Author: 1mhmcoffee

Sirach 35:12-14, 16-18
2 Timothy 4:6-8, 16-18
Luke 18:9-14

Luke plays on the theme of who is righteous, unrighteous and self-righteous; but all of these readings dive into justice.

The first reading from Sirach reminds us that God doesn’t play favorites; He is compassionate and merciful, responses to the prayers of the lonely and metes out justice in time. At the time of Sirach’s writing, the Jewish people are under foreign domination, so he is concerned with justice. He suggests we petition the Lord for justice, expounds on His characteristics, and suggests the appropriate attitude of the prayer. God will respond, and the prayer shall be humble. Later the New Testament will refer to Jesus as the Judge of End Time.

In the portion of Paul’s letter in front of us, he has just endured a Roman trial, as had Jesus. Both were abandoned because of the risk of death posed to followers. Paul shares with us his vision of death. Barclay suggests that death, as Paul explains it here is the laying down of a burden, the breaking shackles to be free, the striking of camp to take up residence in heavenly places and setting sail on a voyage to God (1). It is striking imagery, but Paul’s life has not earned him such a merciful end; he always points out in his letters his faith justifies him. Because of the Lord’s Passion such a death justifies life.

The Pharisee does not need God’s gift of justification for he justifies himself (2). “The Pharisee did not really go to pray, he went to inform God of how good he was (3).” He expresses gratitude, which is good, but only for who he is not. Jesus says of the Pharisee and tax collector, “I tell you, the latter went home justified, not the former; for everyone who exalts himself will be humbled, and the one who humbles himself will be exalted.” This is an echo of the first reading- humility in prayer is essential. His faith in the Lord’s mercy has saved him.

The gospel ties it together for us. Sirach explains humble prayer brings justice; Paul teaches that faith justifies. Jesus preaches, we will be justified by the Lord when we pray with humility. But He makes it clear as the appropriate content of the sort of prayer and faith that justifies us; prayer and petitions for mercy. In this Year of Mercy, which is coming to a close, we have intentionally become students of mercy, in this new liturgical year we can put it into action.

 

Journal Questions:

• What are your petitions to God in prayer? Do you pray for justice or mercy?
• Do you recite the Jesus prayer? (Lord, have mercy on me, a sinner.) If so, how does it effect you? If not, consider using it consistently for a week or more, and then reflect on the experience.
• Do you consider yourself an instrument of justice and/or mercy for others? What might you do to augment this effort?

 

References:
1- The Letters to Timothy, Titus and Philemon, Barclay, William. The Daily Study Bible Series, The Westminster Press, Philadelphia, 1975.
2- The New Jerome Biblical Commentary. Prentice Hall, Englewood Cliffs, New Jersey, 1990.
3- Gospel of Luke, Barclay, William. The Daily Study Bible Series, The Westminster Press, Philadelphia, 2001.

 

 

© 2016 Marilyn MacArthur, all rights reserved

Exodus 17:8-13
2 Timothy 3:14-4:2
Luke 18:1-8

All of these readings relate to the importance of perseverance. In the first reading, Moses and the Amaleks are at battle. The Amaleks are bitter enemies to the Israelites because they attempted to keep the people from their God-given heritage (2). It is possible that this story is told out of its historical context, however, it is placed among the desert tests to highlight Moses as a hero (1). Moses is steadfast, holding the staff aloft for a long time, but needs help to persist: just as the Israelites needed the help of prophets throughout the ages to persist.

The portion of the Letter to Timothy before us extols the importance of knowing and following scripture. Paul exhorts Timothy to remain steadfast to the teachings and writings of his faith tradition; proclaiming scriptures will help convince, reprimand, encourage others. Paul also links teaching with patience.

Jesus’ parable about the nagging widow also relates to the role of perseverance in prayer and following our faith traditions. “Verse 8 makes clear that continual prayer is not meant. Fidelity to the God of Jesus must be the engine of prayer (2).” At first blush, Jesus seems to encourage His followers to persist in asking the Lord for what they want. With a closer look, however, the widow is not asking that her needs be met, but for justice be done; this is a nuance, because her needs will be met if justice is done. Contextualizing the meeting of others’ needs in reference to justice implies a) people have the responsibility to each other to help and meet the needs of others, b) individuals with the means to help others will be held accountable, and c) those in need, as well as God, should hold those of means responsible for good stewardship.

Jesus’ continues to speak after the parable. It is suggested that verse 7B could be a reference to the second coming of Jesus (3), and that He questions His disciples at a few levels. “Will you remain steadfast and faithful as we arrive in Jerusalem and to the end of my ministry on earth? Will you persist in meting out justice as you wait for my Second Coming?” In addition, He asks us, “Will you remain faithful to new teaching, new scripture which is based on my preaching, life, Passion? Will you persist in prayer and righteous living as you wait for my Second Coming?”

 

Journal Questions:

• Recount a situation in which you had to preserve in faith despite other’s opposition.
• Explore your relationship to scripture. Do you have a different attitude towards the Old and New Testaments? Do you think it’s relevant to your daily life? Would you like to make any changes?
• How does your understanding of the Second Coming effect your daily life and the decisions you make?

 

References:
1-The Collegeville Bible Commentary, Old Testament. The Order of St. Benedict, Inc., Collegeville, Minnesota, 1992.
2- The New Jerome Biblical Commentary. Prentice Hall, Englewood Cliffs, New Jersey, 1990.
3- Interpreter’s One-Volume Commentary on the Bible. Abingdon Press, Nashville, Tennessee, 1971.

 

© 2016 Marilyn MacArthur, all rights reserved

2 Kings 5:14-17
2 Timothy 2:8-13
Luke 17:11-19

While the first reading is only a small portion of the entire story, the passage in 2 Kings tells us of Naaman and involves many people, including a prophet, 2 kings, a wife and a servant girl. Naaman isn’t a poor beggar or cast off by society, as was often the case for lepers. Before the piece of scripture we have here, Naaman is told by Elisha to wash in the river, but refuses. He’s washed in other rivers with the same promise and hope.

Naaman is an Armenian, a gentile, and yet is still cured by the God of Israel. This story reinforces the understanding that the Lord of Israel is the only God and cares for gentiles as well the Jewish people (2). “The story revolves around people moving from ignorance and misconceptions to full knowledge.” It was common to bring gifts to a prophet, however, Elisha refuses to accept them. This is to drive home his point that the miracle was the Lord’s doing and not His. (3)

Marginalized, the community of lepers includes Jews and Samaritans, two nationalities which were typically enemies. According to Leviticus lepers were to avoid contact with others, but, they relied on others’ charity for survival. It is suggested that they needed to be further than 50 yards, and in some cases, a wall separated them from mainstream community. However, because they call Jesus by name and used the title of “Master,” a title often used by the disciples, they most probably had interactions with him before (2).

After Naaman is cured, Gehazi, Elisha’s servant, lies to Naaman and Elisha in an attempt to gain finical and material rewards. He believes the Lord’s prophets should gain from His power. He is repaid for his infidelity with Naaman’s leprosy (1). While the ten lepers have been restored to their communities, Gehiza becomes an outcast of his own.

According to Barclay, when Paul writes, “Remember Jesus Christ risen from the dead” he is not referring to one definitive moment in time but a continued state of being which lasts forever. More accurately, Paul is saying, “Remember your risen and ever present Lord (4).”

Like Timothy our work includes serving the community, and Jesus reminds us that such work includes brings others into and back into the community. Jesus and Elisha, Naaman and the cured leper remind us that our Lord is sovereign, and is the Lord of all people, regardless of their belief. They remind us we are intended to be members of communities. Jesus’ saving grace allows us to be restored to our communities and society when we are or feel alienated from others. Finally, they exhort us also to welcome with friendship and practical support the disenfranchised and marginalized into our communities.

 

Journal Questions:

• Discuss a situation in which you were told to do something which may have benefitted you, but that you resisted doing. Why? What changed your position? What was the consequence?
• Recall and reflect on a situation where you witnessed the Lord taking care of people or a person who didn’t necessarily believe in Him. Did their attitude change? How did observing this situation deepen your relationship with God?

 

References:
1- The Collegeville Bible Commentary, Old Testament. The Order of St. Benedict, Inc., Collegeville, Minnesota, 1992.
2- New Interpreter’s Bible One Volume Commentary. Abingdon Press, Nashville, Tennessee, 2010.
3- The New Jerome Biblical Commentary. Prentice Hall, Englewood Cliffs, New Jersey, 1990.
4- The Letters to Timothy, Titus and Philemon, Barclay, William. The Daily Study Bible Series, The Westminster Press, Philadelphia, 1975.

 

© 2016 Marilyn MacArthur, all rights reserved

Habakkak 1:2-3; 2:2-4
2 Timothy 1:6-8, 13-14
Luke 17:5-10

All of these readings teach us about faith; the first reading tells us a bit about the work needed and required of us, while the second reading and the gospel tease out some of the nuances. God’s charge to us, whether it be prophecy, ministry or discipleship, is our duty and obligation.

The Lord tells us through Habakkak that it is our duty to speak, to share visions and insights either through writing or speaking. While faith asks us to perform work with our hands, it is our duty to communicate the motivation behind our deeds so that others may come to a deeper faith. This section from Habakkak consists of a double set of questions and laments, each followed by an oracle or reply from God (1). Like Abraham, Moses and the prophets, we are allowed to argue and complain to the Lord openly, however, we must also be willing to hear His reply, and to change our attitudes and behaviors as a consequence of that prayer.

The second reading points out that while God’s work requires belief in Him and in the importance of the work, faith also requires confidence in one’s ability to accomplish it successfully. While faith, bestowed in baptism, is needed to fulfill the obligation we have to the Lord, it is not finite or limited. Its development and growth is not automatic simply because He has compelled the work.

Paul makes a list of qualities and virtues which will strengthen Timothy for his mission. Our missions, skills and obligations, “deposited,” or bequeathed (2) to us for safeguarding, have been given to us by the Holy Spirit. While it is a struggle to refrain from doubting or running away, we are compelled through our own desires to stay the course.

Jesus tells the disciples they may rely on but not presume divine grace (2). Not only does the work require effort, however, the faith to do the work also requires intentional energy to grow deeper and wider. Barclay uses the word “compelled” in reference to the Lord’s expectation that we do the work required of us without expecting reward. The idea of compulsion is not simply that another with power over us can impose obligations upon us. It involves a deep sense of fortitude and motivation, urgency and momentum to carry out the work despite discouragement from or the disinterest of others.

 

Journal Questions:

• Do you consider compulsion a positive or negative word? Write about an activity which you engage in that is a “compulsion” which results in good.
• What understandings and perceptions, talents and interests, missions and visions have been bequeathed to you? Who has left them in your hands? How have you safeguarded or responded to them?

 

References:
1- The Collegeville Bible Commentary, Old Testament. The Order of St. Benedict, Inc., Collegeville, Minnesota, 1992.
2- New Interpreter’s Bible One Volume Commentary. Abingdon Press, Nashville, Tennessee, 2010.
3- The New Jerome Biblical Commentary. Prentice Hall, Englewood Cliffs, New Jersey, 1990
4- The Letters to Timothy, Titus and Philemon, Barclay, William. The Daily Study Bible Series, The Westminster Press, Philadelphia, 1975.
5- The Gospel of Luke, Barclay, William. The Daily Study Bible Series, The Westminster Press, Philadelphia, 2001.

 

© 2016 Marilyn MacArthur, all rights reserved

Amos 6:1A, 4-7
1 Timothy 6:11-16
Luke 16:19-31

In these verses, Amos continues his theme of social justice, but focuses on the delusion of power. After the woe, Amos speaks of a marzeach feast, which involved excessive drinking and consumption, perhaps in honor of those fallen in military battles. The last of these verses states that the Lord rejects this “state of affairs and will tear down the cities (1).”Jesus’ parable also lays out the consequences of abusing of wealth.

Like Amos, Jesus also mentions the importance of using wealth in order to follow God’s law (1). The rich man perpetrated no crime against Lazarus, other than not noticing his suffering or trying to help in any way. “It was not wealth that kept him from Abraham’s bosom, but his irresponsible stewardship (4).” He seems to have learned from his apathy, because he asks Lazarus to warn the brothers.

Paul calls Timothy a ‘man of God,’ a title used for Moses, Eli, and Samuel. It is a title which is a call and invitation to be a religious leader. Paul lists the virtues needed to be a man of God, to address the wrongs of society such as abuse of wealth, gluttony and apathy. Although he takes some liberty, Barclay translates the words as follows: (2)

Righteousness, dikaiosune, giving both human and God their due;
Godliness, eusebeia, reverance, awareness of living life in the Lord”s presence;
Faith, pistis, fidelity to the Lord;
Love, agape, love of the Lord for men;
Patience, hupomone, victorious endurance in the face of adversity and suffering;
Gentleness, paupatheia, not anger for wrongs done to the self, but to others.

These explanations offer us ideas as to how to live according to both the Old and New Testament laws which exhort us to notice, respect and help our fellow man, observing their plights and addressing their sufferings.

 

Journal Questions:

• Recall on an occasion when you participated in “excessive consumption.” How did you feel before, during and afterwards? Using sensory details to indicate the shifts in your attitude before, during and after the event.
• Reflect on each Barclay’s definitions of the various virtues. Contrast your former understanding to your new insights.

 

References:
1- New Interpreter’s Bible One Volume Commentary. Abingdon Press, Nashville, Tennessee, 2010.
2- The Letters to Timothy, Titus and Philemon, Barclay, William. The Daily Study Bible Series, The Westminster Press, Philadelphia, 1975.
3- Interpreter’s One-Volume Commentary on the Bible. Abingdon Press, Nashville, Tennessee, 1971.
4- The Collegeville Bible Commentary, Luke. The Order of St. Benedict, Inc., Collegeville, Minnesota, 1992.

 

© 2016 Marilyn MacArthur, all rights reserved