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FIRST SUNDAY OF LENT Cycle C DESERT TEMPTATION

“Jesus was led by the Spirit into the desert to be tempted by the devil.” (Mt 4:1) Gospel: Lk 4:1-13

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

Temptation in the wildernessa

Then Jesus was led by the Spiritb into the wilderness to be tempted by the devil (v. 1) He fasted for forty days and forty nights, afterwhich he was very hungry (v. 2), and the tempter came and said to him, ‘If you are the Son of God,c tell these stones to turn into loaves’ (v. 3). But he replied, “Scripture says: Man does not live by bread alone,but on every word that comes forth from the mouth of God’ (v 4). The devil then took him to the holy city and made him stand on the parapet of the Temple (v. 5). ‘If you are the Son of God’ hesaid ‘throw yourself down for scripture says:‘He will put you in his angels’ charge, and ‘ they will support you on their hands in case you hurt your foot against a stone.’(v. 6). Jesus said to him, “Scripture also says: ‘You must not put the Lord your God to the test’ (v. 7). Next,taking him to a very high mountain the devilshowed him all the kingdoms of the world andtheir splendor (v. 8), ‘I will give you all these’ he said ‘if you fall at my feet and worship me’ (v. 9).Then Jesus replied, “Be off, Satan! For scripture says:‘You must worship the Lord your God, and

=Mt 4:1-11 =Mk 1:12-13 =Lk 4:1-13 Heb 2:18 Ex 24:18; 34:28 1 K 19:8 Heb 12:2 Dt 8:3 Ps 91:11-12 Dt 6:16 Mt 16:23

Temptation in the wildernessa Lk 4:1-13 - a - Lk continues Mk’s data (40 days of temptation) with Matthew’s (three temptations at the end of 40 days’ fast). He changes Matthew’s order so as to end with Jerusalem; cf. Lk 2:38+. Mt. 4:1-11 - a – That these diabolical suggestions were actually made is quite compatible with Christ’s sinlessness, Jesus was faced with the idea of being a material and political Messiah with its accompanying human privileges of wealth, glory, power. He chose instead utter dependence on God, humility, obedience to God’s will, cf. Mt. 16:21-23; 26:36-46; Heb. 5:7-9; 12:2. b – The Holy Spirit. The temptation was therefore willed by God. c –The biblical title ‘Son of God’ does not necessarily mean natural sonship but may imply a sonship which is merely adoptive, i.e., which as a result of God’s deliberate choice sets up a very intimate relationship between God and his creature. In this sense the title is given to angels (Jb. 1:6), to the Chosen People (Ex. 4:22, Ws. 18:13), to individual Israelites (Dt. 14:1, Ho. 2:1, cf. Mt. 5:9,48, etc.), to their leaders (Ps. 82:6). Were

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serve him alone.’ (v. 10). Then the devil left him and angels appeared and looked after him (v. 11) Immediately afterwards the Spirit drove him out into the wilderness (v. 12),and he remained there for forty days, and was tempted by Satan. He was with the wild beasts, and the angels looked after him.

Heb 1:14

=Mk 1:12-13 =Mt 4:1-11 =Lk 4:1-13 Jb 1:6+

therefore it is attributed to the royal Messiah (1 Ch. 17:13, Ps. 2:7, 89:26) it does not necessarily imply that he is more than man; nor need we suppose that it has any deeper significance when used by Satan (Mt. 4:3,6) or by the possessed (Mk. 3:11, 5:7, Lk. 4:41), still less when used by the centurion (Mk. 15:39, cf. Lk. 23:47). By itself the sentence at baptism (Mt. 3:17) and at the transfiguration (17:5) suggests no more than the divine predilection for the Messiah-servant, and all probability the High priest’s question (26:63) concerns messiahship only. Nevertheless the title ‘Son of God’ can bear a further, more profound meaning of sonship in the full sense of the word. Jesus clearly insinuated this meaning when he spoke of himself as ‘the Son’ (2:37), ranked above the angels (24:36), having God for his ‘Father’ in a way others had not (Jn. 20:17 and cf. ‘my Father’ in Mt. 7:21, etc.), enjoying with the Father an altogether singular relationship of knowledge and love (Mt. 11:27). These assertions, coupled with others that speak of the Messiah’s divine rank (22:42-46), of the heavenly origin of the ‘son of man’ (8:20+), assertions finally confirmed by the triumph of the resurrection, have endowed the expression ‘son of God’ with the strictly divine significance which will later be found, e.g. in Paul (Rm. 9:5+). During the lifetime of Christ, it is true his disciples had no clear conception of his divinity – the texts of Mt.

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14:33 and 16:16 which add the title ‘Son of God’ to the more primitive text of Mk reflect, in all probability, a later stage in the faith’s development. But it is equally true that Jesus expressed with his own lips and with as much clarity as his audience could support, his own consciousness of being Son of the Father in the fullest sense. On these historical utterances the faith of the disciples rested, a faith that reached its perfection after the resurrection with the help of the Holy Spirit.

It was then that filled with joyby the Holy Spirit,he said, “I bless you, Father, Lord of heaven and earth, for hiding these things from the learnedand the clever and revealing them to mere children.Yes, Father, for that is what it pleased you to do.

Lk 10:21 =Mt 11:25-27 Lk 1:14; 4:1+ Lk 8:10 Rv 19:12

1 Filled with the holy Spirit,b Jesus left the Jordan and was led by the Spirit through the wilderness;

Lk 4:1 - b – Luke’s interest in the Holy Spirit is evident not only from his first two chapters, 1:15,35,41,67,80; 225,26,27; but also from the remainder of the gospel in which, on several occasion, he adds a mention of the Spirit to the other synoptic passages, 4:1,14,18; 10:21; 11:13. In Ac also Lk very frequently speaks of the Spirit, Ac 1:8+.

2 being tempted there by the devil for forty days. During this time he ate nothing, and at the end he was hungry.

3 Then the devil said to him, ‘If you are the Son of God, tell this stone to turn into a loaf’.

He humbled you, he made you feel hungry, he fed you with manna which neither you nor your fathers had known, to make you understand that man does not live on bread alone but that man lives on everything that comes from the mouth of Yahweh.a

Dt 8:3 Pr 3:3 Am 8:11 Ex 16

4 But Jesus replied, ‘Scripture says: ‘Man does not live on bread alone.’

Dt 8:3 - a - Yahweh makes all things by his word and so gives life to Israel by means of the commandments (miswah) that issue (mosa) from his mouth. On this text, cited in Mt 4:40, see Am 8:11; Ne 9:29; Pr 9:1-5; Ws16:26; Si 24:19-21; Jn 6:30-36,68+.

5 Then leading him to a height, the devil

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showed him in a moment of time all the kingdoms of the world.

I by my great power and outstretched arm made the earth, man and animals that areon earth.And I can give it to whom I please. I saw that the beast was like a leopard, withpaws like a bear and a mouth like the mouth of a lion; the dragon had handed over to it his own power and his throne andhisworldwideauthoritya (v. 2). They prostrated themselves in front of the dragon because hehad given the beast his authority;and they prostrated themselves in front of thebeast saying, “Who can compare with the beast?cWho could anybody defeat him?” (v. 4).

Jr 27:5 Si 10:4 Lk 4:6

Rv 13:2,4 Dn 7:4-6 Rv 17:8; 18:18 Jr 27:6

6 and said to him, ‘I shall give to you all the power and their glory of these kingdoms; for it has been committed to me and I give it to anyone I choose.c

Lk 4:6- c – The devil’s dominion over the world is one of the key ideas of Jn (12:31; 14:30; 16:11; 1 Jn 3:8+; Rv 13:2,4). See also Mt 8:29+. Rv 13:2 - a – Satan, ‘prince of this world’, Jn 12:31+, can give imperial power to anybody he chooses, cf. Lk 4:6+. c – A parody of the name Michael, 12:7, which means ‘Who-can-compare-with-God?’

7 ‘Worship me, then, it shall all be yours.’

You must fear Yahweh your God, you must serve him, by his name you must swear.

Dt 6:13 Dt 13:3 ↗Mt 4:10p Lk 4:8

8 But Jesus answered him, Scripture says: You must worship the Lord, your God, and him serve him alone’.

9 Then he led him to Jerusalem and made him stand on the parapet of the Temple, “If you are the Son of God,’ he said to him ‘throw yourself down from here,

He will put you to his angels’charge to guard you wherever you go (v. 11). They shall support you on their hands in case you hurt your foot against a stone.

Ps 91:11-12 ↗Mt 4:6 Heb 1:14 Ps 121:3 Pr 3:23

10 for scripture says: He will put his angels in charge of you to guard you,

11 and again: ‘They will hold you up on their

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hands, in case you hurt your foot against a stone’.

Do not put Yahweh your God to the test as you tested him at Massah.

Dt 6:16 Ex 17:1-7 Nb 20:2-13 Lk 4:12

12 But Jesus answered him, “It has been said: You must not put the Lord your God, to the test’.

Then Satan entered into Judas, surnamed Iscariot, who was numbered among the Twelve (v. 3). When I was among you in the Temple day after day, you nevermovedto lay hands on me. But this is your hour; this is the reign of darkness (v. 53). Theywere atsupper,dand the devil had already put it into the mindeof Judas Iscariot son of Simon, to betray him. (v. 2). At that instant, after Judas had taken the bread, Satan entered him. Jesus then said, “What you are going to do, do quickly (v. 27)

Lk 22:3,53 Lk 4:13 Jn 13:2,27 Ac 5:3 Lk 19:47; 21:37 Lk 4:13+ Jn 8:12+

Jn 13:2,27 Jn 6:71; 13:27; 14:30 Mt 26:20p Lk 22:3 Jn 13:2+ Lk 22:3

13 Having exhausted all these ways of tempting him,d the devil left him, to return at the appointed time.

Lk 4:13 – d–Rather than ‘finished all the temptations’.

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First Reading: Dt 26:4-10

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

4 The priest shall then take the pannier from your hand and lay it before the altar of Yahweh your God.

And though your fathers numbered only seventy they went down to Egypt, and Yahweh your God, has made you as many as the stars of heaven. There where you were easily counted, few in number, strangers to the country,

Dt 10:22 Dt 26:5 Gn 46:27 Ex 1:5

Ps 105:12 Dt 4:27; 26:5

5 Then in the sight of Yahweh your God, you must make this pronouncement:b “My father was a wandering Aramean. He went down into Egypt to find refuge there, few in numbers; but there he became a nation, great, mighty and strong.

Dt 26:5 - b – this profession of faith reminds Israel of the divine choice, of deliverance from Egypt and of the gift of the Promised Land, see 7:6+.

6 The Egyptians ill-treated us, they gave us no peace and inflicted harsh slavery on us.

7 But we called on Yahweh the God of our fathers. Yahweh heard our voice and saw our misery, our toil and our oppression;

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

Dt 4:34 Dt 26:8 Ex 19:4 2 S 7:23 Ps 40:5; 136:12 Jr 32:21

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

9 He brought us here and gave us this land, a land were milk and honey flow.

10 Here then I bring the first fruits of the produce of the soil that you, Yahweh, have given me.” You must then lay them before Yahweh your God, and you bow down in the sight of Yahweh your God.

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Second Reading: Rm 10:8-13

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

Flung to the sky, then plunged to the depths, they lost their nerve in the ordeal... And in the spirit, he went to the spirits in prison.h No, the Wordb is very near to you, it is in your mouth and in your heart for your observance.

Ps 107:26 Pr 23:34

1 P 3:19+

Dt 30:14 Dt 6:7 Jn 1:14+ Dt 29:3

8 On the positive side, it says: The word, that is the faith we proclaim, is very near to you, it is on your lips and in your heart.

1 P. 3:19 - h - Probably alludes to the descent of Christ to Hades, cf. Mt. 16:18+, between his death and resurrection, Mt. 12:40; Ac. 2:24.31; Rm. 10:7; Ep. 4:9; Heb. 13:20. He went there ‘in spirit’, cf. Lk. 23:46, or (better) ‘according to the spirit’, Rm. 1:4+, his ‘flesh’ being dead on the cross, Rm. 8:3f. The ‘spirits in prison’ to whom he ‘preached’ (or proclaimed) salvation are identified by some writers are the chained demons mentioned in the Book of Enoch (some texts are corrected so as to make Enoch, and not Christ, preach to them). This spirits have thus been put under the authority of Christ as Kyrios v. 22, cf. Ep. 1:21f; Ph. 2:8-10; and this subjection to him is to be confirmed later on, 1 Co. 15:24f. Other writers suggest these the spirits of people who were drowned in the Flood as a punishment but who are now summoned by God’s ‘patience’ to eternal life’, cf. 4:6. Mt. 27:52f is a similar episode of liberation by Christ between his death and resurrection, only here it is the saints, the holy ones who were waiting for him, that are liberated, cf. Heb. 11:39f, 12:23; and are given the freedom of the holy (the heavenly) city. The descent of Christ to Hades is one of the articles in the Apostle’s Creed. Dt 30:14: b – The theology of the Word of God has its roots in this personification; it ripens in the

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wisdom books, cf. Pr 8:22+ and Ws 7:22+, and comes to maturity in the prologue of the fourth gospel, cf. Jm 1:1+. St Paul applies this text to ‘the word of faith’, Rm 10:6-8.

For this reason the whole House of Israel can be certain that God has made this Jesus whom you crucified both Lord and Christ. It is for that reason that I want you to understand that on the one hand no one can be speaking under the influence of the Holy Spirit and say, ‘Curse Jesus’, and on the other hand, no one can say, ‘Jesus is Lord’ unless he is under the influence of the Holy Spirit.

Ac 2:36+ Ac 2:23+; 9:22; 10:42; 13:33 Rm 10:9 Ph 2:11+

1 Co 12:3 Jn 14:26+ 1 Jn 4:1-3 Ac 2:21+,36+ Rm 10:9 Ph 2:11

9 If your lips confess that Jesus is Lord and if you believe in your heart that God raised him from the dead,e then you will be saved.

Rm 10:9 - e - Profession of faith, such as is made at baptism, is the outward expression of the inward commitment of the ‘heart’.

It is about Jesus Christ our Lord who is the order of the spirit, the spirit of holiness that is in him, was proclaimedc Son of God in all his power through his resurrection from the dead.d

Rm 1:4 Rm 9:5+; 10:9 1 Co 6:14

10 By believing from the heart you are made righteous; by confessing with your lips you are saved.

Rm 1:4 – c - Vulg. ‘predestined’. d - For Paul Christ rose only because God raised him, 1 Th. 1:10; 1 Co. 6:14; 15:15; 2 Co. 4:14; Ga. 1:1; Rm. 4:24; 10:9; Ac. 2:24+; cf. 1 P. 1:21, thus displaying his ‘power’, 2 Cor. 13:4; Rm. 6:4; Ph. 3:10; Col. 2:12; Ep. 1:19f; Heb. 7:16; and because God raised him to life through the Holy Spirit, Rm. 8:11. Christ is established in glory as Kyrios, Ph 2:9-11+; Ac 2:36; Rm 14:9, deserving anew, this time in virtue of his messianic work, the name he had from eternity, ‘son of God’, Ac 13:33, Heb 1:5; %:5. Cf. Rm 8:11+; 9:5+.

That is why the Lord Yahweh says this: See how I lay in Zion a stone of witness, a precious cornerstone, a foundation

Is 28:16 Ps 118:22-23 ↗Mt 21:42; 16:12

11 When the scripture says: those who believes in him will have no cause for shame,

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stone: The believer shall not stumble. Rm 9:32-33 1 Co 3:11 Ep 2:20 1 P 2:6

For I am not ashamed of the Good News; it is the power of God saving all who have faithj - Jews first,k but Greeks as well- (v. 16). …mentioned in scriptures: Seehow I am lay in Zion a stone to stumble over, a rock to trip men up – only those who believe in him will have no cause for shame.

Rm 1:16, 32-34 Ac 13:38 1 Co 1:18+, 25 1 Co 2:1-5 2 Co 12:9f

Rm 9:33 Is 28:16 1 P 2:6-8 Rm 10:11

12 it makes no distinction between Jew and Greek: all belong to the same Lord who is rich enough, however many ask his help.

Rm 1:16 – j - 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

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(Rm1:5; 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). k– 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.

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10:5f, 15:24, Mk. 7:27, Ac. 13:5+. But abuse of this privilege could condemn them.

All who call on the name of Yahwehwillbesaved, for on Mount Zion there will be some who have escaped,as Yahweh has said,and in Jerusalem some survivors whom Yahweh will call. All who call on the name of the Lord will be saved.m

Jl 3:5 Ac 2:39; 4:12 ↗Rm 10:13 Ob 17 Rv 14:1

Ac 2:21+ Rm 10:9-13 1 Co 1:2

13 for everyone who calls on the name of the Lord will be saved.

Ac 2:21,36 - m - The Christians style themselves ‘those who invoke on the name of the Lord’, 9:14,21; 22:16; 1 Co 1:2; 2 Tm 2:22; the title ‘Lord’ no longer indicates Yahweh but Jesus, cf. Ph 2:11; Ac 3:16. On Judgment day people will be received or rejected according as they have or have not invoked this name, i.e. acknowledged Jesus as Lord; see Ac 4:12 and Rm 10:9.

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Homily for the 1st Sunday of Lent - Cycle C Readings Lk 4:1-13 (Gospel); Dt 26: 4-10 (First Reading) and Rm 10:8-13 (Second Reading) From the Series: Reflections and Teachings in the Desert

DESERT TEMPTATIONS

“Jesus was led by the Spirit into the desert to be tempted by the devil.” (Mt 4:1)

The Gospel for today is taken from Lk4:1-13. This is under the title “Temptation in the wildernessa”. Footnote a says “Lk continues Mk’s data (40 days of temptation) with Matthew’s (three temptations at the end of 40 days’ fast). He changes Matthew’s order so as to end with Jerusalem; cf. Lk 2:38+.”

Parallel texts are: 1. Mt 4:1-11 - Temptation in the wildernessa Then Jesus was led by the Spiritb into the wilderness to be tempted by the devil (v. 1) He fasted for forty days and forty

nights, after which he was very hungry (v. 2), and the tempter came and said to him, ‘If you are the Son of God,c tell these stones to turn into loaves’ (v. 3). But he replied, “Scripture says: Man does not live by bread alone but on every word that comes forth from the mouth of God’ (v 4). The devil then took him to the holy city and made him stand on the parapet of the Temple (v. 5). ‘If you are the Son of God’ he said ‘throw yourself down for scripture says: ‘He will put you in his angels’ charge, and ‘ they will support you on their hands in case you hurt your foot against a stone.’(v. 6). Jesus said to him, “Scripture also says: ‘You must not put the Lord your God to the test’ (v. 7). Next, taking him to a very high mountain the devil showed him all the kingdoms of the world and their splendor (v. 8), ‘I will give you all these’ he said ‘if you fall at my feet and worship me’ (v. 9).Then Jesus replied, “Be off, Satan! For scripture says: ‘You must worship the Lord your God, and serve him alone.’ (v. 10). Then the devil left him and angels appeared and looked after him (v. 11) Footnote a says “That these diabolical suggestions were actually made is quite compatible with Christ’s sinlessness, Jesus was faced with the idea of being a material and political Messiah with its accompanying human privileges of wealth, glory, power. He chose instead utter dependence on God, humility, obedience to God’s will, cf. Mt. 16:21-23; 26:36-46; Heb. 5:7-9; 12:2”; Footnote b says “The Holy Spirit. The temptation was therefore willed by God”; and Footnote c says “The biblical title ‘Son of God’ does not necessarily mean natural sonship but may imply a sonship which is merely adoptive, i.e., which as a result of God’s deliberate choice sets up a very intimate relationship between God and his creature. In this sense the title is given to angels (Jb. 1:6), to the Chosen People (Ex. 4:22, Ws. 18:13), to individual Israelites (Dt. 14:1, Ho. 2:1, cf. Mt. 5:9,48, etc.), to their leaders (Ps. 82:6). Were therefore it is attributed to the royal Messiah (1 Ch. 17:13, Ps. 2:7, 89:26) it does not necessarily imply that he is more than man; nor need we suppose that it has any deeper significance when used by Satan (Mt. 4:3,6) or by the possessed (Mk. 3:11, 5:7, Lk. 4:41), still less when used by the centurion (Mk. 15:39, cf. Lk. 23:47). By itself the sentence at baptism (Mt. 3:17) and at the transfiguration (17:5) suggests no more than the divine predilection for the Messiah-servant, and all probability the High priest’s question (26:63) concerns messiahship only. Nevertheless the title ‘Son of God’ can bear a further, more profound meaning of sonship in the full sense of the word. Jesus clearly insinuated this meaning when he spoke of himself as ‘the Son’ (2:37), ranked above the angels (24:36), having God for his ‘Father’ in a way others had not (Jn. 20:17 and cf. ‘my Father’ in Mt. 7:21, etc.), enjoying with the Father an altogether singular relationship of knowledge and love (Mt. 11:27). These assertions, coupled with others that speak of the Messiah’s divine rank (22:42-46), of the heavenly origin of the ‘son of man’ (8:20+), assertions finally confirmed by the triumph of the resurrection, have endowed the expression ‘son of God’ with the strictly divine significance which will later be found, e.g. in Paul (Rm. 9:5+). During the lifetime of Christ, it is true his disciples had no clear conception of his divinity – the texts of Mt. 14:33 and 16:16 which add the title ‘Son of God’ to the more primitive text of Mk reflect, in all probability, a later stage in the faith’s development. But it is equally true that Jesus expressed with his own lips and with as much clarity as his audience

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could support, his own consciousness of being Son of the Father in the fullest sense. On these historical utterances the faith of the disciples rested, a faith that reached its perfection after the resurrection with the help of the Holy Spirit.

2. Mk 1:12-13 - Immediately afterwards the Spirit drove him out into the wilderness (v. 12),and he remained there for forty days, and was tempted by Satan. He was with the wild beasts, and the angels looked after him.

Verses 1, 2, and 3 say: Filled with the holy Spirit,b Jesus left the Jordan and was led by the Spirit through the wilderness; being tempted there by the devil for forty days. During this time he ate nothing, and at the end he was hungry. Then the devil said to him, ‘If you are the Son of God, tell this stone to turn into a loaf’. Footnote b says “.Luke’s interest in the Holy Spirit is evident not only from his first two chapters, 1:15,35,41,67,80; 225,26,27; but also from the remainder of the gospel in which, on several occasion, he adds a mention of the Spirit to the other synoptic passages, 4:1,14,18; 10:21; 11:13. In Ac also Lk very frequently speaks of the Spirit, Ac 1:8+”

Parallel text for verse 1 is Lk 10:21 that says: It was then that filled with joy by the Holy Spirit, he said, “I bless you, Father, Lord of heaven and earth, for hiding these things from the learned and the clever and revealing them to mere children. Yes, Father, for that is what it pleased you to do.

Verse 4 and 5 say: But Jesus replied, ‘Scripture says: ‘Man does not live on bread alone.’ Then leading him to a height, the devil showed him in a moment of time all the kingdoms of the world.

Parallel text of verse 4 is Dt 8:3 that says: He humbled you, he made you feel hungry, he fed you with manna which neither you nor your fathers had known, to make you understand that man does not live on bread alone but that man lives on everything that comes from the mouth of Yahweh. a Footnote a says “Yahweh makes all things by his word and so gives life to Israel by means of the commandments (miswah) that issue (mosa) from his mouth. On this text, cited in Mt 4:40, see Am 8:11; Ne 9:29; Pr 9:1-5; Ws16:26; Si 24:19-21; Jn 6:30-36,68+.”

Verse 6 says: and said to him, ‘I shall give to you all the power and their glory of these kingdoms; for it has been committed to me and I give it to anyone I choose.c Footnote c says “The devil’s dominion over the world is one of the key ideas of Jn (12:31; 14:30; 16:11; 1 Jn 3:8+; Rv 13:2,4). See also Mt 8:29+.”

Parallel texts are: 1. Jr 27:5 - I by my great power and outstretched arm made the earth, man and animals that are on earth. And I can give it to whom I please. 2. Rev 13:2,4 - I saw that the beast was like a leopard, with paws like a bear and a mouth like the mouth of a lion; the dragon had handed over to it his own power and his

throne and his worldwide authoritya (v. 2). They prostrated themselves in front of the dragon because he had given the beast his authority; and they prostrated themselves in front of the beast saying, “Who can compare with the beast?c Who could anybody defeat him?” (v. 4).

Footnote a says “Satan, ‘prince of this world’, Jn 12:31+, can give imperial power to anybody he chooses, cf. Lk 4:6+; and Footnote c says “A parody of the name Michael, 12:7, which means ‘Who-can-compare-with-God?’”

Verses 7, 8 and 9 says: ‘Worship me, then, it shall all be yours.’ But Jesus answered him, Scripture says: You must worship the Lord, your God, and him serve him alone’. Then he led him to Jerusalem and made him stand on the parapet of the Temple, “If you are the Son of God,’ he said to him ‘throw yourself down from here…

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Parallel text for verse 8 is Dt 6:13 that says: You must fear Yahweh your God, you must serve him, by his name you must swear. Verse 10 and 11 say: for scripture says: He will put his angels in charge of you to guard you, and again: ‘They will hold you up on their hands, in case you hurt your foot against a stone’.

Parallel text for verse 10 is Ps 91:11-12 that say: He will put you to his angels’ charge to guard you wherever you go (v. 11). They shall support you on their hands in case you hurt your foot against a stone.

Verse 12 and 13 say: But Jesus answered him, “It has been said: You must not put the Lord your God, to the test’. Having exhausted all these ways of tempting him,d the devil left him, to return at the appointed time. Footnote d says “Rather than ‘finished all the temptations’.”

Parallel text for verse 12 is Dt 6:16 that says: Do not put Yahweh your God to the test as you tested him at Massah.

Parallel texts for verse 13 are: 1. Lk 22:3,53 - Then Satan entered into Judas, surnamed Iscariot, who was numbered among the Twelve (v. 3). When I was among you in the Temple day after day, you

never moved to lay hands on me. But this is your hour; this is the reign of darkness (v. 53). 2. Jn 13:2,27 – They were at supper,d and the devil had already put it into the minde of Judas Iscariot son of Simon, to betray him. (v. 2). At that instant, after Judas had

taken the bread, Satan entered him. Jesus then said, “What you are going to do, do quickly (v. 27). Footnote The First Reading is from Dt 26:4-10. Verses 4 and 5 say: The priest shall then take the pannier from your hand and lay it before the altar of Yahweh your God. Then in the sight of Yahweh your God, you must make this pronouncement:b “My father was a wandering Aramean. He went down into Egypt to find refuge there, few in numbers; but there he became a nation, great, mighty and strong. Footnote b says “this profession of faith reminds Israel of the divine choice, of deliverance from Egypt and of the gift of the Promised Land, see 7:6+.”

Parallel texts are:

1. Dt 10:22 - And though your fathers numbered only seventy they went down to Egypt, and Yahweh your God, has made you as many as the stars of heaven. 2. Ps 105:12 - There where you were easily counted, few in number, strangers to the country,

Verses 6, 7 and 8 say: The Egyptians ill-treated us, they gave us no peace and inflicted harsh slavery on us. But we called on Yahweh the God of our fathers. Yahweh heard our voice and saw our misery, our toil and our oppression; And Yahweh brought us out of Egypt with mighty hand and outstretched arm, with great terror, and with signs and wonders.

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Parallel text is Dt 4:34 that says: Has any god ventured to go to take to himself one nation from the midst of another, by ordeals, signs wonders, war, with mighty hand and outstretched arm, by fearsome terrors - all this that Yahweh your God did for you before your eyes in Egypt?

Verse 9 and 10 say: He brought us here and gave us this land, a land were milk and honey flow. Here then I bring the first fruits of the produce of the soil that you, Yahweh, have given me.” You must then lay them before Yahweh your God, and you bow down in the sight of Yahweh your God.

The Second Reading is from Rm 10:8-13.

Verse 8 says: On the positive side, it says: The word, that is the faith we proclaim, is very near to you, it is on your lips and in your heart.

Parallel texts are: 1. Ps 107:26 -Flung to the sky, then plunged to the depths, they lost their nerve in the ordeal... 2. 1 P 3:19 - And in the spirit, he went to the spirits in prison.h Footnote h says “Probably alludes to the descent of Christ to Hades, cf. Mt. 16:18+, between his death and

resurrection, Mt. 12:40; Ac. 2:24.31; Rm. 10:7; Ep. 4:9; Heb. 13:20. He went there ‘in spirit’, cf. Lk. 23:46, or (better) ‘according to the spirit’, Rm. 1:4+, his ‘flesh’ being dead on the cross, Rm. 8:3f. The ‘spirits in prison’ to whom he ‘preached’ (or proclaimed) salvation are identified by some writers are the chained demons mentioned in the Book of Enoch (some texts are corrected so as to make Enoch, and not Christ, preach to them). This spirits have thus been put under the authority of Christ as Kyrios v. 22, cf. Ep. 1:21f; Ph. 2:8-10; and this subjection to him is to be confirmed later on, 1 Co. 15:24f. Other writers suggest these the spirits of people who were drowned in the Flood as a punishment but who are now summoned by God’s ‘patience’ to eternal life’, cf. 4:6. Mt. 27:52f is a similar episode of liberation by Christ between his death and resurrection, only here it is the saints, the holy ones who were waiting for him, that are liberated, cf. Heb. 11:39f, 12:23; and are given the freedom of the holy (the heavenly) city. The descent of Christ to Hades is one of the articles in the Apostle’s Creed.”

3. Dt 30:14 - No, the Wordb is very near to you, it is in your mouth and in your heart for your observance. Footnote b says “The theology of the Word of God has its roots in this personification; it ripens in the wisdom books, cf. Pr 8:22+ and Ws 7:22+, and comes to maturity in the prologue of the fourth gospel, cf. Jm 1:1+. St Paul applies this text to ‘the word of faith’, Rm 10:6-8.”

Verse 9 says: If your lips confess that Jesus is Lord and if you believe in your heart that God raised him from the dead,e then you will be saved. Footnote e says “Profession of faith, such as is made at baptism, is the outward expression of the inward commitment of the ‘heart’.” Parallel texts are:

1. Ac 2:36 - For this reason the whole House of Israel can be certain that God has made this Jesus whom you crucified both Lord and Christ. 2. 1 Co 12:3 -It is for that reason that I want you to understand that on the one hand no one can be speaking under the influence of the Holy Spirit and say, ‘Curse Jesus’,

and on the other hand, no one can say, ‘Jesus is Lord’ unless he is under the influence of the Holy Spirit. Verse 10 says: By believing from the heart you are made righteous; by confessing with your lips you are saved.

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

Verse 11 says: When the scripture says: those who believes in him will have no cause for shame, Parallel text is Is 28:16 that says: That is why the Lord Yahweh says this: See how I lay in Zion a stone of witness, a precious cornerstone, a foundation stone: The believer shall not stumble. Verse 12 says: it makes no distinction between Jew and Greek: all belong to the same Lord who is rich enough, however many ask his help. Parallel texts are:

1. Rm 1:16, 32-34 - For I am not ashamed of the Good News; it is the power of God saving all who have faith j - Jews first,k but Greeks as well- (v. 16). 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 (Rm1:5; 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.”

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2. Rm 9:33 - …mentioned in scriptures: See how I am lay in Zion a stone to stumble over, a rock to trip men up – only those who believe in him will have no cause for shame.

Verse 13 says: for everyone who calls on the name of the Lord will be saved. Parallel texts are:

1. Jl 3:5 - All who call on the name of Yahweh will be saved, for on Mount Zion there will be some who have escaped, as Yahweh has said, and in Jerusalem some survivors whom Yahweh will call.

2. Ac 2:21 - All who call on the name of the Lord will be saved.m Footnote m says “The Christians style themselves ‘those who invoke on the name of the Lord’, 9:14,21; 22:16; 1 Co 1:2; 2 Tm 2:22; the title ‘Lord’ no longer indicates Yahweh but Jesus, cf. Ph 2:11; Ac 3:16. On Judgment day people will be received or rejected according as they have or have not invoked this name, i.e. acknowledged Jesus as Lord; see Ac 4:12 and Rm 10:9.”

The desert temptation of Jesus Christ mimics that of the desert temptation of Israel during her forty years sojourn in the desert at the time of the Exodus. This desert temptation of Israel was about the three temptations of bread, idol and miracle. Let us see these three temptations in a comparative illustration:

We fight the three temptations with the SHEMA (Dt. 6:5) – In Israel’s struggle to keep the Shema, God taught them the three kinds of spirituality in the desert. These three forms of Jewish Spirituality in keeping with the Shema are Prayer (to fight the temptation for Miracle, in order to love God with the whole mind in search for the truth), Fasting (to fight the temptation for bread in order to love God with the whole strength physically) and Almsgiving (to fight the temptation for idols, such as money and work, in order to love God with the whole heart zealously, passionately, and enthusiastically). Three spiritual practices required for Israel which Jesus Christ continued and recommend to be used by us if we are to fight the devil’s three temptations.

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Three Lenten spirituality being practiced by Christians are Fasting, Prayer and Almsgiving. It is the Christian’s way of keeping the Shema during this Lenten Period - To love God with the whole heart, with zeal, passion, enthusiasm and obsession through the spirituality of almsgiving with money or work in order to fight the devil’s temptation of Idol; to love God with the whole mind or soul with the spirituality of Prayer in order to fight the devil’s temptation of asking for miracle in not being able to accept one’s reality; and to love God with the whole strength or body through the spirituality of fasting in order to fight the devil’s temptation for Bread. Which among these three Christian spirituality is the greatest? St. Peter Chrysologus said, “If you pray, you fast; if you fast, you give alms.” And in 1 Co 13:13 we find: “There are three things that last, faith, hope, and charity; and the greatest of these three is charity.” Therefore, among the three, prayer, fasting and almsgiving, the greatest of these is almsgiving. The First Reading for this 1st Sunday of Lent tells us about the profession of faith required by Moses to be said by the priest in the offering the pannier on the altar of Yahweh as stated in in Footnote b of Dt 26:5 that says “this profession of faith reminds Israel of the divine choice, of deliverance from Egypt and of the gift of the Promised Land, see 7:6+.” It mentions the Exodus event in its entirety when the Shema was pronounced during Israel’s 40 years desert sojourn. The Second Reading for this Sunday admonishes us to ask for help “in faith”, because, according to Apostle Paul, everyone who calls for help will be saved. This includes asking for help in the faith of Jesus Christ that made him conquer the devil’s three desert temptations through the practice of the Shema through the three Jewish spirituality of prayer, fasting and almsgiving.

The Second Reading also mentions a profession of faith like in Dt 26:5, the one made at baptism, as stated in Footnote e of Rm 10: 9 that says “Profession of faith, such as is

made at baptism, is the outward expression of the inward commitment of the ‘heart’”.

HOMILIYA PARA SA ENOT NA DOMINGO NIN KUWARESMA (TAON C)

Tema: An PAGSUGOT KI JESUKRISTO SA DISYERTO

Kadaklan sa satuya naghohona na an pagsugot ki Jesukristo garo sana nanggad na drama ni Jesukristo asin kan demonyo na mayo lamang nin koneksyon sa satong pang-aro-aldaw na buhay.

Nin huli sa paghonang ini, tinatawan nyato nin salang interpretasyon an ebanghelyo ngonian na mantang binabasa garo sana baga kita nagdadalan nin pelikula sa sine na hinihiling ta si Jesukristo na iyo an bida asin kampi sa karahayan na nakikipaglaban ki Satanas na iyo an kontrabida asin kampi sa karatan. Dangan maogma kita ta sa katapus-tapusi, si Jesukristo iyo an nakapasar sa tolong pagtentar kan demonyo. Kaya, masabi kita na ngaya talaga nanggad na an karahayan iyo man giraray an nakakapangyari kontra sa karatan sa kahuri-hurihi.

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Kun iyo sana ini an satong pagkaintiyende kan dapit sa pagsugot ki Jesukristo, na garo sine na minabasog sana kan satuyang mga pantasya asin imahinasyon alagad pagtapus kan pagdalan minabalik kita sa mga pangyayari asin eksperyensiya sa tunay na buhay na iba man kisa nadalan nyato sa telon, o mayo nin serbi para sa personal na karahayan asin kaligtasan nyato kontra sa mga kasakitan, problema asin kadepisilan na nangyayari sa buhay ta aro-aldaw.

An tunay na katuyuhan kan ebanghelyo ngonian, na an tema iyo an pagsugot kan demonyo ki Jesukristo duman sa disyerto, iyo an pagdara sa satuyang konsiderasyon asin paghoro-horop kan mga gibo nin Dios nin pagligtas, o pagtabang, sa mga inaagihan nyatong kadepisilan sa aro-aldaw nyatong pagkabuhay. Na kun magtiwala lamang kita sa kapangyarihan kan tataramon nin Dios, kita na may pagtubod asin pagtiwala sa Dios iyo an makakaligtas sa dakul na mga kasakitan sa satong buhay.

Arog ki Jesukristo na nag-agi nin tolong klaseng pagsugot ni Satanas na nagtesting kan pagtubod asin pagtitiwala niya sa kapangyarihan kan saiyang langitnon na Ama, na dawa gurano kadepisil idtong saiyang pakikilaban, dai siya nagpadara sa mga sugot kan demonyo. Siring man, an tawong nagtitiwala asin nagtutubod sa Dios, dai madadaog sa mga sugot kan demonyo na minaabot sa aro-aldaw na buhay sa kinaban.

Si Jesukristo, bilang tawo, pinagsugtan kan demonyo makatolong beses nin tolong klaseng sugot (Lk. 4:8-13). An enot iyo an paghanap nin tinapay. An ikaduwa, an pagsamba sa mga idolo. Asin an ikatolo iyo an paghagad nin mga milagro. An enot na sugot iyo an mapapadapit sa tinapay. An sabi kan demonyo: “Kun ika an Aki nin Dios, gibuha na magin tinapay an gapong ini” (v. 4). Iyo man ini an pinakaenot na klase nin pagsugot na uminabpt sa mga Israelita duman sa disyerto: an mapapadapit sa kagutoman para sa tinapay. An sabi ninda sa Dios:

“Tano ta dinara mo pa kami digdi sa lugar na ini na mayo nin makakakan? Mas marhay pa duman sa Ehipto ta, dawa kami pinagooripon, dai kami nagugutom ta igwa nin kakanon”. Kun kaya an mga tawo nagrerebelde sa Dios asin ki Moises ta habo na pirmeng nag-aayuno sa pagkakan asin pag-inom asin habo nang magpadagos nin pagbaklay sa disyerto na tikapo sa mga kakanon asin inumon. An ginibo nin Dios iyo an pagtao sainda nin manna asin nin tubig sa disyerto tanganing magkulpa an pagkagutom ninda para sa kakanon na pinagtudan duman sa Ehipto (Ex. 16; Dt. 8:3,).

Idtong mga nagusto kan buhay nin pagaayuno sa disyerto, tinawan sinda nin managom na inumon duman sa dagang dinarahan sainda nin Dios na iyo an ‘dagang nagbubulos nin gatas asin tangguli” (Enot na binasa -Dt. 26:6).

Siring man, sa pagayuno nin kuwarentang aldaw asin banggi, namatean ni Jesukristo an makuring pagkagutom para sa tinapay, sa kakanon para sa hawak, tanganing talikdan niya an trabaho nin pag-ayuno na sarong gaweng pang-espirituwal.

Alagad, an pagsugot na ini, linabanan ni Jesukristo sa pagromdom kan tataramon nin Dios: “Bako lamang sa tinapay nabubuhay an tawo, kundi sa lambang tataramon na minagikan sa nguso nin Dios” (Hilnga an Dt. 8:3; Lk. 4:5a).

An tawo, siring man, pirmeng pinagsusugtan dapit sa pagkagutom sa kakanon para sa hawak. An saiyang pirmeng nasisibotan iyo an paghanap sa mga bagay na makakapakontento kan saiyang hawak, arog kan kakanon asin inumon, pag-atendir sa mga party, bangkete asin mga dadalanon.

An saiyang isip pirmeng yaon sana sa pagremedyar kun paano malalaogan an nguso nin masisiram na kakanon, an tulak nin mananagom na inumon, asin an laman nin nakakaaling na kamatean.

Saen siya makua nin kusog asin kapangyarihan tanganing madaog niya an sugot na ini dapit sa pirmeng paghanap nin mga pagpakontento asin kaalingan sa buhay? Daing iba kundi an pag-arog kan ginibo ni Jesukristo sa ebangheliyo - na iyo an pag-ayuno sa mga bagay na para sa laman tanganing an pag-adal asin pagsabot sa mga tataramon nin Dios iyo an saiyang magin kakanon sa aro-aldaw na pagkabuhay.

Sa paaging ini, an tawo magigin sarong akin in Dios, arog ki Jesukristo kun makakanood siyang pirmeng magtiwala sa kapangyarihan kan tataramon nin Dios na iyong magbabasog sa gabos niyang kinakagutuman sa buhay digdi sa ibabaw nin daga.

An ikaduwang klase nin sugot kan demonyo na namatean ni Jesukristo na saiyang pagkatawo iyo an mapapadapit sa pagsamba sa mga idolo nin kinaban.

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An sabi kan demonyo, “An gabos na saimong nahihiling na mga kapangyarihan asin kamurawayan na yaon sa mga kahadean digdi sa kinaban mapapasaimo na, itatao ko ini saimo gabos, kun masamba ka sako” (v. 6-7).

Iyo man ini an ikduwang pagsugot na nangyari sa mga Israelita duman sa disyerto. Nin huli ta nalalangkag na sinda ki Moises na haloy nang nakipagolay sa Dios sa itaas kan bukid nin Sinai asin ta an sabi ninda, “Habo na kaming maglingkod sa sarong

dios na dai nahihiling asin nakakaptan. Kaya gumibo kita nin sarong imahen na baka na gibo sa mga bulawan asin mahalagang metal na uya satuya tanganing sambahon ta asin iyo an magiba sato sa pagbaklay (Hilnga an Ex. 32). Sa paaging ini, sinuway ninda an tugon nin Dios na dai magsamba sa mga ladawan asin imahen bilang pag-arog kan ibang mga tawo sa lugar na idto kundi an pagsamba sa tunay asin buhay na Dios sana na nagpaluwas sainda sa Ehipto.

Sinugtan man si Jesukristo sa saiyang pag-estar nin kuwarentang aldaw asin banggi duman sa disyerto na talikdan an Dios nin espirituwal na buhay tanganing maglingkod sa mga dios nin materyal na mga bagay na iyo an kwarta, trabaho asin apeksyon.

Linabanan ni Jesukristo an ikaduwang klaseng pagsugot na ini sa pagsabi: “An Dios sana an dapat mong sambahon asin paglingkodan” (V. 8). An tawo dai puwedeng makapaglingkod sa duwang kagurangnan…sa Dios asin sa kwarta” (Lk. 16:13; Mt. 16:24). Kaya, linabanan ni Jesukristo an pagsugot na ini na maglingkod sa mga idolo nin kinaban sa paagi nin paglimos.

Siring man, an tawo minaagi sa pagsugot na ini nin paglingkod sa mga idolo nin kinaban na iyo an kwarta, trabaho, asin apeksyon. An tolong idolong ini konektado sa lambang saro. Tanganing magkaigwa nin kwarta dapat magtrabaho nin huli ta kun may kwarta asin trabaho makakakua siya kan

gabos na klaseng apeksyon, simpatea, asin atensyon nin kinaban. Nin huli ta kun mayo kan tolong ini, an pagmate nin tawo sa buhay niya garo pirmeng magublay. Naghohona siya na maluya an estimasyon na mareresibi niya sa iba,

kaya, embes na sa Dios kita magsirbe asin mag-ako nin mga trabaho, minatakod kita tolos sa kwarta, trabaho asin paghagad nin apeksyon tanganing makamtan asin makaptan nyato an estimasyon, respeto, paghanga asin pagsamba kan ibang tawo.

Siring sa ipinahiling sato ni Jesukristo, an ikaduwang pagsugot na ini makokontra nyato sa paagi nin paglimos. Kun kuwarta an satong pinag-iidolo, dapat na maglimos kita nin kwarta sa mga pobre asin mga nangangaipo. Kun trabaho an satong pinag-iidolo, dapat na maglimos kita nin trabaho sa porma nin libreng pagserbisyo sa iba o sa komuidad nyato. Kun apeksyon an satong pinag-iidolo, kaipuhan na maglimos man kita nin apeksyon, o estimasyon, sa iba.

An ikatolong klase nin pagsugot na namatean ni Jesukristo sa saiyang pagkatawo iyo an mapapadapit sa paghanap nin mga milagro. An boot sabihon kan paghanap nin mga milagro iyo na kun paano madudulagan nin tawo an mga mapait na reyalidad nin buhay, arog kan mga kasakitan, problema,

kahelangan, pagtios, asin iba pa, na dai niya kaya, o kaya habong akuon huli ta kontra ini sa mga ideyal nin buhay na saiyang iniisip, o nasa isip niya. An sabi kan Diyablo ki Jesukristo, “Kun talagang aki ka nin Dios, lumampaw ka; huli ta nasasabi sa kasuratan “Ipapadara nin D ios an mga angheles niya tanganing

bantayan ka”, asin nasasabi pa, “Sasaluhon ka ninda tanganing an saimong mga bitis dai magtama sa mga kagagapoan”. Aram ni Jesukristo an saiyang mga depekto, mga kaluyahan, asin mga kakulangan sa saiyang pagkatawo, arog baga na siya aki sana nin sarong karpintero, na dai siya

nakapag-adal sa mga pamosong eskwelahan, na pobre sana an saiyang mga magurang, asin iba pa. Alagad, boot siyang kumbensiron kan Diyablo na tanganing malabawan niya an mga depektong ini sa buhay, kaipuhan na maggibo siya nin mga imposibleng bagay, o kaya magmilagro siya, tanganing maghanga asin magtubod an mga tawo saiya.

Sa pagsugot na ini kan Diyablo, nagsabi si Jesukristo: “Hare pagtestinga an saimong Kagurangnan”. Sa paagi kan mga tataramon na ini, boot ni Jesukristo na ipaintiyende sa Diyablo na an pagmawot na haleon asin dulagan an mga depekto, kadepisilan, asin mga

kasakitan sa buhay nin tawo iyo an paghagad sa Dios nin sarong milagro o nin imposibleng bagay. Dakulang pagsugot man ini sa Dios nin huli ta kan ipadara niya sa tawo an mga kadepisilan, an tuyo niya iyo na magin man akin in Dios an tawo sa pag-arog ki Jesukristo

na nag-ako nin kagadanan sa krus tanganing mabuhay-liwat.

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Sarong katotoohan an boot itukdo ni Jesukristo na an asenso asin pagtalubo nin tawo pirmeng may kaibang kadepisilan asin kasakitan. Iyo man ini an ikatolong pagsugot na uminabot kaidto sa mga Israelita kan magbaklay sinda sa laog nin kwarentang taon sa disyerto. Pinagtentaran sinda na isikwal an

mga kasakitan, kadepisilan, asin pagtios nin buhay sa pagbaklay ninda sa disyerto. Hinagad ninda sa Dios an milagro na darahon asin ilaog tolos sinda sa Dagang Panuga tanganing matapus na an saindang mga kasakitan sa pagbaklay sa disyerto.

Siring man, pirme kitang pinagsusugutan kan Diablo sa bagay na ini, na iyo an ikatolong sugot kan Diyablo ki Jesukristo asin sa mga Israelita. Pirme ta man na pinagmamawot na makalibre sa, o mahale, an mga depekto, kahelangan, pagtios, kadepisilan na iyo an tunay na reyalidad nin buhay sa daga.

An gusto nyato iyo an pasil, komportable, asin halawig na buhay digdi sa daga. Habo kitang magsakit asin magadan. Kaya, minadulag tolos kita sa mga bagay na problema, masakit, depisil o magabat huli ta maluya kita asin mayo sato an kusog asin kapangyarihan nin Dios.

Tanganing makua nyato an kusog asin kapangyarihan na ini, arugon nyato si Jesukristo na linabanan an kaluyahan niya sa paagi nin pagpamibi sa langitnon na Ama sa laog nin kwarentang aldaw asin banggi sa disyerto.

Kun siring, an pamibi iyo an panlaban nin tawo laban sa ikatolong sugot kan Diyablo na iyo an paghagad nin milagro asin mga imposibleng bagay sa Dios asin an dai pag-ako nyato kan tunay na reyalidad kan satong buhay na igwang mga kagabatan, kasakitan asin kadepisilan.

Kaya ngonian, naiintyendihan na nyato na an tataramon nin Dios na ini na iyo an pagsugot kan Diyablo ki Jesukristo sa disyerto iyo an sarong tataramon na para man sa sato asin yaon sa laog kan eksperyensya nin pagkabuhay kan lambang saro sato.

An sabi ni Apostol Pablo sa saiyang surat sa mga taga-Roma (Rom. 10:8-13), na iyo an satong Ikaduwang Babasahon ngonian na Enot na Domingo nin Kuwaresma, iyo ini: “An tataramon na ini harani saindo, nasa nguso asin puso nindo…na kun ipahayag kan saindong nguso na si Jesus iyo an Kagurangnan asin magtubod kamo sa saindong puso na binuhay siya liwat nin Dios sa mga gadan, kamo makakaligtas” (vv.8b-10).

Kun siring, an pagsugot tunay na nangyayari sa buhay ta asin namamtean nyatong yaon an Diyablo sa laog kan satuyang pagkatawo, nakikilaban kontra sasa mga kamawotan nyato na maglingkod sa totoo asin buhay na Dios.

An panahon nin kaligtasan uminabot na sa satuya, mga tugang. Ngonian na enot na Domingo nin Kuwaresma, pinunan na nyato an pakikipaglaban sa tolong pinakadarakulang sugot nin Diyablo sa buhay nyato na iyo an pagsugot sa tinapay, sa pagsamba sa mga idolo nin kwarta, trabaho asin apeksyon, siring man an sugot nin pagsikwal kan mga reyalidad sa buhay. Itinukdo sa satuya ni Jesukristo sa ebanghelyo ngonian kun paano ta lalabanan asin kokontrahon an tolong sugot na minaabot sa aro-aldaw tang pagkabuhay sa paagi kaining tolong gaweng pang-Kuwaresmang ini na iyo an pag-ayuno, paglimos, asin pagpamibi.

Kun gibuhon ta sana ini, segurado an satuyang kapangganahan kontra sa mga bagay na pirmeng nakakaulang asin nakakagadan sa satuyang aro-aldaw na pagkabuhay.

8 Marso 1992 Parokya ni Ntra, Sra. De la Asuncion Canaman, Camarines Sur, Islas Filipinas

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Homiliya para sa Enot na Domingo kan Kuwaresma (Cycle C) (para sa mga miyembro kan ME Bible Study Group)

Seryeng hale sa “Mga Paghorop-horop asin Katukdoan sa Disyerto” Base sa Lk. 4:1-13

PAGSUGOT SA DISYERTO 1. Espirituwal na kahulugan kan Disyeto

An disyerto bako sanang sarong lugar sa enbayromento kan mundo, kundi igwa ini nin sarong espirituwal na kahulugan sa Bibliya. An disyerto inaapod sa lenguwaheng Latin bilang ‘solitudo’, sarong konsdisyon nin pagka-abandonado, desamparado, apartado, falta de auxilio. Kun kaya, an pagpaili sa

disyerto o sa langtad (:atin, eremus; Espanyol, yermo) iyo an pagsolo-solo nin sarong tawo tanganing mag-isip-isip kankamugtakan o kondisyon kan saiyang buhay. Ini an ginibo ni Jesukristo na isinasaysay ngonian digdi sa evangelio.

Sa entering kasaysayan kan kaligtasan asin kan pagtubod, an disyerto pirmeng magsiserbing sarong classroom para sa mga tawo kun saen tinutukdoan sinda nin Dios kun paano sinda magsunod asin maglingkod saiya “sa bilog nindang puso, sa bilog nindang isip asin sa bilog nindang kusog” (Dt. 6:5) - na iyo an “Shema”.

2. An pagsugot ki Jesukristo

Sinasabi digdi sa evangelio na, ‘Pano kan espiritu Santo, binayaan ni Jesus an Jordan asin dinara siya kan espiritu sa disyerto” (Lk. 4:1). An primerong versikulong ini

nagtatao sato nin sarong ideya na an presenteng insidente nangyari pagkatapus tolos kan saro pang insidente, na iyo an pag-bautismo ki Jesukristo ni Juan Bautista duman sa salog Jordan (Lk. 3:21-22). Pinapatotoohan ini kan pagsabi na “pano nin Espiritu Santo”, na an boot sabihon iyo na “pano pa siya kan kaogmahan na dara kan Espiritu Santo” (Hilnga an Lk. 10:21), bilang epekto kan pagsanib saiya kan espiritu nin Dios na nagdara saiya nin labi-labing kaogmahan sa puso pagkatapus na siya bautismohan ni Juan Bautista sa Jordan.

An kagaya-gayahan sa Espiritu na yaon pa saiya iyo an nagpasabong saiya na, embes magpasiring sa matawong lugar na arog kan mga plasa, restawran, sinehan asin iba pa, siya nagduman sa disyerto, o sa pagsolo-solo, tanganing namitan giraray niya an kaogmahan kan Espiritu Santo sa laog kan saiyang kalag. Sa laog nin kuwarentang aldaw nagestar siya duman sa disyerto, nag-ayuno asin pinagsugtan kan Diyablo.

Mahapot an mga tawo, “Tano ta kaipuhan pang ipagestorya sa Evangelio na si Jesukristo pinagsugtan kan Diyablo, mantang si Jesukristo sarong Dios asin dai nanggad malusot an Diyablo sa saiya?”

An kadepisilan kan mga tawo tanganing maintiyendihan na marhay an estoryang ini yaon sa kaisipan ninda na si Jesukristo purong anas Dios asin bako siyang tawong arog nyato. Mas naiintiyendihan kan mga tawo an pagsugot ni Satanas sa kaso ni Job na anas purong tawo, alagad si Jesukristo?

Bilang tawo, kaipuhan mag-eskuwela asin mag-adal man siya sa pagtubod asin pagsunod sa kabotan nin Dios, asin sa saiyang laman na mag-agi nin mga pagbalo asin pag-testing sa irarom kan mga sitwasyon asin kondisyon nin pang-aro-aldaw na pagkabuhay sa kinaban, tanganing makanamit nin kapangganahan o kadaogan antes mag-ako kan premyo nin buhay na daing kasagkoran.

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Siring sa sarong ordinaryong tawo, maski ngani si Jesukristo bako man sanang sarong ordinaryong tawong arog ta, kundi siya sarong akin in Dios (Mi. 5:2; LK. 4:4; Jn. 1:1-13; 20:28; Rm. 9:4-9; 1 Co. 2:6-8; Fil. 2:6-8; Tito 2:13; Heb. 1:5,8; 2 P. 1:1), alagad igwa siya nin naturalesa asin laman na sa totoong tawo na an pag-iisip sakop kan lehe nin duwalidad (Sir. 33:14-15; 39:25; 42:24-25).

An lehe kan duwalidad na nagsasakop kan gabos na linalang nin Dios, magin sa lado kan langit o kan daga, nagsasabi na: “kahampang kan maraot iyo an marhay, Katampad kan kagdanan, an buhay Kun siring, an kahampang kan tawong matanos iyo an parakasala. Iyo ini an paghiling sag abos na trabaho kan Orog Kahalangkaw makukua sindang magkapadis, magkahampang” (Sir. 33:15-15) Asin uya pa: “Gabos na bagay makukuang magkapadis, magkatampad, Asin mayo siyang ginibong may kapintasan; An saro minakumpleto kan karahayan nin saro, Siisay an masawa sa pagmasid kan banaag nin saiyang kamurawayan?” (Sir. 42:24-25) Kun siring, kan pinahampang saiya an Diyablo, boot isabi kan evangelista na si Jesukristo, na bako man sanang puro Dios kundi totoong tawo man, nag-otob kan

kondisyon nin duwalidad digdi sa ibabaw kan daga. Pakitandaan nyatong marhay, na an sinasabi kan evangelio na nagsugot ki Jesukristo iyo an diyablo asin bako si Satanas. Maski ngani an duwang ngaran na ini may sasarong reyalidad man sana an pinapakahulugan, i.e. “an prinsipyo nin kararatan sa kinaban”, alagad sa Bibliya si Satanas

igwa nin pagkakaiba sa Diyablo. An ngaran na Satanas nangangahulugan na “parasumbong”, para-akusar o “persigidor” (Hilnga an Job 1:6m; Gn. 3:1; Zak. 3:1-2; Apo. 12:9-10; 20:2), na iyo an

kabaliktaran kan Cristo, na duman sa langitnon na Korte, iyo an abogado, paratabang, intercessor. Mantang an Diyablo, sa estriktong pagtaram, iyo an kabaliktaran kan “simbolo”. Kun an sarong simbolo iyo an sarong tandang pinagkakauruyonan o pinagkakasararoan

kan mga tawo, an diyablo iyo an sarong tandang nagkakasuruhay asin nagkakabaranga an mga tawo . Saro pang kahulugan kan Diyablo iyo an singkogan o “eskandalo” (Mk. 9:42; Lk. 17:1-2; Mt. 18:6-7).

Iba man an kahulugan kan demonyo. An demonyo iyo an arin man na maraot na espiritu na nakaestar sa limang elemento Kun an nahiling ni Jesukristo duman sa disyerto iyo an Diyablo, kun siring mayo siyang ibang nahiling kundi an sadiri niya nin huli ta siya solo-solo. An nahiling niyang

Diyablo iyo an maraot na parte kan saiyang pag-iisip na nakikipagdiskutir o debate sa marhay na parte kan saiyang isip. An pagsugot na ini kan Diyablo nangyari sa saiyang konsiyensya, na may duwang parting nag-oolay-olay kun baga saen makampi, kampi sa karahayan o kampi sa karatan, kampi sa Dios o kampi sa kaiwal nin Dios na si Satanas.

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Huli kan duwalidad, kaipuhan na an tawo pirmeng magpili kun saen siya makampi sa duwang bagay na magkapadis, magkatampad, asin magkahampang, tanganing makaabot sa sasarong desisyon sana na pagkukuyugon.

Sa konsiyensya ni Jesus, minagibo siya nin sasarong paninindogan kun baga para sa Dios siya o para sa Diyablo huli sa pagpresentar kan mga tentasyon nin tinapay, nin milagro asin nin mga idolo sa buhay na ini.

Sa tolong sitwasyon na ini na minasangkap sa aro-aldaw na pagkabuhay nin sarong tawo, an pangangaipo sa tinapay, an paghagad nin milagro asin an pagtiwala sa mga idolo, arin an kukuyugon ni Jesukristo? Dios daw o an Diyablo? An gabos na pagsugot na ini nangyayari sa laog kan isip niya.

Malinaw sa estorya kan evangelio na mayong sarong pagtentar an nakalusot ki Jesukristo, Sa tolong bese na pinagsugtan siya kan Diyablo dapit sa seguridad sa pagkakan (sinisimbolisar kan tinapay), sa pag-ako sa masakit na reyalidad nin buhay (sinisimbolisar kan paghagad nin milagro) asin sa pagmawot nin kapangyarihan asin kayamanan asin apeksyon (sinisimbolisar kan pagsamba sa Diyablo), an tolong ini kinopntra ni Jesukristo sa paagi kan pagsarig sa kapngayriahn asin seguridad kan tataramon ni Dios na yaon sa “Shema.”

Dapit sa Tinapay:

Nagsabi saiya an Diyablo, pagkatapus na nahiling siyang gutom huli ta mayo siyang kinakan sa laog nin kuwarentang aldaw asin banggi na, “Kun ika Aki ni Dios, tarami an

gapong ini na magin sarong tinapay”. Alagad sinimbag siya ni Jesus, “Nasusurat, ‘An tawo nabubuhay bako sanang sa tinapay.’” (Hilnga Lk. 4:2b-4; Dt. 8:3).

Dapit sa Pagsamba sa mga Idolo: Dinara siya kan Diyablo sa sarong hanalngkaw na lugar, asin ipinahiling saiya kan Diyablo an gabos na kahadean sa klinaban sa sarong pagpirok kan mata, asin sinabihan

si Jesukristo na, “Itatao ko saimo an gabos na kamurawayan asin kapangyarihan kan mga kahadean na ini, huli ta ipinangako iyan sako asin puwede kong itao iyan maski sa kiisay man na gusto ko. Sambahon mo lang ako, asin an gabos na iyan mapapasaimo.” Alagad sinimbag siya ni Jesukristo na, “Nasasabi sa Kasuratan na, ‘Sasambahon mo an Kagurangnan mong Dios asin siya sana an paglilingkodan mo’” (Hilnga an Lk. 4:5-8; Jr. 27:5; Apo. 13:2; Dt. 6:13).

Dapit sa Milagro:

Dangan dinara siya kan Diyablo sa Jerusalem asin pinatindog siya sa barandilya kan Templo, asin sinabihan kan Diyablo si jesukristo na, “Kun ika an Aki nin Dios,

lumampaw ka hale digdi huli ta sabi sa kasuratan na “Babantayan ka kan saiyang mga anghel tanganing antabayan ka”, asin guraray “Kakabiton ka ninda, tanganing dai lamang masingkog an saimong mga bitis sa kagagapoan.” Alagad sinimbag siya ni Jesukristo na “Dai mo pagsugtan an Kagurangnan mong Dios” (Hilnga an Lk. 4:9-12; Sal. 91:11-12; Dt. 6:16).

Sa gabos na ini, an panguntrang ginamit ni Jesukristo laban sa Diyablo anas gabos ginuno niya sa eksperyensya kan mga Israelita duman kaidto sa pangyayari kan Exodo, na nakasurat sa libro nin Deuteronomiya 6 asin 8.

3. An paralelismo kan pagsugot ki Jesukristo sa Exodo

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An tratamyento kan estorya dapit sa pagsugot ki Jesukristo dai nagigin malinaw kun dai nyato hihilingon sa likod kan pangyayari kaidto sa Exodo, kun saen pinagsugtan

an mga Israelita nin tolong klaseng tentasyon sa disyerto bilang pagsunod asin pagkuyog ninda sa “Shema”. Sa paagi nin sarong paralelismo, hilngon nyato an pagkakapareho kan duwang estoryang ini na maysaro sanang kahulugan. Kun tano ta kuwarentang aldaw asin banggi si Jesukristo nag-estar duman sa disyerto para sa pag-ayuno, ini sarong repleksyon man kan kuwarentang taon na pagestar

kan mga Israelita duman sa disyerto sa pagtangaan kan dagang Ehipto asin kan Dagang Panuga, kun saen pinagtukdoan sinda nin Dios sa pagsunod sa dalan ni Tugon o kan “Shema” (Dt. 8:2; 2:7; 29:4-5) asin pinagsugtan ninda an Dios (Ex. 20:20).

Kun an Israel kaipuhan na mag-agi sa disyerto tanganing magserbi ini bilang saindang classroom, tanganing “makanood sinda na pinagtutukdoan sinda ni Yahweh saindang Dios siring na tinutukdoan nin sarong ama an saiyang sadiring aki, tanganing magsunod sa saiyang mga pagboot asin magsunod sa saiyang mga dalan asin matakot saiya” (Dt. 8:5-6), siring man, kaipuhan na maglaog si Jesukristo sa disyerto asin sa laog nin kuwarentang aldaw asin banggi magpatukdo sa Espiritu Santo sa dalan nin pagtubod asin pagkuyog sa Ama, asin sa pagsunod asin pagpasakop sa kabotan nin Dios sagkod sap unto nin kagadanan sa krus.

Tolong klaseng tentasyon an inagihan kan mga Israelita asin ni Jesukristo, parehong tolong tentasyon para sa Israelita asin ki Jesukristo. An tolong tentasyon na ini iyo an dapit sa tinapay, sa milagro asin sa Idolo.

Pagsugot dapit sa Tinapay (Ex. 15:22 - 16:32):

Pagkatapos na magbalyo sinda sa Dagat na Pula, tolong aldaw na nagbaklay sindang mga Israelita sagkod na nakaabotsinda sa Marah sa paagi kan disyerto kan Shur.

Mayo sindang nakuang tubig duman asin nagkaparaha sinda. Kaya, naggurumod-gumod sinda laban sa Dios asin laban ki Moises huli kan mapait na tubig na yaon duman. Tinukdoan nin Dios si Moises na magkua nin sarong klaseng kahoy asin ibuntog idto sa tubig. Kan ginibo ini ni Moises, biglang naghamis an tubig, asin nag-irinom duman an banwaan. Nagdiretso sinda sa disyerto kan Elim, asin nagkampo sinda duman. Dangan nagpasiring sinda sa disyerto kan Sin, sa kabangaan kan Elim asin Sinai, asin nagrereklamo an banwaan na an sabi, “Tano ta dai pa kami nagadan duman sa daga kan Ehipto, kun saen nagkakakan kami nin binanyerang karne asin tinapay na pahingusto? Tano ta dinara mo pa kami digdi sa disyerto tanganing gadanon mo sa gutom an bilog na banwaan? Kaya, tinawan sinda ni Yahweh nin kakanon sa disyerto, an manna asin an karneng pugo, sa bilog na kuwarentang taon nin pag-estar ninda duman sa disyerto.

Dapit sa pangyayaring ini, an Salmo nagsasabi: “Sagkod pa man lalong nagkasala sinda laban saiya, Na nagsurumbikal sinda laban sa Orog Kahalangkaw duman sa disyerto, Tuyong pinaanggot ninda an Dios Sa paagi nin paghagad saiya kan saindang paboritong kakanon. Nagrereklamo sinda laban sa Dios, Nagsarabi sinda, ‘Puwede dawn a magpa-bangkete an Dios digdi sa disyerto? Totoong nagruluwas an tubig kan pakulon niya an gapo, mga burabod an nagburulos, Alagad puwede siyang magpadara nin tinapay ngonian Asin nin karne para sa saiyang banwaan?’” (Sal. 78:17-20)

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Pagsugot dapit sa Milagro (Ex. 17:1-7; Sal. 78:15-16,20): Nagbaraklay an mga Israelita sa disyerto na putol-putol (Ex. 17:1; 40:36,38). Nagkarampo sinda sa Rephidim kun saen mayo nin tubig na inumon. Dangan, nagreklamo

an bilog na banwaan laban sa Dios asin ki Moises, na nagsarabi, “Tano ta ilinuwas mo pa kami sa daga nin Ehipto, tanganing garadanon mo sap aha an samong mga kaakian asin siring man an samong mga kabakahan. Tawi na kami nin tubig ngonian” (Ex. 17:2-3). Sinabihan ni Yahweh si Moises na, “Daraha an banwaan sa Horeb asin duman pakulon mo kan saimong sugkod an gapo, asin mabulos an tubog hale sa gapo tanganing mag-irinom an banwaan.”

Ginibo iyan ni Moises, asin nag-irinom an banwaan. Nginaranan an lugar na idto bilang Massah asin Meribah nin huli kan paggurumod-gumod kan mga tawo na nagsugot ki Yahweh huli sa pagsabi, ‘Ano si Yahweh, kaiba pa nyato o dai na?’ (Hilnga an Bil. 20:1-13).

Pagkatapus na magpadara si Moises nin mga espiya tanganing usisahon an kamugtakan kan Dagang Panuga, nagbaralik an mga espiya tanganing mag-osipon sa bilog na banwaan. Nagkatarakot an banwaan sa sumbong kan mga espiya, asin nagsarabai ki Moises asin Aaron, “Mas marhay pang nagkagaradan n asana kami duman sa daga nin Ehipto, o kaya, sa disyerto! Tano ta dinara kami ni Yahweh digdi sa dagang ini tanganing garadanon kami sa espada, asin tanganing lalayon sana bilang mga smasam an samong mga agom asin mga kaakian? Bako dawn a mas marhay pang magbaralik n asana kita duman sa Egipto? Magpili kita nin mga lider tanganing magbaralik sa Ehipto” (Bil. 14:2-3).

Kan maghale sinda sa Bukid Hor asin nagpasiring sa Edom sa paagi kan tinampong naghahanggilid sa Dagat kan Suph, nwaran nin pasensiya an banwaan asin nagtaram laban sa Dios asin ki Moises na nagsarabi, “Tano ta ilinuwas mo kami hale sa Egipto tanganing garadanon sa langtad na ini? Huli ta mayo maski tinapay o tubig man lamang digdi; suya na kami kan dai nakakabaosg na pagkakan na ini.’ Kaya nagpadara an Dios nin marararang mga halas, na guminadan nin dakul na tawong Israelita (Hilnga an Ex. 14:11-12; Dt. 8:15-16).

Pagsugot dapit saIdolo (Ex. 32:1-6):

Kan nagkaralangkag an mga tawo sa paghalat ki Moises, nagdurulok an banwaan ki Aaron na nagsarabi, “Gibohi kami nin sarong dios-diosan na mamamayo samo. Dai mi aram kun ano na an nangyari sa tawong si Moises na nagluwas samo sa Ehipto.”

Dangan, naghagad si Aaron nin dakulang kopntribusyon sa bulawan, na tinurunaw idto tanganing mag-gibo nin sarong rebulto ni bakang bulawan. Kan mahiling kan banwaan an rebulto, kuminurahaw sinda, “Israel, uya an saindong Dios na nagluwas saindo sa daga kan Ehipto!”

Dangan, guminibo si Aaron nin sarong altar sa atubangan kan rebulto, asin nagpa-apod nin sarong dakulang piyesta. Pagsunod na aldaw pagka-agang amay, nagdurulot an banwaan nin mga tinotong na atang para sa komunyon. An mga tawo nagturukaw tanganing magkarakan asin mag-irinom, asin pagkatapus buminuruhat tanganing magpaogma kan sadiri (Ex. 32:1-6).

Dapit sa pangyayaring ini, an sabi ni Apostol Pablo iyo na, “Mga tugang, gusto ta kamong pagiromdomon kun paano inantabayan an satong mga magurang nin sarong panganuron sa ibabaw ninda, asin kun paano sinda nakabaralyo sa dagat. Gabos sinda nabautismohan ki Moises huli kan panganuron asin kan dagat na ini: gabos nagkarakan kan kakanon na espirituwal asin nag-irinom kan inumon na espirituwal na nagsusunod sainda mantang sinda nagbabaraklay huli ta nagirinom sinda sa gapong espirituwal, asin ta an gapong iyan iyo si Kristo. An gabos na ini nangyari bilang sarong patanid para sa sato, na dai magmawot kan mga bawal na bagay na yaon sa sainda. Dai magin mga idolatryoso siring sa iba sa sainda, huli ta nagsasabi an kasuratan na, ‘Pagkatapos nindang magturukaw sa pagkakan asin pag-irinom, nagburuhat sinda tanganing maglibang kan saindang sadiri’. Dai kita mahulogsa imoralidad, siring kan ginibo kan iba sa sainda, asin sa laog sana nin sarong aldaw beynte-tres mil katawo an nagkapurukan sa sainda, asin tinuruka sinda nin halas” (1 Co. 10:1-10).

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Mga panguntrang itinukdo nin Dios sa mga Israelita: Hale sa tolong pangyayaring pagsugot na ini sa mg aIsraelita duman sa Exodo, buminutwa an tolong espirituwalidad na pinapraktis kan mga Judio sagkod ngonian (Mt.

6:1-18). An tolong klaseng espirituwalidad na ini kan mga Judio iyo an ginagamit ninda bilang panguntra laban sa mga tentasyon kan tinapay, milagro asin idolo.

Panguntra laban sa sugot sa tinapay iyo an AYUNO (Lev. 16:1; 23:26-32; Is. 1:15; 58:3-12; Jr. 14:12; Zak. 7:1-5; 8:18-19). Panguntra laban sa sugot sa Milgaro iyo an PAMIBI(Sir. 7:10; Mt. 6:18; Lk. 18:9-14; Stgo. 1:6) Panguntra laban sa sugot sa Idolo iyo an PAGLIMOS (Dt. 15:7-11; Tob. 4:10, 16-17; Sir. 3:30 - 4:10; 7:10, 32-36; 29:8-13).

Digdi sa tolong panguntrang ini nag-iikot an tolong buhay espirituwal kan mga Judio, na naabotan ni Jesukristo asin kan mga apostol ni Kristo. Importante ki Jesukristo an

tolong espiriuwalidad na ini kan mga Judio, kaya mahalaga an saiyang isinabi bilang doktrina dapit sa tolong ini (Mt. 6:1-18).

4. Kahulugan kan Kuwaresma sa Kristyanong Pagkabuhay

Gusto kamong makaotob asin makaaram kan tunay asin totoong espiritu kan Kuwaresma, dangan makasunod kan mga tunay na gaweng pang-Kuwaresma? Kadaklan sato nakagimata sa paniniwala na an Kuwaresma iyo an sarong panahon kan Sta. Iglesia na igwa nin penitensyal na karakter, na mayo sa ibang panahon kan

bilog na taon. An panahon kan Kuwaresma nahulog sa pag-gibo nin mga pagpapasakit asin mga gaweng pagsakripisyo para sa kasalan bilang pakikisumaro sa mga pagsakit, pagkagadan sa krus asin pagkabuhay-liwat ni Jesukristo, na garo baga binubuhay-liwat nyato an mga agi-agi ni Jesukristo sa saiyang pagsakit asin pagkagadan sa krus huli kan mga kasalan nin tawo. Para sa iba, an pangapodan kan Kuwaresma iyo na “Huli kan satong mga kasalan, si Jesukristo nagsasakit asin nagtitios nin kagadanan sa krus sagkod ngonian”. Ini salang pagkaintyende dapit sa kahulugan kan Kuwaresma.

Tanganing makaotob kita kan tunay asin totoon espiritu kan Kuwaresma para sa satong kristyanong pagkabuhay, dapat na maaraman nyato an kahulugan ktunay na Kuwaresma sa likod kan kuwarentang taon na inaragihan kan mga Israelita duman sa disyerto, asin sa luwarentang aldaw asin banging nag-estar si Jesukristo sa disyerto, asin kun paano nagbutwa an tolong gaweng pang-espirituwalidad na pagpamibi, pag-ayuno asin paglimos na may koneksyon sa tolong klaseng pagsugot na inatubang kan Israel asin ni Jesukristo sa disyerto.

An tataramon na “Kuwaresma” nangangahulugan na “kuwarenta” (quadragesima), na iyo an kuwarentang aldaw sa panahon kan Sta. Iglesia bago iselebrar an Domingo kan Pagkabuhay-liwat ni Jesukristo sa kabilogan kan bulan na Abril. An kuwaresma igwa nin relasyon duman sa kuwarentang aldaw asi banggi na nag-ayuno si Jesukristo dangan pinagsugtan siya kan Diyablo sa tolong pagsugot kan Tinapay, Milagro asin Idolo, na may relasyon man duman sa kuwarentang taon na pinagestar kan mga Israelita sa disyerto sa panahon kan Exodo kun saen sinda nag-agi kan tolong pangsugot nin Tinapay, Milagro asin Idolo.

Kun siring, an totoong Kuwaresma sarong panahon sa buhay ta kun saen dapat mag-estar kita sa disyerto tanganing mag-agi man kan tolong klaseng tentasyon in tinapay, milagro asin idolo, asin kontrahon an tolong pagsugot na ini sa mga tolong gaweng espirituwal nin pagpamibi, pag-ayuno asin paglimos.

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An tolong gaweng pang-kuwaresmang ini dapat na otobon asin maeksperyensyahan sa laog nin kuwarentang aldaw na entero sa lugar nin pagsolo-solo (na iyo an kahulugan kan tataramon na “disyerto”, Latin, solitude, o solo-solo), asin bakong sa manduwa-duwa o sa grupo, dangan sa lugar na mayong tawo, tanganing makapakontento sa kaogmahan sa Espiritu Santo.

Sa laog kan Kuwaresma, tolong gaweng espirituwal nin pagpamibi, pag-ayuno asin paglimos iyo an gigibuhon sana. Ano an tolong gaweng pang-Kuwaresmang ini?

a. An Pag-ayunar (Mt. 6:16-18)

An tolong gaweng pang-espirituwalidad sa Kuwaresma, puwedeng ibaing sa kuryente nin elektrisidad na kinokonsumo, pinoprodusir, asin isinidistribuwir. An kuryente kinokonsumo, kun ini ginagamit kan mga tawo sa paagi nin pag-ilaw kan saindang mga harong asin pagpadalagan nin mga makinang de-kuryente. Kun dakul

an gamit na ilaw, appliances asin makina, dakul man an konsumong kuryente nin sarong konsumedor, asin dakula man an saiyang babayadan sa kuryente. Kun kadikit an konsumo, kadikit man an babayadan sa kuryente.

An gaweng pag-ayunar kapareho nin pagkonsumo nin kuryente. Tanganing kadikit an babayadan kan hawak mo sa kuryente o enerhiya na dapat magdalagan sa pagpaliwanag kan isip, dapat na pahingaloan an trabaho kan hababang parte kan hawak sa paagi nin pag-ayunar o an dai pagkakan nin mga solidong kakanon. Kun pahingalo an tulak sa pagkonsumo nin enerhiya, an utak nin tawo minatao nin senyal sa hawak na magprodusir nin sarong klaseng organikong droga, na inaapod na amenotrophine ACTH, na mina-aktibar kan isip nin tawo na magprodusir nin mga espirituwal na aktibidad, arog kan pagkahiling nin mga bisyon asin hararom na pangaturugan.

Kaya parating sinasabi na an tawong gutom, nakakahiling nin kun anu-anong bagay. Huli kan pagkagutom kan hawak sa normal na kakanon, nagkakaigwa siya nin mga abnormal na mga aktibidad; halimbawa, nakakaolay niya an Dios, o nakakahiling siya nin mga tawong haloy nang gadan, o mga pambihira asin ekstraordinaryong mga bagay-bagay, asin iba pa. Kaya, an pag-ayunar nakatatabang tanganing an sarong tawo magkaigwa nin mga pambihirang eksperyensya espirituwal, arog kan nagyari ki Jesukristo duman sa disyerto pagkatapus na nag-ayunar siya nin kuwarentang aldaw asin banggi.

An pag-ayunar iyo an espirituwal na remedy asin panguntra laban sa tentasyon kan Tinapay. An tentasyon kan Tinapay bako lamang minapoon asin minatapos sa bagay na kakanon asin inumon, kundi sa demonyo sa kuwarta.

Kun tano ta kaipuhan nin sarong tawo na mag-igot sa pagkayod sa trabaho iyo an pagkakua niya nin dakul na kuwartang maseguro na dai siya nanggad makamate nin kagutoman asin kapahaan, na siya pirmeng magkakan tanganing mabasog asin pirmeng may laog an nguso.

Kun tano ta nagpipirit kita na mag-adal na igot asin makakua nin dakul na medlaya an satong mga aki sa eskwela, sa dahelan ini na maseguro nyato an saiyang future, na dai nanggad siya magtios nin pagkagutom asin mabuhay na uyon sa sarong onorableng pagkabuhay.

Siring sa kuryente, an kuwarta kinoskonsumo. Kun kadakul an satong ginagastosan sa buhay, dakulan man an kinakaipuhan nyatong kuwarta. Kun kadikit an satuyang mga gastusan, kadikit man an kuwartang kinakaipuhan ta. Kun simple asin moderato an estilo kan satong pamumuhay, bakong maluho asin waldas, kadikit man an pangangaip o tang kuwartang kokonsumuhon. Kun makanood kitang mag-ayunar, mahahale ta an sobrang pagkadukot sa material na pagkabuhay kan hawak na laman, asin matatawan tang buwelo an paglarga kan satong mga haralangkaw na pakultad, arog kan isip, asin espirituwal na pangangaipo sa buhay.

An duwang klase nin pag-ayunar: Duwang klase an pag-ayunong makukua sa Bibliya. Primero, iyo an Penitensyal na pag-ayuno; asin an ikaduwa iyo an ayuno sacramental.

a.1. Ayuno Penitensyal - Pinapraktis ini sa AT asiin nakakonektar sa pagbayad-sala asin pagpasakit kan sadiri (Lev. 16:1; 23;26-32). Huli ta nagigin superpisyal sana an pag-otob kaini, nin huli ta minasarig sana ini sa sadiring marhay na boot asiin intension nin tawo, ini pinapapundong gibuhon sa mga tawo kan mga profeta (Is. 1:15; 58:3-12; Jr. 14:12).

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a.2. Ayuno Sakramental - Ini iyo an ayuno na ipinagboboot asin itinutukdo ni Jesukristo sa BT (Lk. 5:33-39). An ayuno sakramental iyo an sarong ayuno kun saen ini nagigin sarong tanda, o sarong sakramento, kan pakikisumaro nin kristyanong iglesia sa tolong aldaw na pagkagadan ni Jesukristo kun saen siya hinale sa kinaban tanganing magpasiring sa Dios asin binayaan niya nin tolong aldaw an saiyang mga disipulo. Ini sosog sa sinabi niya sa evangelio na, “Totoo nanggad na dai nindo puwedeng mapa-ayuno an mga ayudante kan nobyo mantang kaiba pa ninda an nobyo. Alagad maabot an oras na hahaleon sainda an nobyo: iyo iyan an panahon na maarayuno sinda.”

Nin huli ta hinale sato an satong nobyo na si Jesukristo kan siya tolong aldaw na nagadan, kaya kita minaayuno nin tolong aldaw, magpoon Biyernes Santong alas tres sagkod na mabuhay siya liwat huli kan satong pagkakakan kan Tinapay Eukaristika sa Domingo de Paskuwa. An dai nyato pagkakan nin solidong pagkakan asin paginom nin arak sa aldaw nin Biyernes Santo sagkod Domingo de Paskuwa iyo an inaapod na Ayuno Sakramental.

b. An Pagpamibi (Mt. 6:5-15)

An pagpamibi iyo an espirituwal na panguntra asin remedyo laban sa tenstasyon sa milagro. An tentasyon nin paghagad nin milagro sa Dios iyo an pagsugot nin tawo na habong mag-ako kan mga masakit na reyalidad sa saiyang buhay. An gusto kan tawo iyo an

pirmeng magpapasil-pasil asin magpasiram-siram sana kan saiyang buhay digdi sa daga. Kun minabutwa na an mga kadepisilan, kasakitan, problema, krisis, asin iba pa, dangan siya nakakagiromdom sa Dios asin minahagad na haleon saiya asin iligtas siya sa mga kadepisilan na ini. Inin malinaw na pagsikwal asin pagtalikod sa pagsakripisyo, asin pagnegar sa Tugon nin pagkamoot na nagsasabi, “An tawo nabubuhay tanganing magadan, asin tanganing an iba mabuhay.”

Tano ta takot an tawo sa mga kadepisilan, sa problema, sa krisis, sa kasakitan, asin sa kahelangan? Iyan nin huli ta takot siyang magadan (Hilnga Heb. 2:14-15). Kaya, sagkod ngonian, an gabos nyatong pamibi nasa porma nin paghagad nin gabos na karahayan asin kagianan sa buhay.

Alagad, bakong arog kaini an pagpamibi na dapat ginigibo sa laog kan Kuwaresma. An pamibing ginibo ni Jesukristo sa kuwarentang aldaw asin abnggi na yaon siya duman sa disyerto iyo an “Hare mo pagsugtan an Kagurangnan mong Dios siring kan pagsugot nindo saiya sa Massah” (Lk. 4:12; Dt. 6:16; Ex. 17:7).

An pagpamibing pang-Kuwaresma iyo an pag-arang asin paghagad nin tawo sa Dios na tawan siya nin tabang asin kusog na makaya niya an gabos an magabat asin masakit na sitwasyon sna minaabot sa aro-aldaw niyang pagkabuhay, orog na idtong dai niya kayang darahon asin baguhon, alang-alang sa pagsunod sa kabotan asin kagustuhan nin Dios.

Kun baga sa kuryente, an pagpamibi iyo an generator na nagpoprodusir nin kuryente sa tawo. Siring sa sinabi ni Jesukristo na, “Maghagad kamo asin kamo tatawan; tumuktok, asin kamo bubuksan; maghanap asin kamo makakakua” (Mt. 7:7-11), na napapanungod sa pagpamibi, an gabos na kaipuhan nin tawo puwedeng ika-produsir saiya nin Dios sa paagi nin mapakumbaba asin sinserong pagpamibi.

An pagpamibi kaipuhan na ibanhan nin pag-ayuno, tanganing huli sa pagkulang kan konsumo nin enerhiya o kuryente sa pisikal na hawak, makusog an kuryente sa utak o kaisipan nin tawo na mapalaad na makusog kan saiyang maliwanag na pakikiolay sa Dios. Kaya, bago man magpamibi o makiolay an tawo sa Dios, kaipuhan na mayong laog an saiyang nguso asin tulak, siring sa sabi ni San Pedro crisologo na “Kun namimibi ka, mag-ayuno ka!”

c. An paglimos (Mt. 6:1-4)

An paglimos, kun ibabaing sa kuryente kan elektrisidad, iyo an pagdistribuir kan enerhiya sag abos na konsumidor tanganing pakinabangan asin konsumuhon kan iba. An

kuryenteng sinasaray pagkatapos na ini ikaprodusir, maresulta sa pagkaraot kan makina asin pagputok kan plantang nagigibo kan kuryente, huli sa halangkawon na boltahe kan kuryenteng nakasaray.

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Siring kaiyan an mangyayari sa tawong dai tataong magdistribuwir kan saiyang kayamanan, o maglimos kan saiyang hinanapan, asin hinahagad sa Dios sa paagi nin pagpamibi asin pakikimaherak. Kun marhay sana siyang magtipon asin magsaray kan gabos na karahayan para sa saiyang sadiring mga pangangaipo, mawawarak an saiyang konsentrasyon pasiring sa mga kasibotan asin pagpara-paseguro sa buhay na ini. Dangan, malilingaw siyang magpaseguro para sa buhay na maabot, na iyo sana an totoong buhay (Mt. 6:20; Lk. 12:13-34; 1 Tim. 17-19).

An paglimos iyo an panguntra asin remedy sa tentasyon kan Idolo. Ni huli ta an tawo igwa ni tolong klaseng mga idolong sinasamba sa buhay, na iyo an mga idolo kan kuwarta, trabaho, asin apeksyon, dapat man siyang maglimos kan tolong klaseng bagay na ini kun isisikwal niya asin ililimos niya an mga idolo kan kinaban na ini. An mga idolong ini iyo man sana an pagsamba sa diyablo. An kuwarta na pinagsasamba dai idinidistribuir tanganing magamit sa iba, kundi sinasaray, tinitipon para sa mga maarabot na emerhensiya asin sadiring pangangaipo sa buhay. Kun siring, kun an kuwarta tinipon asin sinaray mo para sa mga sitwasyon nin emerhensiya asiin sa mga kaipuhan kan sadiri mo, pirme ka man tatawan nin Dios nin mga emerhensiya asin dakul na gastosan sa sadiri mong pangangaipo tanganing makanood kang magwarak asin magtanom kan saimong karahayan sa iba asin mailikay ka niyang magsamba sa mga idolo kan kinaban na ini.

5. Konklusyon

Huli ta an tolong gaweng espirituwal na pang-Kuwaresmang ini nakakabaing sa kuryente na dapat konsumuhon, iprodusir asin idistribuir, kaya kaipuhan nyatong isagibo an tolong gaweng ini tanganing magkaigwang kuryente o magnetism an satuyang personalidad o pagkatawom bako sanang sa panahon nin Kuwaresma, kundi sa bilog na panahon kan satong pagkabuhay.

Siring na an kuryente dapat na konsumuhon, kaipuhan nyato an pag-praktis nin pagayuno tanganing makontrol an pagkonsumo ta kan mg amateryal na bagay kaining kinaban asin magpoon na kitang magkonsumo kan mgaespirituwal na bagay para sa buhay kan satong kalag. Kun siring, madikit an satong gastos sa bagay na karma, asin makakalikay kita sa dakul na pagkakautang sa buhay na ini na binabayadan sa paagi kan karma. An pagayuno kaipuhan sa pagpamibi.

Siring na an kuryente ipinoprodusir, kaipuhan nin tawo an gaweng pagpamibi tanganing magprodusir an Dios kan mga bagay na kinakaipuhan niyang gayo sa aro-aldaw na pagkabuhay. An tabang nin Dios iyo an minaabot saiya tanganing maako niya an gabos na masakit asin depisil na mabago sa saiyang buhay. An pamibi sarong pakikiolay sa Dios nin liwanag. An pamibi dai miinatao sato nin material na tinapay, kundi an tataramon nin Dios na iyo “an kakanon ta sa aro-aldaw” (Mt. 6:11).

Siring na an kuryente idinidistribuwir tanganig makonsumo asn mapakinabangan kan iba asin bako kan sadiri, dapat magpraktis kita nin paglimos kun saen idinidistribuir nyato an gabos na karahayan na satong riniresibi sa Dios. Kun mayo kitang ikinakadistribuwir sa porma nin paglimos, an boot sabihon kaiyan iyo na mayong itinataong karahayan sato an Dios asin dai nagbubunga an satong gabos na pagpamibi saiya.

An tolong gaweng pang-kuwaresmang ini nabibilog sana sa sarong kasabihan ni San Pedro Crisologo na: “Kun namimibi ka, mag-ayuno ka: Kun nag-aayuno ka, maglimos ka.” Sa tolong ini, an pagpamibi, pag-ayuno asin paglimos, arin an pinakadakula asin nangungurog sa tolong ini? An sabi ni Apostol Pablo: “Tolong bagay an nagdadanay: pagtubod, paglaom, pagkamoot; Alagad, an pinakadakula sa tolong ini iyo an pagkamoot (1 Co. 13:13).

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Kun pakakahuluganan nyato an sabing ini ni Pablo Apostol na pagtubod na iyo an pagpamibi, paglaom na iyo an pag-ayuno, asin an pagkamoot na iyo an paglimos, kun siring maluwas na an pinakadakuila asin nangungurog sa tolong gaweng pang-Kuwaresmang ini iyo an paglimos.

Sosog man an interpretasyon na ini duman sa kasabihan sa SHEMA na, “Kamotan mo an Kagurangnan mong Dios sa bilog mong puso (an pag-ayuno), sa bilog mong kalag (an pagpamibi) asin sa bilog mong kusog (an paglimos)” (Dt. 6:5).

Kaya, an tunay asin totoong pagsunod asin pag-otob sa espiritu kaining Kuwaresma, dangan an paggibo kan mga tunay na gaweng pang-Kuwaresma, iyo an pagkontra nyato kan gabos na pagsugot sa Tinapay sa paagi nin pag-ayuno, na kaipuhan sa sinsero asin mapakumbabang pamibi, an pagkontra kan pagsugot sa paghagad nin Milagros a paagi nin maigot na pagpamibi tanganing magprodusir an Dios kan gabos nyatong kinakaipuhan na kusog asin karahayan, asin an pagkontra sa pagsugot nin pagsamba sa mga Idolo sa paagi nin paglimos na daing iba kundi an pagdistribuir nyato kan mga karahayan na naresibi ta sa Dios bilang bunga asin epekto kan satong maigot, sinsero asin mapakumbabang pamibi Saiya.

Alagad, sa tolong gaweng ini, giromdomon nyato na an pinakadakula asin nangungurog na gawe, iyo an gaweng pag-limos, an paglimos kan satong kuwarta kun an idolong sinasamba iyo an kuwarta, paglimos nin trabaho kun an idolong sinasamba ta iyo an trabaho, asin an paglimos nin apeksyon kun an idolong sinasamba ta iyo an idolo nn apeksyon.

An tolong gaweng ini mahalaga ki Jesukristo, kaya hinuhulitan niya kita sa Mt. 6:1-18 kan tamang pag-otob asin pagsa-gibo kan paglimos, pagpamibi asin pag-ayuno. MAOGMANG PASKUWA SAINDO GABOS!

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SECOND SUNDAY OF LENT Cycle C MOSES AND ELIJAH

‘Suddenly there were two men there talking to him; they were Moses and Elijah’ (Lk 9:30) Gospel: Lk 9:28-36

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

Six dayslater,Jesus took with him Peter and James and his brother John, and led them up a high mountaina where they could be alone (v. 1). There in their presence he was transfigured; his face shone like the sun and his clothes became white as lightb(v. 2). Suddenly Moses and Elijahc appeared to them, they were talking with him (v. 3) Then Peter spoke to Jesus, ‘Lord,’ he said‘it is wonderful for us tobehere;dif you wish, I will makee three tents here, one for you, one for Moses and one for Elijah. (v. 4). He was still speaking when suddenly a bright cloud covered them with shadow, and from the cloud there came a voice which said, “This is my Son, the beloved, he enjoysmy favor.Listen to him’ (v. 5) When they heard this, thedisciples fell on their faces, overcome with fear (v. 6). But Jesus came and touched them, ‘Stand up’ he said, ‘do not be afraid’ (v. 7) And when they raised their eyes, they saw no one else but only Jesus (v. 8). As they were coming down from the mountain, Jesus gave them this order, “Tell no one about the vision until the Son of Man has risen from the dead (v. 9)’

=Mt 17:1-9 =Mk 9:2-8 =Lk 9:28-36 2 P 1:16-18 Mt 28:3 Mt 24:30 Ex 13:12+; 19:16 2 P 1:17 Mt 3:17 = Mk 9:9-13 Mk 1:34+ Mt 8:20+;

The Transfiguratione Lk. 9:28-36 - e - One of the narratives in which Lk most widely differs from Mk, It is clear that Lk. had his own source of information (John?). Mt 17:1-9 – a - Tabor, according to the traditional opinion. Some favor Great Hermon. b-Var ‘as snow’. c - Respectively representing Law and prophets, they do homage to the founder of the ‘new alliance’, cf. 5:17; Lk 22:20. As once they were privileged at Sinai with God’s revelation, Ex 33:20+; cf 1 K 19:9-13, so now they are made witnesses of the anticipated revelation of the Son of Man, cf 24:30. d - An alternative translation ‘It is good thing for us to be here’. e - Vulg. ‘let us make’.

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Six days later, Jesus took with him Peter and James and John and led them up a high mountain where they could be alone by themselves. There is their presence he was transfigured: (v. 2) his clothes became dazzlingly white, whiter than any earthly bleacher could make them (v. 3) Elijah appeared to them with Moses; and they were talking with Jesus (v. 4) Then Peter spoke to Jesus, ‘Rabbi,’ he said, ‘it is wonderful for us to be here; so let us make three tents, one for you, one for Moses and one for Elijah’ (v. 5). He did not know what to say; they were so frightened (v. 6) And a cloud came, covering them in shadow; and there came a voice from the cloud, ‘This is my Son, the Beloved. Listen to him (v. 7).’Then suddenly, when they looked round, they saw no one with them anymore but only Jesus (v. 8). As they came down from the mountain he warned them to tell no one what they had seen, until after the Son of Man had risen from the dead (v. 9) They observed the warning faithfully, though among themselves they discussed what ‘rising from the dead’ could mean (v. 10).

=Mk 9:2-10

=Mt 17:1-8 =Lk 9:28-36 Mk 5:37+ Mk 16:5 Mk 14:40 =Mt 17:9-13 Mk 1:34+ Mk 8:31 Mk 4:13+

When he cameto the house he allowed no one to go in with him except Peter and John and James,f and the child’s father and mother.

Lk 8:51+ Lk 9:28; 22:8 Jn 13:24-25 Ac 3:1

28 Now about eight days after this had been said, he took with him Peter and John and James and went up the mountain to pray.

Lk 8:51 – f–Cf Mk 5:37+. Here, however, as in 9:28, Ac 1:13, John is named immediately after Peter. This coupling of John with Peter is common to

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Lk22:8; Ac 3:1-3,11; 4:13,19; 8:14, and the fourth gospel, Jn 13:23-26; 18:15-16; 20:3-9; 21:7,20-23.

Now when all the people had been baptized and while Jesus after his own baptism was at prayer,j heaven opened.

Lk 3:21+

29 As he prayed, the aspect of his face changed and his clothing became brilliant as lightning.

Lk. 3:21 - j - Jesus at prayer is a favorite theme of Lk., cf. 5:16; 6:12; 9:18,28-29; 11:1; 22:41.

As they stood there not knowing what to think, two men in brilliant clothes suddenly appeared at their side.

Lk 24:4

30 Suddenly there were two men there talking to him; they were Moses and Elijah

31 appearing in glory, and they were speaking of his passing which he was to accomplish in Jerusalem.

She came by just at that moment began to praise God; and she spoke of the child to all who looked forward the deliverance of Jerusalem.k The word was made flesh, m he lived among us, n and we saw his glory,o the glory that is his as the only Son of the Father, full of grace and truth.

Lk 2:38+ Lk 9:3251; 13:22,33

Jn 1:14+ Ex 25:8+ Lv 26:11-12 Dt 4:7+ 1 K 8:27 Ps 85:9 Ba 3:38 Jn 17:5+ 1 Jn 1:1-3 EX 34:6+ Ho 2:22+

32 Peter and his companions were heavy with sleep, but they kept awake,f and saw his gloryg and the two men standing with him.

Lk 9:32- f– Preferable to ‘they woke up’. g – The glory of his future coming, 9:26. Lk 2:38 - k - The messianic deliverance of the Chosen People, 1:68; 24:21, primarily affected their capital city; cf Is 40:5; 52:9 (and see 2 S 5:9+). FrLk, Jerusalem is God’s chosen centre from which will spread his salvation: 9:31,51,53; 13:22,33; 17:11; 18:31; 19:11; 24:47-49,52; Ac 1:8+. Jn 1:14+ - m- The ‘flesh’ is man considered as a frail and mortal being, cf. 3:6, 17:2, Gn 6:3, Ps. 56:4, Is 40:6,see Rm 7:5+. n - Lit. ‘pitched his tent among us’. The incarnation of the Word makes God personally and visibly present to mankind; it is no longer a presence unseen and awe-inspiring as in the Tent and Temple of the old regime, Ex. 25:8+; Cf. Nb. 35:34, nor

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merely the presence of divine wisdom enshrined in Israel’s Mosaic Law, Si. 4:7-22; Ba. 3:36-4:4. o- The ‘glory’ is the manifestation of God’s presence, Ex. 24:16+. No one could see its brilliance and live, Ex 33:20+, but the human nature of the word now screens this glory as the cloud once did. Yet at times it pierces the veil, as the transfiguration, for instances, cf. Lk. 9:32, 35 (alluded to in Jn 1:14?) and when Jesus works miracles –‘signs’ that God is active in him, 2:11+, 11:40;cf. Ex. 14:24-27 and 15:7, 16:7f. The resurrection will reveal the glory fully, cf. Jn 17:5+.

33 As these were leaving him, Peter said to Jesus, “Master, it is wonderful for us to be here; so let us make three tents, one for you, one for Moses, and one for Elijah’. - He did not know what he was saying.

The sight disturbed Zechariahand he was overcome with fear.

Lk 1:12+ Lk 1:65; 4:36; 5:9, 26

34 As he spoke, a cloud came and covered them with shadow; and when they went into the cloud the disciples were afraid.

Yes, I have seen and I am the witness that he is the Chosen One of God’z

Jn 1:34+ Jn 3:4 Is 11:2; 61:1 Mt 3:16p

35 And a voice came from the cloud saying, ‘This is my Son, the ChosenOne.h Listen to him.’

Lk 9:35- h- Var. ‘the Beloved’, cf. Mt and Mk. The titles ‘Chosen One’, cf. 23:35; Is 42:1, and ‘Son of Man’ alternate in the Parables of Enoch. Jn 1:34 - z – Var. ‘the Son of God.’

But he gave them strict orders not to tell anyone about this.

Lk 9:21 Lk 2:26+; 23:35 Mk 1:34+

36 And after the voice had spoken, Jesus was found alone. They disciples kept silence and, at that time, told no one what they had seen.

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First Reading:Gn 15:5-12, 17-18

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

I will shower blessings on you, I will make your descendants as many as the stars of heaven and the grains of sand on the seashore. Your descendants shall gain possession of the gatesd of their enemies. Your descendants shall be like the specks dust on the ground; you shall spread to the west and the east, to the north and the south,and all the tribes of the earth shall bless themselves by you and your descendants. Remember Abraham, Isaac and Jacob,your servants towhomby your own self you swore and made this promise: I will make your offspring as many as the stars of heaven, and all this land which I promised I will give your descendants, andit their heritage forever.’ Yahweh your Godhas multiplied you, till now you are like stars of the heavens in number. Because of this there came from one

Gn 22:17 Gn. 12:2 Gn. 15:5 Gn. 16:10 Gn. 26:4 Gn. 27:27 Gn. 28:14 Gn. 24:60 Is. 14:12

Gn 28:14 Gn 12:3; 13:14f; 15:5f; 18:18; 22:17f; 26:4; 32:14; 12:3+

Ex 32:13 Gn 15:5; 22:16-17+; 35: 11-12 Ps 78:38

Dt 1:10 Gn 15:5; 22:17 Ne 9:23 Ps 115:14-15

↗Heb 11:12

5 Then taking him outside he said: Look up to heaven and count the stars if you can. Such will your descendants,’ he told him.

Gn. 22:17 - d - I.e. their towns, as the Greek understands, cf. 24:60.

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man, and one who was already as good as deadhimself, more descendants that could be countedas many as the stars of heaven or the grains of sand on the seashore. Was not Abraham tried and found faithful,was that not counted as making him just? Abraham Justified by Faith.Apply this to Abrahama found, the ancestor from whom we are all descended?b (v. 1). If Abraham was justified as a reward for doing something, he would really had something to boast about; though not in the sight of God (v. 2) Because scripture says: Abraham put his faith in God, and thisfaith was considered as justifying him.(v. 3). If a manhas work to show, his wagesarenot considered as a favour but as his due (v. 4), but when a man has nothing to showexcept faith in the one who justifies sinners, then his faith is considered as justifying himd (v. 5). AsDavid says the same: aman is happyif God considers him righteous, irrespective of good deeds (v. 6):“Happy those whose crimes are forgiven, and whose sins are blotted out (v. 7); Happy the man whom the Lord considers sinless” (v. 8). Is this happiness meant only for the circumcised, or is it meantfor others as well? Think of

Gn 22:17 Ex 32:13 Dn 3:36 LXX

1 M 2:52 Gn 15:6+

↗Rm 4 Gn 12:1+; 15:6+ Ga 3:6-9 Jm 2:14+,20-24 Si 44:19-21 Rm 3:27 Gn 15:6 Ga 3:6 Jm 2:23 Ps 32:1-2

Rm 4:1 – a – Lit. ‘What then shall we say about Abraham?’ Var. (Vulg.) ‘What then shall we say that Abraham has gained?’ b – The recurrence of the fatherhood of Abraham theme marks the stages in the argument, vv. 1:12, 16-18. c – Jewish tradition, preoccupied with Abraham’s loyalty and his fortitude under trial, had made him the outstanding example of justification by works,Ws 10:5; Si 44:20f; 1 M 2:52 (and cf especially the Book of Jubilee, cf. 11-12; 16:19f, etc.)cf also Jm 2:22+, see 2:14+. Paul however finds that this justification and these works have their source in Abraham’s faith, Gn 12:1+ and 15:6+. CfHeb 11:8f. d – The words themselves are capable of various interpretation: by reason of his faith Abraham was reckoned a righteous man by God, though in fact he was not so; or, by reason of his faith Abraham had conferred upon him gratuitously by God a righteousness (or ‘justice’) that was not his when he came to believe; or thirdly, in God’s

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Abrahamagain:his faith, we say, was considered as justifying him, (v. 9), but when was this done?” When he was already circumcised or beforehe hadbeencircumcised? It was before he had been circumcised (v.10). And when he wascircumcisedlater it was only as a sign and guarantee that thefaith hehad before his circumcision justified him. In this wayAbraham became the ancestor of all uncircumcised believers, so that they too might be considered righteous (v. 11); and ancestor, also, of those who though circumcised do not rely on that fact alone, but followour ancestor Abrahamalong the path of faith he trodbefore he had been circumcised (v. 12).The promise of inheriting the world was not made to Abraham and his descendants on account of any law buton account oftherighteousness which consistsof faithf (v.13). If the world is only to be inherited by those who submit to the Law, the faith is pointless and the promise worth nothing (v.14). Law involves the possibility of punishment for breaking the law - only when there is no law can that be avoidedg (v.15). That is why, what fulfills the promise depends on faith, so that it may be a free gift and be available to all of Abraham’s descendants, not only those who belong to the Law but also those who belong to the faith of

Gn 17:11 Jn 7:22 Ga 3:7 1 Co 9:12 Gn 12:7+ Ga 3:16-18

eyes (and hence in fact)faith that is operative is one and the same as righteousness. The first of these interpretations is, however, incompatible with Pauline teaching as a whole, so also, it would seem, is the second; the third is complete consistent with it. e – This word, sphragis, (lit ‘seal’ or ‘impression of a seal’) came very soon to be analogically used of baptism, the sacrament of Christian faith. f – Lit. ‘the righteousness of faith’, i.e. that righteousness which is precisely the act of believing with a living faith. The inheritance is conferred not to reward people who respect the clauses of a contract (a law), but to implement promises accepted in a disposition of faith. Cf 3:27. g – Lit. ‘For laws brings anger whereas (var. ‘for’) where there is no law there is no law-breaking either’. h – As at creation. These two most striking manifestation of God’s omnipotence prepare the reader for the allusion to Christ’ resurrection in v. 24. i – Lit ‘Though he considered his own body dead (and that Sarah’s womb was dead) it was with unshaken faith’. Text. Rec. and Vulg. ‘His faith was not shaken, nor did he give a thought to his own body that was dead already. j –Faith is all-powerful, Mk 9:23. It shares in the divine omnipotence itself, cf 2 Co 12:9-10.

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Abraham who is the father of all of us (v. 16). As scripture says: “I have made you the ancestor of many nations -Abraham is our father in the eyes of God, in whom he put his faith, and who bringsthe dead to life and calls into being what does not existh(v. 17). Thus it seemed thatAbraham’s hope could not be fulfilled,he hoped andbelieved, and through doing so he did become the father of many nations exactly as he had been promised:Your descendants will be as many as the stars (v. 18).Even the thought that hisbody was past parenthood- he was about a hundred years old - and Sarah too old to become a mother, did notshake his beliefi(v. 19) Since God haspromise it, Abraham either refused to deny it or even to doubt itbut drew strength from faithj and gave glory to God (v. 20), convinced that God had power to do what he had promised (v. 21) This is the faith that was‘considered as justifying him’(v. 22). Scripture however does not refer only to him but to us as well when it says that his faith was thus ‘considered’ (v. 23); our faith too will be ‘considered’ if we believe in himwho raised Jesus our Lord from the dead (v. 24), Jesus who was put to death for our sins and was raised to life tojustify usk (v. 25). Take Abraham for example: he put his

Ga 3:10 Rm 5:13; 7:7+ Gn 17:5 Dt 32:39+ Is 48:13 2 Co 1:9 Heb 11:19 Rv 4:11 Gn 15:5 Gn 17:1,17 Heb 11:11 Mk 9:23 Heb 11:1f Jr 32:17 Lk 1:37 1 Co 10:6+ Is 53:5,6 1 Co 15:17

↗Ga 3:6f

k –‘Justice’, or ‘righteousness’ is in effect the initial sharing in the life of the risen Christ, 6:4; 8:10, etc.; Paul never isolates the death of Jesus from his resurrection.

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faith in God, and this faith was considered as justifying him. This iswhat scripture really means when it says:Abraham put his faith in God, and this was counted as making him justified; and this is why he was called “the friend of God. Terah took his son Abram, his grandson Lot the son of Haran, and his daughter-in-law the wife of Abram, and made them leavef Ur of the Chaldeans, to go to the land of Canaan. But on arrival in Haran, they settled there.g Then Zechariah said to the angel, “How shall I know this? For I am an old man, and my wife is advanced in years.

Gn 15:6 Rm 4:13 Jm 2:23 Si 44:19-21

↗Jm 2:23 Gn 15:6 Rm 4:3 Ga 3:6

Gn 11:31 Gn 15:7 Tb 4:12 Jdt 5:8

Lk 1:18 Gn 15:8

Gn 11:31 - f – ‘made the leave’ ancient versions; ‘went with them’ Hebr. g- First stage of the journey to the Promised Land, Ur is in Lower Mesopotamia, Haran lies to the northwest of Mesopotamia.

6 Abram put his faith in Yahweh, who counted this an making him justified.’

7 ‘I am Yahweh’ he said to him ‘who brought you out of Ur of the Chaldeans to make you heir to this land.’

8 ‘My Lord Yahweh’, Abram replied, ‘how am I to know that I shall inherit it?’

If his offeringto Yahwehis a holocaust ofa bird, he is to offera turtledove or a young pigeon.

Lv 1:14 Gn 15:10

9 He said to him: ‘Get me a three-year-old heifer, a three-year-old goat, a three-year-old ram, a turtledove, and a young pigeon.

10 He brought him all these, cut them in half, and put half one side and half facing it on the other; but the birds he did not cut in

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half.

11 Birds of prey came down on the carcasses but Abram drove them off.

David took the spear and the pitcher of water beside Saul’s head, and they made off. No one saw, no one knew, no one woke up; they were all asleep, for a deep sleep from Yahweh had fallen on them.

1 S 26:12 Gn 2:21; 15:12

12 Now as the sun was setting ,Abramfell intoa deep sleep, and terrord seized him.

Gn 15: 12 - d-Here the text adds ‘a great darkness’, probably a gloss intended to explain the rare word for ‘darkness’ in v. 17.

17 When the sun had set and darkness had fallen, there appeared a smoking furnish and a firebrand that went between the halves.f

Gn 15: 17 - f - Ancient ritual of covenant (Jr 34:18): the contracting parties passed between the parts of the slain animal and called down upon themselves the fate of the victim should they violate the agreement. The flame symbolizes Yahweh (cf. the burning bush. Ex. 3:2; the pillar of fire, Ex. 13:21; the smoke of Sinai, Ex. 19:18) he alone passes between the parts because his Covenant is a unilateral pact, the initiative is his, cf 9:9+.

Finding him faithful of heart before you, you made the covenant with him, to give the land of the Canaanite, of the Hittite and Amorites, of the Perizzite,Jebusite, and Girgashite, to him and his posterity. And you kept your promisebecause you are just. ‘I give you a land,’he said, Canaan your allotted heritage. The Lord therefore promised him an oath to bless the nations through his

Ne 9:8 Gn 15:18f

Ps 105:11 Gn 15:8

Si 44:21 Gn 22:18; 12:13;

18 That day Yahweh made a Covenant with Abram in these terms: ‘To your descendants I give this land, from the wadi of Egypt to the Great River, the river Euphrates,

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descendants,to multiply him like the dust on the ground, to exalt his descendants like the stars, and give them the land for their inheritance from sea to sea, from the River to the ends of the earth.

15:5 Ac 3:25 Ga 3:8-9 Gn 15:18 Jg 20:1+

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Second Reading: Ph 3:17-4:1

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

You know how you are supposed to imitate us;b now we were not idle when we were with you.

2 Th 3:7+ Ac 18:3+ 1 Co 11:1 Ga 4:12 1 Th 2:9+

17 My brothers, be united in following my rule of life: take as your models everybody who is already doing this and study them as you used to study us.

2 Th 3:7 - b - By imitating Paul , 1 Co 4:16; Ga 4:12; Ph 3:17, Christians will be imitating Christ, 1 Th 1:6; Ph 2:5; cf Mt 16:24; 1 P 2:21; 1 Jn 2:6; who is the one that Paul is imitating, 1 Co 11:1. Christians must also imitate God, Ep 5:1 (cf. Mt 5:48), and they must imitate each other, 1 Th 1:7; 2:14; Heb 6:12. Behind this community of life is the idea of a model of doctrine, Rm 6:17, that has been received by tradition, v. 6: 1 Co 11:2+; 1 Th 2:13++. The leaders who transmit the doctrine must themselves be ‘models’ v. 9; Ph 3:17; 1 Tm 1:16; 4:12; Tt 2:7; 1 P 5:3; whose faith and life are to be imitated, Heb 13:7.

…how I served the Lord with all humility,and with the sorrows and trials that came to me through of the plots of the Jews.

Ac 20:19 2 Co 1:8-9; 11:23-31

18 I have told you often, and I repeat it today with tears, there are many who are behaving as enemies of the cross of Christ.

People like that are not slavesof JesusChrist, they are slaves of their own appetites, confusing the simple-minded with their pious and persuasive arguments. If you do not believe me when I speak about things in this world, how are you going to believe mewhen I speak to you about heavenly things?

Rm 16:18 Ph 3:19 Rm 1:5+

Jn 3:12 Jn 6:60-62 Ws 9:16-17 Ph 3:19f

19 They are destined to be lost. They make food into their godm and they are proud of something they ought to think shameful;n the things they think important are earthly things.

Ph 3:19 - m – The dietary laws loomed large in the Jewish practice of religion, Lv 11, cfRm 14; 16:18; Ga 2:12; Col 2:16,20f; Mt 15:10-20p; 23:25-26; Ac 15:20. n – Lit. ‘they glory in their shame’, where ‘shame’ may be only the traditional euphemism for the circumcised members.

All these died in faith,before receivingany of the things that had been promised, but they saw them in the far distance and welcomed

Heb 11:13-16 Jn 8:56

20 For us our homeland is in heaven, and from heaven comes the savior we are waiting for, the Lord Jesus Christ

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them,recognizing them that they were only strangers and nomads on earth (v .13). People who use such terms about themselvesmake it quite plain that they are in search oftheir homeland (v.14). They can hardly have meant the country theycame from, since they hadthe opportunity to go back to it (v.15); but in fact they were longing for a better homeland, their heavenly homeland. That is why God is not ashamed to be called their God, since he has founded the city for them (v. 16).

Gn 23:4 Ps 39:12; 119:19 Heb 13:14; 3:1 Ph 3:20 Rv 21:2

From Paul, apostle of Christ Jesus appointed by commanda of God our saviorb and of Christ Jesus our hope…

…and so that the Lord may send the time of comfort.m Then he will send you the Christ he has predestined, that is Jesusn(v.21), whom the heaven must keep till the universal restorationocomes which God proclaimed, speaking through

his holy prophets.p(v. 16).

and not only creation, but all of us who possess the first-fruits of the Spirit, we too groan inwardly as we wait form for our bodies to be set free.

but all of them in their proper order: Christ as the first-fruits and then, afterthecomingf of Christ, those who

1 Tm 1:1+ Rm 1:1 Ph 3:20 Tt 1:3

Ac 3:20-21 Ac 2:38+ Mt 3:2+ 2 P 3:11-13 Ml 3:23-24 My 17:11 Ac 7:37

Rm 8:23

2 Co 5:2-5 Ph 3:20 Rm 3:24+; 5:2; 7:24+

1 Co15:23+,28,

47-49 1 Th 4:16

21 and he will transfigure these wretched bodies of ours into copies of his glorious body. He will do that by the same power with which he can subdue the whole universe.

1 Tm 1:1 - a - Var. ‘the promise’. b - Paul hardly ever uses the title ‘savior’ in his other letters, Ep 5:23; Ph 3:20, but in the Pastoral Letters he makes use of it both when referring to the Father, 1 Tm 2:3; 4:10; Tt 1:3; 2:10; 3:4, and when referring to Christ, 2 Tm 1:10; Tt 1:4.

Ac 3:20 - m - The epoch coincides with that of Christ’s coming and of ‘the restoration of all things’, cf. 1:7+; Rm2:6+; a period which, as the apostles thought, would see the re-establishment of the kingdom in Israel, Ac 1:6-7. Repentance and conversion hasten its coming, cf. 2 P 3:12. n - Or ‘Jesus who has been appointed Christ for you’, cf. 2:36+. When the time comes, Christ who became King Messiah though his resurrection will return to establish his kingdom forever and to make all creation new,

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belong to him (v. 23). And when everything is subjected to him, then the Son himself will be subjected in his turn to the One who subjected all things to him, so that God may be all in all (v. 28)The first man,being from the earth, is earthly by nature; the second man is from heaven (v.47).As this earthly man was, so are we on earth; and as the heavenly man is, so are we in heaven (v.48) And we, who have been modeled on the earthly man, will be modeled on the heavenly man (v.49). Since you have been brought back to the true life with Christ, you must look for the things that are in heaven, where Christ is sitting at God’s right hand (v. 1) Let your thoughts be on heavenly things, not on the things that are on the earth (v. 2),because you have died, and now the life you have is hidden with Christ in God (v. 3). But when Christ is revealed – and he is youra life – you too will be revealed in all your glory with himb(v. 4).

Rm 9:5+ Ep 4:6 Col 3:11 Dn 7:13 Rm 8:29+ Ph 3:21

Col 3:1-4 Ep 2:6+ Ph 3:20 Ac 2:33+ Col 2:12 Ph 1:21; 1:27 1 P 5:1 1 Jn 3:2 Rm 8:19

v. 21, cf. Rm 8:19+. o – Term used by the prophets for the return from Exile (foretaste of the messianic age), Jr 15:19, etc. p – Add. ‘from ancient times’. Rm. 8:23 – m – Add ‘adoptive sonship(and)’ which would here have an eschatological sense, but see v. 15. 1 Co 15:23 - f - Parousia (presence), a Greek word adopted by early Christians to indicate the glorious coming of Christ on his ‘day’, 1 Xo 1:8+, at the end of time, Mt 24:3+; cf. also 1 Th 2:19; 3:13; 4:15; 5:32; 2 Th 2:1; Jm 5:7,8; 2 P 1:16+; 3:4, 12; 1 Jn 2:28. In 2 Th 2:8,9 the same word is used to indicate the coming of the Lawless One. Cf the similar terms ‘revelation’, 1 Co 1:7+, and ‘appearing’, 1 Tm 6:14+. Col 3:1-4 – a – Var. ‘our’. b – Through union with Christ in baptism, 2:12, his followers already live the identical life he lives in heaven, cf. Ep 2:6+, but this spiritual life is not manifest and glorious as it will be in the parousia.

Every time I pray for all of you, I pray with joy,b

What do you think is our pride or

Ph 1:4+

4:1 So then, my brothers and dear friends, do not give but remain faithful in the Lord. I miss you very much, dear friends, you are, my joy and my crown.

Phil 1:4- b – Joy is one of the chief characteristics of this letter; cf. 1:18,25; 2:2,17,28,29; 3:1; 4:1,4,10.

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ourjoy? You are; and you will be the crown of which we shall be the proudest in the presence of our Lord Jesus when he comes (v. 19). You are our glory and our joy (v. 20).

1 Th 2:19-20 2 Th 2:9+ Ezk 16:12; 23:42 Pr 16:31 1 Co 9:25+ Ph 2:16

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Homily for the 2nd Sunday of Lent - Cycle C Readings: Lk 9:28-36 (Gospel); Gn 15:5-12, 17-18 (First Reading) and Ph 3:17-4:1(Second Reading) From the Series: Reflections and Teachings in the Desert

MOSES AND ELIJAH

‘Suddenly there were two men there talking to him; they were Moses and Elijah’ (Lk 9:30)

The Gospel for this 2nd Sunday of Lent is Lk 9:28-36, under the title “The Transfiguratione”. Footnote e says “One of the narratives in which Lk most widely differs from Mk, It is clear that Lk. had his own source of information (John?).” Parallel texts for the title are:

1. Mt 17:1-9 -Six days later, Jesus took with him Peter and James and his brother John, and led them up a high mountaina where they could be alone (v. 1). There in their presence he was transfigured; his face shone like the sun and his clothes became white as lightb (v. 2). Suddenly Moses and Elijahc appeared to them, they were talking with him (v. 3) Then Peter spoke to Jesus, ‘Lord,’ he said ‘it is wonderful for us to be here;d if you wish, I will makee three tents here, one for you, one for Moses and one for Elijah. (v. 4). He was still speaking when suddenly a bright cloud covered them with shadow, and from the cloud there came a voice which said, “This is my Son, the beloved, he enjoys my favor. Listen to him’ (v. 5) When they heard this, the disciples fell on their faces, overcome with fear (v. 6). But Jesus came and touched them, ‘Stand up’ he said, ‘do not be afraid’ (v. 7) And when they raised their eyes, they saw no one else but only Jesus. As they were coming down from the mountain, Jesus gave them this order, “Tell no one about the vision until the Son of Man has risen from the dead .’ Footnote a says “Tabor, according to the traditional opinion. Some favor Great Hermon”; Footnote b-Var ‘as snow’. Footnote c says “Respectively representing Law and prophets, they do homage to the founder of the ‘new alliance’, cf. 5:17; Lk 22:20. As once they were privileged at Sinai with God’s revelation, Ex 33:20+; cf 1 K 19:9-13, so now they are made witnesses of the anticipated revelation of the Son of Man, cf 24:30; Footnote d says “An alternative translation ‘It is good thing for us to be here’; and Footnote e says “Vulg. ‘let us make’”.

2. Mk 9:2-10 - Six days later, Jesus took with him Peter and James and John and led them up a high mountain where they could be alone by themselves. There is their presence he was transfigured: (v. 2) his clothes became dazzlingly white, whiter than any earthly bleacher could make them (v. 3) Elijah appeared to them with Moses; and they were talking with Jesus (v. 4) Then Peter spoke to Jesus, ‘Rabbi,’ he said, ‘it is wonderful for us to be here; so let us make three tents, one for you, one for Moses and one for Elijah’ (v. 5). He did not know what to say; they were so frightened (v. 6) And a cloud came, covering them in shadow; and there came a voice from the cloud, ‘This is my Son, the Beloved. Listen to him (v. 7).’Then suddenly, when they looked round, they saw no one with them anymore but only Jesus (v. 8). As they came down from the mountain he warned them to tell no one what they had seen, until after the Son of Man had risen from the dead (v. 9) They observed the warning faithfully, though among themselves they discussed what ‘rising from the dead’ could mean (v. 10).

Verse 28 says: Now about eight days after this had been said, he took with him Peter and John and James and went up the mountain to pray. Parallel text is Lk 8:51 that says: When he came to the house he allowed no one to go in with him except Peter and John and James,f and the child’s father and mother.

Footnote f says “Cf Mk 5:37+. Here, however, as in 9:28, Ac 1:13, John is named immediately after Peter. This coupling of John with Peter is common to Lk 22:8; Ac 3:1-3,11;

4:13,19; 8:14, and the fourth gospel, Jn 13:23-26; 18:15-16; 20:3-9; 21:7,20-23.”

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Verse 29 says: As he prayed, the aspect of his face changed and his clothing became brilliant as lightning. Parallel text is Lk 3:21 that says: Now when all the people had been baptized and while Jesus after his own baptism was at prayer,j heaven opened. Footnote j - Jesus at prayer is a favorite theme of Lk., cf. 5:16; 6:12; 9:18,28-29; 11:1; 22:41. Verse 30 and 31 say: Suddenly there were two men there talking to him; they were Moses and Elijah, appearing in glory, and they were speaking of his passing which he was to accomplish in Jerusalem. Parallel text for verse 30 is Lk 24:4 that says: As they stood there not knowing what to think, two men in brilliant clothes suddenly appeared at their side. Verse 32 says: Peter and his companions were heavy with sleep, but they kept awake,f and saw his gloryg and the two men standing with him. Footnote f says “Preferable to ‘they woke up’”; and Footnote g says “The glory of his future coming, 9:26.” Parallel texts are:

1. Lk 2:38 - She came by just at that moment began to praise God; and she spoke of the child to all who looked forward the deliverance of Jerusalem.k Footnote k says “The messianic deliverance of the Chosen People, 1:68; 24:21, primarily affected their capital city; cf Is 40:5; 52:9 (and see 2 S 5:9+). FrLk, Jerusalem is God’s chosen centre from which will spread his salvation: 9:31,51,53; 13:22,33; 17:11; 18:31; 19:11; 24:47-49,52; Ac 1:8+.”

2. Jn 1:14 - The word was made flesh, m he lived among us, n and we saw his glory,o the glory that is his as the only Son of the Father, full of grace and truth. Footnote m says “The ‘flesh’ is man considered as a frail and mortal being, cf. 3:6, 17:2, Gn 6:3, Ps. 56:4, Is 40:6,see Rm 7:5+; Footnote n says “Lit. ‘pitched his tent among us’. The incarnation of the Word makes God personally and visibly present to mankind; it is no longer a presence unseen and awe-inspiring as in the Tent and Temple of the old regime, Ex. 25:8+; Cf. Nb. 35:34, nor merely the presence of divine wisdom enshrined in Israel’s Mosaic Law, Si. 4:7-22; Ba. 3:36-4:4”; and Footnote o says “The ‘glory’ is the manifestation of God’s presence, Ex. 24:16+. No one could see its brilliance and live, Ex 33:20+, but the human nature of the word now screens this glory as the cloud once did. Yet at times it pierces the veil, as the transfiguration, for instances, cf. Lk. 9:32, 35 (alluded to in Jn 1:14?) and when Jesus works miracles –‘signs’ that God is active in him, 2:11+, 11:40;cf. Ex. 14:24-27 and 15:7, 16:7f. The resurrection will reveal the glory fully, cf. Jn 17:5+.”

Verses 34 and 34 say: As these were leaving him, Peter said to Jesus, “Master, it is wonderful for us to be here; so let us make three tents, one for you, one for Moses, and one for Elijah’. - He did not know what he was saying. As he spoke, a cloud came and covered them with shadow; and when they went into the cloud the disciples were afraid. Parallel text for verse 34 is Lk 1:12+ that says: The sight disturbed Zechariah and he was overcome with fear.

Verse 35 says: And a voice came from the cloud saying, ‘This is my Son, the Chosen One.h Listen to him.’ Footnote h says “Var. ‘the Beloved’, cf. Mt and Mk. The titles ‘Chosen One’, cf. 23:35; Is 42:1, and ‘Son of Man’ alternate in the Parables of Enoch.” Verse 36 says: And after the voice had spoken, Jesus was found alone. They disciples kept silence and, at that time, told no one what they had seen.

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Parallel text is Lk 9:21 that says: But he gave them strict orders not to tell anyone about this. The First Reading is from Gn 15:5-12, 17-18. Verse 5 says: Then taking him outside he said: Look up to heaven and count the stars if you can. Such will your descendants,’ he told him. Parallel texts are:

1. Gn 22:17 - I will shower blessings on you, I will make your descendants as many as the stars of heaven and the grains of sand on the seashore. Your descendants shall gain possession of the gatesd of their enemies. Footnote d says “I.e. their towns, as the Greek understands, cf. 24:60.”

2. Gn 28:14 - Your descendants shall be like the specks dust on the ground; you shall spread to the west and the east, to the north and the south, and all the tribes of the earth shall bless themselves by you and your descendants.

3. Ex 32:13 - Remember Abraham, Isaac and Jacob, your servants to whom by your own self you swore and made this promise: I will make your offspring as many as the stars of heaven, and all this land which I promised I will give your descendants, and it their heritage forever.’

4. Dt 1:10 - Yahweh your God has multiplied you, till now you are like stars of the heavens in number. 5. Heb 11:12 - Because of this there came from one man, and one who was already as good as dead himself, more descendants that could be counted as many as the stars

of heaven or the grains of sand on the seashore. 6. 1 M 2:52 - Was not Abraham tried and found faithful, was that not counted as making him just? 7. ↗Rm 4 - Abraham Justified by Faith. Apply this to Abrahama found, the ancestor from whom we are all descended?b (v. 1). If Abraham was justified as a reward for

doing something, he would really had something to boast about; though not in the sight of God (v. 2) Because scripture says: Abraham put his faith in God, and this faith was considered as justifying him.(v. 3). If a man has work to show, his wages are not considered as a favour but as his due (v. 4), but when a man has nothing to show except faith in the one who justifies sinners, then his faith is considered as justifying himd (v. 5). As David says the same: a man is happy if God considers him righteous, irrespective of good deeds (v. 6):“Happy those whose crimes are forgiven, and whose sins are blotted out (v. 7); Happy the man whom the Lord considers sinless” (v. 8). Is this happiness meant only for the circumcised, or is it meant for others as well? Think of Abraham again: his faith, we say, was considered as justifying him, (v. 9), but when was this done?” When he was already circumcised or before he had been circumcised? It was before he had been circumcised (v.10). And when he was circumcised later it was only as a sign and guarantee that the faith he had before his circumcision justified him. In this way Abraham became the ancestor of all uncircumcised believers, so that they too might be considered righteous (v. 11); and ancestor, also, of those who though circumcised do not rely on that fact alone, but follow our ancestor Abraham along the path of faith he trod before he had been circumcised (v. 12). The promise of inheriting the world was not made to Abraham and his descendants on account of any law but on account of the righteousness which consists of faith f (v.13). If the world is only to be inherited by those who submit to the Law, the faith is pointless and the promise worth nothing (v.14). Law involves the possibility of punishment for breaking the law - only when there is no law can that be avoidedg (v.15). That is why, what fulfills the promise depends on faith, so that it may be a free gift and be available to all of Abraham’s descendants, not only those who belong to the Law but also those who belong to the faith of Abraham who is the father of all of us (v. 16). As scripture says: “I have made you the ancestor of many nations -Abraham is our father in the eyes of God, in whom he put his faith, and who brings the dead to life and calls into being what does not existh (v. 17). Thus it seemed that Abraham’s hope could not be fulfilled, he hoped and believed, and through doing so he did become the father of many nations exactly as he had been promised: Your descendants will be as many as the stars (v. 18).Even the thought that his body was past parenthood-

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he was about a hundred years old - and Sarah too old to become a mother, did not shake his beliefi (v. 19) Since God has promise it, Abraham either refused to deny it or even to doubt it but drew strength from faithj and gave glory to God (v. 20), convinced that God had power to do what he had promised (v. 21) This is the faith that was ‘considered as justifying him’(v. 22). Scripture however does not refer only to him but to us as well when it says that his faith was thus ‘considered’ (v. 23); our faith too will be ‘considered’ if we believe in him who raised Jesus our Lord from the dead (v. 24), Jesus who was put to death for our sins and was raised to life to justify usk (v. 25). Footnote a says “Lit. ‘What then shall we say about Abraham?’ Var. (Vulg.) ‘What then shall we say that Abraham has gained?’”; Footnote b says “The recurrence of the fatherhood of Abraham theme marks the stages in the argument, vv. 1:12, 16-18.’; Footnote c says “Jewish tradition, preoccupied with Abraham’s loyalty and his fortitude under trial, had made him the outstanding example of justification by works, Ws 10:5; Si 44:20f; 1 M 2:52 (and cf. especially the Book of Jubilee, cf. 11-12; 16:19f, etc.)cf also Jm 2:22+, see 2:14+. Paul however finds that this justification and these works have their source in Abraham’s faith, Gn 12:1+ and 15:6+. Cf. Heb 11:8f. Footnote d – The words themselves are capable of various interpretation: by reason of his faith Abraham was reckoned a righteous man by God, though in fact he was not so; or, by reason of his faith Abraham had conferred upon him gratuitously by God a righteousness (or ‘justice’) that was not his when he came to believe; or thirdly, in God’s eyes (and hence in fact) faith that is operative is one and the same as righteousness. The first of these interpretations is, however, incompatible with Pauline teaching as a whole, so also, it would seem, is the second; the third is complete consistent with it”; Footnote e says “This word, sphragis, (lit ‘seal’ or ‘impression of a seal’) came very soon to be analogically used of baptism, the sacrament of Christian faith”; Footnote f says “Lit. ‘the righteousness of faith’, i.e. that righteousness which is precisely the act of believing with a living faith. The inheritance is conferred not to reward people who respect the clauses of a contract (a law), but to implement promises accepted in a disposition of faith. Cf 3:27; Footnote g says “Lit. ‘For laws brings anger whereas (var. ‘for’) where there is no law there is no law-breaking either’’; Footnote h says “As at creation. These two most striking manifestation of God’s omnipotence prepare the reader for the allusion to Christ’ resurrection in v. 24; Footnote i says “Lit ‘Though he considered his own body dead (and that Sarah’s womb was dead) it was with unshaken faith’. Text. Rec. and Vulg. ‘His faith was not shaken, nor did he give a thought to his own body that was dead already”; Footnote j says “Faith is all-powerful, Mk 9:23. It shares in the divine omnipotence itself, cf 2 Co 12:9-10; Footnote k says ‘Justice’, or ‘righteousness’ is in effect the initial sharing in the life of the risen Christ, 6:4; 8:10, etc.; Paul never isolates the death of Jesus from his resurrection.

8. Ga 3:6 - Take Abraham for example: he put his faith in God, and this faith was considered as justifying him. 9. Jm 2:23 - This is what scripture really means when it says: Abraham put his faith in God, and this was counted as making him justified; and this is why he was called “the

friend of God. 10. Gn 11:31 - Terah took his son Abram, his grandson Lot the son of Haran, and his daughter-in-law the wife of Abram, and made them leavef Ur of the Chaldeans, to go

to the land of Canaan. But on arrival in Haran, they settled there.g Footnote f says ‘made the leave’ ancient versions; ‘went with them’ Hebr.; Footnote g says “First stage of the journey to the Promised Land, Ur is in Lower Mesopotamia, Haran lies to the northwest of Mesopotamia.”

11. Lk 1:18 - Then Zechariah said to the angel, “How shall I know this? For I am an old man, and my wife is advanced in years. Verse 6, 7, 8, 9, 10, 11, and 12 say: Abram put his faith in Yahweh, who counted this an making him justified.’ ‘I am Yahweh’ he said to him ‘who brought you out o f Ur of the Chaldeans to make you heir to this land.’ ‘My Lord Yahweh’, Abram replied, ‘how am I to know that I shall inherit it?’ He said to him: ‘Get me a three-year-old heifer, a three-year-old goat, a three-year-old ram, a turtledove, and a young pigeon. He brought him all these, cut them in half, and put half one side and half facing it on the other; but the birds he did not cut in half. Birds of prey came down on the carcasses but Abram drove them off. Parallel text for verse 9 is Lv 1:14 that says: If his offering to Yahweh is a holocaust of a bird, he is to offer a turtledove or a young pigeon.

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Verses 12 and 17 say: Now as the sun was setting ,Abram fell into a deep sleep, and terrord seized him. When the sun had set and darkness had fallen, there appeared a smoking furnish and a firebrand that went between the halves.f Footnote d says “Here the text adds ‘a great darkness’, probably a gloss intended to explain the rare word for ‘darkness’ in v. 17; and Footnote f says “Ancient ritual of covenant (Jr 34:18): the contracting parties passed between the parts of the slain animal and called down upon themselves the fate of the victim should they violate the agreement. The flame symbolizes Yahweh (cf. the burning bush. Ex. 3:2; the pillar of fire, Ex. 13:21; the smoke of Sinai, Ex. 19:18) he alone passes between the parts because his Covenant is a unilateral pact, the initiative is his, cf 9:9+.” Verse 18 says: That day Yahweh made a Covenant with Abram in these terms: ‘To your descendants I give this land, from the wadi of Egypt to the Great River, the river Euphrates, Parallel texts for verse 18 are:

1. Ne 9:8 - Finding him faithful of heart before you, you made the covenant with him, to give the land of the Canaanite, of the Hittite and Amorites, of the Perizzite, Jebusite, and Girgashite, to him and his posterity. And you kept your promise because you are just.

2. Ps 105:11 - ‘I give you a land,’ he said, Canaan your allotted heritage. 3. Si 44:21 - The Lord therefore promised him an oath to bless the nations through his descendants, to multiply him like the dust on the ground, to exalt his descendants

like the stars, and give them the land for their inheritance from sea to sea, from the River to the ends of the earth. The Second Reading is from Ph 3:17-4:1. Verse 17 says: My brothers, be united in following my rule of life: take as your models everybody who is already doing this and study them as you used to study us. Parallel text is 2 Th 3:7 that says: You know how you are supposed to imitate us;b now we were not idle when we were with you. Footnote b says “By imitating Paul , 1 Co 4:16; Ga 4:12; Ph 3:17, Christians will be imitating Christ, 1 Th 1:6; Ph 2:5; cf Mt 16:24; 1 P 2:21; 1 Jn 2:6; who is the one that Paul is imitating, 1 Co 11:1. Christians must also imitate God, Ep 5:1 (cf. Mt 5:48), and they must imitate each other, 1 Th 1:7; 2:14; Heb 6:12. Behind this community of life is the idea of a model of doctrine, Rm 6:17, that has been received by tradition, v. 6: 1 Co 11:2+; 1 Th 2:13++. The leaders who transmit the doctrine must themselves be ‘models’ v. 9; Ph 3:17; 1 Tm 1:16; 4:12; Tt 2:7; 1 P 5:3; whose faith and life are to be imitated, Heb 13:7.”

Verse 18 says: I have told you often, and I repeat it today with tears, there are many who are behaving as enemies of the cross of Christ.

Parallel text is Ac 20:19 that says: …how I served the Lord with all humility, and with the sorrows and trials that came to me through of the plots of the Jews.

Verse 19 says: They are destined to be lost. They make food into their godm and they are proud of something they ought to think shameful;n the things they think important are earthly things. Footnote m says “The dietary laws loomed large in the Jewish practice of religion, Lv 11, cf. Rm 14; 16:18; Ga 2:12; Col 2:16,20f; Mt 15:10-20p; 23:25-26; Ac 15:20”; and Footnote n says “Lit. ‘they glory in their shame’, where ‘shame’ may be only the traditional euphemism for the circumcised members.”

Parallel texts are:

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1. Rm 16:18 - People like that are not slaves of Jesus Christ, they are slaves of their own appetites, confusing the simple-minded with their pious and persuasive arguments. 2. Jn 3:12 - If you do not believe me when I speak about things in this world, how are you going to believe me when I speak to you about heavenly things?

Verse 20 says: For us our homeland is in heaven, and from heaven comes the savior we are waiting for, the Lord Jesus Christ… Parallel text is Heb 11:13-16 that says: All these died in faith, before receiving any of the things that had been promised, but they saw them in the far distance and welcomed them, recognizing them that they were only strangers and nomads on earth (v .13). People who use such terms about themselves make it quite plain that they are in search of their homeland (v.14). They can hardly have meant the country they came from, since they had the opportunity to go back to it (v.15); but in fact they were longing for a better homeland, their heavenly homeland. That is why God is not ashamed to be called their God, since he has founded the city for them (v. 16). Verse 21 says: and he will transfigure these wretched bodies of ours into copies of his glorious body. He will do that by the same power with which he can subdue the whole universe. Parallel texts are:

1. 1 Tm 1:1 - From Paul, apostle of Christ Jesus appointed by commanda of God our saviorb and of Christ Jesus our hope…Footnote a says “Var. ‘the promise’”; and Footnote b says “Paul hardly ever uses the title ‘savior’ in his other letters, Ep 5:23; Ph 3:20, but in the Pastoral Letters he makes use of it both when referring to the Father, 1 Tm 2:3; 4:10; Tt 1:3; 2:10; 3:4, and when referring to Christ, 2 Tm 1:10; Tt 1:4.”

2. Ac 3:20-21 - …and so that the Lord may send the time of comfort.m Then he will send you the Christ he has predestined, that is Jesusn(v.21), whom the heaven must keep till the universal restorationo comes which God proclaimed, speaking through his holy prophets.p(v. 16). Footnote m says “The epoch coincides with that of Christ’s coming and of ‘the restoration of all things’, cf. 1:7+; Rm2:6+; a period which, as the apostles thought, would see the re-establishment of the kingdom in Israel, Ac 1:6-7. Repentance and conversion hasten its coming, cf. 2 P 3:12”; Footnote n says “Or ‘Jesus who has been appointed Christ for you’, cf. 2:36+. When the time comes, Christ who became King Messiah though his resurrection will return to establish his kingdom forever and to make all creation new, v. 21, cf. Rm 8:19+.; Footnote o says “Term used by the prophets for the return from Exile (foretaste of the messianic age), Jr 15:19, etc.; and Footnote p says “Add. ‘from ancient times’.”

3. Rm 8:23 - and not only creation, but all of us who possess the first-fruits of the Spirit, we too groan inwardly as we wait form for our bodies to be set free. Footnote m says “Add ‘adoptive sonship (and)’ which would here have an eschatological sense, but see v. 15.”

4. 1 Co 15:23+,28, 47-49 - but all of them in their proper order: Christ as the first-fruits and then, after the comingf of Christ, those who belong to Christ (v. 23). And when everything is subjected to him, then the Son himself will be subjected in his turn to the One who subjected all things to him, so that God may be all in all (v. 28)The first man, being from the earth, is earthly by nature; the second man is from heaven (v.47).As this earthly man was, so are we on earth; and as the heavenly man is, so are we in heaven (v.48) And we, who have been modeled on the earthly man, will be modeled on the heavenly man (v.49). Footnote f says “Parousia (presence), a Greek word adopted by early Christians to indicate the glorious coming of Christ on his ‘day’, 1 Xo 1:8+, at the end of time, Mt 24:3+; cf. also 1 Th 2:19; 3:13; 4:15; 5:32; 2 Th 2:1; Jm 5:7,8; 2 P 1:16+; 3:4, 12; 1 Jn 2:28. In 2 Th 2:8,9 the same word is used to indicate the coming of the Lawless One. Cf the similar terms ‘revelation’, 1 Co 1:7+, and ‘appearing’, 1 Tm 6:14+.”

5. Col 3:1-4 - Since you have been brought back to the true life with Christ, you must look for the things that are in heaven, where Christ is sitting at God’s right hand (v. 1) Let your thoughts be on heavenly things, not on the things that are on the earth (v. 2), because you have died, and now the life you have is hidden with Christ in God (v. 3). But when Christ is revealed – and he is youra life – you too will be revealed in all your glory with himb (v. 4). Footnote a says “Var. ‘our’”; Footnote b says

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“Through union with Christ in baptism, 2:12, his followers already live the identical life he lives in heaven, cf. Ep 2:6+, but this spiritual life is not manifest and glorious as it will be in the parousia.

Chapter 4, Verse 1 says: So then, my brothers and dear friends, do not give but remain faithful in the Lord. I miss you very much, dear friends, you are, my joy and my crown. Parallel texts are:

1. Ph 1:4 - Every time I pray for all of you, I pray with joy,b Footnote b says “Joy is one of the chief characteristics of this letter; cf. 1:18,25; 2:2,17,28,29; 3:1; 4:1,4,10.”

2. 1 Th 2:19-20 - What do you think is our pride or our joy? You are; and you will be the crown of which we shall be the proudest in the presence of our Lord Jesus when he comes (v. 19). You are our glory and our joy (v. 20).

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Homiliya para sa Ika-Duwang na Domingo kan Kuwaresma (Cycle C) Base sa Lk. 9:28-36 Seryeng hale sa “Mga Paghorop-horop asin Katukdoan kan Disyerto”

TRANSFIGURASYON 1. Kahulugan kan Tataramon

An tataramon na ‘’transpigurasyon’’ naghale sa duwang tatara-mon latin na ‘’trans’’, na boot sabihon iyo an ‘’pasiring sa arong parte, pagdakit o pagbalyo’’, asin an ‘’figuro’’, na an boot sabihon iyo an ‘’porma, itsura, aspekto’’.

Kun siring, an bilog na kahulugan kan ‘’transpigurasyon‘’ iyo an kapareho kan ‘’transpormasyon’’, ‘’transmutasyon na nangangahulugan nin sarong prosesong minahale sa sarong dating forma, pasiring sa sarong bagong porma, o, sa simpleng pagtaram, iyo an pagbabago nin porma, o aspekto nin sarong bagay o persona.

An mga tataramon na “transpigurasyon” asin “transpormasyon” igwa man nin sarong kaparehong tataramon sa lenguwaheng Griyego na iyo an “metamorphosis”, na may kahulugan na “pagbabago nin porma (meta + morphos).

Mahalagang masabotan nyato na an mga tataramon na ini, an transpigurasyon, transpormasyon, asin metamorphosis, gabos nagtataram nin pagbabago, alagad an pagbabagong ini nangyayari sa porma sustansyal asin bakong sa materya prima kan sarong bagay o tawo. Sa proseso nin pagbabago (transpigurasyon, transpormasyon o metamorphosis), an duwang elementong ini na minabilog kan komposisyon nin sarong bagay, an materya prima asin an porma sustansyal, an puwedeng magbago. An pagbabago sa materya prima minaresulta sa disintegrasyon o kagadanan kan sarong bagay, asin an pagbuwelta kaini sa mga natural na elementong nagbibilog kaini. Alagad, an pagbabago sa porma substanyal, lalo na sa mga aksidental sa bagay, nagigin posible an pagbabago.

Halimbawa kaini iyo an tubig, na an materia prima iyo an duwang elemento kan Hydrogena asin sarong elemento kan Oxegena, asin an porma substansyal puwedeng likdo, solido o gaas. An mga aksidental na porma kan tubig pwedeng mahiling sa kolor, itsura, namit, parong, sukol, dakul, asin iba pa. Kaya, an gabos na hawak na pisikal pwedeng magbago sa porma substansyal, alagad dai sa materya prima apuwera sana kun an pagbabago sarong substansyal na nagbabago kun saen an materia prima asin an porma substansyal nagkakasuruway.

Bakong arog sa pagbabago subtansyal an transpigurasyon, o transpormasyon, o metamorphosis, kundi an mga ini sarong pagbabago sa porma, itsura, aspeto, o karakter.

An estorya dapit kan transpigurasyon ni Jesukristo sarong malinaw na pagpapahiling asin pagpatotoo kan paniniwala kan mga kristyano dapit sa moral asin pisikal na transpormasyon nin sarong tawo. Maski ngani an transpigurasyon nangyayari sa pangluwas sanang itsura, alagad ini igwa nin hararom na reyalidad na hinahalean, na iyo an interior na transpormasyon, o sarong pagbabago sa paniniwala, karakter asin pagtubod nin sarong tawo, An moral na transpigurasyon iyo an tunay na dahelan kan pagbabago sa aspekto, itsura, o porma nin sarong tawo.

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THIRD SUNDAY OF LENT Cycle C IMPATIENT LAND OWNER (A Warning)

‘For three years now I have come in search of fruit on this fig tree but have found none. So cut it down. Why should it exhaust the soil?’ Gospel: Lk 13:1-9

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

1 It was just about this time that some people arrived and told him about the Galileans whose blood Pilate had mingled with that of their sacrificesa.

Lk 13:1- a-There is no other evidence for this incidence or for that mentioned in v. 4. The meaning of both is clear: sin is not the immediate cause of this or that calamity (cf. Jn 9:3), but such disaster as these are providential invitation for repentance.

‘Neither he nor his parents sinned,’Jesus answered,he was born blind so that the works of Goda might be displayed in him.

Jn 9:3 Jn 5:14+ Lk 13:2

2 At this he said to them, “Do you suppose that these Galileans who suffered like that that were greater sinners than any other Galileans?

Jn 9:3 – a – ‘Signs’, cf. 2:11+.

3 They were not, I tell you. No; but unless you repent, you will all perish as they did.

Now if a man can becircumcised on thesabbath so that the Law of Moses is not broken, why are you angry with me for making a man whole and complete on a sabbath?h I have told you already: You will die in your sins. Yes, if you do not believe that I am He,g you will die in your sins.”

Jn 7:23 Mt 12:1-5,11-12 Lk 14:5

Jn 8:24 Jn 1:1+; 8:28 Ex 3:14+ Is 43:11 Lk 13:5 3 Jn 7+

4 Or those eighteen on whom the tower at Siloam fell and killed them? Do you suppose that they were more guilty than all the other people who lived in Jerusalem?

Jn 7:23 – h – The argument is rabbinic in type: circumcision was reckoned the ‘healing’ of one member; if this ‘healing’ of one member was allowed on the Sabbath, how much more the healing of the whole man. Jn 8:24 g – ‘I Am’ or ‘I am He’ is the divine name revealed to Moses, Ex. 3:14+; it means that the God of Israel is unique, the true God, Dt 32:39. When Jesus appropriates this name, he is claiming to be the one

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incomparable savior, the goal of Israel’s faith and hope. Cf. Jn 8:28,53; 13:19 and also 6:35; 18:5,8.

5 They were not, I tell you. No, but unless you do not repent, you will all perish as they did.’

Parable of the Barren Fig Treeb Lk 13:6-9 - b - The episode of the withered fig tree in Mt 21:18-22p shows Jesus in a hard light; LK prefers to substitute this parable of his patience.

“I would like to go harvesting there, g says Yahweh. But there are no grapes on the vine, no figs on the fig tree: even the leaves are withered. This is because I have brought themravagersto ravagethem.”h Seeing a fig tree by the road, he went up to it, and found nothing on it but leaves. And he said to it, “May no never fruit again’;and at that instant the fig tree witheredd (v. 19). The disciples were amazed when saw it., ‘Whathappenedto the fig tree’they said ‘that it withered there and then? (v. 20)’

Jr 8:13 Is 5:1+ Mt 21:18+, 22+ Lk 13:6-9

Mt 21:19-20 =Mk 11:12-14, 20-24 Is 5:1 Jr 8:13 Lk 13:6-9; 8:3+ Ho 9:16

6 He told this parable: “A man had a fig tree planted in his vineyard, and he came looking for fruit on it but found none,

Jr 8:13 – g– Following Greek, Hebr. “I shall consume them completely’. h – This line (corr.) and the preceding are absent from Greek.

Mt 21:19 - d – ‘It was not the season for figs’, Mk says. Jesus wished to perform a symbolic action, cf. Jr 8:13+, in which the fig tree represents Israel punished for its fruitlessness.

7 He said to the man who looked after the vineyard, ‘Look here, for three years now I have been coming to look for fruit on this fig tree and finding none. Cut it down: why should it be taking up the ground?’

8 ‘Sir,’ the man replied, ‘leave it one more year

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and give me time to dig round it and manure it;

9 it may bear fruit next year; if not, then you can cut it down.’

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First Reading:Ex 3:1-8; 13-15

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

Another Account of the call of Mosesa. God spoke to Moses and said to him: I am Yahweh. (v.2)To Abraham, Isaac, and Jacob I appeared as El Shaddai; I did not make myself known to themby my nameYahweh (v.3). Also,I made my covenant with them to give them the land of Canaan, the land they lived in as strangers (v. 4). And I have heard the groaning of the sons of Israel, enslaved by the Egyptians, and haveremembered my covenant (v.5) Say this then, to the sons of Israel:” I am Yahweh. I will free you of the burdens which the Egyptians lay on you. I will release you from their slavery to them, andwith my arms outstretchedb and my strokes of powerI will deliver you (v.6) I will adopt you as my own people,c and I will be your God. Then you shall know that it is I, Yahweh yourGod, who have freed you from the Egyptians burdens (v. 7) Then I will bring you to the land I swore that I would give to Abraham, and Isaac, and Jacob, and will give it to you as your own —I, Yahweh will do this! (v. 8). Moses told this to the sons of Israel, but they would not listen to him, so crushedwas their spirit and so cruel their slavery (v. 9). Yahweh then said to Moses (v. 10): Go to Pharaoh, king of Egypt, and tell him to let the sons of Israelto leave his land’

=Ex 6:2-13 =3:1-423 Gn 17:1+ Gn 17:7-8 Ps 81:6 2 S 7:24 Gn 15;24:7 Ex 14:12

The burning busha Ex 3:1-8; 13-15 - a - This first account (3-4) of Moses’ call combines ‘Yahwistic’ with ‘Elohistic’ elements. There is a second account, ‘Priestly’, in 6:2-13 and 6:28-7:7. Ex 6:2-13 – a – 6:2-7:7: ‘Priestly’ narrative, parallel with 3-4, cf. the call of Moses. According to this tradition the divine name (v. 2) was revealed in three stages: Elohim, El-Shaddai, Yahweh. The people refuse to listen to Moses (v. 9. Cf. 4:31). Aaron will interpret Moses to Pharaoh (7:1) and not, as in 4:10-16, to the people. b – I.e. ‘ready to strike’. Expression frequent in Dt where it is coupled with a mighty hand’. Dt. 4:34; 5:15; 7:19; 26:8, etc. c – The twin expression of Israel’s election, ‘my people’, ‘your God’, occur often in the Pentateuch and in certain of the prophets, e.g, Jeremiah, Ezekiel. d – Lit., ‘uncircumcised of lip’.

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(v.11). But Moses answered to Yahweh’s face:‘Look’, said he ‘since the sons of Israelhave not listened to me, why should Pharaoh listen to me, a man of poor speech? d (v. 12) Yahweh spoke to Moses and Aaron and ordered themboth to go to Pharaoh, king of Egypt Israelites and to bring the sons of Israel out of the land of Egypt (v. 13). On the day when Yahweh spoke to Moses in the land of Egypt he said this to him,‘I am Yahweh. Tell Pharaoh, king of Egypt, all that I say to you (v. 29).’ But Moses said to Yahweh’s face, “I am a slow of speech, why should Pharaoh listen to me? (v. 30)” Yahweh answered Moses, See, I make you as a god for Pharaoh, and Aaron your brother is to be your prophet. (v. 1). You yourself tell him all that I command you, andAaron your brother will tell Pharaoh to let the sons of Israel leave his land (v. 2) I myself will make Pharaoh’s heart stubborn, andperform many a sign and wonder in the land of Egypt (v. 3). Pharaoh will not listen to you, andso I will lay my hand on Egypt and with strokes of power leadout my armies, my people, the sons of Israel, from the land of Egypt (v.4).And allathe Egyptians shall come to know that I am Yahweh when I stretch out my hand against Egypt and

Ex 4:10

Ex 6:29 -7:7 Ex 3:1; 6:2-13 Ex 4:16 Dt 11:3 Ws 10:16 Ex 4:21 Ps 135:9 Ac 7:36

Ex 7:5 – a – ‘all’ Sam. And Greek.

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bring out the sons of Israelfrom their midst (v.5).’Moses and Aaron obeyed;they did whatYahweh commanded them (v. 6). Moses was eighty years old, and Aaron eighty-three at the time of theiraudience with Pharaoh (v.7).

“Forty years later, in the wilderness near Mount Sinai,an angel appeared to him in the flames of a burning bush that was on fire (v. 30). Moses was amazed by what hesaw.As he went nearer to look at it the voice of the Lord was heard (v. 31), ‘I am the God of your ancestors, the God of Abraham, Isaac and Jacob.’ Moses trembled and did not dare to look anymore (v. 32). But the Lord said to him, ‘Takeoffyour shoes; the place where you are standing is holy ground (v. 33). I have seen the way my people are ill-treated in Egypt,I have heard their groans, and I have come down to liberate them. So come here, and let me send you into Egypt (v. 34).’ It was the same Moses that they had disowned when they said, ‘Who appointed you to be our leader and judge?’ who was now sent as to be both leader and redeemer through the angel who had appeared to him in the bush (v. 35). The God of our nation Israel chose our ancestors, and made our people great when theywereliving as

Ac 7:30-35 Ex 3:1-2 Ex 3:4,6 Ex 3:5 Ex 3:7-8 Ex 3:10 Ex 2:14

↗Ac 13:17 Is 1:2 Ex 1:7

1 Moses was looking after the flock of Jethro,his father-in-law priest of Midian. He led his flock to the far side of the wilderness and came to Horeb,bthe mountain of God.

Ex 3:1 - b - The Elohistic tradition uses this alternative name for Sinai.

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foreignersinEgypt; then by divine power he led them out…

2 There the angel of Yahwehc appeared to him in the shape of flame offire, coming from the middle of a bush. Moses looked; there was the bush blazing but it was not being burnt.

Ex 3:2 - c - God himself as manifesting himself to man. CfGn 16:7+.

3 ‘I must go and look at this strange sight,’

Moses said, “and see why the bush is not burnt.’

4 Now Yahweh saw him go forward to look, and God called him from the middle of the bush. ‘Moses, Moses!’ he said. “Here I am.” He answered.

From there the men set out and arrived within sight of Sodom, with Abraham accompanying them to show them the way (v. 16). Now Yahwehhad wondered,‘Shall I conceal from Abraham what I am going to do (v. 17)…

You will mark out the limits ofthismountainh and say,“Take care not to go up the mountain or to touch the foot of it. Whoever touches the mountain will be put to death.

The Law of HolinessaYahwehspoke to Moses; he said: (v. 1) Speak to Aaron and his sons, and all the sons of Israel and say to them: This is the

Gn 18:16-17 Am 3:7 Jn 15:15; 12:3+; 28:14

Ex 19:12

Ex 19:21; 34:3 Jr 30:21 Ezk 43:7 ↗Heb 12:20

Lv 17:1+ Lv 26:1 Ex 20:24 Nb 4:15; 10:10 Dt 12:4-28 Jos 24:19

5 ‘Come no nearer’hed said: Take off your shoes, for the place on which you stand is holy ground.

Ex 3:5 - d - Yahweh. Ex 19:12 – h – ‘You will mark out the limits of the mountain’ Sa. ‘Sanctity and remoteness go together: sanctity involves separation from all that has not the quality of holiness. Where God manifests his presence is forbidden ground, Gn 28:16-17; Ex 3:5 40:35; Lv 16:2; Nb 1:51; 18:22. For the same reason, the ark was not to be handled, 2 S 6:7. This idea of the sacred, though primitive, conveys a lesson of enduring worth: that the mystery of God’s greatness is impenetrable and his majesty a thing of

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wordof Yahweh his command (v. 2).

The captain of the army of Yahweh answered Joshua, “Take your sandals off your feet, for the place you are standing on is holy.” And Joshua obeyed.

1 S 2:2 Jb 6:10 Ws 5:19 Is 1:4; 57:15 Ezk 20:39; 42:14 Am 4:2 Hab 1:12 Jn 17:17 Heb 12:10 1 P 1:16 1 Jn 2:20 Rv 3:7

Jos 5:15 Ex 3:5 Ex 19:12+

awe. Lv 17:1 – a – Holiness is one of the attributes of the God of Israel, cf. 11:44-45; 19:2, 20:7,26, 21:8; 22:32f. The original conception is one of separateness, of inaccessibility, and of awe-inspiring transcendence, Ex. 33:20+. This sanctity communicates itself to everything in God’s vicinity and to anything consecrated to him: places, Ex. 19:12+; seasons, Ex. 16:23, Lv. 23:4, the ark, 2 S. 6:7; people, Ex. 19:6+, and the priests in particular, Lv. 21:6; things, Ex. 30:29; Nb. 18:9, etc. Because ‘holiness’ is thought of in relation to worship, it is concerned with the idea of ritual cleanliness; in Lv. 17-23 the ‘law of holiness’ also a ‘law of purity’. But the God of Israel makes moral demands and under this influence the primitive notion of ‘holiness’ undergoes a transformation” avoidance of what was ritually impure becomes abstention from sin: ritual purity develops into spiritual purity, cf. Isaiah’s inaugural vision, Is. 6:3+. See notes to Lv. 1:1 and 11:1.

‘You cannot see my face’ he said ‘for man cannot see me and live.’i

Ex 33:20+ Ex 19:21; 24:10 Gn 32:31 Lv 16:2,13 Dt 4:32-34; 5:24 Jg 6:22-23 Is 6:5; 52:8 1 Tm 6:16

6 I am the God of your father,’ he said, ‘the God of Abraham, the God of Isaac, and the God of Jacob.’ At this Moses covered his face, afraid to look at God.e

Ex 3:6 - e - God’s majesty is such that no man can gaze on it and live. Ex 33:20 - i - 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;

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And when Elijah heard this, he covered his face with his cloak and went out and stood at the entrance of the cave. Then a voice came to him, which said, ‘What are you doing here, Elijah? ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? God is God, not of the dead, but of the living.’ Now about the dead rising again, have you never read in the book of Moses, in the passage about the Bush,a how God spoke to him and said, I am the God of Abraham, the God of Isaac, and the God of Jacob?

1 K 19:13

Gn 3:8 Jb 4:16 Ex 3:6; 33:20+

↗Mt 22:32p Ex 3:6

↗Mk 12:26

Ex 3:6

Lv16:2; 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. Mk 12:26 – a – i.e. in which the burning bush incident is narrated.

7 And Yahweh said: I have seen the miserable state of my people in Egypt. I have heard their appeal to be free of their slave-drivers. Yes I am well aware of their sufferings.

8 I mean to deliver them out of the hands of the Egyptians and bring them out of that land rich and broad, a land, a land were milk and

Ex 3:8 - f - Description of the Promised Land frequent in the Pentateuch.

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honeyflow,f the home of the Canaanites, the Hittites, the Amorites, the Perizzites, the Girgashites, the Hivites and the Jebusites.

13 Then Moses said to God, “Am I to go, then, to the sons of Israel, and say to them, ‘The God of your fathers has sent me to you’. But if they ask me what his name is, what am I to tell them?”

Yahweh is a warrior, Yahweh is his name! And Yahwehsaid, ‘Here is a place near besideme.You must stand on the rock… My nameisYahweh,f I will not yield my glory to another, nor my honor to idols. I have told you already:You will die in your sins. Yes, if you do not believe that I am He,g you will die in your sins.”

Ex 15:3 Jdt 16:2 Ex 3:14+

Ex 33:21

Ex 19:21; 24:10 Gn 32:31 Lv 16:2,13 Dt 4:32-34; 5:24 Jg 6:22-23 Is 6:5; 52:8 1 Tm 6:16

Is 42:8+ Is 48:11 Dt 32:37,39 Ps 83:18 Jr 10:6; 16:20 Jl 2:27

Jn 8:24

Jn 1:1+; 8:28 Ex 3:14+ Is 43:11 Lk 13:5 3 Jn 7+

14 And God said to Moses, ‘I am who I am. This’ he added, ‘is what you must say to the sons of Israel: ‘I am has sent me to you.’

Is 42:8 – f– The name revealed to Moses, Ex 3:14+, of the one who alone exists. There is no other God, cf. Is. 40:25; 43:10-12; 44:6-8; 45:3,5-6,14-15,18,20-22; 46:5,7,9; 48:11; cf. 41:21-29. He is the creator of all things, 40:12f,21f,28; 42:5; 43:1; 44:24; 45:9-12; 48:13; 51:13; 54:5; eternal, 41:4; 44:6; 48:`12, ‘the God of the whole earth’, 54:5. He yields his glory to no other’, 42 ;8 and 48:11. The exultant monotheism of the Book of Consolation thus resumes the earlier theme of the ‘jealousy’ of Yahweh, Dt 4:4+; cf. Ex 20:3, reinforcing it with an explicit assertion of the transcendence of God. Jn 8:24 g – ‘I Am’ or ‘I am He’ is the divine name revealed to Moses, Ex. 3:14+; it means that the God of Israel is unique, the true God, Dt 32:39. When Jesus appropriates this name, he is claiming to be the one incomparable savior, the goal of Israel’s faith and hope. Cf.

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I have made your nameh known to the men you took from the world to give me. They were yours and you gave them to me, and they have kept your word (v. 6). I made your name known to them and will continue to make it known, so that the love with which you loved me may be in them, and so that I may be in them (v. 26). Now it is impossible to please God without faith, since anyone who comes to him must believe that he exists and rewards those who try to find him. c

Jn17:6,26 Jn 5:23; 14:9; 17:26 Ex 3:13 Mt 6:10 Jn 3:35+ Jn 3:11+; 11:6+ Ex 1:13+ Jn 14:21

Heb 11:6 Rm 2:7; 10:14 Ex 3:14+ Jr 29:12-14

Jn 8:28,53; 13:19 and also 6:35; 18:5,8. Jn 17:6 – h–It was Christ’s mission to reveal the ‘name’ i.e., the person of the Father, 17:3-6,26; 12:28+; 14:7-11; cf. 3:11; now love for men is characteristic of the Father, 1 Jn 4:8, 36 and he proves this love by delivering up his Son, 3:16-18; 1 Jn 4:9, 10,14, 16; cf. Rm 8:32. If they are to appreciate this love, cf. 1 Jn 2:32; Jn 20:31, and thus ‘know’ the Father. Heb 11:6 - c - The faith that is essential for salvation has two objects: belief in the existence of one personal God, Ws 13:1, who by his very nature cannot be seen, Jn 1:18; Rm 1:20; Col 1:15; 1 Tm 1:17; 6:16; Jn 20:29; 2 Co 5:7;, and belief that God will pay a just wage for all efforts spent in searching for him: cf. Mt 5:12p; 6:4,6,18; 10:41fp; 16:27; 10:1-16; 25:31-46; Lk 6:35; 14:14; Rm 2:6; 1 Co 3:8,14; 2 Co 5:10; Ep 6:8; 2 Tm 4:8,14; 1 P 1:17; 2 Jn 8; Rv 2:23; 1:18; 14:13; 20:12-13; 22:12.

They said, “Has Yahweh spoken to Moses only? Has he not spoken tous too?” Yahweh heard this. Yahweh, your name endures forever! Yahweh, your memory is always fresh! You are Israelites, and it is the God of

Nb 12:2 Ex 4:15-16

Ps 135:13 Ps 102:12 Ex 3:15 Is 63:12

Ac 3:13

15 And God also said to Moses, You are to say to the sons of Israel: Yahweh, the God of your ancestors, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’

Ac 3:13 - c - The Christians see in Jesus the mysterious ‘servant’ of Is. 52:13-53:12 (quoted in part in Ac 8:32-33), cf. Is. 42:1+. See below, v. 26; 4:27,30. His ‘glorification’ by God is his

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Abraham. Isaac and Jacob, the God of our ancestors, who has glorified his servantc Jesus, the same Jesus you handed overd and then disownede in the presence of Pilate after Pilate had decided to release him.

Ex 3:6,15 Ac 4:27 Is 52:13

resurrection, v. 15. Cf. Jn. 17:5+. d - Cf. Is. 53:12. Same allusion to the Servant Song in Rm 4:25; 8:32; Ga. 2:20; Ep 5:2,25; Ac 7:52. e - As they disowned Moses, 7:35, himself a figure of Christ.

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Second Reading: 1 Co 10:1-6, 10-12

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

We have received the good news exactly as they did; but hearing the message didthemno goodbecause they did not share in faith of those who listenedb (v. 2). We, however,c who have faith, shall reach a place of rest, as in the text:“And so, in anger,‘I swore that no onewould reachthe place of rest I had for them.’ God’s work was undoubtedly all finished at the beginning of the world(v. 3).

Heb 4:2-3

A warning, and the lessons of Israel’s historya 1 Co 10:1-6 - a - Before reverting to the problem of food sacrificed to idols. Paul quotes the OT to remind the Corinthians abut the dangers of idolatry so as to prevent them joining in the actual sacrificial meals, 10:14-22. Heb 4:2 - b - E.g Joshua and Caleb, cf. Nb 13-14. Var. ‘because (the message) was not accompanied by faith in what they heard’. c - ‘however’; var. ‘therefore’, ‘a place of rest’, var. ‘the place of rest.’

Yahwehwent before them, by day in the form of a pillar of cloud to show them the way, and at night by means of a pillar of fire to give them light,thus they could continue their march both day and night. And the sons ofIsraelwenton dry land right into thesea, walls of water to right and to left of them.

Ex 13:21 Ex 40:36+ Nb 14:15 Dt 1:33 Ne 9:12,19 Ps 78:14; 105:39Ws 10:17-18; 18:3 Si 24:4 Is 4:5 Jn 8:12; 10:4 1 Co 10:1

Ex 14:22 Is 11:16 1 Co 10:1

1 I want to remind you, brothers,how our fathers were all guided by a cloud above them and how they all passed through the sea,

2 They were all baptized into Mosesb in this cloud and in this sea.

1 Co 10:1 - b - As Christians are now baptized ‘into’ Christ

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(Rm 6:3; Ga 3:27), i.e. to be united with him.

Then Yahweh said to Moses: Now I rain down bread for you from heaven. Each day the people re to go out and gather the day’s portion; I propose to test them in this way to see whether they will follow my law or not (v.4) On the sixth day, when they prepare what they have brought in, this will be twice as much as the daily gathering’ (v. 5). Moses and Aaron said to the whole community of Israel, “In the evening you shall learn that it was Yahweh who brought you out of the land of Egypt (v. 6);and in the morning you will see the glory of Yahweh, for he has heard your complaints against him-but it is not against us you complain (v. 7)”’. Moses said, “In the evening Yahwehwill give you meat to eat, in the morning bread to your heart’s content, for Yahweh has heard the complaints you made against him, your complaining is not against us -forwhat are we?- but against Yahweh” (v. 8).Moses said to Aaron, “To the whole community of Israel say this, Present yourselves beforeYahweh, for he has heard your complaints (v.9).” As Aaron was speaking to the whole community of the sons of Israel, they turned towards the wilderness, and there the glory of Yahweh appearing in the form ofa cloud (v. 10)!Then Yahweh spoke to Moses and said (v. 11):I have

Ex 16:4-35+ Dt 8:2 Ps 81:10 1 K 17:6 Lk 10:16 Ws 16:2

3 All ate the same spiritual food. Ex 16: 10 - d - The meaning of the word uncertain. e - Hebr. man hu; popular etymology thus explains the word ‘manna’. f -Or ‘kept the sabbath’. g - ‘Accordingly…jar’, inserted in accordance with v. 33. h - That is to say, the tablets of the Law placed in the ark. This is an anticipation, unless the manna episode belong to a later date.

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heard the complaints of the sons of Israel. Say this to them,Betweenthe two evenings you shall eat meat, and in the morning you will have bread to your heart’s content.Then you will learn that I, Yahweh, am your God (v.12). And so it came about: quailflew up in the evening, and they covered the camp;in the morning there was a coating of dew all around the camp (v. 13). When the coating of dew lifted, there on the surface of the desert was a thing delicate, powdery, d as fine as hoarfrost on the ground (v.14). When they saw this, the sons of Israel said to one another, ‘What is that?e not knowing what is was. ‘That’ said Moses to them ‘is the bread Yahweh gives you to eat (v. 15). This is Yahweh’s command: Everyone must gather enough for his needs, one omer a head, according to number of persons in your families.Each of you will gather for those who sharehis tent (v. 16)’. The sons of Israel did this. They gathered it, some more, some less (v.17). When they measured inanomerwhatthey had gathered, the man who had gathered morehad not too much, the man who had gathered lesshad not have too little. Each found he had gathered what he needed (v. 18).Moses said to them, “No one must keep any of it for tomorrow (v.19)”But some would not listen to Moses, and

1 K 17:12 Ps 68:9 Ws 19:11 Nb 11:7-9 1 Co 10:3 2 Co 8:15

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kept part of it for the followingday, and it bred maggots and smell foul;and Moses was angry with them (v.20). Morning by morning they gathered it, each according to his needs.And when the sun grew hot, it dissolved (v.21). Now on the sixth day they gathered twice the amount of food, two omers ahead. All the leaders of the community came to tell Moses (v. 22); and he said to them, “That is Yahweh’s command: Tomorrow is a day of complete rest, a Sabbath sacred to Yahweh. Bake what you want to bake, boil what you want to boil, but put aside all that is left for tomorrow (v.23).’ So as Moses ordered, they put it aside the following day, and its smellwas not foul nor were there maggots in it (v.24). “Eat it today,’Moses said, ‘for today is the sabbathin honor of Yahweh. You will not find none in the field today (v.25).For six days you are to gather it, but on the seventh day - the Sabbath - there will be none (v. 26).’ On the seventh day some of the people went out of the camp to gather it, but they found none of it (v.27). Then Yahweh said to Moses: ‘How much longer will you refuse to keep my commandments and my laws? (v. 28). Listen! Yahweh has laid down the Sabbath for you; forthis he gives you two days food on the sixth day;each of you is to stay where he is; on the seventh day

Ws 16:27

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no one is to leave his home (v. 29). So on the seventh daythe people abstained from all work (v. 30).f The house of Israel named it ‘manna’. It was like coriander seed, it was white, and its taste was like that of wafers made with honey (v. 31).Moses said, “This is Yahweh’s command. Fill anomerwith it,and let it be kept for your descendants, to letthem see the food I fed you with in the wilderness when I brought you out of the land of Egypt (v.32)’. Moses then told Aaron, “Take a jar* and put in a full omer of manna and place it before Yahweh to be kept for your descendants (v.33)”Accordingly, Aaron put a full omer of manna in the jar,gas Yahweh had ordered Moses, and placed the manna before the Testimony,hto be kept there (v.34).The sons of Israel ate manna for forty years, up to the time they reachedinhabited country; they ate the manna up tothe time they reached the frontiers of the land of Canaan (v .35).

Nb 11:7 ↗Heb 9:4 Nb 21:5 Jos 5:10-12

Yahweh said to Moses: ‘Take with you some of the elders of Israel and move on the forefront of the people;take in your hand the staff with which you struck the river, and go (v. 5). I shall be standing before you there on the rock atHoreb.cYou must strike the rock, and the water will flow from it for the people to drink. This is what Moses did in the

Ex 17:5-6 ↗1 Co 10:4 ↗Jn 7:38; 19:34

4 And all drankc the same spiritual drink, since they all drank from the spiritual rock that followed them as they went,d and that rock was Christ.

1 Co 10: 4- c -Passing through the Red Sea in v.2 suggests Christian baptism; here manna and water from the rock suggest the Eucharist, Christians took the description in Ex of the liberation from Egypt as a symbol of liberation from sin by Christ, who is symbolized by implied by Jesus when he linked his Eucharist to the Passover-supper, cf. Mt 26:17-29p; 1 Co 5:7. This

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sight of the elders of Israel. Yahweh spoke toMoses andsaid: (v. 7) ‘Take the branch and call the community together, you and your brotherAaron.Then in view of them, order this rock to give waters. You will waterflowfor them out of the rock, and provide drink for the community and their (v. 8) Moses took up the branch from before Yahweh, as he had directed him (v. 9). Then Moses and Aaron called the assembly together in front of the rockand addressed them, Listen now, you rebels! Shall we make water gush from this rockfor you? (v. 10).’And Moses raised his hand and struck the rock twice with thebranch; water gushed in abundance, and the community drank and their cattle too (v. 11). Who turns rock into pool flint into fountain.

Nb 20:7-11 Nb 17:25 Jn 7:38; 19:34 ↗1 Co 10:4

Ps 114:8

Ps 78:15-16; 107:35 Ex 17:1-7+ Is 41:18 1 Co 10:4

accounts for the many Exodus references in the Easter liturgy. d - Allusion to the legend that the rock from which Moses made water flow accompanied the Israelites on their travels through the wilderness. Jewish writers had already tended to identify this rock with Yahweh himself, and had supported this identification with reference to Ex 17:6, and to the OT use of ‘Rock of Israel’ as a title for Yahweh, cf Ps 18:2+. Paul credits the pre-existent Christ with the attributes of Yahweh. Ex 17:6 - c - ‘atHoreb’ evidently a reader’s gloss. In the opinion of certain rabbis the rock followed the Israelites in their wanderings. Cf 1 Co 10:4. On the term ‘Rock’ indicating God, see Ps 18:2+.

‘Yahweh was not able to bring this people into the land he swore to give them; and so he slaughtered them in the wilderness. I would like to remind you-though you have already learnt it once and for allf-

Nb 14:16

Jude 5 1 Co 6:3

5 In spite of this, most of them failed to please God and their corpses littered the desert.

Jude 5 - f- The faith entrusted ‘once and for all’, v. 3, to the saints must never be changed. g - God the Father, cf 2 P 2:4. Var . (Vulg.)

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how the Lordgrescued the nation from Egypt, but afterwards still destroyed themen who did not trusthim.

=2 P 1:12 Nb 14:26-35 1 Co 10:5

‘Jesus’, i.e. a reference to Christ in his divine pre-existence, cf 1 Co 10:4.

Kibroth-hattaavah.b The people complain. The rabble who hadjoined the people were overcome by greed, and the sonsof Israel beganto wail again “Who will give us meat to eat?, they said (v. 4) Thename given to this place was Kibroth-hattaavah,e because it was there that they buried the people who had indulged their greed (v. 34). Scripture however does not refer only to him but to us as well when it says that his faith was thus ‘considered’.

It is a symbol of this present time.d None of the gifts and sacrifices offered under these regulations can possibly bring any worshipper to perfection in his inner self

(v. 9).It is not as though Christ had entered into a man-made sanctuary which was only modeled on the realone; but it was heaven itself, so that he could appear in the actual presence of God on

our behalf(v. 24)

Nb 11:4,34 =Ex 16 Ex 12:38 Ps 106:14 1 Co 10:6 Nb 33:16 Dt 9:22

Rm 4:23 1 Co 10:6+

Heb 9:9,24

Heb 10:40+ Col 2:16-17 Heb 4:14;7:25; 9:11f Ac 7:48 1 Co 10:6

6 These things all happened as warning e for us, not to have the wicked lusts for forbidden things that they had.

1 Co. 10:6+ - e – Lit. ‘types’ (tupoi). The purpose in the events intended by God, was to prefigure in the history of Israel, the spiritual realities of the messianic age (which are known as ‘anti-types’, 1 P. 3:21, but cf. Heb. 9:24). These ‘typological’ (or less accurately, ‘allegorical’, Ga.4:24) meanings in the OT narrative though. Nb 11:4, 34 - b - The narrative of 11:4-34 is made of two traditions, one displaying a ritualist interest (‘Yahwistic’; the quails), the other an interest in the gift of prophecy (‘Elohistic’); gift of the spirit to the elders. e - Doubtless the name originally suggested the graves of the Taavath’ (name of the tribe) but an alternative etymology gives the author the opportunity of explaining the moral significance of the incident. This place, too, is near Kadesh, according to Dt 9:22. Heb 9:9 - d - The spiritual meaning of this ceremonial arrangement is that under the old covenant the people had no access to God. Under the new covenant, Christ himself is the way to the Father, Jn 14:6; cf. Heb 10:19+. The abrogation of the old worship can thus be appropriately

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symbolized by the Temple curtain splitting wide open at the death of Jesus, Mt 27:51p.

They spoke against God and against Moses, “Why did you bring us out of Egypt to die in this wilderness? For there is neither food or water here; we are sickof this unsatisfying food! (v. 5) At this God sent fiery serpentsdamong the people;their bite brought death to manyin Israel(v. 6). Peter then said, “So you and your husband have agreedto put the Spirit of the Lordto the test? What made you do it? You hear those footsteps?They have just been to bury your husband; they will carry you out, too.”

Nb 21:5-6 Dt 8:15 Jr 8:17 ↗1 Co 10:9

Ac 5:9 Nb 21:5-6 1 Co 10:9 1 Co 1:2

10 You must never complain: some of them did, and they were killed by the destroyer.

Nb 21:5-6 - d - ‘fiery’ translates seraph which is used in Is 30:6 for a winged serpent or dragon. ‘Seraphim’ in Is 6:2-6 come from the same root.

Aaron intercedesbOn the following day, the entirecommunity of the sons of Israel grumbled against Moses and Aaron, saying, “You have brought death to the people of Yahweh (v. 6). As the community was banding together against Moses and Aaron, these turned towards the Tent of Meeting, and there was the cloud covering it, and the glory of Yahweh appeared (v. 7) And Moses and Aaron went to the door of the tent of meeting (v. 8). Yahweh spoke to Moses and said: (v. 9), Stand clear of this community, I am going to destroy them here and now’.They threw themselves face down (v.10). Then Moses said to Aaron, “Take the censer, fill it with fire

Nb 17:6-15 1 Co 10:10 Nb 16:21 Ws 18:20-25

11 All these happened to them as a warning, and it was written down to be a lesson for us who are living at the end of the age.g

Ex 10:11 - g - Lit. ‘unto whom the end of the ages have reached’. Nb 17:6-15 - b - A supplementary passage illustrating the efficacy of Aaron’s ritual expiation, cf. Lv 16. c - Greek and Syr. Read ‘to Moses and Aaron’.

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from the altar,put incense on itand hurry to the community to performatonement over them.The wrath has come down from Yahweh and the plague has begun” (v. 11). Aaron did as Moses said and ranamong the assembly, but the plague was already at work among them. He put in the incense and made atonement over the people (v. 12). Then he stood there between the living and the dead,and the plague stopped (v.13). There were fourteen thousand seven hundred victims of thatplague, not counting those who died because of Korah (v. 14). Then Aaron came back to Moses at the Tent of Meeting; the plague had been halted (v.15). Then, when Yahweh goes through Egypt by to strike it, and sees the blood on the lintel and the two doorposts, he will pass over that door and not allow the destroyeri to enter your homes and strike.

Ex 12:23+ Ezk 9:4-7 ↗Heb 11:28

Ex 12:23 - i - The destroying angel, 1 Co 10:10; Heb 11:28, is the messenger entrusted with the execution of God’s vengeance. CfGn 19:1; 2 S 24:16; 2 K 19:35. In these last two places he is called ‘angel of Yahweh’ but the texts, unlike those quoted in the note to Gn 16:7, distinguish him from God.

These things all happened as warning e

for us, not to have the wicked lusts for forbidden things that they had. And indeed everything that was written long ago previously in the scriptures was meant to teach us something about hope from the examples scriptures gives

1 Co 10:6 Nb 11:4,34 Rm 4:23 Heb 9:9,24

Rm 15:4

1 Co 10:6+ 2 Tm 3:16 1 M 2:9

12 The man who thinks he is safe must be careful that he does not fall.

1 Co. 10:6+ - e – Lit. ‘types’ (tupoi). The purpose in the events intended by God, was to prefigure in the history of Israel, the spiritual realities of the messianic age (which are known as ‘anti-types’, 1 P. 3:21, but cf. Heb. 9:24). These ‘typological’ (or less accurately, ‘allegorical’, Ga.4:24) meanings in the OT narrative though.

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of how people who did not give up were helped by God. Brothers, if one of you misbehaves themore spiritual of you who set him right should do so in a spirit of gentleness, not forgetting that youmay betempted yourselves.

2 M 15:9

Ga 6:1 Mt 18:15 2 Th 3:14-15 2 Tm 2:25 Jm 4:19f

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Homiliya para sa Ika-tolong Domingo kan Kuwaresma (Cycle C) Base sa Lk 13:1-9 Seryeng hale sa “Mga Paghorop-horop asin Katukdoan kan Disyerto”

DAPAT DAW PIRMENG SINISERYOSO AN BUHAY?

“Dai; alagad sagkod na dai kamo magsolsol, magkakagaradan man kamo gabos na siring sainda…” (Lk. 13:5) 1. An buhay sa mata nin sarong aki:

Sa mata nin sarong aki, an buhay pirmeng sarong puro kawat. Maogma siya kun pirmeng may kawatan asin mga kakawat. Mantang igwa sindang kawatan, dai sinda nag-iintiyende na magkakan, magparigos, mag-adal, maghanap sa magurang na nagpapagal sa paghanap-buhay, asbpa. Para sa mata kan sarong aki “an enterong buhay saro sanang kawat. Bako iyan tunay asin totoo. Kaya, kun minsan madaog o manggana mayo iyan nin pagkakaiba sa mga nagkakarawat…” (Torkom Saraydarian, Joy and healing, Valencia, California: delta Lithograph Co., 1989; p. 4). 2. An buhay sa mata nin sarong gurang:

Sa mata nin sarong adulto, an buhay anas puro trabaho, paghanap, pagsaray, pagtipon asin pagkamal nin kuwarta. An kuwarta iyo an sinasarigan nin sarong adulto na maseguro kan gabos niyang pangangaipo sa buhay. Nin huli ta labi na kadakul asin daing katapusan an mga pangangaipo sa buhay, kaya an sarong adulto dai na man nin untok kasasaray, asin kapapaseguro para sa saiyang materyal na pagkabuhay. May kasabihan “A child at play is a man at work.”

Kun ikukumpara sa sarong adultong ulod nin katerpilar na dai nag-uuntok nin kakakakan nin mga dahon bilang preparasyon niya sa paglaog asin pag-estar sa laog nin sarong harong-harong (cocoon), siring kaiyan an ginigibo kan sarong adultong tawo na paharani na saiyang panteon. 3. An buhay sa mata nin sarong paru-paro (butterfly)

Sarong magayonon na panalmingan kan buhay nin sarong tawo iyo an buhay na inaagihan nin sarong butterfly o paru-paro. An sarong magayonan na linalang na inaapod butterfly nagpopoon sa sarong sugok, na minahimsa, asin nagigin sarong ulod. Otenta porsyento kan entering pagkabuhay

kan sarong butterfly iyo an pagka-ulod (caterpillar). An entering pagkabuhay nin sarong ulod iyo an pagkamang sa mga sanga ni kahoy asin an pagkakan nin mga dahon. An sarong ulod dapat na magkonsumo nin

sampulong toneladang dahon antes ini maglaog sa saiyang cocoon, o harong-harong, tanganing magin sarong lubos na butterfly. Isip-isipa daw kun gurano ka-grabeng trabaho para sa sarong ulod na kasadit-sadit na magkakan nin sampulong toneladang dahon.

Sagkod na dai bayaan nin sarong ulod an saiyang pagka-ulod, humababa diyan sa poon kan kahoy na saiyang pinagsakatan asin ini-estaran sa bilog niyang pagkabuhay, magpuropot kan saiyang sadiri tanganing maghiluno asin magbago kan saiyang itsura, maglambitin sa sarong sanga na pabaliktad sa laog nin sarong bulan tanganing bumutwa na sarong magayon na sadit na butterfly, mag-adal na maglayog asin bakong magkamang, asin bayaan nang padagos an madiklom na kadlagan, mag-adal na mag-inom nin

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mahamis na nectar asin magkakan nin mga pollen, dangan magreprodusir kan saiyang sadiri, an gabos na ini kaipuhan niyang agihan tanganing mangyari an saiyang transpormasyon o metamorphosis (transfigurasyon) hale sa sarong ulod pasiring sa sarong langitnon na linalang na naglalayog sa mga panganuron asin mga kabitoonan.

Kun siring, para sa sarong butterfly, an magayon na parte kan saiyang pagkabuhay mayo sa saiyang pagka-ulod na nagkakamang sana sa ibabaw kan daga, kundi yaon sa saiyang pagka-butterfly bilang sarong linalang na taga-langit. 4. Kaya, kun dai kamo magsolsol, magkakagaradan man kamo gabos na siring ninda…” (Lk. 13:3,5):

Kun siseryosohon sana nin sarong tawo an saiyang buhay, dapat na mag-adal siya sa buhay na ini kan sarong butterfly. Kun an sarong magayonon na insekto igwa nin kamurawayan na arog kan sarong buhay na butterfly, ano pa daw an mamurawayon na buhay na naghahalat sa sarong tawo kun magugusto man siyang mag-ako nin transpormasyon, o metamorphosis?

Iyo ini an malinaw na pangangapodan kan evangelio ta ngonian na ika-tolong Domingo kan Kuwaresma. An pangapodan ni Jesukristo sa mga tawo kaidto dapit sa PAGSOLSOL, iyo an konkretong pangangapodan dapit sa pagbabagong buhay, sa paagi nin pag-ako nin

transpormasyon, tanspigurasyon, transmutasyon, asin metamorphosis na inaagihan nin sarong ulod pasiring sa pagigin sarong butterfly (Job 25:6). Dai narereyalisar kan tawo na siya nakadestino para sa langit, huli sa dakul na kasibotan sa daganon na pagkabuhay, sa pagkawat, sa paghanap nin kapartner sa buhay,

sa pagtrabaho, sa paghanap-buhay asin pagkamal asin pagpaseguro kan saiyang buhay sa daga sa paagi kan pagtipon nin dakul na kuwarta, asin iba pa. Siya sarong langitnon na linalang na an tunay na kamurawayan asin kadakulaan niya mayo sa ibabaw kan daga kundi yaon sa itaas kan langit.

An pagsolsol iyo an sarong komun asin popular na tataramon para sa sarong asetikong tataramon na iyo an kumbersyon. Sa Griego, an kumbersyon nangangahulugan na metanoia, na an boot sabihon iyo an “pagbirik nin puso.”

Sa Bibliya, an kumbersyon o pagsolsol, ipinapahayag sa manlaen-laen na paagi nin pagtaram, arog baga, halimbawa, kan ‘hanapon si Yahweh” (Am. 5:4; Ho. 10:12), “hanapon an saiyang lalawgon” (Ho. 5:45; Sal. 24:6; 27:8), “magpakumbaba kan sadiri sa atubang Niya” (1 Hde. 21:29; 2 Hde. 22:19), “ipako an saiyang puso sa Saiya” (1 Sam. 7:3). An mga pagtaram na ini anas gabos nagpapahayag kan sarong atitud nin tawo na tuyong minabirik kan saiyang sadiri pasiring sa Dios. Alagad an pinakausong termino, an verbong sub, minapahayag kan ideya nin pagbabago nin dalan na linalakawan, o inaagihan, na magdulok giraray asin magbalik sa dating dalan na linalakawan (Jr. 6:16).

Sa relihiyosong pagtaram, ini nangangahulugan nin pagbirik hale sa maraot asin pagbalik pasiring sa Dios. “Magsolsol na kamo asin magbalik sa Dios tanganing mapatawad an saindong mga kasalan” (Gibo 3:19).

Sa estriktong pagtaram, an kumbersyon nangangahulugan kan pagbabago nin direksyon, o orientasyon, kan pagkabuhay nin sarong tawo, o an pagbabakli nin pagkabuhay hale sa maraot pasiring sa pagkanood nin paggibo nin karahayan (Is. 1:17).

Kun siring, sa pag-alok sa mga tawo na magsolsol, mayong ibang iniimbitar si Jesukristo kundi an pagbaya nin sarong ulod na nakadestinong magadan bilang sarong ulod huli kan saiyang pagka-ulod na kontentong magparakamang na sana sa buhay asin maglamon nin mga dahon, asin an paglaog niya sa sarong temporayong kagadanan sa laog nin sarong panteon na gibo niya tanganing gadanon an mga dati niyang daganon na eksistensya, ubakan an saiyang sadiri kan dating laman na sa ulod, magpatubo nin sarong bagong mamurawayon na hawak na may mga pakpak, magbutwa sa pagkapurupot sa sadiring mga ideya asin kagustuhan, mag-adal nin pagkakakan asin paginom kan mga langitnon na kakanon asin inumon embes kan mapait na dahon, asin mag-adal na mabuhay kaiba kan mga bitoon asin mga panganuron.

Malinaw an puntong boot itukdo ni Jesukristo sa mga tawo na, arog kaidtong mga taga-Galilea na ginaradan ni Pilato sa espada (Hilnga an estorya kan mga taga-Gibeah sa Huk. 19 asin 20) asin idtong mga taga-Siloam na nagkagaradan huli sa pagkarumpag kan torre, na an mga ini nagkagaradan huli kan saindang maraot na karma, asin kun siring talagang dapat garadanon sinda kaiba kan saindang mga aki sagkod sa ika-apat na henerasyon, alagad, an sabi ni Jesukristo, na “kamo man magkakagaradan na arog sainda kun

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dai kamo magsolsol’. Kun siring, an maraot na karma, na epekto, o bunga, kan sarong maraot na kawsa (sosog sa lehe kan Kawsa asin Epekto), puwedeng malikayan asin mapundo sa pagsolsol (sosog sa paagi na ipinaliwanag na sa itaas). 5. An marhay na bunga nin pagsolsol (Hil. Lk. 3:8)

An ikaduwang parte kan evangelio ngonian (Lk. 13:6-9) iyo an sarong parabola dapit sa sarong kahoy na dai nagbubunga. Sarong parabola ini na an estorya na sa

paghona ta garo mayo nin koneksyon digdi sa naenot na parte dapit sa imbitasyon sa pagsolsol, alagad an parabolang ini igwa nin katukdoan, o adal, na konektado sa enot na adal na sinabi ta pa sana.

An tawong may maraot na karma garo sarong kahoy na dai nagbubunga nin marhay, o , kaya, kun magbunga man, ini tagiltilon, mapait, o maalsom. An sabi sa parabolang ini iyo na, “May sarong tawo na nagtanom nin sarong kahoy sa saiyang ubasan, na nagpaparabalik-balik siya tanganing maghanap nin bunga,

alagad mayong nakukua. Kaya, nagsabi siya sa para-ataman kan ubasan, ‘Paluda pa an kahoy na ini na tolong taon na akong nagpaparabalik-balik digdi alagad mayo man akong nakukuang bunga. Anong serbi kan daga na saiyang inuukupar?

Alagad an paratanom nagsimbag, ‘Kagurangnan, pabayaan mong arog sana muna iyan kaiyan sa laog nin sarong taon pa. Tawi ako nin panahon na mag-gudak sa palibot kaiyan dangan mag-abuno, ta tibaad sa masunod na taon, magbunga na iyan. Alagad ta kun dai, puputolon ta na’” (Lk. 13:6-9).

Sa estoryang ini, ipinapamidbid ni Jesukristo an apat na deperensya kun tano ta dai nagbubunga an sarong kahoy: primero, an kagsadiri kan daga, na apritadong maghanap nin bunga sa saiyang kahoy na bago pa sanang itanom; ikaduwa, an mismong kahoy, na tibaad an nakuang semilya igwa seguro nin deperensya; asin ikatolo, an para-ataman, na dai tataong maggudak asin mag-abuno sa tinanom; asin an ika-apat, an daga, na kulang sa abuno ( o sustanya) asin gudak.

An apat na bagay na ini na nagkokontribuwir sa dai pagbunga nin sarong kahoy, dapat na magpresente muna antes kitang maghanap nin bunga. Kaya, tama an sabi kan para-ataman na “Tawi pa ako nin saro pang taon, ta pagkatapos kong gibuhon an parte ko na mag-abuno asin maggudak sa palibot, tibaad na magbunga na”. Saro pang taon an hinahagad niya tanganing mapabunga an kahoy! Saro pang oportunidad na maghigos asin mag-otob kan dapat na obligasyon! Saro pang pag-probar!

An pagsolsol dai man puwedeng ipirit, apritaran asin madalion. An pagbirik kan puso pasiring sa pagbabagong buhay nin sarong tawo dai kaipuhan na piriton asin apritatran, huli ta kun iyo, iyan magigin hilaw asin malasado. Dakul na mga tawo an gustong madalion an saindang kumbersyon, o kaya, an kumbersyon kan ibang tawo. Gusto ninda “Instant conversion”, na arog baga kan mga ‘Instant coffee, instant baby, instant mami”, asin iba pa. Sinda an mga tawong arog kaidtong kagsadiri kan daga sa parabola na gustong magguno tolos nin bunga sa bago pa sanang itanom na kahoy. Huli ta mayong nakukuang bunga, kaya gustong paludon na sana an poon, asin dai na paghahalaton na maggurang an kahoy sa halawig na panahon tanganing magtagas an poon asin an mga sanga kan kahoy. Arog sa sarong apritado, mayo kita nin pasensya na maghalat na an tawo magtalubo asin maggurang muna sa pagtubod, kundi gusto nyato na kun dai naggigibo nin marhay, an gusto ta iyo na putulon na iyan sa satong pag-iriba. Kaya, an dapat iyo an pag-adal sa pagkapasensyoso kan paratanom na sinasabi digdi sa parabola.

An pagsolsol arog man kan kahoy na may semilyang igwa ni deperensya. Kaipuhan nin sarong kahoy na may deperensya, iyo an pagribay kaiyan nin sarong may marhay na ugali asin kalidad. Alagad, an tawo bakong arog kan kahoy na puwedeng paludon. An tawong may maraot na karma, puwedeng magbunga nin marhay sosog sa kapangyarihan kan pagsolsol, kan kumbersyon asin pagbabagong buhay. An kahoy na daing bunga puwedeng pakinabangan pa huli kan saiyang timber na ginagamit sa paggibo nin harong o mga muwebles. Alagad, an tawong may maraot na dangog asin karma puwede sanang gibuhon na pansungo sa kalayo nin impiyerno.

An pagsolsol puwede man na iarog duman sa tumatawo na dai naggigibo kan saiyang obligasyon, kundi nagkakaipo, o naghahalat, pa nin sarong taon tanganing gibuhon niya an paggudak asin pag-abuno kan saiyang sadiri. Parating masabi kita kun inaagda kita na magsolsol asin magbago kan satong buhay na, “Sa sarong bulan na’, o kaya, “Sa sarong taon na’, o “Nuodma na”, o “Pagretiro ko na sa trabaho.” An attitude na ini madara sato sa halawig na panahon na dai nagbubunga an satong kalag, na pag-oras na

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hanapan kita nin marhay na bunga, saka kita masabi “Mabago na ako” ta kawasang an patok nakaumang na sa sato sa pagpalod. An tawo igwa nin ugali na pagpara-postpone kan saiyang kumbersyon sagkod sa huring momento kan saiyang daganon na pagkabuhay, kun kasuarin madali na siyang magadan, asin an pagsolsol na saiyang linalaloman na gibuhon iyo an “pagpa-Jesus” saiya kan iba. Paano kun mayo kitang kaiba sa oras na kita maghingagdan na ”mapa-Jesus” sa sato, paano na an gigibuhon ta? Kaya, dai kita mag-arog kan salang ugali kan tumatawong ini sa parabola na naghahagad nin saro pang oportunidad, saro pang pagkakataon, saro pang panahon para sa pagsolsol asin kumbersyon.

An pagsolsol nin sarong tawo puwedeng ikapareho asin ikaarog man duman sa daga na kulang sa gudak asin abuno. An dagang matagas, matunok, magapo asin pakdot dai nanggad tutuboan nin magayon na klaseng semilya nin tinanom (Hilnga an Parabola dapit sa Parasabwag sa Mt. 13:4-23). An puso nin tawo nakakaarog sa apat na klase nin daga na sinasabi ni Jesukristo sa parabolang ini kan “parasabwag”. An matagas na daga sa tinampo iyo an kabaing kan sarong pusong matagas, na maski gurano katatarami dai man minabakli. An magapong daga kapareho man kan puso nin tawo na pag-abot kan mga pagsubok asin mga kantsaw nin kapwa-tawo minabalik sa dati niyang ugali. An matunok na daga kapareho kan puso nin tawo na panu-pano nin mga kasibotan, kapurisawan asin mga krisis o problema sa buhay na ini na iyo an minapoot kan gabos niyang paghingoa na makapag-bagong buhay. Alagad, an matabang daga kabaing sa pusong mapakumbaba na pinataba nin mga kasakitan asin kaogmahan sa buhay (an kahulugan kan mananggatos na bunga, o sesenta o treynta, iyo na ini kumbensasyon kan kasakitan asin kaogmahan sa buhay).

An pagsolsol na ginigibo nin sarong mapakumbaba, simple asin sarong pusong tatao mag-omaw sa Dios iyo an pagsolsol na minabunga nin mananggatos, nin sesenta asin treyntang kaogmahan sa buhay.

Kaya, mahalaga an sabi kan kagsadiri kan daga na “Kanugon pa kan daga na pinagpapara-konsuma kan kahoy na ini na dai nagbubunga. Kaya, paluda na iyan ta tolong taon na akong nagpapara-balik-balik sa kahoy na ini, alagad mayo akong nakukuang bunga” (Lk. 13:7).

An tawo na mayong marhay na bunga na itinatao sa saiyang pagkabuhay, dapat lang na paludon huli ta tinawan na siya nin dakul na panahon (tolong taon) na makapagsolsol asin magbago kan saiyang pagkabuhay, alagad an gabos na espuwersong ini nadadagos sa bale-wala. Alagad, huli sa pakimaherak kan mapasensyang tumatawo, saro pang taon, saro pang oportunidad, saro pang pagprobar, an gigibuhon tanganing tawan nin awad-awad na panahon an sarong tawo tanganing makapagsolsol.

An sarong taon, sarong oportunidad, sarong pagprobar na iyan mina-abot sa tawo sa panahon kan Kuwaresma. Kaya, nadangog nyato ngonian na Domingo an tataramon dapit sa pagsolsol, sa kumbersyon, sa penitensya asin pakikiolian sa Dios. Tibaad, ultimong taon na ini sa saimong buhay nin huli ta an patok nin kagadanan naka-umang na, kaya hare na pagbutasi an Kuwaresma na dai makapag-solsol.

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FOURTH SUNDAY OF LENT Cycle C PRODIGAL SON

‘I am wandering like a lost sheep; come and look for your servant…’ (Ps 119:176) Gospel: Lk 15:1-3, 11-32

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

Be compassionateas your Father is compassionate. Yahweh passed before him and proclaimed:c Yahweh Yahweh, a God of tenderness and compassion, slow to anger and rich in kindness and faithfulness. I will betrothq you to me forever: betroth you with integrity and justice, with tendernessr and love; Ephraim, how could I part with you?, Israel, how could I give you up?How could I treat you like Admah, ordeal with you like Zeboiim?k My heart recoils from it,my whole being trembles at the thoughtl (v. 8). I will not give rein to my fierce anger,I will not destroy Ephraim again, for I am God and not a man: I am the Holy One in your midst and have no wish to destroy.m

Lk 6:36 Lk 15:1f Ex 34:6-7 =Mt 7:1 Jm 2:13

Ex 34:6+ Dt 7:9-10 Lk 6:36

Ho 2:21+

Ho 11:8-9 Ps 27:10; 78:38 Is 49:14 Lk 15 Dt 32:36 Is 54:8 Jr 31:20 Nb 23:19+ Ws 1:13+ Ezk 18:23,32

1 The tax collectors and sinners, meanwhile, were seeking his company to hear what he had to say,

Ex 34:6 – c–Yahweh fulfills his promise, 33:19-23 and reveals his divine attributes, most particularly his loving kindness. Ho 2:21 – q–God takes back his unfaithful wife with the fervor of first love, and showers her (cfGn 24:53; 34:12) with spiritual gifts. r-The primary meaning of this word (hesed) is that of a bond, or contract. When used of human relationship, union, loyalty, especially when there are the outcome of a treaty. Used of God, the term means his faithfulness to his covenant and the kindness he therefore shows his chosen people (in Ex 34:6). Used by Hosea in the context of married love, the word assumes and from then on retains a still warmer significance: it means the tender love God has for his people, Ps 136; Jer 31:3; etc., and the benefits deriving from it, Ex 20:6; Dt 5:10; 2 S 22:51; Jr 32:18; Ps 18:50. But this divine hesed calls for corresponding hesed in man (Ho 6:6), consisting of self-giving, loving trust, abandonment, deep affection, ‘piety’, a love (in short) which is joyful submission to the will of God and an active charity to fellowmen, Ho 4:2; 6:6. This ideal, expressed

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I am wandering like a lost sheep;u come and look for your servant, No, I have never forgotten your commandments.

Ps 119:176 Is 53:6 Jr 50:6 Ezk 34:1+ Lk 15:1-7

in many of the Psalms, will later be that of the Hasidim, or ‘Hasidaeans’, cf 1 M 2:42+. Ho 11:8 - k–Admah and Zeboiim were two of the five towns of the Pentapolis, Gn 10:19; 14:2,8, Dt 29:22; in the Elohistic tradition they presumably take the place of the Sodom and Gomorrah of the Yahwistic tradition, Is 1:9-10. l – Lit. ‘My heart recoils within me, my bowels are in a ferment’. m – ‘I have no wish to destroy’ corr.; ‘I shall not come into the town’ Hebr. Ps 119:176 – u – The ‘lost sheep’ theme of the prophets, Ezk 34:1+, is here applied to the individual.

They all complained when they saw what was happening. “He has gone to stay at a sinner’s house” they said.

Lk 19:7 Lk 1:14+; 5:30; 15:2

2 and the Pharisees and scribes complained. “This man’ the said, ‘welcomes sinners and eats with them.”

While he was at dinner in his house, it happened that anumber of tax collectors and sinnerse came to sit at the table with Jesus and his disciples (v. 10). When the Pharisees saw this, they said to his disciples, “Why does your master eat with tax collectors and sinners?” (v. 11). When he heard this he replied, “It is not the healthy who need a doctor, but the sick do (v.12). Go and learn the meaning of the words: What I want is mercy, not sacrifice.’fAnd indeed I did not come to call the virtuous but sinners (v. 13).’

Mt 9:10-13 =Mk 2:15-17 =Lk 5:29-32 Mt 11:19 Lk 15:1-10; 19:1-10 1 Tm 1:15 =Mt 12:7 Ho 6:6 Mt 18:11

3 So he spoke this parable to them: Mt 9:10 - e–Those whose moral conduct or disreputable profession, cf. 5:46+, rendered ‘unclean’ and socially outcast. f–To the exact performance of the Law’s external demands God prefers the inward quality of genuine compassion. It is a favorite theme of the prophets, Am 5:21+.

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11 He also said, “A man had two sons,

12 The younger son said to his father, ‘Father, let me have the share of the estate that would come to me.’ So the father divided the property between them.

Heaviness of stone, and weight of sand, heavier than both: annoyances from a fool. Do not give yoursouls to whores, or youruin your inheritance.

Pr 27:3 Si 22:15

Si 9:6 Pr 29:3 Lk 15:13

13 A few days later, the younger son got together everything he had and left for a distant country where he squandered his money on a life of debauchery.

14 When he had spent it all, that country experienced a severe famine, and now he began to feel the pinch.

15 So he hired himself out to one of the local inhabitants who put him on his farm to feed the pigs.

The gorgedthroat revolts at honey; the hungrythroat finds all bitterness sweet.

Pr 27:7 Pr 25:16 Lk 15:16

16 And he would willingly have filled his belly with husks the pigs were eating but no one offered him anything.

I have scattered them among the peoples but from far away they will remember me (they will teach their sons, and these will return).h

Zc 10:9 Dt 30:1-3 Lk 15:17

17 Then he came to his senses and said, ‘How many of my father’s paid servants have more food than they want, but here I am dying of hunger.

Zc 10:9 – h–‘have scattered’ corr.: ‘will scatter’ Hebr. ‘will teach’ corr.; ‘will rear’.

She will chase after her lovers, and nevercatch up with them;she will search for them and never find them. Then she will say,“I will go backf to my first husband,I was happier then than I am today.”

Ho 2:9 Ho 6:1-3 Jr 3:22 Lk 15:17-18

18 I will leave this place and go to my father and say: “Father, I have sinned against heaven and against you;

Ho 2:9 - f- The Baals, Canaanite gods of fertility to whom the Israelites offered the produce of their soil, which they believed came as much from the gods of Canaan as from Yahweh.

19 I no longer deserve to be called your son; treat me as you would treat one of your paid servants.’

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Raguel leaped to his feet, and kissed him and wept. So go, and shout these words toward the North: Come back, disloyal Israel—it

is Yahweh who speaks—Ishall frownon

youj no more; since I am merciful-it is Yahweh who speaks - I will not keep my resentment forever. For Zion was saying, “Yahwehhasabandoned me, the Lord has forgotten me’ (v.14). Does a woman forget her baby at her breast, or fail to cherish the son of her womb? Yet even if these forget,I will neverh forget you (v. 15). See, I Have branded you upon the palms of my hands,yourramparts are always under my eyes.

Is Ephraim, then, so dear a son to me, a child so favored, that aftereach threatof mine, I must still remember him, still be deeply moved for him, and ley my tenderness yearn over him? It is Yahweh who speaks.

Tb 7:6 Gn 33:4; 45:14 Lk 15:20

Jr 3:12f Jr 31:21 Ps 103:9-10 Lk 15:20

Is 49:14-16 Is 40:27; 54:6,8+ Ps 22:1; 77:9 Jr 31:20 Ho 11:8-9 Is 63:15 Ps 27:10

Jr 31:20

Ps 27:10 Pr 3:12 Rv 3:19 Is 49:14-16 Ho 11:8-9

20 So he left the place and went back to his father. While he was still a long way off, his father saw him and was moved with pity.a He ran to the boy, clasped him in his arms and kissed him tenderly.

Lk 15:20 – a – The father’s pity symbolizes divine mercy; it contrasts with the elder son’s resentment which is like that of the Pharisees and scribes. Jr 3:12 - j - ‘you’ (sing.) corr.: ‘you’ (plur. ) Hebr. Is 49:15 - h - Admirable summing up of the message of Hosea, Jeremiah and the Deuteronomist, who had already affirmed this unfailing love of Yahweh for Israel, Cf. 54:8+.

21 Then his son said, ‘Father, I have sinned against heaven and against you; I no longer deserve to be called your son.’

Lk 15:21 - b– Add. ‘treat me as one of your paid servants’, cf v. 19.

Jerusalem, take off your dress of sorrow and distress, put on the beauty of the glory of God forever, Wrap the cloak of the integrity of God around you, put the

Ba 5:1-2 Tb 13:16 Is 52:1 Is 61:10

22 But the father said to his servants, ‘Quick! Bring out the best robe and put it on him; put a ring on his finger and sandals on his feet.

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diadem of the glory of the Eternal on

your head; 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.

Lk 15:22

Is 49:22 Is 62:10 Is 60:4,9 Ba 5:6

Is 49:22 - k - In 5:26, this signal called in the invader, now it proclaims salvation. l - As babes are tenderly carried.

23 Bring the calf we have been fattening and kill it; we aregoing to have a feast,a celebration,

For the Son of Man has come to seek out and to save what was lost.”

Lk 19:10 Lk 15:6,9,24,32

24 because this son of mine was dead, and has come back to life; he was lost and is found.” And began to celebrate.

25 Now the older son was out in the field and, on his way back, as he drew near the house, he could hear music and dancing.

26 Calling one of the servants, he asked what it was all about.

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.”

Jonah was very indignant at this, he fell into arage.

Jon 4:1 Lk 15:28

28 He was angry and refused to go in, his father came out to plead with him.

29 He said to his father in reply, ‘Look, all these years I have slaved for you and never once disobeyed your orders; yet you never offered me so much as a kid for me to celebrate with my friends.

30 But for this son yours, when he comes back after swallowing up your property- he and his women-you kill the calf we have been fattening.’

31 The father said, ‘My son, you are here with

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me always; everything I have is yours.

He will be your joy and delight and many will rejoicei at his birth

What! Am I likely to take pleasure in the death of a wicked man—it is the Lord Yahweh who speaks - not prefer to see to see him renounce his wickedness and live?

Say to them, ‘As I live – it is the Lord Yahweh who speaks – I take pleasure, not in the death of the wicked man, but in the turning back of a wicked man who changes his ways to win life. Come back, come back from your evil ways. Why are you so anxious to die, House of Israel?’ For the Son of Man has come to seek out and to save what was lost.”

Lk 1:14+ Lk 1:10,58; 10:17,21

Ezk 18:23 Ezk 18:31; 33:11 Ws 11:26 Ho 11:9 Lk 15:7,10,32 Jn 8:11 Rm 11:32 2 P 3:9

Ezk 33:11 Ezk 18:23,31 Ws 1:13; 11:26 Lk 15:7; 10:32 Jn 8:11

Lk 19:10 Lk 15:6,9,24,32

32 But it was only right we should celebrate and rejoice, because your brother here was dead and has come to life; he was lost and is found.

Lk 1:14 - i - Joy is the keynote of ch. 1-2; 1:28,46,58; 2:10. Cf 10:17,20f; 13:17; 15:7,32; 19:6,17; 24:41,5. Ac 2:46+.

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First Reading: Jos 5:9-12

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

Then David asked the men who were standing near him: “What reward will the man have who kills this Philistine and removes the disgracefrom Israel? Who is this uncircumcised Philistine who dares insult the armies of the living God?”

1 S 17:26 1 S 18:25; 31:4 Jos 5:9+ Jg 15:18 2 K 19:4,16 Is 37:4,17 2 S 7:8

9 And Yahweh said to Joshua: ‘Today I have taken the shame of Egyptc from you.’ Hence that place has been called Gilgal until now.d

Jos 5: 9- c - The ‘shame that lies in being uncircumcised, as the author believes the Egyptians were. d - Play on words: Gilgal is connected with galal (to take, or roll, away).

10 The Israelites pitched their camp at Gilgal kept the Passover there on the fourteenth day of the month at evening in the plain of Jericho.

11 On the morrow of the Passover they tasted the produce of that country, unleavened cakes and ears of corn that same day.

From Elim they set out again, and the wholecommunity ofthe sons of Israel reached the wilderness of Sin - between Elim and Sinai- on the fifteenth day of the second month after they had leftEgypt.

Ex 16:1+ =Nb 11 Dt 8:3,16 Ps 78:32f; 105:40; 106:13-15 Ws 16:20-29 ↗Jn 6:26-58

12 From that time, from their first eating of the produce of that country, the manna stopped falling. And having manna no longer, the Israelites fedfrom that year on what the land of Canaan yielded.e

Ex 6:12 - e - The eating of the unleavened bread and roasted corn (marking the arrival of Israel in an agricultural country) took on a religious character because of the Passover, which in turn required circumcision. The ceasing of the manna indicated that desert period was over.

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Second Reading: 2 Co 5:17-21

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

See, I am doing a new deed, even now it comes to light; can you not seeit? Yes, I am making a road in the wilderness, pathsh in the wild. No one puts a piece of unshrunken cloth on to an old cloak, because the patch pulls away from the cloak and the tear gets worse. We are God’s work of art, created in Christ Jesus to live the good life as from the beginning he had meant us to live it. By speaking of a new covenant, he implies that the first one is already old. Nowanything old only gets more antiquated until in the end it disappears. When we were reconciled to God by the death of his Son, Indeed, if, we were still enemies;now that we had been reconciled, surely we may count on being saved by the life of his Son.

Is 43:19 2 Co 5:17 Rv 14:3; 21:5 Is 35:8 Ps 107:7

Mt 9:16 Jn 1:17 Rm 7:6 2 Co 5:17 Ga 1:6; 4:9

Ep 2:10 2 Co 5:17+

Heb 8:13 2 Co 5:17 Rv 21:4-5

Rm 5:10 1 Th 1:10 2 Co 5:18

17 And for anyone who is in Christ, there is a new creation;f the old creation has gone, and now the new one is here.g

2 Co. 5:17 – f– God who created all things through Christ, cf. Jn 1;3, has restored his work, deformed by sin, by re-creating it in Christ, Col 1:15-20+. The central figure of this ‘new creation’, here and Ga 6:15- which extends to the whole universe, Col 1:19+; cf. 2 P 3:13; Rv 21:1 – is the ‘new man’ created in Christ, EP 2:15+, to lead a new life, Rm 6:4, of virtue and holiness, Ep 2:10; 4;24+; Col 3:10+. Cf. the ‘new birth’ of baptism, Rm 6:4+. g – Var. ‘all is new’. Is 43:19 – h – ‘paths’ DSIa; ‘rivers’ Text. Rec.

18 It is all God’s work. It was God who reconciled us to himself through Christ and gave us the work of handing on this reconciliation.

For God sent his Son into the world not to condemn the world, but so that

Jn 3:17 Jn 4:42; 12:47

19 In other words, God in Christ was reconciling the world to himself, not

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through him the world might be saved.

2 Co 5:19 holding men’s faults against them and he has entrusted to us the news that they are reconciled.

20 So we are ambassadors for Christ, it is as though God was appealing through us, and the appeal that we make in Christ’s name is: be reconciled to God.

Yet he was pierced through for our faults, crushed for our sins. On him lies a punishment that brings us peace, and through his wounds we are healed (v. 5). We had all gone astray like sheep, each taking his own way; and Yahweh burdened him with the sins of us all(v. 6). Harshly dealt with, he bore it humbly, he never opened his mouth, like a lamb that is led to the slaughterhouse, like a sheep dumbed before its shearers, never opening his mouth (v. 7). By force and by law, he was takend, would anyone plead his cause?e Yet, he was torn away from the land of the living; for ourf faults struck down in death (v.8) God has done what the Law, because of our unspiritual nature, was unable to do. c God dealt with sin by sending his own Son in a body as physical as any sinful body, and in that body d God condemned sin.

Is 53:5-8 2 Co 5:21 Ws 2:19 ↗Mt 26:63 Ps 38:13 Jr 11:19 Mi 27:14 Jn 1:29+ ↗Ac 8:32-33

Rm 8:3 Rm 7:7+ Ac 13:38-39; 15:10-11 Rm 6:10+ Ga 3:13 2 Co 5:21 Heb 2:14-18

21 For our sake he made the sinless oneinto sin,h so that in him we might become the goodness of God.

2 Co 5:21 - h - By a kind of legal fiction, God identified Jesus with sin so that he might bear the curse incurred by sin, Ga. 3:13; Rm 8:3. Is 53: 8- d - Suggesting that the servant has been condemned by process of law. e - ‘cause’ corr.; ‘generation’, ‘descent’ Hebr. Interpretation uncertain. The ‘who will explain his descent?’ of the Greek and Lat. Has been taken by Christian tradition to refer to the mysterious origin of Christ; the Hebr. dor( a generation) cannot however bear this sense. f - ‘our’ corr.; ‘of my people’ Hebr. Rm 8:3 - c - The mosaic Law, imposed from without, could not be an inward principle of salvation, 7:7+. Christ alone, who by his death destroyed our unspiritual nature (lit. ‘flesh’) in his own person, could destroy sin whose domain the ‘flesh’ was. Man formerly carnal is now, though union with Christ, spiritual. d- Lit. ‘in the likeness of sinful flesh and in that

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Christ redeemed us from the curse of the Law by being cursed for our sake,e since scripture says: Cursed be everyone who is hanged on a tree. He bearing our faults in his own bodyon the cross, so that we might die to our faults, we live for holiness; through his wounds you have been healed.

Now you know that he appeared in order to abolish sin,c and that in him there is no sin

Ga 3:13 Dt 21:23 Ac 5:30+

1 P. 2:24 Rm 12:19 IS 53:5,6,12 Rm 6:11,18 2 Co 5:21

1 Jn 3:5

Jn 1:29+ Jn 8:46 Heb 7:26

flesh…’ Ga 3:13 – e – To free the human race from the curse God laid on it for defying the law, Christ made himself answerable for the curse, cf. Rm 8:3+; 2 Co 5:21; Col 2:14+. The somewhat remote analogy between the crucified Christ and the criminal of Dt 21:23 is used merely to illustrate this doctrine. 1 Jn 3:5 – c – Lit. ‘sins’; var. ‘our sins’.

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Homily for the 4th Sunday of Lent (Cycle C)

Based on Lk 15:1-3, 11-32(Gospel), Jos 5:9-12(First Reading) and 2 Co 5:17-21(Second Reading)

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

PRODIGAL SON ‘I am wandering like a lost sheep; come and look for your servant…’ (Ps 119:176)

The Gospel for this 4th Sunday of Lent (Cycle C) is from Lk 15:1-3, 11-32. Verse 1 says: The tax collectors and sinners, meanwhile, were seeking his company to hear what he had

to say,

Parallel texts are:

1. Lk 6:36 - Be compassionateas your Father is compassionate. 2. Ex 34:6 - Yahweh passed before him and proclaimed:c Yahweh Yahweh, a God of tenderness and compassion, slow to anger and rich in kindness and faithfulness.

Footnote c says “Yahweh fulfills his promise, 33:19-23 and reveals his divine attributes, most particularly his loving kindness.”

3. Ho 2:21 -I will betrothq you to me forever:betroth you with integrity and justice, with tendernessr and love.Footnote q says “God takes back his unfaithful wife with the

fervor of first love, and showers her (cf Gn 24:53; 34:12) with spiritual gifts”; and Footnote r says “The primary meaning of this word (hesed) is that of a bond, or contract. When used of human relationship, union, loyalty, especially when there are the outcome of a treaty. Used of God, the term means his faithfulness to his covenant and the kindness he therefore shows his chosen people (in Ex 34:6). Used by Hosea in the context of married love, the word assumes and from then on retains a still warmer significance: it means the tender love God has for his people, Ps 136; Jer 31:3; etc., and the benefits deriving from it, Ex 20:6; Dt 5:10; 2 S 22:51; Jr 32:18; Ps 18:50. But this divine hesed calls for corresponding hesed in man (Ho 6:6), consisting of self-giving, loving trust, abandonment, deep affection, ‘piety’, a love (in short) which is joyful submission to the will of God and an active charity to fellowmen, Ho 4:2; 6:6. This ideal, expressed in many of the Psalms, will later be that of the Hasidim, or ‘Hasidaeans’, cf 1 M 2:42+.”

4. Ho 11:8-9 - Ephraim, how could I part with you?, Israel, how could I give you up? How could I treat you like Admah, ordeal with you like Zeboiim?kMy heart recoils from it, my whole being trembles at the thoughtl (v. 8). I will not give rein to my fierce anger, I will not destroy Ephraim again, for I am God and not a man: I am the

Holy One in your midst and have no wish to destroy.mFootnotek says“Admah and Zeboiim were two of the five towns of the Pentapolis, Gn 10:19; 14:2,8, Dt 29:22; in

the Elohistic tradition they presumably take the place of the Sodom and Gomorrah of the Yahwistic tradition, Is 1:9-10”; Footnote l says “Lit. ‘My heart recoils within me, my bowels are in a ferment’”; Footnote and m says “‘I have no wish to destroy’ corr.; ‘I shall not come into the town’ Hebr.”

5. Ps 119:176 - I am wandering like a lost sheep;u come and look for your servant, No, I have never forgotten your commandments.Footnoteu says “The ‘lost sheep’ theme of the prophets, Ezk 34:1+, is here applied to the individual.”

Verse 2 says: and the Pharisees and scribes complained. “This man’ the said, ‘welcomes sinners and eats with them.”

Parallel text is Lk 19:7 that says: They all complained when they saw what was happening. “He has gone to stay at a sinner’s house” they said.

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Verses 3 says: So he spoke this parable to them: Parallel text is Mt 9:10-13 that says: While he was at dinner in his house, it happened that anumber of tax collectors and sinnerse came to sit at the table with Jesus and his disciples (v. 10). When the Pharisees saw this, they said to his disciples, “Why does your master eat with tax collectors and sinners?” (v. 11). When he heard this he replied, “It is not the healthy who need a doctor, but the sick do (v.12). Go and learn the meaning of the words: What I want is mercy, not sacrifice.’fAnd indeed I did not come to call the virtuous but sinners (v. 13).’ Footnote e says “Those whose moral conduct or disreputable profession, cf. 5:46+, rendered ‘unclean’ and socially outcast”; and Footnote f says “To the exact performance of the Law’s external demands God prefers the inward quality of genuine compassion. It is a favorite theme of the prophets, Am 5:21+.” Verses 11, 12 and 13 say: He also said, “A man had two sons. The younger son said to his father, ‘Father, let me have the share of the estate that would come to me.’ So the father divided the property between them.A few days later, the younger son got together everything he had and left for a distant country where he squandered his money on a life of debauchery.

Parallel text for verse 13 are:

1. Pr 27:3 - Heaviness of stone, and weight of sand, heavier than both: annoyances from a fool.

2. Si 9:6 - Do not give your souls to whores, or you ruin your inheritance.

Verses 14, 15 and 16 say: When he had spent it all, that country experienced a severe famine, and now he began to feel the pinch.So he hired himself out to one of the local inhabitants who put him on his farm to feed the pigs.And he would willingly have filled his belly with husks the pigs were eating but no one offered him anything.

Parallel text is Pr 27:7 that says:The gorgedthroat revolts at honey;the hungrythroat finds all bitterness sweet.

Verse 18 says: Then he came to his senses and said, ‘How many of my father’s paid servants have more food than they want, but here I am dying of hunger. Parallel text is Zc 10:9 that says:I have scattered them among the peoples but from far away they will remember me (they will teach their sons, and these will return).hFootnote h says “‘have scattered’ corr.: ‘will scatter’ Hebr. ‘will teach’ corr.; ‘will rear’.”

Verse 18 says: I will leave this place and go to my father and say: “Father, I have sinned against heaven and against you;

Parallel text is Ho 2:9 that says: She will chase after her lovers, and never catch up with them;she will search for them and never find them. Then she will say,“I will go back f to my first husband,I was happier then than I am today.”Footnote f says“The Baals, Canaanite gods of fertility to whom the Israelites offered the produce of their soil, which they believed came as much from the gods of Canaan as from Yahweh.”

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Verses 19 and 20 say: I no longer deserve to be called your son; treat me as you would treat one of your paid servants.’So he left the place and went back to his father. While he was still a long way off, his father saw him and was moved with pity.a He ran to the boy, clasped him in his arms and kissed him tenderly. Footnote a says“The father’s pity symbolizes divine mercy; it contrasts with the elder son’s resentment which is like that of the Pharisees and scribes.”

Parallel texts for verse 29 are:

1. Tb 7:6 - Raguel leaped to his feet, and kissed him and wept. 2. Jr 3:12f -So go, and shout these words toward the North: Come back, disloyal Israel—it is Yahweh who speaks—Ishallfrownon youj no more; since I am merciful-it is

Yahweh who speaks - I will not keep my resentment forever. Footnote j says“‘you’ (sing.) corr.: ‘you’ (plur. ) Hebr.” 3. Is 49:14-16 - For Zion was saying, “Yahweh has abandoned me, the Lord has forgotten me’ (v.14). Does a woman forget her baby at her breast, or fail to cherish the

son of her womb? Yet even if these forget, I will neverh forget you (v. 15). See, I Have branded you upon the palms of my hands, your ramparts are always under my eyes.Footnote h says “Admirable summing up of the message of Hosea, Jeremiah and the Deuteronomist, who had already affirmed this unfailing love of Yahweh for Israel, Cf. 54:8+.”

4. Jr 31:20 - Is Ephraim, then, so dear a son to me, a child so favored, that aftereach threatof mine, I must still remember him, still be deeply moved for him, and ley my tenderness yearn over him? It is Yahweh who speaks.

Verses 21 and 22 say: Then his son said, ‘Father, I have sinned against heaven and against you; I no longer deserve to be called your son.’But the father said to his servants, ‘Quick! Bring out the best robe and put it on him; put a ring on his finger and sandals on his feet.

Parallel texts are:

1. Ba 5:1-2 - Jerusalem, take off your dress of sorrow and distress, put on the beauty of the glory of God forever, Wrap the cloak of the integrity of God around you, put the diadem of the glory of the Eternal on your head;

2. Is 49:22 - 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. “

Verses 23, 24, 25, 26 and 27 say: Bring the calf we have been fattening and kill it; we aregoing to have a feast,a celebration, because this son of mine was dead, and has come back to life; he was lost and is found.” And began to celebrate.Now the older son was out in the field and, on his way back, as he drew near the house, he could hear music and dancing.Calling one of the servants, he asked what it was all about.“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.”

Parallel text for verse 24 is Lk 19:10 Lk 19:10 that says: For the Son of Man has come to seek out and to save what was lost.”

Verses 28, 29, 30 and 31 say: He was angry and refused to go in, his father came out to plead with him.

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He said to his father in reply, ‘Look, all these years I have slaved for you and never once disobeyed your orders; yet you never offered me so much as a kid for me to celebrate with my friends.But for this son yours, when he comes back after swallowing up your property- he and his women-you kill the calf we have been fattening.’The father said, ‘My son, you are here with me always; everything I have is yours. Parallel text for verse 28 is from Jon 4:1 that says: Jonah was very indignant at this, he fell into arage. Verse 32 says: But it was only right we should celebrate and rejoice, because your brother here was dead and has come to life; he was lost and is found.

Parallel text are:

1. Lk 1:14 - He will be your joy and delight and many will rejoicei at his birth Footnote i says “Joy is the keynote of ch. 1-2; 1:28,46,58; 2:10. Cf 10:17,20f; 13:17; 15:7,32; 19:6,17; 24:41,5. Ac 2:46+.”

2. Ezk 18:23 - What! Am I likely to take pleasure in the death of a wicked man—it is the Lord Yahweh who speaks - not prefer to see to see him renounce his wickedness and live?

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

4. Lk 19:10 - For the Son of Man has come to seek out and to save what was lost.” The First Reading is from Jos 5:9-12. Verses 9, 10 and 11 say: And Yahweh said to Joshua: ‘Today I have taken the shame of Egyptc from you.’ Hence that place has been called Gilgal until now.dThe Israelites pitched their camp at Gilgal kept the Passover there on the fourteenth day of the month at evening in the plain of Jericho.On the morrow of the Passover they tasted the produce of that country, unleavened cakes and ears of corn that same day.Footnotec says “The ‘shame that lies in being uncircumcised, as the author believes the Egyptians were”; and Footnote d says “Play on words: Gilgal is connected with galal (to take, or roll, away).”

Parallel text is from 1 S 17:26that says: Then David asked the men who were standing near him: “What reward will the man have who kills this Philistine and removes the disgracefrom Israel? Who is this uncircumcised Philistine who dares insult the armies of the living God?”

Verse 12 says: From that time, from their first eating of the produce of that country, the manna stopped falling. And having manna no longer, the Israelites fed from that year on what the land of Canaan yielded.e Footnote e says“The eating of the unleavened bread and roasted corn (marking the arrival of Israel in an agricultural country) took on a religious character because of the Passover, which in turn required circumcision. The ceasing of the manna indicated that desert period was over. Parallel text is from Ex 16:1”.

The Second Reading is from 2 Co 5:17-21. Verses 17 and 18 say: And for anyone who is in Christ, there is a new creation;fthe old creation has gone, and now the new one is here.gIt is all God’s work. It was God who reconciled us to himself through Christ and gave us the work of handing on this reconcil iation. Footnotef says “God who created all things through Christ, cf. Jn 1;3, has restored his work, deformed by sin, by re-creating it in Christ, Col 1:15-20+. The central figure of this ‘new creation’, here and Ga 6:15- which

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extends to the whole universe, Col 1:19+; cf. 2 P 3:13; Rv 21:1 – is the ‘new man’ created in Christ, EP 2:15+, to lead a new life, Rm 6:4, of virtue and holiness, Ep 2:10; 4;24+; Col 3:10+. Cf. the ‘new birth’ of baptism, Rm 6:4+; andFootnoteg says “Var. ‘all is new’”.

Parallel texts are:

1. Is 43:19 - See, I am doing a new deed, even now it comes to light; can you not seeit? Yes, I am making a road in the wilderness, pathshin the wild.Footnotef says “God who created all things through Christ, cf. Jn 1;3, has restored his work, deformed by sin, by re-creating it in Christ, Col 1:15-20+. The central figure of this ‘new creation’, here and Ga 6:15- which extends to the whole universe, Col 1:19+; cf. 2 P 3:13; Rv 21:1 – is the ‘new man’ created in Christ, EP 2:15+, to lead a new life, Rm 6:4, of virtue and holiness, Ep 2:10; 4;24+; Col 3:10+. Cf. the ‘new birth’ of baptism, Rm 6:4+”; and Footnote g says “Var. ‘all is new’.”

2. Mt 9:16 - No one puts a piece of unshrunken cloth on to an old cloak, because the patch pulls away from the cloak and the tear gets worse. 3. Ep 2:10 - We are God’s work of art, created in Christ Jesus to live the good life as from the beginning he had meant us to live it. 4. Heb 8:13 - By speaking of a new covenant, he implies that the first one is already old. Nowanything old only gets more antiquated until in the end it disappears. 5. Rm 5:10 - When we were reconciled to God by the death of his Son, Indeed, if, we were still enemies;now that we had been reconciled, surely we may count on being

saved by the life of his Son.

Verses 18, 19 and 20 say:It is all God’s work. It was God who reconciled us to himself through Christ and gave us the work of handing on this reconciliation.In other words, God in

Christ was reconciling the world to himself, not holding men’s faults against them and he has entrusted to us the news that they are reconciled.So we are ambassadors for

Christ, it is as though God was appealing through us, and the appeal that we make in Christ’s name is: be reconciled to God.

Parallel text for verse 19 isJn 3:17 that says: For God sent his Son into the world not to condemn the world, but so that through him the world might be saved.

Verse 21 says: For our sake he made the sinless one into sin,hso that in him we might become the goodness of God. Footnote hsays “By a kind of legal fiction, God identified Jesus with sin so that he might bear the curse incurred by sin, Ga. 3:13; Rm 8:3.”

Parallel texts are:

1. Is 53:5-8 - Yet he was pierced through for our faults, crushed for our sins. On him lies a punishment that brings us peace, and through his wounds we are healed (v. 5). We had all gone astray like sheep, each taking his own way; and Yahweh burdened him with the sins of us all(v. 6). Harshly dealt with, he bore it humbly, he never opened his mouth, like a lamb that is led to the slaughterhouse, like a sheep dumbed before its shearers, never opening his mouth (v. 7). By force and by law, he was takend, would anyone plead his cause?e Yet, he was torn away from the land of the living; for ourf faults struck down in death (v.8)Footnote dsays“Suggesting that the servant has been condemned by process of law”;Footnote esays“‘cause’ corr.; ‘generation’, ‘descent’ Hebr. Interpretation uncertain. The ‘who will explain his descent?’ of the Greek and Lat. Has been taken by Christian tradition to refer to the mysterious origin of Christ; the Hebr. dor( a generation) cannot however bear this sense; and Footnote f says“‘our’ corr.; ‘of my people’ Hebr.”

2. Rm 8:3 - God has done what the Law, because of our unspiritual nature, was unable to do. c God dealt with sin by sending his own Son in a body as physical as any sinful body, and in that body d God condemned sin.Footnote csays“The mosaic Law, imposed from without, could not be an inward principle of salvation, 7:7+. Christ alone, who

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by his death destroyed our unspiritual nature (lit. ‘flesh’) in his own person, could destroy sin whose domain the ‘flesh’ was. Man formerly carnal is now, though union with Christ, spiritual”; andFootnote dsays “Lit. ‘in the likeness of sinful flesh and in that flesh…’

3. Ga 3:13 - Christ redeemed us from the curse of the Law by being cursed for our sake,e since scripture says: Cursed be everyone who is hanged on a tree.Footnote esays“To free the human race from the curse God laid on it for defying the law, Christ made himself answerable for the curse, cf. Rm 8:3+; 2 Co 5:21; Col 2:14+. The somewhat remote analogy between the crucified Christ and the criminal of Dt 21:23 is used merely to illustrate this doctrine.”

4. 1 P. 2:24 - He bearing our faults in his own bodyon the cross, so that we might die to our faults, we live for holiness; through his wounds you have been healed. 5. 1 Jn 3:5- Now you know that he appeared in order to abolish sin,c and that in him there is no sin…Footnote csays“Lit. ‘sins’; var. ‘our sins’”.

DOCTRINE ON LUKE 15:1-32 (The Three Parables of God’s Mercy and Compassion)

1. Like the other Bible Study No. 12 wherein the evangelist Luke (Lk. 13:1-9) exposed the harheadedness of the Jews to the call for repentance, their unbelief in the teachings

of Christ and refusal to accept the light or truth coming from others, especially from Christ, whom they called as an impostor and a friend of the devil, here in Lk 15:1-32, which is the topic for today, focuses on the attitude of the religious leaders of te Jews: the escribes and the Pharisees.

2. Who are these people? Why are they the enemies of Christ? On page 2 of our Bible Study No. 12-A, there is a footnote on Ex. 34:6+ (also in Ho 2:21 above) concerning the Hasidim o Hasideansof 1 M 2:42+. The Hasidimswere the parents of the Pharisees (‘perusim’ – separated) during the time of Jesus. The Pharisses were the Jewish religious confraternity composed of the scribes, the doctors of the Law and priests whose membership reached 6,000 persons. Their distinguishing mark from the rest of the other Jewish sects like the “Essenes” (mystics or hermits) and the Sadducees, is their zeal or eagerness for the Law upto its minutest details which they believed should not be broken by anyone. Because if this belief, they acknowledged themselves as the holiest among all the Jews because they are strict in observing the minutest details of the Law (Hilnga Mt. 23:13-32, Mk. 12:38-40, Lk. 20:45-47). They are devoted to theliving oral traditions. Because of their knowledge on the Law, some of them destroy the will of God by putting them under human traditions (Mt. 15:1-20), looked down upon the ignorant people because of their self-righteousness (Lk. 18:11m) and obstruct those who wanted to relate with sinners and the publicans thus limit God’s love according to their own limited understanding. It is said there in Acts 23:6-9 that the Pharisees are different from the Sadducees because of their belief in the resurrection of the dead, the existence of angels and spirits. Meanwhile, the scribes, whose majority are members of the Pharisees, are the writers (Ps. 45:1), translators and custodians of the Law. Hence, they are recognized as custodians and interpreters of the scriptures to the people (Ezra 7:6+. Ne. 8:8+). While they explain the scriptures, many scribes (grammatel) are priests who are consodered as guardians of the traditions that are preserved in teh texts of Holy Scriptures (Cf Jr. 8:8+). They are most of the time officials of the oriental courts (Ne. 8:8+) because of their exceptional abilities in the art of writing, ministers, envoys, teachers (rabbi like Ezra), or priests in the Temple (Sir. 39:2+, 5+). As Pharisees (like Paul – Phil. 3:5), they also believe in the resurrection of the dead (Lk. 20:39). Why they are enemies of Jesus Christ is because they follow human traditions which they want people to strictly follow and are more important than the true teachings of God, such as God’s goodness and mercy for sinners which i sour theme for today.

3. Jesus’ teaching is the opposite of the teachings of the scribes and the Pharisees (Mt. 23:1), especially in accpeting and relating with sinners and publicans. Th escribes and Pharisees’ attitude towards them was what the evangelist Luke was pointing out that God does not approve and even hate this attitude of the scribes and the Pharisees. For Luke, it is clear that Jesus do not agree with the scribes and Pharisees. The basis for saying this is the three parables of God’s mercy and compassion, especially the Parable on the Prodigal Son.

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4. In today’s gospel for the 4th Sunday of Lent (Cycle C), concerning the Prodigal Son, these two characters are being clearly shown to us: first, the character of being a saint, and, secondly, the character of being truly a son of God. In the parable of Jesus Christ about the Prodigal Son, it turns out that the character and personality of being a saint is being portrayed in the image of eldest son, while the character and personality of being a son of God is being portrayed by the youngest son who squandered the property and inheritance of his parent. In the entirety of Jesus Christ’s story, which of these wto sons are appreciated and being considered as the true child of the father and by God? Let us study the two kinds of character that are being presented in the story so that we coud get the right answer. The character of the eldest son who was the saint: According to the story of Jesus’ parable, he was presenting the character of a saintly person in the image of the eldest son of the father. This eldest son did not even have the courage to leave his father’s house, become a vagabond, become a head-ache of a problem to his parent. In short, this eldest son was a model and example of a good child of a parent: obedient, dependable, trustworthy, disciplined in work and in life, did not go with bad friends, did not think of marrying, or womanize, had no bad habits or any fault ot defects in life, and many others. But when he had the opportunity to speak up of his deep feelings inside himself, he called his father a “master.” Let us listen to what he said: “‘Look, in my entire life I slaved for you and did not break any of your wishes, but you did not even offer a small kid so that I could celebrate with my friends. But when this worthless son of yours returned, who squandered your property on loose women, you even ordered the fattened calf to be slaughtered” (Lk. 15:29-30). In these words that were spoken by the eldest son, what did Jesus Christ want us to learn about the personality and character of this eldest son (the scribes and Pharisees who were self-righteous and considered themselves “saints”)? Jesus Christ wants to show that the true character of this eldest son, on the outside, he was showing us a picture of a good son, but on the deeper side of himself, he was so full of hatred, disgust, rebelliousness and anger against his father. He regarded himself, because of his position and standing in the family as one who is serving his parent, was that he was not a loved son endeared to his father, but a slave who was obedient to every command and wishes of his father. He thought that the property that was left with his parent was not truly his own because he was not free to slaughter even a kid under his care for his own enjoyment. Therefore, it was clear that the motive for all his services, enslaving and not going away from the home of his father, was that his part of the inheritance was not yet given t him, unlike what the younger son did, who ran away from his father, and enjoyed his life. Hence, this good child, deep inside himself, was thinking that he was not a true child, but only a slave, a servant, his father. The character of the younger child who squandered the property of his father (the sinners and the publicans who ate with Jesus Christ): The character of a true son of God, according to this parable of Jesus Christ, was being portrayed in the second child, the younger son who squandered the property and inheritance of his parents.

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This second child shamelessly asked for the share his inheritance, even if his parents were still alive and well. But after he received his share of the inheritance, he went very far away from his family. In the place where he eloped, he lived a prodigal life, going to the beer houses nightly, womanized, gambled, made friends, and lived a life of extravance and luxury. But the time came when all his money was spent on his vices, his women amd his gambling, and he hired himself to a pigpen owner, who did not give him his salary or gave him anyting to eat. In the midst of all his sufferings, he thought of his former situation with his father and elder brother at their house. He said to himself, “How many hired hands does father employ who have plenty of food to eat, but here I am dying of hunger. I will leave this place and return to my father and say to him: My father, I have sinned against heaven and against you. I am no longer fit to be called your son, but treat me as one of your hired servants”. Henceforth, he left the miserable place and returned to his father (Lk. 15:17-20). What did Jesus Christ want us to understand through the words that was said by the youngest son? In front of the goodness of the father, from the beginning up to the end of the story, he was shameless, wasting the livelihood of his family, squandered his family inheritance in loose living like vices, womanizing, gambling, indulging in illicit enjoyments and extravagant living, the kind of life he had not experienced while he was under the charge of his father asin elder brother. But in all these sins, he was able to recognize the goodness of his father and true repentance for all what he had done when he was far away from his father, that is why he said to his father “Do not treat me as a son any longer but a hired servant.” This was the opposite of what the elder son said to his father that “Look, in my entire life I slaved for you and did not break any of your wishes”. But the youngest son, due to the gavity of his sins and wrongdoings against his parent, said, “From no on, do not treat me as a son any longer but a hired servant.” This means that, the previous son who has no longer anything to expect as an inheritance from the property of his family, because he had already spent everyhthing in prodigality and loose living, he will start to eat at the table of his father as a worker who will earn his keep that will be paid to him by his father. …feeling of the prodigal (the lost) son to God (the father). While the scribes and Pharisees who are children of God (the eldest son) who did not leave the house, throughout their entire life had sacrificed themselves (worked for holiness and righteousness), but their attitude to God was that he was a dictator, and not like a father, who was strict and vengeful. Hence, they were good and did not go away and avoided committing sin against God, because they were afraid of him and his punishment, or from the inheritance that they will lose if they break away with God. Hence, the eldest son said in the parable that ‘Look, in my entire life I slaved for you and did not break any of your wishes…” There, he treated himself under the roof of his father was that he was not a son but a slave of his father, and his view of his father was that he was minding too much the life of another. That is why, for the scribes and Pharisees, God is bad and not good because he was strict and harsh in his commands. Hence, all the goodness (riches) of God that were already alloted for them as their inheritance, they still had hardfeelings against God (the father) because in his harshness he omitted to permit his eldest son to enjoy himself by giving him even a single goat from the father’s property so that he could celebrate with his friends. But when the younger brother returned who had spent the property (inheritance) of his father on loose living, the harsh father even had the fattened calf slaughtered (the eldest son was so materialistic that he still wanted to have a share in the fathhened cow – like the Pharisees and scribes who felt bad against Jesus Cjrsit because he ate with the sinners and the food they took did note ven come from them). They even refused to enter the father’s house and waited for the time until the father himself cameo out and left the visitors and the celebration inside just to talk to him (eldest son). The attitude of the scribes and Pharisees were truly bad according to Jesus Christ here. But, throughout all this, what was teh attitude

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of the father (God)? From beginning to end of the parable, the father (God) showed his being good and not harsh like what the eldest son thought about him. He showed his mercy in meeting the prodigal son still far from the house and by giving the three signs of being a legitimate family member, which are the cloak, the ring and the shoes, after spending all his inheritance in loose living away from his true family. He showed his being a rich father when he celebrated the return of his younger son, even if he has no more money because he already divided all his property to his two sons. That is why, the fattened calf, including all the servants inside the house) that was slaughtered were no longer the property of the father. If the feeling of the eldest son was hurt and he compalined, still the father (God) displayed his tenderness towrds his younger son because he thought that the eldest son already owned all the money and property of the family and what if he died and rested already? Hence, we must also pity the father (God) here in the story because in his great goodness he suffered much from the hands of both his sons (the sinners and those who thought themselves holy or righteous), Jesus Christ said. In this situation, the father had no choice, he was always considered bad and faulted both by the sinners and by the saintly persons. The father said, “My son, you are always with me, and all that I have are already yours, but it is just right and fitting that we should celebrate today because this brother of yours who turned his back away from me as his life, now he has returned to me”.

5. A parent is always considered bad, from the point of view of both the good and the bad child. But the good that happened in this story is that the parent was given the opportunity to become like God (the father in the story) in his being good from the beginning to the end of life. A parent must always strive to be good always despite the change of attitude of his children(those who are good today may become bad later, and vice versa)

6. Esoterically, the Parable of the Prodigal Son may be explained in this following manner: The beauty of the life in the garden of Eden (Paradise) is being pictured in Jesus Christ’ parable about the Prodigal Son (Lk. 15:11-32). God has a plantation (Jer. 12:7-15) that was to be his inheritance to his two sons. His eldest son are the angels. The younger son are the human beings. The angels are hsi servants and messengers in his house (the Elder son in the parable story). Man was placed by God in the garden (Paradise) for him to manage it (the younger son in the parable story). God, teh nagels and man was living a happy and contented life inside this plantation of God. But, it did not take long that the younger son (man) sold all his inheritance in his father’s plantation to the Devil, or to Satan (who was also an Archangel who was driven out from the plantation) so that he could live a loose life on earth (the materialisation or the dressing up in a skin of flesh like a man). Here, in a clothing of flesh, he squandered his divine inheritance in an evil, sinful and mortal kind of life. After reflecting about his wrong decisión, he returned back to his father. His father (God) gave him back whatever good that still remained inside his house (the precios cloak, the ring and the shoes), that are signs that he was restoring the divine or heavenly rights to his vagabond child. The elder son and the servants (the angels) complained because the father restored the former happiness inside his home for man because he caused the fattening calf to be killed (Jesus Christ who was crucified and killed on the cross), and the feast (happinees in heaven for the repentant sinner). The Elder son (the angels) had a hurt feelings against God (the father) because Jesus Christ was not given for them but to man who squandered the riches and inheritance of God, which is eternal life.

7. God’s answer to the complaint of the angels is this: “My son, do not complain because eveything that is left ins ide this plantation are yours; but it is just right and fitting that we should celebrate because your father (God) was rejected by your younger brother but now he has returned to me alive and well.”

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FOURTH SUNDAY OF LENT Cycle C PRODIGAL SON

‘I am wandering like a lost sheep; come and look for your servant…’ (Ps 119:176) Gospel: Lk 15:1-3, 11-32

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TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

Be compassionateas your Father is compassionate. Yahweh passed before him and proclaimed:c Yahweh Yahweh, a God of tenderness and compassion, slow to anger and rich in kindness and faithfulness. I will betrothq you to me forever: betroth you with integrity and justice, with tendernessr and love; Ephraim, how could I part with you?, Israel, how could I give you up?How could I treat you like Admah, ordeal with you like Zeboiim?k My heart recoils from it,my whole being trembles at the thoughtl (v. 8). I will not give rein to my fierce anger,I will not destroy Ephraim again, for I am God and not a man: I am the Holy One in your midst and have no wish to destroy.m I am wandering like a lost sheep;u come and look for your servant, No, I have never forgotten your commandments.

Lk 6:36 Lk 15:1f Ex 34:6-7 =Mt 7:1 Jm 2:13

Ex 34:6+ Dt 7:9-10 Lk 6:36

Ho 2:21+

Ho 11:8-9 Ps 27:10; 78:38 Is 49:14 Lk 15 Dt 32:36 Is 54:8 Jr 31:20 Nb 23:19+ Ws 1:13+ Ezk 18:23,32

Ps 119:176 Is 53:6 Jr 50:6 Ezk 34:1+

1 The tax collectors and sinners, meanwhile, were seeking his company to hear what he had to say,

Ex 34:6 – c–Yahweh fulfills his promise, 33:19-23 and reveals his divine attributes, most particularly his loving kindness. Ho 2:21 – q–God takes back his unfaithful wife with the fervor of first love, and showers her (cfGn 24:53; 34:12) with spiritual gifts. r-The primary meaning of this word (hesed) is that of a bond, or contract. When used of human relationship, union, loyalty, especially when there are the outcome of a treaty. Used of God, the term means his faithfulness to his covenant and the kindness he therefore shows his chosen people (in Ex 34:6). Used by Hosea in the context of married love, the word assumes and from then on retains a still warmer significance: it means the tender love God has for his people, Ps 136; Jer 31:3; etc., and the benefits deriving from it, Ex 20:6; Dt 5:10; 2 S 22:51; Jr 32:18; Ps 18:50. But this divine hesed calls for corresponding hesed in man (Ho 6:6), consisting of self-giving, loving trust, abandonment, deep affection, ‘piety’, a love (in short) which is joyful submission to the will of God and an active charity to fellowmen, Ho 4:2; 6:6. This ideal, expressed in many of the Psalms, will later be that of the Hasidim, or ‘Hasidaeans’, cf 1 M 2:42+. Ho 11:8 -

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Lk 15:1-7 k–Admah and Zeboiim were two of the five towns of the Pentapolis, Gn 10:19; 14:2,8, Dt 29:22; in the Elohistic tradition they presumably take the place of the Sodom and Gomorrah of the Yahwistic tradition, Is 1:9-10. l – Lit. ‘My heart recoils within me, my bowels are in a ferment’. m – ‘I have no wish to destroy’ corr.; ‘I shall not come into the town’ Hebr. Ps 119:176 – u – The ‘lost sheep’ theme of the prophets, Ezk 34:1+, is here applied to the individual.

They all complained when they saw what was happening. “He has gone to stay at a sinner’s house” they said.

Lk 19:7 Lk 1:14+; 5:30; 15:2

2 and the Pharisees and scribes complained. “This man’ the said, ‘welcomes sinners and eats with them.”

While he was at dinner in his house, it happened that anumber of tax collectors and sinnerse came to sit at the table with Jesus and his disciples (v. 10). When the Pharisees saw this, they said to his disciples, “Why does your master eat with tax collectors and sinners?” (v. 11). When he heard this he replied, “It is not the healthy who need a doctor, but the sick do (v.12). Go and learn the meaning of the words: What I want is mercy, not sacrifice.’fAnd indeed I did not come to call the virtuous but sinners (v. 13).’

Mt 9:10-13 =Mk 2:15-17 =Lk 5:29-32 Mt 11:19 Lk 15:1-10; 19:1-10 1 Tm 1:15 =Mt 12:7 Ho 6:6 Mt 18:11

3 So he spoke this parable to them: Mt 9:10 - e–Those whose moral conduct or disreputable profession, cf. 5:46+, rendered ‘unclean’ and socially outcast. f–To the exact performance of the Law’s external demands God prefers the inward quality of genuine compassion. It is a favorite theme of the prophets, Am 5:21+.

11 He also said, “A man had two sons,

12 The younger son said to his father, ‘Father, let me have the share of the estate that would come to me.’ So the father divided the

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property between them.

Heaviness of stone, and weight of sand, heavier than both: annoyances from a fool. Do not give yoursouls to whores, or youruin your inheritance.

Pr 27:3 Si 22:15

Si 9:6 Pr 29:3 Lk 15:13

13 A few days later, the younger son got together everything he had and left for a distant country where he squandered his money on a life of debauchery.

14 When he had spent it all, that country experienced a severe famine, and now he began to feel the pinch.

15 So he hired himself out to one of the local inhabitants who put him on his farm to feed the pigs.

The gorgedthroat revolts at honey; the hungrythroat finds all bitterness sweet.

Pr 27:7 Pr 25:16 Lk 15:16

16 And he would willingly have filled his belly with husks the pigs were eating but no one offered him anything.

I have scattered them among the peoples but from far away they will remember me (they will teach their sons, and these will return).h

Zc 10:9 Dt 30:1-3 Lk 15:17

17 Then he came to his senses and said, ‘How many of my father’s paid servants have more food than they want, but here I am dying of hunger.

Zc 10:9 – h–‘have scattered’ corr.: ‘will scatter’ Hebr. ‘will teach’ corr.; ‘will rear’.

She will chase after her lovers, and nevercatch up with them;she will search for them and never find them. Then she will say,“I will go backf to my first husband,I was happier then than I am today.”

Ho 2:9 Ho 6:1-3 Jr 3:22 Lk 15:17-18

18 I will leave this place and go to my father and say: “Father, I have sinned against heaven and against you;

Ho 2:9 - f- The Baals, Canaanite gods of fertility to whom the Israelites offered the produce of their soil, which they believed came as much from the gods of Canaan as from Yahweh.

19 I no longer deserve to be called your son; treat me as you would treat one of your paid servants.’

Raguel leaped to his feet, and kissed him and wept.

Tb 7:6 Gn 33:4; 45:14 Lk 15:20

20 So he left the place and went back to his father. While he was still a long way off, his father saw him and was moved with pity.a He ran to the boy, clasped him in his arms and

Lk 15:20 – a – The father’s pity symbolizes divine mercy; it contrasts with the elder son’s resentment which is like that of the

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So go, and shout these words toward the North: Come back, disloyal Israel—it

is Yahweh who speaks—Ishall frownon youj no more; since I am merciful-it is Yahweh who speaks - I will not keep my resentment forever. For Zion was saying, “Yahwehhasabandoned me, the Lord has forgotten me’ (v.14). Does a woman forget her baby at her breast, or fail to cherish the son of her womb? Yet even if these forget,I will neverh forget you (v. 15). See, I Have branded you upon the palms of my hands,yourramparts are always under my eyes.

Is Ephraim, then, so dear a son to me, a child so favored, that aftereach threatof mine, I must still remember him, still be deeply moved for him, and ley my tenderness yearn over him? It is Yahweh who speaks.

Jr 3:12f Jr 31:21 Ps 103:9-10 Lk 15:20

Is 49:14-16 Is 40:27; 54:6,8+ Ps 22:1; 77:9 Jr 31:20 Ho 11:8-9 Is 63:15 Ps 27:10

Jr 31:20

Ps 27:10 Pr 3:12 Rv 3:19 Is 49:14-16 Ho 11:8-9

kissed him tenderly. Pharisees and scribes. Jr 3:12 - j - ‘you’ (sing.) corr.: ‘you’ (plur. ) Hebr. Is 49:15 - h - Admirable summing up of the message of Hosea, Jeremiah and the Deuteronomist, who had already affirmed this unfailing love of Yahweh for Israel, Cf. 54:8+.

21 Then his son said, ‘Father, I have sinned against heaven and against you; I no longer deserve to be called your son.’

Lk 15:21 - b– Add. ‘treat me as one of your paid servants’, cf v. 19.

Jerusalem, take off your dress of sorrow and distress, put on the beauty of the glory of God forever, Wrap the cloak of the integrity of God around you, put the diadem of the glory of the Eternal on

your head; Thus speaks the Lord Yahweh: I beckon

Ba 5:1-2 Tb 13:16 Is 52:1 Is 61:10 Lk 15:22

Is 49:22

22 But the father said to his servants, ‘Quick! Bring out the best robe and put it on him; put a ring on his finger and sandals on his feet.

Is 49:22 -

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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.

Is 62:10 Is 60:4,9 Ba 5:6

k - In 5:26, this signal called in the invader, now it proclaims salvation. l - As babes are tenderly carried.

23 Bring the calf we have been fattening and kill it; we aregoing to have a feast,a celebration,

For the Son of Man has come to seek out and to save what was lost.”

Lk 19:10 Lk 15:6,9,24,32

24 because this son of mine was dead, and has come back to life; he was lost and is found.” And began to celebrate.

25 Now the older son was out in the field and, on his way back, as he drew near the house, he could hear music and dancing.

26 Calling one of the servants, he asked what it was all about.

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.”

Jonah was very indignant at this, he fell into arage.

Jon 4:1 Lk 15:28

28 He was angry and refused to go in, his father came out to plead with him.

29 He said to his father in reply, ‘Look, all these years I have slaved for you and never once disobeyed your orders; yet you never offered me so much as a kid for me to celebrate with my friends.

30 But for this son yours, when he comes back after swallowing up your property- he and his women-you kill the calf we have been fattening.’

31 The father said, ‘My son, you are here with me always; everything I have is yours.

He will be your joy and delight and many will rejoicei at his birth

Lk 1:14+ Lk 1:10,58; 10:17,21

32 But it was only right we should celebrate and rejoice, because your brother here was dead and has come to life; he was lost and is

Lk 1:14 - i - Joy is the keynote of ch. 1-2; 1:28,46,58; 2:10. Cf 10:17,20f; 13:17; 15:7,32; 19:6,17;

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First Reading: Jos 5:9-12

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

Then David asked the men who were standing near him: “What reward will

1 S 17:26 1 S 18:25; 31:4

9 And Yahweh said to Joshua: ‘Today I have taken the shame of Egyptc from you.’ Hence

Jos 5: 9- c - The ‘shame that lies in being

What! Am I likely to take pleasure in the death of a wicked man—it is the Lord Yahweh who speaks - not prefer to see to see him renounce his wickedness and live?

Say to them, ‘As I live – it is the Lord Yahweh who speaks – I take pleasure, not in the death of the wicked man, but in the turning back of a wicked man who changes his ways to win life. Come back, come back from your evil ways. Why are you so anxious to die, House of Israel?’ For the Son of Man has come to seek out and to save what was lost.”

Ezk 18:23

Ezk 18:31; 33:11 Ws 11:26 Ho 11:9 Lk 15:7,10,32 Jn 8:11 Rm 11:32 2 P 3:9

Ezk 33:11 Ezk 18:23,31 Ws 1:13; 11:26 Lk 15:7; 10:32 Jn 8:11

Lk 19:10 Lk 15:6,9,24,32

found. 24:41,5. Ac 2:46+.

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the man have who kills this Philistine and removes the disgracefrom Israel? Who is this uncircumcised Philistine who dares insult the armies of the living God?”

Jos 5:9+ Jg 15:18 2 K 19:4,16 Is 37:4,17 2 S 7:8

that place has been called Gilgal until now.d uncircumcised, as the author believes the Egyptians were. d - Play on words: Gilgal is connected with galal (to take, or roll, away).

10 The Israelites pitched their camp at Gilgal kept the Passover there on the fourteenth day of the month at evening in the plain of Jericho.

11 On the morrow of the Passover they tasted the produce of that country, unleavened cakes and ears of corn that same day.

From Elim they set out again, and the wholecommunity ofthe sons of Israel reached the wilderness of Sin - between Elim and Sinai- on the fifteenth day of the second month after they had leftEgypt.

Ex 16:1+ =Nb 11 Dt 8:3,16 Ps 78:32f; 105:40; 106:13-15 Ws 16:20-29 ↗Jn 6:26-58

12 From that time, from their first eating of the produce of that country, the manna stopped falling. And having manna no longer, the Israelites fedfrom that year on what the land of Canaan yielded.e

Ex 6:12 - e - The eating of the unleavened bread and roasted corn (marking the arrival of Israel in an agricultural country) took on a religious character because of the Passover, which in turn required circumcision. The ceasing of the manna indicated that desert period was over.

Second Reading: 2 Co 5:17-21

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

See, I am doing a new deed, even now it comes to light; can you not seeit? Yes, I

Is 43:19 2 Co 5:17

17 And for anyone who is in Christ, there is a new creation;f the old creation has gone,

2 Co. 5:17 – f– God who created all things through Christ,

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am making a road in the wilderness, pathsh in the wild. No one puts a piece of unshrunken cloth on to an old cloak, because the patch pulls away from the cloak and the tear gets worse. We are God’s work of art, created in Christ Jesus to live the good life as from the beginning he had meant us to live it. By speaking of a new covenant, he implies that the first one is already old. Nowanything old only gets more antiquated until in the end it disappears. When we were reconciled to God by the death of his Son, Indeed, if, we were still enemies;now that we had been reconciled, surely we may count on being saved by the life of his Son.

Rv 14:3; 21:5 Is 35:8 Ps 107:7

Mt 9:16 Jn 1:17 Rm 7:6 2 Co 5:17 Ga 1:6; 4:9

Ep 2:10 2 Co 5:17+

Heb 8:13 2 Co 5:17 Rv 21:4-5

Rm 5:10 1 Th 1:10 2 Co 5:18

and now the new one is here.g cf. Jn 1;3, has restored his work, deformed by sin, by re-creating it in Christ, Col 1:15-20+. The central figure of this ‘new creation’, here and Ga 6:15- which extends to the whole universe, Col 1:19+; cf. 2 P 3:13; Rv 21:1 – is the ‘new man’ created in Christ, EP 2:15+, to lead a new life, Rm 6:4, of virtue and holiness, Ep 2:10; 4;24+; Col 3:10+. Cf. the ‘new birth’ of baptism, Rm 6:4+. g – Var. ‘all is new’. Is 43:19 – h – ‘paths’ DSIa; ‘rivers’ Text. Rec.

18 It is all God’s work. It was God who reconciled us to himself through Christ and gave us the work of handing on this reconciliation.

For God sent his Son into the world not to condemn the world, but so that through him the world might be saved.

Jn 3:17 Jn 4:42; 12:47 2 Co 5:19

19 In other words, God in Christ was reconciling the world to himself, not holding men’s faults against them and he has entrusted to us the news that they are reconciled.

20 So we are ambassadors for Christ, it is as

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though God was appealing through us, and the appeal that we make in Christ’s name is: be reconciled to God.

Yet he was pierced through for our faults, crushed for our sins. On him lies a punishment that brings us peace, and through his wounds we are healed (v. 5). We had all gone astray like sheep, each taking his own way; and Yahweh burdened him with the sins of us all(v. 6). Harshly dealt with, he bore it humbly, he never opened his mouth, like a lamb that is led to the slaughterhouse, like a sheep dumbed before its shearers, never opening his mouth (v. 7). By force and by law, he was takend, would anyone plead his cause?e Yet, he was torn away from the land of the living; for ourf faults struck down in death (v.8) God has done what the Law, because of our unspiritual nature, was unable to do. c God dealt with sin by sending his own Son in a body as physical as any sinful body, and in that body d God condemned sin.

Christ redeemed us from the curse of the Law by being cursed for our sake,e since scripture says: Cursed be everyone who is hanged on a tree.

Is 53:5-8 2 Co 5:21 Ws 2:19 ↗Mt 26:63 Ps 38:13 Jr 11:19 Mi 27:14 Jn 1:29+ ↗Ac 8:32-33

Rm 8:3 Rm 7:7+ Ac 13:38-39; 15:10-11 Rm 6:10+ Ga 3:13 2 Co 5:21 Heb 2:14-18

Ga 3:13 Dt 21:23 Ac 5:30+

21 For our sake he made the sinless oneinto sin,h so that in him we might become the goodness of God.

2 Co 5:21 - h - By a kind of legal fiction, God identified Jesus with sin so that he might bear the curse incurred by sin, Ga. 3:13; Rm 8:3. Is 53: 8- d - Suggesting that the servant has been condemned by process of law. e - ‘cause’ corr.; ‘generation’, ‘descent’ Hebr. Interpretation uncertain. The ‘who will explain his descent?’ of the Greek and Lat. Has been taken by Christian tradition to refer to the mysterious origin of Christ; the Hebr. dor( a generation) cannot however bear this sense. f - ‘our’ corr.; ‘of my people’ Hebr. Rm 8:3 - c - The mosaic Law, imposed from without, could not be an inward principle of salvation, 7:7+. Christ alone, who by his death destroyed our unspiritual nature (lit. ‘flesh’) in his own person, could destroy sin whose domain the ‘flesh’ was. Man formerly carnal is now, though union with Christ, spiritual. d- Lit. ‘in the likeness of sinful flesh and in that flesh…’ Ga 3:13 – e – To free the human race from the curse God

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He bearing our faults in his own bodyon the cross, so that we might die to our faults, we live for holiness; through his wounds you have been healed.

Now you know that he appeared in order to abolish sin,c and that in him there is no sin

1 P. 2:24

Rm 12:19 IS 53:5,6,12 Rm 6:11,18 2 Co 5:21

1 Jn 3:5

Jn 1:29+ Jn 8:46 Heb 7:26

laid on it for defying the law, Christ made himself answerable for the curse, cf. Rm 8:3+; 2 Co 5:21; Col 2:14+. The somewhat remote analogy between the crucified Christ and the criminal of Dt 21:23 is used merely to illustrate this doctrine. 1 Jn 3:5 – c – Lit. ‘sins’; var. ‘our sins’.

Homily for the 4th Sunday of Lent (Cycle C)

Based on Lk 15:1-3, 11-32(Gospel), Jos 5:9-12(First Reading) and 2 Co 5:17-21(Second Reading)

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

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PRODIGAL SON ‘I am wandering like a lost sheep; come and look for your servant…’ (Ps 119:176)

The Gospel for this 4th Sunday of Lent (Cycle C) is from Lk 15:1-3, 11-32. Verse 1 says: The tax collectors and sinners, meanwhile, were seeking his company to hear what he had

to say,

Parallel texts are:

6. Lk 6:36 - Be compassionateas your Father is compassionate. 7. Ex 34:6 - Yahweh passed before him and proclaimed:c Yahweh Yahweh, a God of tenderness and compassion, slow to anger and rich in kindness and faithfulness.

Footnote c says “Yahweh fulfills his promise, 33:19-23 and reveals his divine attributes, most particularly his loving kindness.”

8. Ho 2:21 -I will betrothq you to me forever:betroth you with integrity and justice, with tendernessr and love.Footnote q says “God takes back his unfaithful wife with the

fervor of first love, and showers her (cf Gn 24:53; 34:12) with spiritual gifts”; and Footnote r says “The primary meaning of this word (hesed) is that of a bond, or contract. When used of human relationship, union, loyalty, especially when there are the outcome of a treaty. Used of God, the term means his faithfulness to his covenant and the kindness he therefore shows his chosen people (in Ex 34:6). Used by Hosea in the context of married love, the word assumes and from then on retains a still warmer significance: it means the tender love God has for his people, Ps 136; Jer 31:3; etc., and the benefits deriving from it, Ex 20:6; Dt 5:10; 2 S 22:51; Jr 32:18; Ps 18:50. But this divine hesed calls for corresponding hesed in man (Ho 6:6), consisting of self-giving, loving trust, abandonment, deep affection, ‘piety’, a love (in short) which is joyful submission to the will of God and an active charity to fellowmen, Ho 4:2; 6:6. This ideal, expressed in many of the Psalms, will later be that of the Hasidim, or ‘Hasidaeans’, cf 1 M 2:42+.”

9. Ho 11:8-9 - Ephraim, how could I part with you?, Israel, how could I give you up? How could I treat you like Admah, ordeal with you like Zeboiim?kMy heart recoils from it, my whole being trembles at the thoughtl (v. 8). I will not give rein to my fierce anger, I will not destroy Ephraim again, for I am God and not a man: I am the

Holy One in your midst and have no wish to destroy.mFootnotek says“Admah and Zeboiim were two of the five towns of the Pentapolis, Gn 10:19; 14:2,8, Dt 29:22; in

the Elohistic tradition they presumably take the place of the Sodom and Gomorrah of the Yahwistic tradition, Is 1:9-10”; Footnote l says “Lit. ‘My heart recoils within me, my bowels are in a ferment’”; Footnote and m says “‘I have no wish to destroy’ corr.; ‘I shall not come into the town’ Hebr.”

10. Ps 119:176 - I am wandering like a lost sheep;u come and look for your servant, No, I have never forgotten your commandments.Footnoteu says “The ‘lost sheep’ theme of the prophets, Ezk 34:1+, is here applied to the individual.”

Verse 2 says: and the Pharisees and scribes complained. “This man’ the said, ‘welcomes sinners and eats with them.”

Parallel text is Lk 19:7 that says: They all complained when they saw what was happening. “He has gone to stay at a sinner’s house” they said.

Verses 3 says: So he spoke this parable to them:

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Parallel text is Mt 9:10-13 that says: While he was at dinner in his house, it happened that anumber of tax collectors and sinnerse came to sit at the table with Jesus and his disciples (v. 10). When the Pharisees saw this, they said to his disciples, “Why does your master eat with tax collectors and sinners?” (v. 11). When he heard this he replied, “It is not the healthy who need a doctor, but the sick do (v.12). Go and learn the meaning of the words: What I want is mercy, not sacrifice.’fAnd indeed I did not come to call the virtuous but sinners (v. 13).’ Footnote e says “Those whose moral conduct or disreputable profession, cf. 5:46+, rendered ‘unclean’ and socially outcast”; and Footnote f says “To the exact performance of the Law’s external demands God prefers the inward quality of genuine compassion. It is a favorite theme of the prophets, Am 5:21+.” Verses 11, 12 and 13 say: He also said, “A man had two sons. The younger son said to his father, ‘Father, let me have the share of the estate that would come to me.’ So the father divided the property between them.A few days later, the younger son got together everything he had and left for a distant country where he squandered his money on a life of debauchery.

Parallel text for verse 13 are:

3. Pr 27:3 - Heaviness of stone, and weight of sand, heavier than both: annoyances from a fool.

4. Si 9:6 - Do not give your souls to whores, or you ruin your inheritance.

Verses 14, 15 and 16 say: When he had spent it all, that country experienced a severe famine, and now he began to feel the pinch.So he hired himself out to one of the local inhabitants who put him on his farm to feed the pigs.And he would willingly have filled his belly with husks the pigs were eating but no one offered him anything.

Parallel text is Pr 27:7 that says:The gorgedthroat revolts at honey;the hungrythroat finds all bitterness sweet.

Verse 18 says: Then he came to his senses and said, ‘How many of my father’s paid servants have more food than they want, but here I am dying of hunger. Parallel text is Zc 10:9 that says:I have scattered them among the peoples but from far away they will remember me (they will teach their sons, and these will return).hFootnote h says “‘have scattered’ corr.: ‘will scatter’ Hebr. ‘will teach’ corr.; ‘will rear’.”

Verse 18 says: I will leave this place and go to my father and say: “Father, I have sinned against heaven and against you;

Parallel text is Ho 2:9 that says: She will chase after her lovers, and never catch up with them;she will search for them and never find them. Then she will say,“I will go backf to my first husband,I was happier then than I am today.”Footnote f says“The Baals, Canaanite gods of fertility to whom the Israelites offered the produce of their soil, which they believed came as much from the gods of Canaan as from Yahweh.”

Verses 19 and 20 say: I no longer deserve to be called your son; treat me as you would treat one of your paid servants.’So he left the place and went back to his father. While he was still a long way off, his father saw him and was moved with pity.a He ran to the boy, clasped him in his arms and kissed him tenderly. Footnote a says“The father’s pity symbolizes divine mercy; it contrasts with the elder son’s resentment which is like that of the Pharisees and scribes.”

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Parallel texts for verse 29 are:

5. Tb 7:6 - Raguel leaped to his feet, and kissed him and wept. 6. Jr 3:12f -So go, and shout these words toward the North: Come back, disloyal Israel—it is Yahweh who speaks—Ishallfrownon youj no more; since I am merciful-it is

Yahweh who speaks - I will not keep my resentment forever. Footnote j says“‘you’ (sing.) corr.: ‘you’ (plur. ) Hebr.” 7. Is 49:14-16 - For Zion was saying, “Yahweh has abandoned me, the Lord has forgotten me’ (v.14). Does a woman forget her baby at her breast, or fail to cherish the

son of her womb? Yet even if these forget, I will neverh forget you (v. 15). See, I Have branded you upon the palms of my hands, your ramparts are always under my eyes.Footnote h says “Admirable summing up of the message of Hosea, Jeremiah and the Deuteronomist, who had already affirmed this unfailing love of Yahweh for Israel, Cf. 54:8+.”

8. Jr 31:20 - Is Ephraim, then, so dear a son to me, a child so favored, that aftereach threatof mine, I must still remember him, still be deeply moved for him, and ley my tenderness yearn over him? It is Yahweh who speaks.

Verses 21 and 22 say: Then his son said, ‘Father, I have sinned against heaven and against you; I no longer deserve to be called your son.’But the father said to his servants, ‘Quick! Bring out the best robe and put it on him; put a ring on his finger and sandals on his feet.

Parallel texts are:

3. Ba 5:1-2 - Jerusalem, take off your dress of sorrow and distress, put on the beauty of the glory of God forever, Wrap the cloak of the integrity of God around you, put the diadem of the glory of the Eternal on your head;

4. Is 49:22 - 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. “

Verses 23, 24, 25, 26 and 27 say: Bring the calf we have been fattening and kill it; we aregoing to have a feast,a celebration, because this son of mine was dead, and has come back to life; he was lost and is found.” And began to celebrate.Now the older son was out in the field and, on his way back, as he drew near the house, he could hear music and dancing.Calling one of the servants, he asked what it was all about.“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.”

Parallel text for verse 24 is Lk 19:10 Lk 19:10 that says: For the Son of Man has come to seek out and to save what was lost.”

Verses 28, 29, 30 and 31 say: He was angry and refused to go in, his father came out to plead with him. He said to his father in reply, ‘Look, all these years I have slaved for you and never once disobeyed your orders; yet you never offered me so much as a kid for me to celebrate with my friends.But for this son yours, when he comes back after swallowing up your property- he and his women-you kill the calf we have been fattening.’The father said, ‘My son, you are here with me always; everything I have is yours. Parallel text for verse 28 is from Jon 4:1 that says: Jonah was very indignant at this, he fell into arage.

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Verse 32 says: But it was only right we should celebrate and rejoice, because your brother here was dead and has come to life; he was lost and is found.

Parallel text are:

5. Lk 1:14 - He will be your joy and delight and many will rejoicei at his birth Footnote i says “Joy is the keynote of ch. 1-2; 1:28,46,58; 2:10. Cf 10:17,20f; 13:17; 15:7,32; 19:6,17; 24:41,5. Ac 2:46+.”

6. Ezk 18:23 - What! Am I likely to take pleasure in the death of a wicked man—it is the Lord Yahweh who speaks - not prefer to see to see him renounce his wickedness and live?

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

8. Lk 19:10 - For the Son of Man has come to seek out and to save what was lost.” The First Reading is from Jos 5:9-12. Verses 9, 10 and 11 say: And Yahweh said to Joshua: ‘Today I have taken the shame of Egyptc from you.’ Hence that place has been called Gilgal until now.dThe Israelites pitched their camp at Gilgal kept the Passover there on the fourteenth day of the month at evening in the plain of Jericho.On the morrow of the Passover they tasted the produce of that country, unleavened cakes and ears of corn that same day.Footnotec says “The ‘shame that lies in being uncircumcised, as the author believes the Egyptians were”; and Footnote d says “Play on words: Gilgal is connected with galal (to take, or roll, away).”

Parallel text is from 1 S 17:26that says: Then David asked the men who were standing near him: “What reward will the man have who kills this Philistine and removes the disgracefrom Israel? Who is this uncircumcised Philistine who dares insult the armies of the living God?”

Verse 12 says: From that time, from their first eating of the produce of that country, the manna stopped falling. And having manna no longer, the Israelites fed from that year on what the land of Canaan yielded.e Footnote e says“The eating of the unleavened bread and roasted corn (marking the arrival of Israel in an agricultural country) took on a religious character because of the Passover, which in turn required circumcision. The ceasing of the manna indicated that desert period was over. Parallel text is from Ex 16:1”.

The Second Reading is from 2 Co 5:17-21. Verses 17 and 18 say: And for anyone who is in Christ, there is a new creation;fthe old creation has gone, and now the new one is here.gIt is all God’s work. It was God who reconciled us to himself through Christ and gave us the work of handing on this reconcil iation. Footnotef says “God who created all things through Christ, cf. Jn 1;3, has restored his work, deformed by sin, by re-creating it in Christ, Col 1:15-20+. The central figure of this ‘new creation’, here and Ga 6:15- which extends to the whole universe, Col 1:19+; cf. 2 P 3:13; Rv 21:1 – is the ‘new man’ created in Christ, EP 2:15+, to lead a new life, Rm 6:4, of virtue and holiness, Ep 2:10; 4;24+; Col 3:10+. Cf. the ‘new birth’ of baptism, Rm 6:4+; andFootnoteg says “Var. ‘all is new’”.

Parallel texts are:

6. Is 43:19 - See, I am doing a new deed, even now it comes to light; can you not seeit? Yes, I am making a road in the wilderness, pathshin the wild.Footnotef says “God who created all things through Christ, cf. Jn 1;3, has restored his work, deformed by sin, by re-creating it in Christ, Col 1:15-20+. The central figure of this ‘new creation’,

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here and Ga 6:15- which extends to the whole universe, Col 1:19+; cf. 2 P 3:13; Rv 21:1 – is the ‘new man’ created in Christ, EP 2:15+, to lead a new life, Rm 6:4, of virtue and holiness, Ep 2:10; 4;24+; Col 3:10+. Cf. the ‘new birth’ of baptism, Rm 6:4+”; and Footnote g says “Var. ‘all is new’.”

7. Mt 9:16 - No one puts a piece of unshrunken cloth on to an old cloak, because the patch pulls away from the cloak and the tear gets worse. 8. Ep 2:10 - We are God’s work of art, created in Christ Jesus to live the good life as from the beginning he had meant us to live it. 9. Heb 8:13 - By speaking of a new covenant, he implies that the first one is already old. Nowanything old only gets more antiquated until in the end it disappears. 10. Rm 5:10 - When we were reconciled to God by the death of his Son, Indeed, if, we were still enemies;now that we had been reconciled, surely we may count on being

saved by the life of his Son.

Verses 18, 19 and 20 say:It is all God’s work. It was God who reconciled us to himself through Christ and gave us the work of handing on this reconciliation.In other words, God in

Christ was reconciling the world to himself, not holding men’s faults against them and he has entrusted to us the news that they are reconciled.So we are ambassadors for

Christ, it is as though God was appealing through us, and the appeal that we make in Christ’s name is: be reconciled to God.

Parallel text for verse 19 isJn 3:17 that says: For God sent his Son into the world not to condemn the world, but so that through him the world might be saved.

Verse 21 says: For our sake he made the sinless one into sin,hso that in him we might become the goodness of God. Footnote hsays “By a kind of legal fiction, God identified Jesus with sin so that he might bear the curse incurred by sin, Ga. 3:13; Rm 8:3.”

Parallel texts are:

6. Is 53:5-8 - Yet he was pierced through for our faults, crushed for our sins. On him lies a punishment that brings us peace, and through his wounds we are healed (v. 5). We had all gone astray like sheep, each taking his own way; and Yahweh burdened him with the sins of us all(v. 6). Harshly dealt with, he bore it humbly, he never opened his mouth, like a lamb that is led to the slaughterhouse, like a sheep dumbed before its shearers, never opening his mouth (v. 7). By force and by law, he was takend, would anyone plead his cause?e Yet, he was torn away from the land of the living; for ourf faults struck down in death (v.8)Footnote dsays“Suggesting that the servant has been condemned by process of law”;Footnote esays“‘cause’ corr.; ‘generation’, ‘descent’ Hebr. Interpretation uncertain. The ‘who will explain his descent?’ of the Greek and Lat. Has been taken by Christian tradition to refer to the mysterious origin of Christ; the Hebr. dor( a generation) cannot however bear this sense; and Footnote f says“‘our’ corr.; ‘of my people’ Hebr.”

7. Rm 8:3 - God has done what the Law, because of our unspiritual nature, was unable to do. c God dealt with sin by sending his own Son in a body as physical as any sinful body, and in that body d God condemned sin.Footnote csays“The mosaic Law, imposed from without, could not be an inward principle of salvation, 7:7+. Christ alone, who by his death destroyed our unspiritual nature (lit. ‘flesh’) in his own person, could destroy sin whose domain the ‘flesh’ was. Man formerly carnal is now, though union with Christ, spiritual”; andFootnote dsays “Lit. ‘in the likeness of sinful flesh and in that flesh…’

8. Ga 3:13 - Christ redeemed us from the curse of the Law by being cursed for our sake,e since scripture says: Cursed be everyone who is hanged on a tree.Footnote esays“To free the human race from the curse God laid on it for defying the law, Christ made himself answerable for the curse, cf. Rm 8:3+; 2 Co 5:21; Col 2:14+. The somewhat remote analogy between the crucified Christ and the criminal of Dt 21:23 is used merely to illustrate this doctrine.”

9. 1 P. 2:24 - He bearing our faults in his own bodyon the cross, so that we might die to our faults, we live for holiness; through his wounds you have been healed. 10. 1 Jn 3:5- Now you know that he appeared in order to abolish sin,c and that in him there is no sin…Footnote csays“Lit. ‘sins’; var. ‘our sins’”.

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DOCTRINE ON LUKE 15:1-32 (The Three Parables of God’s Mercy and Compassion)

8. Like the other Bible Study No. 12 wherein the evangelist Luke (Lk. 13:1-9) exposed the harheadedness of the Jews to the call for repentance, their unbelief in the teachings

of Christ and refusal to accept the light or truth coming from others, especially from Christ, whom they called as an impostor and a friend of the devil, here in Lk 15:1-32, which is the topic for today, focuses on the attitude of the religious leaders of te Jews: the escribes and the Pharisees.

9. Who are these people? Why are they the enemies of Christ? On page 2 of our Bible Study No. 12-A, there is a footnote on Ex. 34:6+ (also in Ho 2:21 above) concerning the Hasidim o Hasideansof 1 M 2:42+. The Hasidimswere the parents of the Pharisees (‘perusim’ – separated) during the time of Jesus. The Pharisses were the Jewish religious confraternity composed of the scribes, the doctors of the Law and priests whose membership reached 6,000 persons. Their distinguishing mark from the rest of the other Jewish sects like the “Essenes” (mystics or hermits) and the Sadducees, is their zeal or eagerness for the Law upto its minutest details which they believed should not be broken by anyone. Because if this belief, they acknowledged themselves as the holiest among all the Jews because they are strict in observing the minutest details of the Law (Hilnga Mt. 23:13-32, Mk. 12:38-40, Lk. 20:45-47). They are devoted to theliving oral traditions. Because of their knowledge on the Law, some of them destroy the will of God by putting them under human traditions (Mt. 15:1-20), looked down upon the ignorant people because of their self-righteousness (Lk. 18:11m) and obstruct those who wanted to relate with sinners and the publicans thus limit God’s love according to their own limited understanding. It is said there in Acts 23:6-9 that the Pharisees are different from the Sadducees because of their belief in the resurrection of the dead, the existence of angels and spirits. Meanwhile, the scribes, whose majority are members of the Pharisees, are the writers (Ps. 45:1), translators and custodians of the Law. Hence, they are recognized as custodians and interpreters of the scriptures to the people (Ezra 7:6+. Ne. 8:8+). While they explain the scriptures, many scribes (grammatel) are priests who are consodered as guardians of the traditions that are preserved in teh texts of Holy Scriptures (Cf Jr. 8:8+). They are most of the time officials of the oriental courts (Ne. 8:8+) because of their exceptional abilities in the art of writing, ministers, envoys, teachers (rabbi like Ezra), or priests in the Temple (Sir. 39:2+, 5+). As Pharisees (like Paul – Phil. 3:5), they also believe in the resurrection of the dead (Lk. 20:39). Why they are enemies of Jesus Christ is because they follow human traditions which they want people to strictly follow and are more important than the true teachings of God, such as God’s goodness and mercy for sinners which i sour theme for today.

10. Jesus’ teaching is the opposite of the teachings of the scribes and the Pharisees (Mt. 23:1), especially in accpeting and relating with sinners and publicans. Th escribes and Pharisees’ attitude towards them was what the evangelist Luke was pointing out that God does not approve and even hate this attitude of the scribes and the Pharisees. For Luke, it is clear that Jesus do not agree with the scribes and Pharisees. The basis for saying this is the three parables of God’s mercy and compassion, especial ly the Parable on the Prodigal Son.

11. In today’s gospel for the 4th Sunday of Lent (Cycle C), concerning the Prodigal Son, these two characters are being clearly shown to us: first, the character of being a saint, and, secondly, the character of being truly a son of God. In the parable of Jesus Christ about the Prodigal Son, it turns out that the character and personality of being a saint is being portrayed in the image of eldest son, while the character and personality of being a son of God is being portrayed by the youngest son who squandered the property and inheritance of his parent. In the entirety of Jesus Christ’s story, which of these wto sons are appreciated and being considered as the true child of the father and by God? Let us study the two kinds of character that are being presented in the story so that we coud get the right answer.

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The character of the eldest son who was the saint: According to the story of Jesus’ parable, he was presenting the character of a saintly person in the image of the eldest son of the father. This eldest son did not even have the courage to leave his father’s house, become a vagabond, become a head-ache of a problem to his parent. In short, this eldest son was a model and example of a good child of a parent: obedient, dependable, trustworthy, disciplined in work and in life, did not go with bad friends, did not think of marrying, or womanize, had no bad habits or any fault ot defects in life, and many others. But when he had the opportunity to speak up of his deep feelings inside himself, he called his father a “master.” Let us listen to what he said: “‘Look, in my entire life I slaved for you and did not break any of your wishes, but you did not even offer a small kid so that I could celebrate with my friends. But when this worthless son of yours returned, who squandered your property on loose women, you even ordered the fattened calf to be slaughtered” (Lk. 15:29-30). In these words that were spoken by the eldest son, what did Jesus Christ want us to learn about the personality and character of this eldest son (the scribes and Pharisees who were self-righteous and considered themselves “saints”)? Jesus Christ wants to show that the true character of this eldest son, on the outside, he was showing us a picture of a good son, but on the deeper side of himself, he was so full of hatred, disgust, rebelliousness and anger against his father. He regarded himself, because of his position and standing in the family as one who is serving his parent, was that he was not a loved son endeared to his father, but a slave who was obedient to every command and wishes of his father. He thought that the property that was left with his parent was not truly his own because he was not free to slaughter even a kid under his care for his own enjoyment. Therefore, it was clear that the motive for all his services, enslaving and not going away from the home of his father, was that his part of the inheritance was not yet given t him, unlike what the younger son did, who ran away from his father, and enjoyed his life. Hence, this good child, deep inside himself, was thinking that he was not a true child, but only a slave, a servant, his father. The character of the younger child who squandered the property of his father (the sinners and the publicans who ate with Jesus Christ): The character of a true son of God, according to this parable of Jesus Christ, was being portrayed in the second child, the younger son who squandered the property and inheritance of his parents. This second child shamelessly asked for the share his inheritance, even if his parents were still alive and well. But after he received his share of the inheritance, he went very far away from his family. In the place where he eloped, he lived a prodigal life, going to the beer houses nightly, womanized, gambled, made friends, and lived a life of extravance and luxury. But the time came when all his money was spent on his vices, his women amd his gambling, and he hired himself to a pigpen owner, who did not give him his salary or gave him anyting to eat. In the midst of all his sufferings, he thought of his former situation with his father and elder brother at their house.

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He said to himself, “How many hired hands does father employ who have plenty of food to eat, but here I am dying of hunger. I will leave this place and return to my father and say to him: My father, I have sinned against heaven and against you. I am no longer fit to be called your son, but treat me as one of your hired servants”. Henceforth, he left the miserable place and returned to his father (Lk. 15:17-20). What did Jesus Christ want us to understand through the words that was said by the youngest son? In front of the goodness of the father, from the beginning up to the end of the story, he was shameless, wasting the livelihood of his family, squandered his family inheritance in loose living like vices, womanizing, gambling, indulging in illicit enjoyments and extravagant living, the kind of life he had not experienced while he was under the charge of his father asin elder brother. But in all these sins, he was able to recognize the goodness of his father and true repentance for all what he had done when he was far away from his father, that is why he said to his father “Do not treat me as a son any longer but a hired servant.” This was the opposite of what the elder son said to his father that “Look, in my entire life I slaved for you and did not break any of your wishes”. But the youngest son, due to the gavity of his sins and wrongdoings against his parent, said, “From no on, do not treat me as a son any longer but a hired servant.” This means that, the previous son who has no longer anything to expect as an inheritance from the property of his family, because he had already spent everyhthing in prodigality and loose living, he will start to eat at the table of his father as a worker who will earn his keep that will be paid to him by his father. …feeling of the prodigal (the lost) son to God (the father). While the scribes and Pharisees who are children of God (the eldest son) who did not leave the house, throughout their entire life had sacrificed themselves (worked for holiness and righteousness), but their attitude to God was that he was a dictator, and not like a father, who was strict and vengeful. Hence, they were good and did not go away and avoided committing sin against God, because they were afraid of him and his punishment, or from the inheritance that they will lose if they break away with God. Hence, the eldest son said in the parable that ‘Look, in my entire life I slaved for you and did not break any of your wishes…” There, he treated himself under the roof of his father was that he was not a son but a slave of his father, and his view of his father was that he was minding too much the life of another. That is why, for the scribes and Pharisees, God is bad and not good because he was strict and harsh in his commands. Hence, all the goodness (riches) of God that were already alloted for them as their inheritance, they still had hardfeelings against God (the father) because in his harshness he omitted to permit his eldest son to enjoy himself by giving him even a single goat from the father’s property so that he could celebrate with his friends. But when the younger brother returned who had spent the property (inheritance) of his father on loose living, the harsh father even had the fattened calf slaughtered (the eldest son was so materialistic that he still wanted to have a share in the fathhened cow – like the Pharisees and scribes who felt bad against Jesus Cjrsit because he ate with the sinners and the food they took did note ven come from them). They even refused to enter the father’s house and waited for the time until the father himself cameo out and left the visitors and the celebration inside just to talk to him (eldest son). The attitude of the scribes and Pharisees were truly bad according to Jesus Christ here. But, throughout all this, what was teh attitude of the father (God)? From beginning to end of the parable, the father (God) showed his being good and not harsh like what the eldest son thought about him. He showed his mercy in meeting the prodigal son still far from the house and by giving the three signs of being a legitimate family member, which are the cloak, the ring and the shoes, after spending all his inheritance in loose living away from his true family. He showed his being a rich father when he celebrated the return of his younger son, even if he has no more money because he already divided all his property to his two sons. That is why, the fattened calf, including all the servants inside the house) that was slaughtered were no longer the property of the father. If the feeling of the eldest son was hurt and he compalined, still the father (God) displayed his tenderness towrds his younger son because he thought that the eldest son already owned all the money and property of the family and what if he died and rested already? Hence, we must also pity the father

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(God) here in the story because in his great goodness he suffered much from the hands of both his sons (the sinners and those who thought themselves holy or righteous), Jesus Christ said. In this situation, the father had no choice, he was always considered bad and faulted both by the sinners and by the saintly persons. The father said, “My son, you are always with me, and all that I have are already yours, but it is just right and fitting that we should celebrate today because this brother of yours who turned his back away from me as his life, now he has returned to me”.

12. A parent is always considered bad, from the point of view of both the good and the bad child. But the good that happened in this story is that the parent was given the opportunity to become like God (the father in the story) in his being good from the beginning to the end of life. A parent must always strive to be good always despite the change of attitude of his children(those who are good today may become bad later, and vice versa)

13. Esoterically, the Parable of the Prodigal Son may be explained in this following manner: The beauty of the life in the garden of Eden (Paradise) is being pictured in Jesus Christ’ parable about the Prodigal Son (Lk. 15:11-32). God has a plantation (Jer. 12:7-15) that was to be his inheritance to his two sons. His eldest son are the angels. The younger son are the human beings. The angels are hsi servants and messengers in his house (the Elder son in the parable story). Man was placed by God in the garden (Paradise) for him to manage it (the younger son in the parable story). God, teh nagels and man was living a happy and contented life inside this plantation of God. But, it did not take long that the younger son (man) sold all his inheritance in his father’s plantation to the Devil, or to Satan (who was also an Archangel who was driven out from the plantation) so that he could live a loose life on earth (the materialisation or the dressing up in a skin of flesh like a man). Here, in a clothing of flesh, he squandered his divine inheritance in an evil, sinful and mortal kind of life. After reflecting about his wrong decisión, he returned back to his father. His father (God) gave him back whatever good that still remained inside his house (the precios cloak, the ring and the shoes), that are signs that he was restoring the divine or heavenly rights to his vagabond child. The elder son and the servants (the angels) complained because the father restored the former happiness inside his home for man because he caused the fattening calf to be killed (Jesus Christ who was crucified and killed on the cross), and the feast (happinees in heaven for the repentant sinner). The Elder son (the angels) had a hurt feelings against God (the father) because Jesus Christ was not given for them but to man who squandered the riches and inheritance of God, which is eternal life.

14. God’s answer to the complaint of the angels is this: “My son, do not complain because eveything that is left inside this plantation are yours; but it is just right and fitting that we should celebrate because your father (God) was rejected by your younger brother but now he has returned to me alive and well.”

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Homiliya para sa Ika-Apat na Domingo kan Kuwaresma (Cycle C) Base sa Lk. 15:1-32 Seryeng hale sa “Mga Paghorop-horop asin Katukdoan kan Disyerto”

ANONG GUSTO NINDO, MAGIN SARONG SANTO O MAGIN SARONG AKI NIN DIOS?

An mga santo asin santa iyo idtong mga estatwa nin mga tawong mahihiling asin makukua nyato diyan sa laog kan satong mga simbahan, nakatirindog na daing hiro-hiro, naghahalat na pinturahan, dai makabare nin lutong kamote, dai nagtataram nin makukulog na tataramon sa kapwa, dai nakakahiling nin mga karatan na nangyayari sa palibot ninda, dai nakakadangog nin mga rason o paliwanag nin kapwa, dai puwedeng makabados, o makagibo nin aki, daing pagkamate sa mga kulog, sakit o problema sa buhay, asin bungog sa mga pakiolay asin pakimaherak nin kapwa.

Arin naman an sinasabing akin in Dios? Saro sa sinasabing ‘aki nin Dios’ iyo si Adan (Gn. 1:26; 2:7; 3:17,19; 4:1,25; 5:1,3-5; Tob. 8:8; Kad. 10:1; Sir. 33:10; Ez. 28:11-19; Lk. 3:38; Rm. 5:14-15; 1 Co. 15:20-28, 45-

49; 1 Tim. 2:12-15; Gibo 19:26). Si Adan iyo an sarong aki nin Dios na kadakul na aking tinubo (Lk. 3:28-38). Nagkasala asin tuminalikod siya sa kagustuhan asin mga pagboot nin Dios, nagwaldas kan

saiyang mga regalo, pinalayas sa Eden, asin kinastigo nin kagadanan asin dakul na mga kasakitan sa buhay (Gn. 2-3). Alagad, aki pa man giraray siya nin Dios, ilinigtas kan kadonongan nin Dios sa saiyang mga pagkakasala asin kakundian (Kad. 10:1), asin nagin ama kan gabos na katawohan (Tob. 8:6; Kad. 10:1; Tob. 8:6; Gibo 19:26).

Sa evangelio ngonian para sa Ika-Apat na Domingo kan Kuwaresma, dapit sa Parabola kan Aking Waldas (Hijo Prodigo), malinaw na nagpapamidbid sato kan duwang karakter na ini: enot, an karakter nin sarong santo, asin an ikaduwa, an karakter nin sarong tunay na akin i Dios.

Sa estorya kan parabola, an minaluwas na nagpapahiling kan persona asin ugaling sa -santo iyo an matuang aki, mantang an nagpapahiling kan persona asin ugali nin sarong akin in Dios iyo an nguhod na aking nagwaldas kan pagsasadiri kan magurang.

Sa kabilogan kan estorya ni Jesukristo, arin daw sa duwang klaseng aking ini iyo an apresyado asin ipinapamidbidi na tunay na aki kan magurang asin kan Dios? Pag-adalan ta an duwang klaseng karakter na sinasabi sa estorya tanganing makua nyato an tamang simbag. An karakter kan matuang akina may pagka-santo: Sosog sa estoryang kan parabola ni Jesus, pinipresentar niya an karakter nin sarong tawong santo, sa imahen kan sarong matuang aki nin sarog ama o magurang.

An matuang aking ini dai lamang nag-isip, ni nagkaigwang kusog nin boot, na maghale sa harong kan saiyang ama, maglayas, magpa-konsumisyon o magpa-problema sa magurang. Sa madaling sabi, an matuang aking ini sarong modelo asin panalmigan nin sarong marhay na aki sa magurang: makinuyog-kuyog, masasarigan, mapagkakatiwalaan, totol sa trabaho asin sa buhay, dai nag-iiba sa mga mararaot na barkada, dai nakaka-isip na mag-agom asin magbabae, mayong bisyo asin mayong mga kakundian sa buhay, asin dakul pang iba.

Alagad, kan magkaigwa siya nin oportunidad na magtaram kan saiyang namamatean sa iraraom kan saiyang boot, ano an sinasabi niya sa saiyang ama. Dangongon nyato an saiyang sinasabi: “Hilnga man daw, sa enterong panahon kan buhay ko nagpa-oripon ako saimo, asin dai lamang naglapas maski saro kan saimong mga pagboot, alagad dai mo lamang ako tinangro nin maski sarong ogbon na kanding tanganing makipag-selebrar ako kaiba kan sakong mga amigo. Alagad, pag-abot kaining saimong daing pakinabang na aki, na nagwaldas kan saimong mga pagsasadiri sa mga babae niya, ipinabuno mo an pinapataba tang baka” (Lk. 15:29-30).

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Sa mga tataramon na ini na sinasabi kan matuang aki, ano an gustong ipaintyende sa sato ni Jesukristo dapit sa tunay na pagkatawo asin paguugali kan aking ini? Gustong ipamidbid ni Jesukristo na an tunay na ugali kan matuang aking ini, sa ibabaw kan saiyang pagkatawo, nagpapahiling sya nin sarong retrato nin sarong marhay

na aki, alagad sa irarom kan saiyang boot, pano-pano siya nin paghinanakit, pagkasuya, pagrebelde asin kaanggotan tumang sa saiyang magurang. An paghiling niya sa saiyang sadiri, huli kan saiyang posisyon asin kamugtakan sa pamilya na nagseserbi sa magurang, iyo na bako siyang sarong tunay na aking namomotan asin pinapadangat kan saiyang ama, kundi siya sarong oripon na sunod-sunoran sa gabos na pagboot asin kapritso kan saiyang magurang. Sa paghona niya, an mga pagsasadiring natatada sa saiyang magurang, bakong pagsasadiri niyang tunay nin huli ta maski sarong ogbon nin kanding na nasa saiyang pangangatman, dai siya makapagboot asin bako siyang libreng magbuno para sa saiyang kaogmahan na pangsadiri.

Kun siring, malinaw an motibo kan saiyang pagserbi, o pagpa-oripon asin dai paglayas na harayo sa saiyang ama, na dai pa tinatao an parte kan saiyang kahirasan sa pagsasadiri kan saiyang magurang, bakong arog kan ginibo kan saiyang nguhod na tugang, na naglayas na harayo sa saiyang ama, asin nagpasiram-siram kan saiyang pagkabuhay. Kun siring, an aking maboot na ini, sa irarom kan saiyang boot, nagiisip na siya bakong sarong tunay na aki, kundi sarong oripon sana kan ama.

An karakter kan nguhod na aki na nagwaldas sa kabuhayan kan ama:

An karakter nin sarong tunay na aki nin Dios, sosog sa parabolang ini ni Jesukristo, ilinaladawan duman sa ikaduwang klaseng aki, na iyo an nguhod na aking nagwaldas

kan kabuhayan nin saiyang magurang. An ikaduwang aking ini, daing supog na nagngahas na maghagad tolos kan saiyang kapartihan sa kabuhayan kan saiyang magurang, maski ngani buhay asin makusog pa

man ini. Pagkatapus na maresibi niya an saiyang kahirasan sa mana, ipinabakal niya ini asin, dara an gabos na kwartang kabaklan, luminayas na harayo sa saiyang pamilya. Duman sa lugar na saiyang inabotan, namuhay siyang sarong waldas, nag-beer-house buro-banggi, nagbabae, nagsugal asin naghuwego, nagbarkada, asin nabuhay sa grabeng luho asin kapritso. Alagad, uminabot an oras na naubos an gabos niyang kuwarta sa bisyo, sa babae asin sa huwego, dangan naka-isip na magpa-empleyo sa sarong para-orig, alagad dai man pinasuweldo o pinakakan na toltol. Kaya, huli sa mga kasakitan na ini, nakapag-isip-isip siya dapit sa dati niyang kamugtakan sa kaibahan kan saiyang ama asin matuang tugang duman sa saindang harong.

Nagsabi siya sa sadiri niya na, “Pira gabos an mga tinatandanan na mga surugoon kan sakuyang ama na sobra-sobra an saindnag kinakakan, alagad ako nagagadan sa gutom digdi! Mahale na ako sa lugar na ini asin mabalik ako sa sakong ama asin masabi ako saiya: Ama ko, nagkasala ako laban sa langit asin sa saimo. Dai na ako maniningong apudon bilang sarong aki mo, kundi trataron mo na sana ako bilang saro sa mga tandanan mong surugoon”. Kaya, binayaan niya idtong masakit na lugar asin nagbalik sa saiyang ama (Lik. 15:17-20 ).

Ano an gustong ipaintiyende ni Jesukristo sa sato, huli kan mga tataramon na sinabi kan nguhod na aking ini? Sa atubangan kan karahayan kan saiyang ama, magpoon sa kapinunan sagkod sa katapusan kan estorya, nagdaing-supog siya, nagpatimasang kan kabuhayan kan saiyang pamilya, nagwaldas kan saiyang mana sa maraot na pamumuhay na arog kan pagbisyo, pambababae, paghuwego, pagpakontento sa mga luho asin kapritso sa buhay, na sarong klaseng pamumuhay na dai niya nanamitan kaidtong kaiba pa niya an saiyang ama asin matuang tugang. Alagad sa gabos na pagkakasalang ini, nakamidbid siya kan karahayan kan saiyang magurang asin tunay an saiyang pagsolsol kan naginibo niya sa sadiri kan harayo siya sa magurang, kaya nagtaram siya sa saiyang ama na “Bakong aki na an pagtratar mo sakuya kundi saro nang oripon”.

Kabaliktaran ini duman sa sinabi kan matuang aki sa saiyang ama na, “Hilnga, nagpa-oripon ako saimo sa bilog kong pagkabuhay, sa pagparasunod-sunod sa gabos mong mga pagboot asin kapritso”. Alagad, an nguhod na aking ini, sa gabat kan saiyang pagkakasala asin atraso laban sa saiyang magurang, nagsabi, “Magpoon ngonian, bako nang sarong aki an pagtratar mo sakuya, kundi sarong surogoon nang tandanan.”

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Boot sabihon kaini iyo na, an dating aking ini na mayo nang lalaomon pa na kahirasan sa mga pagsasadiri kan pamilya, nin huli ta itinao na asin inubos na niya sa pagwaldas, mapoon siyang magkakan sa lamesa kan saiyang ama bilang sarong trabahador na magsasarig sa tandan na saiyang mareresibi bilang kabayaran kan gabos na karahayan na saiyang mareresibi sa saiyang ama.

An dakulang pagkaherak asin karahayan kan ama:

Sa enterong estorya, ipinapahiling kan parabola ni Jesukristo an pagkamarahayon asin an pagkamaheherakon nin Dios para sa mga tawong parakasala na tataong

magsolsol asin mag-ako kan saindang mga kaluyahan asin kakundian sa buhay, arog kan ipinahiling kan sarong ama digdi sa parabolang ini. An okasyon kun tano ta si Jesukristo nagestorya kan parabolang ini iyo an pagpintas asin pagka-eskandalisar kan mga eskriba asin mga Pariseo, mga relihiyosong lider

kan panahon niya na sa bilog nindang pagkabuhay asin kaisipan naghihingoang magin santo sosog sa sekta kan Judaismo na saindang kinababalihan na iyo an mga “Hasidim” (mga lalaking matanos sa mata kan Dios - Hilnga an 1 Mc. 2:42+, 2 Mc. 14:5), sa dahelan na si Jesukristo, na sa paghiling ninda sarong nagsasagin-sagin na debotong Judio, nakikiiba sa mga parasingil nin buwis asin mga parakasala asin nahihiling na nakikikakan kaiba ninda.

Ining mga relihiyosong tawong ini, na deboto kan Tugon asin sa pagigin santo, nagseselos ki Jesukristo huli ta embes na sinda an pinakikiibanhan niya na kapwa mga tawong matanos asin banal, alagad mas gusto ni Jesukristo an pakikiiba sa grupo kan mga parakasala. Kun siring, naghihirinanakit an mga ini ki Jesukristo huli kan mga parakasalang nagtitiripon sa palibot niya tanganing maghinanyog kan saiyang mga tataramon. Alagad, habo man ni Jesukristo na makulugan nin boot asin magin antipatiko saiya an mga relihiyosong tawong ini na nagpapaka-deboto asin nagpapaka-santo sa saindang sekta nin relihiyon, kaya pinaagi na sana ni Jesukristo an saiyang pagpaliwanag sainda sa paagi kan pag-estorya kaining tolong parabola dapit sa pagkamaheherakon nin Dios.

Kun siring, an talagang bida sa mga estoryang ini iyo an ama kan duwang aki, asin bako an aking nguhod na waldas. Sa duwang klaseng pagkatawo asin pag-uugali kan saiyang duwang aki, an primero na an pagkamidbid kan sadiri iyo an sarong oripon na sunod-sunoran sa magurang,

asin kun siring bakong sarong tunay na aki kan ama, asin idtong ikaduwa naman na bako nang sarong tunay na aki an paghiling sa saiyang sadiri kundi sarong tandanan na oripon na nin huli ta winaldas na niya an saiyang mana hale sa magurang, malinaw an pagpahiling kan estorya na an ama iyo an nagin patas na pirme para sa duwa niyang aking ini, na mayo siyang pinaboran ni inapi sa duwa.

Tano ta sinasabi ni Jesukristo na pirmeng patas an ama digdi sa estoryang ini? Maski ngani patas an ama, alagad mas apresyado niya sa katapos-taposi an ugali kan saiyang ika-duwa asin nguhod na aki.

Duman sa matuang aki, nagin patas an ama sa saiya nin huli ta bilang karibay kan saiyang maimbod na pagserbi sa saiyang magurang, an sabi kan ama iyo na, “Aki ko, danay takang kaibahan asin kadamay sa gabos na oras asin sitwasyon, asin an mga natatadang pagsasadiri ko pagkatapos na binahas iyan para sa nguhod mo asin sa saimo, iyan gabos manunungod na para saimo” (Lk. 15:31). Kun siring, tano ta naghihinanakit siya sa saiyang magurang, na an sabi niya iyo na, “Hilnga man daw, sa bilog kong pagkabuhay nagpa-oripon ako saimo asin nagin sunod-sunoran sa gabos mong mga pagboot asin kapritso, alagad maski sarong ogbon na kanding mayo ka man lamang na naitangro sa sako tanganing makipag-ogma ako kaiba kan sakuyang mga amigo. Alagad, kan nag-abot asin nagbalik an aki mong ini na nagwaldas kan saiyang pagsasadiri sa mga maraot na babae asin sa maraot na pamumuhay, binuno mo pati an pinapataba tang baka” (Lk. 15:29-30).

Alagad, ipinahiling kan ama an saiyang pagigin patas para sa matuang aking ini huli ta an simbag niya duman sa paghinanakit kan saiyang aki iyo na, an sabi niya “Aki ko, tano ta naghihinanakit ka sako. Bako daw na an sinasabi mong ogbon na kanding na dai ko saimo itinangro, bako daw na iyan totoong pagsasadiri mo na asin, kun siring, libre kang mag-buno maski bako sanang ogbon kundi maski pa ubuson mo an gabos na ataman tang hayop na yaon diyan, huli ta an gabos na yaon digdi sako sadiri mo na. Tadaw ta dai ka makapagboot kan sadiri mo na? An pinapatabang baka, na pinabuno ko tanganing ipagselebrar an pagbalik kaining saimong tugang, totoong sadiri mo man iyan asin igwa

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ka nin deretso diyan, alagad igwa pa man akong deretso diyan nin huli ta buhay pa ako asin parte pa ako kan pamilya. Kun parte ka pa man kan pamilya ko, dapat na nakakamate ka kan kaogmahan ko ngonian, nin huli ta ining ama mo na bilog na pinagserbihan mo sa entero mong buhay, siya pinaghaboan, isinikwal asin minaltrato kan saimong nguhod na tugang, alagad ngonian binalikan asin minidbid niyang tama an gabos niyang padara asin mga tataramon kaidto saiya nin huli ta siya nagsolsol kan gabos niyang maraot na naginibo laban sato. Kaya, dapat kang mag-ogma asin makipag-selebrar sako, nin huli ta an tugang mong nagadan, alagad ngonian nakabalik sa buhay, nawara asin nakua giraray” (Lk. 15:32).

Digdi naman sa nguhod na aki, nagin patas man an ama nin huli ta, maski dakul na siyang nagin eksperyensya sa buhay, alagad dai niya inestriktohan an saiyang nguhod na aki, kundi pinabuwelo asin itinao niya an gabos na konsiderasyon sa aki na nangangaipo man na makaguno nin dakul na eksperyensya sa buhay, magin marhay o maraot man an mga paaging linalaogan. Kaya, kan mag-daing supog an aking ini sa paghagad kan saiyang kapartihan sa mamanahon niya sa magurang, maski buhay asin makusog pa an saiyang ama, alagad dai niya pinasudya an kaisipan asin kahagadan niya kundi itinao niya an saiyang hagad.

Aram niya kun ano an mangyayari asin an gigibuhon kan saiyang aki, oras na makua niya an saiyang mana. Alagad, kinonsederar niya an pangangaipo kan saiyang aki na mag-adal dapit sa buhay. Maski pa ngani nagkamali an saiyang nguhod na aki sa pagpalakaw asin mga diskarte sa buhay, alagad inako pa man giraray niya siya sa laog kan saiyang harong, asin dai niya isinayuma an anuman na sadit na karahayan na puwede niyang gibuhon na nasa kapangyarihan niya, na iyo an ipagselebrar an saiyang pagbalik sa buhay asin an pagmidbid kan saiyang mga kasalan asin pagkukulang, na iyo an presyo tanganing mag-adal siya sa mga kasakitan asin reyalidad sa buhay. Tinios niyang magin harayo sa saiyang aki, asin hilingon na ubuson kaini an saiyang kabuhayan sa maraot na pamumuhay, alang-alang sa reyalisasyon na siya sarong marhay asin matanos na ama na binabalikan pagkatapos na talikdan asin midbiron bilang sarong maraot na magurang. An kaogmahan na ini kan ama sa mismong oras na binalikan siya kan sarong aking nagin maraot asin sutil, ini sarong kapangyarihan niya asin dakulang okasyon para sa sarong magurang na hinaboan kaidto alagad ngonian binalikan man giraray, na maski gurano siya karaot na magurang kaidto sa mata kan saiyang aki, alagad sa katapos-taposi mahihiling man giraray kan saiyang aki na mayong ibang magurang siya na ikakaribay sa saiyang tunay na magurang na nagmamalasakit asin tunay na handang ibuwis an gabos para sa aki niya.

An mensahe kan tolong parabola dapit sa pagkamaheherakon nin Dios:

An mensahe kan tolong parabolang ini yaon makukua duman sa mga tataramon ni Jesukristo na: 1. “Tara kan makua an nawawara niyang karnero, bako daw na maogmang isasalong niya ini sa saiyang abaga, asin, sa pagka-abot sa harong, aarapudon niya an saiyang

mga amigo asin mga kaaraid? Asin masabi siya, “Ma-orogma kita, huli ta nakua ko na an nawawara kong karnero.” Sa siring na paagi, mas maogma sa langit kun igwa nin sarong parakasalang nagsosolsol, kisa sa nobenta-y-nuwebeng banal na dai nangangaipo nin pagsolsol” (Lk. 15:6-8).

2. “Dangan, kan makua niya an nawarang plata, titiripunon niya an saiyang mga amigo asin kataraid sa harong, dangan masabi siya sainda na “Mag-orogma kita, huli ta nakua ko na an nawawara kong plata.” Sa parehong paagi, magoorogma an mga anghel nin Dios para sa sarong parakasalang nagsosolsol.” (Lk. 15:9-10).

3. “Alagad, tama sanang magselebrar asin mag-orogma kita, huli ta ining tugang mo digdi nagadan asin nakabalik sa buhay; nawara siya asin nakua na” (Lk. 15:32). Malinaw an menshae digdi sa estoryang ini ni Jesukristo na habo nin Dios kan mga santo (an nobenta-y-nuwebeng mga banal na dai nangangaipong magsolsol), kundi an

gusto nin Dios iyo idtong mga tawong nagpapa-aki nin Dios (an nawawarang karnero, na nagadan alagad nakabalik sa buhay, nawara alagad nakua na), na nagsadiring kagustuhan kan primero, nagpasasa sa buhay, naka-eksperyensya nin mga kasakitan asin kadepisilan sa buhay, nagtalikod sa Dios, alagad sa katapus-taposi, binalikan an Dios asin inako na an saiyang mga sinasabi asin pinapasunod sa buhay anas tama asin matanos.

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Ini huli ta an Dios pirmeng patas para sa gabos na tawo (Mt. 5:45), mas naghihiro asin nahihiling an pagkamaheherakon asin pagkamarahayon kan Dios para duman sa mga parakasala na gustong magsolsol asin magpakamatanos, na pagkatapos na tinalikdan ninda an saindang ama bilang sarong maraot na magurang, alagad ngonian minimidbid giraray ninda an karahayan asin kagayonan kan saindang magurang.

Ini an sarong tunay na aki nin Dios, asin bako idtong mga nagbabaranal na dai nagmimidbid sa Dios bilang sarong marhay na magurang, kundi nagseserbi sana sinda sa Dios huli kan makukua nindang pabor, kayamanan asin karahayan saiya. Kaya, minaluwas na surugoon ninda an Dios, kisa sinda an magin surugoon asin oripon nin Dios.

Mas gusto nin Dios iyo idtong mga parakasala na nag-edukar kan saindang sadiri sa pagkomitir nin mga pagkakasala, tanganing makua ninda an tama na iyo an pagbalik sa Dios asin midbidon na siya sarong marhay na magurang maski ngani tinalikdan asin irinibay sa ibang karahayan na inisip niya kaidto.

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FIFTH SUNDAY OF LENT Cycle C WRITING ON THE GROUND

‘Again he bent down and wrote on the ground.’ (Jn 8:8) Gospel: Jn 8:1-11

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

The adulterous womanu Jn 753-8:11 – u–The author of this passage, Jn 753-8:11, is not John: it is omitted by the oldest witnesses (MSS, versions, Fathers) and found elsewhere in others; moreover, its style is that of the Synoptics and the author was possibly Luke, cf. Lk 21:38+. Nevertheless, the passage was accepted in the canon and there are no grounds for regarding it as unhistorical.

7:53 They all went home

1 AndJesus went to the Mount of Olives.

In the daytime he would be in the Temple teaching, but would spend at night on the hill called the Mount of Olives (v. 37). And from early morning the people would gather round him in the temple to listen to him.j

Lk 21:37-38 Lk 19:47+; 22:53 Mt 21:17 Mk 11:11,19 Jn 8:2

2 At daybreak he appeared in the Temple again, and as all the people came to him, he sat down and began to teach them.

Lk 21:38 - j - The literary relationship with Jn 8:1-2 is unmistakable. The adulterous woman passage of Jn 7:53-8:11, for the Lucan authorship of which there are many good arguments would fit into this context admirably.

The woman who was a sinnerg…a womanh came in, who had a bad name in the town. She had heard he was dining with the Pharisee and had brought with her an alabaster jar of ointment (v. 37). She waited behind him at his feet, weeping, and her tears began fell on his feet, and she wiped them away with her hair; then she covered his feet with

Lk 7:37-50 Mt 21:32 Jn 8:4

3 Thescribes and the Pharisees brought a woman along who had been caught committing adultery; and made her stand in full view of everybody,

Lk 7: 37, 45,47 - g - Lk only. This episode is not the same as the same as the anointing at Bethany. h - Most probably not Mary of Magdala, 8:2, and still less, Mary, sister of Martha, 10:39; Jn 11:1,2,5; 12:2-3. i-Var. ‘ever since she came.’ j - Not, as is usually translated, ‘her many sins are forgiven her because she has shown

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kisses and anointed them with the ointment (v. 38). When the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would know who this woman that is touching him and what a bad name she has(v. 39).”Then Jesus took him up and said, ‘Simon, I have something to say to you.’ ‘Speak, Master,’ was his reply (v.40). ‘There was once a creditor who had two men in his debt; one owed five hundred denarii, the other fifty (v.41). They were unable to pay, so he pardoned them both. Which of them will love him more? (v. 42)’ ‘The one who was pardoned more, I suppose’ answered Simon.” Jesus said, ‘You are right (v.43)’.Then he turned to the woman. ‘Simon,’ he said “you see this woman? I came into your house, and you poured no water over my feet, but she has poured out her tears over my feet and wiped them with her hair (v.44). You gave me no kiss, but she has been covering my feet with kissing ever since I came ini (v.45).You did not anoint my head with oil, but she anointed my feet with ointment (v.46) For this reason I tell you that her many sins, must have been forgiven her; or she would not have shown such great love.j It is the man who is forgiven little who shows little love (v. 47).” Then he said to her, “Your sins are forgiven (v. 48).” Those

Mt 16:14+ Jn 4:18-19 Mt 21:31 Mt 9:2

such great love’. The context demands the reverse: she shows so much affection because she had so many sins forgiven.

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who were with him at table began to say to themselves, “Who is this man, that he even forgives sins?”’ (v. 49). But he said to the woman, “Your faith has saved you; go in peace (v. 51). For I should have committed a sin of lust, a crime punishable by the law.f Susanna sighed “I am trapped,”she said ‘whatever I do. If I agree, that means my death; if I resist, I cannot get awayfrom you.’

Mt 8:10+

Jb 31:11 Dt22:22-24 Pr 6:32-35 Jn 8:4-5

Dn13:22 Lv 20:10 Dt 22:22 Jn 8:4-5

Jb 31:11 - f - ‘punishable by the law’ Targ. And Vulg.

4 they said to Jesus, “Master, this woman was caught in the very act of committing adultery,

The man who commits adultery with a married woman: The man who commits adultery with his neighbor’s wife must die, he and his accomplice. If a man is caughtsleeping with another man’s wife, both must die, the man who has slept with her and the woman herself. You mustbanish this evil from Israel (v.22). If is a virgin is betrothed, and a man meets her in the city and sleeps with her (v. 23), you shall take them both out to the gate of the town and stone them to death; the girl because she did not cry for help in the town; the man, because he has violated

Lv 20:10 Dt 22:22-24 Ezk 23:45 Dn 13:22 Jn 8:5

Dt 22:22-24 Lv 20:10 1 M 9:73 Jb 31:11 Dn 13:22 Ex 22:15

5 and Moses has ordered us in the Law to condemn women like this to death by stoning. What have you to say?

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hiswifeof his fellow. You must banish the evil from your midst (v. 24).

And a man was there at that time who had a withered hand. They asked him, “Is it against the law to cure on the Sabbath day?” hoping forsomething to use against him. Some Pharisees approached him, and to test him they said, “Is it against the law for a man to divorce his wife for any pretext whatever? So they waited their opportunity and sent agents as men devotedto the Law, and to fasten on somethinghe might sayand so enable them to hand him over to the jurisdiction and authority of the government.

Mt 12:10 Lk 20:20 Jn 8:6; 9:14

Mt 19:3 Mt 16:1 Lk 11:54 Jn 8:6

Lk 20:20

Lk 23:2 Mt 12:20

6 They askedhim this as a test, lookingfor something to use against him. But Jesus bent down and started writing on the ground with his finger.a

Jn 8:1- a – The significance of this gesture is doubtful.

The witnesses shall be the first raise theirhands against himin putting him to death, then all the people shall follow. You must banish the evil from your midst Do not judge, and you will not be judged; a (v. 1) because the judgments you give, are the judgments you will get, and the amount you measure out isthe amount you will be given (v.2). Why do you observe the splinter in your brother’s eye and nevernotice the plank in your own? (v. 3) How dare you say to your brother, ‘Let me takethe splinter

Dt 17:7 Jn 8:7

Mt 7:1-5 =Lk 6:37-42 Rm 2:1-2 1 Co 4:5 Pr 11:25 Ws 12:22 =Mk 4:24 Ps 36:2

7 As they persisted withtheir question, he looked up and said,‘If thereis one of you who hasnot sinned,let him be the first to throw a stone at her’.

Mt 7:1-5 – a- Do not judge others if you do not wish to be judged by God. So also in the following verse.

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out of your eye,’ when all the time there is aplank in your own? (v. 4) Hypocrite! Take the plankoutfrom your own eye first; then you will see clearly enough to takethe splinter out of your brother’s eye (v. 5).

Jn 8:7

8 Then he bent down and wrote on the ground again.

9 When they heard this they went away one by one, beginning with the eldest,until Jesus was left alone with the woman, who remained standing there.

10 He looked up and said, “Woman, where are they? Has no one condemned you?’

I take no pleasure in the death of anyone—it is the Lord Yahweh who speaks. Repent and live! Say to them, ‘As I live – it is the Lord Yahweh who speaks – I take pleasure, not in the death of the wicked man, but in the turning back of a wicked man who changes his ways to win life. Come back, come back from your evil ways. Why are you so anxious to die, House of Israel? Yahweh is tender and compassionate, slow to anger, most lovingc (v. 8). As tenderly as a father treats his children,so Yahwehtreats those who fear him (v. 13); he knows what we are made of,he remembers we are dust (v.14).

Ezk 18:32 Ho 11:9 Mt 3:2+ Jn 8:11

Ezk 33:11 Ezk 18:23,31 Ws 1:13; 11:26 Lk 15:7; 10:32 Jn 8:11

Ps 103:8, 13-14 =Ps 86:15; 34:6-7 Ps 145:9 Jdt 16:15

11 “No one, sir.” she replied. “Neither do I condemn you,’ said Jesus, ‘go away, and sin no more.”

Ps 103:8 – c – These are attributes of the name of Yahweh which were revealed to Moses (Ex 34:6+; the psalm develops these throughout, stressing mercy and kindness, cf. vv. 17-18 and Ex 20:6, thus preparing for 1 Jn 4:8.

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What! Am I likely to take pleasure in the death of a wicked man—it is the Lord Yahweh who speaks - not prefer to see to see him renounce his wickedness and live?

Ezk 18:23 Ezk 18:31; 33:11 Ws 11:26 Ho 11:9 Lk 15:7,10,32 Jn 8:11 Rm 11:32 2 P 3:9

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First Reading:Is 43:16-21

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

A voicec cries, ‘Prepare in the wilderness a way for Yahweh. Make a straight highway for our God across the desert.d

Moses stretched out his hand over the sea. Yahweh drove back the sea with a strong easterly wind all night, and he made dry land of the sea. The waters parted (v. 21), and the sons of Israel went on dry land right into the sea, walls of water to right and to left of them (v.22)The Egyptians gave chase after them they went, right into the sea, all Pharaoh’s horses, his chariots, and his horsemen(v.23). In the morning watch,c Yahweh looked down on the army of the Egyptians from the pillar of fire and of cloud and threw the army into confusion. (v. 24). He so clogged their chariot wheels that they could scarcely make headway. “Let us flee from the Israelites,’ the Egyptians cried Yahweh is fighting for them against the Egyptians!” (v. 25). ‘Stretch out your hand over the sea,’ Yahweh said to Moses ‘that the

Is 40:3 Is 35:8; 49:11 Si 48:10 Jr 31:9,21 Ba 5:7 Ml 3:1,23-24 ↗Mt 3:3p ↗Mk 1:3 ↗Lk 3:4-6 ↗Jn 1:23

Ex 14:21-29 Jos 3:17; 4:23 Ps 136:13 Is 43:16 Is 11:16 1 Co 10:1 Nb 33:3 Ps 77:16-18 Ps 78:53 Ws 18:5

16 Thus says Yahweh,who made a way through the sea,a path in the great waters.

Is. 40:3 - c- The voice of Yahweh addressing the prophet. The evangelists quote this text in its LXX form; ‘A voice of one who cries in the wilderness…’; for them this is the voice of John the Baptist, the forerunner of the Messiah. d -The Exodus is to be repeated; Yahweh will lead his people back to Palestine. The wonders of the Exodus have already been recalled by Isaiah, 10:25-27, as an earnest of God’s protection. The prophets of the Exile elaborate this theme. As of old, God will come to save his people, Jr. 16:14-15; 31:2; Is. 46:3-4; and 63:9 (repeating Ex. 19:4) The miracles of the first Exodus, Mi. 7:14-15, the crossing of the Red Sea, Is. 11:15-16; 43:16-21; 51:10; 63:11-13; the water from the rock, 48:21; the bright cloud, 52:12; cf. 4:5-6, the desert march, 40:3f; cf. Ba. 5:7-9; become both type and guarantee of the second, from Babylon to Jerusalem. On the theme of the Exodus see also Ho. 2:16+. Ex 14:21-29 - c – The last watch of the night 2-6 a.m.

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water may flow back on the Egyptians, and their chariots and their horsemen (v.26). Moses stretched out his hand over the sea, and, as day broke, the sea returned to its bed. The fleeing Egyptians marched right into it, and Yahweh overthrow the Egyptians in the very middle of the sea (v. 27). The returning water overwhelmed the chariots and the horsemen of Pharaoh’s whole army which had followed the Israelites into the sea; not a single one of them was left (v.28). But the sons of Israel marched through the sea on dry ground, wall of water to the right and to the left of them (v.29). …but your providence,c Father! Is what steers it, you having opened a pathway even through the sea, a safe way over the waves… You have trampled the sea with your horses, the surge of great waters.

Is 31:3 Dt 11:4

Ws 14:3 Ws 17:2 Tb 13:4 Ps 77:19 Is 43:16

Hab 3:15 Ps 77:19 Is 43:16-17

Ws 14:3 – c – The term, appearing for the first time here in LXX, is borrowed from Greek philosophy and literature; the idea, however, is biblical, Ps 145:8,9, 15,16; 147:9, etc.

17 Who put chariots and horse in the field and a powerful army, which lay there never to rise again, snuffed out, put out like a wick.

18 No need to recall the past,gno need to think what was done before.

Is 43:18 – g–The miracles of the first Exodus, which will be surpassed by those of the second.

And for anyone who is in Christ, there is a new creation;f the old creation has

2 Co 5:17 Is 43:19

19 See, I am doing a new deed, even now it comes to light; can you not see it? Yes, I am

Is 43:19 – h – ‘paths’ DSIa; ‘rivers’ Text. Rec.

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gone, and now the new one is here.g There in front of the throne they were singing a new hymnc in the presence of the four animals and the elders, a hymn that could only be learnt by the hundred and forty-four thousand who had been redeemed from the world. The One sitting on the throne spoke: ‘Now, I am making the whole of creation new,” he said. “Write these: that what I am saying is sure and will come true.” And through it will run a highway undefiledb which shall be called the Sacred Way; the unclean may not travel it,c no fools stray along it. …guiding them by a route leading direct to an inhabited town.c

Mt 9:16 Ep 2:10 Heb 8:13 Rm 5:10

Rv 14:3

Rev 21:5 2 Co 5:17 Dn 8:26

Is 35:8 Is 40:3-5; 43:19 Tb 14:5 Ps 107:7 Rv 21:27

Ps 107:7 Is. 35:8

making a road in the wilderness, pathsh in the wild.

2 Cor 5:17 - f– God who created all things through

Christ, cf. Jn 1;3, has restored his work, deformed by sin, by re-creating it in Christ, Col 1:15-20+. The central figure of this ‘new creation’, here and Ga 6:15- which extends to the whole universe, Col 1:19+; cf. 2 P 3:13; Rv 21:1 – is the ‘new man’ created in Christ, EP 2:15+, to lead a new life, Rm 6:4, of virtue and holiness, Ep 2:10; 4;24+; Col 3:10+. Cf. the ‘new birth’ of baptism, Rm 6:4+.

g – Var. ‘all is new’. Rev. 14: 3 - c- Moses had celebrated the deliverance from Egypt, Ex. 15:1-21; cf. Rv. 15:3-5; the new hymn celebrates the deliverance of God’s people and of the new order introduced by the Lamb that was sacrificed. Is 35:8 – b–‘undefiled’ following Greek. c – Hebr. Adds ‘it will be for those when he is to go that way’. Ps. 107:7 - c - Probably reference to Canaan. The Exodus

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and the installation of the Promised Land had already, in Is. 40f, served as prototype of the return from exile.

Wild animals and farmanimals,snakes and birds… Then the lame shall leap like a deer and

the tongue of the dumb sing for joy; for waters gushes in the desert, streams in the wasteland (v. 6),the scorched earth become a lake,the parched land springs of water.The lairs where jackals usedto live become thicketsof reed and papyrus (v. 7). I will open up rivers on the bare heights,and fountains in the broad valleys;I will turn the wilderness into a marshland,and the dry ground into springs of water. Water from the rocka The whole community of Israelmoved from their camp in the desert of Sin at Yahweh’s command, to travel the further stages;and they pitched their camp at Rephidimb where there was no water for the people to drink (v. 1). So they grumbled against Moses. “Give us water

to drink”they said. Moses answered them, “Why do you grumble against with me? Why do you put Yahweh to a

test?”(v. 2) But tormented by thirst, the people complained against Moses. “Why

Ps 148:10 Is 43:20

Is 35:6-7 Ac 3:8 Is 41:18; 43:20; 48:21 Jn 4:1+

Is 41:18 Is 35:6-7; 43:20; 48:21

Ex 17:1-7 =Nb 20:1-13 Dt 8:15 Ne 9:15 Ps 8:17 Is 46:21 Nb 33:12-14 Ex 15:24 Ex 14:11+ Dt 6:16 Ws 11:6 Ezk 23:27

20 The wild beasts will honor me, jackals and ostriches, because I am putting water in the wildernessi (rivers in the wild) to give my chosen people drink.

Is 43:20 – I – The Syrian desert which must be crossed by those returning from Babylon. Ex 17:1-7 – a – ‘Yahwistic’ and ‘Elohistic’ elements have been noted in this narrative. b – A valley in the Sinai range, Nb 20:1-13 makes the district of Kadesh the scene of a similar miracle. Both miracles are referred to either together or separately, in various bible al passages. c–‘atHoreb’ evidently a reader’s gloss. In the opinion of certain rabbis the rock followed the Israelites in their wanderings. Cf 1 Co

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did you bring us up out of Egypt?’ they said.‘Was it so that I should die of thirst,my children too and my cattle?”(v. 3) Moses appealed to Yahweh, “How am I to deal with this people?’ he said. ‘A little more and they will stone me!’ (v. 4). Yahweh said to Moses: ‘Take with you some of the elders of Israel and move on the forefront of the people; take in your hand the staff with which you struck the river, and go (v. 5). I shall be standing before you there on the rock at Horeb.c You must strike the rock, and the water will flow from it for the people to drink. This is what Moses did in the sight of the elders of Israel (v. 6). The place was named Massah and Meribah,d because of the grumbling of the sons of Israel and because they put Yahweh to the test by saying, “Is Yahweh with us or not? (v. 7). But you are a chosen race, a royal priesthood, a consecrated nation, a people set apart to sing the praises of God who called you out of darkness into his wonderful light (v. 9). Once you were not a people at alland now you are People of Godonce you were outside the mercyand now you have beengiven mercy (v. 10)

Nb 14:10 ↗1 Co 10:4 ↗Jn 7:38; 19:34 Nb 20:24 Dt 6:16; 9:22; 32:51 Ps 78:15-16; 95:8-9; 105:41; 106:32; Ws 11:4 Is 43:20

1 P 2:9-10

Is 43:20-21 Ex 19:5-6+ Rm 3:24+ Ep 1:14+ Ac 26:18+ Col 1:12-13 Ho 1:6-9; 2:3,25

10:4. On the term ‘Rock’ indicating God, see Ps 18:2+. d– Massah: trial: Meribah: contention.

21 The people I have formed myself, will sing my praises.

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Second Reading: Ph 3:8-14

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

8 Not only that , but I believe nothing can happen that will outweigh the supreme advantage of knowing Christ Jesus my Lord. For him I have accepted the loss of everything, and I look on everything as so much rubbish if only I can have Christ

Failing to recognize the righteousness that comes from God, to try to promote their own idea of it, instead of submitting to the righteousness of God.b I am not ashamed of the Good News;it is the power of God saving all who have faithj- Jew first,k but Greek as well. We acknowledge that what makes a man righteous is not obedience to the Law, but faith in Jesus Christ no less than you had, and now we hold that faith in Christ rather than fidelity to the Law is what justifies us, and that no one can be justified by keeping the Law.

Rm 10:3

Rm 1:16+ Ac 13:38 1 Co. 1:18-25; 1 Co 2:1-5 2 Co 2:9f

Ga 2:16 Ac 10:28 Rm 3:22 Ph 3:9

9 and be given a place in him, I am no longer trying for perfection by my own efforts, the perfection that comes from the Law, but I want only a perfection that comes through faith in Christ, and is from God and based on faith.g

Ph 3:9 - g - The difference between these two sorts of perfection form the entire subject of Paul’s letters to the Christians of Galatia and Rome. Rm 10:3 – b – Righteousness is not something to be won; it is a favor to man received through faith in Christ, Cf 1:16+; 7:7+. Rm 1:16 - j- 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

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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

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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). k– 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.

It is about Jesus Christ our Lord who is the order of the spirit, the spirit of holiness that is in him, was proclaimedc Son of God in all his power through his resurrection from the dead.d

Rm 1:4+ Rm 9:5+; 10:9 1 Co 6:14

10 All I want is to know Christ and the power of his resurrection and to share his sufferings by reproducing the pattern of his death.

Rm 1:4 – c - Vulg. ‘predestined’. d - For Paul Christ rose only because God raised him, 1 Th. 1:10; 1 Co. 6:14; 15:15; 2 Co. 4:14; Ga. 1:1; Rm. 4:24; 10:9; Ac. 2:24+; cf. 1 P. 1:21, thus displaying his ‘power’, 2 Cor. 13:4; Rm. 6:4; Ph. 3:10; Col. 2:12; Ep. 1:19f; Heb. 7:16; and because God raised him to life through the Holy Spirit, Rm. 8:11. Christ is established in glory as Kyrios, Ph 2:9-11+; Ac 2:36; Rm 14:9, deserving anew, this time in virtue of his messianic work, the name he had from eternity, ‘son of God’, Ac 13:33, Heb 1:5; %:5. Cf. Rm 8:11+; 9:5+.

In other words, a when we were baptized we went into the tomb with him and joined him in death, b so that as Christ was raised from the dead by the

Rm 6:4+ Rm 1:4+ Ex 24:16+

11 That is the way I can hope to take my place in the resurrection of the dead.h

Ph 3:11 - h - Paul is not referring to the general resurrection of both saved and damned, Jn 5:29, but to the true resurrection of the saints

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Father’s glory, we too might live a new life. And if the Spirit of him who raised Jesus from the dead will give life to your own mortal bodies through his Spirit living in youg (v. 11). And if we are children we are heirs as well: heirs of God and coheirs with Christ, sharing his sufferings so as to share his glory (v. 17).

Rm 8:11+,17 Rm 6:4+ Ezk 37:10 1:4+; 6:8-11 Ga 3:16, 26-29 Lk 22:28-30; 24:26 Ph 3:10-11 1 P 4:13 Rv 21:7

who are separated from the ‘spiritually’ dead to life with Christ, Lk 20:35+. Rm. 6:4+ a – Lit. ‘therefore’; var. ‘for’. b – Baptism is not separated from faith but goes with it, Ga. 3:6f, Ep. 4:5, Heb. 10:22, cf. Ac. 12f,37, 16:31-33, 18:8, 19:2-5, and gives it outward expression by the operative symbolism of the baptismal ceremonial. For this reason, Paul ascribes to faith and to baptism the same effects (cf. Ga. 2:16-20 and Rm. 6:3-9). The sinner is immersed in water (the etymological meaning of ‘baptize’ is ‘dip’) and thus ‘buried’ with Christ, Col. 2:12, with whom also he emerges to ‘resurrection’, Rm. 8:11+, as a ‘new creature’, 2 Co. 5:17+, a ‘new man’, Ep. 2:15+, a member of the one Body animated by the one Spirit, 1 Co. 12:13, Ep. 4:4f. This resurrection will not be complete or final until the end of time, 1 Co. 15:12+ (but cf. Ep. 2:6), but is already taking place in the form of a new life lived ‘in the Spirit’, vv. 8:11,13, 8:2f, Ga. 5:16-24. The death-resurrection symbolism of baptism is particularly Pauline, but this initial rite of Christian life, Heb. 6:22, is also spoken of in the NT, as a cleansing bath, Ep.5:26, Heb. 10:22, cf. 1 Co. 6:11, Tt. 3:5, a new birth, Jn. 3:5, Tt. 3:5, cf. 1 P. 1:3, cf. Ep. 5:14. On the baptism of water and the baptism of the Spirit, cf. Ac. 1:5+; these two aspects of the consecration of the Christian are apparently the ‘anointing’ and the seal’ of 2 Co. 1:21f. According to 1 P. 3:21, the ark of Noah is an

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antetype of baptism. Rm. 8:11+ - g – The resurrection of the Christian is intimately dependent on that of Christ, 1 Th 4:14; 1 Co 6:14; 15:20f; 2 Co 4:14; 13:4; Rm 6:5; Ep 2:6; Col 1:18; 2:12f; 2 Tm 2:11. It is by the same power and the same gift if the Spirit, cf. Rm 1:4+, that the Father will raise them to life their turn. This operation is already being prepared: a new life is making the Christians into sons (v.14) in the likeness of the Son himself, 8:29+, and they are being incorporated into the risen Christ by faith, 1:16+, and baptism, 6:4+.

because you are offering it the word of life.This would give me something tobe proud of for the Day of Christ, and would meanthat Ihad not run in the raceand exhausted myselffor nothing. You began your race wellc; you made you less anxious to obey the truth?

Ph 2:16 Ph 1:26+ 1 Co 1:8+

Ga 5:7+ 1 Co 9:24+ Ph 2:19

12 Not that I have become perfect yet: I have not yet won, but I am still running, trying to capture the prize for which Christ Jesus captured me.i

Ph 3:12 – i - Lit ‘but I follow (to see) if indeed I may grasp, inasmuch as I was grasped by Christ Jesus’; i.e. the price which he not only strives to grasp but for which also he was grasped on the road to Damascus. Ga 5:7 – c – One of Paul’s favorite theme, cf. 2:2; 1 Co 9:24-26; Ph 2:16; 3:12-14; 2 Tm 4:7; Heb 12:1.

Jesus said to him, “Once the hand is laid on the plow, noonewho looks back is fit for the kingdom of God.”

Lk 9:62 Ph 3:13

13 I can assure you, my brothers, I am far from thinking I have already won. All I can say is that I forgot the past and I strain ahead for what is still to come.

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

1 Co 9:25+ Ws 5:16 Ph 3:14 2 Tm 4:7-8 Jm 1:12

14 I am racing for the finish for the prize to which God calls us upwards to receive in Christ Jesus.

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That is why all you who are holy brothers, and have had the same heavenly call should turn your mind to Jesus, the apostle and high priesta of our religion.

1 P 5:4 Rv 2:10; 3:11

Heb 3:1 Heb 2:17; 7:26; 8:1; 10:21; 11:16; 12:22 Ep 1:18 Ph 3:14

Heb 3:1 - a – Christ is both apostle, i.e. someone ‘sent’ by God to the human race, cf. Jn 3:17,34; 5:36; 9:7; Rm 1:1+; 8:3; Ga 4:4; and high priest representing the human race before God, cf. 2:17; 4:14; 5:5,10; 6:20; 7:26; 8:1; 9:11; 10:21.

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Homily for the 5th Sunday of Lent (Cycle C)

Based on Jn 8:1-11(Gospel), Is 43:16-21(First Reading) and Ph 3:8-14 (Second Reading) From the Series: “Reflections and Teachings of the Desert”

WRITING ON THE GROUND

‘Again he bent down and wrote on the ground.’ (Jn 8:8)

The Gospel for this 5th Sunday of Lent (Cycle C) is from Jn 8:1-11, under the title “The adulterous womanu. Footnoteu says “The author of this passage, Jn 753-8:11, is not John: it is omitted by the oldest witnesses (MSS, versions, Fathers) and found elsewhere in others; moreover, its style is that of the Synoptics and the author was possibly Luke, cf. Lk 21:38+. Nevertheless, the passage was accepted in the canon and there are no grounds for regarding it as unhistorical.”

Verse 7:53, 1 and 2 say: They all went home and Jesus went to the Mount of Olives. At daybreak he appeared in the Temple again, and as all the people came to him, he sat down and began to teach them. Parallel text for verse 2 is Lk 21:37-38 that says: In the daytime he would be in the Temple teaching, but would spend at night on the hill called the Mount of Olives (v. 37). And from early morning the people would gather round him in the temple to listen to him. j Footnote j says “The literary relationship with Jn 8:1-2 is unmistakable. The adulterous woman passage of Jn 7:53-8:11, for the Lucan authorship of which there are many good arguments would fit into this context admirably.” Verse 3 says: The scribes and the Pharisees brought a woman along who had been caught committing adultery; and made her stand in full view of everybody… Parallel texts are:

1. Lk 7:37-50 - The woman who was a sinnerg …a womanh came in, who had a bad name in the town. She had heard he was dining with the Pharisee and had brought with her an alabaster jar of ointment (v. 37). She waited behind him at his feet, weeping, and her tears began fell on his feet, and she wiped them away with her hair; then she covered his feet with kisses and anointed them with the ointment (v. 38). When the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would know who this woman that is touching him and what a bad name she has (v. 39).”Then Jesus took him up and said, ‘Simon, I have something to say to you.’ ‘Speak, Master,’ was his reply (v.40). ‘There was once a creditor who had two men in his debt; one owed five hundred denarii, the other fifty (v.41). They were unable to pay, so he pardoned them both. Which of them will love him more? (v. 42)’ ‘The one who was pardoned more, I suppose’ answered Simon.” Jesus said, ‘You are right (v.43)’.Then he turned to the woman. ‘Simon,’ he said “you see this woman? I came into your house, and you poured no water over my feet, but she has poured out her tears over my feet and wiped them with her hair (v.44). You gave me no kiss, but she has been covering my feet with kissing ever since I came ini (v.45).You did not anoint my head with oil, but she anointed my feet with ointment (v.46) For this reason I tell you that her many sins, must have been forgiven her; or she would not have shown such great love. j It is the man who is forgiven little who shows little love (v. 47).” Then he said to her, “Your sins are forgiven (v. 48).” Those who were with him at table began to say to themselves, “Who is this man, that he even forgives sins?”’ (v. 49). But he said to the woman, “Your faith has saved you; go in peace (v. 51). Footnoteg says “Lk only. This episode is not the same as the same as the anointing at Bethany.”; Footnoteh - Most

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probably not Mary of Magdala, 8:2, and still less, Mary, sister of Martha, 10:39; Jn 11:1,2,5; 12:2-3. Footnotei says “Var. ‘ever since she came’”; Footnotej says “Not, as is usually translated, ‘her many sins are forgiven her because she has shown such great love’. The context demands the reverse: she shows so much affection because she had so many sins forgiven.”

2. Jb 31:11 - For I should have committed a sin of lust, a crime punishable by the law. f Footnote f says “‘punishable by the law’ Targ. And Vulg.” 3. Dn13:22 - Susanna sighed “I am trapped,” she said ‘whatever I do. If I agree, that means my death; if I resist, I cannot get away from you.’

Verses 4 and 5 say: they said to Jesus, “Master, this woman was caught in the very act of committing adultery, and Moses has ordered us in the Law to condemn women like this to death by stoning. What have you to say? Parallel texts for verse 5 are:

1. Lv 20:10 - The man who commits adultery with a married woman: The man who commits adultery with his neighbor’s wife must die, he and his accomplice. 2. Dt 22:22-24 - If a man is caught sleeping with another man’s wife, both must die, the man who has slept with her and the woman herself. You must banish this evil from

Israel (v.22). If is a virgin is betrothed, and a man meets her in the city and sleeps with her (v. 23), you shall take them both out to the gate of the town and stone them to death; the girl because she did not cry for help in the town; the man, because he has violated his wife of his fellow. You must banish the evil from your midst (v. 24).

Verse 6 says: They asked him this as a test, looking for something to use against him. But Jesus bent down and started writing on the ground with his finger.a Footnote a – The significance of this gesture is doubtful. Parallel texts are:

1. Mt 12:10 - And a man was there at that time who had a withered hand. They asked him, “Is it against the law to cure on the Sabbath day?” hoping for something to use against him.

2. Mt 19:3 - Some Pharisees approached him, and to test him they said, “Is it against the law for a man to divorce his wife for any pretext whatever? 3. Lk 20:20 - So they waited their opportunity and sent agents as men devoted to the Law, and to fasten on something he might say and so enable them to hand him over

to the jurisdiction and authority of the government. Verse 7, 8, 9, and 10 say: As they persisted with their question, he looked up and said, ‘If there is one of you who has not sinned, let him be the first to throw a stone at her’. Then he bent down and wrote on the ground again. When they heard this they went away one by one, beginning with the eldest, until Jesus was left alone with the woman, who remained standing there. He looked up and said, “Woman, where are they? Has no one condemned you?’

Parallel texts are: 1. Dt 17:7 - The witnesses shall be the first raise their hands against him in putting him to death, then all the people shall follow. You must banish the evil from your midst… 2. Mt 7:1-5 - Do not judge, and you will not be judged; a (v. 1) because the judgments you give, are the judgments you will get, and the amount you measure out is the

amount you will be given (v.2). Why do you observe the splinter in your brother’s eye and never notice the plank in your own? (v. 3) How dare you say to your brother, ‘Let me take the splinter out of your eye,’ when all the time there is a plank in your own? (v. 4) Hypocrite! Take the plank out from your own eye first; then you will see

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clearly enough to take the splinter out of your brother’s eye (v. 5). Footnote a says “Do not judge others if you do not wish to be judged by God. So also in the following verse.”

Verse 11 says: “No one, sir.” she replied. “Neither do I condemn you,’ said Jesus, ‘go away, and sin no more.” Parallel texts are:

1. Ezk 18:32 - I take no pleasure in the death of anyone—it is the Lord Yahweh who speaks. Repent and live! 2. Ezk 33:11 - Say to them, ‘As I live – it is the Lord Yahweh who speaks – I take pleasure, not in the death of the wicked man, but in the turning back of a wicked man who

changes his ways to win life. Come back, come back from your evil ways. Why are you so anxious to die, House of Israel? 3. Ps 103:8, 13-14 - Yahweh is tender and compassionate, slow to anger, most lovingc (v. 8). As tenderly as a father treats his children, so Yahweh treats those who fear

him (v. 13); he knows what we are made of, he remembers we are dust (v.14). Footnote c says “These are attributes of the name of Yahweh which were revealed to Moses (Ex 34:6+; the psalm develops these throughout, stressing mercy and kindness, cf. vv. 17-18 and Ex 20:6, thus preparing for 1 Jn 4:8.”

4. Ezk 18:23 - What! Am I likely to take pleasure in the death of a wicked man—it is the Lord Yahweh who speaks - not prefer to see to see him renounce his wickedness and live?

The First Reading is from Is 43:16-21. Verses 16, 17 and 18 say: Thus says Yahweh, who made a way through the sea, a path in the great waters. Who put chariots and horse in the field and a powerful army, which lay there never to rise again, snuffed out, put out like a wick. No need to recall the past,g no need to think what was done before. Footnote g says “The miracles of the first Exodus, which will be surpassed by those of the second”.

Verse 19 say: See, I am doing a new deed, even now it comes to light; can you not see it? Yes, I am making a road in the wilderness, pathsh in the wild. Footnote h says “‘paths’ DSIa; ‘rivers’ Text. Rec.” Parallel texts are:

1. 2 Co 5:17 - And for anyone who is in Christ, there is a new creation;f the old creation has gone, and now the new one is here.g Footnote f says “God who created all things through Christ, cf. Jn 1;3, has restored his work, deformed by sin, by re-creating it in Christ, Col 1:15-20+. The central figure of this ‘new creation’, here and Ga 6:15- which extends to the whole universe, Col 1:19+; cf. 2 P 3:13; Rv 21:1 – is the ‘new man’ created in Christ, EP 2:15+, to lead a new life, Rm 6:4, of virtue and holiness, Ep 2:10; 4;24+; Col 3:10+. Cf. the ‘new birth’ of baptism, Rm 6:4+”; and Footnote g says “Var. ‘all is new’.”

2. Rv 14:3 - There in front of the throne they were singing a new hymnc in the presence of the four animals and the elders, a hymn that could only be learnt by the hundred and forty-four thousand who had been redeemed from the world. Footnotec says “Moses had celebrated the deliverance from Egypt, Ex. 15:1-21; cf. Rv. 15:3-5; the new hymn celebrates the deliverance of God’s people and of the new order introduced by the Lamb that was sacrificed.”

3. Rev 21:5 - The One sitting on the throne spoke: ‘Now, I am making the whole of creation new,” he said. “Write these: that what I am saying is sure and will come true.”

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4. Is 35:8 - And through it will run a highway undefiledb which shall be called the Sacred Way; the unclean may not travel it,c no fools stray along it. Footnoteb says “‘undefiled’ following Greek”; and Footnote c says “Hebr. Adds ‘it will be for those when he is to go that way’.”

5. Ps 107:7…guiding them by a route leading direct to an inhabited town.c Footnote c says “Probably reference to Canaan. The Exodus and the installation of the Promised Land had already, in Is. 40f, served as prototype of the return from exile.”

Verses 20 and 21 say: Wild beasts honor me, jackals and ostriches, For I put water in the wilderness and rivers in the wasteland for my chosen people to drink, The people I have formed myself, will sing my praises.

Parallel texts are: 1. Ps 148:10 - Wild animals and farm animals, snakes and birds… 2. Is 35:6-7 - Then the lame shall leap like a deer and the tongue of the dumb sing for joy; for waters gushes in the desert, streams in the wasteland (v. 6),the scorched

earth become a lake, the parched land springs of water. The lairs where jackals used to live become thickets of reed and papyrus (v. 7). 3. Is 41:18 - I will open up rivers on the bare heights, and fountains in the broad valleys; I will turn the wilderness into a marshland, and the dry ground into springs of

water. 4. Ex 17:1-7 - Water from the rocka The whole community of Israel moved from their camp in the desert of Sin at Yahweh’s command, to travel the further stages; and

they pitched their camp at Rephidimb where there was no water for the people to drink (v. 1). So they grumbled against Moses. “Give us water to drink” they said. Moses answered them, “Why do you grumble against with me? Why do you put Yahweh to a test?”(v. 2) But tormented by thirst, the people complained against Moses. “Why did you bring us up out of Egypt?’ they said. ‘Was it so that I should die of thirst, my children too and my cattle?”(v. 3) Moses appealed to Yahweh, “How am I to deal with this people?’ he said. ‘A little more and they will stone me!’ (v. 4). Yahweh said to Moses: ‘Take with you some of the elders of Israel and move on the forefront of the people; take in your hand the staff with which you struck the river, and go (v. 5). I shall be standing before you there on the rock at Horeb.cYou must strike the rock, and the water will flow from it for the people to drink. This is what Moses did in the sight of the elders of Israel (v. 6). The place was named Massah and Meribah,d because of the grumbling of the sons of Israel and because they put Yahweh to the test by saying, “Is Yahweh with us or not? (v. 7).Footnote a says “‘Yahwistic’ and ‘Elohistic’ elements have been noted in this narrative”; Footnote bsays “A valley in the Sinai range, Nb 20:1-13 makes the district of Kadesh the scene of a similar miracle. Both miracles are referred to either together or separately, in various bible al passages; Footnotec says “‘at Horeb’ evidently a reader’s gloss. In the opinion of certain rabbis the rock followed the Israelites in their wanderings. Cf 1 Co 10:4. On the term ‘Rock’ indicating God, see Ps 18:2+.; and Footnote d says“Massah: trial: Meribah: contention”.

5. 1 P 2:9-10 - But you are a chosen race, a royal priesthood, a consecrated nation, a people set apart to sing the praises of God who called you out of darkness into his wonderful light (v. 9). Once you were not a people at all and now you are People of God once you were outside the mercy and now you have been given mercy (v. 10)

The Second Reading is from Ph 3:8-14. Verses 8 and 9 say: Not only that , but I believe nothing can happen that will outweigh the supreme advantage of knowing Christ Jesus my Lord. For him I have accepted the loss of everything, and I look on everything as so much rubbish if only I can have Christ and be given a place in him, i am no longer trying for perfection by my own efforts, the perfection that comes from the Law, but I want only a perfection that comes through faith in Christ, and is from God and based on faith.g Footnote g says“The difference between these two sorts of perfection form the entire subject of Paul’s letters to the Christians of Galatia and Rome.” Parallel texts for verse 9 are:

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1. Rm 10:3 - Failing to recognize the righteousness that comes from God, to try to promote their own idea of it, instead of submitting to the righteousness of God.b

Footnote b says “Righteousness is not something to be won; it is a favor to man received through faith in Christ, Cf 1:16+; 7:7+.” 2. Rm 1:16 -I am not ashamed of the Good News; it is the power of God saving all who have faith j- Jew first,k but Greek as well. Footnotej 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); 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.

3. Ga 2:16 - We acknowledge that what makes a man righteous is not obedience to the Law, but faith in Jesus Christ no less than you had, and now we hold that faith in Christ rather than fidelity to the Law is what justifies us, and that no one can be justified by keeping the Law.

Verse 10 says: All I want is to know Christ and the power of his resurrection and to share his sufferings by reproducing the pattern of his death. Parallel text is Rm 1:4 that says: It is about Jesus Christ our Lord who is the order of the spirit, the spirit of holiness that is in him, was proclaimed c Son of God in all his power through his resurrection from the dead.d Footnote c says “Vulg. ‘predestined’; and Footnote d says “For Paul Christ rose only because God raised him, 1 Th. 1:10; 1 Co. 6:14; 15:15; 2 Co. 4:14; Ga. 1:1; Rm. 4:24; 10:9; Ac. 2:24+; cf. 1 P. 1:21, thus displaying his ‘power’, 2 Cor. 13:4; Rm. 6:4; Ph. 3:10; Col. 2:12; Ep. 1:19f; Heb. 7:16; and because God raised him to life through the Holy Spirit, Rm. 8:11. Christ is established in glory as Kyrios, Ph 2:9-11+; Ac 2:36; Rm 14:9, deserving anew, this time in virtue of his messianic work, the name he had from eternity, ‘son of God’, Ac 13:33, Heb 1:5; %:5. Cf. Rm 8:11+; 9:5+. Verse 11 says: That is the way I can hope to take my place in the resurrection of the dead.h Footnote h says “Paul is not referring to the general resurrection of both saved and damned, Jn 5:29, but to the true resurrection of the saints who are separated from the ‘spiritually’ dead to life with Christ, Lk 20:35+.”

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Parallel texts are:

1. Rm 6:4 - In other words, a when we were baptized we went into the tomb with him and joined him in death, b so that as Christ was raised from the dead by the Father’s glory, we too might live a new life. Footnote a says“Lit. ‘therefore’; var. ‘for’; and Footnote b says “Baptism is not separated from faith but goes with it, Ga. 3:6f, Ep. 4:5, Heb. 10:22, cf. Ac. 12f,37, 16:31-33, 18:8, 19:2-5, and gives it outward expression by the operative symbolism of the baptismal ceremonial. For this reason, Paul ascribes to faith and to baptism the same effects (cf. Ga. 2:16-20 and Rm. 6:3-9). The sinner is immersed in water (the etymological meaning of ‘baptize’ is ‘dip’) and thus ‘buried’ with Christ, Col. 2:12, with whom also he emerges to ‘resurrection’, Rm. 8:11+, as a ‘new creature’, 2 Co. 5:17+, a ‘new man’ , Ep. 2:15+, a member of the one Body animated by the one Spirit, 1 Co. 12:13, Ep. 4:4f. This resurrection will not be complete or final until the end of time, 1 Co. 15:12+ (but cf. Ep. 2:6), but is already taking place in the form of a new life lived ‘in the Spirit’, vv. 8:11,13, 8:2f, Ga. 5:16-24. The death-resurrection symbolism of baptism is particularly Pauline, but this initial rite of Christian life, Heb. 6:22, is also spoken of in the NT, as a cleansing bath, Ep.5:26, Heb. 10:22, cf. 1 Co. 6:11, Tt. 3:5, a new birth, Jn. 3:5, Tt. 3:5, cf. 1 P. 1:3, cf. Ep. 5:14. On the baptism of water and the baptism of the Spirit, cf. Ac. 1:5+; these two aspects of the consecration of the Christian are apparently the ‘anointing’ and the seal’ of 2 Co. 1:21f. According to 1 P. 3:21, the ark of Noah is an antetype of baptism”.

2. Rm8:11+,17 - And if the Spirit of him who raised Jesus from the dead will give life to your own mortal bodies through his Spirit living in youg(v. 11).And if we are children we are heirs as well: heirs of God and coheirs with Christ, sharing his sufferings so asto share his glory (v. 17). Footnote g says“The resurrection of the Christian is intimately dependent on that of Christ, 1 Th 4:14; 1 Co 6:14; 15:20f; 2 Co 4:14; 13:4; Rm 6:5; Ep 2:6; Col 1:18; 2:12f; 2 Tm 2:11. It is by the same power and the same gift if the Spirit, cf. Rm 1:4+, that the Father will raise them to life their turn. This operation is already being prepared: a new life is making the Christians into sons (v.14) in the likeness of the Son himself, 8:29+, and they are being incorporated into the risen Christ by faith, 1:16+, and baptism, 6:4+.”

Verse 12 says: Not that I have become perfect yet: I have not yet won, but I am still running, trying to capture the prize for which Christ Jesus captured me. iFootnote isays “Lit ‘but I follow (to see) if indeed I may grasp, inasmuch as I was grasped by Christ Jesus’; i.e. the price which he not only strives to grasp but for which also he was grasped on the road to Damascus”.

Parallel texts are: 1. Ph 2:16 - because you are offering it the word of life. This would give me something to be proud of for the Day of Christ, and would mean that I had not run in the race

and exhausted myself for nothing. 2. Ga 5:7 - You began your race wellc; you made you less anxious to obey the truth?Footnote csays “One of Paul’s favorite theme, cf. 2:2; 1 Co 9:24-26; Ph 2:16; 3:12-14; 2

Tm 4:7; Heb 12:1.” Verse 13 says: I can assure you, my brothers, I am far from thinking I have already won. All I can say is that I forgot the past and I strain ahead for what is still to come. Parallel text is Lk 9:62 that says: Jesus said to him, “Once the hand is laid on the plow, no one who looks back is fit for the kingdom of God.” Verse 14 says: I am racing for the finish for the prize to which God calls us upwards to receive in Christ Jesus.

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Parallel text is 1 Co 9:25 that says: All the fighters at the games go into strict training; they do this just to win a wreath that will wither away, but we do it for a wreath that will never wither. Homily: What were the very words that Jesus Christ wrote on the ground with his finger, which drove the scribes and Pharisees away from him and the adulterous woman? The first time that he bent to write on the ground was these words: “Remember man that you are dust.” The second time that he bent and wrote another time on the ground, the words he wrote were: “And unto dust you shall return”.

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Homiliya para sa Ika-Limang Domingo kan Kuwaresma (Cycle C) Base sa Lk. 6:17-26 Seryeng hale sa “Mga Paghorop-horop asin Katukdoan kan Disyerto”

AN ISINURAT KAN SAIYANG MURO SA DAGA (Juan 8:6b and 8)

Sarong Repaso:

Romdom pa seguro nindo an binayaan nyatong diskusyon kan nakaaging Sabadong banggi dapit duman sa pagkamarahayon asin pagkamaheherakon ni Dios, na nagin patas siyang pirme para sa gabos na tawo, parehas sa tawong banal asin parakasala, na ilinaladawan duman sa estorya kan sarong ama na nagin patas o pantay sa pagtratar kan matuang aking tumol asin sa nguhod na aking waldas (Lk. 15).

Imahinaron daw nyato kun an amang idto sarong moralistang tawo, sarong tawong minainsistir sa mga reglamento nin Lehe asin kinokondenar tolos an parakasala, ano daw an puwedeng mangyari?

Seguro iba an magigin dalagan kan satuyang binasang estorya. Embes segurong sabaton nin sarong marhay asin maogmang resepyon an naglayas niyang nguhod na aki, an isasabat niya seguro iyo an tagiktik asin tabuga; o, kaya, an makuring kastigo sa bartolina o sa presinto kan pulis.

Alagad, embes na ilampaso an libro asin itao an kastigo, pagkaherak an isinabat kan ama sa aking labis an pagkasala saiya. Ibinalik pa niya an gabos na deretso na napapanungod sa sarong lehitimong aki, sa paagi nin pagbalik kan saiyang ama kan tolong simbolo nin pagkalehitimong aki arog baga kan bado (lampin), sapatos asin singsing. Kaya, malinaw sa estorya kan evanghelio na ipinapahiling an ama bakong sarong moralistang tawo, kundi sarong marhay asin maheherakon, sarong patas asin makonsiderasyon na ama.

Arog kaiyan an pagpamidbid na gustong gibuhon ni Jesukristo dapit sa Dios. Na siya bakong bengador asin moralistang Dios, na arog sa pagpamidbid na ginigibo kan mga Pariseo asin ibang mga relihiyosong lider kan panahon niya. Sa estorya ni Jesukristo, an tunay na retrato kan pag-uugaling ini kan mga Pariseo iyo an sa-matuang aki, na banal na mga tawo kun magpabisto sa kapwa huli kan estriktong pag-otob ninda kan tugon asin an pagkamaimbod ninda sa pagsunod asin pagserbi sa Dios, alagad panu-pano sinda nin paghinanakit asin kalapastanganan saiya huli kan paglamag sa mga marhay na kapangakoan nin Dios. Gusto nindang midbidon na mga aki nin Dios, alagad bako man ama an paghiling ninda sa Dios huli ta, para sainda, an Dios sarong surugoon asin tau-taohan ninda na sunod-sunoran sa gabos nindang gusto asin hinahagad.

Alagad, an mga parakasala iyo an nagwaldas kan mga regalong karahayan nin Dios huli kan maraot nindang pamumuhay na harayo asin talikod sa Dios. Alagad, oras na maka-agimadbad sinda kan saindang mga salang gibo kontra sa Dios, asin magsolsol sinda asin magbalik saiya, ini an mga tawong mas apresyado nin Dios kan saindang sinseridad asin kapakumbabaan, kisa duman sa mga “nobenta-y-nuwebeng banal na dai nangangaipo na magsolsol” (Lk. 15:7).

Si Jesukristo, an sarong kompasyonado:

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Base sa presentasyon na ini ni Jesukristo sa Dios, bilang sarong maheherakon asin marahayon na Ama, ipinahiling man niya sa saiyang pagkatawo an pagkamaheherakon asin pagkamarahayon na ini kan Dios.

Sa evangeliong binasa ngonian na Ika-limang Domingo kan Kuwaresma, iyo ini an malinaw na mensahe.

Sa saiyang pagtukdo, ipinahiling ni Jesukristo an sarong posisyon dapit sa paghiling sa mga bagay-bagay, na iyo an kontraryong posisyon na kinakaptan asin pinaniniwalaan kan mga kapadean asin kan mga Pariseo. An mga tawong ini grabe an pagka-legalista asin moralista. Mala ngani ta, antes kan insidenteng ini-estorya digdi sa presenteng evangelio, an evangelista nagrereport nin sarong importanteng senaryo: an diskusyon kan mga relihiyosong lider kan panahon ni Jesukristo dapit sa orihen kan Mesias o kan Kristo.

Sa paniniwala kan mga tawo, patin idtong mga pulis na sinugo kan mga kapadean asin kan mga Pariseo na maaresto ki Jesukristo, siya an Mesias asin an profeta, alagad an mga lideres nag-iinsistir na an Mesias dai puwedeng maghale sa Galilea nin huli ta nasusurat sa Banal na Kasuratan na an Mesias ma-gikan ki David asin, kun siring, mahale sa Bethlehem asin bakong sa Galilea.

Sabi pa kan mga Pariseo, “Mangmang sa Katugonan an tawong iyan, paano siya magigin Mesias?” (Jn. 7:49). Kan mag-interbenir si Nicodemo para ki Jesukristo, tinaraman siya kan mga Pariseo na ‘Galileano ka man? Pagbasa daw, tanganing mahiling mong mayong profeta an naggikan sa Galilea.’ (Hilnga Juan 7:52).

Kan masunod na aldaw, pagkatapos kaidtong insidenteng sinabi nyato sa itaas, nagtutukdo si Jesukristo sa dakul na mga tawo duman sa presinto kan Templo, kan may darahon saiya an mga eskriba asi mga Pariseo nin sarong babae na nadakop ninda sa aktong pagpapasambay. Pinatindog siya sa tahaw, tanganing mahiling kan gabos, asin sinabihan ninda si Jesukristo, “Maestro, an babaeng ini nadakop nyamo sa akto nin pagpasambay, asin sosog sa Tugon ni Moises dapat siyang gapoon sagkod na magadan. Anong masasabi mo?” Ginibo ninda ini tanganing tuksuhon siya, tanganing makakua sinda nin ikakasumbong laban saiya.

Alagad duminuko si Jesukristo asin nagsurat kan saiyang muro sa daga. Dangan, inorootro kan mga eskriba asin mga Pariseo an kahahapot saiya nin siring. Huli sa kakulitan ninda nin pagparahapot, tinangad sinda ni Jesukristo asin tinaraman na, ‘An siisay man saindo na mayo nin kasalan, iyo an primerong mag-gapo saiya.’

Dangan, sa ikaduwang beses, nagsurat giraray siya kan saiyang muro sa daga. Kan madangog ninda an simbag ni Jesukristo, saro-sarong nagharale an mga tawo, poon sa pinakagurang, sagkod na nawalat na sana si Jesukristo asin an babae na sagkod ngonian nakatindog pa duman. Sa pagtangad giraray ni Jesukristo, hinapot niya an babae, ‘Babae, haen saen na sinda? Mayo na an nagkondenar saimo?’ Simbag kan babae, ‘Marayo na po.’ Sinabihan siya ni Jesukristo, ‘Puli na, dai ta ka man kinokondenar; alagad, dai ka na nanggad magkasala’ (Jn. 8:1-11).

An mga tataramon na isinurat kan saiyang muro sa daga:

An pagsurat ni Jesukristo kan saiyang muro sa daga, kun ilalapat sa enterong konteksto kan estorya, iyo an paggibo niya nin sarong ritwal, o seremonyas, o gestura, o sarong sakramento, sosog sa sarong sitwasyon nin buhay kan mga tawo na dai kaipuhan an pagtaram tanganing magtukdo siya nin sarong doktrina o katotoohan nin huli ta haloy nang aram kan mga tawo an kahulugan kan saiyang ginibo.

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An doktrina na yaon sa muro, sosog sa Bibliya, iyo an duwang katotoohan na: primero, an muro nin Dios iyo an personipikasyon kan saiyang interbensyon (Hilnga na Ex. 8:15; Job 1:11) sa paglalang (Sal. 8:3) asin sa pagsurat kan saiyang mga katugonan asin pagboot (Hilnga an Ex. 31:18; Dn. 5:5, 23-24; Jn. 8:6b, 8; Ex. 32:16), asin, an ikaduwa, na an muro nin Dios iyo an personipikasyon kan Espiritu Santo (Hilnga na Lk. 11:20; Mt. 12:280 bilang iyo ‘an muro kan toong kamot nin Dios’.

Bilang sarong ritwal, o sermonya, o sakramento, an pagsurat kan muro ni Jesukristo sa daga iyo an nagpapagiromdom sa satuya kan seremonya nin Panguros kan Miyerkoles nin Panguros, kun saen, sa paagi kan muro, an abo isinurat sa saindong mga angog bilang sarong krus, dangan an ministro nagsabi, kasabay kan pagkrus, na “Giromdoma tawo, na ika hale sa kabo-kabo, asin sa kabo-kabo ka man mapuli.”

Sa mahiwas na aplikasyon kan ritwal na ini, mababasa nyato an mga tataramon na isinurat ni Jesukristo sa daga kan oras na darahon saiya kan mga eskriba sin mga Pariseo an sarong babaeng nagkasala asin nadakop ninda sa aktong pagpasambay, na gusto kondenaron asin gadanon kan mga paratukdo sa Lehe sosog sa hatol asin penaledad na ipinagboboot kan katugonan ni Moises.

Malinaw sa estorya kan evangelio na nagkasala an babae, asin maniningo na ilampaso saiya an libro asin an penalidad kan Lehe. Mayong dapat na ikuwestyon diyan.

Alagad, gustong ipaintiyende ni Jesukristo sa mga tawo, patin duman sa mga nagsurumbong sa babae, an karahayan asin kagayonan kan Dios ni Jesukristo na dai naoogma sa pagbengar asin pagkastigo sa mga parakasala, kundi sa pagpatawad asin pagintyende kan tunay na kamugtakan nin sarong tawong nagkasala asin nakalapas sa mga lehe asin pagboot nin Dios asin tawo.

Paano nyato maiintyendihan an mga tataramon na isinurat kan muro ni Jesukristo sa daga?

Kan an ministrong nagkrus sa saindong angog kan MIyerkoles kan Panguros, bako man daw na an muro kan ministro an nagsurat man sa daga, pareho kan ginobo ni Jeskirstong pagsurat kan saiyang muro sa daga? Huli ta an angog na sinuratan kan ministro parte kan saimong hawak, asin an hawak na laman na iyan hale sa daga asin gibo sa daga (Hilnga Gn. 2:7; Job 34:15; 4:18-21; Sal. 90:3; 103:14; 104:29; Qo. 3:20; Kad. 2:3; 9:15; 15:10; Sir. 33:6).

An pagsurat kan muro ni Jesukristo sa daga iyo an malinaw na gustong itukdo, sa paghiling kan gabos na yaon duman, an daga kun saen an gabos na tawo gikan. Kun siring, kun an tawo hale sa daga, an naturalesa kaiyan sarong daganon, kaya matapo asin maati (Jn. 8:6-7), asin madaling mahulog sa kasalan (Gn. 3:17; Rm. 5:12-21).

An katotoohan na ini iyo an gustong ipaintiyende ni Jesukristo sa mga tawo duman, an katotoohan na kita gabos na tawong gikan sa daga, matapo asin madaling mahulog sa pagkakasala. Arog kan nangyari digdi sa babaeng ini na nadakop na nagpasambay.

Kaya, malinaw an sabi ni Jesukristo sa mga tawo duman na, “An siisay man saindo na mayo nin kasalan, siya an enot na magdaklag kan enot na gapo na magadan sa babaeng ini”.

Kun siring, an isinurat kan muro ni Jesukristo sa daga iyo an krus (an krus kan Miyerkoles kan Panguros), o kaya, an mga tataramon na “Tawo, hale ka sa kabo-kabo, asin sa kabo-kabo ka mapuli.”

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An adal na yaon digdi sa estoryang ini:

Kun duman sa estorya kan Aking Waldas nagtao sato kan mensahe na an Dios marahayon asin maheherakon nin huli ta patas o pantay siyang magtratar sa gabos na tawo, magin sa parakasala o matanos, digdi sa estorya kan Babaeng Parapasambay malinaw man an mensahe na inaarog ni Jesukristo an pagkamarahayon asin pagkamaheherakon nin Dios huli sa dai niya pagkondenar kan babaeng nadakop sa pagpasambay, kundi pinatawad, inintyende, asin pinatanidan na dai na nanggad mag-otro nin pagkakasala.

Kun si Jesukristo nagin maheherakon asin makonsiderasyon para sa mga parakasala, nin huli ini ta nagpadigdi siya para sa sainda. “Bako daw na an nangangaipo nin doktor iyo an mga tawong may helang?” Huli ta an aki nin Tawo napadigdi tanganing hanapon an mga nawawara” (Lk. 19:10).

An dahelan kun tano ta nagkakasala an tawo:

Aram nyato na an kahulugan kan kasalan iyo an “paglapas kan Togon” (1 Jn. 3:4-9).

An dahelan kan pagkaksala nin tawo iyo an paglaog kan kasalan sa kinaban “huli sa pagka-ori kan diyablo” (Kad. 2:24), asin an diyablo kaidto pang kapinunan parakasala na” (1 Jn. 3:8).

Kun siring, an tawo nagkakasala laban sa Dios huli kan pagka-ori, na iyo an pag-arog kan primerong kasalan na naginibo sa enterong mga linalang nin Dios. Huli kan satong pagka-ori sa karahayan na yaon sa kapwa, asin mayo sato, kaya minapoon kitang mag-isip kun paano makukua nyatong pirit an mga marhay na bagay na iyan na nahihiling nyatong yaon sa satong kapwa (Stgo. 3:14-4:3).

Kaya, madaling maherakan asin maintiyendihan ni Jesukristo an mga parakasala, nin huli ta aram niya na mga biktima sana man sinda kan sarong sirkunstansya sa buhay na ini nin tawo, an pagkaori na yaon na kan kaenot-enote pang panahon sa diyablo. Asin kun aram nindo kun ano an boot sabihon kan diyablo, aram na nindo kun ano an gustong sabihon kan kasalan.

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PASSION SUNDAY Cycle C PASSION OF CHRIST 2

Gospel: Lk 22:14-23:56

TEXT PARALLEL TEXT MAIN VERSE

MAIN TEXT FOOTNOTE

The Supper

14 When the hour came he took his place at table, and the apostles with him.

There is a baptism I must still receive, and how great is my distress till it is over! See, the days are coming - it is Yahweh who speaks-when I will make a new covenant with the House of Israel (and the House of Judah). For this is my blood, the blood of the covenant, which is to be poured out for many for the forgiveness of sins.

Lk 12:50+ Lk 9:22; 22:14 Mk 10:38+

Jr 31:31 Heb 8:8-12

Mt 26:28 Mt 20:28+ Is 53:12

15 And he said to them,d ‘I have longed to eat this Passover with you before I suffer;

Lk 22:15 – d–In Lk. Christ’s discourses at the supper play a more important part than in Mt and Mk, preparing us for those in Jn 13:31-17:26.

I tell you that many will come from east and west to take their places with Abraham and Isaac and Jacob at the feastc in the kingdom of heaven…,

Mt 8:11+ Is 25:6+ =Lk 13:28-29 Rm 11:12

16 Because, I tell you, I shall not eat it again until it is fulfillede in the kingdom of God’.

Lk 22:16 – e– The first stage of fulfillment is the Eucharist itself, the center of spiritual in the kingdom founded by Jesus: the final stage will be at the end of time when the Passover is to be fulfilled perfectly and in a fashion no longer veiled. Mt 8:11 – c– Basing their idea on Is 25:6, the Jews often described the joyous messianic era as a banquet (cf. 22:2-14; 26:29p; Lk 14:15; Rv3:20; 19:9).

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17 And taking the cup,f he gave thanks and said, ‘Take this and share it among you,

Lk 22:17 – f -Lk distinguishes the Passover and the cup of vv. 15-18 from the bread and the cup from vv. 19-20 in order to draw a parallel between the ancient rite of the Jewish Passover and the new rite of the Christian Eucharist. Some ancient authorities, failing to understand this theological device, and disturbed to find two cups mentioned, quite mistakenly omitted v. 20, or even v. 20 with the second part of v. 19 (i.e. ‘which will be given…of me’).

From now on, I tell you, I shall not drink wine until the day I drink the new wine with you in the kingdom of my Father.’i I tell you solemnly, I shall not drink anymore wine until the day I drink the new wine in the kingdom of God.

=Mt 26:29

=Mk 14:25 =Lk 22:18 Mt 8:11+

18 because from now on, I tell you, I shall not drink wine until the kingdom of God comes’.

Mt 26:29 - i - Allusion to the eschatological banquet, cf. 8:11; 22:1f. Jesus and his disciples will never meet at table again.

Now as they were eating,f Jesus took some bread, and when he had said the blessing he broke it and gave it to the disciples. He said, ‘Take it and eat; this is my body’ (v. 26).Then he took a cup, and when he had returned thanks he gave it to them. He said, ‘Drink all of you from this (v. 27).For this is my blood, the blood of theg covenant, which is to be poured out for many for the forgiveness of sinsh(v. 28).From now on, I tell you, I shall not drink wine until the day I drink the new wine with you in the kingdom of my Fatheri (v. 29)’.

=Mt 26:26-29 =Mk 14:22-25 =Lk 22:19-20 =1 Co 11:23-25 Jn 6:51-58 1 Co 10:16 Ex 24:8 Zc 9:11 Mt 20:28+ Is 53:12 Mt 8:11+

The institution of the Eucharistg Lk 22:19 –20 - g – Note the affinity between Luke’s text and Paul’s. Mt 26:26 – f– They have come to the Passover supper itself. The rubrics for this solemn blessing of bread and wine are laid down exactly; on to this ceremony Jesus grafts the sacramental rites of the new religious order of things which he institutes. g - Add (Vulg.) ‘new’, cf. Lk 22:20; 1 Co 11:25. h - As at Sinai, the blood of victims sealed the covenant of Yahweh with his people, Ex. 24:4-8+, so on the cross the blood of Jesus,

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And as they were eating he took some bread, and when he has said the blessing he broke it and gave it to them. He said, ‘Take it, this is my body (v. 22).’Then he took a cup, and when he had returned thanks he gave it to them, and all drank from it (v. 23). And he said to them, ‘This is my blood of the covenant, which is to be poured out for many (v. 24). For this is what I received from the Lord, and in turn passed on to you: that on the same night that he was betrayed, the Lord Jesus took some bread (v. 23) and thanked God for it and broke it, and he said, ‘This is my body, which is for you;i do this as a memorial of me (v.24). In the same way he took the cup after supper, and said, “This is the cup of the new covenant in my blood. Whenever you drink it, do this as a memorial of me (v.25)”

=Mk14:22-24

=1 Co 11:23-25 1 Co 10:16-17 =Mt 26:26-29 =Mk 14:22-25 =Lk 22:14-20 Ex 12:14 Dt 16:3 Ex 24:8 Jr 31:31+ Heb 8:6-13

the perfect victim, is about to seal the ‘new’ covenant, cf. Lk. 22:20, between God and man - the covenant foretold by the prophets, Jr 31:31+. Jesus takes on himself the task of universal redemption that Isaiah assigns to the ‘servant of Yahweh’, Is. 42:6; 49:6; 53:12, cf. 41:8+. Cf. Heb 8:8; 9:15; 12:24. i - Allusion to the eschatological banquet, cf. 8:11; 22:1f. Jesus and his disciples will never meet at table again. 1 Co 11:24- i–Var. ‘This is my body, broken for you.’

I am the living bread which has come down from heaven. Anyone one who eats this bread will live forever; and the bread that I shall give is my flesh,nfor the life of the world.’o

Jn 6:51

19 Then he took some bread and when he had given thanks, broke it and gave it to them saying, ‘This is my body which will be given for you; do this as a memorial of me.’

Jn 6:51 - n - Add ‘that I shall give’; the phrase is, in any case, to be understood. o - Jesus is the true bread because he is God’s Word, vv. 32f, and also because he is a victim whose body and blood are offered in sacrifice for the life of the world, vv. 51-58, cf. 6:22+. The word ‘flesh’ suggests a connection between the Eucharist and incarnation: the Word made flesh, 1:14, is the food of man.

See, the days are coming - it is Yahweh Jr 31:31 20 He did the same with the cup after supper, Lk 22:19-20 -

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who speaks-when I will make a new covenant with the House of Israel (and the House of Judah) For this is my blood, the blood of the covenant, which is to be poured out for many for the forgiveness of sins.

Heb 8:8-12

Mt 26:28 Mt 20:28+ Is 53:12

and said, ‘This cup is the new covenant in my blood which will be poured out for you.’ h

h - Or alternatively ‘which has to be given’ and ‘which has to be poured out’

When evening came he was at table with the twelve disciples (v.20). And while they were eating,e he said, “I tell you solemnly, one of you is about to betray me (v. 21). They were greatly distressed andstarted asking him inturn, “Not I, Lord, surely?” (v. 22). He answered, “Someone who has dipped his hand into the dish with me,will betray me (v.23). The Son of Man is going to his fate, as scripture say he will, but alas to the man by whom the Son of Man is betrayed!Better for that man if he had never been born” (v. 24). Judas, who wasto betray him, asked in his turn, ‘Not I, Rabbi, surely?’‘They are your own words,’ answered Jesus (v. 25). When Evening came, hearrived with the Twelve (v.17) And while theywere at table eating, Jesus said, “I tell you solemnly, one of you is about to betray me, one of you who is eating with me now (v. 18).”They were distressed and asked him, one afteranother, “Not I, surely?” (v. 19). He said to them, “It is one of the Twelve, one who is

=Mt 26:20-25 =Mk 14:17-21 =Lk 22:14, 21-23 =Jn 13:21-30 Ps 55: 13-14 Ps 41:9 Jn 13:18 Jb 3:3 Jn 17:12

=Mk 14:17-21 =Mt 26:20-25 =Lk 22:14, 21-23 Jn 13:21

The Treachery of Judas foretold. Mt 26:21 - e - The fifth course: it preceded the Passover supper properly so called.

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dippinginto the same dishwith me (v.20). Yes, the Son of Man indeedis going to his fate as the scripturesay he will, but alas for that man by whom the Son of Man is betrayed. Better for that man if he had never been born” (v. 21). Having said this, Jesus was troubled and declared, “I tell you most solemnly, one of you will betray me (v. 21).”The disciples looked at one another, wondering which he meant (v. 22).The disciples Jesus loved wasreclining next to Jesus(v.23). Simon Peter signed and said, ‘Ask who it is he meant (v.24), so leaning back on Jesus’ breast he said, “Who is it, Lord?” (v. 25). “It is the one’ replied Jesus ‘to whom I give a piece of breadnthat I shall dip in the dish.” He dipped the piece of bread and gave it to Judas son of Simon the Iscariot (v.26).At that instant, after Judas had taken the bread, Satan entered him. Jesus then said, “What you are going to do, do quickly (v. 27). None of the others at table understood the reason he said this (v.28). Since Judas had charge of the commonfund, some of them thought Jesus was telling him, “Buy what we need for the festival,” or telling him to give something to the poor (v.29)As soon as he had taken the piece of bread he went out.Night had fallen (v. 30).

Jn 13:21-30 =Mt 26:21-25 =Mk 14:18-21 =Lk 22:21-23 Jh 11:33; 12:27; 19:26; 20:2; 21:7,20 Lk 8:51+ Jh 13:2+ Lk 22:3 Jn 1:48+ Jh 12:6 Jn 8:12+

Jn 13:21 – n– Lit. ‘morsel’. This particular ‘morsel’ is not the Holy Eucharist; nevertheless, a comparison of 13:2,18 with 6:64,70 seems to show that there was some connection between the institution and Judas’ act of treachery. Cf. Lk 22:21.

21 And yet, here with me on the table is the

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hand of the man who betrays me. 22 The Son of Man does indeed go to his fate as

it has been decreed, but alas for that man by whom he is betrayed!”

23 And they began to ask one another which of them it could be who was to do this thing.

Who is the greatest?

An argument started between them about which of them was the greatest. When the other ten heard this they became indignant with the two brothers(v. 24) But Jesus called them to him and said, “You know that among the pagans the rulers lord it over them, and the great men make their authority felt (v. 25) This is not happen among you. No; anyone who wants to be great among you must be your servant (v. 26); and anyone who wants to be first among you must be your slave(v. 27), just as the Son of Man come not to be served but to serve, and to give his life as a ransomg for many.’h (v. 28). So Jesus called them to him and said to them, “You know that among the pagans their so-called rulers lord it over them, and their great men make their authority over them felt (v. 42). This is not to happen among you. No; anyone who wants to become great among you

=Lk 9:46 =Mt 18:1-3 =Mk 9:33-37 Lk 22:34

=Mt 20:25-27

=Mk 10:41-45

=Lk 22:25-27 Si 3:18

Mk 9:35; Jn 13:4-15 Mt 8:20+

Mt 26:28 Rm 5:6-21 1 Tm 2:6

=Mk 10:42-44

=Mt 20:24-28 =Lk 22:24-27

24 A dispute arose also between them about which should be reckoned the greatest.

Mt. 20:28 - g- By sin man incurs, as a debt to the divine justice, the punishment of death demanded by the Law, cf. 1 Co. 15:56; 2 Co. 3:7,9; Ga. 3:13; Rm. 8:3-4, with notes. To ransom them from this slavery of sin and death, Rm. 3:24+. Christ is to pay the ransom and discharge the debt with the price of his blood, 1 Co. 6:20; 7:23; Ga. 3:13; 4:5, with notes, By thus dying in place of the guilty, he fulfills the prophesied function of the ‘servant of Yahweh’ (Is. 53). The Hebr. word translated ‘many’, Is. 53:11f, contrast the enormous crowd of the redeemed with the one Redeemer: it does not imply that the number of redeemed is limited, Rm. 5:6-21. Cf. Mt. 26:28+. h - At this point some authorities insert the following passage, derived probably from some apocryphal gospel ‘But as for you, from littleness you seek to grow great and from greatness you make yourselves small. When you are invited to a banquet do not take one of the places of honor, because someone more important than you may arrive and then the steward will have to say, “Move down lower”, and you would be

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must be your servant (v. 43);And anyone who wants to be first among you will be the slave to all (v. 44).

covered with confusion. Take the lowest place, and then if someone less important than you comes in, the steward will say to you, “Move up higher”, and that will be to your advantage.’ Cf. Lk. 14:8-10.

25 but he said to them, “Among pagans it is the kings who lord it over them, and those who have authority over them are given the title as ‘Benefactor’.

…and said to them, “Anyone whowelcomes this little child in my name welcomes me, and anyone who welcomes me welcomes the one who sent me. For the least one among you all is the one who is great.”

Lk 9:48 =Lk 10:16 =Mt 10:40 =Jn 13:20 Lk 25:26 Mt 18:5∆ Lk 14:11

26 This must not happen with you. No, the greatest among you must behave as if he were the youngest, and the leader as if he were the one who serves.

Happy those servants whom the master finds awakewhen hecomes. I tell you solemnly, he will put on an apron, sit them down at table and wait on them. …and he got up from table, remove his outer garment and, and taking a towel,

wrapped it round his waist (v.4); he then poured water into a basin and began to wash the disciples’ feetf and to wipe them with the towel he was wearing (v. 5) He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?” (v. 6). Jesus answered and said to him, “At the moment you do not understand what I am doing, but later

you will understand (v. 7) ‘Never,‘ said Peter. ‘You will never wash my feet.”

Lk 12:37 Lk 22:27 Jn 13:4-5

Jn 13:4-15

Lk 12:37; 17:7-10 Mt 3:13-14 Jn 12:46+

27 For who is the greater: the one at table or the one who serves? The one at table, surely. Yet here I am among you as one who serves.

Jn 13:4-15 - f - The dress and duty are those of a slave, cf 1 S 25:41. g - Lit. ‘you have no share with me, a semitic phrase: Peter is cutting himself off from his Lord and from all share in his ministry and in his glory, because he does not appreciate his Master’s outlook. h - Add, ‘except for his feet.’ i -Peter has understood Christ’s answer, v. 8, superficially, as if a new rite of purification were being instituted. Jesus replies that his sacrifice has already achieved this purification, cf 15:2-3; 1 Jn 1:7; Heb 10:22. He explains the meaning of his action in vv. 12-15. j - The same Greek word is used for ‘clean’ and ‘pure’.

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Jesus replied, “If I do not wash you, you can have nothing incommon with me.”g

(v. 8). ‘Then, Lord,’ saidSimon Peter, ‘not only my feet, but my hands and head as well’ (v. 9). Jesus said,‘ No one whohas taken a bathhas needs washing,h he is clean all over.iYou too are clean,j though not all of you are’ (v. 10). He knew who was going to betray him, that was why he said, ‘though not all of you are’ (v 11).When he had washed their feet and put on his clothes again he went back to the table. “Do you not understand’ he said ‘what I have done to you? (v. 12).You call me Master and Lord, and rightly so I am (v. 13). If I, then, the Lord and Master, have washed your feet, you should wash one each other’s feetk (v.14).I have given you an example to follow, so that you may copy I have done for you (v. 15).

Jn 2:19+ Jn 15:3 Jn 1:48+ Jn 13:34; 15:1-2 Lk 22:24-30 Ep 5:2 Ph 2:5,8 1 Tm 5:10

k - i.e. serve one another lovingly and humbly.

Reward promised to the apostles.

After this, many of his disciples left him and stopped going with him (v.66). Then Jesus said to the Twelve, “What about you, do you want to go away also?” (v. 67). Simon Peter answered, “Lord, who shall we go to? You have the message of eternal life (v. 68). And you will be my witnesses, because you have been with me from the outset.

Jn 6:66-68 Lk 22:28 =Mt 16:16p Jn 1:21+ Dt 8:3 Ac 3:14+; 7:38

Jn 15:27 Mt 10:18 Lk 1:2; 22:28 Ac 1:8+

28 You are the men who have stood by me faithfully in my trials;

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To those who prove victorious, and keeps working with me until the end,I will give authority over the pagans (v. 26), which I myself had been given by my Father to rule them with an iron scepter, and shatter them like earthen.And I will give him the morning star (vv. 27-28)

Rv 2:26-28 Rv 12:5; 19:5 Ps 2:8-9 Rv 1:6+; 19:15

29 and now I confer a kingdom on you, just as my Father has conferred one on me,

Look, I am standing at the door, knocking. If one of you hears me calling and opens the door, I will come in to share his meal;side by sidewith me (v. 20).Those who prove victorious I will allow to share my throne just I was victorious and took my place with my Father on his throne (v. 21). Jesus said to them, “I tell you solemnly, when all is made newg and the Son of Man sits on his throne of glory, you will yourselves sit on twelve thrones to judge the twelve tribes of Israel

Rv 3:20-21 Jn 14:23 Lk 22:29-30 Jn 1:6+; 20:4 Si 2:3 Mt 19:28

Mt 19:28 Dn 7:22 =Lk 22:30 1 Co 6:2 Rv 3:1; 20:4

30 you will eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel.

Mt 19:27-30 - g - `The reference is to the messianic ‘renewal of all things’ which is to be revealed when the world ends but which, on the spiritual plane, will already have begun when Christ rises from the dead as Kyrios in the Church.

Peter’s denial and repentance foretold

Then the devil, who misled them, will be thrown into the lake of fire and sulfur, where the beast and the false prophet are; and their torture will not stop, day and night, forever and ever.

Rv 20:10 Rv 19:20

31 “Simon, Simon! Satan, you must know, has got his wish to sift you all like wheat;

I will give you the keys of the kingdom of heaven: whatsoever you bind on earth shall be considered bound in heaven; whatsoever you loose on earth shall be considered loosed in heaven.i

Mt 16:19+ =Mt 18:18 Is 22:22 Lk 22:32 Jn 20:23 Rv 3:7

32 but I have prayed for you, Simon, that your faith may not fail, and once you have recovered, you in turn must strengthen your brothers.’

Mt 16:19 - i- The City of God, like the City of Death, has its gates too; they grant entrance only to those who are worthy of it. Peter has the keys. It is his function, therefore, to open or close to all who would come to the kingdom

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After the meal Jesus said to Simon Peter, ‘Simon son of John, do you love me more than these others do?’ He answered, “Yes Lord, you know that I love you.’Jesus said to him, “Feed my lambs (v.15).” A second time he said to him, “Simon son of John, do you love me?” He replied, ‘Yes, Lord, you know I love you.’ Jesus said to him, ‘Look after my sheep (v. 16).’ Then he said to him a third time, ‘Simon, son of John, do you love me?’ Peter was upset that he asked him the third time, ‘Do you love me?’ and said, “Lord, you know everything; you know I love you.’ Jesus said to him, ‘Feed my sheep (v.17)

When Jesus heard this he was astonished and said to those following him, ‘I tell you solemnly, nowhere in Israel have I found faithb like this.

Jn 21:15-17

Lk 5:10; 22:52 Ac 20:28 Jn 13:37,38; 18:17,25-27 Jn 1:48+ Jn 6:68f Mt 16:17-19 Lk 22:31-32

Mt 8:10+ Mt 9:2,22,28 Lk 1:20; 5:5,20 Lk 7:9,50 Is 25:6+ =Lk 13:28-29 Rm 11:12

of heaven through the Church. ‘bind’ and ‘loose’ are technical rabbinic terms; primarily they have a disciplinary reference; one is ‘bound’ (condemned to) o ‘loosed’ (absolved from) excommunication. Their secondary usage is connected with doctrinal or juridical decisions: an opinion is ‘bound’ (forbidden) or ‘loosed’ ,allowed). Of the household of God Peter is controller (the keys symbolize this, cf. Is. 22:22). In that capacity, he is to exercise the disciplinary power of admitting or excluding those he thinks fit; he will also, in the administration of the community, make necessary decision in questions of doctrinal belief and of moral conduct. The verdicts he deliver or the pronouncements he makes will be ratified by God i heaven. Catholic exegetes maintain that these enduring promises hold good not only for Peter himself but also for Peter’s successors. This inference, not explicitly drawn in the text, is considered legitimate because Jesus plainly intends to provide for his Church’s future by establishing a regime that will not collapse after Peter’s death. Two other texts, Lk. 22:31f and Jn. 21:15f, on Peter’s primacy emphasize that its operation is to be in the domain of faith; they also indicate that this makes him head not only of the Church after the death of Christ but of the apostolic group then and there. Mt 8:10 –

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

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(9:2p; Lk 7:50) and for that salvation of which it is the necessary condition (Lk 8;12; Mk 16:16, cf. Ac 3:16+).

33 ‘Lord,’ he answered, ‘I would be ready to go to prison with you and to death.’

34 Jesus replied, “I tell you, Peter, by the time the cock crows today you will have denied three times that you know me.

A time of crisis.

Carry no purse, no haversack, no sandals. Salute no one on the road.

Lk 10:4 =Lk 9:3-5; 22:35 Mt 10:9-15 =Mk 6:8-11

35 He said to them, “When I sent you out without purse or haversack or sandals, were you short of anything?”

Do you suppose that I am here to bring peace on the earth? No, I tell you, but rather division. Do you suppose that I have come to bring peace on the earth; it is not peace I have come to bring but a sword. Now with him theywere leading away two othercriminals to be executed.

Lk 12:51 Lk 22:37

Mt 10:34 Lk 2:34

Lk 23:32 Lk 22:37 Is 53:12

36 “No” they said. He said to them, “But now if you have a purse, take it, if you have a haversack, do the same; if you have no sword, sell your cloak and buy one.j

Lk 22:36 - j - The purse to buy, the sword to procure by force, the necessities of life. All this is symbolic of a mission in a hostile world.

Hence I will grant whole hordes for his tribute, he shall divide the spoil with the mighty, for surrendering himself to deathand letting himself be taken for a sinner while he was bearing the faults of many, and praying all the time for sinners.

Is 53:12 Ps 2:8 Col 2:15 Is 50:5 Mi 26:28 ↗Mk 15:28 ↗Lk 22:37; 23:32 Jn 1:29+; 19:18 Heb 9:28 1 P 2:24

37 Because I tell you these words of scripture have to be fulfilled in me; ‘He let himself be taken for a criminal. Yes, what scripture says about me is even reaching to fulfillment.’

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At the same time two robbers were crucified with him, one on the right and one on the left.

Mt 27:38

Is 53:9,12 Lk 22:37

38 “Lord,’ they said, ‘there are two swords here now.” He said to them, “That is enough!”k

Lk 22:38 - k - The apostles have taken the words of Jesus too literally and he closes the conversation abruptly.

After psalms had been sung they left out for the Mount of Olives (v. 30). Then Jesus came with them to a small estate called Gethsemane;l and he said to his disciples, ‘Stay here while I go over there to pray’(v. 36). He took Peter and the two sons of Zebedee with him. And sadness came over him, and great distress (v.37). Then he said to them, “My soul is sorrowful to the point of death.m Wait here and keep awake with me’ (v. 38).And going on a little further he fell on his face and prayed. ‘My Father,’ he said ‘if it is possible, let this cup pass me by. Nevertheless, let it be as you, not I, would have it’n (v. 39). He came back to the disciples and found them sleeping, and he said to Peter, “So you had not the strength to keep awake with me one hour? (v. 40). You should be awake and praying not to be put to the test. The spirit is willing, but the flesh is weak.’ (v. 41). Again, a second time, he went away and prayed: ‘My Father,’ he said ‘if this cup cannot pass by without my drinking it, your will be

=Mt 26:30,36-46 =Mk 14:32-42 =Lk 22:40-46 =Jn 18:1; 12:27-30 Heb 5:7-10 2 Co 12:8 Mt 6:10 Jn 4:34; 6:38 Rm 5:19 Ph 2:8 Ps 69:20b Rm 7:5+ 2 Co 12:8+ Heb 10:9 2 Co 12:8

The Mount of Olives Mt. 26:36 - 46 - l- The name means ‘oilpress’. It lies in the Kedron valley at the foot of the Mt. of Olives. m - The turn of phrase recalls Ps. 42:5 and Jon 4:9. n – Jesus feels the full ‘force of the human fear of death; he feels the instinctive urge to escape, gives expression to it and then stifles it by his acceptance of the Father’s will. o - Gently ironical reproach. The hour you should have stayed awake with have slipped by. Now the testing time had begun and Jesus must go through it alone; the disciples may go on sleeping if they wish.

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done!’ (v. 42) And he came back again and found them sleeping, their eyes were so heavy. (v. 43) Leaving them there, he went away again and prayed for the third time, repeating the same words (v. 44).Then he came back tothe disciples and said to them, “You can sleep on now and take your rest.o Behold, the hour is at hand when the Son of Man is to be handed over to sinners (v.45). Get up!Let us go. My betrayer is already close at hand (v.46). After psalms had been sung they left out for the Mount of Olives (v. 26). They came to a small estate called Gethsemane, and Jesus said to his disciples, ‘Stay here while I pray’(v. 32) Then he took Peter and James and John with him. And sudden fear came over him, and great distress (v.33) And he said to them, “My soul is sorrowful even to the point of death. Wait here, and keep awake (v.34) And going on a little further he threw himself to the ground and prayed that, if it were possible, this hour might pass by him(v. 35); “Abba, (Father)!’ he said ‘Everything is possible for you. Take this cup away from me.But let it be as you, not I, would have it (v.36)” He came back and found them sleeping, and he said to Peter, “Simon, are you asleep? Had you not the strength to keep awake one hour (v. 37).

Jn 14:30-31

=Mk 14:26,32-42 =Mt 26:36-46 =Lk 22:40-45 =Jn 18:1 Mk 5:37+

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You should be awake, and praying not to be put to the test. The spirit is willing but the flesh is weak (v. 38).” Again, he went away and prayed, saying the same words. (v. 39). And once more he came back and found them sleeping, their eyes were so heavy; and they could find noanswer for him (v.40) He came back a third time and said to them, “You can sleep on now and take your rest. It is all over. The hour has come. Now the Son of Man is to be betrayed into the hands of sinners (v.41). Get up!Let us go!My betrayer is close at hand already (v. 42).”

Rm 7:5+ Mk 9:6

In the daytime he would be in the Temple teaching, but would spend at night on the hill called the Mount of Olives.

Judas the traitor knew the place well,since Jesus had often met his disciples there.

Lk 21:37 Lk 19:47+; 22:53

Jn 18:2

39 He then left to make his way as usual to the Mount of Olives, with the disciples following.

40 When they reached the place he said to them, ‘Pray not to be put to the test.’

Now when all the people had been baptized and while Jesus after his own baptism was at prayer,j heaven opened. Now my soul is troubled.f What shall I say: Father, save me from this hour? But it was for this very reason that I have come to this hour (v.27) Father, glorify your name!’g A voice came from heaven, ‘I have glorified it, and I will glorify it

Lk 3:21+

Jn 12:27-29 Jn 16:38; 11:33; 13:21; 18:4 Mt 26:37 Heb 5:7-8 Lk 22:40-46p

41 Then he withdrew from them, about a stone’s throw away, and knelt down and prayed.

Lk. 3:21 - j - Jesus at prayer is a favorite theme of Lk., cf. 5:16; 6:12; 9:18,28-29; 11:1; 22:41. Jn 12:27-28- f -This episode and Gethsemane have many details in common; the anguish of the ‘hour’ draws near, the appeal to the Father’s pity, the acceptance of death, the comfort from heaven (cf. Lk.). But we should note the

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again’ (v. 28).People standing by, who heard this, said it was a clap of thunder; others said, ‘It was an angel speaking to him’ (v. 29).

Jn 18:11 Jn 1:14+; 22:11+; 17:5+ 11:42

dissimilarities: in Jn, Christ’s prayer for pity remains unuttered; nor does he ‘fall to the ground’ (Mt. Mk.) or ‘kneel’ (Lk). Cf. Jn 18:4-6; 10:18+. g - Var. ‘your Son’. The Father’s name is his person. Jesus worked for the Father’s glory; his death, now freely offered, is the completion of that work because it shows how great is the Father’s love for men, 17:6+.

And so, as he would not be persuaded, we gave up the attempt, saying, “The Lord’s will be done.”

Ac 21:14Δ Mt 6:10 Lk 22:42p

42 “Father,’he said ‘if you are willing, take this cup away from me. Nevertheless, let your will be done, not mine.

43 Then an angel appeared to him, coming from heaven to give him strength.

44 In his anguish he prayed even more earnestly, and his sweat fell to the ground like drops of blood.l

Lk 22:44 - l -Om.Vv 43-44.

45 When he rose from prayer he went to the disciples and found them sleeping for sheer grief.

46 ‘Why are you asleep?’ he said to them. ‘Get up and pray not to be put the test.’

He was still speaking when Judas, one of the Twelve, appeared, and with him a large number of men armed with swords and clubs, sent by the chief priests and the elders of the people (v.47). Now the traitor had arranged a sign with them. “The one I kiss’ he had said ‘he is the man.Take him in charge (v. 48).” So he went straight up to Jesus and said, ‘Greetings, Rabbi’, and he kissed him(v.49) Jesus said to him, “My friend,

=Mt 26:47-56 =Mk 14:43-52 =Lk 22:47-53 =Jn 18:2-11 Pr 27:6 Mt 26:23

The Arrest Mt 26:50 – p – Lit. ‘Friend, for what you are here’. To a question (‘Why are you here!’) one may prefer or a reproach (‘For what purpose are you here!) one may prefer to see in this a stereotype phrase meaning ‘do what you are here for’, ‘to your work!’ Jesus cuts short the empty show of greeting it is time for action. Cf. Jn 13:22.

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do what you are herefor.”p Then they came forward, seized Jesus and took him in charge (v.50). At that, one of the followers of Jesus grasp his sword and drew it; he struck out at the high priest’s servant, and cut off his ear (v.51). Jesusthen said to him, “Put your sword back, for all who draw the sword will die by the sword (v. 52). Or do you think that I cannot appeal to my Father who would promptly send more than twelve legions of angels to my defense? (v. 53). But then, how would the scriptures be fulfilled that say this is the way it must be?” (v. 54). I was at this time that Jesus said to the crowds, “Am I a brigands that you had to set out to capture me with swords and clubs? I sat teaching in the temple day after day and you never laid hands on me (v.55). Now all this hadhappened to fulfill the prophecies of the scriptures.” Then all the disciples deserted him and ran away (v. 56). Even while he was still speaking, Judas, one of the Twelve, came up with a number of men armed with swords and clubs, sent by the chief priests and the scribes and the elders (v.43). Now the traitor had arranged a signal with them, “The one I kiss’ he had said ‘he is the man; take him in charge, and see he is guarded when you lead him away” (v.

Jn 18:36 LK 24:26-27 Jn 18:20

=Mk 14:43-50 =Mt 26:47-56 =Lk 22:47-53 =Jn 18:2-11

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44). So when the traitor came, he went straight up to Judas and said, ‘Rabbi!’ and kissed him (v.45). The others seized him and took him in charge (v.46). Then one of the bystanders drew his sword and struck out at the high priest’s servant, and cut off his ear (v.47). Then Jesus spoke, “Am I a brigand’ he said ‘that you had set out to capture me with swords and clubs? (v. 48). I was among you teaching in the Temple day after day and you never laid hands on me. But this to fulfill the scriptures’ (v.49). And they all deserted him and ran away (v.50). Judas the traitor knew the place well, since Jesus had often met his disciples there (v. 2). And he brought a cohorta to this place together with a detachment of guards sent by the chief priests and the Pharisees, all with lanterns, torches and weapons (v. 3). Knowing everything that was going to happen to him, Jesusthen came forward and said, “Who are you looking for?” (v. 4)They answered him, “Jesus the Nazarene.” He said, “I am he.” Now Judas the traitor was standing among them v. 5). When Jesus said, “I amhe,” they moved back and fell to the ground (v. 6). He asked them a second time, “Who are you looking for?” They said, “Jesus the Nazarene (v. 7).’ “I told you that I am he’repliedJesus,‘If I am the one you are looking, let these othersgo.” (v. 8). This was to fulfill the words he had

=Jn 18:2-11 =Mt 26:47-56 =Mk 14:43-52 =Lk 22:47-53 Jn 1:48+ Jn 12:27+ Jn 8:24+ Jn 6:39; 10:28; 17:12

47 He was still speaking when a number of men appeared, and at the head of them the man called Judas, one of the Twelve, who went up to Jesus to kiss him.

Jn 18:3 – a – A detachment from the Roman garrison in Jerusalem.

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spoken, “Not one of those you gave me haveIlost.” (v. 10). Simon Peter, who carried a sword, drew it and wounded the high priest’s servant, cutting off his right ear. The servant’s name was Malchus (v. 11). Jesus said to Peter, “Put your sword back in the scabbard; am I not drink the cup that the Father gave me? (v. 11). “My brothers, the passage of scripture had to be fulfilled in which the Holy Spirit, speaking through David, foretells the fate of Judas, who offered himself as a guide to the men who arrested Jesus.

Jn 18:36 Jn 12:27 Mt 20:22; 26:39p

Ac 1:16 Lk 22:47

48 Jesus said, “Judas, are you betraying the Son of Man with a kiss?”

49 His followers, seeing what was happening, said, “Lord, shall we use our sword?”

50 And one of them struck out at the high priest’s servant and cut off his right ear.

51 But at this Jesus spoke. “Leave off!’ he said that will do!” And touching the man’s ear he healed him.

52 Then Jesus spoke to the chief priests and captains of the Temple guards and elders who had come for him, ‘Am I a brigand‘ he said ‘that you had set out with swords and clubs?

He taught in the temple every day. The chief priests and the scribes, with the support of the leading citizens, tried todo away with him..

Lk 19:47 Lk 21:37; 22:53; Jn 18:20; 11:53+

53 When I was among you in the Temple day after day, you never moved to lay hands on me. But this is your hour; this is the reign of darkness.

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In the daytime he would be in the Temple teaching, but would spend at night on the hill called the Mount of Olives. Having exhausted all these ways of tempting him,d the devil left him, to return at the appointed time. 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’

Lk21:37 Lk 19:47+; 22:53

Lk 4:13+ Lk 22:3,53 Jn 13:2,27

Jn 8:12+ Gn 1:5 Ex 13:22 Jb 11:17; 18:5 Is 42:6; 58:10 Lm 3:2Jl 2:2 Am 5:18 Mi 7:8 Mt 5:14

Lk 4:13 – d– Rather than ‘finished all the temptations.’

The men who had arrested Jesus led him off to Caiaphas the high priest, where the scribes and the elders were assembled(v. 57). Meanwhile Peter was sitting outside in the courtyard, and a servant girl came up to him and said, “You too were with Jesus the Galilean (v.69).”But he denied it in front of them all. “I do not know what you are talking about’, he said (v. 70). When he went out to the gateway another servant girl saw him and said to the people there, “This man was with Jesus the Nazarenew’(v.71) And again, with an oath, hedenied it. ‘I do not know the man(v. 72)’. A little later the bystanders

=Mt 26:57, 69-75 Mk 14:53-72 =Lk 22:54-62,66-71 =Jn 18:15-16,18,24-27 Mt 8:10+ Mt 2:23+

Peter’s denials Mt 26:71 – w– Nazoraios, var. (cf. Vulg.) Nazarenos. x – The Galilean accent.

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came up and said to Peter, “You are one of them for sure! Why, your accentx gives you away (v.73).’ Then he startedcalling down curseson himself and swearing, “I do not know the man.” At that moment the cock crew, (v.74) and Peter remembered what Jesus had said, “Before the cock crows you will have disowned me three times’. And he went outside and wept bitterly (v.75). Simon Peter, with another discipleb followed Jesus. The disciple who was known to the high priest, went with Jesus into the high priest’s palace (v. 15), but Peter stayed outside the door. So the other disciple, the one known to the high priest, went out, spoke to the woman who was keeping the and brought Peter in (v.16) The maid on dutyat the door said to Peter, “Aren’t you another of that man’s disciples?” He answered, “I am not (v. 17).”Now it was cold, and the servants and guards had lit a charcoal fire and were standing there were warming themselves; so Peter stood there too, warming himself with the others (v. 18).As Simon Peter stoodthere warming himself, someone said to him,“Aren’t you another of his disciples?” He denied it saying, “I am not.”(v. 25).One of the high priest’s servants, a relation of themanwhose ear Peter had cut off, said, “Didn’t I see you

Jg 12:6 Mt 26:34

=Jn 18:15-18, 25-27 Mt 26:58,69-75 Mk 14:54,66-72 =Lk 22:54-62 Jn 21:17 Mt 26:69-70 Mt 26:58 Jn 21:17 =Mt 26:69-70 =Lk 22:54-60

Jn 18:15 – b– Probably the disciple of 20:2f, whom Jesus loved’, the evangelist himself.

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in the garden with him?” And again Peter denied it; and at once a cock crew (v.27).

54 They seized him thenm and led him away; and they took him to the high priest’s house. Peter followed at a distance.

Lk 22:54 - m -In Mt and Mk Jesus is seized immediately after Judas’ greeting; the sword episode follows, and finally the discourse by Jesus. Lk makes the arrest follow the discourse, thus emphasizing the control Jesus has over what takes place. Cf for the same emphasis, Jn 10:18+; 18:4-6

55 They had lit a fire in the middle of the courtyard and Peter sat down among them.

56 and as he was sitting there by the blaze a servant girl saw him, peered at him, and said, ‘This person was with him too.’

57 But he denied it. “Woman,’ he said, ‘I do not know him.”

58 Shortly afterwards someone else saw him and said, ‘You are another of them.’ But Peter replied, ‘I am not, my friend.’n

Lk 22:58 - n - Lit. ‘man’.

59 About an hour later another insisted, saying, “This fellow was certainly with him. Why, he is a Galilean.’

60 “My friend,’ Peter said, I do not know what you are talking about.” At that instant, while he was speaking, the cock crew,

61 and the Lord turned and looked straight at Peter, and Peter remembered what the Lord had said to him, “Before the cock crows today, you will deny me three times’.

62 And he went outside and wept bitterly.

The men who had arrested Jesus led him off to Caiaphas the high priest, where

=Mt 26:57-66 =Mk 14:53-65

63 Meanwhile the men who guarded Jesus were mocking and beating him.

Mt 26:57-66- s- What Jesus had in fact foretold was the

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the scribes and the elders were assembled (v. 57). Peter followed him at a distance, and when he reached high priest’s palace, hewent in and sat down with the attendants to see what the end would be (v.58).The chief priests and the whole Sanhedrin werefor evidence against Jesus,however false, on which they might passthe death sentence (v. 59). But they could not find any, though several lying witnesses came forward. Eventually two stepped forward (v. 60), and made a statement, “This man said, ‘I have power to destroy the Temple of God and in three days build it up s.’” (v. 61). The high priest then stood up and said to him, “Have you no answer to that? What is this evidence these men are bringing against you?”t(v. 62). But Jesus was silent.And the high priest said to him, ‘I put you on oath by the living God to tell us if you are the Christ, the Son of God’ (v. 63) “Yourwords are your own’, answered Jesus, ‘Moreover I tell you that from this time onward you will see ‘the Son of Manseated at the right hand of the Power and coming on the clouds of heaven.’u (v. 64). At this, the high priest tore his clothes and said, “He has blasphemed.v What need of witnesses have we now? There! You have just heard the blasphemy (v. 65). ‘What is your opinion?” They answered, “He deserves to die! (v. 66).

=Lk 22:34-55, 66-71; =Jn 18:13-16,18,24 Ps 35:11 Jr 26 Ac 25:7 Jn 2:19 Ac 6:14 Jn 2:19 Ac 6:14 Mt 27:14 Is 53:7 Mt 4:3+; 8:20+; 24:30 Ps 110:1 Dn 7:13 Ac 2:33+; 7:55

destruction of the Temple and of the Jewish cult of which it was the symbol, ch. 24. A new Temple was to be substituted for the old one, and this was to be, in the first place, his own body risen after three days, 16:21; 17:23; 20:19; Jn. 2:19-22, but beyond that, it was to be the Church. t– Vulg.presents this as one question ‘Do you make no answer to the evidence these men are bringing against you?’. u - ‘The Power’ is equivalent to ‘Yahweh’. At the critical moment Jesus abandons his policy of the ‘messianic secret’, cf. Mk 1:34+, and unequivocally acknowledges - as he had already acknowledged to his intimates, Mt 16:16 - that he is the Messiah. But he goes further and reveals himself, not as the human Messiah of traditional expectation but as the Lord of Ps 110, cf. Mt 22:41f, and the mysterious personage of heavenly origin whom Daniel had seen in vision, cf Mt 8:20+. Henceforth the Jews will not see him except in his glory which will be manifested first in the victory of the resurrection and subsequently in the victory of the Church. Cf 23:39 and 24:30. v – The ‘blasphemy’ lay not in Jesus’ claim to be Messiah but in his claim to divine rank.

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Some of them started spitting at him and, blindfolding him,began hitting him with their fists and shouting, “Play the prophet.” And the attendants raised blows on him.

=Mk 14:65

=Lk 22:63-65

64 They blindfolded him and questioned him. ‘Prophesy!’ they said ’who hit you then?’.

65 And they continued heaping insults on him.

The men who had arrested Jesus led him off to Caiaphas the high priest, where the scribes and the elders were assembled (v. 57).Peter followed him at a distance, and when he reached high priest’s palace, he went in and sat down with the attendants to see what the end would be (v.58). The chief priests and the whole Sanhedrin were for evidence against Jesus, however false, on which they might pass the death sentence (v. 59). But they could not find any, though several lying witnesses came forward. Eventually two stepped forward (v. 60), and made a statement, “This man said, ‘I have power to destroy the Temple of God and in three days build it up s.’” (v. 61). The high priest then stood up and said to him, “Have you no answer to that? What is this evidence these men are bringing against you?”t (v. 62). But Jesus was silent.And the high priest said to him, ‘I put you on oath by the living God to tell us if you are the Christ, the Son of God’ (v. 63) “Yourwords are your

=Mt 26:57-66 =Mk 14:53-65 =Lk 22:34-55, 66-71; =Jn 18:13-16,18,24 Ps 35:11 Jr 26 Ac 25:7 Jn 2:19 Ac 6:14 Jn 2:19 Ac 6:14 Mt 27:14 Is 53:7 Mt 4:3+; 8:20+; 24:30 Ps 110:1

Jesus before the Sanhedrino Lk 22: 66f- o–Whereas Mt and Mk have two trials, Lk has only one, and that in the morning, probably held in the Tribunal’, a building adjacent to the Temple, cf. Mt 26:57+. Mt 26:61-64 – s–What Jesus had in fact foretold was the destruction of the Temple and of the Jewish cult of which it was the symbol, ch. 24. A new Temple was to be substituted for the old one, and this was to be, in the first place, his own body risen after three days, 16:21; 17:23; 20:19; Jn. 2:19-22, but beyond that, it was to be the Church. t-Vulg. Presents this as one question ‘Do you make no answer to the evidence these men are bringing against you?’ u - ‘The Power’ is equivalent to ‘Yahweh’. At the critical moment Jesus abandons his policy of the ‘messianic secret’, cf. Mk 1:34+, and unequivocally acknowledges - as he had already acknowledged to his intimates, Mt 16:16 - that he is the Messiah. But he goes further and reveals himself, not as the

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own’, answered Jesus, ‘Moreover I tell you that from this time onward you will see ‘the Son of Manseated at the right hand of the Power and coming on the clouds of heaven.’u (v. 64). At this, the high priest tore his clothes and said, “He has blasphemed.v What need of witnesses have we now? There! You have just heard the blasphemy (v. 65). ‘What is your opinion?” They answered, “He deserves to die! (v. 66). They had him bound, and led him away to hand him over to Pilate,a the governor. They led Jesus off to the high priest, and all the chief priests and the elders and the scribes assembled together (v.53). Peter had followed him at a distance, right into the high priest’s palace, and was sitting with the attendants warming himself at the fire (v.54).The chief priests and the whole Sanhedrin were looking for evidence against Jesus on which they might pass the death-sentence.But they couldnot find any (v.55). Several, indeed, brought false evidence against him, but their evidence was conflicting (v. 56). Some stood up and submitted this falseevidence against him(v. 57), “We heard him say, ‘I am going to destroy this temple made with hands,and in

Dn 7:13 Ac 2:33+; 7:55

Mt 27:2 Lk 3:1+

=Mk 14:53-64

human Messiah of traditional expectation but as the Lord of Ps 110, cf. Mt 22:41f, and the mysterious personage of heavenly origin whom Daniel had seen in vision, cf Mt 8:20+. Henceforth the Jews will not see him except in his glory which will be manifested first in the victory of the resurrection and subsequently in the victory of the Church. Cf 23:39 and 24:30. v - The ‘blasphemy’ lay not in Jesus’ claim to be Messiah but in his claim to divine rank. Mt 27:2 – a – Var ‘Pontius Pilate’, Cf. Lk 3:1+. In Judaea, as in all the provinces of the Empire, Rome reserved to itself power of life and death: the Jews had to approach this magistrate for confirmation and execution of the sentence they had promulgated.

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three days build another, not made with hands.’” (v. 58).But even onthis point their evidencewere conflicting (v.59). The high priest rose before the assembly and questioned Jesus, saying, “Have you no answer? What are these men testifying against you?” (v. 60) But he was silent and answered nothing. Again the high priest asked him and said to him, “Are you the Messiah, the son of

the Blessed One?” (v. 61) ‘I am,’ said Jesus ‘and you will see the Son of Man seated at the right hand of the Power and coming with the clouds of heaven(v. 62).The high priest tore his robes, “What needof witnesses have we now? (v. 63).You have heard the blasphemy. What is yourfinding?” And they all gave their verdict: he deserved to die (v.64). First thing in the morning, the chief priests together with the elders and scribes, in short the whole Sanhedrin, had their plan ready. They had Jesus bound, and took him away, and handed him over to Pilate.

Mk 13:26 Dn 7:13 Ps 110:

Mk 15:1 =Mt 27:1-2, 11-26 =Lk 22:66; 13:1-5,13-25 =Jn 18:28-40; 19:4-16 Mt 26:57+

66 When day broke there was a meeting of the elders of the people,p attended by the chief priests and scribes. He was brought before their council,

Lk22:66 - p-‘elder’ here means the whole Sanhedrin, not merely one of its three component bodies (the elders); of these, Lk names the two most influential (chief priests and scribes).

The Jews gathered round him and said, Jn 10:24-25 67 and they said to him, “If you are the Christ, Jn 10:25-

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“How much longer are you going to keep us in suspense? If you are the Messiah, tell us plainly”l (v. 24). Jesus replied, “I have told you,mbut you do not believe me. The works I do in my Father’s name are my witness; (v.25).

Lk 22:67 Jn 8:25 Jn 2:11+; 5:36

tell us.” “If I tell you,’he replied ‘you will not believe,

l- Not, as hitherto, in the enigmatic language of parable, cf. v. 6; 16:25,29. More urgently than before, 2:18; 5:16; 6:30; 8:25, the Jews press Jesus to say if he is the Messiah. In the Synoptics, the question is put by the high priest before the Passion, Mt 26:63p. m- Christ’s previous statements had made it sufficiently clear that he spoke as God’s envoy, cf. 2:19; 5:17f,39; 6:32f; 8:24,28f,56f; 9:37.

68 and if I question you, you will not answer.

The Messiah: king and priesta Yahweh’s oracle to you, my Lord, ‘Sit at my right handb and I will make your enemies a footstoolc for you.

Ps 110:1 Mt 22:44p Ac 2:34-35+ Heb 8:1 Heb 1:13; 10:12-13 1 P 3:22

69 But from now on, the Son of Man will beq seated at the right hand of the power of God.’

Lk 52:69 - q–Lk omits the ‘you will see’ of Mt and Mk and also the allusion to Dn. Ps 110:1 - a - The prerogatives of the Messiah, worldwide sovereignty and perpetual priesthood, cf. 2 S 7:1+; Zc 6:12-13, are no more conferred by earthly investiture than were those of the mysterious Melchizedek (Gn 14:18+. V. 1 is accepted in the NT epistles and elsewhere as a prophecy of the ascension of Christ to the right hand of the Father. b- The risen Christ is seated at the right hand of the Father, Rm 8:34, Heb 10:12, 1 P 3:22. c - Cf. Jos 10:24; Dn 7:14.

Before us he stands,a reproofto our way of thinking, the very sight of him weighsour spirit down; And the tempter came and said to him,‘If you are the Son of God,c tell

Ws 2:14 Lk 22:70

Mt 4:3+ Heb 12:2

70 Then they all said, “So you are the Son of God then?” He answered, “It is you who say that I am.”

Mt 4:2 -3 - c - The biblical title ‘Son of God’ does not necessarily mean natural sonship but may imply a sonship which is merely adoptive, i.e., which as a result of God’s deliberate choice sets up a very intimate relationship

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these stones to turn into loaves’. The Father and I are one.q (v. 30) The Jews fetched stones to stone him (v. 31) The Jews answered him, “We are not stoning you for a good work but for blasphemy; you are only a man and you claim to be God (v. 33).”

Jn 10:30-33 Lk 22:70-71

between God and his creature. In this sense the title is given to angels (Jb. 1:6), to the Chosen People (Ex. 4:22, Ws. 18:13), to individual Israelites (Dt. 14:1, Ho. 2:1, cf. Mt. 5:9,48, etc.), to their leaders (Ps. 82:6). Were therefore it is attributed to the royal Messiah (1 Ch. 17:13, Ps. 2:7, 89:26) it does not necessarily imply that he is more than man; nor need we suppose that it has any deeper significance when used by Satan (Mt. 4:3,6) or by the possessed (Mk. 3:11, 5:7, Lk. 4:41), still less when used by the centurion (Mk. 15:39, cf. Lk. 23:47). By itself the sentence at baptism (Mt. 3:17) and at the transfiguration (17:5) suggests no more than the divine predilection for the Messiah-servant, and all probability the High priest’s question (26:63) concerns messiahship only. Nevertheless the title ‘Son of God’ can bear a further, more profound meaning of sonship in the full sense of the word. Jesus clearly insinuated this meaning when he spoke of himself as ‘the Son’ (2:37), ranked above the angels (24:36), having God for his ‘Father’ in a way others had not (Jn. 20:17 and cf. ‘my Father’ in Mt. 7:21, etc.), enjoying with the Father an altogether singular relationship of knowledge and love (Mt. 11:27). These assertions, coupled with others that speak of the Messiah’s divine rank (22:42-46), of the heavenly origin of the ‘son of man’ (8:20+), assertions finally confirmed by the triumph of the resurrection, have endowed the expression

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‘son of God’ with the strictly divine significance which will later be found, e.g. in Paul (Rm. 9:5+). During the lifetime of Christ, it is true his disciples had no clear conception of his divinity – the texts of Mt. 14:33 and 16:16 which add the title ‘Son of God’ to the more primitive text of Mk reflect, in all probability, a later stage in the faith’s development. But it is equally true that Jesus expressed with his own lips and with as much clarity as his audience could support, his own consciousness of being Son of the Father in the fullest sense. On these historical utterances the faith of the disciples rested, a faith that reached its perfection after the resurrection with the help of the Holy Spirit. Jn 10:30 – q – The Son’s power is not other than the Father’s The context shows that this is the primary meaning, but the statement is deliberately undefined and hints at a more comprehensive and a profounder unity. The Jews do not miss the implication; they sense a claim to godhead, v. 33. Cf. 1;1; 8:24,29; 10:38; 14:9-10; 17:11,21 and 2:11+.

71 ‘What need of witnesses have we now?’ they said, ‘We have heard it for ourselves from his own lips.”

Jesus then, was brought before the governor, and the governor put this question, “Are you the king of the Jews?” Jesus said, “It is you who say it.f

=Mt 27:11-14 =Mk 15:2-5 =Lk 23:2-5,13-25 Jn 18:28-40; 19:4-16

Jesus before Pilatea Lk 23:1-56 - a–Lk’s account lies halfway between the less detailed and less dramatic accounts of Mk and Mt, and the prolonged interview in Jn.

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(v. 11). But when he was accused by the chief priests and elders, he refused to answer at all (v.12). Pilate then said to him, “Do you not hear how many charges they have brought against you?”(v. 13). But to the governor’s complete amazement, he offered no reply him of the charges (v. 14). Pilate questioned him, “Are you the king of the Jews?”“It was you who say it” he answered (v. 2). And the chief priests brought many accusations against him (v. 3). Pilate questioned him again, “Have you no reply at all? See how many accusations they are brining against you (v . 4).But to Pilate’s amazement, Jesus made no further reply (v. 5). So Pilate came outside to them and said, “What charge do you bring against this man?” (v. 29). They replied, “If he were not a criminal, we should not have handing him over to you.’ (v. 30). Pilate said, “Take him yourselves, and try him by your own Law.” The Jews answered, “We are not allowed to put a manto death” (v. 31). This was to fulfill the words Jesus had spoken indicating the way he was going to die (v. 32). So Pilate went back into the Praetorium and called Jesus to him, “Are you the King of the Jews?” he asked (v. 33). Jesus replied, “Do you ask this of your own

Mt 27:29 Ws 2:19 Mt 26:63 Is 53:7

=Mk 15:2-5 =Mt 27:1-2, 11-26 =Lk 22:66; 23:1-5,13-25 =Jn 18:28-40; 19:4-16 Mt 26:57+

=Jn 18:29-38a Jn 11:35 Mt 26:17+ Ac 18:15 Jn 3:14+ Jn 19:14f; 19-22

Mt 27:11-14 – f – By these words Jesus acknowledges as correct, at least in a sense, what he would never have said on his own initiative. See above 26:25,64; and cf. Jn 18:33-37+.

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accord, or have spoken to you about me?” (v. 34). Pilate answered, ‘Am I not a Jew? It is your own people and the chief priests who have handed you over to me: what have you done?’ (v. 35). Jesus replied, ‘Mine is not a kingdom of this world; if my kingdom was of this world, my men would have fought to prevent my being surrendered to the Jews. But my kingdom is not of this kind (v. 36).’‘So you are a king then? said Pilate. “It is you say it’, answered Jesus. ‘Yes, I am a king. I was born for this, and I came into the world for this: to bear witness to the truth; and all who are on the side of the truth listens to my voice (v. 37).’ ‘Truth’, Pilate said, “What is that? (v. 38).

Jn 1:10+; 6:15+; 8:23; 12:32; 18:10-11 Jn 3:11,35+ Si 4:28 Jn 10:26+ 1 Jn 3:19+

When morning came, all the chief priests and the elders of the people met in council to bring about the death ofJesus (v. 1). They had him bound, and led him away to hand him over to Pilate,a the governor. They then led Jesus from the house of Caiphas to the Praetorium.d It was now morning. They did not go into the Praetorium themselves or they would be defilede and unable to eat the passover.

Mt 27:1-2 =Mk 15:1 =Lk 22:66; 23:1 Mt 26:57 Jn 18:28 Lk 3:1+

Jn 18:28 =Mt 27:2, 11:26=Mk 15:1-15 =Lk 23:1-7, 13-25

23:1 The whole assembly then rose and they brought him before Pilate.

Mt 27:2 – a – Var ‘Pontius Pilate’, Cf. Lk 3:1+. In Judaea, as in all the provinces of the Empire, Rome reserved to itself power of life and death: the Jews had to approach this magistrate for confirmation and execution of the sentence they had promulgated. Jn 18:28 - d - The Roman procurator’s judicial court. e - To enter a pagan house was to incur legal impurity, cf. Ac 11:2f.

So they waited their opportunity and sent agents as men devotedto the Law, and to fasten on somethinghe might sayand so enable them to hand him over

Lk 20:20-26 =Mt 22:15-22 =Mk 12:13-17

2 They began their accusation by saying, ‘We found this man inciting our people to revolt, opposing payment of the tribute to Caesar and claiming to be Christ, a king.’

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to the jurisdiction and authority of the government (v. 20). They put to him this question, “Master, we know that you say and teach what is right, you favor no one, but teach the way of God in all honesty (v.21). Is it permissible for us to pay taxes to Caesar or not?”(v. 22). But he aware of their cunning and said (v. 23),“Show me a denarius.Whose head and name areon it?” Ceasar’s’ they said.” ‘Well thenhe said to them,give back to Caesar what belongs to Caesar- and to God what belongs to God (v.25)”. As a result, they were unable to findfault with anything he had to say in public, hisanswertook themby surprise and they were silenced (v.26). …theyhadbeen staying at Jason’s.They had broken everyoneof Caesar’s edictsby claiming that there is another emperor,d Jesus.” Terrified, the womenlowered their eyes.But the two men said to them, ‘Why look among the dead for someone who isalive?’

Lk 23:2 Mt 12:10

Ac 17:7

Ac 24:5 Lk 23:2 Jn 19:12-15

Lk 24:5 Lk 9:29 Ac 1:10-11

Ac 17:7 - d - Actually the Christians deliberately avoided calling Jesus by the emperor’s title basileus (‘king’); they preferred ‘Christ’ (Messiah) and ‘Lord’.

3 Pilate put to him this question, ‘Are you the king of the Jews?’ ‘It is you who say it,’ he replied.

4 Pilate then said to the chief priests and the crowds, “I find no case against this man.”

And he continued his preaching in the synagogues of Judaea.l

Lk 4:44+ Lk 4:15; 23:5

5 But they persisted, ‘He is inflaming the people with his teaching all over Judea;it has

Lk. 4:44 - l- Mk reads ‘Galilee’. Lk uses ‘Judaea’ in the

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It was you who accusedf the Holy One,g the Just One,h you who demanded the reprieve of a murderer …

Mk 1:38+ Ac 28:21

Ac 3:14 Lk 23:2,5,19,22+, 25,47 Ac 2:23+

come all the way from Galilee, where he started, down to here.’

wide sense: the land of Israel. So also in 7:17; 23:5 (?); Ac. 10:37; 28:21. Ac. 3:14 – f – Var. ‘disowned’. g – Cf. with Ac. 4:27,30: Jesus is the ‘holy servant of God’. He is also ‘the holy one of God’ and ‘the holy one’ par excellence; Ac 2:27; Lk 1:35; 3:34; Mk. 1:24+; Jn. 6:69; Rv. 3:7. h – Cf. Is. 53:11; Ac. 7:52; 22:14. See also Mt. 27:19; Lk. 23:47; 1 P. 3:18; 1 Jn. 2:1.

6 When Pilate heard this, he asked if the man were a Galilean;

7 Andfinding that he came under Herod’s jurisdiction, he passed him over to Herod who was also in Jerusalem at that time.

Jesus before Herodb Lk 23:8 – b – Lk only. His information comes perhaps from Manaen, ‘who had been brought up with Herod the tetrarch, Ac 13:1.

But Herod said, “John? I beheaded him. Sowho is this I hear such reports about?” And he anxious to see him. At that time Herod the tetrarch heard of the reputation of Jesus (v. 1). and said to his court, “This is John the Baptist himself;he has been risen from the dead, that is why miraculous powers are at work in him.’

Lk 9:9 Lk 23:8-12

Mt 14:1-2 =Mk 6:14-16 =Lk 9:7-9 Lk 3:1+ Mk 16:14+ Lk 23:8-12

8 Herod was delighted to see Jesus; he had heardabout and had been wanting for a long time to set eyes on him; moreover, he was hoping to see him some miracle worked by him.

9 So he questioned him at some length, but without getting any reply.

As soon as Paul appeared, the Jews who Ac 25:7 10 Meanwhile the chief priests and the scribes

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had come down from Jerusalem surrounded him, making many serious accusations against him which they were unable to substantiate.

Mt 26:59+, 61p; 27:12-14p Lk 23:10

were thereviolentlypressing their accusations.

11 Then Herod, togetherwith his guards, treated him with contempt and made fun of him;he put a richcloakcon him, he sent him back to Pilate.

Lk 23:11 - c- The ceremonial dress of princes: Herod’s gibe at the royal claim of Jesus, v. 3.

‘This is what has come true: in this very city Herod and Pontius Pilatei made an alliance with the pagan nations and the peoples of Israel, against your holy servant Jesus whom you anointed.j

Ac 4:27+ Lk 23:12

12 And though Herod and Pilate had been enemies before, they were reconciled thatsame day.

Ac 4:27 - h- ‘Anointed’ ; the Greek word is ‘Christ’; it is explained here, v. 27. According to its etymological sense. i - Representing respectively the ‘kings’ and ‘princes’ the Psalm mentions. For ‘Herod’, cf. Lk. 23:6-16. j - The ‘anointing’ that has constituted him King Messiah, ‘the Christ’, cf. Mt. 3:16+.

At festival time it was the governor’s practice to release a prisoner for the people, anyone they chose (v.15). Now there wasg at that time a notorious prisoner whose namewas Barabbas (v.16).So when the crowd gathered, Pilate said to them, “Which do you want me to release for you:Barabbas, or Jesus called Christ?” (v. 17). For Pilate knew it was out of jealousy that they had handed him over (v.18).Now as he was seatedin the chair of judgment, his wife sent him a message, “Have nothing to do with that man; I have been upset all day by a dream I had about him (v. 19).”The chief priests and the elders, however,

=Mt 27:15-26 Jn 18:39

Jesus before Pilate again Mt 27:15- g -Vulg. ‘he had’. h -Here and in v. 17, var. ‘Jesus Barabbas’, which would give peculiar point to Pilate’s question but appears to have its origin in apocryphal tradition. i- The significance of this gesture must have been well understood by the Jews, cf. Dt 21:6f; Ps 26:6; 73:13. j - Var. ‘of the blood of the just man’. k - Traditional OT phrase, 2 S 1:16; 3:29, cf. Ac 18:6, by which they accept responsibility for the death they demand. l-In Roman practice the normal prelude to crucifixion.

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had persuaded the crowds to demand the release of Barabbas and the execution of Jesus (v.20). So when the governor spoke and asked them, “Which of the two do you want me to release for you?” they said, “Barabbas!” (v. 21).‘But in that case,’ Pilate said to them, ‘what am I do with Jesus who is called Christ?” They all said, “Let him be crucified!” (v. 22). “Why? heasked ‘What harm has he done?” But they shoutedall the louder, “Let him be crucified!” (v. 23). Then Pilate saw that he was making no impression, that in fact a riot was imminent.So he took some water, washed his handsi in front of the crowd and said, “I am innocent of this man’s blood.jIt is yourconcern(v. 24).”And the people, to a man, shouted back, “His blood be on us and on our childrenk (v.25)”Then he released Barabbas for them.He ordered Jesus to be scourged,land then handed over to be crucified (v.26). At festival time Pilate used to release to a prisoner for them, anyone they asked for (v. 6). Now a man called Barabbas was then in prison along with the rioters who had committed murder duringthe uprising (v. 7). When the crowd came went up and began to ask Pilatethe customary favor, (v. 8), Pilate answeredthem, “Do you want me to

Ac 18:6 Mt 23:35 Ac 5:28

=Mk 15:6-15

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release for you the king of the Jews?” (v. 9). For he realized it was out of jealousy that the chief priests had handed Jesus over (v. 10). The chief priests, however, had incited the crowd to demandthat he should release Barabbas for them instead (v.11). Then Pilate spoke again, “But in that case’ he said to them ‘what am I to do with the man you call “king of the Jews?”(v. 12).They shouted again, “Crucify him (v.13). ‘Why?’ Pilate asked them, “What harm has he done?” But they shouted all the louder, “Crucify him (v.14)”So Pilate, anxious to placate the crowd, released Barabbas for them and, having ordered Jesus scourged, handed him over to be crucified (v.15). And with that he went out again to the Jews and said, “I find no case against him (v.38b) But according to a custom of yours I should release one prisoner at the Passover, would you like me, then, to release the King of the Jews?” (v. 39). At this they shouted: “Not this man,’ they said ‘but Barabbas!”Barabbas was a brigand.19:1 Pilate then had Jesus taken away and scourged (v. 1); and after this, the soldiers twisted some thorns into a crown and put it on his head, and dressed him in a purple robe (v. 2). Theykept coming up to him and saying, ‘Hail, King of the Jews!’;and they slapped him on the face (v.3). Pilate cameoutside

=Jn 18:38b-19:16 Mt 27:15 Lk 23:22+ =Mt 27:27-31 =Mk 15:16-20

Jn 19:4 - a – Add, ‘in him’ or ‘against him’. b – i.e. not ‘what district do you come from?’ but ‘what is the secret of your origin’ Who are you?’. First, the people of Cana, 2:9, then the Samaritan woman, 4:11, the apostes, the multitude, 6:5, the Jewish leaders, 7:27f; 8:14; 9:29f, and now Pilate, are faced with the mystery of Jesus, 16:28, 17:25, which is the theme of the whole gospel, 1:13. c – The Jewish leaders, Caiphas in particular, 11:51f; 18:14, but also Judas who betrayed him to them, 6:71; 13:2,11,21; 18:2,5. d – Probably meaning ‘elevated place’,

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again and said to them, “Look, I am going to bring him out to you to let you see that I find no case.”a (v. 4). Jesus then came out wearing the crown of thorns and the purple robe. Pilate said, “Here is the man (v. 5). When theysaw him the chief priests and the guards shouted, “Crucify him!crucify him!” Pilate said, “Take him yourselves and crucify him. I can find no case against him (v. 6)” “We have a law,’ the Jewsreplied,‘and according to that Law he ought to die, because he had claimed to be the Son of God (v. 7). When Pilate heard them saythis his fears increased (v. 8). Reentering the Praetorium,he said to Jesus, “Where do you come from?”bBut Jesus made no answer (v. 9). Pilate then said to him, “Are you refusing to speak to me? Surely you know I have power to release you and I have power to crucify you? (v. 10) *him+, “You would have not power over me’ replied Jesus ‘if it had not been given to you from above; that is why the one who handed me over to you has the greater guilt.”c (v. 11) Consequently, Pilate tried to release him; but the Jews cried out, “If you release him, you are not a Friend of Caesar.* Everyone who makes himself a king opposes Caesar.” (v. 12). When Pilate heard these words he brought Jesus out and seated him* on the judge’s bench in the place called Stone

Is 52:14 Jn 1:29,36 Lv 24:16 Jn 10:33-36 Jn 7:28 Jn 3:27; 10:18+ Jn 8:21,44 Ac 17:7

mound. e - In the course of this day, the Passover supper was made ready (it was eaten after sunset, cf. Ex 12:6+) and everything necessary prepared so that the feast could be celebrated without violating the rest prescribed by the Law. f - About noon, the time by which all leaven had to be removed from the house; during the Passover unleavened bread (‘azymes’) was to be eaten, cf. Ex 12:15f. It is possible that the evangelist wishes to call attention to this coincidence; cf. 1 Co 5:7.

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Pavement, in Hebrew, Gabbatha (v. 13). It was Passover Preparation Daye about the sixth hourf (v. 14).They cried out, “Take him away, take him away! Crucify him!” Pilate said to them, “Shall I crucify your king?” The chief priests answered, “We have no king but Caesar (v.15)”Then he handed him over to them to be crucified (v. 16).

Jn 19:31 Mt 26:17+ ; 18:33-37 Lk 19:14

13 Pilate then summoned the chief priests, the leading men and the people.

14 “You brought this man to me,’ he said ‘as apolitical agitator. Now I have gone the matter myself in your presence and not found no case against the man in respect of all the charges you have bring against him.

15 Nor has Herod either, since he sent him back to us. As you can see, the man has done nothing that deserves death,

16 So I shall have him flogged and then let himgo.d

Lk 23:16 - d - Add v. 17 ‘He was under obligation to release one man for them every feast day’; this seem to be an explanatory gloss, cf Mt 27:15p.

17

18 But as one man they howled, “Away with him! Give us Barabbas!”

…and indeed the whole mob was after them, shouting, “Kill him!” It was you who accusedf the Holy One,g the Just One,h you who demanded the reprieve of a murderer …

Ac 21:36 Ac 22:22 Lk 23:16

Ac 3:14 Lk 23:2,5,19,22+, 25,47

19 (This man had been thrown into prison for causing a riot in the city and for murder).

Ac. 3:14 – f – Var. ‘disowned’. g – Cf. with Ac. 4:27,30: Jesus is the ‘holy servant of God’. He is also ‘the holy one of God’ and ‘the holy one’ par excellence; Ac 2:27; Lk 1:35; 3:34; Mk. 1:24+; Jn. 6:69; Rv. 3:7.

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Ac 2:23+

h – Cf. Is. 53:11; Ac. 7:52; 22:14. See also Mt. 27:19; Lk. 23:47; 1 P. 3:18; 1 Jn. 2:1.

20 Pilate was anxious to set Jesus free and addressed them again,

21 but they shouted back, “Crucify him! Crucify him!”

Jesus replied, “If there is something wrong in what I said point it out; but if there is no offence in it, why do you strike me? You are Israelites, and it is the God of Abraham. Isaac and Jacob, the God of our ancestors, who has glorified his servantc Jesus, the same Jesus you handed overd and then disownede in the presence of Pilate after Pilate had decided to release him.

Jn 18:23 Mt 26:57

Ac 3:13 Ex 3:6,15 Ac 4:27 Is 52:13

22 And for the third timee he spoke to them, “Why? What harm has this man done? I have found him no case against him that deserves death,so I shall have him punished and then let him go.”f

Lk 23:22 - e-Lk, like Jn, emphasizes Pilate’s wish to let Jesus go free, and mentions the procurator’s declaration of Christ’s innocence three times, cf. Jn 18:38; 19:4,6. f-Cf. v. 16. Lk does not say what the punishment was: in Mt. 27:27-31p it is scourging. Unlike Mt. and Mk, but like Jh, Lk regards the punishment as a conciliatory measure designed to avert a sentence not yet pronounced. Ac 3:13 - c - The Christians see in Jesus the mysterious ‘servant’ of Is. 52:13-53:12 (quoted in part in Ac 8:32-33), cf. Is. 42:1+. See below, v. 26; 4:27,30. His ‘glorification’ by God is his resurrection, v. 15. Cf. Jn. 17:5+. d - Cf. Is. 53:12. Same allusion to the Servant Song in Rm 4:25; 8:32; Ga. 2:20; Ep 5:2,25; Ac 7:52. e - As they disowned Moses, 7:35, himself a figure of Christ.

23 But they kept on shouting at the top of their voice, demanding that he should be crucified. And their shouts were growing louder.

While you killed the prince of life.i God, however, raised him from the dead, and

Ac 3:15 Ac 2:23+

24 Pilate then gave his verdict: their demand was to be granted.

Ac 3:15 - i - The one who leads his subject to full life,

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to that fact we are the witnesses; imparting his own life to them. In the Roman liturgy the Easter Sequence borrows the expression Dux vitae mortuusregnatvivus. This same title of ‘leader’ is given, 7:27,

25 He released the man they asked for, who had been imprisoned for rioting and murder, and he handed Jesus over to them to deal with as they pleased.

And as for the resurrection of the dead, have you never read what God himself said to you (v. 1). ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? God is God, not of the dead, but of the living (v.32). And his teaching made a deep impression on the people who heard it (v. 33) But when the Pharisees heard that he had silenced the Sadducees, they got together (v. 34). They led him out to crucify him (v. 20b). They enlisted a passer-by, Simon of Cyrene, father of Alexander and Rufusa

who was coming in from the country, to carry his cross (v.21). They brought Jesus to the place called Golgotha, which is means the place of the skull (v. 22). They offered him wine mixed with myrrh, but he refused it (v.23). They then took charge of Jesus,h and carrying his own cross he went out of the city to the place of the skull, or, as it

is called in Hebrew, Golgotha.

=Mt 22:31b-34 Ex 3:6 Ac 13:12 =Mk 12:28-31 =LK 10:25-28 Jn 13:34-35

=Mk 15:20b-23 =Mt 27:32-38 =Lk 23:26 =Jn 19:17

=Jn 19:17 Gn 22:6 Lk 23:26

The way to Calvary Mk 15:21 – a- Alexander and Rufuswere doubtless known to the Roman circle in which Mark wrote his gospel. Cf. Rm 16:13. Jn 19:17 – h–Add ‘ and led him away’.

26 As they were leading him away they seized

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on a man, Simon from a Cyrene, who was coming in from the country, and made him shoulder the cross and carry it behind Jesus.

27 Large numbers of people followed him, and of women too,g who mourned and lamented for him.

Lk 23:27 - g- The Talmud records that noblewomen of Jerusalem were accustomed to give soothing drinks to condemned criminals.

28 But Jesus turned to them and said, “Daughters of Jerusalem, do not weep for me; weep rather for yourselves and for your children.

Now as he was speaking, a woman in the crowd raised her voice and said, ‘Happy the womb that bore you and the breasts you sucked! Give them, Yahweh - what are you togive? -give them wombs that miscarry, and dried breasts!

Lk 11:27 Lk 1:48; 4:15+; 23:29/.

Ho 9:14 Lk 23:29

29 For the days will surely come when people will say, ‘Happy are those who are barren, the wombs that never borne, the breasts that never suckled.’

The idolatrous high places shall be destroyed - the sin of Israel; thorns and thistles will overgrow their altars. Then they will say to the mountains, “Cover us!” and to the hills, “Fall upon us!”

Ho 10:8 Is 2:10 ↗Lk 23:30 ↗Lk 6:16 Rv 6:16

30 At that time people will say to the mountains, ‘Fall upon us!’ and to the hills, ‘Cover us!

Say to the forest in the Negeb: Hear the word of Yahweh ! The Lord Yahweh says this: Listen! I am about to kindle a fire in you that will burn up every green tree as well as every dry one; it will be an unquenchable blazeand every face will be scorched by it from the Negeb to the North (v. 3). No I set myself against you; I am about to unsheathe my sword and

Ezk 21:3,8 Is 9:17; 10:17-19 Jr 21:14 Ez 21:3 Ps 83:14 Lk 23:31

31 For if men use the green wood like this, what will happen when it is dry?h

Lk 23:27 - h - If greenwood is burnt that is not meant for burning (allusion to Christ’s condemnation), what is to happen to the dry wood (the truly guilty). h - If greenwood is burnt that is not meant for burning (allusion to Christ’s condemnation), what is to happen to the dry wood (the truly guilty).

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to kill both upright man and sinnerb (v. 8).

Ezk 21:8 - b- Ezekiel again enunciates the ancient principle of collective punishment; he confronts it elsewhere, 14:12+, with that of the individual responsibility.

Because I tell you these words of scripture have to be fulfilled in me, namely, ‘He let himself be taken for a criminal. Yes, what scripture says about me is even now reaching its fulfillment.’ Hence I will grant whole hordes for his tribute, he shall divide the spoil with the mighty, for surrendering himself to death and letting himself be taken for a sinner while he was bearing the faults of many, and praying all the time for sinners.

Lk 22:37 Is 53:12 Mt 27:38

Is 53:12 Ps 2:8 Col 2:15 Is 50:5 Mi 26:28 ↗Mk 15:28 ↗Lk 22:37; 23:32 Jn 1:29+; 19:18 Heb 9:28 1 P 2:24

32 Now with him they were also leading out two othercriminals to be executed.

When they had finished crucifying him, they shared out his garments by casting lotsq (v. 35); and then sat down and stayed there keeping guard over him (v.36). Above his head was placed the charge against him; it read: This is Jesus, the King of the Jews (v.37). At the same time two robbers were crucified with him, one on the right and one on the left (v.38). Then they crucified him and shared out

=Mt 27:35-38 Ps 22:18 Is 53:9,13 Lk 23:37

=Mk 15:24-28

The crucifixioni Lk 23:33 - 34 - i- A comparison with Mk and Mt shows how Lk has softened the harshness of Calvary: Lk’s crowd, vv. 27,35,48, is more inquisitive than hostile, and repents in the end, v. 48; Jesus does not utter the seemingly despairing cry. ‘My God, my God, why have you deserted me?’; Christ’s ministry of forgiveness goes on to the last, vv. 34, 39-43; he dies committing his spirit into the hands of his Father, v. 46.

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his clothing, casting lots to decide what each should get (v.24). It was the third hourb when they crucified him (v. 25). The inscription giving charge against him read, “The King of the Jews” (v. 26). And they crucified two robbers with him, one on his right and one on his leftc (v. 27). They then took charge of Jesus,h and carrying his own cross he went out of the city to the place of the skull, or, as it is called in Hebrew, Golgotha

(v.17),where they crucified him with two others, one on either side, with Jesus in the middle (v.18). Pilate wrote out a notice and had it fixed on the cross; it ran, “Jesus the Nazarene, King of the Jews (v. 19) ‘. This notice was read by many of the Jews, because the place where Jesus was crucified was now far from the city, and the writing was in Hebrew, Latin, and Greek (v.20). So the Jewishchief priests said to Pilate, “You should not write ‘The King of the Jews,’ but ‘Thisman said: I am the King of the Jews’ (v. 21). Pilate answered, “What I have written, I have written” (v. 22). When the soldiers had finished crucifying Jesus, they took his clothing and divided them into four shares, one for each soldier. His undergarment wasseamless,i woven in one piece, from neck to hem (v.23);so they said to one another, “Instead oftearing it, let’s

=Jn 19:17-24 =Mt 27:31, 33,37-38 =Mk 15-20,22,25-27 =Lk 23:33,38 Gn 22:6 Lk 23:26 Is 53:12 Jn 3:35+; 18:33 Heb 13:13:12+ Lk 19:14 =Mt 27:35 =Mk 15:24 =Lk 23:34

Mt 27:35 - q- Add. ‘that the saying of the prophet might be fulfilled: they divided my garments between them and for my robe they cast lots’ (Ps 22:18) a gloss taken from Jn 19:24. Mk 15:24 - b- 9 a.m. or, more vaguely, sometime between 9 a.m. and noon. c- Add. V. 28 ‘And the text of scripture was fulfilled that says: He was taken for a criminal’ (Is 53:12). CfLk 22:37. Jn 19:17- h - Add. ‘and led him away.’ I - Possible allusion to the priesthood of the crucified: the high priestly robe was without seam.

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throw dice to decide who isto have it”. In this way the words of scripture were fulfilled:“They shared out my clothing among them. They cast lots for my clothes.” This is exactly what the soldiers did (v. 24).

Ps 22:18

33 When they reached the place called the Skull, they crucified him and the two criminals also, one on the right, the other on the left.

They divided my garments among them and cast lots for my clothes. Then he knelt down and said aloud, “Lord, do not hold this sin against them”; and with these words, he fell asleep.

Ps 22:18 ↗Mt 27:35p ↗Jn 19:24

Ac 7:60 Lk 23:34 Ac 7:58; 22:20

34 Then Jesus said, “Father, forgive them, they do not know what they are doing.” Then they cast lots to share out his clothing.

The passersby jeered at him; they shook their heads (v. 39) and said, “So you who would destroy the Temple and rebuild it in three days! Then save yourself! If you are the Son of God, come down from the cross!”(v. 40).The chief priests with the scribes and elders mocked him in the same way. (v. 41) “He saved others’ they said‘he cannot save himself. He is the king of Israel; let him come down from the cross now, and we will believe in him (v.42).He puts his trust in God; now let God rescue him if he wants him. For he did say, ‘I am the son of God”’ (v. 43). The passersby jeered him; they shook their heads and said, “Aha! So you who

=Mt 27:39-43 =Mk 15:29-32 =Lk 23: 35-37 Ps 22:7 Jr 18:16 Lm 2:15 Mt 26:61 Ps 22:8 Ws 2:18-20 Mt 4:3+

=Mk 15:29-32a =Mt 27:39-44

35 The people stayed there watching him. As for the leaders, they jeered at him. “He saved others,’ they said ‘let him save himself if he is the Christ of God, the Chosen One.”

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would destroy the Temple and rebuild it in three days (v. 30)! Then save yourselfand come down from the cross” (v. 31). The chief priests, with the scribes, mocked him among themselves in the same way. “He saved others,’they said he cannot save himself (v.32). Let the Christ, the King of Israel, come down now from the cross that we may see and believe.”(v. 32a). It had been revealed to him by the Holy Spirit that he should not see death until he had set his eyes on the Christ of the Lord.i And a voice came from the cloud saying, “This is my Son, the chosen One.hListen to him.” Yes, I have seen and I am the witness that he is the Chosen One of God’z

=Lk 23:35-37 Mk 14:58 Lk 23:39

Lk 2:26+ Lk 9:29; 23:35

Lk 9:35+ Jn 1:34

Jn 1:34 Is 42:1 Lk 9:35; 23:35

Lk 2:26 – i – ‘the Christ of the Lord’ is the one whom the Lord anoints, cf. Ex 30:22+, i.e. consecrates for a saving mission: the king of Israel, God’s chosen prince, is thus consecrated and thus, pre-eminently, the messiah who is to establish the kingdom of God. Lk 9:35 - h– Var. ‘the Beloved’; cf. Mt and Mk. The titles ‘Chosen One’, cf. 23:33; Is 42:1, and ‘Son of Man’ alternate in the Parables of Enoch. Jn 1:34 – z – Var. ‘the Son of God.’

36 The soldiers mocked him too, and when they approached to offer him vinegar

And one of them quickly ran to get a sponge which he dipped in vinegaru, and putting it on a reed, gave it to him to drink.

Mt 27:48 =Lk 23:36 =Jn 19:29

37 they said, “If you are king of the Jews, save yourself.

Mt 27:48 – u – Sour drink of the Roman soldier. Probably the gesture was sympathetic, cfJn 19:28f; the Synoptics regard it as malevolent (Lk 23:36) and describe it in terms that recall Ps 69:21.

Pilate wrote out anotice and had it fixed tothe cross;it ran, “Jesus the Nazarene, the King of the Jews.

Jn 19:19 Jn 3:35+; 18:33

38 Above him there was an inscription: “This is the King of the Jews.

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Even the robbers who were crucified with him also taunted him in the same way. Even those who were crucified with him taunted him

Mt 27:44 Mt 4:3+

Mk 15:32b Lk 22:39

39 Now one of the criminals hanging there abused him.‘Are you not the Christ?’ he said. ‘Save yourself and us as well.”

40 But the other up and rebuked him. “Have you no fear of God at all?’he said. ‘You got the same sentence as he did,

41 but in our case we deserved it; we are paying for what we did. But this man has done nothing wrong.”

42 ‘Jesus,’ he said, remember me when you come into your kingdom.’k

Lk 23:42 - k- Or else ‘in your kingly power’, i.e. to establish your kingdom. Var. ‘when you come with (i.e. in possession of) your kingdom.

43 Indeed, I promise you,’ he replied‘today you will be with me in paradise.’

From the sixth hour there was darkness over all the land until the ninth hourr (v.45). And about ninth hour, Jesus cried out in a loud voice, “Eli, Eli, lama sabachthani?” that is, “My God, my God, why have you desertedme?”s (v. 46). When some of the those who stood there heard this, they said, “The man is calling onElijaht (v. 47),” and one of them quickly ran to get a sponge which he dipped in vinegaru, and putting it on a reed, gave it to him to drink (v.48). ‘Wait,’said the rest of them ‘let us see if Elijah comes to save him (v.49) ” But Jesus, again crying out in a loud voice,

=Mt 27:45-50 =Mk 15:33-41 =Lk 23:44-49 Ps 22:1 =Lk 23:36 =Jn 19:29 Ps 69:21

The death of Jesus Mt 27:45 – r – From noon to three in the afternoon. s – A cry of real distress but not of despair: this lament which Jesus takes from the scriptures is a prayer to God and is followed in the Psalm by an expression of joyful confidence in final victory. t – Malicious play on words based on the expectation of Elijah as the Messiah’sprecursor, cf. 17:10-13+. u–Sour drink of the Roman soldier. Probably the gesture was sympathetic, cfJn 19:28f; the Synoptics regard it as malevolent (Lk 23:36) and describe it in terms that recall Ps 69:21.

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yielded up his spirit (v.50). When the sixth hour came there was darkness over the whole land until theninth hour (v.33) And at the ninth hour Jesus cried out in a loud voice, “Eloi, Eloi, lama sabachthani?” whichmeans, “My God, my God, why have you deserted me?’ (v. 34) Whensome of thosewho stood by heard this, they said, “Listen, he is calling on Elijah (v.35). Someone ran and soaked a sponge invinegar and, putting it on a reed, gave it to him to drink, saying, “Wait and see if Elijah will come to take him down (v. 36). But Jesus gave a loud cry and breathed his last (v. 37). Near the cross of Jesus stoodhismotherj and his mother’s sister,k Mary the wife of Clopas, and Mary of Magdala (v.25). Seeing his mother and the disciple he loved near her, Jesus said to his mother, “Woman, this your son (v. 26).’ Then to the disciplehe said, “This is your mother.”l And from that moment the disciple made a place for her into his home (v.27). After this, Jesus knew that everything had now completed,and tofulfill the scripture perfectly, he said, “I thirst.” (v. 28) A jar full of vinegar stood there, so putting a sponge soaked in vinegar on a hyssopstickmthey held it up to his mouth (v. 29). After Jesus had

=Mk 15:33-37 =Mt 27:45-54 =Lk 23:44-47 =Jn 19:28-30 Ps 22:1

=Jn 19:25-30 =Mt 27:55-56 =Mk 15:40-41 =Lk 23:49 Lk 2:35; 8:2-3 Jn 2:4+; 13:22-23 =Mt 27:48-50 =Mk 15:36-37 =Lk 23:46 Jn 4:7; 5:39+ Ps 69:21 Jn 4:34+; 10:18+; 17:4

Jn 19:25 - j - Her presence is mentioned only by John. Cf. 2:1+. k - Either Salome, mother of the sons of Zebedee (cf Mt 27:56p) or else if the phrase refers to what follows, ‘Mary, the wife of Clopas’. l - The reference to the OT (vv. 24,28,36,37) and the unusual term ‘woman’ suggest that the evangelist sees more in this than the gesture of a dutiful son: namely, a declaration that Mary, the new Eve is the spiritual mother of all the faithful, here represented by the beloved disciple. m–Conj. ‘on a spear’. n – i.e. the Father’s work as foretold by the scriptures: the salvation of the world through the sacrifice of Christ. Jn does not record the desolate cry of Mt 27:46 and Mk 15:34: it is the calm majesty of Christ’s death that he wishes to emphasize. Cf. Lk 23:46; Jn

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taken the vinegar, he said, “It is accomplished”;n And bowing his head, he handed over the spirit.o

Mt 8:20p

12:27+. o–The last breath of Jesus is a token of the outpouring of the spirit, 1:33+; 20:22.

44 It was now about the sixth hour and, with the sun eclipsed, a darkness came over the whole land until the ninth hour.

45 The veil of the Temple was torn right down the middle,

…into your hands I commit my spirit , you have redeemed me Yahweh. Then he knelt down and said aloud, “Lord, do not hold this sin against them”; and with these words, he fell asleep.

Ps 31:5 ↗Lk 23:46 ↗Lk 7:59

Ac 7:60 Lk 23:34

46 And when Jesus had cried out in a loud voice, he said ‘Father, into your hands I commit my spirit”. With these words he breathed his last.

At that, the veil of the Templev was torn in two from top to bottom; the earth quaked; rocks were split;w (v. 51). The tombs opened, and the bodies of many holy man rose from the dead (v. 52), and these, after his resurrection, came out of the tombs, entered the Holy City and appeared to number of people (v.53). Meanwhile, the centurion, together with others guarding Jesus,had seen the earthquake and all that was taking place, and they were terrified and said, “In truth this was the Son of God!” (v. 54). And many women were there, watching from a distance, the same women who had followed Jesus from Galilee, and looked after him (v.55). Among them were Mary Magdalene and Mary the

=Mt 27:51-56 Heb 6:19 1 P 3:19+ Jn 4:3+ Mk 15:39+ Lk 8:2-3 Jn 19:25 Mt 13:55

47 When the centurion saw what had happened he gave praise to God and said, “This was a great and good man.”

Mt 27:51- 56 - v– Either the curtain which hung in front of the Holy Place from the Holy of Holies, cf. Ex 26:31f. Following Heb9:12; 10:20, Christian tradition saw in this tearing of the veil the abrogation of the old Mosaic cult and the way opened up by Christ into the messianic sanctuary. w–This remarkable phenomena, like the darkness mentioned in v. 45, were foretold by the prophets as unmistakable sign of the ‘days of Yahweh’, cf. Am 8:9+.

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mother of James and Joseph, and the mother of Zebedee’s sons (v. 56). And the veil of the Temple was torn in two from top to bottom (v.38). The centurion, who was standing in front of him,had seen how he had died, and he said, “In this man was ason of God!”e(v. 39). There were some women watchingfrom a distance. Among them were Mary Magdalene, Mary the mother of the younger James and of Joses, and Salome.f (v. 41). These used to follow him and look after him when he was in Galilee. And there were also many other women there who had come up with him to Jerusalem with him (v. 41). It was Preparation Day, andprevent the bodies remaining on the cross during the Sabbath-since that Sabbath was a day of special solemnity-the Jews asked Pilate to have the legs brokenp and the bodies taken away (v.31). Consequently the soldiers came and broke the legs of the first man whohad been crucified with himand then of the other (v. 32). When they came to Jesus,theyfoundq he was already dead, and so instead of breaking his legs, (v. 33) one of the soldiers pierced his side with a lance; and immediately there came out blood and water.r(v. 34). This is the evidence of one

=Mk 15:38-41 Mt 4:3+=27:54 =Mt 27:55-56 =Lk 23:49 =Jn 19:25 Mk 6:3 Lk 8:2-3

=Jn 19:31-37 Jn 1:33+

Mk 15:38- e– For the Roman officer, this admission would not have its full Christian content, but Mk clearly sees in it a pagan’s acknowledgement that Jesus was more than man. f - Probably the woman whom Mt (27:56) calls ‘the mother of the sons of Zebedee’.

Jn 19:31-34 - p- To hasten death. q - Var. ‘when they saw’. r- Var. ‘water and blood’. The significance of the incident is brought out by two texts of scripture (vv. 36f). The blood shows that the

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who saw its-trustworthy evidence, and he knowst he speaks the truth-and he gives it so that you may believe as well (v.35). Because all this happened to fulfill the words of scripture:“Not one bone of his will be broken.”uAnd again in another place scripture says: They will look on the one whom they have pierced.v (v. 37)

Nb 20:11 Zec. 13:1 Jn 7:37-39

lamb has truly been sacrificed for the salvation of the world, 6:51; the water, symbol of the spirit, shows that the sacrifice is real source of grace. Many of the Fathers, not without good reason, interpreted the water and blood as symbols of baptism and the Eucharist and these two sacraments as signifying the Church which is born like a second Eve from the side of another Adam, cf. Ep 5:23-32. s – The disciple of v. 26, probably the evangelist himself. t –Referring either to ‘the one who saw’ or else to God (or Christ) whom the one who saw’ calls to witness. u – Two texts are here combined: one from a Psalm describing how God protects the virtuous man persecuted (cf. Ws 2:18-20), of whom the ‘servant of Yahweh’ (Is 53) is the ideal example; the other, a ritual instruction for the preparation of the Passover lamb. Cf. Jn 1:29+ and 1 Co 5:7. v – They will look’, in the Johannine sense of ‘see and understand’, cf. 3:14+. For Jn, the Roman soldier symbolizes the pagans who will be converted, cf. 12:20-21,32 and notes. Similarly, Mt 27:54+ and Mk 15:39+. Cf also Lk 23:47,48; Mt 24:30; Rv 1:7.

It was you who accusedf the Holy One,g the Just One,h you who demanded the reprieve of a murderer …

Ac 3:14 Lk 23:2,5,19,22+, 25,47 Ac 2:23+

48 And when all the people who had gathered for this spectacle saw what had happened, they went home beating their breasts.

Ac. 3:14 – f – Var. ‘disowned’. g – Cf. with Ac. 4:27,30: Jesus is the ‘holy servant of God’. He is also ‘the holy one of God’ and ‘the holy one’ par excellence; Ac 2:27; Lk 1:35; 3:34; Mk. 1:24+; Jn. 6:69; Rv.

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3:7. h – Cf. Is. 53:11; Ac. 7:52; 22:14. See also Mt. 27:19; Lk. 23:47; 1 P. 3:18; 1 Jn. 2:1.

…as wellas certain women who had been cured of evil spirits and ailments: Mary, surnamed the Magdalene, from whom seven demons had gone out (v. 2). Joanna, the wife of Herod’s steward Chuza, Susanna, and many others who provided for them out of their own resources (v. 3). The women were Mary of Magdala, Joanna, and Mary the mother of James. The other women with them also told the apostles…

Lk 8:2-3;

Lk24:10 Lk 8:2-3

49 All his friends stood at a distance; so also did the women who had accompanied him from Galilee, and they saw all this happen.

When it was evening, there came a rich man of Arimathea, called Joseph, who had himself become a disciple of Jesus (v. 57). This man went to Pilate and asked for the body of Jesus. Pilate thereupon ordered it to be handed over (v.58).Joseph took the body, wrapped it in clean shroud (v. 59), and put it in his new tomb which he had hewn out of the rock. He then rolled a large stone across the entrance of the tomb and went away (v.60). Now Mary Magdalene and the other Mary were there, sitting opposite the sepulcher (v. 61). It was now evening, and since it was the Preparation Day (that is, the vigil of the

=Mt 27:57-61 =Mk 15:42-47 =Lk 23:50-55 =Jn 19:18-42 Is 53:9+

=Mk 15:42-47 =Mt 27:57-61

50 Then a member of the council arrived, an upright and virtuous man named Joseph.

Mk 15:42-47 – g–i.e. the Sanhedrin.

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Sabbath) (v. 42), there came Joseph of Arimathea, a prominent member of the Council,g who himself lived in the hope of seeing the kingdom of God, came and courageously went to Pilate and asked for the body of Jesus (v. 43). Pilate, astonished that he shouldhave died so soon, summoned the centurion and inquired if he was already deadh (v.44). Having been assured of this by the centurion, he granted the corpse to Joseph (v.45), who bought a shroud, took Jesus down from the cross, wrapped him in the shroud and laid him in a tomb which had been hewn out of the rock. Hethen rolled a stone against the entrance to the tomb (v.46). Mary Magdalene and Mary the mother of Joseswere watchingand took note of where he was laid (v.47). After this, Joseph of Arimathea, who was a disciple of Jesus-though a secret one because he was afraid of the Jews- asked Pilate tolet him remove the body of Jesus. Pilate gave permission,so theyw came and took itaway (v.38). Nicodemus cameas well- the same one who had first come to Jesus at night-time-and he brought a mixture of myrrh and aloes, weighing about one hundred pounds (v. 39) They took the body of Jesus and wrapped it with the spices in linen cloth, following the Jewish burial custom

=Lk 23:50-55 =Jn 19:38-42 Mt 27:62+

=Jn 19:38-42 =Mt 27:57-60 =Mk 15:42-46 =Lk 23:50-55 Jn 3:1; 7:50 Jn 11:44; 20:7

h– Var ‘if he had been dead for some time.’ Jn 19:38- w -Var ‘he’.

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(v.40). At the place where he had been crucified, there was a garden, and in this garden a new tomb, in which no one had yet been buried (v.41). Since it wasJewish Day of Preparation and the tomb was near at hand,they laid Jesus there (v. 42).

51 He had not consented to what the others had planned and carried out. He came from Arimathea, a Jewish town,and he lived in the hope of seeing the kingdom of God.

52 This man went to Pilate and asked for the body of Jesus.

53 He then took it down, wrapped it in a shroud and put him in a tomb hewn in a rock in which no one had yet been laid.

54 It was PreparationDay and the sabbath was imminent.

55 Meanwhile the women who had come from Galilee with Jesus were following behind.They took note of the tomb and the position of the body.

When the sabbath was over, Mary Magdala, Mary, the mother of James, and Salome bought spices with which to go and anoint him.

Mk 16:1 =Mt 28:1-8 =Lk 24:1-12 =Jn 20:1-10 Lk 23:56

56 Then they returned and prepared spices and ointments. And on the sabbath day they rested, as the Law requires.

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First Reading:Is 50:4-7

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

Amen, amen, I say to you, we speak of what we know and we testify to what we have seen, but you people do not accept our testimony.

Jn 3:11+ 4 The Lord Yahweh has given me a disciple’s tongue. So that I may know how to replyc to the wearied he provides me with speech. Each morning he wakes me to hear, to listen like a disciple.

You, who wanted no sacrifice or oblation, openedb my ear, you asked no holocaust or sacrifice for sin; then I said, ‘Here I am! I am coming!” Fourth Song of the Servant of Yahwehk See, my servant shall prosper, he shall be lifted up, exalted, rise to great heights (v. 13).As the crowds were appalled on seeing himl, so disfigured did he look that he seemed no longer humanm(v. 14),So will the crowds be astonished at himn, and kings stand speechless before him; for they shall see something never told and witness something never heard before (v. 15);Who could believe what we have heard and to whom has the power of Yahweh revealed? (v. 1).He grew up in front of usalike a shootb in arid ground; without beauty, without majesty (we saw him), no looks to attract our eyes (v. 2), a thing despised and rejected by men, a man of sorrows and familiar with suffering, a

Ps 40:6 Heb 10:5-7 Is 50:5 Ps 50:7-15; 51:16-17; 69:30-31 Am 5:21+

Is 52:13-53:12

Is 42:1+; 50:5 Ps 22 Ws 2:12-24 Jn 12:32+ Ac 3:13 Ep 1:20-21 Ph 2:9 1 P 1:11 Jb 2:12 Ps 7:7 Mt 26:67; 27:29-31 Jn 19:5 ↗Rm 15:21 ↗Jn 12:58 ↗Rm 10:16 Ps 22:6-7

5 The Lord GOD opened my ear;dI did not refuse, did not turn away.

Is 50:5 - d - The servant, cf. 42:1+, is here not so much a prophet as a sage inspired by Yahweh. Ps 40:6 - b - Lit ‘dug out’. God sees to it that his servant knows his will, cf. Is 50:5. A Greek variant, ‘you have fashioned a body for me, was interpreted messianically and applied to Christ, Heb 10:5. Is 52:13- k - On the meaning of this song, cf. 42:1+. The poem is apparently in dialogue form. First Yahweh delivers an oracle, v. 13, then the kings of the nation speak, vv. 14 f, and next the people; the poem ends with a further oracle, 53:11-12. It is difficult to decide, however, precisely where the speaker changes. l - ‘On seeing him’ Targ, and Syr.; ‘on seeing you’ Hebr. m - A DSIa variant suggests the translation ‘By my anointing I took his human appearance from him’.

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man to make people screen their facesc; he was despised and we took no account of him (v. 3). And yet ours were the sufferings he bore, ours the sorrows he carried. But we, we thought of him as someone punished, struck by God, and brought low (v. 4).Yet he was pierced through for our faults, crushed for our sins. On him lies a punishment that brings us peace, and through his wounds we are healed (v. 5). We had all gone astray like sheep, each taking his own way; and Yahweh burdened him with the sins of us all(v. 6). Harshly dealt with, he bore it humbly, he never opened his mouth, like a lamb that is led to the slaughterhouse, like a sheep dumbed before its shearers, never opening his mouth (v. 7). By force and by law, he was takend, would anyone plead his cause? Yet, he was torn away from the land of the living; for ourf faults struck down in death (v.8).They gave him a grave with the wicked, a tomb with the richg, though he had done no wrong, and there had been no perjury in his mouth (v.9). Yahweh had been pleased to crush him with sufferingh. If he offers his life in atonement, he shall see his heirs, he shall have a long life, and through him what Yahweh wishes will shall be done(v.10).His soul’s anguish over he shall see the light;I and be content;jBy his sufferings shall my servant justify many, taking their faults on himself (v.11).Hence I will great whole

Ps 69:26 ↗Mt 8:17 Heb 2:10 2 Co 5:21 Rm 4:25 Ga 3:13 ↗1 P 2:24 Ps 119:176 Ezk 34 1 P 2:25 Rm 4:25 2 Co 5:21 Ws 2:19 ↗Mt 26:63 Ps 38:13 Jr 11:19 Mi 27:14 Jn 1:29+ ↗Ac 8:32-33 Mt 27:38p Mt 27:60 Is 49:4 Ps 22:30; 74:11 Jn 12:24 Dn 9:24 Rm 3:26; 5:19 1 P 3:18 Ps 2:8

n - ‘will be astonished’ following Greek and Lat.; ‘he will come to leap’ Hebr. Is 53:1 -12 - a - ‘in front of us’ corr,; ‘in front of him’ Hebr. b - In 11:1,10, Immanuel is a ‘root’. c - The expression was used of lepers. d - Suggesting that the servant has been condemned by process of law. e - ‘cause’ corr.; ‘generation’, ‘descent’ Hebr. Interpretation uncertain. The ‘who will explain his descent?’ of the Greek and Lat. Has been taken by Christian tradition to refer to the mysterious origin of Christ; the Hebr. dor( a generation) cannot however bear this sense. f - ‘our’ corr.; ‘of my people’ Hebr. g - 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. h - ‘with suffering’ corr., cf. versions; ‘he has pierced him’ DSIa, cf. v. 5. i- ‘the light’ Greek, DSIa and DSIb; absent from Hebr. j - ‘By his suffering’ corr. following one Hebr. MS; ‘By his knowledge’ Hebr. Before ‘servant’ Hebr. inserts ‘the just one’.

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hordes his tributes, he shall divide the spoil with the mighty, for surrendering himself to death, and letting himself be taken for a sinner while he was bearing the faults of many, and praying all the time for sinners (v.12).

Col 2:15 Is 50:5 Mi 26:28 ↗Mk 15:28 ↗Lk 22:37; 23:32 Jn 1:29+; 19:18 Heb 9:28 1 P 2:24

To offer his cheek to the striker, to be overwhelmed with insults. Then they spat in his face and hit him with their fists; others said as the struck him,… And they spat upon him and took the reed and struck him on the head with it.And when they had finished making fun of him, they took off the cloak, dressed him in his own clothes, and led him off to crucify him.

Lm 3:30 Is 50:6 Mt 5:39

Mt 26:67 Ws 2:19 Is 50:6; 52:14

Mt 27:30p Mt 27:11 Is 50:6

6 I gave my back to those who beat me, my cheeks to those who tore out my beard; My face I did not hide from insults and spitting.e

Is 50:6 - e - The description of the servant’s suffering recurs in the fourth song, 52:13-53:12.

But now I will make you as defiant as they are, and as obstinate as they are; I am going to make your resolutions as hard as diamond, and diamond is harder than flint. So, do not be afraid of them, do not be overwhelmed by them, for they are a set of rebels (vv. 8-9). No, those who hope in you are never shamed, shame awaits disappointed traitors.

Ezk 3:8-9 Is 50:7

Ps 25:3 Ps 22:5; 40:15f; Is 49:23; 50:7 Dn 3:40

7 The Lord GOD is my help, therefore I am not disgraced; Therefore I have set my face like flint, knowing that I shall not be put to shame.

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Second Reading: Phil 2:6-11

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

In the beginning was the Word,athe Word was with God and the Word was God (v . 1).He was in the beginning with God (v.2). Now, Father, it is time to glorify me with the glory I had with youf before ever the world was. Christ is the head of all creatione He is the image of the unseen God, and the firstborn of all creation (v. 15), for him were created all things in heaven and on earth: everything visible and everything invisible, Thrones, Dominations, Sovereignties, Powers - all things were created through him and for him (v. 16). Before any thing was created, he existed, and he holds all things in unity (v.17). Now the church is his body, he is the head,f As he is the Beginning, he was first to be born from the dead, so that he should be first in every way(v.18). Because God wanted all perfection to be found in himg(v. 19), and all things to be reconciled through him and for him,h everything in heaven and everything on earth,i when he made peace by his death on the cross ( v. 20).

Jn 1:1f 1:30; 8:24 Gn. 1:1-5 1 Jn. 1:1-2 3:17; 10:30+

Jn17:5 Jn 1:14+; 17:22,24 Is 49:4

Col 1:15-20 Col 1:15,18+,24 Gn 1:1-2 Ps 89:27 Ws 7:26 Zc 12:10 Jn 1:3,18 Rm 8:29 Heb 1:3,6 Ep 1:10,21+ Rm 11:36 1 Co 8:6 Col 1:15,24 Ep 1:22-23; 5:23f 1 Co 15:20 Rv 1:5 Rm 8:29

6 His state was divine, e yet he did not cling to his equality with Godf

Ph 2:6-7 - e - Lit. ‘Who subsisting in the form of God’: here ‘form’ means all the attributes that express and reveal the essential ‘nature’ of God; Christ, being God, had all the divine prerogatives by right. f - Lit. ‘did not deem being on an equality with God as something to grasp’ or ‘hold on to’. This refers not to his equality by nature ‘subsisting in the form of God’, and which Christ could not have surrendered, but to his being publicly treated and honored as equal to God which was a thing that Jesus (unlike Adam, Gn 3:5,22, who wanted to be seen to be like God) could and did give up in his human life. Jn 1;1 - a- The O.T. speaks of the Word of God, and of his wisdom, present with God before the world was made, cf. Pr. 8:22+; Ws. 7:22+, by it all things were created, it is sent to earth to reveal the hidden designs of God; it returns to him with its work done, Is. 58:10-11, Pr. 8:22-36, Si. 24:3-22, Ws. 9:9-12. On its creature role, cf. also Gn. 1:3,6 etc.: Is 40:8,26, 44:24-28; 48:13, Ps. 33:6, Jdt. 16:14, Si.42:15; on its mission, cf. Ws. 18:14-16, Ps.107:20; 147:15-18. For John, too, 13:3, 16:28, the Word existed before the world in God, 1:1-2, 8:24+, 10:30+. It has come on earth, 1:9-14, 3:19, 12:46, cf. Mk 1:38+, being sent by the Father; 3:17,34,5:36, 43, 6:29, 7:29, 8:42, 9:7, 10:36, 11:42, 17:3,25,cf. Lk 4:43,

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He is the radiant light of God’s glory and the perfect copy of his nature,c sustaining the universe by his powerful command; and now that he has destroyed the defilement of sin, he has gone to take his place in heaven at the right hand of divine Majesty.

Heb 1:3 Ws 7:;22+ 2 Co 4:6,18 Col 1:15+,17 Ep 1:7 Col 1:14

to perform a task, 4:34+, namely, to deliver 3:11+, 8:21, 12:35, 13:3, 16:5, 17:11, 13, 20:17. The incarnation enabled the N.T. and especially John, to see this separately and eternally existent Word-Wisdom as a person. Jn 17:5 – f – Var. ‘the glory which was with you’ or ‘the glory with which I was’ or ‘the glory with you’. Col 1:15-20 – e - In this poem Paul introduces two ways in which can claim to be the ‘head’ of everything that exists:1. He is the head of creation, of all that exists naturally, vv. 15-17; 2. He is head of the new creation and all that exists supernaturally through having been saved, vv. 18-20. The subject of the poem is the pre-existent Christ, but considered only in so far as he is manifest in the unique historic person that is the Son of God made man, cf. Ph 2:5+. It is as the incarnate God that Jesus is the ‘image of God’, i.e. his human nature was the visible manifestation of God who is invisible, cf.Rm 8:29+, and it is as such, in this concrete human nature, and as part of creation, that Jesus is called the ‘first born of creation’ - not in the temporal sense of having been born first, but in the sense of having been given the first place of honor. f – On the church a Christ’s body, cf. 1 Co. 12:12f, he is called the ‘head’ of his own body both in a temporal sense (v. 18, i.e., he was the first to rise from the dead) and in a spiritual

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sense (v. 20, i.e. he is the leader of all the saved). g – Lit. ‘because (God) wanted the pleroma to dwell in him”. The exact meaning of the word ‘pleroma’ (i.e. the thing that fills up a gap or hole, like a patch, cf. Mt. 9:16) is not certain here. Some writers have thought it must mean the same as in 2:9 (the fullness of divinity that filled Jesus) but since vv. 15-18 have already dealt with the divinity of Jesus, it seems likely that the reference here is to the biblical concept of the entire cosmos as filled with the creative presence of God, cf. Is. 6:3, Jr. 23:24, Ps. 24:1, 50:12, 72:19, Ws. 1:7, Sir. 43:27, etc. The concept was also widespread in the Graeco-Roman world. Paul teaches that the incarnation and resurrection make Christ head not only of the entire human race, but of the entire created universe (cosmos), so that everything that was involved in the fall is equally involved in salvation, cf. Rm. 8:19-23, 1 Co. 3:22f, 15:20-28, Ep. 1:10, 4:10, Ph. 2:10f., 3:2f, Heb. 2:5-8, Cf. 2:9+. h - i.e. through and for Christ, cf. the parallel ‘though him and for him’ of v. 16. Alternatively, it could read “God wanted everything…to be reconciled to himself, though him who made peace…’ cf. Rm 5:10; 2 Co 5:18f. i - This reconciliation of the whole universe (including angels as well as human beings) means not that every single individual will be saved, but that all who are saved will be saved by their collective return to the right order and peace of perfect submission to God. Any

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individual who do not join this new creation through grace will be forced to join it, cf. 2:15; 1 Co 15:24-25 (the heavenly spirits) and 2 Th 1:8-9; 1 Co 6:9-10; Ga. 5:21; Rm 2:8; Ep 5:5 (men). Heb 1:3 - c - These two metaphors are borrowed from the Sophia and logos theologies of Alexandria, Ws 7:25-26; they express both the identity of nature between Father and Son, and the distinction of person. The Son is the brightness, the light shining from its source, which is the bright glory, cf. Ex. 24:16+, of the Father (‘Light from Light’). He is also the replica, cf. Col 1:15+, of the Father’s substance, like an exact impression made by a seal on clay or wax, cf. Jn 14:9.

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. …shouting, ‘The Lamb that was sacrificed is worthy to be given power,riches,i wisdom and strength,honor and glory and blessing.’ …just as the Son of Man came not to be served but to serve, and to give his life as a ransomg for many.h’

2 Co 8:9 Mt 5:3+; 8:20 Ph 2:6-7

Rv 5:12 Dn7:10 Jude 14-15

Mt 20:28 Mt 26:28 Rm 5:6-21 1 Tm 2:6

7 but emptied himselfg to assume the condition of a slave,h and became as men arei;

Phil 2:7 - g - ‘He emptied himself’; this is not so much a reference to the fact of the incarnation, as to the way it took place. What Jesus freely gave up was not his divine nature, but the glory to which his divine nature entitled him, and which had been his before the incarnation, Jn 17:5, and, which ‘normally’ speaking would have been observable in his human body (cf. the transfiguration, Mt 17:1-8). He voluntarily deprived himself of this so that it could be returned to him by the Father, cf. Jn 8:50,54, after his sacrifice, vv.9-11. h - ‘slave’ as opposed to ‘Kyrios’ v. 11, cf. Ga 4:1; Col 3:22f. Christ as man led a life of submission and humble obedience, v. 8. This is

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God has done what the Law, because of our unspiritual nature, was unable to do. c God dealt with sin by sending his own Son in a body as physical as any sinful body, and in that bodyd God condemned sin. But when the appointed timec came, God sent his son, born of a woman, born a subject of the Law. It was essential that he should in this way become completely like his brothers so that he could be a compassionate and trustworthy high priest of God’s religion, able to atone for human sins

Rm 8:3

Ga 4:4 Rm. 1:3

Heb 2:17 Is 41:8-9 Rm 8:3,29 Ph 2:7

probably a reference to the ‘servant’ of Is 52:13-53:12, cf. Is 42:1. i - Not just ‘a human being’ but a human being ‘like others’; sharing all the weaknesses of the human condition apart from sin. 2 Co 8:9 - b - Lit. ‘the generosity (or perhaps ‘grace’) of the Lord Jesus’. Rv 5:12 – i – Vulg. ‘divinity.’ Mt. 20:28 - g- By sin man incurs, as a debt to the divine justice, the punishment of death demanded by the Law, cf. 1 Co. 15:56; 2 Co. 3:7,9; Ga. 3:13; Rm. 8:3-4, with notes. To ransom them from this slavery of sin and death, Rm. 3:24+. Christ is to pay the ransom and discharge the debt with the price of his blood, 1 Co. 6:20; 7:23; Ga. 3:13; 4:5, with notes, By thus dying in place of the guilty, he fulfills the prophesied function of the ‘servant of Yahweh’ (Is. 53). The Hebr. word translated ‘many’, Is. 53:11f, contrast the enormous crowd of the redeemed with the one Redeemer: it does not imply that the number of redeemed is limited, Rm. 5:6-21. Cf. Mt. 26:28+. h - At this point some authorities insert the following passage, derived probably from some apocryphal gospel ‘But as for you, from littleness you seek to grow great and from greatness you make yourselves small. When

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you are invited to a banquet do not take one of the places of honor, because someone more important than you may arrive and then the steward will have to say, “Move down lower”, and you would be covered with confusion. Take the lowest place, and then if someone less important than you comes in, the steward will say to you, “Move up higher”, and that will be to your advantage.’ Cf. Lk. 14:8-10. Gal. 4:4: c - Lit. ‘fullness of time’; the phrase indicates how when the messianic age comes it will fill a need felt for centuries, rather like filling up a jug. Cf. Ac 1:7+ and Mk 1:15; 1 Co 10:11; Ep 1:10; Heb 1”2; 9:26; 1 P 1:20. Rm 8:3 - c - The mosaic Law, imposed from without, could not be an inward principle of salvation, 7:7+. Christ alone, who by his death destroyed our unspiritual nature (lit. ‘flesh’) in his own person, could destroy sin whose domain the ‘flesh’ was. Man formerly carnal is now, though union with Christ, spiritual. d- Lit. ‘in the likeness of sinful flesh and in that flesh…’

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. Bow down, then before the power of

Is 49:4 Is 53:10-12 Jn 17:5 Ph 2:8-11

1 P 5:6

8 and being as all men are,j he was humbler yet, even to accepting death, death on a cross

Ph 2:8 - j- Lit. ‘And in fashion found as man’. 1 P 5:6- g–Add (Vulg.) ‘of the coming;’, cf. 2:12.

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God now, and he will raise you up on the appointed day;g And going on a little further he fell on his face and prayed. ‘My Father,’ he said ‘if it is possible, let this cup pass me by. Nevertheless, let it be as you, not I, would have it’n As by one man’s disobedience many were made sinners, so by one man’s obedience many will be made righteous.m Although he was Son, he learnt to obey through suffering. Let us not lose sight of Jesus, who leads us in our faith and brings it to perfection: for the sake of the joy which was still in the future, he endured the cross, disregarding the shamefulness of it, and from now on has taken his place at the right hand of God’s throne.

Jb 22:29 Ph 2:8-9 Jm 4:6-10

Mt 26:39f

2 Co 12:8 Mt 6:10

Rm 5:19 Is 53:11 Rm 7:7+ Ga 3:19

Heb 5:8; Ph 2:8

Heb12:2

Ga 5:7+ Heb 2:10 Mt 4:3-11p Jn 6:15 2 Co 8:9 Ph 2:6-8 Ps 110:1 Ac 2:33+ Lk 2:34

Mt 26:39 – n – Jesus feels the full ‘force of the human fear of death; he feels the instinctive urge to escape, gives expression to it and then stifles it by his acceptance of the Father’s will. Rm 5:19 - m–Not only at the Last Judgment (for Paul regards justification as a present condition, cf. 5:1, etc.)’ but progressively as each individual becomes reborn in Christ.

See, my servant shall prosper, he shall be lifted up, exalted, rise to great heights

Is 52:13 Is 42:1+; 50:5 Ps 22 Ws 2:12-24

9 But God raised him highk and gave him the namel which is above all other namesm

Ph 2:9 - k- Lit ‘super-raised him’; by the resurrection and ascension. l- Named him ‘Lord’, v. 11; or, at a deeper level,

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Anyone who exalts himself will be humbled, and anyone who humbles himself will be exalted. The Father loves me, because I lay down my life in order to take it up again

…at work in Christ when he used it to raise him from the dead and to make him sit at his right hand, in heaven (v. 20), far above every Sovereignty, Authority, Power or Dominion,t or any other name that can be named, not only in this age but also in the age to come (v. 21) He has put all things under his feet, and made him, as the ruler of everything, the head of the Church (v. 22), which is his body, the fullness of him who fills the whole creationu (v. 23)

Jn 12:32+ Ac 3:13 Ep 1:20-21 Ph 2:9 1 P 1:11

Mt 23:12

=Mt 20:26 Mt 18:4 Lk 1:52-53 =Mt 14:11; 18:14

Jn 10:17f Jn 3:35; 8:29 Ezk. 34:23 Ezk37:22 Ph 2:8-9 Heb 10:10

Ep 1:20-23

Is 52:13 Col 2:12 Ac 2:33+ 1 P 3:22 Col 1:16 Col 2:15 Ph 2:9 Col. 1:18+,19 Ph 2:9 1 Co 15:24-25 Col 1:18+, 19+

gave him an ineffable and divine name which, through the triumph of the risen Christ, can now be expressed by the title Kyrios, Lord, cf. Ac 2:21; 3:16+. m- Greater even than the angels, cf. Ef 1:21; Heb 1:4; 1 P 3:22.

Ep. 1:23 – t - Names traditional in Jewish literature for angelic hierarchies. u – Lit. ‘fills all in all’. The Church, as the body of Christ, 1 Co. 12:12f, can be called the fullness (pleroma); cf. Infra 3:19, 4:13) in so far as it includes the whole new creation that shares (since it forms the setting of the human race) in the cosmic rebirth under Christ its ruler and head, cf. Col. 1:15-20f. The adverbial phrase ‘all in all’ is used to suggest something of limitless size, cf. 1 Co. 6, 15:28, Col. 3:11.

The one who rose higher than all the heavens to fill all thingsg is not other than the one who descended.

Ep 4:10+

10 so that all beings in the heavens, on earth and the underworld,nshould bend the knee at the name of Jesus

Ph 2:10 - n - The three cosmic divisions that cover the entire creation, cf. Rv 5:3,13.

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By my own self, I swear it; what comes from my mouth is truth, a word irrevocable: before me every knee shall bend, by me every tongue shall swear. For scripture says: By my life- it is the Lord who speaks- every knee shall bend before me, and every tongue shall praise God.”

Is 45:23 Rm 14:11 Ph 2:10-11

Rm 14:11 Rm 2:6+ 2 Co 5:10 Is 43:23 Ph 2:10-11

Ep 4:10 g – By ascending through all the cosmic spheres and taking possession of them all one after another, Christ became the head of the whole pleroma or total cosmos, 1:10+, and makes the entire universe acknowledge him as ‘Lord’; cf 1:20-23; Col 1:19; Ph 2:8-11.

For this reason the whole House of Israel can be certain that God has made this Jesus whom you crucified both Lord and Christ.

It is about Jesus Christ our Lord who is the order of the spirit, the spirit of holiness that is in him, was proclaimedc Son of God in all his power through his resurrection from the dead.d If your lips confess that Jesus is Lord and if you believe in your heart that God raised him from the dead, e then you will be saved. It is for that reason that I want you to understand that on the one hand no one can be speaking under the influence of the Holy Spirit and say, ‘Curse Jesus’, and on the other hand, no one can say,

Ac 2:36+ Ac 2:23+; 9:22; 10:42; 13:33 Rm 10:9 Ph 2:11+

Rm 1:4

Rm 9:5+; 10:9 1 Co 6:14

Rm10:9 Ac 2:36+ 1 Co 12:3

1 Co 12:3

Jn 14:26+ 1 Jn 4:1-3 Ac 2:21+,36+

11 and that every tongue should acclaim o Jesus Christ as Lord, p to the glory of God the Father. q

Ph 2:11 - o – Var. ‘and every tongue shall acclaim’. p – Om. ‘Christ’. This proclamation is the essence of the Christian creed, Rm. 10:9, 1 Co. 12:3, cf. Col. 2:6. The use of Is. 45:23 (in which this homage is addressed to Yahweh himself) is a clear indication of the divine character that is meant to be understood by the title Kyrios, cf. Jn. 20:28, Ac. 2:36. q - Vulg. Interpretation is ‘proclaim that Jesus Christ is in the glory of God the Father’. Rm 1:4 – c - Vulg. ‘predestined’. d - For Paul Christ rose only because God raised him, 1 Th. 1:10; 1 Co. 6:14; 15:15; 2 Co. 4:14; Ga. 1:1; Rm. 4:24; 10:9; Ac. 2:24+; cf. 1 P. 1:21, thus displaying his ‘power’, 2 Cor. 13:4; Rm. 6:4; Ph. 3:10; Col. 2:12; Ep. 1:19f; Heb. 7:16; and because God raised him to life through the Holy Spirit, Rm. 8:11. Christ is established in glory as Kyrios, Ph 2:9-11+; Ac 2:36; Rm 14:9,

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‘Jesus is Lord’ unless he is under the influence of the Holy Spirit.

Rm 10:9 Ph 2:11

deserving anew, this time in virtue of his messianic work, the name he had from eternity, ‘son of God’, Ac 13:33, Heb 1:5; %:5. Cf. Rm 8:11+; 9:5+. Rm 10:9 - e - Profession of faith, such as is made at baptism, is the outward expression of the inward commitment of the ‘heart’.

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Homily for Passion Sunday of (Cycle C) Based on Lk 22:14-23:56 (Gospel),Is 50:4-7(First Reading) and Phil 2:6-11(Second Reading)

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

PASSION OF CHRIST 2

The Gospel for this Passion Sunday (Cycle C) is taken from Lk 22:14-23:56. The first title is “The Supper.” Verses 14 and 15 say: When the hour came he took his place at table, and the apostles with him. And he said to them,d ‘I have longed to eat this Passover with you before I suffer. Footnote d says “In Lk. Christ’s discourses at the supper play a more important part than in Mt and Mk, preparing us for those in Jn 13:31-17:26.” Parallel text for verse 15 are:

1. Lk 12:50 - There is a baptism I must still receive, and how great is my distress till it is over! 2. Jr 31:31 - See, the days are coming - it is Yahweh who speaks-when I will make a new covenant with the House of Israel (and the House of Judah). 3. Mt 26:28 For this is my blood, the blood of the covenant, which is to be poured out for many for the forgiveness of sins.

Verse 16 says: Because, I tell you, I shall not eat it again until it is fulfillede in the kingdom of God.’Footnoteesays “The first stage of fulfillment is the Eucharist itself, the center of spiritual in the kingdom founded by Jesus: the final stage will be at the end of time when the Passover is to be fulfilled perfectly and in a fashion no longer veiled.” Parallel text is Mt 8:11 that says: I tell you that many will come from east and west to take their places with Abraham and Isaac and Jacob at the feastc in the kingdom of heaven…, Footnote csays“Basing their idea on Is 25:6, the Jews often described the joyous messianic era as a banquet (cf. 22:2-14; 26:29p; Lk 14:15; Rv3:20; 19:9)”. Verses 17 and 18 say: And taking the cup,f he gave thanks and said, ‘Take this and share it among you, because from now on, I tell you, I shall not drink wine until the kingdom of God comes’. Footnote f says “Lk distinguishes the Passover and the cup of vv. 15-18 from the bread and the cup from vv. 19-20 in order to draw a parallel between the ancient rite of the Jewish Passover and the new rite of the Christian Eucharist. Some ancient authorities, failing to understand this theological device, and disturbed to find two cups mentioned, quite mistakenly omitted v. 20, or even v. 20 with the second part of v. 19 (i.e. ‘which will be given…of me’).” Parallel texts for verse 18 are:

1. Mt 26:29 - From now on, I tell you, I shall not drink wine until the day I drink the new wine with you in the kingdom of my Father.’ IFootnotei says “Allusion to the eschatological banquet, cf. 8:11; 22:1f. Jesus and his disciples will never meet at table again.”

2. Mk 14:25 - I tell you solemnly, I shall not drink anymore wine until the day I drink the new wine in the kingdom of God. Title 2 is “The Institution of the Eucharist.” Footnote gsays“Note the affinity between Luke’s text and Paul’s.” Parallel texts are:

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1. Mt 26:26 – 29 - Now as they were eating,f Jesus took some bread, and when he had said the blessing he broke it and gave it to the disciples. He said, ‘Take it and eat; this is my body’ (v. 26).Then he took a cup, and when he had returned thanks he gave it to them. He said, ‘Drink all of you from this (v. 27).For this is my blood, the blood of theg covenant, which is to be poured out for many for the forgiveness of sinsh(v. 28).From now on, I tell you, I shall not drink wine until the day I drink the new wine with you in the kingdom of my Fatheri (v. 29)’. Footnote f says: “They have come to the Passover supper itself. The rubrics for this solemn blessing of bread and wine are laid down exactly; on to this ceremony Jesus grafts the sacramental rites of the new religious order of things which he institutes; Footnoteg says “Add (Vulg.) ‘new’, cf. Lk 22:20; 1 Co 11:25; Footnote h says “As at Sinai, the blood of victims sealed the covenant of Yahweh with his people, Ex. 24:4-8+, so on the cross the blood of Jesus, the perfect victim, is about to seal the ‘new’ covenant, cf. Lk. 22:20, between God and man - the covenant foretold by the prophets, Jr 31:31+. Jesus takes on himself the task of universal redemption that Isaiah assigns to the ‘servant of Yahweh’, Is. 42:6; 49:6; 53:12, cf. 41:8+. Cf. Heb 8:8; 9:15; 12:24”; andFootnotei says “Allusion to the eschatological banquet, cf. 8:11; 22:1f. Jesus and his disciples will never meet at table again.”

2. Mk 14:22-24 - And as they were eating he took some bread, and when he has said the blessing he broke it and gave it to them. He said, ‘Take it, this is my body (v. 22).’Then he took a cup, and when he had returned thanks he gave it to them, and all drank from it (v. 23). And he said to them, ‘This is my blood of the covenant, which is to be poured out for many (v. 24).

3. 1 Co 11:23-25 - For this is what I received from the Lord, and in turn passed on to you: that on the same night that he was betrayed, the Lord Jesus took some bread (v. 23) and thanked God for it and broke it, and he said, ‘This is my body, which is for you;i do this as a memorial of me (v.24). In the same way he took the cup after supper, and said, “This is the cup of the new covenant in my blood. Whenever you drink it, do this as a memorial of me (v.25).”FootnoteI says “Var. ‘This is my body, broken for you.’”

Verses 19 says: Then he took some bread and when he had given thanks, broke it and gave it to them saying, ‘This is my body which will be given for you; do this as a memorial of me.’ Parallel text is Jn 6:51 that says: I am the living bread which has come down from heaven. Anyone one who eats this bread will live forever; and the bread that I shall give is my flesh,nfor the life of the world.’o Footnote nsays“Add ‘that I shall give’; the phrase is, in any case, to be understood”; and Footnote osays“Jesus is the true bread because he is God’s Word, vv. 32f, and also because he is a victim whose body and blood are offered in sacrifice for the life of the world, vv. 51-58, cf. 6:22+. The word ‘flesh’ suggests aconnection between the Eucharist and incarnation: the Word made flesh, 1:14, is the food of man.” Verse 20 says: He did the same with the cup after supper, and said, ‘This cup is the new covenant in my blood which will be poured out for you.’ h Footnote h says “Or alternatively ‘which has to be given’ and ‘which has to be poured out’.” Parallel texts are:

1. Jr 31:31 - See, the days are coming - it is Yahweh who speaks-when I will make a new covenant with the House of Israel (and the House of Judah) 2. Mt 26:28 - For this is my blood, the blood of the covenant, which is to be poured out for many for the forgiveness of sins.

Title 3 is “Treachery of Judas foretold. Parallels are:

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1. Mt 26:20-25 - When evening came he was at table with the twelve disciples (v.20). And while they were eating,e he said, “I tell you solemnly, one of you is about to betray me (v. 21). They were greatly distressed and started asking him in turn, “Not I, Lord, surely?” (v. 22). He answered, “Someone who has dipped his hand into the dish with me, will betray me (v.23). The Son of Man is going to his fate, as scripture say he will, but alas to the man by whom the Son of Man is betrayed! Better for that man if he had never been born” (v. 24). Judas, who was to betray him, asked in his turn, ‘Not I, Rabbi, surely?’ ‘They are your own words,’ answered Jesus (v. 25).Footnote e says “The fifth course: it preceded the Passover supper properly so called.”

2. Mk 14:17-21 - When Evening came, he arrived with the Twelve (v.17) And while they were at table eating, Jesus said, “I tell you solemnly, one of you is about to betray me, one of you who is eating with me now (v. 18).”They were distressed and asked him, one after another, “Not I, surely?” (v. 19). He said to them, “It is one of the Twelve, one who is dipping into the same dish with me (v.20). Yes, the Son of Man indeed is going to his fate as the scripture say he will, but alas for that man by whom the Son of Man is betrayed. Better for that man if he had never been born” (v. 22).

3. Jn 13:21-30 - Having said this, Jesus was troubled and declared, “I tell you most solemnly, one of you will betray me (v. 21).”The disciples looked at one another, wondering which he meant (v. 22).The disciples Jesus loved was reclining next to Jesus(v.23). Simon Peter signed and said, ‘Ask who it is he meant (v.24), so leaning back on Jesus’ breast he said, “Who is it, Lord?” (v. 25). “It is the one’ replied Jesus ‘to whom I give a piece of breadnthat I shall dip in the dish.” He dipped the piece of bread and gave it to Judas son of Simon the Iscariot (v.26).At that instant, after Judas had taken the bread, Satan entered him. Jesus then said, “What you are going to do, do quickly (v. 27). None of the others at table understood the reason he said this (v.28). Since Judas had charge of the common fund, some of them thought Jesus was telling him, “Buy what we need for the festival,” or telling him to give something to the poor (v.29). As soon as he had taken the piece of bread he went out. Night had fallen (v. 30).”Footnoten says “Lit ‘morsel’. This particular ‘morsel’ is not the Holy Eucharist; nevertheless, a comparison of 13:2,18 with 6:64,70 seems to show that there was some connection between theinstituion and Judas’ act of treachery. Cf. Lk 22:21.”

Verses 21, 22,and 23 say: And yet, here with me on the table is the hand of the man who betrays me.The Son of Man does indeed go to his fate as it has been decreed, but alas for that man by whom he is betrayed!”And they began to ask one another which of them it could be who was to do this thing. Title 4 is “Who is the greatest?” Verses 24 and 25 say: A dispute arose also between them about which should be reckoned the greatest. but he said to them, “Among pagans it is the kings who lord it over them, and those who have authority over them are given the title as ‘Benefactor’. Parallel texts for verse 24 are:

1. Lk 9:46 - An argument started between them about which of them was the greatest. 2. Mt 20:25-27 - When the other ten heard this they became indignant with the two brothers(v. 24) But Jesus called them to him and said, “You know that among the

pagans the rulers lord it over them, and the great men make their authority felt (v. 25) This is not happen among you. No; anyone who wants to be great among you must be your servant (v. 26); and anyone who wants to be first among you must be your slave(v. 27), just as the Son of Man come not to be served but to serve, and to give his life as a ransomg for many.’h (v. 28).Footnote g says “By sin man incurs, as a debt to the divine justice, the punishment of death demanded by the Law, cf. 1 Co. 15:56; 2 Co. 3:7,9; Ga. 3:13; Rm. 8:3-4, with notes. To ransom them from this slavery of sin and death, Rm. 3:24+. Christ is to pay the ransom and discharge the debt with the price of his blood, 1 Co. 6:20; 7:23; Ga. 3:13; 4:5, with notes, By thus dying in place of the guilty, he fulfills the prophesied function of the ‘servant of Yahweh’ (Is.

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53). The Hebr. word translated ‘many’, Is. 53:11f, contrast the enormous crowd of the redeemed with the one Redeemer: it does not imply that the number of redeemed is limited, Rm. 5:6-21. Cf. Mt. 26:28+”; and Footnote h says “At this point some authorities insert the following passage, derived probably from some apocryphal gospel ‘But as for you, from littleness you seek to grow great and from greatness you make yourselves small. When you are invited to a banquet do not take one of the places of honor, because someone more important than you may arrive and then the steward will have to say, “Move down lower”, and you would be covered with confusion. Take the lowest place, and then if someone less important than you comes in, the steward will say to you, “Move up higher”, and that will be to your advantage.’ Cf. Lk. 14:8-10.”

3. Mk 10:42-44 - So Jesus called them to him and said to them, “You know that among the pagans their so-called rulers lord it over them, and their great men make their authority over them felt (v. 42). This is not to happen among you. No; anyone who wants to become great among you must be your servant (v. 43);And anyone who wants to be first among you will be the slave to all (v. 44).

Verses 25 and 26 say: but he said to them, “Among pagans it is the kings who lord it over them, and those who have authority over them are given the title as ‘Benefactor’.This must not happen with you. No, the greatest among you must behave as if he were the youngest, and the leader as if he were the one who serves. Parallel for verse 26 is Lk 9:48 that says: …and said to them, “Anyone who welcomes this little child in my name welcomes me, and anyone who welcomes me welcomes the one who sent me. For the least one among you all is the one who is great.” Verse 27 says: For who is the greater: the one at table or the one who serves? The one at table, surely. Yet here I am among you as one who serves. Parallel texts are:

1. Lk 12:37 - Happy those servants whom the master finds awake when he comes. I tell you solemnly, he will put on an apron, sit them down at table and wait on them. 2. Jn 13:4-15 …and he got up from table, remove his outer garment and, and taking a towel, wrapped it round his waist (v.4); he then poured water into a basin and

began to wash the disciples’ feetf and to wipe them with the towel he was wearing (v. 5)He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?” (v. 6). Jesus answered and said to him, “At the moment you do not understand what I am doing, but later you will understand (v. 7) ‘Never,‘ said Peter. ‘You will never wash my feet.” Jesus replied, “If I do not wash you, you can have nothing incommon with me.”g (v. 8). ‘Then, Lord,’ saidSimon Peter, ‘not only my feet, but my hands and head as well’ (v. 9). Jesus said,‘ No one whohas taken a bath has needs washing,h he is clean all over.iYou too are clean,j though not all of you are’ (v. 10). He knew who was going to betray him, that was why he said, ‘though not all of you are’ (v 11).When he had washed their feet and put on his clothes again he went back to the table. “Do you not understand’ he said ‘what I have done to you? (v. 12).You call me Master and Lord, and rightly so I am (v. 13). If I, then, the Lord and Master, have washed your feet, you should wash one each other’s feetk (v.14).I have given you an example to follow, so that you may copy I have done for you (v. 15).Footnote f says “The dress and duty are those of a slave, cf 1 S 25:41”; Footnoteg says “Lit. ‘you have no share with me, a semitic phrase: Peter is cutting himself off from his Lord and from all share in his ministry and in his glory, because he does not appreciate his Master’s outlook;Footnotehsays“Add, ‘except for his feet.’;Footnotei says “Peter has understood Christ’s answer, v. 8, superficially, as if a new rite of purification were being instituted. Jesus repl ies that his sacrifice has already achieved this purification, cf 15:2-3; 1 Jn 1:7; Heb 10:22. He explains the meaning of his action in vv. 12-15”; Footnotejsays “The same Greek word is used for ‘clean’ and ‘pure’’ and Footnotek says “i.e. serve one another lovingly and humbly.”

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Title 5 is “Reward Promised to his apostles” Verse 28 says: You are the men who have stood by me faithfully in my trials; Parallel texts are:

1. Jn 6:66-68 - After this, many of his disciples left him and stopped going with him (v.66). Then Jesus said to the Twelve, “What about you, do you want to go away also?” (v. 67). Simon Peter answered, “Lord, who shall we go to? You have the message of eternal life (v. 68).

2. Jn 15:27 - And you will be my witnesses, because you have been with me from the outset.

Verse 29 says:and now I confer a kingdom on you, just as my Father has conferred one on me, Parallel text is Rv 2:26-28 that says: To those who prove victorious, and keeps working with me until the end,I will give authority over the pagans (v. 26), which I myself had been given by my Father to rule them with an iron scepter, and shatter them like earthen.And I will give him the morning star (vv. 27-28). Verse 30 says: you will eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel. Parallel texts are:

1. Rv 3:20-21 - Look, I am standing at the door, knocking. If one of you hears me calling and opens the door, I will come in to share his meal; side by side with me (v. 20).Those who prove victorious I will allow to share my throne just I was victorious and took my place with my Father on his throne (v. 21).

2. Mt 19:28 - Jesus said to them, “I tell you solemnly, when all is made newg and the Son of Man sits on his throne of glory, you will yourselves sit on twelve thrones to judge the twelve tribes of Israel. Footnote g says “`The reference is to the messianic ‘renewal of all things’ which is to be revealed when the world ends but which, on the spiritual plane, will already have begun when Christ rises from the dead as Kyrios in the Church.”

Title 6 is “Peter’s denial and repentance foretold” Verse 31 says: “Simon, Simon! Satan, you must know, has got his wish to sift you all like wheat; Parallel text is Rv 20:10 that says: Then the devil, who misled them, will be thrown into the lake of fire and sulfur, where the beast and the false prophet are; and their torture will not stop, day and night, forever and ever. Verses 32, 33 and 34 say: “Simon, Simon! Satan, you must know, has got his wish to sift you all like wheat;but I have prayed for you, Simon, that your faith may not fail, and once you have recovered, you in turn must strengthen your brothers.’‘Lord,’ he answered, ‘I would be ready to go to prison with you and to death.’Jesus replied, “I tell you, Peter, by the time the cock crows today you will have denied three times that you know me.

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Parallel texts of verse 32 are: 1. Mt 16:19 - I will give you the keys of the kingdom of heaven: whatsoever you bind on earth shall be considered bound in heaven; whatsoever you loose on earth shall

be considered loosed in heaven.iFootnoteI says “The City of God, like the City of Death, has its gates too; they grant entrance only to those who are worthy of it. Peter has the keys. It is his function, therefore, to open or close to all who would come to the kingdom of heaven through the Church. ‘bind’ and ‘loose’ are technical rabbinic terms; primarily they have a disciplinary reference; one is ‘bound’ (condemned to) o ‘loosed’ (absolved from) excommunication. Their secondary usage is connected with doctrinal or juridical decisions: an opinion is ‘bound’ (forbidden) or ‘loosed’ {allowed). Of the household of God Peter is controller (the keys symbolize this, cf. Is. 22:22). In that capacity, he is to exercise the disciplinary power of admitting or excluding those he thinks fit; he will also, in the administration of the community, make necessary decision in questions of doctrinal belief and of moral conduct. The verdicts he deliver or the pronouncements he makes will be ratified by God i heaven. Catholic exegetes maintain that these enduring promises hold good not only for Peter himself but also for Peter’s successors. This inference, not explicitly drawn in the text, is considered legitimate because Jesus plainly intends to provide for his Church’s future by establishing a regime that will not collapse after Peter’s death. Two other texts, Lk. 22:31f and Jn. 21:15f, on Peter’s primacy emphasize that its operation is to be in the domain of faith; they also indicate that this makes him head not only of the Church after the death of Christ but of the apostolic group then and there.

2. Jn 21:15-17 - After the meal Jesus said to Simon Peter, ‘Simon son of John, do you love me more than these others do?’ He answered, “Yes Lord, you know that I love you.’Jesus said to him, “Feed my lambs (v.15).” A second time he said to him, “Simon son of John, do you love me?” He replied, ‘Yes, Lord, you know I love you.’ Jesus said to him, ‘Look after my sheep (v. 16).’ Then he said to him a third time, ‘Simon, son of John, do you love me?’ Peter was upset that he asked him the third time, ‘Do you love me?’ and said, “Lord, you know everything; you know I love you.’ Jesus said to him, ‘Feed my sheep (v.17)

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

Title 7 is “A Time of Crisis” Verse 35 says: He said to them, “When I sent you out without purse or haversack or sandals, were you short of anything?” Parallel text is Lk 10:4 that says: Carry no purse, no haversack, no sandals. Salute no one on the road.

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Verse 36 says: “No” they said. He said to them, “But now if you have a purse, take it, if you have a haversack, do the same; if you have no sword, sell your cloak and buy one.jFootnotejsays“The purse to buy, the sword to procure by force, the necessities of life. All this is symbolic of a mission in a hostile world. Parallel texts are:

1. Lk 12:51 - Do you suppose that I am here to bring peace on the earth? No, I tell you, but rather division. 2. Mt 10:34 – Do you suppose that I have come to bring peace on the earth; it is not peace I have come to bring but a sword. 3. Lk 23:32 - Now with him they were leading away two other criminals to be executed.

Verses 37 and 38 say: Because I tell you these words of scripture have to be fulfilled in me; ‘He lethimself be taken for a criminal. Yes, what scr ipture says about me is even reaching to fulfillment.’“Lord,’ they said, ‘there are two swords here now.” He said to them, “That is enough!”k Footnote ksays:“The apostles have taken the words of Jesus too literally and he closes the conversation abruptly.” Parallel texts for verse 37 are:

1. Is 53:13 - Hence I will grant whole hordes for his tribute, he shall divide the spoil with the mighty, for surrendering himself to death and letting himself be taken for a sinner while he was bearing the faults of many, and praying all the time for sinners.

2. Mt 27:38 - At the same time two robbers were crucified with him, one on the right and one on the left. Title 8 is “TheMount of Olives” Parallel texts are:

1. Mt 26:30, 36-46 - After psalms had been sung they left out for the Mount of Olives (v. 30). Then Jesus came with them to a small estate called Gethsemane;l and he said to his disciples, ‘Stay here while I go over there to pray’(v. 36). He took Peter and the two sons of Zebedee with him. And sadness came over him, and great distress (v.37). Then he said to them, “My soul is sorrowful to the point of death.m Wait here and keep awake with me’ (v. 38).And going on a little further he fell on his face and prayed. ‘My Father,’ he said ‘if it is possible, let this cup pass me by. Nevertheless, let it be as you, not I, would have it’n (v. 39). He came back to the disciples and found them sleeping, and he said to Peter, “So you had not the strength to keep awake with me one hour? (v. 40). You should be awake and praying not to be put to the test. The spirit is willing, but the flesh is weak.’ (v. 41). Again, a second time, he went away and prayed: ‘My Father,’ he said ‘if this cup cannot pass by without my drinking it, your will be done!’ (v. 42) And he came back again and found them sleeping, their eyes were so heavy. (v. 43) Leaving them there, he went away again and prayed for the third time, repeating the same words (v. 44).Then he came back to the disciples and said to them, “You can sleep on now and take your rest.o Behold, the hour is at hand when the Son of Man is to be handed over to sinners (v.45). Get up! Let us go. My betrayer is already close at hand (v.46).Footnotel says “The name means ‘oilpress’. It lies in the Kedron valley at the foot of the Mt. of Olives”; Footnote m says “The turn of phrase recalls Ps. 42:5 and Jon 4:9; Footnote n says “Jesus feels the full ‘force of the human fear of death; he feels the instinctive urge to escape, gives expression to it and then stifles it by his acceptance of the Father’s will”; and Footnote o says “Gently ironical reproach. The hour you should have stayed awake with have slipped by. Now the testing time had begun and Jesus must go through it alone; the disciples may go on sleeping if they wish.”

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2. Mk 14:26, 32-42 - After psalms had been sung they left out for the Mount of Olives (v. 26). They came to a small estate called Gethsemane, and Jesus said to his disciples, ‘Stay here while I pray’(v. 32) Then he took Peter and James and John with him. And sudden fear came over him, and great distress (v.33) And he said to them, “My soul is sorrowful even to the point of death. Wait here, and keep awake (v.34) And going on a little further he threw himself to the ground and prayed that, if it were possible, this hour might pass by him(v. 35); “Abba, (Father)!’ he said ‘Everything is possible for you. Take this cup away from me. But let it be as you, not I, would have it (v.36)” He came back and found them sleeping, and he said to Peter, “Simon, are you asleep? Had you not the strength to keep awake one hour (v. 37). You should be awake, and praying not to be put to the test. The spirit is willing but the flesh is weak (v. 38).” Again, he went away and prayed, saying the same words. (v. 39). And once more he came back and found them sleeping, their eyes were so heavy; and they could find no answer for him (v.40) He came back a third time and said to them, “You can sleep on now and take your rest. It is all over. The hour has come. Now the Son of Man is to be betrayed into the hands of sinners (v.41). Get up! Let us go! My betrayer is close at hand already (v. 42).”

Verses 39 and 40 say: He then left to make his way as usual to the Mount of Olives, with the disciples following.When they reached the place he said to them, ‘Pray not to be put to the test.’ Parallel texts for verse 39 are:

1. Lk 21:37 - In the daytime he would be in the Temple teaching, but would spend at night on the hill called the Mount of Olives. 2. Jn 18:2 - Judas the traitor knew the place well, since Jesus had often met his disciples there.

Verse 41 says: Then he withdrew from them, about a stone’s throw away, and knelt down and prayed. Parallel texts are:

1. Lk 3:21 - Now when all the people had been baptized and while Jesus after his own baptism was at prayer, j heaven opened. Footnote jsays “Jesus at prayer is a favorite theme of Lk., cf. 5:16; 6:12; 9:18,28-29; 11:1; 22:41. “

2. Jn 12:27-29 - Now my soul is troubled.fWhat shall I say: Father, save me from this hour? But it was for this very reason that I have come to this hour (v.27) Father, glorify your name!’g A voice came from heaven, ‘I have glorified it, and I will glorify it again’ (v. 28).People standing by, who heard this, said it was a clap of thunder; others said, ‘It was an angel speaking to him’ (v. 29).Footnote f says “This episode and Gethsemane have many details in common; the anguish of the ‘hour’ draws near, the appeal to the Father’s pity, the acceptance of death, the comfort from heaven (cf. Lk.). But we should note the dissimilarities: in Jn, Christ’s prayer for pity remains unuttered; nor does he ‘fall to the ground’ (Mt. Mk.) or ‘kneel’ (Lk). Cf. Jn 18:4-6; 10:18+” and Footnoteg says “Var. ‘your Son’. The Father’s name is his person. Jesus worked for the Father’s glory; his death, now freely offered, is the completion of that work because it shows how great is the Father’s love for men, 17:6+.

Verses 42, 43, 44, 45 and 46 say: “Father,’he said ‘if you are willing, take this cup away from me. Nevertheless, let your will be done, not mine.Then an angel appeared to him, coming from heaven to give him strength.In his anguish he prayed even more earnestly, and his sweat fell to the ground like drops of blood. lWhen he rose from prayer he went to the disciples and found them sleeping for sheer grief.‘Why are you asleep?’ he said to them. ‘Get up and pray not to be put the test.’ Footnote l says “Om.Vv 43-44.”

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Title 9 is “The Arrest”. Parallel texts are: 1. Mt 26:47 – 56 - He was still speaking when Judas, one of the Twelve, appeared, and with him a large number of men armed with swords and clubs, sent by the chief

priests and the elders of the people (v.47). Now the traitor had arranged a sign with them. “The one I kiss’ he had said ‘he is the man. Take him in charge (v. 48).” So he went straight up to Jesus and said, ‘Greetings, Rabbi’, and he kissed him (v.49) Jesus said to him, “My friend, do what you are here for.”p Then they came forward, seized Jesus and took him in charge (v.50). At that, one of the followers of Jesus grasp his sword and drew it; he struck out at the high priest’s servant, and cut off his ear (v.51). Jesus then said to him, “Put your sword back, for all who draw the sword will die by the sword (v. 52). Or do you think that I cannot appeal to my Father who would promptly send more than twelve legions of angels to my defense? (v. 53). But then, how would the scriptures be fulfilled that say this is the way it must be?” (v. 54). I was at this time that Jesus said to the crowds, “Am I a brigands that you had to set out to capture me with swords and clubs? I sat teaching in the temple day after day and you never laid hands on me (v.55). Now all this had happened to fulfill the prophecies of the scriptures.” Then all the disciples deserted him and ran away.Footnotep says “Lit. ‘Friend, for what you are here’. To a question (‘Why are you here!’) one may prefer or a reproach (‘For what purpose are you here!) one may prefer to see in this a stereotype phrase meaning ‘do what you are here for’, ‘to your work!’ Jesus cuts short the empty show of greeting it is time for action. Cf. Jn 13:22.”

2. Mk 14:43-50 - Even while he was still speaking, Judas, one of the Twelve, came up with a number of men armed with swords and clubs, sent by the chief priests and the scribes and the elders (v.43). Now the traitor had arranged a signal with them, “The one I kiss’ he had said ‘he is the man; take him in charge, and see he is guarded when you lead him away” (v. 44). So when the traitor came, he went straight up to Judas and said, ‘Rabbi!’ and kissed him (v.45). The others seized him and took him in charge (v.46). Then one of the bystanders drew his sword and struck out at the high priest’s servant, and cut off his ear (v.47). Then Jesus spoke, “Am I a brigand’ he said ‘that you had set out to capture me with swords and clubs? (v. 48). I was among you teaching in the Temple day after day and you never laid hands on me. But this to fulfill the scriptures’ (v.49). And they all deserted him and ran away (v.50).

Verse 47 says: He was still speaking when a number of men appeared, and at the head of them the man called Judas, one of the Twelve, who went up to Jesus to kiss him. Parallel texts are:

1. Jn 18:3-11 - And he brought a cohorta to this place together with a detachment of guards sent by the chief priests and the Pharisees, all with lanterns, torches and weapons (v. 3). Knowing everything that was going to happen to him, Jesus then came forward and said, “Who are you looking for?” (v. 4)They answered him, “Jesus the Nazarene.” He said, “I am he.” Now Judas the traitor was standing among them v. 5). When Jesus said, “I am he,” they moved back and fell to the ground (v. 6). He asked them a second time, “Who are you looking for?” They said, “Jesus the Nazarene (v. 7).’ “I told you that I am he’ replied Jesus, ‘If I am the one you are looking, let these others go.” (v. 8). This was to fulfill the words he had spoken, “Not one of those you gave me have I lost.” (v. 10). Simon Peter, who carried a sword, drew it and wounded the high priest’s servant, cutting off his right ear. The servant’s name was Malchus (v. 11). Jesus said to Peter, “Put your sword back in the scabbard; am I not drink the cup that the Father gave me? (v. 11).Footnote a says “A detachment from the Roman garrison in Jerusalem.”

2. Ac 1:16 - “My brothers, the passage of scripture had to be fulfilled in which the Holy Spirit, speaking through David, foretells the fate of Judas, who offered himself as a guide to the men who arrested Jesus.

Verses 48 to 53 say:Jesus said, “Judas, are you betraying the Son of Man with a kiss?”His followers, seeing what was happening, said, “Lord, shall we use our sword?”And one of them struck out at the high priest’s servant and cut off his right ear.But at this Jesus spoke. “Leave off!’ he said that will do!” And touching the man’s ear he healed him.Then

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Jesus spoke to the chief priests and captains of the Temple guards and elders who had come for him, ‘Am I a brigand‘ he said ‘that you had set out with swords and clubs?When I was among you in the Temple day after day, you nevermovedto lay hands on me. But this is your hour; this is the reign of darkness. Parallel texts are:

1. Lk 19:47 - He taught in the temple every day. The chief priests and the scribes, with the support of the leading citizens, tried todo away with him.. 2. Lk 21:37 - In the daytime he would be in the Temple teaching, but would spend at night on the hill called the Mount of Olives. 3. Lk 4:13 - Having exhausted all these ways of tempting him,d the devil left him, to return at the appointed time. Footnote dsays “Rather than ‘finished all the

temptations.’” 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’

Title 10 is “Peter’s denials”. Parallel texts are:

1. Mt 26: 57, 69-75- The men who had arrested Jesus led him off to Caiaphas the high priest, where the scribes and the elders were assembled(v. 57). Meanwhile Peter was sitting outside in the courtyard,anda servant girl came up to him and said, “You too were with Jesus the Galilean (v.69).”But he denied it in front of them all. “I do not know what you are talking about’, he said (v. 70). When he went out to the gateway another servant girl saw him and said to the people there, “This man was with Jesus the Nazarenew’(v.71) And again, with an oath, hedenied it. ‘I do not know the man(v. 72)’. A little later the bystanders came up and said to Peter, “You are one of them for sure! Why, your accentx gives you away (v.73).’ Then he startedcalling down curseson himself and swearing, “I do not know the man.” At that moment the cock crew, (v.74) and Peter remembered what Jesus had said, “Before the cock crows you will have disowned me three times’. And he went outside and wept bitterly (v.75).Footnote w says “Nazoraios, var. (cf. Vulg.) Nazarenos.’ and Footnote x says “The Galilean accent.”

2. Jn 18:15-18, 25-27 - Simon Peter,with another discipleb followed Jesus. The disciple who was known to the high priest, went with Jesus intothe high priest’s palace (v. 15), but Peter stayed outside the door. So the other disciple, the one known to the high priest, went out, spoke to the woman who was keeping the and brought Peter in (v.16) Themaid on dutyat the door said to Peter, “Aren’t you another of that man’s disciples?” He answered, “I am not (v. 17).” Now it was cold, and the servants and guards had lit a charcoal fire and were standing there were warming themselves; so Peter stood there too, warming himself with the others (v. 18).As Simon Peter stoodthere warming himself, someone said to him,“Aren’t you another of his disciples?” He denied it saying, “I am not.”(v. 25).One of the high priest’s servants, a relation of themanwhose ear Peter had cut off, said, “Didn’t I see you in the garden with him?” And again Peter denied it;andatonce a cock crew (v.27).Footnote b says “Probably the disciple of 20:2f, whom Jesus loved’, the evangelist himself.”

Verses 54 to 65 say: They seized him thenm and led him away; and they took him to the high priest’s house. Peter followed at a distance. They had lit a fire in the middle of the courtyard and Peter sat down among them. and as he was sitting there by the blaze a servant girl saw him, peered at him, and said, ‘This person was with him too.’ But he denied it. “Woman,’ he said, ‘I do not know him.” Shortly afterwards someone else saw him and said, ‘You are another of them.’ But Peter replied, ‘I am not, my friend.’nAbout an hour later another insisted, saying, “This fellow was certainly with him. Why, he is a Galilean.’ “My friend,’ Peter said, I do not know what you are talking about.” At that instant, while he was speaking, the cock crew, and the Lord turned and looked straight at Peter, and Peter remembered what the Lord had said to him, “Before the cock crows today, you will deny me three times’. And he went outside and wept bitterly. Meanwhile the men who guarded Jesus were mocking and beating him.They blindfolded him and questioned him. ‘Prophesy!’ they said ’who hit you then?’.And they continued heaping insults on him . Footnote m says “In Mt and Mk Jesus is

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seized immediately after Judas’ greeting; the sword episode follows, and finally the discourse by Jesus. Lk makes the arrest follow the discourse, thus emphasizing the control Jesus has over what takes place. Cf for the same emphasis, Jn 10:18+; 18:4-6”; and Footnote nsays “Lit. ‘man’.” Parallel texts are:

1. Mt 26:57-66 - The men who had arrested Jesus led him off to Caiaphas the high priest, where the scribes and the elders were assembled (v. 57).Peter followed him at a distance, and when he reached high priest’s palace, hewent in and sat down with the attendants to see what the end would be (v.58).The chief priests and the whole Sanhedrin wereforevidence againstJesus,however false, on which they might passthe death sentence (v. 59). But they could not find any, though several lying witnesses came forward. Eventually two stepped forward (v. 60), and made a statement, “This man said, ‘I have power to destroy the Temple of God and in three days build it up s.’” (v. 61). The high priest then stood up and said to him, “Have you no answer to that? What is this evidence these men are bringing against you?”t(v. 62). But Jesus was silent.And the high priest said to him, ‘I put you on oath by the living God to tell us if you are the Christ, the Son of God’ (v. 63) “Yourwords are your own’, answered Jesus, ‘Moreover I tell you that from this time onward you will see ‘the Son of Manseated at the right hand of the Power and coming on the clouds of heaven.’u (v. 64). At this, the high priest tore his clothes and said, “He has blasphemed.vWhat need of witnesses have we now? There! You have just heard the blasphemy (v. 65). ‘What is your opinion?” They answered, “He deserves to die! (v. 66).Footnote ssays “What Jesus had in fact foretold was the destruction of the Temple and of the Jewish cult of which it was the symbol, ch. 24. A new Temple was to be substituted for the old one, and this was to be, in the first place, his own body risen after three days, 16:21; 17:23; 20:19; Jn. 2:19-22, but beyond that, it was to be the Church.”; Footnote tsays“Vulg.presents this as one question ‘Do you make no answer to the evidence these men are bringing against you?’; Footnote usays“‘The Power’ is equivalent to ‘Yahweh’. At the critical moment Jesus abandons his policy of the ‘messianic secret’, cf. Mk 1:34+, and unequivocally acknowledges - as he had already acknowledged to his intimates, Mt 16:16 - that he is the Messiah. But he goes further and reveals himself, not as the human Messiah of traditional expectation but as the Lord of Ps 110, cf. Mt 22:41f, and the mysterious personage of heavenly origin whom Daniel had seen in vision, cf Mt 8:20+. Henceforth the Jews will not see him except in his glory which will be manifested first in the victory of the resurrection and subsequently in the victory of the Church. Cf 23:39 and 24:30; and Footnote vsays“The ‘blasphemy’ lay not in Jesus’ claim to be Messiah but in his claim to divine rank.”

2. Mk 14:65 - Some of them started spittingat him and, blindfolding him,beganhitting him with their fists and shouting, “Play the prophet.” And the attendants raised blows on him.

Title 11 is “Jesus before the Sanhedrino”. Footnote o says “Whereas Mt and Mk have two trials, Lk has only one, and that in the morning, probably held in the Tribunal’, a building adjacent to the Temple, cf. Mt 26:57+.” Parallel texts are:

1. Mt 26:57-66 - The men who had arrested Jesus led him off to Caiaphas the high priest, where the scribes and the elders were assembled (v. 57).Peter followed him at a distance, and when he reached high priest’s palace, he went in and sat down with the attendants to see what the end would be (v.58). The chief priests and the whole Sanhedrin were for evidence against Jesus, however false, on which they might pass the death sentence (v. 59). But they could not find any, though several lying witnesses came forward. Eventually two stepped forward (v. 60), and made a statement, “This man said, ‘I have power to destroy the Temple of God and in three days build it up s.’” (v. 61). The high priest then stood up and said to him, “Have you no answer to that? What is this evidence these men are bringing against you?”t (v. 62). But Jesus was silent. And the high priest said to him, ‘I put you on oath by the living God to tell us if you are the Christ, the Son of God’ (v. 63) “Your words are your own’, answered Jesus, ‘Moreover I tell you that from this time onward you will see ‘the Son of Man seated at the right hand of the Power and coming

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on the clouds of heaven.’u (v. 64). At this, the high priest tore his clothes and said, “He has blasphemed.vWhat need of witnesses have we now? There! You have just heard the blasphemy (v. 65). ‘What is your opinion?” They answered, “He deserves to die! (v. 66).Footnote s says “What Jesus had in fact foretold was the destruction of the Temple and of the Jewish cult of which it was the symbol, ch. 24. A new Temple was to be substituted for the old one, and this was to be, in the first place, his own body risen after three days, 16:21; 17:23; 20:19; Jn. 2:19-22, but beyond that, it was to be the Church;”Footnote t says “Vulg.presents this as one question ‘Do you make no answer to the evidence these men are bringing against you?’.”; Footnote u says ”‘The Power’ is equivalent to ‘Yahweh’. At the critical moment Jesus abandons his policy of the ‘messianic secret’, cf. Mk 1:34+, and unequivocally acknowledges - as he had already acknowledged to his intimates, Mt 16:16 - that he is the Messiah. But he goes further and reveals himself, not as the human Messiah of traditional expectation but as the Lord of Ps 110, cf. Mt 22:41f, and the mysterious personage of heavenly origin whom Daniel had seen in vision, cf Mt 8:20+. Henceforth the Jews will not see him except in his glory which will be manifested first in the victory of the resurrection and subsequently in the victory of the Church. Cf 23:39 and 24:30.”; and Footnote v says “The ‘blasphemy’ lay not in Jesus’ claim to be Messiah but in his claim to divine rank.”

2. Mt 27:2 - They had him bound, and led him away to hand him over to Pilate,a the governor.Footnotea says “Var ‘Pontius Pilate’, Cf. Lk 3:1+. In Judaea, as in all the provinces of the Empire, Rome reserved to itself power of life and death: the Jews had to approach this magistrate for confirmation and execution of the sentence they had promulgated.”

3. Mk 14:53-64 -They led Jesus off to the high priest, and all the chief priests and the elders and the scribes assembled together (v.53). Peter had followed him at a

distance, right into the high priest’s palace, and was sitting with the attendants warming himself at the fire (v.54).The chief priests and the whole Sanhedrin were looking for evidence against Jesus on which they might pass the death-sentence. But they could not find any (v.55). Several, indeed, brought false evidence against him, but their evidence was conflicting (v. 56). Some stood up and submitted this false evidence against him(v. 57), “We heard him say, ‘I am going to destroy this temple made with hands, and in three days build another, not made with hands.’” (v. 58). But even on this point their evidence were conflicting (v.59). The high priest rose before the assembly and questioned Jesus, saying, “Have you no answer? What are these men testifying against you?” (v. 60) But he was s ilent and answered nothing. Again the high priest asked him and said to him, “Are you the Messiah, the son of the Blessed One?” (v. 61) ‘I am,’ said Jesus ‘and you will see the Son of Man seated at the right hand of the Power and coming with the clouds of heaven(v. 62).The high priest tore his robes, “What need of witnesses have we now? (v. 63).You have heard the blasphemy. What is your finding?” And they all gave their verdict: he deserved to die (v.64).

4. Mk 15:1 - First thing in the morning, the chief priests together with the elders and scribes, in short the whole Sanhedrin, had their plan ready. They had Jesus bound, and took him away, and handed him over to Pilate.

Verses 66 and 67 say: When day broke there was a meeting of the elders of the people,p attended by the chief priests and scribes. He was brought before their council, and they said to him, “If you are the Christ, tell us.” “If I tell you,’ he replied ‘you will not believe, Footnote p says “‘elder’ here means the whole Sanhedrin, not merely one of its three component bodies (the elders); of these, Lk names the two most influential (chief priests and scribes).” Parallel text for verse 67 isJn 10:24-25 that says: The Jews gathered round him and said, “How much longer are you going to keep us in suspense? If you are the Messiah, tell us plainly”l (v. 24). Jesus replied, “I have told you,mbut you do not believe me. The works I do in my Father’s name are my witness; (v.25).Footnote lsays “Not, as hitherto, in the enigmatic language of parable, cf. v. 6; 16:25,29. More urgently than before, 2:18; 5:16; 6:30; 8:25, the Jews press Jesus to say if he is the Messiah. In the Synoptics, the

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question is put by the high priest before the Passion, Mt 26:63p.”; and Footnote m says“Christ’s previous statements had made it sufficiently clear that he spoke as God’s envoy, cf. 2:19; 5:17f,39; 6:32f; 8:24,28f,56f; 9:37. Verses 68 and 69 say: and if I question you, you will not answer. But from now on, the Son of Man willbeq seated at the right hand of the power of God.’ Footnote q says “Lk omits the ‘you will see’ of Mt and Mk and also the allusion to Dn.” Parallel text is Ps 110:1 that says: The Messiah: king and priesta Yahweh’s oracle to you, my Lord, ‘Sit at my right handb and I will make your enemies a footstoolc for you. Footnote a says“The prerogatives of the Messiah, worldwide sovereignty and perpetual priesthood, cf. 2 S 7:1+; Zc 6:12-13, are no more conferred by earthly investiture than were those of the mysterious Melchizedek (Gn 14:18+. V. 1 is accepted in the NT epistles and elsewhere as a prophecy of the ascension of Christ to the right hand of the Father; and Footnote b says “The risen Christ is seated at the right hand of the Father, Rm 8:34, Heb 10:12, 1 P 3:22.; and Footnotecsays“Cf. Jos 10:24; Dn 7:14.” Verses 70 and 71 say: Then they all said, “So you are the Son of God then?” He answered, “It is you who say that I am.”‘What need of witnesses have we now?’ they said, ‘We have heard it for ourselves from his own lips.” Parallel texts for verse 70 are:

1. Ws 2:14 - Before us he stands, a reproof to our way of thinking, the very sight of him weighs our spirit down; 2. Mt 4:3 – And the tempter came and said to him, ‘If you are the Son of God,c tell these stones to turn into loaves’.Footnotec says “The biblical title ‘Son of God’ does

not necessarily mean natural sonship but may imply a sonship which is merely adoptive, i.e., which as a result of God’s deliberate choice sets up a very intimate relationship between God and his creature. In this sense the title is given to angels (Jb. 1:6), to the Chosen People (Ex. 4:22, Ws. 18:13), to individual Israelites (Dt. 14:1, Ho. 2:1, cf. Mt. 5:9,48, etc.), to their leaders (Ps. 82:6). Were therefore it is attributed to the royal Messiah (1 Ch. 17:13, Ps. 2:7, 89:26) it does not necessarily imply that he is more than man; nor need we suppose that it has any deeper significance when used by Satan (Mt. 4:3,6) or by the possessed (Mk. 3:11, 5:7, Lk. 4:41), still less when used by the centurion (Mk. 15:39, cf. Lk. 23:47). By itself the sentence at baptism (Mt. 3:17) and at the transfiguration (17:5) suggests no more than the divine predilection for the Messiah-servant, and all probability the High priest’s question (26:63) concerns messiahship only. Nevertheless the title ‘Son of God’ can bear a further, more profound meaning of sonship in the full sense of the word. Jesus clearly insinuated this meaning when he spoke of himself as ‘the Son’ (2:37), ranked above the angels (24:36), having God for his ‘Father’ in a way others had not (Jn. 20:17 and cf. ‘my Father’ in Mt. 7:21, etc.), enjoying with the Father an altogether singular relationship of knowledge and love (Mt. 11:27). These assertions, coupled with others that speak of the Messiah’s divine rank (22:42-46), of the heavenly origin of the ‘son of man’ (8:20+), assertions finally confirmed by the triumph of the resurrection, have endowed the expression ‘son of God’ with the strictly divine significance which will later be found, e.g. in Paul (Rm. 9:5+). During the lifetime of Christ, it is true his disciples had no clear conception of his divinity – the texts of Mt. 14:33 and 16:16 which add the title ‘Son of God’ to the more primitive text of Mk reflect, in all probability, a later stage in the faith’s development. But it is equally true that Jesus expressed with his own lips and with as much clarity as his audience could support, his own consciousness of being Son of the Father in the fullest sense. On these historical utterances the faith of the disciples rested, a faith that reached its perfection after the resurrection with the help of the Holy Spirit.”

3. Jn 10:30-33 - The Father and I are one.q(v. 30) The Jews fetched stones to stone him (v. 31) The Jews answered him, “We are not stoning you for a good work but for blasphemy;you are only a man and you claim to be God (v. 33).”Footnote q says “The Son’s power is not other than the Father’s The context shows that this is the

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primary meaning, but the statement is deliberately undefined and hints at a more comprehensive and a profounder unity. The Jews do not miss the implication; they sense a claim to godhead, v. 33. Cf. 1;1; 8:24,29; 10:38; 14:9-10; 17:11,21 and 2:11+.”

Title 13 is “Jesus before Pilatea”.Footnotea says “Lk’s account lies halfway between the less detailed and less dramatic accounts of Mk and Mt, and the prolonged interview in Jn.” Parallel texts are:

1. Mt 27:11-14 - Jesus then, was brought before the governor, and the governor put this question, “Are you the king of the Jews?” Jesus said, “It is you who say it.f (v. 11). But when he was accused by the chief priests and elders, he refused to answer at all (v.12). Pilate then said to him, “Do you not hear how many charges they have brought against you?”(v. 13). But to the governor’s complete amazement, he offered no reply him of the charges (v. 14). Footnote f says “By these words Jesus acknowledges as correct, at least in a sense, what he would never have said on his own initiative. See above 26:25,64; and cf. Jn 18:33-37+.”

2. Mk 15:2-5 - Pilate questioned him, “Are you the king of the Jews?” “It was you who say it” he answered (v. 2). And the chief priests brought many accusations against him (v. 3). Pilate questioned him again, “Have you no reply at all? See how many accusations they are brining against you (v . 4).But to Pilate’s amazement, Jesus made no further reply (v. 5).

3. Jn 18:29-38a - So Pilate came outside to them and said, “What charge do you bring against this man?” (v. 29). They replied, “If he were not a criminal, we should not have handing him over to you.’ (v. 30). Pilate said, “Take him yourselves, and try him by your own Law.” The Jews answered, “We are not allowed to put a man to death” (v. 31). This was to fulfill the words Jesus had spoken indicating the way he was going to die (v. 32). So Pilate went back into the Praetorium and called Jesus to him, “Are you the King of the Jews?” he asked (v. 33). Jesus replied, “Do you ask this of your own accord, or have spoken to you about me?” (v. 34). Pilate answered, ‘Am I not a Jew? It is your own people and the chief priests who have handed you over to me: what have you done?’ (v. 35). Jesus replied, ‘Mine is not a kingdom of this world; if my kingdom was of this world, my men would have fought to prevent my being surrendered to the Jews. But my kingdom is not of this kind (v. 36).’‘So you are a king then? said Pilate. “It is you say it’, answered Jesus. ‘Yes, I am a king. I was born for this, and I came into the world for this: to bear witness to the truth; and all who are on the side of the truth listens to my voice (v. 37).’ ‘Truth’, Pilate said, “What is that? (v. 38).

Chapter 23, verse 1 says: The whole assembly then rose and they brought him before Pilate. Parallel texts are:

1. Mt 27:1-2 - When morning came, all the chief priests and the elders of the people met in council to bring about the death of Jesus (v. 1). They had him bound, and led him away to hand him over to Pilate,a the governor.Footnotea says “Var ‘Pontius Pilate’, Cf. Lk 3:1+. In Judaea, as in all the provinces of the Empire, Rome reserved to itself power of life and death: the Jews had to approach this magistrate for confirmation and execution of the sentence they had promulgated”.

2. Jn 18:28 - They then led Jesus from the house of Caiphas to the Praetorium.d It was now morning. They did not go into the Praetorium themselves or they would be defilede and unable to eat the passover.Footnoted says “The Roman procurator’s judicial court”; Footnote e says “To enter a pagan house was to incur legal impurity, cf. Ac 11:2f.”

Verse 2 says: They began their accusation by saying, ‘We found this man inciting our people to revolt, opposing payment of the tribute to Caesar and claiming to be Christ, a king.’

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Parallel texts are:

1. Lk 20:20-26 - So they waited their opportunity and sent agents as men devoted to the Law, and to fasten on something he might say and so enable them to hand him over to the jurisdiction and authority of the government (v. 20). They put to him this question, “Master, we know that you say and teach what is right, you favor no one, but teach the way of God in all honesty (v.21). Is it permissible for us to pay taxes to Caesar or not?”(v. 22). But he aware of their cunning and said (v. 23),“Show me a denarius. Whose head and name are on it?” Ceasar’s’ they said.” ‘Well then he said to them, give back to Caesar what belongs to Caesar- and to God what belongs to God (v.25)”. As a result, they were unable to find fault with anything he had to say in public, his answer took them by surprise and they were silenced (v.26).

2. Ac 17:7 - …they had been staying at Jason’s. They had broken everyone of Caesar’s edicts by claiming that there is another emperor,dJesus.”Footnoted sys “Actually

the Christians deliberately avoided calling Jesus by the emperor’s title basileus (‘king’); they preferred ‘Christ’ (Messiah) and ‘Lord’.” 3. Lk 24:5 - Terrified, the women lowered their eyes. But the two men said to them, ‘Why look among the dead for someone who is alive?’

Verses 3 to 7 say: Pilate put to him this question, ‘Are you the king of the Jews?’ ‘It is you who say it,’ he replied. Pilate then said to the chief priests and the crowds, “I find no case against this man.” But they persisted, ‘He is inflaming the people with his teaching all over Judea; it has come all the way from Galilee, where he started, down to here.’ When Pilate heard this, he asked if the man were a Galilean;And finding that he came under Herod’s jurisdiction, he passed him over to Herod who was also in Jerusalem at that time. Parallel texts for verse 5 are:

1. Lk 4:44 - And he continued his preaching in the synagogues of Judaea.lFootnotel 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.”

2. Ac 3:14 -It was you who accusedf the Holy One,g the Just One,h you who demanded the reprieve of a murderer …Footnote f says “Var. ‘disowned’”; Footnote gsays“Cf. with Ac. 4:27,30: Jesus is the ‘holy servant of God’. He is also ‘the holy one of God’ and ‘the holy one’ par excellence; Ac 2:27; Lk 1:35; 3:34; Mk. 1:24+; Jn. 6:69; Rv. 3:7”; and Footnote hsays“Cf. Is. 53:11; Ac. 7:52; 22:14. See also Mt. 27:19; Lk. 23:47; 1 P. 3:18; 1 Jn. 2:1.”

Title 14 is “Jesus before Herodb”. Footnote bsays“Lk only. His information comes perhaps from Manaen, ‘who had been brought up with Herod the tetrarch, Ac 13:1”. Verses 8 and 9 say: Herod was delighted to see Jesus; he had heardabout and had been wanting for a long time to set eyes on him; moreover, he was hoping to see him some miracle worked by him.So he questioned him at some length, but without getting any reply. Parallel texts for verse 8 are:

1. Lk 9:9 - But Herod said, “John? I beheaded him. So who is this I hear such reports about?” And he anxious to see him. 2. Mt 14:1-2 - At that time Herod the tetrarch heard of the reputation of Jesus (v. 1). and said to his court, “This is John the Baptist himself; he has been risen from the

dead, that is why miraculous powers are at work in him.’

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Verses 10to 12 say: Meanwhile the chief priests and the scribes were there violently pressing their accusations.Then Herod, together with his guards, treated him with contempt and made fun of him; he put a rich cloakc on him, he sent him back to Pilate.And though Herod and Pilate had been enemies before, they were reconciled that same day. Footnote csays“The ceremonial dress of princes: Herod’s gibe at the royal claim of Jesus, v. 3.” Parallel text for verse 10 is Ac 25:7 that says: As soon as Paul appeared, the Jews who had come down from Jerusalem surrounded him, making many serious accusations against him which they were unable to substantiate. Parallel text for verse 12 is Ac 4:7 that says: ‘This is what has come true: in this very city Herod and Pontius Pilatei made an alliance with the pagan nations and the peoples of Israel, against your holy servant Jesus whom you anointed.j Footnote h says ‘Anointed’ ; the Greek word is ‘Christ’; it is explained here, v. 27. According to its etymological sense”; Footnote isays“Representing respectively the ‘kings’ and ‘princes’ the Psalm mentions. For ‘Herod’, cf. Lk. 23:6-16.; and Footnote jsays“The ‘anointing’ that has constituted him King Messiah, ‘the Christ’, cf. Mt. 3:16+.” Title 15 is “Jesus before Pilate again.” Parallel texts are:

1. Mt 27:15-26 - At festival time it was the governor’s practice to release a prisoner for the people, anyone they chose (v.15). Now there wasg at that time a notorious prisoner whose name was Barabbas (v.16).So when the crowd gathered, Pilate said to them, “Which do you want me to release for you: Barabbas, or Jesus called Christ?” (v. 17). For Pilate knew it was out of jealousy that they had handed him over (v.18).Now as he was seated in the chair of judgment, his wife sent him a message, “Have nothing to do with that man; I have been upset all day by a dream I had about him (v. 19).”The chief priests and the elders, however, had persuaded the crowds to demand the release of Barabbas and the execution of Jesus (v.20). So when the governor spoke and asked them, “Which of the two do you want me to release for you?” they said, “Barabbas!” (v. 21).‘But in that case,’ Pilate said to them, ‘what am I do with Jesus who is called Christ?” They all said, “Let him be crucified!” (v. 22). “Why? He asked ‘What harm has he done?” But they shouted all the louder, “Let him be crucified!” (v. 23). Then Pilate saw that he was making no impression, that in fact a riot was imminent. So he took some water, washed his hands i in front of the crowd and said, “I am innocent of this man’s blood.jIt is your concern(v. 24).”And the people, to a man, shouted back, “His blood be on us and on our childrenk (v.25)”Then he released Barabbas for them. He ordered Jesus to be scourged,land then handed over to be crucified (v.26). Footnote g say “Vulg. ‘he had’”; Footnote h says “Here and in v. 17, var. ‘Jesus Barabbas’, which would give peculiar point to Pilate’s question but appears to have its origin in apocryphal tradition”; Footnote I says “The significance of this gesture must have been well understood by the Jews, cf. Dt 21:6f; Ps 26:6; 73:13” Footnotej says “Var. ‘of the blood of the just man’”; Footnote k says “Traditional OT phrase, 2 S 1:16; 3:29, cf. Ac 18:6, by which they accept responsibility for the death they demand”; and Footnote l says “In Roman practice the normal prelude to crucifixion”.

2. Mk 15:6-15 - At festival time Pilate used to release to a prisoner for them, anyone they asked for (v. 6). Now a man called Barabbas was then in prison along with the rioters who had committed murder during the uprising (v. 7). When the crowd came went up and began to ask Pilate the customary favor, (v. 8), Pilate answered them, “Do you want me to release for you the king of the Jews?” (v. 9). For he realized it was out of jealousy that the chief priests had handed Jesus over (v. 10). The chief priests, however, had incited the crowd to demand that he should release Barabbas for them instead (v.11). Then Pilate spoke again, “But in that case’ he said to them ‘what am I to do with the man you call “king of the Jews?”(v. 12).They shouted again, “Crucify him (v.13). ‘Why?’ Pilate asked them, “What harm has he done?” But they shouted all the louder, “Crucify him (v.14)”So Pilate, anxious to placate the crowd, released Barabbas for them and, having ordered Jesus scourged, handed him over to be crucified (v.15).

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3. Jn 18:38b-19:16 - And with that he went out again to the Jews and said, “I find no case against him (v.38b) But according to a custom of yours I should release one prisoner at the Passover, would you like me, then, to release the King of the Jews?” (v. 39). At this they shouted: “Not this man,’ they said ‘but Barabbas!” Barabbas was a brigand. 19:1 Pilate then had Jesus taken away and scourged (v. 1); and after this, the soldiers twisted some thorns into a crown and put it on his head, and dressed him in a purple robe (v. 2). They kept coming up to him and saying, ‘Hail, King of the Jews!’;and they slapped him on the face (v.3). Pilate came outside again and said to them, “Look, I am going to bring him out to you to let you see that I find no case.”a (v. 4). Jesus then came out wearing the crown of thorns and the purple robe. Pilate said, “Here is the man (v. 5). When they saw him the chief priests and the guards shouted, “Crucify him! crucify him!” Pilate said, “Take him yourselves and crucify him. I can find no case against him (v. 6)” “We have a law,’ the Jews replied,‘and according to that Law he ought to die, because he had claimed to be the Son of God (v. 7). When Pilate heard them say this his fears increased (v. 8). Reentering the Praetorium, he said to Jesus, “Where do you come from?”bBut Jesus made no answer (v. 9).Pilate then said to him, “Are you refusing to speak to me? Surely you know I have power to re lease you and I have power to crucify you? (v. 10) *him+, “You would have not power over me’ replied Jesus ‘if it had not been given to you from above; that is why the one who handed me over to you has the greater guilt.”c (v. 11) Consequently, Pilate tried to release him; but the Jews cried out, “If you release him, you are not a Friend of Caesar.* Everyone who makes himself a king opposes Caesar.” (v. 12). When Pilate heard these words he brought Jesus out and seated him* on the judge’s bench in the place called Stone Pavement, in Hebrew, Gabbatha (v. 13). It was Passover Preparation Daye about the sixth hourf(v. 14).They cried out, “Take him away, take him away! Crucify him!” Pilate said to them, “Shall I crucify your king?” The chief priests answered, “We have no king but Caesar (v.15)”Then he handed him over to them to be crucified (v. 16).Footnote a says “Add, ‘in him’ or ‘against him’”; Footnoteb says “i.e. not ‘what district do you come from?’ but ‘what is the secret of your origin’ Who are you?’. First, the people of Cana, 2:9, then the Samaritan woman, 4:11, the apostles, the multitude, 6:5, the Jewish leaders, 7:27f; 8:14; 9:29f, and now Pilate, are faced with the mystery of Jesus, 16:28, 17:25, which is the theme of the whole gospel, 1:13; Footnotec says “The Jewish leaders, Caiphas in particular, 11:51f; 18:14, but also Judas who betrayed him to them, 6:71; 13:2,11,21; 18:2,5;Footnoted says “Probably meaning ‘elevated place’, mound. Footnotee says “In the course of this day, the Passover supper was made ready (it was eaten after sunset, cf. Ex 12:6+) and everything necessary prepared so that the feast could be celebrated without violating the rest prescribed by the Law; Footnotef says “About noon, the time by which all leaven had to be removed from the house; during the Passover unleavened bread (‘azymes’) was to be eaten, cf. Ex 12:15f. It is possible that the evangelist wishes to call attention to this coincidence; cf. 1 Co 5:7.”

Verses 13 to 19 say: Pilate then summoned the chief priests, the leading men and the people.“You brought this man to me,’ he said ‘as apolitical agitator. Now I have gone the matter myself in your presence and not found no case against the man in respect of all the charges you have bring against him.Nor has Herod either, since he sent him back to us. As you can see, the man has done nothing that deserves death,So I shall have him flogged and then let him go.dBut as one man they howled, “Away with him! Give us Barabbas!”(This man had been thrown into prison for causing a riot in the city and for murder). Footnote dsays“Add v. 17 ‘He was under obligation to release one man for them every feast day’; this seem to be an explanatory gloss, cf Mt 27:15p.” Parallel texts for verse 19 are:

1. Ac 21:36…and indeed the whole mob was after them, shouting, “Kill him!” 2. Ac 3:14 - It was you who accusedf the Holy One,g the Just One,h you who demanded the reprieve of a murderer … Footnote fsays“Var. ‘disowned’”; Footnoteg say “Cf.

with Ac. 4:27,30: Jesus is the ‘holy servant of God’. He is also ‘the holy one of God’ and ‘the holy one’ par excellence; Ac 2:27; Lk 1:35; 3:34; Mk. 1:24+; Jn. 6:69; Rv. 3:7.’; Footnote h says “Cf. Is. 53:11; Ac. 7:52; 22:14. See also Mt. 27:19; Lk. 23:47; 1 P. 3:18; 1 Jn. 2:1”

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Verses 20 to 22 say: Pilate was anxious to set Jesus free and addressed them again,but they shouted back, “Crucify him! Crucify him!”And for the third timee he spoke to them, “Why? What harm has this man done? I have found him no case against him that deserves death, so I shall have him punished and then let him go.”f Footnote e says “Lk, like Jn, emphasizes Pilate’s wish to let Jesus go free, and mentions the procurator’s declaration of Christ’s innocence three times, cf. Jn 18:38; 19:4,6.; and Footnote f says “Cf. v. 16. Lk does not say what the punishment was: in Mt. 27:27-31p it is scourging. Unlike Mt. and Mk, but like Jh, Lk regards the punishment as a conciliatory measure designed to avert a sentence not yet pronounced.” Parallel texts for verse 22 are:

1. Jn 18:23 - Jesus replied, “If there is something wrong in what I said point it out; but if there is no offencein it, why do you strike me? 2. Ac 3:13 - You are Israelites, and it is the God of Abraham. Isaac and Jacob, the God of our ancestors, who has glorified his servantc Jesus, the same Jesus you handed

overd and then disownede in the presence of Pilate after Pilate had decided to release him.Footnotec says “The Christians see in Jesus the mysterious ‘servant’ of Is. 52:13-53:12 (quoted in part in Ac 8:32-33), cf. Is. 42:1+. See below, v. 26; 4:27,30. His ‘glorification’ by God is his resurrection, v. 15. Cf. Jn. 17:5+; Footnote d says “Cf. Is. 53:12. Same allusion to the Servant Song in Rm 4:25; 8:32; Ga. 2:20; Ep 5:2,25; Ac 7:52; and Footnote e says “As they disowned Moses, 7:35, himself a figure of Christ.”

Verses 23 to 25 say: But they kept on shouting at the top of their voice, demanding that he should be crucified. And their shouts were growing louder.Pilate then gave his verdict: their demand was to be granted.He released the man they asked for, who had been imprisoned for rioting and murder, and he handed Jesus over to them to deal with as they pleased. Parallel text for verse 25 is Ac 3:15 which says: While you killed the prince of life.i God, however, raised him from the dead, and to that fact we are the witnesses; Footnote i – says “The one who leads his subject to full life, imparting his own life to them. In the Roman liturgy the Easter Sequence borrows the expression Dux vitae mortuusregnatvivus. This same title of ‘leader’ is given, 7:27.”

Title 16 is “The way to Calvary”. Parallel texts are:

1. Mt 22:31b-34 - And as for the resurrection of the dead, have you never read what God himself said to you (v. 1). ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? God is God, not of the dead, but of the living (v.32). And his teaching made a deep impression on the people who heard it (v. 33) But when the Pharisees heard that he had silenced the Sadducees, they got together (v. 34).

2. Mk 15:20b-23 – They led him out to crucify him (v. 20b).They enlisted a passer-by, Simon of Cyrene, father of Alexander and Rufusawho was coming in from the country, to carry his cross (v.21). They brought Jesus to the place called Golgotha, which is means the place of the skull (v. 22). They offered him wine mixed with myrrh, but he refused it (v.23). Footnote a says“Alexander and Rufus were doubtless known to the Roman circle in which Mark wrote his gospel. Cf. Rm 16:13.”

3. Jn 19:17 - They then took charge of Jesus,hand carrying his own cross he went out of the city to the place of the skull, or, as it is called in Hebrew, Golgotha.Footnoteh says “Add ‘ and led him away’.”

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Verses 26 to 29 say: As they were leading him away they seized on a man, Simon from a Cyrene, who was coming in from the country, and made him shoulder the cross and carry it behind Jesus.Large numbers of people followed him, and of womentoo,g who mourned and lamented for him.But Jesus turned to them and said, “Daughters of Jerusalem, do not weep for me; weep rather for yourselves and for your children.For the days will surely come when people will say, ‘Happy are those who are barren, the wombs that never borne, the breasts that never suckled.’Footnotegsays “The Talmud records that noblewomen of Jerusalem were accustomed to give soothing drinks to condemned criminals.”

Parallel texts for verse 29 are:

1. Lk 11:27 - Now as he was speaking, a woman in the crowd raised her voice and said, ‘Happy the womb that bore you and the breasts you sucked!

2. Ho 9:14 - Give them, Yahweh - what are you to give? -give them wombs that miscarry,and dried breasts!

Verse 30 says: At that time people will say to the mountains, ‘Fall upon us!’ and to the hills, ‘Cover us!

Parallel text is Ho 10:8 says: The idolatrous high places shall be destroyed - the sin of Israel; thorns and thistles will overgrow their altars. Then they will say to the mountains,

“Cover us!” and to the hills, “Fall upon us!”

Verse 31 says: For if men use the green wood like this, what will happen when it is dry?h Footnote h says “If greenwood is burnt that is not meant for burning (allusion to Christ’s

condemnation), what is to happen to the dry wood (the truly guilty).”

Parallel text is Ezk 21:3,8 that says: Say to the forest in the Negeb: Hear the word of Yahweh ! The Lord Yahweh says this: Listen! I am about to kindle a fire in you that will burn up every green tree as well as every dry one; it will be an unquenchable blaze and every face will be scorched by it from the Negeb to the North (v. 3). No I set myself against you; I am about to unsheathe my sword and to kill both upright man and sinnerb (v. 8). Footnote bsays“Ezekiel again enunciates the ancient principle of collective punishment; he confronts it elsewhere, 14:12+, with that of the individual responsibility.”

Verse 32 says: Now with him they were also leading out two other criminals to be executed.

Parallel texts are:

1. Lk 22:37 - Because I tell you these words of scripture have to be fulfilled in me, namely, ‘He let himself be takenfor a criminal.Yes, what scripturesays about me is even

now reaching its fulfillment.’

2. Is 53:2 - Hence I will grant whole hordes for his tribute, he shall divide the spoil with the mighty, for surrendering himself to death and letting himself be taken for a

sinner while he was bearing the faults of many, and praying all the time for sinners.

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Title 17 is “The crucifixioni”. Footnote Isays“A comparison with Mk and Mt shows how Lk has softened the harshness of Calvary: Lk’s crowd, vv. 27,35,48, is more inquisitive than hostile, and repents in the end, v. 48; Jesus does not utter the seemingly despairing cry. ‘My God, my God, why have you deserted me?’; Christ’s ministry of forgiveness goes on to the last, vv. 34, 39-43; he dies committing his spirit into the hands of his Father, v. 46.”

Parallel texts for the title are:

1. Mt 27:35-38 - When they had finished crucifying him, they shared out his garments by casting lotsq (v. 35); and then sat down and stayed there keeping guard ove him (v.36). Above his head was placed the charge against him; it read: This is Jesus, the King of the Jews (v.37). At the same time two robbers were crucified with him, one on the right and one on the left (v.38). Footnote q says “Add. ‘that the saying of the prophet might be fulfilled: they divided my garments between them and for my robe they cast lots’ (Ps 22:18) a gloss taken from Jn 19:24.”

2. Mk 15:24-28 - Then they crucified him and shared out his clothing, casting lots to decide what each should get (v.24). It was the third hourbwhen they crucified him (v. 25). The inscription giving charge against him read, “The King of the Jews” (v. 26). And they crucified two robbers with him, one on his right and one on his leftc(v. 27).Footnoteb says“9 a.m. or, more vaguely, sometime between 9 a.m. and noon”; and Footnote csays“Add. V. 28 ‘And the text of scripture was fulfilled that says: He was taken for a criminal’ (Is 53:12). CfLk 22:37.”

3. Jn 19:17-24 - They then took charge of Jesus,hand carrying his own cross he went out of the city to the place of the skull, or, as it is called in Hebrew, Golgotha (v.17),where they crucified him with two others, one on either side, with Jesus in the middle (v.18). Pilate wrote out a notice and had it fixed on the cross; it ran, “Jesus the Nazarene, King of the Jews (v. 19) ‘. This notice was read by many of the Jews, because the place where Jesus was crucified was now far from the city, and the writing was in Hebrew, Latin, and Greek (v.20). So the Jewish chief priests said to Pilate, “You should not write ‘The King of the Jews,’ but ‘This man said: I am the King of the Jews’ (v. 21). Pilate answered, “What I have written, I have written” (v. 22). When the soldiers had finished crucifying Jesus, they took his clothing and divided them into four shares, one for each soldier. His undergarment was seamless,i woven in one piece, from neck to hem (v.23);so they said to one another, “Instead of tearing it, let’s throw dice to decide who is to have it”. In this way the words of scripture were fulfilled: “They shared out my clothing among them. They cast lots for my clothes.” This is exactly what the soldiers did (v. 24).Footnoteh says “Add. ‘and led him away.’”; and Footnote i says “Possible allusion to the priesthood of the crucified: the high priestly robe was without seam”.

Verses 33 and 34 says: When they reached the place called the Skull, they crucified him and the two criminals also, one on the right, the other on the left.Then Jesus said, “Father, forgive them, they do not know what they are doing.” Then they cast lots to share out his clothing.

Parallel texts for verse 34 are:

1. Ps 22:18 - They divided my garments among them and cast lots for my clothes. 2. Ac 7:60 –Then he knelt down and said aloud, “Lord, do not hold this sin against them”; and with these words, he fell asleep.

Verse 35 says: The people stayed there watching him. As for the leaders, they jeered at him. “He saved others,’ they said ‘let him save himself if he is the Christ of God, the Chosen One.”

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Parallel texts are:

1. Mt 27:39-43 - The passers-by jeered at him; they shook their heads (v. 39) and said, “So you who would destroy the Temple and rebuild it in three days!Then save yourself! If you are the Son of God, come down from the cross!”(v. 40).The chief priests with the scribes and elders mocked h im in the same way. (v. 41) “He saved others’ they said ‘he cannot save himself. He is the king of Israel; let him come down from the cross now, and we will believe in him (v.42).He puts his trust in God; now let God rescue him if he wants him. For he did say, ‘I am the son of God”’ (v. 43).

2. Mk 15:29-32a - The passers-by jeered him; they shook their heads and said, “Aha! So you who would destroy the Temple and rebuild it in three days (v. 30)! Then save yourself and come down from the cross” (v. 31). The chief priests, with the scribes, mocked him among themselves in the same way. “He saved others,’ they said he cannot save himself (v.32). Let the Christ, the King of Israel, come down now from the cross that we may see and believe.”(v. 32a).

3. Lk 2:26 -It had been revealed to him by the Holy Spirit that he should not see death until he had set his eyes on the Christ of the Lord. i Footnote i says“‘the Christ of the Lord’ is the one whom the Lord anoints, cf. Ex 30:22+, i.e. consecrates for a saving mission: the king of Israel, God’s chosen prince, is thus consecrated and thus, pre-eminently, the messiah who is to establish the kingdom of God.”

4. Lk 9:35 - And a voice came from the cloud saying, “This is my Son, the chosen One.hListen to him.”Footnoteh says “Var. ‘the Beloved’; cf. Mt and Mk. The titles ‘Chosen One’, cf. 23:33; Is 42:1, and ‘Son of Man’ alternate in the Parables of Enoch.”

5. Jn 1:34 -Yes, I have seen and I am the witness that he is the Chosen One of God’z. Footnotez –says “Var. ‘the Son of God.’

Verse 36 and 37 say: The soldiers mocked him too, and when they approached to offer him vinegar they said, “If you are king of the Jews, save yourself. Parallel text for verse 37 is Mt 27:48 that says: And one of them quickly ran to get a sponge which he dipped in vinegaru, and putting it on a reed, gave it to him to drink. Footnote u says “Sour drink of the Roman soldier. Probably the gesture was sympathetic, cf. Jn 19:28f; the Synoptics regard it as malevolent (Lk 23:36) and describe it in terms that recall Ps 69:21.”

Verse 38 says: Above him there was an inscription: “This is the King of the Jews. Parallel text is Jn 19:19 that says: Pilate wrote out a notice and had it fixed to the cross; it ran, “Jesus the Nazarene, the King of the Jews.

Verses 39 to 43 say: Now one of the criminals hanging there abused him. ‘Are you not the Christ?’ he said. ‘Save yourself and us as well.” But the other up and rebuked him. “Have you no fear of God at all?’ he said. ‘You got the same sentence as he did, but in our case we deserved it; we are paying for what we did. But this man has done nothing wrong.” ‘Jesus,’ he said, remember me when you come into your kingdom.’kIndeed, I promise you,’ he replied ‘today you will be with me in paradise.’ Footnote k says “Or else ‘in your kingly power’, i.e. to establish your kingdom. Var. ‘when you come with (i.e. in possession of) your kingdom.”

Parallel texts for verse 39 are:

1. Mt 24:44 - Even the robbers who were crucified with him also taunted him in the same way.

2. Mk 15:32b -Even those who were crucified with him taunted him

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Title 18 is “The death of Jesus.” Parallel texts are:

1. Mt 27:45-50 - From the sixth hour there was darkness over all the land until the ninth hourr (v.45). And about ninth hour, Jesus cried out in a loud voice, “Eli, Eli, lama sabachthani?” that is, “My God, my God, why have you deserted me?”s (v. 46). When some of the those who stood there heard this, they said, “The man is calling on Elijaht (v. 47),” and one of them quickly ran to get a sponge which he dipped in vinegaru, and putting it on a reed, gave it to him to drink (v.48). ‘Wait,’said the rest of them ‘let us see if Elijah comes to save him (v.49) ” But Jesus, again crying out in a loud voice, yielded up his spirit (v.50).Footnote r says “From noon to three in the afternoon”; Footnote s says “A cry of real distress but not of despair: this lament which Jesus takes from the scriptures is a prayer to God and is followed in the Psalm by an expression of joyful confidence in final victory”; Footnote t says “Malicious play on words based on the expectation of Elijah as the Messiah’s precursor, cf. 17:10-13+”; and Footnote u says “Sour drink of the Roman soldier. Probably the gesture was sympathetic, cf. Jn 19:28f; the Synoptics regard it as malevolent (Lk 23:36) and describe it in terms that recall Ps 69:21.”

2. Mk 15:33-37 - When the sixth hour came there was darkness over the whole land until theninth hour (v.33) And at the ninth hour Jesus cried out in a loud voice, “Eloi, Eloi, lama sabachthani?” whichmeans, “My God, my God, why have you deserted me?’ (v. 34) Whensome of thosewho stood by heard this, they said, “Listen, he is calling on Elijah (v.35). Someone ran and soaked a sponge invinegar and, putting it on a reed, gave it to him to drink, saying, “Wait and see if Elijah will come to take him down (v. 36). But Jesus gave a loud cry and breathed his last (v. 37).

3. Jn 19:25-30 - Near the cross of Jesus stood his motherj and his mother’s sister,k Mary the wife of Clopas, and Mary of Magdala (v.25). Seeing his mother and the disciple he loved near her, Jesus said to his mother, “Woman, this your son (v. 26).’ Then to the disciple he said, “This is your mother.” l And from that moment the disciple made a place for her into his home (v.27). After this, Jesus knew that everything had now completed, and to fulfill the scripture perfectly, he said, “I thirst.” (v. 28) A jar full of vinegar stood there, so putting a sponge soaked in vinegar on a hyssop stickmthey held it up to his mouth (v. 29). After Jesus had taken the vinegar, he said, “It is accomplished”;n And bowing his head, he handed over the spirit.oFootnote j says “Her presence is mentioned only by John. Cf. 2:1+”; Footnote k says “Either Salome, mother of the sons of Zebedee (cf Mt 27:56p) or else if the phrase refers to what follows, ‘Mary, the wife of Clopas’; Footnote l says “The reference to the OT (vv. 24,28,36,37) and the unusual term ‘woman’ suggest that the evangelist sees more in this than the gesture of a dutiful son: namely, a declaration that Mary, the new Eve is the spiritual mother of all the faithful, here represented by the beloved disciple”; Footnote m says “Conj. ‘on a spear’; Footnote n say “i.e. the Father’s work as foretold by the scriptures: the salvation of the world through the sacrifice of Christ. Jn does not record the desolate cry of Mt 27:46 and Mk 15:34: it is the calm majesty of Christ’s death that he wishes to emphasize. Cf. Lk 23:46; Jn 12:27+; and Footnote o says “The last breath of Jesus is a token of the outpouring of the spirit, 1:33+; 20:22.”

Verses 44 to 46 say: It was now about the sixth hour and, with the sun eclipsed, a darkness came over the whole land until the ninth hour. The veil of the Temple was torn right down the middle, And when Jesus had cried out in a loud voice, he said ‘Father, into your hands I commit my spirit”. With these words he breathed his last.

Parallel texts for verse 46 are:

1. Ps 31:5 -…into your hands I commit my spirit, you have redeemed me Yahweh.

2. Ac 7:60 - Then he knelt down and said aloud, “Lord, do not hold this sin against them”; and with these words, he fell asleep.

Verse 47 says: When the centurion saw what had happened he gave praise to God and said, “This was a great and good man.”

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Parallel texts are:

1. Mt 27:51-56 - At that, the veil of the Templev was torn in two from top to bottom; the earth quaked; rocks were split;w (v. 51). The tombs opened, and the bodies of many holy man rose from the dead (v. 52), and these, after his resurrection, came out of the tombs, entered the Holy City and appeared to number of people (v.53). Meanwhile, the centurion, together with others guarding Jesus, had seen the earthquake and all that was taking place, and they were terrified and said, “In truth this was the Son of God!” (v. 54). And many women were there, watching from a distance, the same women who had followed Jesus from Galilee, and looked after him (v.55). Among them were Mary Magdalene and Mary the mother of James and Joseph, and the mother of Zebedee’s sons (v. 56). Footnote v says “Either the curtain which hung in front of the Holy Place from the Holy of Holies, cf. Ex 26:31f. Following Heb9:12; 10:20, Christian tradition saw in this tearing of the veil the abrogation of the old Mosaic cult and the way opened up by Christ into the messianic sanctuary.”; Footnote w says “This remarkable phenomena, like the darkness mentioned in v. 45, were foretold by the prophets as unmistakable sign of the ‘days of Yahweh’, cf. Am 8:9+.

2. Mk 15:38 – 41 -And the veil of the Temple was torn in two from top to bottom (v.38). The centurion, who was standing in front of him, had seen how he had died, and he said, “In this man was a son of God!”e(v. 39). There were some women watching from a distance. Among them were Mary Magdalene, Mary the mother of the younger James and of Joses, and Salome.f (v. 41). These used to follow him and look after him when he was in Galilee. And there were also many other women there who had come up with him to Jerusalem with him (v. 41). Footnote e say “For the Roman officer, this admission would not have its full Christian content, but Mk clearly sees in it a pagan’s acknowledgement that Jesus was more than man.”; Footnote f says “Probably the woman whom Mt (27:56) calls ‘the mother of the sons of Zebedee’.”

3. Jn 19:31-37 - It was Preparation Day, and prevent the bodies remaining on the cross during the Sabbath-since that Sabbath was a day of special solemnity-the Jews asked Pilate to have the legs brokenp and the bodies taken away (v.31). Consequently the soldiers came and broke the legs of the first man who had been crucified with him and then of the other (v. 32). When they came to Jesus, they foundq he was already dead, and so instead of breaking his legs, (v. 33) one of the soldiers pierced his side with a lance; and immediately there came out blood and water.r(v. 34). This is the evidence of one who saw its-trustworthy evidence, and he knowst he speaks the truth-and he gives it so that you may believe as well (v.35). Because all this happened to fulfill the words of scripture: “Not one bone of his will be broken.”u And again in another place scripture says: They will look on the one whom they have pierced.v (v. 37). Footnote p says “ To hasten death.”; Footnote q says “Var. ‘when they saw’.; Footntoe r says “Var. ‘water and blood’. The significance of the incident is brought out by two texts of scripture (vv. 36f). The blood shows that the lamb has truly been sacrificed for the salvation of the world, 6:51; the water, symbol of the spirit, shows that the sacrifice is real source of grace. Many of the Fathers, not without good reason, interpreted the water and blood as symbols of baptism and the Eucharist and these two sacraments as signifying the Church which is born like a second Eve from the side of another Adam, cf. Ep 5:23-32.; Footnote s says “The disciple of v. 26, probably the evangelist himself.; Footnote t says “Referring either to ‘the one who saw’ or else to God (or Christ) whom the one who saw’ calls to witness; Footnote u says “Two texts are here combined: one from a Psalm describing how God protects the virtuous man persecuted (cf. Ws 2:18-20), of whom the ‘servant of Yahweh’ (Is 53) is the ideal example; the other, a ritual instruction for the preparation of the Passover lamb. Cf. Jn 1:29+ and 1 Co 5:7.; Footnote v says “They will look’, in the Johannine sense of ‘see and understand’, cf. 3:14+. For Jn, the Roman soldier symbolizes the pagans who will be converted, cf. 12:20-21,32 and notes. Similarly, Mt 27:54+ and Mk 15:39+. Cf also Lk 23:47,48; Mt 24:30; Rv 1:7.

Verse 48 says: And when all the people who had gathered for this spectacle saw what had happened, they went home beating their breasts.

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Parallel text is Ac 3:14 that says: It was you who accusedf the Holy One,g the Just One,h you who demanded the reprieve of a murderer …Footnote f say“Var. ‘disowned’”; Footnote g says “Cf. with Ac. 4:27,30: Jesus is the ‘holy servant of God’. He is also ‘the holy one of God’ and ‘the holy one’ par excellence; Ac 2:27; Lk 1:35; 3:34; Mk. 1:24+; Jn. 6:69; Rv. 3:7. h – Cf. Is. 53:11; Ac. 7:52; 22:14. See also Mt. 27:19; Lk. 23:47; 1 P. 3:18; 1 Jn. 2:1.”

Verse 49 says: All his friends stood at a distance; so also did the women who had accompanied him from Galilee, and they saw all this happen.

Parallel texts are:

1. Lk 8:2-3…as well as certain women who had been cured of evil spirits and ailments: Mary, surnamed the Magdalene, from whom seven demons had gone out (v. 2). Joanna, the wife of Herod’s steward Chuza, Susanna, and many others who provided for them out of their own resources (v. 3).

2. Lk 24:10 - The women were Mary of Magdala, Joanna, and Mary the mother of James. The other women with them also told the apostles… Verse 50 says Then a member of the council arrived, an upright and virtuous man named Joseph.

Parallel texts are:

1. Mt 27:57-61 - When it was evening, there came a rich man of Arimathea, called Joseph, who had himself become a disciple of Jesus (v. 58). This man went to Pilate and asked for the body of Jesus. Pilate thereupon ordered it to be handed over (v.58).Joseph took the body, wrapped it in clean shroud (v. 59), and put it in his new tomb which he had hewn out of the rock. He thenrolled a large stone across the entrance of the tomb and went away (v.60). Now Mary Magdalene and the other Mary were there, sitting opposite the sepulcher (v. 61).

2. Mk 15:42-47 - It was now evening, and since it was the Preparation Day (that is, the vigil of the Sabbath) (v. 42), there came Joseph of Arimathea, a prominent member of the Council,g who himself lived in the hope of seeing the kingdom of God, came and courageously went to Pilate and asked for the body of Jesus (v. 43). Pilate, astonished that he shouldhave died so soon, summoned the centurion and inquired if he was already deadh (v.44). Having been assured of this by the centurion, he granted the corpse to Joseph (v.45), who bought a shroud, took Jesus down from the cross, wrapped him in the shroud and laid him in a tomb which had been hewn out of the rock. He then rolled a stone against the entrance to the tomb (v.46). Mary Magdalene and Mary the mother of Joseswere watchingand took note of where he was laid (v.47). Footnote g says “i.e. the Sanhedrin.;and Footnote h says “Var ‘if he had been dead for some time.’”

3. Jn 19:38-42 - After this, Joseph of Arimathea, who was a disciple of Jesus-though a secret one because he was afraid of the Jews- asked Pilate tolet him remove the body of Jesus. Pilate gave permission,so theyw came and took itaway (v.38). Nicodemus cameas well- the same one who had first come to Jesus at night-time-and he brought a mixture of myrrh and aloes, weighing about one hundred pounds (v. 39) They took the body of Jesus and wrapped it with the spices in linen cloth, following the Jewish burial custom (v.40). At the place where he had been crucified, there was a garden, and in this garden a new tomb, in which no one had yet been buried (v.41). Since it wasJewish Day of Preparation and the tomb was near at hand,they laid Jesus there (v. 42). Footnote w says “Var ‘he’.”

Verse 51-56 say: He had not consented to what the others had planned and carried out. He came from Arimathea, a Jewish town, and he lived in the hope of seeing the kingdom of God.This man went to Pilate and asked for the body of Jesus.He then took it down, wrapped it in a shroud and put him in a tomb hewn in a rock in which no one had yet been laid.It was PreparationDay and the sabbath was imminent.Meanwhile the women who had come from Galilee with Jesus were following behind.They took note of the tomb and the position of the body.Then they returned and prepared spices and ointments. And on the sabbath day they rested, as the Law requires.

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Parallel text is Mk 16:1 that says: When the sabbath was over, Mary Magdala, Mary, the mother of James, and Salome bought spices with which to go and anoint him.

The First Reading is taken from Is 50:4-7.

Verse 4 says: The Lord Yahweh has given me a disciple’s tongue. So that I may know how to replyc to the wearied he provides me with speech. Each morning he wakes me to hear, to listen like a disciple. Parallel is Jn 3:11 that says: Amen, amen, I say to you, we speak of what we know and we testify to what we have seen, but you people do not accept our testimony. Verse 5 says: The Lord GOD opened my ear;d I did not refuse, did not turn away. Footnoted says“The servant, cf. 42:1+, is here not so much a prophet as a sage inspired by

Yahweh.”

Parallel texts are:

1. Ps 40:6 - You, who wanted no sacrifice or oblation, openedb my ear, you asked no holocaust or sacrifice for sin; then I said, ‘Here I am! I am coming!”Footnote b says “Lit ‘dug out’. God sees to it that his servant knows his will, cf. Is 50:5. A Greek variant, ‘you have fashioned a body for me, was interpreted messianically and applied to Christ, Heb 10:5.”

2. Is 52:-53:12 - Fourth Song of the Servant of Yahwehk See, my servant shall prosper, he shall be lifted up, exalted, rise to great heights (v. 13).As the crowds were

appalled on seeing himl, so disfigured did he look that he seemed no longer humanm(v. 14),So will the crowds be astonished at himn, and kings stand speechless before him; for they shall see something never told and witness something never heard before (v. 15); Who could believe what we have heard and to whom has the power of Yahweh revealed? (Chapter 23, v. 1). He grew up in front of usa like a shootb in arid ground; without beauty, without majesty (we saw him), no looks to attract our eyes (v. 2), a thing despised and rejected by men, a man of sorrows and familiar with suffering, a man to make people screen their facesc; he was despised and we took no account of him (v. 3). And yet ours were the sufferings he bore, ours the sorrows he carried. But we, we thought of him as someone punished, struck by God, and brought low (v. 4).Yet he was pierced through for our faults, crushed for our sins. On him lies a punishment that brings us peace, and through his wounds we are healed (v. 5). We had all gone astray like sheep, each taking his own way; and Yahweh burdened him with the sins of us all(v. 6). Harshly dealt with, he bore it humbly, he never opened his mouth, like a lamb that is led to the slaughterhouse, like a sheep dumbed before its shearers, never opening his mouth (v. 7). By force and by law, he was takend, would anyone plead his cause? Yet, he was torn away from the land of the living; for our f faults struck down in death (v.8).They gave him a grave with the wicked, a tomb with the richg, though he had done no wrong, and there had been no perjury in his mouth (v.9). Yahweh had been pleased to crush him with sufferingh. If he offers his life in atonement, he shall see his heirs, he shall have a long life, and through him what Yahweh wishes will shall be done(v.10).His soul’s anguish over he shall see the light;I and be content;j By his sufferings shall my servant justify many, taking their faults on himself (v. 11). Hence I will great whole hordes his tributes, he shall divide the spoil with the mighty, for surrendering himself to death, and letting himself be taken for a sinner while he was bearing the faults of many, and praying all the time for sinners (v.12). Footnote k says “On the meaning of this song, cf. 42:1+. The poem is apparently in dialogue form. First Yahweh delivers an oracle, v. 13, then the kings of the nation speak, vv. 14 f, and next the people; the poem ends with a further oracle, 53:11-12. It is difficult

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to decide, however, precisely where the speaker changes.”; Footnote l says ‘On seeing him’ Targ, and Syr.; ‘on seeing you’ Hebr.; Footnote m says “A DSIa variant suggests the translation ‘By my anointing I took his human appearance from him;’ Footnote n says ‘will be astonished’ following Greek and Lat.; ‘he will come to leap’ Hebr.; Is 53:1 -12; Footnote a says “‘in front of us’ corr,; ‘in front of him’ Hebr.; Footnote b says “In 11:1,10, Immanuel is a ‘root’. Footnote c says “The expression was used of lepers.; Footnote d says “Suggesting that the servant has been condemned by process of law; Footnote e says ‘cause’ corr.; ‘generation’, ‘descent’ Hebr. Interpretation uncertain. The ‘who will explain his descent?’ of the Greek and Lat. Has been taken by Christian tradition to refer to the mysterious origin of Christ; the Hebr. dor( a generation) cannot however bear this sense. Footnote f says ‘our’ corr.; ‘of my people’ Hebr. 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. Footnote h says ‘with suffering’ corr., cf. versions; ‘he has pierced him’ DSIa, cf. v. 5.; Footnote I says “‘the light’ Greek, DSIa and DSIb; absent from Hebr.; Footnote j says ‘By his suffering’ corr. following one Hebr. MS; ‘By his knowledge’ Hebr. Before ‘servant’ Hebr. inserts ‘the just one’.

Verse 6 says:I gave my back to those who beat me, my cheeks to those who tore out my beard; My face I did not hide from insults and spitting.e Footnote e says“The description of the servant’s suffering recurs in the fourth song, 52:13-53:12.”

Verse 7 says:The Lord GOD is my help, therefore I am not disgraced; Therefore I have set my face like flint, knowing that I shall not be put to shame.

Parallel texts are:

1. Ezk 3:8-9 - But now I will make you as defiant as they are, and as obstinate as they are; I am going to make your resolutions as hard as diamond, and diamond is harder than flint. So, do not be afraid of them, do not be overwhelmed by them, for they are a set of rebels (vv. 8-9).

2. Ps 25:3 - No, those who hope in you are never shamed, shame awaits disappointed traitors.

The Second Reading is from Phil 2:6-11.

Verse 6 says: His state was divine,e yet he did not cling to his equality with GodfFootnote e - Lit. ‘Who subsisting in the form of God’: here ‘form’ means all the attributes that express and reveal the essential ‘nature’ of God; Christ, being God, had all the divine prerogatives by right; and Foonotef says“Lit. ‘did not deem being on an equality with God as something to grasp’ or ‘hold on to’. This refers not to his equality by nature ‘subsisting in the form of God’, and which Christ could not have surrendered, but to his being publicly treated and honored as equal to God which was a thing that Jesus (unlike Adam, Gn 3:5,22, who wanted to be seen to be like God) could and did give up in his human life.”

Parallel texts are:

1. Jn 1:1 - In the beginning was the Word,athe Word was with God and the Word was God (v . 1). He was in the beginning with God (v.2).Footnotea says“The O.T. speaks of the Word of God, and of his wisdom, present with God before the world was made, cf. Pr. 8:22+; Ws. 7:22+, by it all things were created, it is sent to earth to reveal the hidden designs of God; it returns to him with its work done, Is. 58:10-11, Pr. 8:22-36, Si. 24:3-22, Ws. 9:9-12. On its creature role, cf. also Gn. 1:3,6 etc.: Is 40:8,26, 44:24-28; 48:13, Ps. 33:6, Jdt. 16:14, Si.42:15; on its mission, cf. Ws. 18:14-16, Ps.107:20; 147:15-18. For John, too, 13:3, 16:28, the Word existed before the world in God, 1:1-2,

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8:24+, 10:30+. It has come on earth, 1:9-14, 3:19, 12:46, cf. Mk 1:38+, being sent by the Father; 3:17,34,5:36, 43, 6:29, 7:29, 8:42, 9:7, 10:36, 11:42, 17:3,25,cf. Lk 4:43, to perform a task, 4:34+, namely, to deliver 3:11+, 8:21, 12:35, 13:3, 16:5, 17:11, 13, 20:17. The incarnation enabled the N.T. and especially John, to see this separately and eternally existent Word-Wisdom as a person.”

2. Jn 17:5 - Now, Father, it is time to glorify me with the glory I had with youf before ever the world was.Footnotef says“Var. ‘the glory which was with you’ or ‘the glory with which I was’ or ‘the glory with you’.

3. Col 1:15-20 - Christ is the head of all creatione He is the image of the unseen God, and the firstborn of all creation (v. 15), for him were created all things in heaven and on earth: everything visible and everything invisible, Thrones, Dominations, Sovereignties, Powers - all things were created through him and for him (v. 16). Before any thing was created, he existed, and he holds all things in unity (v.17). Now the church is his body, he is the head, f As he is the Beginning, he was first to be born from the dead, so that he should be first in every way(v.18). Because God wanted all perfection to be found in him g(v. 19), and all things to be reconciled through him and for him,h everything in heaven and everything on earth,i when he made peace by his death on the cross ( v. 20).Footnotee says “In this poem Paul introduces two ways in which can claim to be the ‘head’ of everything that exists:1. He is the head of creation, of all that exists naturally, vv. 15-17; 2. He is head of the new creation and all that exists supernaturally through having been saved, vv. 18-20. The subject of the poem is the pre-existent Christ, but considered only in so far as he is manifest in the unique historic person that is the Son of God made man, cf. Ph 2:5+. It is as the incarnate God that Jesus is the ‘image of God’, i.e. his human nature was the visible manifestation of God who is invisible, cf.Rm 8:29+, and it is as such, in this concrete human nature, and as part of creation, that Jesus is called the ‘first born of creation’ - not in the temporal sense of having been born first, but in the sense of having been given the first place of honor.”; Footnote f says“On the church a Christ’s body, cf. 1 Co. 12:12f, he is called the ‘head’ of his own body both in a temporal sense (v. 18, i.e., he was the first to rise from the dead) and in a spiritual sense (v. 20, i.e. he is the leader of all the saved).”; Footnote g says“Lit. ‘because (God) wanted the pleroma to dwell in him”. The exact meaning of the word ‘pleroma’ (i.e. the thing that fills up a gap or hole, like a patch, cf. Mt. 9:16) is not certain here. Some writers have thought it must mean the same as in 2:9 (the fullness of divinity that filled Jesus) but since vv. 15-18 have already dealt with the divinity of Jesus, it seems likely that the reference here is to the biblical concept of the entire cosmos as filled with the creative presence of God, cf. Is. 6:3, Jr. 23:24, Ps. 24:1, 50:12, 72:19, Ws. 1:7, Sir. 43:27, etc. The concept was also widespread in the Graeco-Roman world. Paul teaches that the incarnation and resurrection make Christ head not only of the entire human race, but of the entire created universe (cosmos), so that everything that was involved in the fall is equally involved in salvation, cf. Rm. 8:19-23, 1 Co. 3:22f, 15:20-28, Ep. 1:10, 4:10, Ph. 2:10f., 3:2f, Heb. 2:5-8, Cf. 2:9+.; Footnote h says“i.e. through and for Christ, cf. the parallel ‘though him and for him’ of v. 16. Alternatively, it could read “God wanted everything…to be reconciled to himself, though him who made peace…’ cf. Rm 5:10; 2 Co 5:18f.”; and Footnote i says“This reconciliation of the whole universe (including angels as well as human beings) means not that every single individual will be saved, but that all who are saved will be saved by their collective return to the right order and peace of perfect submission to God. Any individual who do not join this new creation through grace will be forced to join it, cf. 2:15; 1 Co 15:24-25 (the heavenly spirits) and 2 Th 1:8-9; 1 Co 6:9-10; Ga. 5:21; Rm 2:8; Ep 5:5 (men).”

4. Heb 1:3 - He is the radiant light of God’s glory and the perfect copy of his nature,c sustaining the universe by his powerful command; and now that he has destroyed

the defilement of sin, he has gone to take his place in heaven at the right hand of divine Majesty.Footnotec says “These two metaphors are borrowed from the Sophia and logos theologies of Alexandria, Ws 7:25-26; they express both the identity of nature between Father and Son, and the distinction of person. The Son is the brightness, the light shining from its source, which is the bright glory, cf. Ex. 24:16+, of the Father (‘Light from Light’). He is also the replica, cf. Col 1:15+, of the Father’s substance, like an exact impression made by a seal on clay or wax, cf. Jn 14:9.”

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Verse 7 says: but emptied himselfg to assume the condition of a slave,h and became as men arei;Footnoteg says‘He emptied himself’; this is not so much a reference to the fact of the incarnation, as to the way it took place. What Jesus freely gave up was not his divine nature, but the glory to which his divine nature entitled him, and which had been his before the incarnation, Jn 17:5, and, which ‘normally’ speaking would have been observable in his human body (cf. the transfiguration, Mt 17:1-8). He voluntarily deprived himself of this so that it could be returned to him by the Father, cf. Jn 8:50,54, after his sacrifice, vv.9-11.”; Footnote h says‘slave’ as opposed to ‘Kyrios’ v. 11, cf. Ga 4:1; Col 3:22f. Christ as man led a life of submission and humble obedience, v. 8. This is probably a reference to the ‘servant’ of Is 52:13-53:12, cf. Is 42:1.; and Footnote i says“Not just ‘a human being’ but a human being ‘like others’; sharing all the weaknesses of the human condition apart from sin.”

Parallel texts are:

1. 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’.”

2. Rv 5:12 - …shouting, ‘The Lamb that was sacrificed is worthy to be given power, riches,i wisdom and strength, honor and glory and blessing.’Footnotei says“Vulg. ‘divinity.’

3. Mt 20:28…just as the Son of Man came not to be served but to serve, and to give his life as a ransomg for many.h’Footnoteg says“ By sin man incurs, as a debt to the divine justice, the punishment of death demanded by the Law, cf. 1 Co. 15:56; 2 Co. 3:7,9; Ga. 3:13; Rm. 8:3-4, with notes. To ransom them from this slavery of sin and death, Rm. 3:24+. Christ is to pay the ransom and discharge the debt with the price of his blood, 1 Co. 6:20; 7:23; Ga. 3:13; 4:5, with notes, By thus dying in place of the guilty, he fulfills the prophesied function of the ‘servant of Yahweh’ (Is. 53). The Hebr. word translated ‘many’, Is. 53:11f, contrast the enormous crowd of the redeemed with the one Redeemer: it does not imply that the number of redeemed is limited, Rm. 5:6-21. Cf. Mt. 26:28+.”; and Footnoteh says“At this point some authorities insert the following passage, derived probably from some apocryphal gospel ‘But as for you, from littleness you seek to grow great and from greatness you make yourselves small. When you are invited to a banquet do not take one of the places of honor, because someone more important than you may arrive and then the steward will have to say, “Move down lower”, and you would be covered with confusion. Take the lowest place, and then if someone less important than you comes in, the steward will say to you, “Move up higher”, and that will be to your advantage.’ Cf. Lk. 14:8-10.”

4. Rm 8:3 - God has done what the Law, because of our unspiritual nature, was unable to do. c God dealt with sin by sending his own Son in a body as physical as any sinful body, and in that bodyd God condemned sin.Footnotec says“The mosaic Law, imposed from without, could not be an inward principle of salvation, 7:7+. Christ alone, who by his death destroyed our unspiritual nature (lit. ‘flesh’) in his own person, could destroy sin whose domain the ‘flesh’ was. Man formerly carnal is now, though union with Christ, spiritual”; Footnote d says“Lit. ‘in the likeness of sinful flesh and in that flesh…’

5. Ga 4:4 - But when the appointed timec came, God sent his son, born of a woman, born a subject of the Law.Footnotec says “Lit. ‘fullness of time’; the phrase indicates how when the messianic age comes it will fill a need felt for centuries, rather like filling up a jug. Cf. Ac 1:7+ and Mk 1:15; 1 Co 10:11; Ep 1:10; Heb 1”2; 9:26; 1 P 1:20.”

6. Heb 2:17 - It was essential that he should in this way become completely like his brothers so that he could be a compassionate and trustworthy high priest of God’s religion, able to atone for human sins

Verse 8 says: and being as all men are,j he was humbler yet, even to accepting death, death on a cross

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Footnotej- says“Lit. ‘And in fashion found as man’.”

Parallel texts are:

1. Is 49:4 - 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. 2. 1 P 5_6 - Bow down, then before the power of God now, and he will raise you up on the appointed day;gFootnote g says “Add (Vulg.) ‘of the coming;’, cf. 2:12”. 3. Mt 26:39 - And going on a little further he fell on his face and prayed. ‘My Father,’ he said ‘if it is possible, let this cup pass me by. Nevertheless, let it be as you, not I,

would have it’nFootnoten says “Jesus feels the full ‘force of the human fear of death; he feels the instinctive urge to escape, gives expression to it and then stifles it by his acceptance of the Father’s will.”

4. Rm 5:19 -As by one man’s disobedience many were made sinners, so by one man’s obedience many will be made righteous.mFootnotem says “Not only at the Last Judgment (for Paul regards justification as a present condition, cf. 5:1, etc.)’ but progressively as each individual becomes reborn in Christ.”

5. Heb 5:8 - Although he was Son, he learnt to obey through suffering. 6. Heb 12:2 - Let us not lose sight of Jesus, who leads us in our faith and brings it to perfection: for the sake of the joy which was still in the future, he endured the cross,

disregarding the shamefulness of it, and from now on has taken his place at the right hand of God’s throne.

Verse 9 says: But God raised him highk and gave him the namel which is above all other namesmFootnotek says “Lit ‘super-raised him’; by the resurrection and ascension”; Footnote lsays “Named him ‘Lord’, v. 11; or, at a deeper level, gave him an ineffable and divine name which, through the triumph of the risen Christ, can now be expressed by the title Kyrios, Lord, cf. Ac 2:21; 3:16+.”; and Footnote m says“Greater even than the angels, cf. Ef 1:21; Heb 1:4; 1 P 3:22.”

Parallel texts are:

1. Is 52:13 - See, my servant shall prosper, he shall be lifted up, exalted, rise to great heights 2. Mt 23:12 - Anyone who exalts himself will be humbled, and anyone who humbles himself will be exalted. 3. Jn 10:17f - The Father loves me, because I lay down my life in order to take it up again 4. Ep 1:20-23…at work in Christ when he used it to raise him from the dead and to make him sit at his right hand, in heaven (v. 20), far above every Sovereignty,

Authority, Power or Dominion,t or any other name that can be named, not only in this age but also in the age to come (v. 21) He has put all things under his feet, and made him, as the ruler of everything, the head of the Church (v. 22), which is his body, the fullness of him who fills the whole creationu (v. 23)Footnote t says “Names traditional in Jewish literature for angelic hierarchies.”; and Footnote u – Lit. ‘fills all in all’. The Church, as the body of Christ, 1 Co. 12:12f, can be called the fullness (pleroma); cf. Infra 3:19, 4:13) in so far as it includes the whole new creation that shares (since it forms the setting of the human race) in the cosmic rebirth under Christ its ruler and head, cf. Col. 1:15-20f. The adverbial phrase ‘all in all’ is used to suggest something of limitless size, cf. 1 Co. 6, 15:28, Col. 3:11.

Verse 10 says: so that all beings in the heavens, on earth and the underworld,nshould bend the knee at the name of Jesus…Footnoten says“The three cosmic divisions that cover the entire creation, cf. Rv 5:3,13.

Parallel texts are:

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1. Ep 4:10 - The one who rose higher than all the heavens to fill all thingsg is not other than the one who descended.Footnote g says “By ascending through all the cosmic spheres and taking possession of them all one after another, Christ became the head of the whole pleroma or total cosmos, 1:10+, and makes the entire universe acknowledge him as ‘Lord’; cf 1:20-23; Col 1:19; Ph 2:8-11.”

2. Is 45:23 - By my own self, I swear it; what comes from my mouth is truth, a word irrevocable: before me every knee shall bend, by me every tongue shall swear. 3. Rm 14:11 - For scripture says: By my life- it is the Lord who speaks- every knee shall bend before me, and every tongue shall praise God.”

Verse 11 says that: and that every tongue should acclaim o Jesus Christ as Lord, p to the glory of God the Father. q

Footnoteo says“ Var. ‘and every tongue shall acclaim’”; p – Om. ‘Christ’. This proclamation is the essence of the Christian creed, Rm. 10:9, 1 Co. 12:3, cf. Col. 2:6. The use of Is. 45:23 (in which this homage is addressed to Yahweh himself) is a clear indication of the divine character that is meant to be understood by the title Kyrios, cf. Jn. 20:28, Ac. 2:36; and Footnoteq says“Vulg. Interpretation is ‘proclaim that Jesus Christ is in the glory of God the Father’.”

Parallel texts are:

1. Ac 2:36 - For this reason the whole House of Israel can be certain that God has made this Jesus whom you crucified both Lord and Christ. 2. Rm 1:4 - It is about Jesus Christ our Lord who is the order of the spirit, the spirit of holiness that is in him, was proclaimed c Son of God in all his power through his

resurrection from the dead.dFootnote c says “Vulg. ‘predestined’.; and Footnote d says “For Paul Christ rose only because God raised him, 1 Th. 1:10; 1 Co. 6:14; 15:15; 2 Co. 4:14; Ga. 1:1; Rm. 4:24; 10:9; Ac. 2:24+; cf. 1 P. 1:21, thus displaying his ‘power’, 2 Cor. 13:4; Rm. 6:4; Ph. 3:10; Col. 2:12; Ep. 1:19f; Heb. 7:16; and because God raised him to life through the Holy Spirit, Rm. 8:11. Christ is established in glory as Kyrios, Ph 2:9-11+; Ac 2:36; Rm 14:9, deserving anew, this time in virtue of his messianic work, the name he had from eternity, ‘son of God’, Ac 13:33, Heb 1:5; %:5. Cf. Rm 8:11+; 9:5+.”

3. Rm 10:9 - If your lips confess that Jesus is Lord and if you believe in your heart that God raised him from the dead, e then you will be saved.Footnote e says “Profession of faith, such as is made at baptism, is the outward expression of the inward commitment of the ‘heart’.”

4. 1 Co 12:3 - It is for that reason that I want you to understand that on the one hand no one can be speaking under the influence of the Holy Spirit and say, ‘Curse Jesus’, and on the other hand, no one can say, ‘Jesus is Lord’ unless he is under the influence of the Holy Spirit.