YOUR LIGHT MUST SHINE - 5th Sunday in Ordinary Time (Cycle A)

Homily for the 5^th Sunday in Ordinary Time (Cycle A)

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

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

YOUR LIGHT MUST SHINE

“In the same way your light must shine in the sight of men” (Mt 5:16)

The Gospel reading for this 5^th Sunday in Ordinary Time (Cycle A) is Mt 5:13-16.

Verse 13 says:“You are the salt of the earth. But if salt becomes tasteless, what can make it salty again? It is good for nothing, and can only be thrown out to be trampled underfoot by men.

Parallel texts are:

1.       Mk 9:50 - Salt is a good thing, but if salt becomes insipid, how can you season it again? Have salt in yourselves and be at peace with one another.’

2.       Lk 14:34-35 - Salt is a useful thing. But if salt itself loses its taste, how can it be seasoned again (v. 34)? It is good for neither soil nor manure heap. People throw it out. Listen, anyone who has ears to hear (v. 35)!’

3.       Lv 2:13 - You must salt every oblation that you offer, and you must never fail to put on your oblation the salt of the Covenant with your God:^e to every offering you are to join an offering of salt to Yahweh your God. Footnote ^e says“Salt was believed to have a purifying effect, Ezk 16:4; 2 K 2:20; cf. Mt 5:13. The Assyrians used it in worship and nomad tribes in meals of friendship or of covenant.”

4.       Nb 18:19 - All that the sons of Israel set aside for Yahweh from the holy things, this I give to you, and to your sons and daughters, by perpetual ordinance. This is a covenant of salt forever before Yahweh, for you and your descendants after you.

Verse 14 says: You are the light of the world. A city built on a hilltop cannot be hidden.

Parallel texts are:

1.       Si 20:30 - Wisdom concealed, and treasure undiscovered, what use is either of these?

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

Verse 15 says: No one lights a lamp to put it under a tub; they put it on the lampstand where it shines for everyone in the house.

Parallel texts are:

1.       Mk 4:21 - He also said to them, ‘Would you bring in a lamp to put it under a tub or under the bed? Surely you will put it on the lamp-stand?

2.       Lk 8:16 - No one lights a lamp to cover it with a bowl or to put it under a bed. No, he puts it ona lamp-stand so that people may see the light when they come in.

3.       Lk 11:33 - No one lights a lamp and puts it  in some hidden place or under a tub, but on the lamp-stand so that people may see the light when they come in.

Verse 16 says: In the same way your light must shine in the sight of men, so that, seeing your good works, they may give the praise to your Father in heaven.

Parallel texts are:

1.       Jn 3:21…but the man who lives by the truth^j comes out into the light, so that it may be plainly seen that what he does is done by God.’Footnote^j  says“Lit. ‘does the truth’, cf. 1 Jn. 3:19+.”

2.       Jn 15:8 - It is to the glory of my Father that you should bear much fruit, and then you will be my disciples.^d Footnote^d says “Var. ‘and so prove to be my disciples’. In this way the Father is ‘glorified in the Son’, 14:13. Cf. 21:19.”

3.       1 Co 10:31 - Whatever you eat, whatever you drink, whatever you do at all, do it for the glory of God.

The First Reading is from Is 58:7-10.

Verse 7 says: To share your bread with the hungry, and shelter the homeless poor, to clothe the man you see to be naked, and not turn from your own kin?

Parallel texts are:

1.       Tb 4:16 - Give your bread to those who are hungry, and your clothes to those who are naked. Whatever you own in plenty, devote a proportion to almsgiving; and when you give alms, do not do it grudgingly.

2.       Jb 22:7…you have grudged water to the thirsty man, and refused bread to the hungry…

3.       Jb 31:16 - Have I been insensible to poor men’s needs, or let a widow’s eyes grow dim?

Verse 8 says: Then will your light shine like the dawn and your wound be quickly healed over. Your integrity will go before you and the glory of Yahweh behind you.

Parallel texts are:

1.       Is 52:12 - But you are not to hurry away, you are not to leave like fugitives. No, Yahweh will go in front of you, and the God of Israel will be your rearguard.

2.       Ps 85:13 - Righteousness always preceding him and Peace^d following his footsteps. Footnote ^d  says “‘Peace’ conj.; ‘will put (his steps on the path)’ Hebr.”

3.       Is 40:5 - then the glory of Yahweh shall be revealed and all mankind shall see it; for the mouth of Yahweh has spoken’

4.       Ps 145:18…standing close to all who invoke him, close to all who invoke Yahweh faithfully.

Verses 9 and 10 say: Cry, and Yahweh will answer;  call, and he will say, ‘I am here’. If you do away with the yoke, the clenched fist, the wicked word, If you give your bread to the hungry, and relief to the oppressed,  your light will rise in the darkness, and your shadows become like noon.

Parallel texts are:

1.       Pr 11:25 - Your generous soul will prosper, he who waters, will be watered.

2.       Jb 22:11 - Light has turned to darkness^c and it blinds you, and a flood of water overwhelms you.  Footnote ^c says “Corr. Following Greek”.

3.       Ps 112:4 - For the upright he shines^c like a lamp in the dark, he is merciful, tenderhearted, virtuous.  Footnote ^c says “Lit. ‘he rises’.”

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

The Second Reading is from 1 Cor 2:1-5.

Verse1 and 2 say: As for me, brothers, when I came to you, it is not with any show of oratory or philosophy, but simply to tell you what God has guaranteed.^a During my stay with you, the only knowledge I claimed was about Jesus, and only about him as the crucified Christ.  Footnote ^a says “Lit ‘the testimony of God’, i.e. to the message of Jesus. Var. ‘the mystery of God’.

Parallel texts for verse 1 are:

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

2.       2 Co 1:12 - There is one thing we are proud of, and our conscience tells us it is true: that we have always treated everybody, and especially you, with the reverence^b and sincerity which comes from God, and by the grace of God we have done this without ulterior motives. Footnote ^b says “Var. ‘single-mindedness’.”

3.       2 Co 11:6 - As I said before, let no one take me for a fool; but if you must, then treat me as a fool and let me do a little boasting of my own.

Verse 3 says: Far from relying on any power of my own, I came among you in great ‘fear and trembling’^b  Footnote ^b  says “‘fear and trembling’; a biblical cliché, cf. Jg 7:3; Ps 2:11; 55:5; Ezk 12:18; Mk 5:33; 1 Co 2:3; 2 Co 7:15; Ep 6:5; Ph 2:12.”

Parallel texts are:

1.       Ga 3:1 - Are you in Galatia mad? Has someone put a spell on you, in spite of the plain explanation you have had of the crucifixion of Jesus Christ?^a Footnote ^a says “The foundation of everything Apostle Paul teaches is the idea that we are redeemed because Christ died and rose again, cf. 1 Co 15:3f.”

2.       Ga 6:1 - Brothers, if one of you misbehaves the more spiritual of you who set him right should do so in a spirit of gentleness, not forgetting that you may be tempted yourselves.

3.       Ph 2:12 - So the, my dear friends, continue to do as I tell you, as you always have; not only as you dis when I was there with you, but even more now that I am no longer there; and work for your salvation ‘in fear and trembling’.

Verses 4 and 5 say: And in my speeches and sermons that I gave, there were none of the arguments that belong to philosophy; only a demonstration of the power of the Spirit. And I did this so that your faith should not depend on human philosophy but on the power of God.

Parallel texts for verse 5 are:

1.       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.”

2.       2 Co 12:12 - Greet one another with the holy kiss.^d All the saints send you greetings. Footnote ^d  says “The liturgical greeting which symbolizes Christian brotherhood, Rm 16:16; 1 Co 16:20; 1 Th 5:26.”

3.       1 Th 1:5…because we brought the Good News^b  to you, it came to you not only as words, but as power and as the Holy Spirit and as utter conviction. And you observed the sort of life we lived when we were with you, which was for your instruction…Footnote ^b  says “Var. ‘the Good News of God’, or ‘of our God’.”

WAY TO SURVIVAL AND DEFEAT - 4th Sunday in Ordinary Time (Cycle A)

Homily for the 4^th Sunday in Ordinary Time (Cycle A)

Based on Mt 5:1-12 (Gospel), Zep 2:3; 3:12-13 (First Reading) and 1 Co 1:26-31 (Second Reading)

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

WAY TO SURVIVAL AND DEFEAT

“Happy those who hunger and thirst for what is right: they shall be satisfied” (Mt 5:6).

The Gospel reading for this 4^th Sunday in Ordinary Time (Cycle A) is from Mt 5:1-12 under the title “The Beatitudes”.  Parallel text for the title is Lk 6:20-23 that says: The inaugural discourse.^c  The Beatitudes^d Then fxing his eyes on his disciples he said: ‘How happy are you who are poor: yours is the kingdom of God (v. 20). Happy you who are hungry now: you shall be satisfied. Happy you who weep now: you shall laugh (v. 21). ‘Happy are you when people hate you, drive you out, abuse you, denounce your name as criminal, on account of the Son of Man (v. 22). Rejoice when that day comes and dance for joy, for then your reward will be great in heaven. This was the way their ancestors treated the prophets (23).   Footnote ^c  says “Luke’s form is shorter than Matthew’s because he has not filled out the discourse as Mt has done and has even left out materials of a Jewish character which he thought would not interest his readers, cf. Mt 5:1.”; and Footnote ^d  says “Mt has eight beatitudes, Lk four, and four maledictions, Mathew’s beatitudes are a formula for the good life, and they promise heavenly rewards; Lk speaks of material conditions in this life to be reversed in the next, cf. 16:25. IN Mt, Jesus uses the third person, in Lk he directly addresses his audience.”

Verses 1, 2 and 3 say:   Seeing the crowd, he went up the hill.^b  There he sat down and was joined by his disciples. Then he began to speak. This is what he taught them:   ‘How happy are the poor in spirit; ^c theirs is the kingdom of heaven. Footnote ^b  says “One of the hills near Capernaum.”; and 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).”

Parallel texts for verse 3 are:

1.       Mt 19:21,29 - Jesus said, ‘If you wish to be perfect, go and sell what you own and give the money to the poor, and you will have treasure I heaven; then come, and follow me’ (v. 21). Everyone who has left houses, brothers, sisters, father, mother, childrenⁱ or land for the sake of my name will be repaid a hundred times over, and also inherit eternal life (v. 29). Footnote  ⁱ  says “Add, ‘wife’.”

2.       2 Co 8:9 - 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’.”

Verse 4 says: Happy the gentle;^d they shall have the earth for their heritage. Footnote ^d  says “Or ‘the lowly’; the word is taken from the Greek version of the Psalm. V. 4 is possibly only a gloss on v. 3; its omission would reduce the number of Beatitudes to 7, cf. 6:9.”

Parallel texts are:

1.       Ps 37:1 - Do not worry about the wicked, do not envy those who do wrong. Quick as the grass they whither, facing like the green in the field.

2.       Gn 13:15 - All the land within sight I will give to you and your descendants forever.

3.       Pr 2:21 - For the land will be for honest men to live in the innocent will have it for their home…

Verse 5 says: Happy those who mourn: they shall be comforted.

Footnote

1.       Ps 126:5 - Those who went sowing in tears now sing as they reap.

2.       Is 61:2-3 - To proclaim a year of favor from Yahweh, a day of vengeance for our God, to comfort all those who mourn (v.2) and to give them for ashes a garland; for mourning robe the oil of gladness, for despondency, praise. They are to be called ‘terebinth of integrity’, planted by Yahweh to glorify him.

Verse 6 says: Happy those who hunger and thirst for what is right: they shall be satisfied.

Footnote

Parallel texts are:

1.       Pr 21:21 - He who pursues virtue and kindness shall find life and honor too.^f Footnote ^f  says “‘life and honor’ Greek;  ‘life, justice and honor’ Hebr.”

2.       Is 51:1 - Listen to me, you who pursue integrity, who seek Yahweh. Consider the rock you were hewn from, the quarry from which you were cut.

3.       Am 8:11 - See what days are coming – it is the Lord Yahweh who speaks – days when I will bring famine on the country, a famine not of bread, a drought not of water, but of hearing the word^l of Yahweh. Footnote ^l  says “‘the word’ Greek; ‘the words’ Hebr.”

4.       Pr 9:5 - Come and eat my bread, drink the wine I have prepared!

5.       Si 24:21 - They who eat me will hunger for more, they who drink me will thirst for more.

Verse 7 and 8 says: Happy the merciful: they shall have mercy shown them.  Happy the pure in heart; they shall see God.

Parallel texts are:

1.       Ps 24:3-4 - Who has the right to climb the mountain of Yahweh, who has the right to stand in his holy place (v. 3)? He whose hands are clean, whose heart is pure, whose soul does not pay homage to worthless things and who never swears a lie (v. 4).

2.       Pr 22:11 - Yahweh^c loves the pure in heart, friend to the king is the man of gracious speech. Footnote ^c  says “‘Yahweh’ following versions.”

3.       Ex 33:20  - ‘You cannot see my face’ he said ‘for man cannot see me and live.’^I Footnote ⁱ  says “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.”

Verse 9 says: Happy the peacemakers: they shall be called sons of God.

Parallel texts are:

1.       Ps 34:14…never yield to evil, practice good, seek peace, pursue it.

2.       Pr 12:20 - Bitterness^e is in the heart of the schemer, joy with those who give counsels to peace. Footnote ^e  says “‘Bitterness’ conj.; ‘deceit’ Hebr.”

3.       Pr 15:18 - The hot-headed man provokes disputes, the equable man allays dissensions.

4.       Zc 8:16 - These are the things that you must do. Speak the truth to one another: let the judgment at your gates be such as conduce to peace.

Verse 10 says: Happy are those who are persecuted in the cause of right, theirs is the kingdom of heaven.

Footnote

Parallel texts are:

1.       1 P 3:14…if you do have to suffer for being good, you will count it a blessing. There is no need to be afraid or to worry about  them.^d Footnote ^d  says “Om. ‘or to worry about them.’”

2.       Ws 2:16 - He hold aloof from our doings as though from filth; he proclaims the final end of the virtuous as happy^j Footnote ^j  says “Possibly alluding to the story of Job. 42:12-15, cf. Jm 5:11. On the early reward of the virtuous, see Introduction to Wisdom Books.”

3.       Ac 5:4 - While you still owned the land, wasn’t it yours to keep, and after you had sold it wasn’t the money yours to do with as you liked? What put this scheme into your mind? It is not to men that you have lied, but to God.’

Verse 11 says: Rejoice and be glad, for your reward will be great in heaven; this is how they persecuted the prophets before you.^e Footnote ^e  says “Christ’s disciples are the successors of the prophets, cf. 10:41; 13:17; 23:34.”

Parallel texts are:

1.       Mt 23:34 - This is why, in my turn, I am sending you prophets and wise men and scribes:^m some you will slaughter and crucify, some you will scourge in your synagogues and hunt from town to town… Footnote ^m  says “Terms of Jewish origin but here applied to Christian missionaries, cf. 10:41; 13:52.”

2.       Ph 1:29… that he has given you the privilege not only of believing in Christ, but of suffering for him as well.

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

4.       Heb 10:34 - For you not only shared in the sufferings of those who were in prison,^e but you happily accepted being stripped of your belongings, knowing that you owned something that was better and lasting.

Footnote

5.       Jm 1:2 - My brothers, you will always have your trials but when they come, try to treat them as a happy privilege.

The First Reading is from Zep 2:3; 3:12-13.

Chapter 2, verse 3 says: Seek the LORD, 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, cf Lk 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.”

Parallel texts are:

1.       Am 5:4-6 - For Yahweh says this to the House of Israel. Seek me and you shall live^d (v. 4). Do not seek Bethel, do no go to Gilgal, do not journey to Bersheba,^e since Gigal is going to be exiled^f and Bethel brought to nothing  (v. 5). Seek Yahweh and you shall live, or else he will rush like fire on the House of Joseph and burn it up, with none at Bethel^g able to put out the flames.^h  Footnote ^d  says “The santuaries will be destroyed, v. 5, and sacrifice to them is not sufficient means of salvation; a man must ‘seek Yahweh’, i.e. to seek to know his will and do it, ‘seek good and not evil’, 5:14. Hence men ‘seek’ Yahweh (verb: darash) by visiting his sanctuaries, Am 5:5; 2 Ch 1:5; Dt 12:5, but also by ‘questioning’ him (cf. 1 S 14:41+) through the medium of a man of God, Gn 25:22; Ex 18:15; 1 S 9:9; 1 K 22:8, or again by ‘seeking the word’, 1 K 22:5; cf. 14:5, either in a book, Is 34:16, or through the medium of a man of God, Gn 25:22; Ex 18:15; 1 s 9:9; 1 K 22:8, or again by ‘seeking the word’, 1 K 22:5; cf. 14:5, either in a book, Is 34:16, or through the mediation of a propet, 1 K 22:7. A similar expression (the verb being normaly biqqesh) means rather to seek the face, i.e, the presence of Yahweh, Ho 3:5; 2 S 21:1; 1 Ch 16:11 (=Ps 105:4); Ps 24:6; 27:8 and (probably in the same sense) Zp 1:6; Ho 3:5; 5:6; Ex 33:7+, etc. But the two expressions are related: a man seeks ‘the face’ of Yahweh in order to learn his will, whose presence is often manifisted by way of oracles. In the O.T. this ‘seeking Yahweh’ is an imperative necessity of man’s religious life; in the N.T. the equivalent is to ‘seek the kingdom’, Mt 6:33.“; Footnote ^e  says “A famous shrine in patriarchal times, Gn 21:31-33; 26:23-25.”; Footnote ^f  says “Gilgal galoh yigleh, pun on Gilgal; so too on Bethel (=house of God, now ‘house of nothing’).”; Footnote ^g  says “‘at Bethel’ Hebr.; ‘in the house of Israel’ Greek.”;  and Footnote ^h  says “We put v. 7 after v. 9.”

2.       Est 1:1k  - Light came as the sun rose, and the humble were raised up and devoured the mighty.

3.       Ps 72:3-4 - Let the mountain and hills bring a message of peace for the people. Uprightly he will defend the poorest, he will save the children of  those in need, and crush their oppressors.

4.       Si 3:20 - For though the power of the Lord is, he accepts the homage of the humble.^h Footnote ^h  says “The verse calls attention to God’s condescension in welcoming the homage of the lowly. Hebr. ‘for great is the mercy of God; he makes his secrets known to the humble’, cf Pr. 3:32; Ps 25:14.”

5.       Si 11:12 - Another man is poor creature begging for assistance, badly off for support, but rich in poverty, and the Lord turns a favorite eye on him, sets him on his feet out of his abject condition, and enables him to hold his head high, to the utter amazement of many.

6.       Dn 3:87 - Devout and humble-hearted men! Bless the Lord: give glory and eternal praise to him. Ananiah, Azariah, Mishael! Bless the Lord: give glory and eternal praise to him.

7.       Jm 2:5 - Listen, my dear brothers: it was those who are poor according to the world that God chose, to be rich in faith^c and to be the heirs to the kingdom which he promised to those who loved him. Footnote ^c  says “I.e. poor in money, rich in faith, cf 1:9+; this letter is not concerned to advocate social reform since it emphasizes that the poor already have the truest wealth.”

8.       Is 57:15 - For thus speaks the Most High, whose home is in eternity, whose name is holy: ‘I live in a high and holy place, but I am also with the contrite and humble spirit, to give the humbled spirit new life, to revive contrite hearts.

Chapter 3, verse 12 says: In your midst, I will leave a humble and lowly people,  

Parallel text is Rv 14:1 that says: The companions of the Lamb^a Next in my vision I saw Mount Zion, and standing on it a Lamb^b who had with him a hundred and forty-four thousand people, all with his name and his Father’s name written on their foreheads. Footnote ^a  says “The followers of the beast who are branded with his name and number, 13:16-17, are now contrasted with the followers of the Lamb marked with his name and the name og his Father. This is the ‘remnant’ of the new Israel, Is 4:3+, the faithful Christians who have survived persecution and who are to begin the restoration of God’s kingdom when its enemies have been destroyed.”; and Footnote ^b  says “Var ‘the Lamb’.”

Verse 13 says: and those who are left in Israel will seek refuge in the name of Yahweh. They will do no wrong, will tell no lies; and the perjured tongue will no longer be found in their mouths. But they will be able to graze and rest with no one to disturb them.

Parallel texts are:

1.       Is 53:9 - They gave him a grave with the wicked, a tomb with the rich^g, though he had done no wrong, and there had been no perjury in his mouth. Footnote ^g  says “With DSIa, Hebr. ‘in his death he is with the rich man’. Early Christian preaching seems to have had this text in mind when recording the burial of Jesus in the tomb of Joseph Arimathea, ‘a rich man’, Mt 27:57-60. It is possible to correct to ‘in his death he is with the evil-doers’, Lk. 22:37 which, however, refers rather to v. 12.”

2.       Rv 14:5 - The never allowed a lie^g to pass their lips and no fault can be found in them. Footnote ^g  says “i.e. they have not invoked false gods, the beast.”

The Second Reading is from 1 Co 1:26-31.

Verse 26 says: Take yourselves for instance, brothers. At the time when you were called: how many of you were wise in the ordinary sense of the world^j, how many were influential people, or came from noble families? Footnote ^j  says “Lit. ‘according to the flesh’. Paul is explaining God’s purpose, but at the same time he sardonically reminds the Corinthians that they have no reason to be proud.”

Parallel texts are:

1.       Dt 7:7 - If Yahweh set his heart on you and chose you, it was not because you outnumbered other peoples: you were the least of all peoples.

2.       Si 10:19f  - What race deserves honor? Those who fear the Lord. What race deserves contempt? Those who break the commandments.

3.       Rm 7:5 - Before our conversions^d our sinful passions, quite unsubdued by the Law, fertilized our bodied to make them give birth to death.  Footnote ^d  says “Lit. ‘While we were in the flesh’, 1. The primary meaning of the ‘flesh’ is the matter which the body is made, 1 Co. 15:39; cf. Lk. 24:39; Rv. 17:16, 19:18; it is the opposite of spirit, Rm. 1:9+; it is the body with its senses, Col. 2:1,5, and  especially the medium of sexual union, 1 Co. 6:16; 7:28, Ep. 5:29,31; cf. Mt. 19:5p; Jn. 1:13, Jude 7, by which people become parents and heirs, Rm. 4:1, 9:3-5, 11:14, cf. Heb. 12:9. Thus ‘flesh’, like basar in biblical usage, emphasizes the weak and perishable side of human beings, Rm. 6:19, 2 Co. 7:5, 12:7, Ga. 4:13f; cf. Mt. 24:22p. Lk. 3:6, Jn. 17:2, Ac. 2:17, 1 P. 1:24. This explains the words Paul uses when comparing nature with grace ‘according to the flesh’, 1 Co. 1:26, 2 Co. 1:17, Ep. 6:5, Col. 3:22, cf. Phm. 16, Jn. 8:15, ‘flesh and blood’, 1 Co. 15:50, Ga. 1:16, Ep. 6:12, Heb. 2:14, cf. Mt. 16:17, and ‘fleshly’, Rm. 15:27, 1 Co. 3:1,3, 9:11, 2 Co. 1:12, 10:4. 2. Since the sending of the Spirit is what gives this eschatological age its character, Paul can use the word ‘flesh’ to signify the old dispensation as opposed to the new, Rm. 9:8, Ga. 3:3, 6:12f, Ph. 3:3f, Ep. 2:11, cf. Heb. 9:10,13, Jn. 3:6, 6:63; so also the phrase ‘according to the flesh’, 1 Co. 10:18, 2 Co. 11:18, Ga. 4;23,29; cf. Rm. 1:3f, 2 co. 5:16, and ‘fleshly’, Heb. 7:16, but cf. 1 Co. 10:3f. 3. For Paul the ‘flesh’ is especially the sphere in which the passions and sin operate, Rm. 7:5,14,18,25, 13:14, 2 Co. 7:1, Ga. 5:13,19, Ep. 2:3, Col. 2:13,18,23; cf. 1 P. 2;11 2 P. 2;10,18, 1 Jn. 2:16, Jude 8,23, condemned to corruption, 1 Co. 15;50, Ga. 6;8, cf. Jm. 5;3, Ac 2;26,31, and to death, Rm. 8:6,13; 1 Co. 5:5, 2 Co. 4:11, cf. 1 P. 4:6, so much so that ‘flesh’ becomes personified as a Power of evil hostile to God, Rm. 8:7f, and to the Spirit, Rm. 8:4-9,12f, Ga. 5:16f. Christ has defeated this Power by assuming ‘sinful flesh’, Rm. 8:3, cf. 1 Tm. 3:16, Jn. 1:14, 1 Jn. 4:2, 2 Jn. 7, and putting it to death on the cross, Rm. 8:3, Ep. 2:14-16, Col. 1:22, cf. Heb. 5:7f, 10:20, 1 P. 3:18, 4:1. Being united with him, Jn. 6:5f, the Christians are no longer ‘in the flesh’, Rm. 7:5, 8:9, since they have crucified the flesh, Ga. 5:24, cf. I P. 4:1, and cast it off by baptism, Col. 2:11; more precisely, they are still ‘in the flesh’ as long as they remain in this world, Ph. 1:22-24, cf. 1 P. 4:2, but are not slaves to the flesh any more, 2 Co. 10:3; they are its masters through their union with Christ by faith, Ga. 2:20, and suffering, Col. 1:24.”

Verse 27 says: No, it was to shame the wise that God chose what is foolish by human reckoning,  and to shame what is strong that he chose what is weak by human reckoning;

Parallel texts are:

1.       Jg 7:2 - The Yahweh said to Gideon, ‘There are too many people with you for me to put Midian into their power; Israel might claim credit for themselves at my expense: they might say, “My own hand has rescued me”.

2.       1 S 16:7…but Yahweh said to Samuel, ‘Take no notice of his appearance or his height for I have rejected him; God does not see^b as man sees; man looks at appearances but Yahweh looks at the heart’. Footnote ^b  says “‘God sees’ Greek.”

3.       2 Co 4:7 - We are only the earthenware jars^b that hold this treasure, to make it clear that such an overwhelming power comes from God and not from us. Footnote ^b  says “Free interpretation, in the rabbinic style, of Ex 34:33-35.”

4.       Jm 2:5 - Listen, my dear brothers: it was those who are poor according to the world that God chose, to be rich in faith^c and to be the heirs to the kingdom which he promised to those who loved him. Footnote ^c  says “I.e. poor in money, rich in faith, cf 1:9+; this letter is not concerned to advocate social reform since it emphasizes that the poor already have the truest wealth.”

Why are the ‘Beatitudes” a way to survival?

According to Robert W. Felix, in his book “Not By Fire but by Ice” (1997: Sugar House Publishing, Bellevue, Washington DC, USA.), the secret to escape extinction is contained in one of the injunctions of the Beatitudes “Blessed are the meek”. Having an attitude of meekness will make a person to be calm and not panic during a calamity. A meek person is therefore likely to survive a disaster because he will avoid the urge to get out of a dangerous situation and to step on others but stay put until help comes or until danger is over. Panic and commotion is a sure way to die during danger.

The way to survival is likewise stated in Amos 5:4 that says: “For Yahweh says this to the House of Israel. Seek me and you shall live” (Am 5:4).   Seeking Yahweh is a sure way to survive because Yahweh is “to be.” Yahweh is the force to beingness and the power to realize one’s self because it is the creative power.

The Beatitudes are also a way to defeat. Being defeated is what 1 Co 1:26-31, the Second Reading for this Sunday, is what is telling us and concerned about.

REPENT FOR THE KINGDOM - 3rd Sunday in Ordinary Time (Cycle A)

Homily for the 3^rd Sunday in Ordinary Time (Cycle A)

Based on Mt 4:12-23 (Gospel), Is 8:23-9:3 (First Reading) and 1 Co 1:10-13, 17 (Second Reading)

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

REPENT FOR THE KINGDOM

“Repent, for the kingdom of heaven is close at hand.” (Mt. 4:17)

The Gospel reading for this 3^rd Sunday in Ordinary Time (Cycle A) is from Mt 4:12-23. The first title under this gospel reading is the “Return to Galilee”, with the following parallel texts:

1.       Mk 1:14-15 - After John had been arrested, Jesus went into Galilee. There he proclaimed the Good News from God (v. 14). ‘The time has come’ he said ‘and the kingdom of God is close at hand. Repent, and believe the Good News (v. 15).’

2.       Lk 4:14 - Jesus, with the power of the Spirit in him, returned to Galilee; and his reputation spread  throughout the countryside^e (v. 14).  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+.”

Verses 12 and 13 say: 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).

Parallel text for verse 13 is Jn 2:12 that says: After this he went down to Capernaum with his mother and his brothers, ^g but they stayed there only for a few days. Footnote ^g  says “Var. ‘and his brothers’; add. ‘and his disciples’. The ‘brothers’ are not blood-brothers of Jesus but the inner circle of his first disciples, cf. Ac 1:15+.”

Verses 14 and 15 say: 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).

Parallel text for verse 15 is Is 8:23-9:1 that say: Is not all blackness where anguish is? ⁿ. In the days past he humbled the land of Zebulun and the land of Naphtali, but in days to come he will confer glory on the Way of the Sea on the far side of Jordan, province of the nations (Chapter 8, v. 23).^o The people that walked in darkness has seen a great light on those who live in a land of deep shadow a light has shone (Chapter 9, v. 1). Footnote ⁿ  says “This last line seem to be a gloss.”; Footnote ^o  says “These few lines in prose, probably written later, introduce the poetic oracle spoken, apparently, at the time of the Galilean deportation following the campaign of Tiglath-pileser III in 732. It foretells the ‘day of Yahweh’ which will bring the deliverance of the deported and the peaceful empire of a child of a royal line, probably Immanuel, cf. 7:14+. The coming of Christ to Galilee gave the prophecy its full realization.

Verse 16 says: 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.

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

Verse 17 says: From that moment Jesus began his preaching with the message, “Repent, for the kingdom of heaven^d is close at hand.”  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.”

Parallel texts are:

1.       Mt 3:2 - Repent’, ^b for the kingdom of heaven ^c is close at hand!...  Footnote ^b says “ Metanoia, rendered ‘repentance’, inspires a change of heart; ‘conversion’ in the technical sense.”; and  Footnote ^c  says “Instead of ‘Kingdom of God’, cf. 4:17+. The phrase is proper to Mt. and reflects the Jewish scruple which substitutes metaphor for the divine name.

2.       Dn 7:14 - On him was conferred sovereignty, glory and kingship, and men of all peoples, nations and languages became his servants.

3.       Lk 17:20 - Asked by the Pharisees when the kingdom of God was to come, he gave them this answer, ‘The coming of the kingdom of God does not admit observation…

The second title is “The first four disciples are called.”

Parallel texts are:

1.       Mk 1:16-20 - As he was walking along by the Sea of Galilee, he saw Simon and his brother Andrew casting a net in the lake-for they were fishermen (v. 16). And Jesus said to them, ‘Follow me and I will make you into fishers of men’ (v. 17). And at once they left their nets and followed him (v. 18). Going on a little farther, he saw James son of Zebedee and his brother John; they too were in a boat mending their nets. He called them at once (v. 19), and leaving their father Zebedee in the boat with the men he employed, they went after him (v. 20).

2.       Lk 5:1-11 - The first four disciples are called^a. Now he was standing one day by the Sea of Gennesaret, with the crowd pressing round him listening to the word of God, when he caught sight of two boats close to the bank. The fishermen had gone out of them and were washing their nets. He got into one of the boats-it was Simon’s^b -  and asked him to put out a little from the shore. Then he sat down and taught the crowds from the boat. When he had finished speaking he said to Simon, ‘Put out into deep water and pay out your nets for a catch’. ‘Master’, Simon replied ‘we worked hard all night long and caught nothing, but if you say so, I will pay out the nets.’ And when they had done this they netted such a huge number of fish that their nets began to tear, so they signaled to their companions in the other boat to come and help them; when these came, they filled two boats to sinking point. When Simon saw this he fell at the knees of Jesus saying, ‘Leave me, Lord; I am a sinful man’. For he and all his companions were completely overcome by the catch they had made; so also were James and John, sons of Zebedee, who were Simon’s partners. But Jesus said to Simon, ‘Do not be afraid, from now on it is men you will catch’. Then, bringing their boats back to land, they left everything and followed him. Footnote  ^a  says “In the narrative, Lk has combined: 1. A topographical note and an incident about Christ’s preaching, vv. 1-3; this section resembles Mk. 4:1-2 and 1:16,19; 2. The episode of the miraculous catch, vv. 4-10a, which is like that of Jn. Jn. 21:1-6; 3. the call of Simon, vv. 10b-11, which is related to Mk. 1:17,20. Luke’s purpose in placing a period of teaching and miracle before the call of the first disciples was to make their unhesitating response less surprising.”; and Footnote ^b  says “In. Lk, Simon does not receive the name Peter until 6:14.”

Verse 18 says: As he was walking by the Sea of Galilee he saw two brothers, Simon, who was called Peter, and his brother Andrew, they were making a cast in the lake with their net, for they were fishermen.

Parallel texts are:

1.       Jn 1:35-42 - On the following day as John stood there again with two of his disciples (v. 35), Jesus passed, and John stared hard at him and said ‘Look, there is the Lamb of God’ (v. 36). Hearing this, the two disciples followed Jesus (v. 37). Jesus turned round, saw them following and said, ‘What do you want?’ They answered, ‘Rabbi,’ - which means Teacher - ‘where do you live (v. 38)?’ ‘Come and see’ he replied; so they went and saw where he lived, and stayed with him the rest of that day. It was about the tenth hour.^aa (v. 39). One of these two who became followers of Jesus after hearing what John had said was Andrew, the brother of Simon Peter (v. 40). Early next morning, bb Andrew met his brother and said to him, ‘We have found the Messiah’ - which means the Christ (v. 41) - and he took Simon to Jesus. Jesus looked hard at him and said, ‘You are Simon son of John; you are to be called Cephas’ meaning Rock (v. 42). Footnote ^aa  says “About 4 p.m. The insertion of the detail suggests that the narrative is a personal reminiscence.”

2.       Jn 21:3 - Simon Peter said, “I’m going fishing.” They said to him, ‘We’ll come with you.’ They went out and got into the boat but caught nothing that night.

Verse 19 says: And he said to them, “Follow me and I will make you fishers of men.”

Parallel text is Mt 13:47-50 that says: ‘Again, the kingdom of heaven is like a dragnet cast into the sea that brings a haul of all kinds (v. 47). When it is full, the fishermen haul it ashore; then, sitting down, they collect the good ones into the basket and throw away those that are no use (v. 48). This is how it will be at the end of time: the angels will appear and separate the wicked from the just (v. 49), to throw them into the blazing furnace where there will be weeping and grinding of teeth (v. 50).

Verses 20, 21 and 22 say: At they left their nets once they and followed him. Going on from there he saw another pair of brothers, James the son of Zebedee, and his brother John; they were in a boat with their father Zebedee, mending their nets and he called them. At once, leaving the boat and their father, they followed him.

Parallel text for verse 21 is Mt 8:19-22,27 that says: One of the scribes then came up and said to him, “Master, I will follow you wherever you go” (v. 19).  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’ (v. 20). Another man, one of his disciples said to him, “Sir, let me go and bury my father first” (v. 21).  But Jesus replied, “Follow me, and leave the dead to bury their dead” (V. 22). The men were astounded and said, ‘Whatever kind of men is this? Even the winds and the sea obey him (v. 27).’ 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.”

Third title is “Jesus preaches and heals the sick”.

Parallel texts are:

1.       Mk 1:39 - And he went all through Galilee, preaching in their synagogues and casting out devils.

2.       Mk 3:7-8 - Jesus withdrew with his disciples to the lakeside, and great crowds from Galilee followed him. From Judaea,^b  (v. 7),  Jerusalem, Idumaea, Transjordania and the region of Tyre and Sidon, great numbers have who heard of all he was doing came to him (v. 8).  Footnote ^b  says “Punctuation uncertain. ‘From Judaea…Sidon’ may be read with what precedes or with what  follows.”

3.       Lk 4:14-15, 44 - Jesus, with the power of the Spirit in him, returned to Galilee; and his reputation spread  throughout the countryside^e (v. 14).   He taught in their synagogues and everyone praised him.^f (v. 15). 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+.”; and 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).”

4.       Lk 6:17-18  - He then came down with them and stopped at a piece of level ground where there was a large gathering of his disciples with a great crowd of people from all parts of Judaea and from Jerusalem and from the coastal regions of Tyre and Sidon who had come to hear him and be cured of their diseases (v. 17). People tormented by unclean spirits were also cured (v. 18).

Verse 23 says: 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 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.”

Parallel text is Mt 9:35 that says: Jesus made a tour through all the towns and villages, teaching in their synagogues, proclaiming the Good News of the kingdom, and curing all kinds of disease and sickness.

The First Reading is from Is 8:23-9:3:

Chapter 8, Verse 23 says: Is not all blackness where anguish is? ⁿ. In the days past he humbled the land of Zebulun and the land of Naphtali, but in days to come he will confer glory on the Way of the Sea on the far side of Jordan, province of the nations.^o Footnote ⁿ  says “This last line seem to be a gloss.”; Footnote ^o  says “These few lines in prose, probably written later, introduce the poetic oracle spoken, apparently, at the time of the Galilean deportation following the campaign of Tiglath-pileser III in 732. It foretells the ‘day of Yahweh’ which will bring the deliverance of the deported and the peaceful empire of a child of a royal line, probably Immanuel, cf. 7:14+. The coming of Christ to Galilee gave the prophecy its full realization.

Parallel text is  Mt 14:13-16 that says: First miracle of the loaves. When Jesus received this news he withdrew by boat to a lonely place where they could be by themselves. But the people heard of this and, leaving the towns, went after him on foot^c (v. 13). So as he stepped ashore he saw a large crowd; and he took pity on them and he healed their sick (v. 14). When evening came, the disciples went to him and said, ‘This is a lonely place, and the time has slipped by; so end the people away, and they can go to the villages to buy themselves some food’ (v. 15). Jesus replied, ‘There is no need for them to go: give them something to eat yourselves’ (v. 16). Footnote ^c  says “On shore the crowd hurried to the place the boat was making for.”; and  Footnote  ^d  says “This miraculous bread, though not the Holy Eucharist, clearly prefigures and leads up to it. This is the view of the Fathers and indeed of the evangelists before them; cf. v. 19 with 26:26, and cf. Jn 6:1-15, 51-58.”

Verse 1 says: The people that walked in darkness has seen a great light on those who live in a land of deep shadow a light has shone.

Parallel texts are:

1.       Is 60:2 - Though night still covers and darkness the people.

2.       Tb. 13:11 - A bright light shall shine over the regions of the earth.

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

4.       Jn. 8:12 - I am the light of the world: anyone who follows me will not be walking in the dark; he will have the light of life.

Verse 2 says:  You have made their gladness greater,^a  you have made their joy increase; they rejoice in your presence as men rejoice at harvest time, as men are happy when they are dividing the spoils. Footnote ^a  says “‘their gladness’ corr.; ‘the nation’ Hebr.”

Parallel text is  Ps. 126 that says: Song of the returning exile^a When Yahweh brought Zion’s captives home, at first it seemed like a dream (v. 1); then our mouths filled with laughter and our lips with song. Even the pagans started talking about the marvels Yahweh had done for us (v. 2)! What marvels indeed he did for us, and how overjoyed we were (v. 3)! Yahweh will bring all our captives back again like torrents in the Negeb (v. 4)!^b Those who went sowing in tears now sing as they reap (v. 5). They went away, went away weeping, carrying the seed; they come back, come back singing, carrying the sheaves (v. 6). Footnote ^a  says “For the returned exiles faced with the difficulties of reconstruction (Cf. Ne. 5, etc.), the return from Babylon portends the coming of the messianic age.”; and Footnote ^b  says “Which, nearly always dry, cf. Jb 6:15, fill swiftly in winter and fertilize the soil.”

Verse 3 says: For the yoke that was weighing on him, the bar^b across his shoulders, the rod of his oppressor, these you break as on the day of Midian.  Footnote ^b  says “‘the bar’ corr.; ‘the rod (that beat)’ Hebr.”

Parallel texts are:

1.       Is. 10:25-26 - Yahweh Sabaoth will whirl the whip against him, like the time he struck Midian at the Rock of Oreb, like the time he stretched out his rod against the sea and raised it over the road from Egypt. That day, his burden will fall from his shoulder, his yoke will cease to weigh on your neck.

2.       Is. 14:25 - His yoke will slip from them, his burden from his shoulders.

3.       Jr. 30:8 - On that day- it is Yahweh Sabaoth who speak - I will break the yoke on their necks, and snap their chains.

4.       Na. 1:13 - And now I am going to break that yoke of  his that weighs you down, and I will burst your chains.

5.       Jg. 7:15-25 - When Gideon heard the dream thus told and interpreted, he fell to his knees; then he returned to the camp of Israel and said, ‘On your feet, for Yahweh has put the camp of Midian into your power (v. 15)!’ Gideon then divided his three hundred men into three companies. To each man he gave a horn and an empty pitcher, with a torch inside each pitcher (v. 16). He said to them, ‘Watch me, and do as I do. When I reach the edge of the camp, whatever I do, you do too (v. 17). When I sound the horn, I and those with me, then you too must sound your horns all round the camp and shout, “For Yahweh and for Gideon (v. 18)!” Gideon and his hundred companions reached the edge of the camp at the beginning of the middle watch, when the new entries had just been posted; they sounded their horns and smashed the pitchers in their hands (v. 19). The three companies sounded their horns and smashed their pitchers; with their left hands they grasped the torches, with their right hands the horns ready to blow; and they shouted, ‘For Yahweh and for Gideon!^g (v. 20). And they stood still, spaced out all round the camp. Then the whole camp woke^h and the Midianites fled, shouting (v. 21). While the three hundred kept sounding their horns, Yahweh made every man in the camp turn his sword against his comrade. They all fled as far as Beth-shittah towards Zarethan,^I  as far as the bank of Abel-mehollah opposite Tabbath (v. 22). The men of Isarel mustered from Naphtali, Asher and all Manasseh, and pursued Midian (v. 23). Gideon sent messengers throughout the highlands of Ephraim to say, ‘Come down and fight Midian, seize the water-points as far as Beth-barah and the Jordan before they reach them! All the men of Ephraim mustered and seized the water points as far as Beth-barah and the Jordan (v. 24). They captured the two Midianite chieftains, Oreb and Zeeb;^j they killed Oreb at Preb’s Rock and Zeeb at Zeeb’s winepress. They pursued Midian; and they brought Gideon the heads of Oreb and of Zeeb beyond the Jordan(v. 25). Footnote ^g  says “Eliminating ‘A sword’ before ‘For Yahweh’”; Footnote ^h  says “‘woke’ corr.”; Footnote ⁱ  says “‘towards Zarethan’ in accordance with 1 K 4:12.”; and Footnoe ^j  says “Oreb ‘the raven’, cf. Is 10:26. Zeeb ‘the wolf’. Cf. 8:5, where the two chiefs are called by other names.”

6.       Ps. 83:9 - Treat them like Midian and Sisera, like Jabin at the river Kishon.

The Second Reading is from 1 Co 1:10-13, 17.

Verse 10 says: All the same, I do appeal to you, brothers, for the sake of our Lord Jesus Christ, to make the differences between you, and instead of disagreeing among yourselves, to be united again in your belief and practice.

Parallel texts are:

1.       Rm 15:5 - And may he who helps us when we refuse to give up, help you all to be tolerant with each other,^a following example of Christ Jesus… Footnote ^a says  “i.e. to be thoughtful for each other. Others interpret ‘to live in good understanding of each other’, ‘to live in agreement with each other’.

2.       Ph 2:2f …then be united in your convictions and united in your love, with a common purpose and a common mind. That is the one thing which would make me completely happy^c  Footnote ^c  says “The urgent plea for unity suggests that internal divisions threatened the peace of the Church of Philippi, cf. 1:27; 2:14; 4:2. Note how Paul keeps insisting that he is addressing all of them, 1:1,4,6,25; 2:17,26; 4:21.

Verse 11 says: From what  Chloe’s people had been telling me, my dear brothers, it is clear that there are serious differences among you.

Parallel texts are:

1.       1 Co 3:4 - Who could be more unspiritual than your slogans, ‘I am for Paul’ and ‘I am for Apollos’.

2.       2 Co 10:7 - Face plain facts.^c Anybody who is convinced that he belongs to Christ must go on to reflect that we all belong to Christ no less than he does. Footnote ^c  says “Or ‘You see only what is supericial’.”

Verse 12 says: What I mean are all these slogans that you have like: “I am for Paul,” “I am for Apollos,” “I am for Cephas,”^g  “I am for Christ.”^h Footnote ^g  says  “Either because Cephas (Peter) had visited the church of Corinth, or because some members of that church paid special allegiance to Peter’s authority, acknowledged in other churches”; and Footnote ^h  says “Perhaps these attached themselves to the immediate witnesses of the risen Christ, cf. Ac 1:21f; 10:41, in preference to others, cf. 1 Co 9:1; 2 Co 5:16+; 11:5,23; 12:11; or else they acknowledged no human intermediary between themselves and Christ.”

Parallel texts are:

1.       1 Co 3:22-23 - Paul, Apollos, Cephas, the world, life and death, the present and the future, are all your servants (v. 22); but you belong to Christ,^g and Christ to God (v. 23). Footnote ^g  says “Cf 1:12; 6:19; 11:3; 2 Cor 10:7; Rm 6:11+, 15+; 8:9; Mk 9:41.”

2.       Jn 1:42…and he took Simon to Jesus. Jesus looked hard at him and said, ‘You are Simon son of John; you are to be called Cephas’ meaning Rock.

3.       Ac 18:24 - An Alexandrian Jew named Apollos^p now arrived in Ephesus. He was an eloquent man, with a sound knowledge of the scriptures, and yet…

Footnote ^p  says “For further information, cf. 1 Co: when he went to Corinth his enormous popularity soon developed into partisanship, cf. 1 Co 1:12; 3:4-11,22; see also Tt 3:13. These remarks about Apollos have something  in common with the description of John the Baptist’s admirers at Ephesus in the following passage: combining these two descriptions of an imperfectly informed Christianity, we may possibly get some idea of Christianity in the church of Alexandria at this time.”

Verse 13 says: Has Christ been parceled out? Was it Paul that was crucified for you? Were you baptized in the name of Paul?

Parallel text is Ep 4:5 that says: There is one Lord, one faith, one baptism…

Verse 17 says: For Christ did not send me to baptize but to preach the Good News, and not to preach that in terms of  philosophyⁱ in which the crucifixion of Christ cannot be expressed. Footnote ⁱ  says “Lit. ‘wisdom’. This human wisdom (here philosophical speculation and tricks of rhetoric) will be contrasted with the wisdom of God, v. 24 and 2:6f).

Parallel texts are:

1.       1 Co 3:18 - Make no mistake about it: if any one of you thinks of himself as wise, in the ordinary sense of the world, then he must learn to be a fool before he really can be wise.

2.       2 Co 1:12 - There is one thing we are proud of, and our conscience tells us it is true: that we have always treated everybody, and especially you, with the reverence^b and sincerity which comes from God, and by the grace of God we have done this without ulterior motives. Footnote ^b  says “Var. ‘single-mindedness’.”