HEAL YOURSELF - 4th Sunday in Ordinary Time - Cycle C

Homily for the 4^th Sunday in Ordinary Time - Cycle C

Readings: Lk 4:21-30 (Gospel); Jr 1:4-5, 17-19 (First Reading) and 1 Co 12:31-13:13 (Second Reading)

From the Series: Reflections and Teachings in the Desert

HEAL YOURSELF

‘Physician, heal yourself!’(Lk 4:23)

The Gospel for today is from Lk 4:21-30. Verses 21 and 22 say: Then he began to speak to them, ‘This text is being fulfilled today even as you listen.’ 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?

Parallel texts are:

1.       Lk 2:47 - and all those who heard him were astounded at his intelligence and his replies.

2.       Lk 4:15 - He taught in their synagogues and everyone praised him.^f Footnote ^f  says “Another favorite theme of Lk: the people admiring and praising Jesus: 4:22; 8:25; 9:43; 11:27; 13:17; 19:48; for similar themes, cf. 4:14+ (Christ’s growing reputation), 2:20+ (the praise of God), 1:12+ (religious awe).”

3.       Jn 7:46 - The police replied, ‘There has never been anybody who has spoken like him’

Verses 23 to 25 says: 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’’ And he went on, ‘I tell you solemnly, no prophet  is ever accepted in his own country. ‘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)… Footnote ^k  says “i.e., the miracles of which Lk does not speak until after the visit to Nazareth, 4:33, etc.”

Parallel texts are:

1.       1 K 17:1 - Elijah the Tishbite, of Tishbe in Gilead,^a said to Ahab: “As Yahweh lives, the God of Israel, whom I serve, there shall be neither dew nor rain  these years except at my order.”

2.       1 K 18:1 - A long time went by, and the word of Yahweh came to Elijah in the third year: Go, present yourself to Ahab, I am about to send down rain on the land.

3.       Jm 5:17 - Elijah was a human being like ourselves-he prayed hard for it not to rain, and no rain fell for three and a half years;

Verse 26 says: but Elijah was not sent to any one of these: he was sent to a widow at Zarephath, a Sidonian town.

Parallel text is 1 K 17:9 that says: Up and go to Zarephath, a Sidonian town, and stay there. I have ordered a widow there to give  you food.

Verse 27 says: And in the prophet Elishah’s time there were many lepers in Israel, but none of these were cured, except the Syrian, Naaman.’

Parallel text is 2 K 5:14 that says: So he went down and immersed himself seven times  in the Jordan, as Elisha had told him to do. And his flesh became clean once more like the flesh of a little child.

Verse 28 says: When they heard this everyone in the synagogue was enraged. 

Parallel text is Jn 7:30 that says: They would have arrested him there, but because his hour had not yet come no one laid a hand on him.

Verse 29 and 30 say: They sprang to their feet and hustled him out 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, but he slipped through the crowd and walked away.

Parallel text is Jn 8:59 that says: At this they picked up stones to throw at him;^s but Jesus hid himself and left the Temple. Footnote ^s  says “The claim of Jesus to live on the divine plane (v. 58) is for the Jews, blasphemy, for which the penalty is stoning, Lv. 24:16).”

The First Reading is from Jr 1:4-5, 17-19. Verses 4 and 5 say: The word of Yahweh was addressed to me, saying, Before I formed you in the womb I knew you;^e before you came to birth I consecrated you; I have appointed you as prophet to the nations. Footnote ^e says “To ‘know’ means for God, to choose and predestine, cf. Am 3:2; Rm 8:29. On man’s ‘knowledge’ of God, cf. Ho 2:22.”

Parallel texts are:

1.       Is 49:1-5 - Second song of the servant of Yahweh^a.  Islands, listen to me, pay attention, remotest people. Yahweh called me before I was born, from my mother’s womb he pronounced my name. He made my mouth a sharp sword, and hid me in the shadow of his hand. He made me into a sharpened arrow, and concealed me in his quiver. He said to me, ‘You are my servant (Israel)^b in whom I shall be glorified; while I was thinking, ‘I have toiled in vain, I have exhausted myself for nothing’; and all the while my cause was with Yahweh, my reward with my God. I was honored in the eyes of Yahweh, my God was my strength. Footnote ^a  says “Some reckon v 7 or 7-9a as part of this song”; and Footnote ^b  says “This identification of the servant, hard to reconcile with vv.5,6, cf. 42:1+, is probably a gloss suggested by 44:21.”

2.       Lk 1:15 - …for he will be great in the sight of the Lord; he must drink no wine, no strong drink.^j Even from his mother’s womb he will be filled with the Holy Spirit. Footnote ^j  says “Several OT texts lie behind this remark, especially the law of the nazirite, cf. Nb 6:1+.”

3.       Jn 10:36 - Yet you say to someone the Father has consecrated and sent into the world, ‘You are blaspheming”, because he says, “I am the son of God”.

4.       Ac 26:17 - I shall deliver you from the people and from the pagans to whom I am sending you…

5.       Ga 1:15 - Then God, who had especially chosen me while I was still in my mother’s womb, called me through his grace and chose…

6.       Rm 8:29 - They are the ones he chose especially long ago and intended to become true images of his Son,^q so that the Son might be the eldest of many brothers. Footnote ^q  says “Christ, the image of God in the primordial creation, Col 1:15+; cf. Heb. 1:3, has now come, by a new creation, 2 Co 5:17+, to restore to fallen man  the splendor of that image which has been darkened by sin, Gn 1:26+, 3:22-24+; Rm 5:12+. He does this by forming man in a still more splendid image of a son of God (Rm 8:29); thus, sound moral judgment is restored to the ‘new man’, Col 3:10+, and also his claim to glory which he had sacrificed by sin, Rm 3:23+. This glory which Christ as the image of God possesses by right, 2 Co 4:4, is progressively communicated to the Christian, 2 Co 3:18, until his body is itself clothed in the image of the ‘heavenly man, 1 Co 15:49”.

Verse 17 says: So now brace yourself for action. Stand up and tell them all I command you. Do not be dismayed at their presence, or in their presence I will make you dismayed.

Parallel texts are:

1.       Jr 1:7-8 - But Yahweh replied, ‘Do not say, “I am a child.” Go now to those to whom I send you and say whatever I command you (v. 7).Do not be afraid of them, for I am with you to protect you—it is Yahweh who speaks (v.8)

2.       Ezk 2:6 - And you, son of man, do not be afraid of them, do not be afraid when they say, “There are thorns all round you^d and scorpions under you.” Do not be afraid of their words or of their looks, for they are a set of rebels. Footnote ^d  says “‘There are thorns all round you’ corr. Following Greek.”

Verse 18 and 19 say:  I, for my part, today I will make you into a fortified city, a pillar of iron, a wall of bronze to confront all this land: the kings of Judah its princess, it spriest and the country people. They will fight against you, but shall not  overcome you, for I am with you to deliver you—it is Yahweh who speaks.

Parallel text for verse 18 is Jr 15:20 that says: I will make you a bronze wall fortified against this people. They will not overcome you, because I am with you to save you and deliver you—it is Yahweh who speaks.

The Second Reading is from 1 Co 12:31-13:13.

Verses 31 to Chapter 12, verse 1 says: Be ambitious for the higher gifts. And I am going to show you a way that is better than any of them. If I have all the eloquence of men or of angels, but speak without love,^a I am simply a gong booming or a cymbal clashing.  Footnote ^a  says Love (agape) has no possessiveness and is not a desire for satisfaction it wants to satisfy the other. The supreme charity is God’s love for us, 1 Jn 4:19, that made him give his Son so that sinners might be reconciled, Rm 5:8; 8:32-39; 2 Co 5:18-21;  Ep:4-7; cf. Jn 3:16f; 1 Jn 4:9-10, and become not only Gos’s chosen ones, Ep 1:4, but God’s sons, 1 Jn 3:1. This love is attributed to God (the Father), Rom 5:5; 8:39; 2 Co 13:11,13; Ph 2:1; 2 Th 2:16; cf. 1 Jn 2:15, but as it is identical with God’s nature; 1 Jn 4:7f,16, it is found in the Son, Rm 8:35,37,39; 2 Co 5:14; Ep 3:19; 1 Tm 1:14; 2 Tm 1:13, so the Son loves the Father as the Son is loved by the Father, Ep 1:6; Col 1:13; cf. Jn 3:35; 10:17; 14:31, and as the Father loves us, so the Son loves the human race, Jn 13:1,34, 14:21; 15:9, which he was sent to save, 2 Co 5:14f; Ga. 2:20; Ep 5:2,25; 1 Tm 1:14f; cf. Jn 15:13; 1 Jn 3:16; Rv 1:5. This is the same love that the Holy Spirit, Rm 15:30; Col 1:8, gives Christians, Rm 5:5; cf. Ga 5:22; to help them to carry out, Rm 8:4, the essential commandment of the Law, which is love of God and neighbor, Mt 22:17-40p; Rm 13:8-10; Ga 5:14. To love friends, and enemies, Mt 5:43-48p, is not only the necessary consequence of God’s love, 1 Jn 3:17; 4:20f, and it is the new commandment laid down by Christ, Jn 13:34f; 15:12,17; 1 Jn 3:23, etc., and how they love him, Col 1:8; 1 Th 3:6; etc. Love presupposes sincerity, humility, selflessness and self-sacrifice , Rm 12:9f; 1 Co 13:4-7; 2 Co 6:6; Ph 2:2f; service, Ga 5:13; cf. Heb 6:10, mutual help, Ep 4:2, cf. rm  14:15; 2 Co 2:7f. Love shows itself in the way we behave, 2 Co 8:8-11,24; cf. 1 Jn 3:18, and the way we obey the Lord’s command, Jn 14:15; 1 Jn 5:2f, etc. and givce effect to our faith, Ga 5:6; cfHeb 10:2. Love holds the community together, Col 3:14, cf 2 P 1:7, and it covers up many sins’, 1 P 4:8; cf. Lk&;47. Since love of neighbor springs from love of God, its motive cannot be fear, Rm 8:28-39; cf. 1 Jn 4:17f. Nor can we be charitable without truth, Ep 4:15, cf. 2 Th 2:10, and it is this that enables us to make moral judgments, Ph 1:9, and gives us spiritual understanding of the divine mystery, Col 2:2; cf. 1 Jn 4:7, and spiritual knowledge of the otherwise unknowable love of Christ, Ep 3:17-19; cf. 1 Co 8:1-3; 13:8-12. Since Christ, Ep 3:17-, and the whole Trinity, 2 Co 13:13+; Cf. Jn 14:15-23; 1 Jn 4:12, live in the soul that has his love. It fosters the theological virtues, cf. Rm 1:16+; 5:2+, in any person where it is the dominant characteristic, 1 Co 13:13. Love is the only eternal virtue, 1 Co 13:8, and will only be perfect in the vision, 1 Co 13:12; cf. 1 Jn 3:2, when God gives the lovers the gift he has promised, 1 Co 2:9; Rm 8:28; Ep 6:24; 2 Tm 4:8; cf. Jm 1:12; 2:5.”

Parallel texts are:

1.       Rm 8:31 - After saying this, what can we add? With God on our side, who can be against us?

2.       Rm 14:15 - And indeed^c if your attitude to food is upsetting your brother,^d, then you are hardly being guided by charity. You are certainly not free to eat what you like if that means the downfall of someone   for whom Christ died.

Footnote ^c  says “‘And indeed’; var. ‘But’ or ‘Now’; Footnote ^d  says “By his taking bad example, or by being scandalized at an action his conscience does not approve.”

3.       Col 1:8 - and it was he who told us all about your love in the Spirit.

Verses 2 and 3 say: And if I have the gift of prophecy, understanding all the mysteries there are, and knowing everything; and if I have faith in all its fullness, to move mountains, but without love, then I am nothing at all. If I give away all I possess, piece by piece, and if I even let them take my body to burn it,^b but I am without love, it will do me no good whatever.

Footnote ^b  says “Var. ‘I may give all my goods to the poor so that I can boast of it’.”

Parallel text is Mt 7:22 that says: When the day comes^e many will say to me, ‘Lord, Lord, did we not prophesy in your name, cast out demons in your name, work many miracles in your name? Footnote ^e  says “The day of the final Judgment.”

Verse 4 says: Love is always patient and kind; it is never jealous; love is never boastful or conceited;

Parallel texts are:

1.       Rm 13:8-10 - Avoid getting into debt, except the debt of mutual love. If you love your fellow men you have carried out your obligations^c (v. 8). All the commandments: You shall not commit adultery, you shall not kill, you shall not steal,^d you shall not covet, and so on, are summed up in this single command: you shall love your neighbor^e as yourself (v. 9). Love is the one thing that cannot hurt your neighbor; that is why it is the answer to very one of the commandments.^f Footnote ^c says “Lit. ‘fulfilled the law’-apparently law in general, not only the Mosaic Law”; Footnote ^d  says “Add (Vulg.)’you shall not bear false witness’”; Footnote ^e  says “In Lv the ‘neighbor’ was a fellow countryman, here it is any member of the human family which is made one in Christ, Ga. 3:28; Mt 25:40.”; Footnote ^f  says “Lit. ‘that is why love is the law in all its fullness’.”

2.       1 Th 5:14-15 - And this is what we ask you to do, brothers, warn the idlers, give courage to those who are apprehensive, care for the weak and be patient with everyone (v. 14).Make sure that people do not try to take revenge; you must all think of what is best for each other and for the community (v.15).

Verses 5 and 6 say: it is never rude or selfish, it does not take offence, and it is not resentful. Love takes no pleasure in other people’s sins but delights in the truth;   

Parallel text for verse 5 is Rm 12:9-10 that says: Do not let your love be a pretense, but sincerely prefer good to evil (v. 9) Love each other as brothers should; and have a profound respect for each other ^d (v. 10). Footnote ^d says “Or ‘outdo each other in mutual esteem’.”

Verse 7 says:  it is always ready to excuse, to trust, to hope, and to endure whatever comes.

Parallel text is Pr 10:22 that says: Hatred provokes disputes, love covers all offenses.

Verse 8 says: Love does not come to an end. But if there are gifts of prophecy, the time will come when they must fail; or the gift of languages, it will not continue for ever; and knowledge- for this, too, the time will come  when it must fail.

Parallel texts are:

1.       1 Co 13:13 - In short,^e there are three things that last:^f faith, hope and love; and the greatest of these is love. Footnote ^e  says “Or ‘Meanwhile’”; and Footnote ^f says “Or ‘In short, then, we are left with these three things.’ This association of the three theological virtues, which is found earlier in 1 Th 1:3 and which was probably in use before Paul’s time, recurs frequently in his letters, though the order varies: 1 Th 5:8; 1 Co 13:7,13; Ga 5:5f; Rm 5:1-5; 12:6-12; Col 1:4-5; Ep 1:15-18; 4:2-5; 1 Tm 5:11; Tt 2:2;  CfHeb 6:10-12; 10:22-24; 1 P 1:3-9,21f. Faith and charity are associated  in 1 Th 3:6; 2 Th 1:3; Phm 5; faith and fortitude in 2 Th 1:4, love and fortitude in 2 Th 3:5, Cf. 2 Co 13:13.”

2.       Ac 11:27 - While they were there some prophets^m came down to Antioch from Jerusalem,ⁿ Footnote ^m  says “Like the OT prophets, Dt 18:18+; 2 P 1:21; Mt 5:12, those of the NT are charismatics, 1 Co 12:1+. Who speak in God’s name, being inspired by his Spirit. Under the New Covenant this charisma is bestowed even more generously, Ac 2:17-18, and at times it is enjoyed by the faithful at large, Ac 19:6; 1 Co 11:4-5; 14:26,29-33,37. But particular individuals are so specially endowed with the charisma that they are always referred to as ’prophets’, Ac 11:27; 13:1; 15:32; 21:9,10. These normally occupy the second place after the apostles in the order of charisma, 1 Co 12:28-29;l Ep 4:11; but cf 1 Co 12:10; Rm 12:6; Lk 11:49; this is because they are the appointed witnesses to the Spirit, Rv 2:7, etc., 1 Th 5:19-20, whose ‘revelations’ they communicate, 1 Co 14:6,26,30, Ep 3:5; Rv 1:1, just as the apostles as witnesses to the risen Christ, Rm 1:1+; Ac 1:8+, and proclaim the kerygma, Ac 2:22+. They do not simply foretell the future, Ac 11:28; 21:11, or read hearts, 1 Co 14:24-25; cf 1 Tm 1:18. When they ‘edify, exhort, console’, 1 Co 14:3; cf. Ac 4:36; 11:23-24, they do so by a supernatural revelation: in this they resemble those who ‘speak strange languages’ Ac 2:4+; 19:6, but their gift is greater because their speech is intelligible, 1 Co 14. Their chief work was evidently to explain the oracles of scripture under the guidance of the Holy Spirit, especially those of the OT prophets, 1 P 1:10-12, and thus expound the mystery of the divine plan, 1 Co 13:2; Ep 3:5; Rm 16:25+. For this reason they are named with the apostles as the foundation of the church, Ep 2:20+. The Revelation of St. John is a typical example of this NT ‘prophecy’. Rv 1:3; 10:11; 19:10; 22:7-10, 18-19. For all its dignity, the prophetic charisma communicates knowledge that is imperfect and provisional, being bound up with faith, Rm 12:6, which is itself destined to vanish in face of the beatific vision, 1 Co 13:8-12”; and Footnote ⁿ  says “Western Text adds ‘and there was great rejoicing. While we were together, one of them…If this reading is correct, this is the first of the ‘We sections’, cf 16:10.”

3.       Ac 2:4 - They were all filled with the Holy Spirit, and began to speak foreign languages as the Spirit ^d gave them the gift of speech. Footnote ^d  says “One element, vv. 4.11,13, of the Pentecost Miracle is the gift of glossolalia common in the early Church: see 10:46, 11:15 19:6, 1 Co. 12-14; cf. Mk 16:17, cf early prophecy in Israel, Nb. 11:25-59, 1S. 10:5-6,10-13, 19:20-24, ik.22:10,cf. the promise of Joel, 3:1-5, quoted by Peter, vv. 17f.”

Verses 9 to 12 says: For our knowledge is imperfect^c and our prophesying is imperfect; But once perfection comes, all imperfect things will disappear. When I was a child, I used to talk like a child, and think like a child, and argue like a child, but now I am a man, all childish ways are put behind me. Now we are seeing a dim reflection in a mirror; but then we shall be seeing face to face. The knowledge that I have now is imperfect; but then I shall know as fully as I am known.^d  Footnote  ^c  says “Lit ‘in part.’”; and Footnote ^d  says “I.e., by God.”

Parallel text for verse 12 is 1 Jn 3:2 that says: My dear people, we are already the children of God but what we are to be in the future has not yet been revealed; all we know is, that when it is revealed we shall be like him, because  we shall see him as he really is.

Verse 13 says: In short,^e there are three things that last: ^f faith, hope and love; and the greatest of these is love. Footnote ^e  says “Or ‘Meanwhile’”; and Footnote ^f says “Or ‘In short, then, we are left with these three things.’ This association of the three theological virtues, which is found earlier in 1 Th 1:3 and which was probably in use before Paul’s time, recurs frequently in his letters, though the order varies: 1 Th 5:8; 1 Co 13:7,13; Ga 5:5f; Rm 5:1-5; 12:6-12; Col 1:4-5; Ep 1:15-18; 4:2-5; 1 Tm 5:11; Tt 2:2;  CfHeb 6:10-12; 10:22-24; 1 P 1:3-9,21f. Faith and charity are associated  in 1 Th 3:6; 2 Th 1:3; Phm 5; faith and fortitude in 2 Th 1:4, love and fortitude in 2 Th 3:5, Cf. 2 Co 13:13.”

Parallel texts are:

1.       Rm 5:4 - and patience brings perseverance, and perseverance brings hope,

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

3.       Ep 1:15 - That will explain why I, having heard about your faith in the Lord Jesus, and the love that you show ^q towards all the saints.

4.       Ep 4:2 - Bear with one another charitably, in complete selflessness, gentleness and patience

5.       Col 1:4 - Ever since we have heard of your faith in Christ Jesus and the love that you show towards all the saints.

6.       Phm 5 -Because I hear of the love and the faith which you have in the Lord Jesus and for all the saints.

UNROLLING THE SCROLL - 3rd Sunday in Ord. Time -Cycle C

Homily for the 3^rd Sunday in Ordinary Time - Cycle C

Readings: Lk1:1-4, 4:14-21 (Gospel); Ne 8:2-4a, 5-6,8-10 (First Reading); 1 Co 12:12-30 (Second Reading)

From the Series: Reflections and Teachings in the Desert

UNROLLING THE SCROLL

“Today this scripture passage is fulfilled in your hearing.”

The Gospel for this 3^rd Sunday in Ordinary Time (Cycle C) is taken from Lk1:1-4, 4:14-21. It has a title Prologue^a Footnote ^a  says “This prologue uses a classical vocabulary and construction; it is similar to the formal prefaces of historians during the Hellenistic age.”

Verses 1 to 3 says: Seeing that many others^b have undertaken to draw up accounts of the events that have taken place among us, exactly as these were handed down to us by those who from the outside were eyewitness and ministers of the word. I in my turn, after carefully going over the whole story from the beginning, have decided to write an ordered account for you, Theophilus… Footnote ^b  says “Hyperbole; understand ‘several’. For the narratives used and known by Luke, see Introduction to the Synoptic Gospels.”

Parallel texts for verse 1 are:

1.       Lk 15:27 - “Your brother has returned” replied the servant, “and your father has killed the calf he had fattened because he has got him back safe and sound.”

2.       1 Co 15:3 - Well then, in the first place, I taught you what I had been taught myself, namely that Christ died for our sins, in accordance with the scriptures…

3.       Ac 1:8 - But you will receive power when the Holy Spirit comes upon you,ⁱ and then you will be my witnesses^j    not only in Jerusalem but throughout Judea and Samaria, and indeed to the ends of the earth’.^k  Footnote  ⁱ 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.; and Footnote ^k says “nothing can limit the apostolic mission”.

4.       Ep 3:7 - I have been made the servant of that gospel by a gift of grace from God who  gave it to me by his own power.

Verse 4 says: so that your Exellency may learn how ell founded the teaching is that you have received.^c

Footnote ^c  says “Or possibly ‘that has come to your knowledge’, in which case Theophilus would not be a Christian to be confirmed in the faith but some distinguished official asking for information.

Parallel text is Ac 1:1 that says: In my earlier work,^a Theophilus, I dealt with everything Jesus had done and taught from the beginning… Footnote ^a says “The gospel of Luke”.

Verse 14 says: Jesus, with the power of the Spirit in him, returned to Galilee; and his reputation spread  throughout the countryside.^e Footnote ^e  says “One of Luke’s recurrent motifs: 4:37; 5:15; 7:17; cf. for similar examples. Ac. 2:41+; 6:7; Lk. 1:80+.”

Parallel texts are:

1.       Mt 4:12-17, 23 - Hearing that John had been arrested, he went back to Galilee (v. 12) and leaving Nazareth, he went and settled in Capernaum, a lakeside on the borders of Zebulun and Naphtali (v. 13). In this way the prophecy of Isaiah was  to be fulfilled (v. 14):“Land of Zebulun! Land of Naphtali! Way to the sea on the far side of the Jordan, Galilee of the nations (v. 15)! The people that lived in darkness has seen a great light; on those who dwell in the land and shadow of death a light has dawned (v. 16). From that time on, Jesus began to preach and say,^k “Repent, for the kingdom of heaven^dis at hand (v. 17).” He went round  the whole of Galilee, teaching in their synagogues, proclaiming the good news of the kingdom,^e and curing all kinds of diseases and sickness among the people.^f (v.23). Footnote ^d  says “The sovereignty of God over the chosen people, and trough them over the world, is at the heart of Christ’s preaching as it was the theocratic ideal of the OT. It implies a kingdom of ‘saints’ where God will be truly King because they will acknowledge his royal rights by knowing and loving him. This sovereignty, jeopardized by rebellious sin, is to be reasserted by an act of supreme intervention on the part of God and his Messiah (Dn 2:28+). This is the intervention which Jesus, following John the Baptist (3:2), declares imminent (4:17-23; Lk 4:43). It is to take the form not, as was commonly expected, of a successful nationalist rising (Mk 11:10; LK 19:11; Ac 1:6) but of a purely spiritual movement (Mk 1:34+; Jn 18:36). The redemptive work of Jesus as ‘Son of Man’ (Mt 8:20+) and as ‘servant’ (Mt 8:17+; 20:28+; 26:28+) sets man free from Satan’s rule which opposes God’s (4:8; 8:29+; 12:25-26). Before it achieves its final eschatological realization when the elect will be with the Father in the joy of the heavenly banquet (8:11+; 13:43; 26:29) the kingdom makes an impressive entrance (13:31-33). Its modest beginning is mysterious (13:11) and arouses opposition (13:24-30), it has come unnoticed (12:28; Lk 17:20-21); the development of the kingdom on earth is slow (Mk 4:26-29) and is effected by the Church (Mt 16:18+). By the judgment of God that falls on Jerusalem it is established with power as the kingdom of Christ (Mt 16:28; Lk 21:31) and is preached throughout the world by apostolic missionaries (Mt 10:7; 24:14; Ac 1:3+). When the times comes for the final judgment (13:37-43, 47-50; 25:31-46), the return of Christ in glory (16:27; 25:31) will be the final act that establishes the kingdom which Christ will present to the Father(1 Co 15:24). Until that time the kingdom appears as a free gift of God (20:1-16; 22:9-10; Lk 12:32), accepted by the humble (Mt 5:3; 18:3-4; 19:14,23-24) and the generous (13:44-46; 19:12; Mk 9:47; Lk 9:62; 18:29f), refused by the proud and selfish (21:31-32,43; 22:2-8; 23:13). There is no entering it without the wedding garment  which is the new life (22:11-13; Jn 3:3,5) and not all men are admitted (Mt 8:12; 1 Co 6:9-10; Ga 5:21). One has to be awake so as to be ready when it comes unexpectedly (Mt 25:1-13). On Matthew’s treatment as a guiding idea of his arrangement , see Introduction to the Synoptic Gospels”; Footnote ^e  says “The etymological sense of the word euaggelion (gospel) is ‘Good News’. The news is of the impending coming of the kingdom of God, v. 17 and 3:2; and Footnote ^f says “Miraculous cures are the distinctive sign that the messianic age has dawned, cf. 10:1,7f; 11:4f.”

2.       Mk 14:15, 39 - He will show you a large upper room furnished with the couches, all prepared, make the preparations for us there (v. 15). Again he went away and prayed, saying the same words (v. 39).

3.       Lk 4:37 - And reports of him went all through the surrounding countryside.

4.       Lk 5:15 - His reputation continued to grow, and large crowds would gather to hear him and to have their sickness cured.

5.       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.^m 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+.”

6.       Lk 4:44 - And he continued his preaching in the synagogues of Judaea.^l Footnote ^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.”

Verses 15 to 21 is about “Jesus at Nazareth^g.” Footnote ^g - 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.

Verses 15 and 16 says: He taught in their synagogues and everyone praised him. 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 Footnote ^h  says “Rare form of the name ‘Nazareth’”; and Footnote ^I says “The director of a synagogue could authorize any adult Jew to read the scripture lesson in public”.

Parallel texts for verse 16 are:

1.       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.”

2.       Mk 6:1-6 - Going from that district, he went to his home town and his disciples accompanied him (v. 1). 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? (v. 2) 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 (v. 3). And Jesus said to them, ‘A prophet is only despised in his own country, among his own relations and his own house’ (v. 4); And he could work no miracle there though he cured a few sick people by laying his hands on them (v. 5). He was amazed at their lack of faith (v. 6). Footnote ^a  says “Var ‘Jose’ or ‘Joseph’”.

3.       Lk 2:39, 51 - When they had done everything the law of the Lord required, they went back to Galilee, to their own town of Nazareth (v. 39).  He then went down with them and came to Nazareth, and lived under their authority. His mother stored up all these things in her heart (v. 51).

Verses 17, 18, 19, and 20  say: and they handed him the scroll on the prophet Isaiah. Unrolling the scroll he found the place where it is written “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, to proclaim the Lord’s year of favor. 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.

Parallel texts for verse 18 are:

1.       Is 61:1-2 - The mission of the prophet^a The 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; To proclaim liberty to captives, freedom to those in prison (v. 1); To proclaim a year of favor from Yahweh, a day of vengeance for our God (v.2); Footnote ^a  says “This poem may have originally formed part of the collection, ch. 60-62, or may have been added by a disciple.”

2.       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.^m 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+.”

3.       Zp 2:3 - Seek Yahweh, all you, the humble of the earth,^e  who obey his commands. Seek integrity, seek humility;  you may perhaps find shelter on the day of the anger of Yahweh. Footnote ^e  says “The ‘humble’ or ‘poor’, anawim in Hebr. These play a large part in the Bible. Though wisdom literature looks on poverty, resh, as the result of idleness, Pr 10:4, the prophets are aware that the poor usually the oppressed, aniyyim;  they demand justice for the weak and lowly, dallim, and for those in need, ebionim, Am 2:6f; Is 10:2; cf. Jb 34:28f; Si 4:1f; Jm 2:2f. The humane legislation of Dt. Shows the same attitude of mind, Dt 24:10f. With Zephaniah’s poverty assumes a moral and eschatological significance, 3:11f, cf Is 49:13; 66:5; Ps 22:26; 34:2f; 37:11f; 69:33; 74:19; 149:4; and see Mt 5:3+; Lk 1:52; 6:20; 7:22. In short, the anawim are those Israelites who submit to the will of God. In LXX period , the word anaw (or ani) has the added meaning of thoughtfulness for others, Zc 9:9, cf.  Si 1:27. It is  to the ‘poor’ that the Messiah will be sent, Is 61:1, cfLk 4:18. He himself will be humble and gentle, Zc 9:9, cf Mt 21:5, and the victim of oppression, Is 53:4; Ps 22:24.”

Verse 21 say: Then he began to speak to them, ‘This text is being fulfilled today even as you listen’

Parallel texts are:

1.       Lk 2:47 - and all those who heard him were astounded at his intelligence and his replies.

2.       Lk 4:15 - He taught in their synagogues and everyone praised him.^f Footnote ^f  says “Another favorite theme of Lk: the people admiring and praising Jesus: 4:22; 8:25; 9:43; 11:27; 13:17; 19:48; for similar themes, cf. 4:14+ (Christ’s growing reputation), 2:20+ (the praise of God), 1:12+ (religious awe).”

The First Reading is from Ne 8:2-4a, 5-6,8-10. It say: Accordingly Ezra the priest brought the Law before the assembly, consisting of men, women, and children old enough to understand. This was the first day of the seventh month.^c On the square before the Water Gate,  in the presence of the men, the women, and children old enough to understand, he read from the book from early morning till noon; all the people listened attentively to the book of the Law. Ezra the scribe stood on a wooden dais erected for the purpose… In full view of all the people- since he stood higher than all the people- Ezra opened the book, and when he opened it all the people stood up. Then Ezra blessed Yahweh, the great God, and all the people raised their hands and answered, “Amen, amen!”; then they bowed down and, face to the ground, prostrated themselves before Yahweh. And Ezra read^f from the Law of God, translating and giving the sense, so that the people understood what was said. Footnote ^f - ‘Ezra read’ Greek; cf. v. 3; ‘they read’ Hebr.

Parallel text for verse 8 is Ezra 7:6 that says: This man Ezra came up from Babylon. He was a scribe versed^c in the law of Moses, which had been given by Yahweh, the God of Israel. As the favor of his God, Yahweh, was with him, the king gave him all he asked. Footnote ^c  says “Lit ‘rapid scribe’ cf Ps 45:1. Their skill in the art  of writing made the scribe indispensable officials in an oriental court. The title of ‘scribe’ therefore (vv. 12 and 23) indicates Ezra was a kind of minister for Jewish affairs at the Persian court. But the Chronicler, thinking of Ezra’s activity in Jerusalem, Ne 8:8+. Gives the official title a religious meaning; the scribe is the man who reads, translates, expounds the Law to God’s people. Ezra is the father of these scribes who did much good work in the post-exilic period, which was continued by the scribes (grammatels) of the time of Christ.”

Verses 9 and 10 say: Then (Nehemiah-His Excellency^g- and) Ezra, priest and scribe (and the Levites who were instructing the people)said to all the people ‘This day is sacred to Yahweh your God. Do not be mournful, do not weep.’ For the people were all in tears as they listened to the words of the Law. He then said, ‘Go, eat the fat, drink the sweet wine, and send a portion to the man who had has nothing prepared ready. For this day is sacred to our Lord.  Do not be sad: the joy of Yahweh is your stronghold. Footnote ^g  says “1 Esd omits ‘Nehemiah’; Greek omits ‘His Excellency’. Both are editorial additions.”

Parallel text of verse 10 is Est 9:19 that says: That is why the Jewish country people, those who live in undefended villages, keep the fourteenth of the month of Adar as a day of gladness, feasting and  holiday-making, and exchange portions with one another.

The Second Reading is from 1 Co 12:12-30, under the title The analogy of the body^j. Footnote  ^j  says “Paul uses the classical analogy  of society as a single body with many parts but his concept of the Body of Christ goes back to the memory of his own conversion, cf. Ac 9:4f; Ga 1:15f, to faith in Jesus whose body, raised form the dead and given life by the Spirit, Rm 1:4+, became the ‘first-fruits’ of a new creation, 1 Co 15:23. The words spoken by the Lord at Paul’s conversion. ‘I am Jesus, whom you are persecuting, imply that Christians are identified with the risen Christ. In Paul’s writings, Christians are bodily united with the risen body, Rm8:11, by baptism, 1 Co 12;13;cf. Rm 6:4+, and the Eucharist, 1 Co 10:16f, which make them parts of Christ’s body, 1 Co 6:15, united in such a way that he and they together form  the Body of Christ (what is now called ‘ the mystical body’). 1 Co 12:27; Rm 12:4f. This rather realistic teaching of 1 Co is taken up later on and developed in the Letters of the Captivity, where the basic idea  remains the same, i.e. humans are reconciled to God by becoming parts of, Ep 5:30, Christ’s body which was physically dead but is now spiritually alive, Ep 2:14-18, Col 1;22. The stress however is on the unity of the Body that brings all Christian together in one Spirit, Ep 4:4; Col 3:15, and on the identification of the Body with the Church, Ep 1:22f; 5;23; Col 1:18,24. Having thus personified the body, Ep 4:12f; Col 2:19, Paul asserts that Christ is its Head, Ep 1:22; 4:15f; 5:23; Col 1;18; 2:19 (cf. 1 Co 12:21). This assertion probably developed from the concept of Christ as Head of all Powers, Col 2:10. Eventually, in its widest sense, Paul includes in his concept of the Body the entire cosmos as unified under the Lord Christ, Ep 1:23+. Cf. Jn 2:21+.”

Verse 12 says: Just as a human body, it is made up of many parts, is a single unit because all these parts, though many, make one body, so it is with Christ.^k Footnote ^k  says “The way a human body gives unity to all its component parts is the way Christ, as a unifying principle of the Church, gives unity to all Christians in his Body.”

Parallel texts are:

1.       1 Co 6:15 - You know, surely that your bodies are members making up the body of Christ, do you think I can take part in Christ’s body and join them to the body of a prostitute? Never!

2.       1 Co 10:17 - The fact that there is only one loaf means that, though there are many of us, we form a single body because we all have a share in this one loaf.

3.       Rm 12:4-5 - Just as each of our bodies has several parts and each part has a separate function, so all of us, in union with Christ, form one body, and as parts of it we belong to each other. ^c Footnote ^c  says “The sentence emphasizes not so much the identification of Christians with Christ, 1 Co 12:27 as their dependence on one another.”

4.       Ep 4:25 - So from now on, there must be no more lies: You must speak the truth to one another, since we are all parts of one body.

5.       Col 3:15 - And may the peace of Christ reign in your hearts, because it is for this that you were called together as part of one body. Always be thankful.

Verses 13 to 26 says: In the one Spirit we were all baptized, Jews as well as Greeks, slaves as well as citizens, and one Spirit was given to us all to drink. Nor is the body to be identified with any one of its many parts. If the foot were to say, ‘I am not a hand and so I do not belong to the body,’ would that mean that it stopped being part of the body? If the ear were to say, “I am not an eye, and so I do not belong to the body’, would that mean that it was not a part of the body? If your whole body was just one eye, how would you hear anything? If it was just one ear, how would you smell anything? Instead of that, God put all the separate parts into the body on purpose. If all the parts were the same, how could it be the body? As it is, the parts are many but the body is one. The eye cannot say to the hand, “I do not need you,” nor can the head say to the feet, “I do not need you.” What is more, it is precisely the parts of the body that seem to be weakest which are the indispensable ones; and it is the least honorable parts of the body that we cloth with the greatest  care. So our more improper parts get decorated In a way that our more proper parts do not need. God has arranged the body so that more dignity is given to the parts which are without it, and so that there may not be disagreements inside the body, but that each parts may be equally concerned for all the others. If one part is hurt, all parts are hurt with it. If one part is given special honor, all the parts enjoy it.

Parallel texts for verse 13 says:

1.       Ga 3:28 - And there are no more distinctions between Jew and Greek, slave and free, male and female, but all of you are one in Christ Jesus.

2.       Ep 4:4-6 - There is one Body,  one spirit, just as you were called into one and the same hope when you were called. There is one Lord, one faith, one baptism, and one God who is Father of all, over all, though all and within all.^b Footnote ^b  says “Var. (Vulg.) ‘within all of us’.”

3.       Col 3:11 - And in that image there is no room for distinction between Greek and Jew, between the circumcised or the uncircumcised, or between barbarian and Scythian, slave and free men. There is only Christ: he is everything and he is in everything.^f Footnote ^f  says “The new creation will not be divided into races and religions and cultures and social classes in the way the present creation has been since the Fall: the whole world will be reunited in Christ.”

Verse 27 says: Now you together are Christ’s body; but each of you is a different part of it.

Parallel texts are:

1.       1 Co 12:7-11 - The particular way in which the Spirit is given to each person is for a good purpose (v. 7). One may have the gift of preaching with wisdom^d given him by the Spirit; and another may have the gift of preaching instruction^e given him by the same Spirit (v. 8); and another the gift of faith^f given by the same Spirit; another again the gift of healing, though this one Spirit (v. 9); one, the power of miracles; another, prophecy;^g another  the gift of recognizing spirits;^h another the gift of tonguesⁱ and another the ability to interpret them (v. 10). All these are the work of one and the same Spirit, who distributes different gifts to different people just as he chooses (v. 11). Footnote ^d - Probably the gift of preaching the central Christian truth about God and God’s life in us: this is the ‘perfect teaching of Heb 6:1. Cf also 1 Co 2:6-16; Footnote ^e  says “The gift of preaching the elementary Christian truths: ‘the elementary teaching concerning Christ ‘ of Heb 6:1.”; Footnote ^f  says “An usual intense faith, cf. 13:2”; Footnote ^g  says “On ‘prophecy’ cf Ac 11:27+; Footnote ^h  says “The gift of knowing if charismata were spiritual. , natural, or evil.”; and Footnote ⁱ  says “On the charisma of ‘tongues’ (glossolalia) cf Ac 2:4+.”

2.       Rm 12:6-8 - Our gifts differ according to the grace given us. If your gift is prophecy, then use it as your faith suggests; if administration, then use it for administration; if teaching, then use it for teaching. Let the preachers deliver sermons, the almsgiver give freely, the officials be diligent, and those who do works of mercy do them cheerfully.

3.       Ep 4:11 - And to some, his gift was that they should be apostles; to some, prophets; to some, evangelists; to some, pastors and teachers; ^h Footnote ^h  says “Paul limits his list to charisms that relate to teaching and which are the only ones that apply in this context, vv. 13-15.”

Verses 28, 29 and 30 say: in the church, God has given the first place to the apostles, the second to prophets, the third to teachers;^l after them miracles, and after them the gift of healing; helpers,^m good leaders,ⁿ those with many languages. Are all of them apostles, or are all of them prophets, or are all of them teachers? Do they all have the gifts of miracles, or all have the gift of healing? Do all speak strange languages, and all interpret them? Footnote ^l  says “The regular teachers appointed for each separate church, cf. Ac 13:1+.”; Footnote ^m says “Lit. ‘helpings’; voluntary gifts to works of charity.; and Footnote ⁿ  says “Administrators and guides of the church.”

Parallel texts are:

1.       Ac 11:27 - While they were there some prophets^m came down to Antioch from Jerusalem,ⁿ Footnote ^m  says “Like the OT prophets, Dt 18:18+; 2 P 1:21; Mt 5:12, those of the NT are charismatics, 1 Co 12:1+. Who speak in God’s name, being inspired by his Spirit. Under the New Covenant this charisma is bestowed even more generously, Ac 2:17-18, and at times it is enjoyed by the faithful at large, Ac 19:6; 1 Co 11:4-5; 14:26,29-33,37. But particular individuals are so specially endowed with the charisma that they are always referred to as ’prophets’, Ac 11:27; 13:1; 15:32; 21:9,10. These normally occupy the second place after the apostles in the order of charisma, 1 Co 12:28-29;l Ep 4:11; but cf 1 Co 12:10; Rm 12:6; Lk 11:49; this is because they are the appointed witnesses to the Spirit, Rv 2:7, etc., 1 Th 5:19-20, whose ‘revelations’ they communicate, 1 Co 14:6,26,30, Ep 3:5; Rv 1:1, just as the apostles as witnesses to the risen Christ, Rm 1:1+; Ac 1:8+, and proclaim the kerygma, Ac 2:22+. They do not simply foretell the future, Ac 11:28; 21:11, or read hearts, 1 Co 14:24-25; cf 1 Tm 1:18. When they ‘edify, exhort, console’, 1 Co 14:3; cf. Ac 4:36; 11:23-24, they do so by a supernatural revelation: in this they resemble those who ‘speak strange languages’ Ac 2:4+; 19:6, but their gift is greater because their speech is intelligible, 1 Co 14. Their chief work was evidently to explain the oracles of scripture under the guidance of the Holy Spirit, especially those of the OT prophets, 1 P 1:10-12, and thus expound the mystery of the divine plan, 1 Co 13:2; Ep 3:5; Rm 16:25+. For this reason they are named with the apostles as the foundation of the church, Ep 2:20+. The Revelation of St. John is a typical example of this NT ‘prophecy’. Rv 1:3; 10:11; 19:10; 22:7-10, 18-19. For all its dignity, the prophetic charisma communicates knowledge that is imperfect and provisional, being bound up with faith, Rm 12:6, which is itself destined to vanish in face of the beatific vision, 1 Co 13:8-12”; and Footnote ⁿ says “Western Text adds ‘and there was great rejoicing. While we were together, one of them…If this reading is correct, this is the first of the ‘We sections’, cf 16:10.”

2.       Rm 1:1+ - From Paul, a servant of Christ Jesus who has been called to be an apostle,^b and especially chosen to preach the Good News that God… Footnote ^b  says “A Jewish title that means ‘envoy’, cf. Jn. 13:16; 2 Co. 8:23; Ph. 2:25, sometimes used in the NT for the Twelve chosen by Christ, Mt. 10:2; Ac. 1:26; 2:37, etc.: 1 Co. 15:7; Rv. 21:14; to be his witnesses, Ac. 1:8+, sometimes in the wider sense for those sent to preach the gospel, Rm. 16:7; 1 Co. 12:28; Ep. 2:20; 3:5; 4:11. Though Paul was not a member of the Twelve, the fact that he had been appointed as missionary to the  gentiles by God, Ac. 26:17; Rm. 11:13; 1 Co. 9:2; Ga. 2:8; 1 Tim. 2:7, constitutes him as apostle of Christ, Rm. 1:1; 1 Co. 1:1, etc., equal to the Twelve, Ac. 10:41, because like them he had seen the risen Christ, 1 Co. 9:1, and been sent by him, Rm. 1:5; Ga. 1:16, to be his witness, Ac. 26:16. In spite of being ‘the least of the apostles’, 1 Co. 15:9, he is their equal, 1 Co. 9:5; Ga 2:6-9, because he did not learn the Good News he preaches from them, Ga. 1:1,17,19.”

3.       Jm 3:1 - Only a few of you, my brothers, should be teachers, bearing in mind that those of us^a who can teach can expect a stricter judgment. Footnote  ^a says “Var (Vulg.) ‘you.’”

The purpose of all homilies is to declare: “Today this scripture passage is fulfilled in your hearing.”

STAR RISING IN THE EAST - Sunday of the Epiphany - Cycle C

Homily for the Sunday of the Epiphany - Cycle C

Readings: Mt 2:1-12 (Gospel);  (First Reading) and (Second Reading)

From the Series: Reflections and Teachings in the Desert

STAR RISING IN THE EAST

‘We saw his star as it rose^b in the east and have come to do him homage.’ (Mt 2:2)

The Gospel for this Sunday of the Epiphany is taken from : Mt 2:1-12. Verse 1 says: After Jesus had been born at Bethlehem in Judaea during the reign of King Herod,^a some wise men came to Jerusalem from the East. Footnote ^a  says “About 5 or 4 BC. Herod was king of Judaea, Idumea and Samaria from 37-4 BC, Cf. Lk 2:2.”

Parallel text is  Lk 2:1-17 that says: The birth of Jesus and the visit of the shepherds – Now at this time Caesar Augustus^a issued a decree for a census of the whole world to be taken (v. 1). This census – the first^b – took place while Quirinius was governor of Syria (v. 2), and everyone went to his own town to be registered (v. 3). So Joseph set out from the town of Nazareth in Galilee and travelled up to Judaea, to the town of David called Bethlehem, since he was of David’s House and line (v. 4), in order to be registered together with Mary, his betrothed, who was with child (v. 5). While they were there the time came for her to have her child (v. 6), and she gave birth to a son, her first born.^c She wrapped him in swaddling clothes, and laid him in a manger because there was no room for them in the inn (v. 7). In the countryside close by there were shepherds who lived in the fields and took it in turns to watch their flocks during the night (v. 8). The angel of the Lord appeared to them and the glory of the Lord shone round them. They were terrified (v. 9), but the angel said, ‘Do not be afraid. Listen, I bring you news of great joy, a joy to be shared by the whole people (v. 10). Today in the town of David a savior has been born to you; he is the Christ the Lord^d (v. 11). And here is a sign for you; you will find a baby wrapped in swaddling clothes and lying in a manger (v. 12). And suddenly with the angel there was a great throng of the heavenly host, praising God an singing (v. 13): ‘Glory to God in the highest heaven, and peace to men who enjoy his favor’^e (v. 14). Now when the angels had gone from them into heaven, the shepherds said to one another, ‘Let us go to Bethlehem and see this thing that has happened which the Lord has made known to us’ (v. 15). So they hurried away and found Mary and Joseph, and the baby lying in the manger (v. 16). When they saw the child they repeated what they had been told about him (v. 17)… Footnote ^a says “Roman emperor from 30 BC to 14 AD.; Footnote ^b  says “The first of a series. The translation sometimes given, ‘The census preceded that which was held when Quirinius was governor of Syria’ is difficult to justify grammatically. The historical circumstances are little known. Most scholars put the census of Quirinius in 6 AD, but the only authority for this is Josephus who is doubtfully reliable in this matter, cf. Ac 5:37+. The most probable explanation is that the census which was made with a view to taxation took place about 8-6 BC as part of a general census of the empire, and that it was organized in Palestine by Quirinius who was specially appointed for the purpose. Quirinius might have been governor of Syria between 4 and 1 BC and if so Lk’s expression would then be a rough approximation. Jesus was born certainly before Herod’s death (4 BC), possibly in 5-6 BC. The Christian Era, established by Dionysius Exiguus (6^th Century) is the result of a false calculation, cf. note to Lk 3:1; Footnote ^c says “In biblical Greek, the term does not necessarily imply younger brothers but emphasizes the dignity and right of the child”; and Footnote ^d  says “He is, therefore, the expected Messiah; but he is also called ‘Lord’, a title the OT reserves for God. A new era is beginning.”

Verse 2 says: ‘Where is the infant king of the Jews?’ they asked. ‘We saw his star as it rose^b and have come to do him homage.’ Footnote ^b  says “Alternative translation (Vulg. ‘in the east’. Same alternative for v. 9.”

Parallel text is Nb 24:17 that says: I see him-but not in the present, I behold him-but not close at hand; a star^g from Jacob takes the leadership, a scepter arises from Israel. It crushes the brows of Moab^h the skulls of all the sons of Sheth.ⁱ Footnote ^g  says “In the ancient East a star signified a god and, consequently, the deified king. See also Is. 14:12. Here the word seems to refer to the Davidic dynasty from which the Messiah was to come.”;  Footnote ^h  says “For ‘sceptre’ the Greek reads ‘a man’; for ‘brows’ it has ‘chiefs’. The same Hebr. word means ‘sides’ (of the head) and ‘frontiers’; and Footnote ⁱ   says “Here referring to Bedouin tribes. The poem goes on to enumerate those of Israel’s enemies who lived on the borders of Canaan.”

Verses 3, 4 and 5 say: When King Herod heard this, he was perturbed, and so was the whole of Jerusalem. He called together all the chief priests and the scribes of the people,^c and inquired of them where the Christ was to be born. ‘At Bethlehem in Judaea,’ they told him ‘for this is what the prophet wrote… Footnote ^c  says “Doctors of the Law; usually, but not always, from the ranks of the Pharisees (3:7+). Together with the high priests and the elders they constituted the Great Sanhedrin.”

Parallel for verse 5 is Jn 7:42 says: “Does not scripture say that the Christ must be descended from David and come from the town of Bethlehem?^t Footnote ^t  says “Add. ‘where David was’, ‘of David’, or ‘where he was’. Only Christ’s intimates knew that he had been born in Bethlehem.”

Verse 6 says: And you, Bethlehem, in the land of Judah, you are by no means least among the leaders of Judah, for out of you will come a leader who will shepherd my people Israel.

Parallel is Mi 5:1 that says: But you, (Bethlehem) Ephrathah, the least^a of the clans of Judah, out of you will be born for me the one who is to rule over Israel; his origin goes back to the distant past, to the days of old.^b Footnote ^a  says “‘the least’ Greek; ‘small’ Hebr.”; Hebr. and Greek  add ‘to be.’; and ^b  says “Ephrathah (to which Micah apparently attaches the etymological meaning of ‘fruitful’, connecting it with the birth of the Messiah) originally indicated a clan related to Caleb, 1 Ch. 2: 19,24,50 and settled in the district of Bethlehem, 1 S. 17:12, Rt. 1:2; the name later came to be used of the town itself, Gn. 35:19; 48:7; Jos. 15:59; Rt. 4:11, hence the gloss in the text. Micah is thinking of the ancient origin of the dynasty of David, 1 S 17:12; Rt. 4:11, 17, 18-22; in ‘(Bethlehem) Ephrathah’ the evangelist will recognize an indication of the Messiah’s birthplace”.   

Verses 7 to 11 says: Then Herod summoned the wise men to see him privately. He asked them the exact date on which the star appeared, And sent them on to Bethlehem. ‘Go and find out all about the child,’ he said ‘and when you have found him, let me know, so that I too may go and do him homage.’ Having listened to what the king had to say, they set out. And there in front of them was the star they had seen rising; it went forward and halted in over the place where the child was.^d The sight of the star filled them with delight, and going into the house they saw the child with his mother Mary, and falling to their knees they did him homage. Then, opening their treasures, they offered him gifts of gold and frankincense and myrrh.^e

Footnote ^d  says “Obviously the evangelist is thinking of a miraculous star; it is futile to look for a natural explanation.”; and Footnote ^e  says “The wealth and perfumes of Arabia (Jr 6:20; Ezk 27:22). The Fathers see in them symbols of the royalty (gold), divinity (incense), passion (myrrh) of Christ. The adoration of the Magi fulfills the messianic prophecies of the homage paid by the nations to the God of Israel, cf. Nb 24:17; Is 49:17; Is 60:5f; Ps 72:10-15.

Parallel texts for verse 11 are:

1.       Ps 72:10-15 - …the kings of Tarshish and of the islands will pay him tribute. The kings of Sheba and Seba will offer gifts (v. 10); all the kings will do him homage, all the nations become his servants (v. 11). He will free the poor man who calls to him, and those who need help (v. 12), he will have pity on the poor and feeble, and save the lives of those in need (v. 13). He will redeem their lives from exploitation and outrage, their lives will be precious in his sight. (Long may he live, may gold from Sheba be given him!)^I  Prayer will be offered for him constantly, blessings invoked on him all day long.^j Footnote ⁱ  says “Probably a prayer for the Messiah added later”; Footnote ^j  says “Another translation ‘He (the Messiah) will pray (intercedes) for him (the poor man) and bless him.’”

2.       Is 49:23 - Kings will be your foster-fathers, their queens your nursing mothers. They will fall prostrate before you, faces to the ground, and lick the dust at your feet. You shall then know that I am Yahweh; and that those who hope in me will not be put to shame.

3.       Is 60:5 - At this sight you will grow radiant, your heart throbbing and full; since the riches of the sea will flow to you, the wealth of the nations come to you.

Verse 12 says: But they were warned in a dream not to go back to Herod, and returned to their own country by a different way.

Parallel is 1 K 13:9f that says: …for I have had Yahweh’s order: ‘You are to eat or drink nothing, nor return by the way you came’.

The First Reading is from Is 60:1-6, which is under the title:  The glorious resurrection of Jerusalem^a Footnote ^a  says “The poem of ch. 60 and 62 for a whole. In style and thought they resemble ch. 40-55 and must have been composed either by the author of the Book o Consolation or at least by one of his immediate disciples.”

Parallel texts are:

1.       Is 45:14 - Thus says Yahweh: The peasants of Egypt and the traders of Cush, and the tall men of Seba, will submit to you and be yours; they will follow you in chains. They will bow down before you, they will pray to you: ‘With you alone is God, and he has no rival; there is no other god’.

2.       Tb 13:9 -Jerusalem, Holy City, God scourged  you for your handiwork. Yet still will take pity on the sons of the upright.

3.       Rv 21:9-27 - I saw the holy city, and the new Jerusalem, coming down from God out of the heaven, as beautiful as a bride all dressed for her husband^d (v. 2). One of the seven angels that had the seven bowls full of the seven last plagues came to speak to me, and said, ‘Come here and I will show you the bride that the Lamb had married’ (v. 9). In the spirit, he took me to the top of an enormous high mountain and showed me Jerusalem, the holy city, coming down from God out of heaven^j (v. 10). It had all the radiant glory from God and glittered like some precious jewel of crystal-clear diamond (v. 11).

Footnote ^d  says “The new and joyful wedding of Jerusalem and her God has taken place, cf. Is 65:18; 61:10; 62:4-6; the Exodus ideal has at last been achieved, cf. Ho 2:16+; and Footnote ^j  says “i.e. the renewal in these present, messianic times; the transformation of humanity by an act of God.” 

Verse 1 says: Arise, shine out, for your light has come, the glory of Yahweh is rising on you…

Parallel texts are:

1.       Is 2:5 - House of Jacob, come, let us walk in the light of Yahweh.

2.       Tb 13:11 - A bright light shall shine over all the regions of the earth; many nations shall come from far away. From all the ends of the earth, to dwell close to the holy name of the Lord God, with gifts in their hands for the King of heaven. Within you, generation after generation shall proclaim their joy, and the name of her who is Elect shall endure through the generations to come.

3.       Ps 102:16 - When Yahweh builds Zion anew, he will be seen in glory;

4.       Ba 4:24 - as the new neighbors of Zion now witness your captivity so will they soon see you rescued by God who will intervene, in the great glory and splendor of the Eternal.

5.       Ep 5:14 - and anything illuminated turns into light.^b That is why it is said:^c Wake up from your sleep, rise from the dead, and Christ will shine on you

Footnote

Verse 2 says: though night still covers the earth and darkness the peoples. Above you Yahweh now rises and above you his glory appears.

Parallels are:

1.       Is 9:1 - The people that walked in darkness has seen a great light on those who live in a land of deep shadow a light has shown.

2.       Ex 24:1 6 - …and the glory of Yahweh^f settled on the mountain of Sinai, for six days the cloud covered it, and on the seventh day Yahweh called to Moses from inside the cloud. Footnote ^f  says “In the Priestly tradition, cf. 13:22+, the ‘glory of Yahweh’ is the manifestation of God’s presence. This ‘glory’ is a fire clearly distinguished (here and in 40:34-35) from the cloud that accompanied and surrounds it. The fire and the cloud are images borrowed from the great theophanies with a thunderstorm for their setting, 19:16+, but they have a more profound significance: the brilliant light (which needs no storm for appearance  33:22, and which  later leaves is glow on face of Moses, 34:29) stands for God’s unapproachable majesty. It fills the newly erected tabernacle, 40:34-35, and will fill the Temple of Solomon, 1 K 8:10-11, On the eve of the destruction of Jerusalem Ezekiel saw the glory leaving the city, Ezk 9:3; 10:4,18-19, 11:22-23; later he sees it returning to the new Temple, Ezk 43:1f; for Ezekiel the ‘glory’ assumes a shining, human form, Ezk. 1:26-28. In other texts, and particularly in the Psalms, the glory of Yahweh simply expresses God’s majesty and the honor due to him, often with eschatological overtones; or else it indicates God’s miraculous power, Ex. 15:7, cf. the ‘glory’ of Jesus, Jn 2:11; 11:;40.”

Verse 3 says:  The nations come to your light and kings to your dawning brightness.

Parallel texts are:

1.       Rv 21:24 -The pagan nations will live by its light and the kings of the earth will bring it their treasures.

2.       Ps 102:22 - Nations and kingdoms will be united and offer worship to Yahweh together.

Verse 4 says: Lift up your eyes and look round; all are assembling and coming towards you, your sons from far away and your daughters being tenderly carried.

Parallel texts are:

1.       Is 49:18-22 - Thus speaks the Lord Yahweh: I beckon to the nations and hoist my signal for the people.^k They will bring back your sons in the cloak,^l they will take your daughters on their shoulders. Footnote ^k  says “In 5:26, this signal called in the invader, now it proclaims salvation”; and Footnote ^l  says “As babes are tenderly carried.”

2.       Tb 14:7 - …and will bless the God of the ages by upright conduct. All the Israelites spared on those days will remember God in sincerity of heart. They will come and gather in Jerusalem and thereafter dwell securely in the land of Abraham, which shall be their own. And those who sincerely love God shall rejoice. And those who commit sin and wickedness shall vanish from the earth.

3.       Ba 5:5-6 - Arise, Jerusalem, stand on the heights and turn your eyes to the east: see your sons reassembled from west to east at the command of the Holy One, jubilant that God has remembered them (v. 5).  Though they left you on foot, with enemies for an escort, now God brings them back to you like royal princess^b carried back in glory (v. 6). Footnote ^b  says “Lit. ‘sons of the kingdom’ Vulg. And some Greek MSS; ‘as (on) a royal throne’ Greek. On this second Exodus, cf. Is 40:3+”.

Verse 5 says: At this sight you will grow radiant, your heart throbbing and full; since the riches of the sea will flow to you, the wealth of the nations come to you;

Parallel texts are:

1.       Ps 45:12 - Daughter of Tyre will solicit your favor with gifts, the wealthiest nation.

2.       Ps 72:10 - …the kings of Tarshish and of the islands will pay him tribute. The kings of Sheba and Seba will offer gifts (v. 10);

3.       Mt 2:11 - And going into the house they saw the child with his mother Mary, and falling to their knees they did him homage. Then, opening their treasures, they offered him gifts of gold and frankincense and myrrh.^e

Footnote ^e  says “The wealth and perfumes of Arabia (Jr 6:20; Ezk 27:22). The Fathers see in them symbols of the royalty (gold), divinity (incense), passion (myrrh) of Christ. The adoration of the Magi fulfills the messianic prophecies of the homage paid by the nations to the God of Israel, cf. Nb 24:17; Is 49:17; Is 60:5f; Ps 72:10-15.”

Verse 6 says: Camels in throngs will cover you, and dromedaries of Midian and Ephah; everyone in Sheba will come, bringing gold and incense and singing the praise of Yahweh.^b Footnote ^b  says “The riches of the sea (i.e. of the maritime powers. Phoenicia and Greece) come by ship from the west. The riches of the East and of Egypt come by caravans across the desert of Syria and Sinai respectively. Midian, Ephah and Sheba are people of Arabia. The liturgy applies this text to the visit of the Magi, Mt 2:1-12; the immediate significance of the text is somewhat different but its worldwide outlook, cf. Is 45:14+, makes the application apt.”

Parallel texts are:

1.       Ex 2:15 - When Pharaoh heard of the matter he would have killed Moses, but Moses fled from Pharaoh and made for the land of Midian.^f And he sat down beside a well. Footnote ^f  says “Midian lies to the south of Edom and to the east of the gulf of Aqaba. Gn 25:1-4 connects the Midianites with a group of Arab tribes descended from Abraham’s wife Keturah. These nomads frequent the highways of Palestine, Gn 37:28,36, and of the Sinai peninsula, Nb 10:29-32; they raid  as far afield as Moab Gn 36:35, where they later come to blows with the Hebrews, Nb 22:4,7; 25:6-18; 31:1-9, Jos 13:21. They were to be soundly beaten by Gideon, Jg 6-8; cf. Is 9:3; 10:26; Ps 83:9. At ‘the end of times’10:29-32; Midian will come and pay homage to Yahweh, Is 60:6”.

2.       1 K 10:1 - The queen of Sheba visits Solomon^a  Now the fame of Solomon having reached the queen of Sheba^b she came to test him with difficult questions. Footnote ^a – says “The kingdom of Sheba was the SW portion of the Arabian peninsula, but the queen mentioned ruled more probably over one of the Sabaean settlement of N. Arabia. The Hebr. Bible distinguishes between the more usual Sheba (used here)and Seba which it associates more closely with Cush, or Ethiopia, Gn 10:7; Is 43:3; 45:14. The name Seba came to be used for the far S., just as Tarshish stand for the W. limits of the earth, Ezk 38:13 and Ps 72:10. Sheba is several times mentioned in association with Dedan, another Arabian group, Gn 10:7; 25:3; Ezk 38:13, figuring as one of the great tribes of traveling merchants, Ezk 27:20f; Jr 6:20; Jl 4:8; Jb 6:19. This far-off people will come to do homage to the future king, Ps 72:10,15, in the new Jerusalem, Is 45:14 and 60:6f, cf. Mt 2:11”; and Footnote ^b  says “Unintelligible, lit. ‘for the name of Yahweh’; phrase absent from 2 Ch 9:1.”

The Second Reading  is from Ep 3:2-3,5-6, under the title Paul, a servant of the mystery.

Parallel text is Col 1:24-29 that says: 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 I became the servant of the Church when God made me responsible for delivering God’s message to you, the message which was a mystery hidden for generations and centuries and has now been revealed to his saints. It was God’s purpose to reveal it to them and to show all the rich glory of this mystery to pagans. The mystery is Christ among you, your hope of glory:ⁿ this is the Christ we proclaim, this is the wisdom I which we thoroughly train everyone and instruct everyone, to make them all perfect I Christ.  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”; and Footnote ⁿ says “Previously, when it had seemed (to the Jews) that pagans could never be saved, as salvation was restricted to ‘Israel’, pagans had seemed to be without a Messiah and consequently to be deprived of all hope, Ep. 2:12. The ‘mystery’ or secret of God that had now been revealed was that the pagans too were, and had been, all called to be saved through union with Christ, and so to reach eternal glory , cf. Ep. 2:13-22; 3:3-6.”

Verse 2 says:  You have probably heard how I have been entrusted by God with the grace^a he meant for you… Footnote ^a  ays “V. 1 (continued by v. 15) breaks off abruptly, the parenthetical  development of vv 2-14 being suggested by the mention of pagans in v. 1. On the grace of being apostle of the pagans, cf. 3:7f; Rm. 5:1; 15:15f; 1 Co. 3:10; Ga. 2:9.”

Parallel texts are:

1.       Ep 4:1- I, prisoner in the Lord, implore you therefore to lead a life worthy of your vocation.

2.       Ph 1:13 - My chains, in Christ, have become famous not only all over the Praetorium ^a but everywhere… Footnote ^a  says “If Paul is writing from his house-arrest in Rome, this must refer to members of the Praetorian guard (two were quartered just outside the city wall). If Paul is writing from Ephesus or Caesaria, he is referring to the staff of the Praetorium which was the name of the official residence of the governor in each of those cities.”

3.       Col 4:18 - Here is a greeting in my own handwriting-Paul. Remember the chains I wear. Grace be with you.^f Footnote ^f  says “Add. (Vulg.) ‘Amen’, cf. Ph 4:2.”

4.       2 Tm 2:9…it is on account of this that I have my own hardships to bear even to being chained like a criminal-but they cannot chain up God’s news

Verse 3 says: and that it was by a revelation^b that I was given the knowledge of the mystery, as I have just described it very shortly. Footnote ^b   says “Cf. 2 Co 12:1,7. The immediate reference is what was revealed to Paul on the way to Damascus, cf. Ga. 1:16; Ac. 9:15;  22:21; 26:16-18.”

Parallel text is Rm 16:25 that says: Doxology^j Glory to him who is able to give you the strength^k to live according to the Good News I preach, and in which I proclaim Jesus Christ, the revelation of a mystery^l kept secret for endless ages… Footnote ^j  says “Most authorities place this doxology here, but in some it appears at the end of ch. 15 or 14; others omit. A solemn presentation, cf. Ef 3:20; Jude 24-25, of the main points of the letter”; Footnote ^k  says “Firmly grounded in doctrine and strong in Christian practice. Cf. 1:11; 1 Th 3:2,13; 2 Th 2:17; 3:3; 1 Co 1:8; 2 Co 1:21; Col 2:7; and  ^l  says “The idea of a ‘mystery’ of wisdom, v. 27; 1 Co 2:7; Ep 3:10; Col 2:2-3, long hidden in God and now revealed, v. 25; 1 Co 2:7,10; Ep 3:5,9f; Col 1:26, is borrowed by Paul from Jewish apocalypse, Dn 2:18-19+, but he enriches the content of the term by applying it to the climax of the history of salvation: the saving cross of Christ, 1 Co 2:8; the call of the pagans, v. 26; Rm 11:25; Col 1:26-27; Ep 3:6, to this salvation preached by Paul, v. 25; Col 1:23; 4:3; Ep 3:3-12; 6:19, and finally the restoration of all things in Christ as their one head, Ep 1:9-10. See also 1 Co 4:1; 13:2; 14:2; 15:51; Ep 5:32; 2 Th 2:7; 1 Tm 3:9,16; 2 Tm 1:9-10; Mt 13:11p+; Rv 1:20; 10:7; 17:5,7.”

Verse 5 says: This mystery that has now been revealed through the Spirit to his holy apostles and prophets^c was unknown to anyone in past generations…Footnote ^c  says “The NT prophets, cf. 2:20+. The OT prophets had only an obscure and imperfect knowledge of the mystery of the Messiah, cf 1 P 1:10-12; Mk 13:17”.

Parallel texts are:

1.       1 Co 7:40 - She would be happier, in my opinion, if she stayed as she is-and I too have the Spirit of God,^l I think. Footnote ^l  says “Var. ‘of Christ’”.

2.       2 Co 11:5 - For a woman, however, it is a sign of disrespect to her head^v if she prays or prophesies unveiled; she might as well have her hair shaved off. Footnote  ^c  says “I.e. her husband, since she seemed to be claiming equality with her husband. A woman’s veil was a sign of subjection, v. 10.”

Verse 6 says: It means that pagans now share the same inheritance,^d that they are part of the same body, and that the same promise has been made to them, in Christ Jesus, through the gospel.

Footnote ^d  says “I.e. as the Judeo-Christians, cf. 2:19.”

Parallel texts are:

1.       Ep 4:11 - And to some, his gift was that they should be apostles; to some, prophets; to some, evangelists; to some, pastors and teachers; ^h Footnote ^h  says “Paul limits his list to charisms that relate to teaching and which are the only ones that apply in this context, vv. 13-15.”

2.       Jh 14:26 - But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything and remind you of all I have said to you. ^r  Footnote ^r  says “In place of the departed Christ, the faithful will have the Spirit, 14:16, 17; 16:7, cf. 1:33+. He is the ‘parakletos’  who intercedes with the Father, cf. 1 Jn. 2:1, and whose voice is heard in human courts, 15:26,27, cf. LK. 12:11p., Mt. 10:19-20p. Ac. 5:32. He is the Spirit of truth, leading men to the very fullness of truth, 16:33, teaching them to understand the mystery of Christ – fulfillment of the scriptures, 5:39+, the meaning of his words, 2:19+, of his actions, and his ‘signs’, 14:26, 16:13, 1 Jn. 2:20f,27, all hitherto obscure to the disciples, 2:22, 12:16, 13:7, 20:9. In this way the Spirit is to bear witness to Christ, 15:26, 1 Jn. 5:6,7, and shame the unbelieving world, 16:8-11”.

3.       Ep 2:12-19…do not forget, I say, that you had no Christ ^g and were excluded from membership of Israel, aliens with no part in the covenants with their Promise, ^h you were immersed in the world, without hope ⁱ and without God.^j But now in Christ Jesus, you that used to be so far apart from us have been brought very close, by the blood of Christ.^k (v. 13) For he is the peace between us, and has made the two into one and broken down the barrier which used to keep them apart,^l actually destroying in his own person the hostility (v. 14). Caused by the rules and decrees of the Law. m This was to create one single New Man n in himself out of the two of them and by restoring peace… (v. 15).Through the cross, to unite them both in single Body^o and reconcile them with God. I his own person he killed the hostility (v. 16) Later, he came^p to bring the good news of peace, peace to you who were far away and peace to those who were near at hand (v. 17). Through him, both of us have  in the one Spirit^q our way to come to the Father (v. 18). So you^r are no longer aliens of foreign visitors: you are citizens like all the saints, and part of God’s households. Footnote  ^g  says “I.e. ‘you had no Messiah.’; Footnote ^h  says “The successive covenants made by God with Abraham, Isaac, Jacob, Moses, David etc.; cf. Ex 19:1+; Lv 26:42,45; Si 44-45; Ws 18:22; 2 M 8:15; Rm 9:4.”; Footnote ⁱ  says “The pagans had many gods but not the one true God, 1 Co 8:5f.; Footnote ^j  says “The wall separating the court of the Jews from the court of the pagans in the Temple, cf. Ac 21:28f.’ Footnote ^k  says “The crucifixion of Christ that brought together Jews and pagans vv 14-15, and reconciled both with the Father vv. 16-18. Footnote ^l - The wall separating the court of the Jews from the court of the pagans in the Temple, cf. Ac. 21:28f. Footnote ^m- The Mosaic Law gave the Jews a privileged status and separated them from pagans. Jesus abolished this Law by fulfilling it once for all on the cross, Col. 2:14+”; Footnote ⁿ  says “This new man is the prototype of the new humanity that God recreated (2Co. 5:17+) in the person of Christ, the second Adam (1 Co. 15:45) after killing the sinfully corrupt race of the first Adam in the crucifixion (Rm. 5:12f, 8:3, 1 Co. 15:21). This New Adam has been created in the goodness and holiness of the truth, 4:24, and he is unique because in him the boundaries between any one group and the rest of the human race all disappear, Col. 3:10f, Ga. 3:27f). Footnote ^o – This ‘single Body’ is both the physical body of Jesus that was executed by crucifixion, Col 1:22+, and the Church or ‘mystical’ body of Christ in which, once they were reconciled, all the parts function in their own place, 1 Co 12:12+”; Footnote ^p  says “Through the apostles who in his name preached the Good News of salvation and peace”; Footnote ^q  says “The one spirit that gives life to the single body (of Christ who is one with his Church) is the Holy Spirit who has changed the form of the body now it has risen, and by doing so has come down on each of the parts of which it is made up. The Trinitarian structure  of this section is repeated in v. 22”; and Footnote ^r says “Paul inserts vv. 14-18 (how Christ has united pagans and Jews) between his contrasting descriptions of pagans before (vv. 11-13) and after (19-22) conversion.”

The star of Mt 2:9 is the angel of the Lord that announced to the shepherd the birth of Jesus Christ in Lk 2:9. In the biblical tradition, heavenly bodies, including stars, are believed to be the “heavenly hosts” of God, which are the angels and archangels.

Wayne Blank, in the article “The Host of Heaven” at www.keyway.ca says:

“The "host of heaven" is a term used in reference to two different entities ("anything having existence, living or unliving") in the Scriptures, stars and planets, and angels. The original Hebrew word most-often translated as "host," whether referring to stars, or angels, is (pronounced) tsaw-baw and means a great mass, or a massive organization - appropriate, since there are a vast number of both stars and angels. The same word is also often used to refer to an army, which, considering what will accompany Christ at His return, is also very accurate”.

For biblical references on this assertion, please confer Gen 1:31-2:1; Dt 4:17-19; 2 Ch 33:3-5; Ne 9:6; 1 K 22:19; Is 37:16; Lk 2:13-14; Col 2:18; and Rv 19:14.

Zeitgeist, the movie, has another explanation for this star of Bethlehem when it says that the star in the East is the star Sirius (the Dog Star, Sothis to the Egyptians), that when it aligns with the three bright stars in Orion’s belt all point to the place where the sun rises on December 25, which signifies the birth of the sun. This birth of the sun on December 25 is also called the birthday of Jesus Christ.

Zeitgeist, the movie, also believes that Bethlehem (House of Bread), the place of Jesus Christ’s birth, refers to the constellation Virgo, personified as a virgin holding a sheaf of wheat,  which means a “house of bread.”

The first Reading talks about the glorious resurrection of Jerusalem. Incidentally, the event of the sun rising in the east at winter solstice (Dec. 25) is also the mythical story of the glorious resurrection of the sun after it was said to have undergone a death of three days in December 22, 23, and 24 and resurrected on December 25 when the sun rises again on the south to start its travel one degree to the north latitude.