A PROPHET REJECTED - 14th Sunday in Ordinary Time (Cycle B)

Homily for the 14^th Sunday in Ordinary Time (Cycle B)

Based on  Mk 6:1-6 (Gospel),  Ezk 2:2-5 (First Reading) and 2 Cor 12:7-10 (Second Reading)

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

A PROPHET REJECTED

“A prophet is only despised in his own country, among his own relations and his own house” (Mk 6:4).

The gospel reading is based on Mk 6:1-6.  Verse 1 says:  Going from that district, he went to his home town and his disciples accompanied him.

Parallel texts are:

a.       Mt 13:53-58 - When Jesus had finished these parables he left the district (v. 53); and, coming to his home town,^m he taught the people in the synagogue in such a way that they were astonished and said, ‘Where did the man get this wisdom and these miraculous powers? (v. 54) This is the carpenter’s son, surely? Is not his mother the woman called Mary, and his brothers James and Joseph and Simon and Jude? (v. 55) His sisters, too, are they not all here with us? So where did the man get it all?’ (v. 56) And they would not accept him. But Jesus said to them, ‘A prophet is only despised in his own country and in his own house’ (v. 57), and he did not work many miracles there because of their lack of faith (v. 58).  Footnote ^m says: “Nazareth, where he lived as a child, cf. 2:23”.

b.      Lk 4:16-30 - Jesus at Nazareth^g He came to Nazara^h where he had been brought up, and went into the synagogue on the Sabbath day as he usually did. He stood up to read,ⁱ (v. 16) and they handed him the scroll on the prophet Isaiah. Unrolling the scroll he found the place where it is written (v. 17): The spirit of the Lord has been given to me, for he has anointed me. He has sent me to bring the good news to the poor,^j to proclaim liberty to captives and to the blind new sight, to set the downtrodden free (v. 18), to proclaim the Lord’s year of favor (v. 19). He then rolled up the scroll, gave it back to the assistant and sat down. And all eyes in the synagogue were fixed on him (v. 20). Then he began to speak to them, ‘This text is being fulfilled today even as you listen’ (v. 21). And he won the approval of all, and they were astonished by the gracious words that came from his lips. They said, ‘This is Joseph’s son, surely? (v. 22). But he replied, ‘No doubt you will quote me saying, ‘Physician, heal yourself!’ and tell me, ‘We have heard all that happened in Capernaum,^k do the same here in your own countryside’’ (v. 23). And he went on, ‘I tell you solemnly, no prophet  is ever accepted in his own country (v. 24). ‘There were many widows in Israel, I can assure you, in Elijah’s days, when heaven remained shut  for three years and six months and a great famine raged throughout the land (v. 25), but Elijah was not sent to any one of these: he was sent to a widow at Zarephath, a Sidonian town (v. 26). And in the prophet Elishah’s time there were many lepers in Israel, but none of these were cured, except the Syrian, Naaman (v. 27).’ When they heard this everyone in the synagogue was enraged.  (v. 28). They sprang to their feet and hustled him ut of the town; then they took him up to the brow of the hill their town was built on, intending to throw him down the cliff (v. 29), but he slipped through the crowd and walked away (v. 30). Footnote ^g –says: “Apparently this passage combines three visits: the first, vv. 16-22 (Jesus us honored), occurring at the time indicated by Mt 4:13; the second, vv. 23-24 (Jesus astonishing his audience), the visit of which Mt and Mk speak; the third, vv. 25-30 (the life of Jesus threatened), not mentioned by Mt or Mk and to be placed towards the end of te Galilean ministry. In this way Lk presents an introductory tableau which is a summary and symbol of Christ’s great offer and of its contemptuous rejection by his own people”; Footnote ^h says: “Rare form of the name ‘Nazareth’”; Footnote ⁱ says “The director of a synagogue could authorize any adult Jew to read the scripture lesson in public.”  Footnote  ^j says: “Add. ‘’to heal the broken-hearted’, cf. LXX”; and Footnote ^k says: “i.e., the miracles of which Lk does not speak until after the visit to Nazareth, 4:33, etc.”

Verses 2 and 3 say: With the coming of the Sabbath he began teaching in the synagogue and most of them were astonished when they heard him. They said, ‘Where did the man get all this? What is this wisdom that he has been granted him, and these miracles that are worked through him? This is the carpenter, surely, the son of Mary, the brother of James and Joset^a and Jude and Simon? His sisters, too, are they not here with us? And he would not accept him. Footnote ^a says: “Var. ‘Jose’ or ‘Joseph’.”

Parallel text for verse 3 are:

a.       Mk 15:40 - There were some women watching from a distance. Among them were Mary of Magdala. Mary who was the mother of James the younger and Joset, and Salome.^f Footnote ^f says “Probably the woman whom Mt (27:56) calls ‘the mother of the sons of Zebedee’.”

b.      Mt 12:46 - He was still speaking to the crowds when his mother and his brothers appeared; they were standing outside and were anxious to have a word with him.^o  Footnote ⁿ says “Not Mary’s children but near relations, cousins perhaps, which both Hebr and Aramaic style ‘brothers’, cf. Gn 13:814:16; 29:15; Lv 10:4; 1 Ch 23:22f”; and Footnote ^o –says “v. 47 (‘Someone said to him: Your mother and brothers are standing outside and want to speak to you’) is omitted by some important textual witnesses. It is probably a restatement of v. 46 modeled on Mk and Lk.”

c.       Jn 6:42  - ‘Surely this is Jesus son of Joseph’ they said.  ‘We know his father and mother. How can he now say “I have come down from heaven’?’

Verses 4 and 5 say: And Jesus said to them, ‘A prophet is only despised in his own country, among his own relations and his own house’; and he could work no miracle there though he cured a few sick people by laying his hands on them.

Parallel texts are:

a.       Mk 7:32 - And they brought him a deaf man who had an impediment in his speech; and they asked him to lay his hand on him.

b.      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 “Lit. ‘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.”

c.       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 6 says: He was amazed at their lack of faith.

Parallel text 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. Please see footnote for Mt 8:10 as above.

The First Reading is taken Ezk 2:2-5. The first verse, v. 2 of this scripture says: As he said these words the spirit came into me and made me stand up, and I heard him speaking to me.

Parallel text of this verse is Ezk 3:24, that says: The spirit of Yahweh then entered me, and made me stand up, and spoke to me.

Verses 3 and 4 say: He said, ‘Son of man, I am sending you to the Israelites, to the rebels^c who have turned against me.  The sons are defiant and obstinate; I am sending you to them, to say, “The Lord Yahweh says this”.  Footnote ^c  says “‘to the rebels’ Greek.”

Last verse is verse 5 that says: Whether they listen or not, this set of rebels shall know there is a prophet among them.

Parallel texts are:

a.       Son of man, you are living with that set of rebels who have eyes and never see, ears and never hear, for they are a set of rebels.

b.      When the thing takes place- and it is beginning now- they will learn that there has been a prophet among them.

c.       You may say in your heart, “How are we to know what word was not spoken by Yahweh?’^d (v. 21) When a prophet speaks in the name of Yahweh and the thing does not happen and the word is not fulfilled then it has not been spoken by Yahweh. The prophet has spoken with presumption. You have nothing to fear from him (v. 22).  Footnote ^d says “Distinction between true and false prophet was urgent problem (1 K 22; Jr 28). Two criteria are offered: loyalty to the religion of Israel, cf. Dt 13, and fulfillment of the prediction, 18:22. See Introduction to the Prophets.”

d.      But the prophet who prophesies peace can only be recognized as one truly sent by Yahweh when his word comes true.^d Footnote  ^d says “In stating that the genuine prophet foretells disaster, Jeremiah implicitly refers to the sinful conduct of the nation, always condemned by the true prophets. On the criteria of genuine prophecy, see Introduction to the Prophets.”

The Second Reading is from 2 Cor 12:7-10.

 Verse 7 says: In view of the extraordinary nature of these revelations, to stop me from getting  too proud I was given a thorn in the flesh,^d an angel of Satan to beat me and stop me from getting too proud! ^e Footnote ^d says “Perhaps a disease with severe and unforeseeable attacks; perhaps the resistance of Israel, Paul’s brothers according to the flesh’, to the Christian faith”; Footnote ^e – says “O. ‘or I might get too proud’. Possibly also the beginning of v. 7 ‘and for fear…make me too proud’ should be read as the conclusion of v. 6. The clause is awkwardly phrased and the text critically uncertain”.

Verse 8 says: About this thing, I have pleaded with the Lord three times for it to leave me;

Parallel text is Mt 26:39, 42, 44 that says: And going on a little further he fell on his face and prayed. ‘My Father,’ he said ‘if it is possible, let this cup pass me by. Nevertheless, let it be as you, not I, would have it’ⁿ (v. 39). Again, a second time, he went away and prayed: ‘My Father,’ he said ‘if this cup cannot pass by without my drinking it, your will be done!’ (v. 42).  Leaving them there, he went away again and prayed for the third time, repeating the same words (v. 44).  Footnote ⁿ says “Jesus feels the full ‘force of the human fear of death; he feels the instinctive urge to escape, gives expression to it and then stifles it by his acceptance of the Father’s will.”

Verse 9 says: but he has said, ‘My grace is enough for you; my power is at its best in weakness’. So I shall be very happy to make my weakness my special boast so that the power of Christ may stay over me,

Parallel texts are:

a.       Mt 4:7 - Jesus said to him, ‘Scripture also says: You must not put the Lord your God to the test’.

b.      Rm 1:16 - For I am not ashamed of the Good News; it is the power of God saving all who have faithⁱ

c.       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…

Verse 10 says: And that is why I am quite content with my weaknesses, and with insults, hardships, persecutions, and the agonies I go through for Christ’s sake. For it is when I am weak that I am strong.

Parallel texts are:

a.       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 n 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.”

b.      There is nothing I cannot master with the help of the One who gives me strength.

How could one know if a teacher of religion, a prophet, or a man of God, including his religion, are from God or not?

1.    There is an expressed order from God that every man should be tested, Sir. 27:7, or every spirit, 1 Jn. 4:1-6, Apo. 2:2. The reason for this is the one found in 1 Kg. 22:21.

2.    A teacher that is truly from God is the one whose teachings do not come from mere man but from God itself, Job 32:13; Jer. 8:8; Jn. 7:14-19; 1 Co. 2:1-16, 4:1-5; Ga. 1:1-2, 11-12; 1 Jn. 2:27.

3.    What are the teachings that are from God? God does not lie, Bil. 23:19; 2 Sam. 7:28; Jos. 21:45; 23:14-15; Job. 23:12-13; Is. 55:10-11; Jer. 5:3; Ezk. 12:25,28; Hab. 2:3; Tal 30:5-6; Zac. 1:2; Jn. 17:17; Rom.11:29; 2 Tim. 2:13-15; Tit. 1:2; Heb. 6:18; Jas. 1:17-18; Jn. 8:45; 1 Jn. 2:11; Is. 25:1; Ps. 31:6.

4.    He is not like man who is a liar, Nu. 23:19; 1 Sam. 15:29; Job 9:32; Ps. 5:8-9, 10:7, 12:2, 14:1-3, 31:18, 63:11, 55:20-21, 32:3; 116:11, 140:3; Sir. 19:16; Is. 28:15,17 ; 59:3-4,13; Jer. 5:1; 9:2,7; Ez. 13; Ho. 12:1-2; Mi. 7:2; Rom. 3:13; 1 Tim. 4:2; Jas. 3:2, 14-15; 1 P. 1:14; Micah 6:12.

5.    Satan is a liar, Gen. 3:1,5; 1 Kg. 22:21; Wis. 1:4; Jn. 8:44; Rom. 16:19-20; 2 Tes. 2:9-12; 1 Tim. 4:1,2; Jas. 3:15, 4:7; 1 P. 5:8; Apo. 20:2; Mt. 5:37; Job 1:8-11, 2:1-5.

6.    What is lying?: Pr. 12:18,22, 14:5,25, 26:28; Sir. 20:24-25; Mt. 5:37.

7.    A righteous man do not go back to what he already said or uttered, Ps. 17:1,4, 55:20-21; Pr. 4:1-3,11, 8:8, 13:5, 30:8; Ps. 15:2,4; Heb. 2:4; Rom. 11:29; Job 6:28,30; Sir. 14:1; 19:16. 1 Tes. 5:21-22; Heb. 10:37; Jas. 1:26.

8.    The teacher who is of God, Sir. 37:22-26; Tal. 1:1; 4:2; 30:6-7; Qo. 5:5; Is. 6:5-13; Jer. 1:9; Ezk. 16:17-18; 1 Co. 2:1-16, 4:1-2, 14:36-38; 2 Co. 2:17, 3:5, 4:5, 6:3; 1 Tim. 4:4-16; 6:3-12; 2 Tim. 2:15-26; 4:1-5; 3:14-17; Titus 1:7-8; 2 P 3:16-17; 2:1f; 2 Jn 10; 1 Tes. 5:12-13; 1 P. 4:11 (2 Kg. 4, 5:15-16), Am. 7:12-15.

9.    Teachers who are not of God, 1 Kg. 22:21-23; Jer. 5:13-14,31, 8:8-92; Lam. 2:14; Micah 2:6-11; 3:5-8 (Is. 9:14) Micah 3:11 (1 Sam. 9:7-8; Nu. 24:10-14; 1 Kg. 14:3; 13:15-22; 2 Kg 4:42-44; 5:15-16, 20-27; 8:7-15), Jer. 23:21-40. Sal. 62:4; Job 9:20; Mt. 23:1-39; 24:23-24; Acts 20:30; Rm. 16:17-19; 1 Tim 4:1-3, 6:3-10; 2 Tim. 3:1-13; 2 P. 2:1-3, 12-22; Lk. 11:37-53.

10.      In Deut. 13:2-6, there are two criteria to know if a prophet, or a man of God, comes from God or not: First, his words are fulfilled, Dt. 18:21-22, 1 Sam. 9:6, Jer. 28:9; Second, he does not teach falsely or lie, Jer. 23-13-17,23-40. 27:10. 28:15-16, 14:14. 19:31-32, Lam. 2:14. 2 p. 2:1-3. 1 Jn. 4:6 Jds. 4:11-19.

11.      Performing a miracle is not a sure sign of a prophet who is from God, Mt. 24:24, 2 Tes. 2:9-12, Apo. 13.

12.      The punishment for false prophets or false teachers, Jr. 15:14-16, Mi. 3:7, Ezk. 7:26. Apo. 20:10; but if a prophet performs his duties and obligations to teach but the people do not follow or accept his words,  Ez. 3:16-21, 33:7-9; Jr. 6:16-19, Ho. 8:1-3.

13.      The rewards for true prophets and the curse for false prophets who are from the Devil, Lk 6:22-23,26 Mt 5:11-12, Ws. 2:10-20: Mt 23:31-32, Phil. 1:24. Col. 1:24, Heb 10:34-36. Jas. 1:2-4.  

JAIRUS AND TALITHA KUM - 13th Sunday in Ordinary Time (Cycle B)

Homily for the 13^th Sunday in Ordinary Time (Cycle B)

Based on  Mk 5:21-43 (Gospel),  Ws. 1:13-15; 2:23-24 (First Reading) and 2 Cor 8:7,9, 13-15 (Second Reading)

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

JAIRUS AND TALITHA KUM

The gospel reading is taken from Mk 5:21-43, with the title “Cure of the woman with hemorrhage. The daughter of Jairus raised to life.”

The parallel texts are:

a.       Mt 9:18-26 - While he was speaking to them, up came one of the officials,^k who bowed low in front of him and said, ‘My daughter has just died, but come and lay your hand on her and her life will be saved’ (v. 18). Jesus rose and, with his disciples, followed him (v. 19) Then from behind came a woman, who had suffered from a hemorrhage for twelve years, and she touched the fringe of his cloak (v. 20), for she said to herself, ‘If I can only touch his cloak I shall be well again’ (v. 21). Jesus turned round and saw her; and he said to her, ‘Courage, my daughter, your faith has restored you to  health’. And from that moment the woman was well again (v. 22). When Jesus reached the official’s house and saw the flute-players, with the crowd making a commotion^l he said (V. 23), ‘Get out of here; the little girl is not dead, she is asleep’. And they laughed at him (v. 24). But when the people had been turned out he went inside and took the little girl by the hand; and she stood up (v. 25). And the news spread all round the countryside (v. 26). Footnote ^k says: “The head of the synagogue, called Jairus in Mk and Lk”; and footnote ^l says “The loud wailing of the oriental mourner.”

b.      Lk 8:40-56 - On his return Jesus was welcomed by the crowd, for they were all there waiting for him (v. 40). And now there came a man named Jairus, who was an official of the synagogue. He fell at Jesus’ feet and pleaded with him to come to his house (v. 41), because he had an only daughter about twelve years old, who was dying. And the crowd were almost stifling Jesus as he went (v. 42).  Now there was a woman suffering from a hemorrhage for twelve years whom no one had nee able to cure^e (v. 43). Footnote ^e says: “Var. ‘a woman who, having spent all she had on doctors, could be cured by no one’. Cf. Mk 5:26.”

Verses 21 to 25 say: When Jesus had crossed again in the boat to the other side, a large crowd gathered round him and he stayed by the lakeside. Then one of the synagogue officials came up, Jairus by name, and seeing him, fell at his feet and pleaded with him earnestly, ‘My little daughter is desperately sick. Do come and lay your hands on her to make her better and save her life.’ Jesus went with him an a large crowd followed him; they were pressing all round him. Now there was a woman who had suffered from a hemorrhage for twelve years.

Parallel text is  Mk 2:13 that says: He went out again to the shore of the lake;^a and all the people came to him, and he taught them. Footnote ^a says: “The ‘Sea of Galilee’ (Lake of Tiberias’).

Verse 26 says: After long and painful treatment under various doctors, she had spent all she had without being any better for it, in fact, she was getting worse.

Parallel text is  Tb 2:10 that says: I did not know that there were sparrows in the wall above my head; their hot droppings fell into my eyes. White spots then formed, which I was obliged to have treated by the doctors. But the more ointments they tried with me, the more the spots blinded me, and in the end I became blind altogether. I remained without sight four years; all my brothers were distressed; and Ahikar provided for my upkeep for two years, till he left for Elymais.^a  Footnote ^a - A Vulg. Addition, vv. 12-18,  compares the patience of Tobit with that of Job. Tobit replies to the reproaches of his kinsfolk: ‘Do not talk like that, we are sons of the holy one and we await the life that God will grant to those who never withdraw their faith in him.’

Verses 28 up to 33 say: She had heard about Jesus, and she came up behind him through the crowd and touched her cloak. ‘If I can even touch his clothes,’ she had told herself ‘I shall be well again.’

And the source of the bleeding dried up instantly, and she felt herself that she was cured of her complaint. Immediately aware that power had gone out from him,^b Jesus turned round in the crowd and said, ‘Who touched my clothes?’ His disciples said to him, ‘You see how the crowd is pressing round you and yet you say, “Who touched me?” But he continued to look round to see who had done it. Then the woman came forward, frightened and trembling^c because she knew what had happened to her, and she fell at his feet and told him the whole truth. Footnote ^b says: “The power is regarded as a physical emanation that heals, cf. Lk. 6:19, by contact: cf. Mk. 1:41; 3:10; 6:56; 8:22”; and Footnote ^c-  says: “Not only from a sense of shame but also because the complaint involved legal impurity, Lv 15:25.”

Verse 34 says: ‘My daughter’ he said ‘your faith has restored you to health; go in peace and be free from your complaint.’

Parallel  text 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+).”

Verse 35 to 40 say: While he was speaking some people arrived from the house of the synagogue official to say, ‘Your daughter is dead: why put the Master to any further trouble?’ But Jesus overheard this remark of theirs and he said to the official, ‘Do not be afraid; only have faith’. And he allowed no one to go with him except Peter and James and John the brother of James.^d So they came to the official’s house and Jesus noticed all the commotion, with people weeping and wailing unrestrainedly.

He went in and said to them, ‘Why all this commotion and crying? This child is not dead, but asleep.’ But they laughed at him. So he turned them all out and taking with him the child’s father and mother and his own companions, he went into the place where the child lay.

Parallel text is Ac 20:10 that says: Paul went down and stooped to clasp the boy to him, ‘There is no need to worry,’ he said ‘there is still life in him.’

Verses 41 and 42 says: And taking the child by the hand, he said to her, ‘Talitha, kum!’^e which means, ‘Little girl, I tell you to get up’.  The little girl got up at once and began to walk about, for she was twelve years old. At this they were overcome with astonishment. Footnote ^e says: “Aramaic: Christ’s native tongue”.

Verse 43 says: And he ordered them strictly not to let anyone know about it, and told them to give her something to eat.

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

The First Reading for this 13^th Sunday in Ordinary Time is from Ws. 1:13-15, 2:23-24.

Going verse by verse, the first verse, 13, says: Death was not God’s doing, he takes no pleasure in the extinction of the living.

Parallel texts are:

a.       Ws 2:23-24 - Yet God did make man imperishable, he made him in the image of his own nature;^m  It was the devil’s envy that brought death into the world,ⁿ as those who are his partners will discover. Footnote  ^m – ‘nature’; var. ‘eternity’, ‘likeness’; and Footnote ⁿ–‘devil’ in the LXX renders the Hebr. Satan, cf. Jb 1:6+. Here, the author is interpreting Gn 3, cf. Rv 12:9; 20:2; Jn 8:44; 1 Jn 3:8. The death introduced by the devil is spiritual, with physical death as its consequence, cf. 1:13+; Rm 5:12f.

b.      Ws 11:24 - Yes, you love all that exists; you hold nothing of what you have made in abhorrence.

c.       Ws 12:1 - You whose imperishable spirit is in all.^a  Footnote  ^a – The breath of life infused into the creatures by God, Gn 2:7+, not the spirit; the soul of the world in Stoic philosophy. Vulg. translates inaccurately   ‘How good and kind, Lord, is your spirit in all beings.’

d.      Ezk 18:12 - …who oppresses the poor and needy, steals, fails to return pledges, raises his eyes to idols, engages in filthy practices…

e.      Ezk 33:11 -  Say to them, ‘As I live – it is the Lord Yahweh who speaks – I take pleasure, not  in the death of the wicked man, but in the turning back of a wicked man who changes his ways to win life. Come back, come back from your evil ways. Why are you so anxious to die, House of Israel?’

f.        Ho 11:9 - I will not give reign to my fierce anger, I will not destroy Ephraim again, for I am God, not man; I am the Holy One in your midst and have no wish to destroy.^m Footnote ^m says: ‘I have no wish to destroy’ corr.; ‘I shall not come into the town’ Hebr.  

g.       Jn 8:44 - The devil is your father, and you prefer to do what your father wants.

Verse 14 and 15 -  To be– for this he created all;^m The world’s created things have health in them, in them no fatal poison can be found, and Hadesⁿ holds no power on earth; For virtue is undying.^o Footnote ^m says “God, ‘He-who-is’; Ex 3:14+; caused all things to be”; and Footnote ⁿ says:  ‘Hades’; the Hebr. Sheol, Nb 16:33+, here represents not the dwelling place of the dead but the power of personified Death, cf. Rv 6:8; 20:14; and Footnote ^o says “The man who practices ‘virtue’, cf. 1:1+, is assured of immortality. Vet. Lat. adds ‘but injustice (vice) is the obtaining of death’.”

Parallel texts are:

a.       Ws 3:4 - If they experienced punishment as men see it, their hope was rich with immortality;^b Footnote ^b says “This word, appearing here in the OT for the first time, gives the philosophical expression to the hope of the Psalmist who could not resign himself to the loss of intimacy with God through death, Ps 16:10+. The resurrection of the body, 2 M 7:9+, is not envisaged here.”

b.      Ws 3:15 - For the fruit of honest labor is glorious, and the root of understanding does not decay.

c.       Ws 15:3 - To acknowledge you is indeed the perfect virtue, to know your power is the root of immortality.

Verse 23 says: Yet God did make man imperishable, he made him in the image of his own nature;^m

Footnote ^m – ‘nature’; var. ‘eternity’, ‘likeness’.

Parallel texts are:

a.       Gn 1:26 - God said, ‘Let us^h make manⁱ in our own image, in the likeness^j of ourselves, and let them be masters of the fish of the sea, the birds of heaven, the cattle, all the wild beasts^k and all the reptiles that crawl upon the earth. Footnote ^h  says “It is possible that this plural form implies a discussion between God and his heavenly court (the angels, cf. 3:5,22); our text was thus understood by the Greek version (followed by Vulg.) of Ps 8:5 (quoted in Heb 2:7). Alternatively, the plural expresses the majesty and fullness of God’s being: the common name for God in Hebrew is Elohim, a plural form. Thus the way is prepared for the interpretation of the Fathers who saw in the text a hint of the Trinity”; Footnote ⁱ –“Collective noun, hence the plural “Be masters of’”; and Footnote ^j  says  ‘Likeness’, by excluding the idea of equality, weakens the force of ‘image’, a realistic term (‘something carved’) that implies a physical resemblance like that between Adam and his sons, 5:3. This relationship with God marks man off from the animals: moreover, it involves a general similarity of nature: intellect, will, authority - man is a person. It paves the way for a higher revelation: man’s share in the divine nature by virtue of grace.

b.      2 P 1:4 - In making these gifts, he has given us^d the guarantee of something very great and wonderful to come: through them^e you will be able to share the divine nature and escape corruption in a world that is sunk in vice.^f Footnote ^d says: “‘us’, var. ‘you’. What has been promised is something that concerns the ‘Day of the Lord’, cf. 3:4,9-10,12-13”; Footnote ^e – “I.e. as a result of the glory and goodness of Christ. Var. (Vulg.) ‘through it’”; amd Footnote ^f – says: “Var. (Vulg.) ‘the corruption of the vice that is in the world’.”

Verse 24 says: It was the devil’s envy that brought death into the world,ⁿ as those who are his partners will discover. Footnote ⁿ says: ‘devil’ in the LXX renders the Hebr. Satan, cf. Jb 1:6+. Here, the author is interpreting Gn 3, cf. Rv 12:9; 20:2; Jn 8:44; 1 Jn 3:8. The death introduced by the devil is spiritual, with physical death as its consequence, cf. 1:13+; Rm 5:12f.

Parallel texts are:

a.       Gn 3 - The Fall:  The serpent^a was the most subtle of all the wild beasts that Yahweh God has made. Footnote ^a says:  “The serpent is here used as a disguise for a being hostile to God and an enemy of man: this being is identified with the Adversary or the Devil (Jb 1:6+) in the Book of Wisdom, in the NT and in all Christian tradition.

b.      Jn 8:44 - The devil is your father, and you prefer to do what your father wants.

c.       Rm 5:12 - Adam and Jesus Christ^h Well then, sin entered the world through one man, and through sin death,ⁱ and thus death has spread through the whole human race because everyone has sinned. ^j  Footnote ^h  says “Sin dwells within man, Rm 7:14-24; now death, sin’s chastisement, came into the world as a result of Adam’s fall, Ws 2:24; from this P{aul concludes that sin itself entered into all men through that first fall. We have here the doctrine of original sin. Its interest for Paul lies in the parallel it enables him to draw between deadly work of the first Adam and the more than sufficient compensation of the ‘second Adam’, vv. 15-19; 1 Co 15:21f, 25. It is as the new head of the human race, the great image in which God remakes his creation, Rm 8:29+; 2 Co 5:17+, that Christ is mankind’s savior”; Footnote ⁱ – “Sin divides man from God. This separation is ‘death’, death spiritual and eternal; physical death is the symbol of it, cf. Ws 2:24; Heb 6:1+”;  Footnote ^j – “Meaning disputed. Either by sharing in Adam’s sin, (‘all have sinned in Adam’) or else by their own personal sins, cf. 3:23. In this second interpretation the Greek could be translated ‘for this reason that everyone…’ a phrase introducing a situation actually occurring which allowed (eternal) death to threaten all mankind. Sin’s power which through Adam made its entrance into the world did in fact bring about eternal death by means of personal sin, itself an acquiescence in Adam’s rebellion (Paul is of course speaking of adults). A further translation is possible ‘by reason of which (i.e. of the death-situation brought about by Adam’s sin) everyone has sinned’.”

Second Reading for this Sunday is from 2 Cor 8:7,9, 13-15. Let us go also verse by verse.

Verse 7 says: You always have the most of everything - of faith, of eloquence, of understanding, of keenness for any cause, and the biggest share of our affection^a - so we expect you to put the most into this work of mercy too.  Footnote ^a says “Var. ‘the charity towards us which unites us to you’.”

Parallel text is 1 Co 1:5 that says: I thank him that you have been enriched in so many ways, especially in your teachers and preachers…

Verse 9 says: Remember how generous the Lord Jesus was:^b he was rich, but he became poor for your sake, to make you rich out of his poverty. Footnote  ^b – “ says Lit. ‘the generosity (or perhaps ‘grace’) of the Lord Jesus’.

Parallel texts are:

a.       Mt 5:3 - How happy are the poor in spirit;^c theirs is the kingdom of heaven… Footnote ^c  says “Jesus uses the word ‘poor’ with the moral shade of meaning already noticeable in Zp (2:3+) but here made explicit by the phrase ‘in spirit’, absent from Lk 6:20. Because they are destitute and oppressed the ‘poor’, or the ‘lowly’, are apt subjects for the kingdom of God - this is the theme of the Beatitudes (cf. Lk 4:18; 7:22; Mt 11:5; Lk 14:13; Jm 2:5). ‘Poverty’ goes hand in hand with ‘spiritual childhood’ required for entrance into the kingdom, Mt 18:1f=Mk 9:33f, cf. Lk 9:46f; Mt 19:13p; 11:25p-the mystery revealed to ‘little ones’, nepioi, cf. Lk 12,32; 1 Co 1:26f. They are the ‘poor’, ptochoi the ‘lowly’, tapenoi (Lk 1:48, 52; 14:11; 18:14; Mt 23:12, 18:4) and both are the ‘last’ as opposed to the ‘great’ (Lk 9:48; cf. Mt 19:30p; 20;26p- cf. Lk 17:10). Although the formula of Mt. 5:3 stresses the spirit of poverty for the rich as for the poor, Jesus usually has in mind actual poverty, especially for his disciples (Mt 6:1f, cf. Lk 12:33f; Mt 6:25p; 4:18p. cfLk 5:1f) 9;9p; 19:21p; 19:27; cf. Mk 10:28p; cf. Ac 2:44f; 4:32f. He himself sets the example of poverty (Lk 2:7; Mt 8:20p) and of lowliness (Mt 11:29; 20:28p; 21:5; Jn 13:12f; cf. 2 Co 8:9; Ph 2:7f). He identifies himself with the little ones and the wretched (Mt. 25:45; cf. 18:5p).

b.      Mt 8:20 - Jesus replied, ‘Foxes have holes and the birds of the air have nests, but the Son of Man^h has nowhere to lay his head’. Footnote ^h says “With the exception of Ac 7:56, Rv 1:13; 14:14; this title appears only in the  gospels. There is no doubt that Jesus used it of himself, and indeed preferred it to others. At times he uses it to express his lowly state, 8:20; 11:19; 20:28, especially the humiliation of the Passion, 17:22, etc. At others times it is used to proclaim the definitive triumph of his resurrection, 17:9, of his return in glory, 24:30; of his coming in judgment, 25:31. That this title, Aramaic in flavor, could bring together these seemingly  opposed qualities is clear from the following considerations. The phrase originally meant ‘man’, Ezk. 2:1+, and by reason of its unusual and indirect form it underlined the lowliness of man’s state. But the title suggested glory, too. It was used in Dn 7:13+, and later in the Jewish apocalyptic Book of Enoch, to indicate the transcendent figure, heavenly in origin, who was to receive from God’s hand the eschatological kingdom (the kingdom ‘at the end of times’). In this way therefore the title both veiled and hinted at (cf. Mk. 1:34+; Mt. 13:13+) the sort of Messiah Jesus was. Moreover, the explicit avowal in the presence of the Sanhedrin, 26:64+, should have removed all ambiguity.”

c.       Ph 2:6-7 – His state was divine,^e  yet he did not cling to his equality with God^f but emptied himself^g to assume the condition of a slave,^h and became as men areⁱ…  Footnote ^e says “Lit. ‘Who subsisting in the form of God’: here ‘form’ means all the attributes that express and reveal the essential ‘nature’ of God; Christ, being God, had all the divine prerogatives by right; Footnote ^f says: “Lit. ‘did not deem being on an equality with God as something to grasp’ or ‘hold on to’. This refers not to his equality by nature ‘subsisting in the form of God’, and which Christ could not have surrendered, but to his being publicly treated and honored as equal to God which was a thing that Jesus (unlike Adam, Gn 3:5,22, who wanted to be seen to be like God) could and did give up in his human life”; Footnote ^g says  ‘He emptied himself’; this is not so much a reference to the fact of the incarnation, as to the way it took place. What Jesus freely gave up was not his divine nature, but the glory to which his divine nature entitled him, and which had been his before the incarnation, Jn 17:5, and, which ‘normally’ speaking would have been observable in his human body (cf. the transfiguration, Mt 17:1-8). He voluntarily deprived himself of this so that it could be returned to him by the Father, cf. Jn 8:50,54, after his sacrifice, vv.9-11”; Footnote  ^h says “‘slave’ as opposed to ‘Kyrios’ v. 11, cf. Ga 4:1; Col 3:22f. Christ as man led a life of submission and humble obedience, v. 8. This is probably a reference to the ‘servant’ of Is 52:13-53:12, cf. Is 42:1;  Footnote ⁱ says “Not just ‘a human being’ but a human being ‘like others’; sharing all the weaknesses of the human condition apart from sin. “

d.      2 Co 9:15 - Thanks be to God for his inexpressible gift!^b  Footnote ^b says “The redemption.”

e.      1 Co 1:5 - I thank him that you have been enriched in so many ways, especially in your teachers and preachers.

f.        Heb 12:2 - Let us not lose sight of Jesus, who leads us in our faith and brings it to perfection: for the sake of the joy which was still in the future, he endured the cross, disregarding the shamefulness of it, and from now on has taken his place at the right hand of God’s throne.

Verses 13 and 14 say:  This does not mean that to give relief to others you ought to make things difficult for yourselves: it is a question of balancing. what happens to be your surplus now against their present need, and one day they may have something to spare that will supply your own need. That is how we strike a balance:

Parallel text is Rm 15:26-27 that says: Since Macedonia and Achaia have decided to send a generous contribution to the poor among the saints at Jerusalem. A generous contribution to the poor among the saints at Jerusalem, as it should be, since it is really repaying a debt: the pagans who share the spiritual possessions of these poor people have a duty to help them with temporal possessions.

Verse 15 says: as scripture says: The man who gathered much had none too much, the man who gathered little did not go short.

Parallel text is Ex 16:18 that says: When they measured in an omer what they had gathered, the man who had gathered more had not too much, the man who had gathered less had not too little. Each found he had gathered what they needed.

Raising of Jairus' daughter (An article from Wikipedia, the free encyclopedia):

The record of the daughter of Jairus is a combination of miracles of Jesus in the Gospels (Mark 5:21–43, Matthew 9:18–26, Luke 8:40–56).^[1][2][3]

The story immediately follows the exorcism at Gerasa. Jairus, a patron of the synagogue, asks Jesus to heal his dying daughter. However, according to Matthew, his daughter is already dead, not dying. As they travel to Jairus's house, a sick woman in the crowd touches Jesus' cloak and is healed of her sickness. This is called the miracle of Christ healing the bleeding woman.

Meanwhile the daughter dies, but Jesus continues to the house and brings her back to life, or in his own words, awakens her. In Mark's account, the Aramaic phrase "Talitha Koum" (transliterated into Greek as ταλιθα κουμ and meaning, "Little girl, I say to you, get up!") is attributed to Jesus.

John Donahue and Daniel Harrington state that this episode shows that "faith, especially as embodied by the bleeding woman, can exist in seemingly hopeless situations".^[4]

The combined stories have been used as an example of intercalation, with one incident inserted within another, and of contrast comparing the older woman with a 12-year ailment and the 12-year-old girl.^[5] Michael Keene states that there is a link between Jairus and the woman: "The link between them is faith since both Jairus and the bleeding woman showed great faith in Jesus"^[6]

John Walvoord and Roy Zuck state that: "What appeared to be a disastrous delay in the healing of the woman actually assured the restoration of Jairus' daughter. It was providentially ordered to test and strengthen Jairus' faith."^[7] Johann Lange also states that: "This delay would serve both to try and to strengthen the faith of Jairus."

APOSTOLIC COMMISSION - Trinity Sunday (Cycle B)

Homily for the Trinity Sunday (Cycle B)

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

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

APOSTOLIC COMMISSION

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

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

Parallel texts are:

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

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

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

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

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

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

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

Parallel texts are:

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

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

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

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

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

Parallel texts are:

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

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

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

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

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

Parallel texts are:

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

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

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

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

Parallel texts are:

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

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

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

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

Parallel texts are:

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

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

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

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

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

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

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

Parallel texts are:

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

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

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

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

Parallel text is

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

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

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

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

Verses 14 and 15 say:  Everyone moved^h by the spirit is a son of God.The spirit you received is not the spirit of slaves bringing fear into your lives again; it is the spirit of sons, and it makes us cry out ‘Abba, Father!’^I  Footnote ^h–states that:‘led’ seems inadequate: the Holy Spirit is much more than one who inwardly admonishes, he is the principle of a life truly divine, cf. Ga. 2:20.” And footnotes ⁱ – Var. ‘to be called’; and footnote ^j states that: ‘to those who believe in his name’ omitted by many Fathers.”

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

Parallel texts are:

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

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

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

Parallel texts are:

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

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

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

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

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

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