’s sacrifice would be acceptable to God; see Ml 1:10-11; Cf. Rm 15:16; Ph 4:18; 1 P 2:5”;’ and Footnote^j – says“Var. ‘The word that God has sent.’”

Parallel texts are:

1.       Is 52:7 - How beautiful on the mountains, are the feet of one who brings good news,^f who heralds peace, brings happiness, proclaim salvation, and tells Zion, “Your God is king!”^gFootnote^f says“The Book of Consolation is a ‘gospel’, good news, cf. Mk. 4:23+”; and Footnote^g says“The return from exile ushers in a new age under the rule of not so much a human king as of Yahweh himself, ruler in Zion and over the entire world. This reign, foretold in Mi. 2:13; 4:7; Zp. 3:15; Jr 3:17; 8:19; Ezk. 20:33 (cf. 33:11f); Is. 43:15; 24:23; Ob 21; Zc 14:9, forms the subject of the Psalms of the Kingdom’ Ps 47;93;96;97;98;99.

2.       Na 2:1 - See, over the mountains the messenger hurries! ‘Peace” he proclaims, Judah, celebrate your feasts, carry out your  vows, for Belial  will never pass through you again; he is utterly annihilated.^aFootnote^a  says“We read v. 2 after v. 3.”

3.       Rm 10:12…it makes no distinction between Jews and Greeks: all belong to the same Lord who…

Verse 37 says: You must have heard about the recent happenings in Judaea,^k about Jesus of Nazareth and how he began in Galilee, after John had been preaching baptism.^lFootnote^k says“Vv. 37-42 sums up the gospel story, cf. 1:21-22; 2:22+, emphasizing the same points as Luke brought out in his own gospel”;and Footnote^l says“Lit. ‘Jesus from Nazareth, how he began (var. ‘how it (all) began’) in Galilee after the baptism proclaimed by John’.”

Parallel text isLk 4:44 that says:And he continued his preaching in the synagogues of Judaea.^lFootnote^l says“Mk reads ‘Galilee’. Lk uses ‘Judaea’ in the wide sense: the land of Israel. So also in 7:17; 23:5 (?); Ac. 10:37; 28:21.”

Verse 38 says: God has anointed him with the Holy Spirit and with power, and because God was with him, Jesus went about doing good and curing all who had fallen into the power of the devil.

Parallel texts are:

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

2.       Ac 4:27 - ‘This is what has come true: in this very city Herod and Pontius Pilateⁱ made an alliance with the pagan nations and the peoples of Israel, against your holy servant Jesus whom you anointed.^jFootnote^hsays‘Anointed’ ; the Greek word is ‘Christ’; it is explained here, v. 27. According to its etymological sense.”;  Footnoteⁱ  says“Representing respectively the ‘kings’ and ‘princes’ the Psalm mentions. For ‘Herod’, cf. Lk. 23:6-16.”; and Footnote^jsays“The ‘anointing’ that has constituted him King Messiah, ‘the Christ’, cf. Mt. 3:16+.

3.       Is. 61:1 - The Spirit of the Lord Yahweh has been given to me, for Yahweh has anointed me. He has sent me to bring good news to the poor, to bind up hearts that are broken; to proclaim liberty to captives, freedom to those in prison…

4.       Mt. 3:16 - As soon as Jesus was baptized he came up from the water, and suddenly the heavens opened^l and he saw the Spirit of God descending like a dove and coming down on him.^mFootnote^l says“Add ‘for him’, i.e. before his eyes”; and Footnote^m says“The Spirit which hovered over the waters at the first creation (Gn 1:2) now appears at the beginning of the new creation. It has two functions; it anoints Jesus for his messianic mission (Ac 10:38) which it is guide (Mt 4:1 p; Lk4:14,18: 10:21; Mt 12:18,28), and, according to the patristic view, it sanctifies the water, thus preparing the way for Christian baptism, cf. Ac 1:5+.”

5.       Ac. 2:22 - 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.Footnote ⁿ  says“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.”

6.       Mt. 8:29 - They stood there shouting, ‘What do you want with us, Son of God? Have you come here to torture us before the time?’^jFootnote  ^j  says“Until the day of Judgment, the demons are to some extent free to work their mischief on earth, Rv. 9:5; they do this normally by taking possession of men, 12:43-45+. Such possession brings disease with it because disease- consequence of sin, 9:2+- is another manifestation of Satan’s dominion, Lk. 13:16. It is for this reason that the gospel exorcism though sometimes described simply as expulsions, cf. 15:21-28p; Mk. 1:23-28p; Lk. 8:2, often take the form of cures, 9:32-34; 12:22-24p; 17:14-18p; Lk. 13:10-17. By his power over the devils Jesus destroys Satan’s empire, 12:28p; Lk. 10:17-19; cf. Lk.4:6; Jn. 12:31+, and inaugurates the messianic era of which, according to the prophets, the gift of the Holy Spirit is the distinctive mark, Is. 11:2+; Jl. 3:1f. Man may refuse to recognize it, 12:24-32, but the demons see it all too well, cf. this passage and Mk. 1:24p; 3:11p; Lk. 4:41;Ac. 16:17; 19:15. This power to exorcise is given by Jesus to his disciples simultaneously with the power of miraculous healing, 10:18p, with which it is connected, 8:3+; 4:24; 8:16p; Lk. 13:32.