Study and Meditations on this Sunday's Scripture Readings: October 17

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To help us prepare for this coming Sunday, here are the readings and reflections for this coming Sunday’s Scripture readings. In this Sunday’s Gospel Reading, Jesus tells the parable of the widow and the unjust judge. This Sunday is the 29th Sunday in Ordinary Time, Cycle C.

Here are the Scripture readings from the U.S. Catholic bishops website.

My own weekly study can be found here under “Current Study.”

Here are three audio reflections on the readings by Sister Ann Shields, Dr. Scott Hahn and Fr. Robert Barron.

Here are a trio of Catholic Bible study podcasts on the Gospel Reading, each about an hour long:

–Sunday Gospel Scripture Study
–Sisters of the Sorrowful Mother
–St. Martha’s Adult Faith Formation

The Navarre Bible Commentary for each reading can be viewed here

Further study resources for the Readings: St. Charles Borromeo Bible Study can be found here, and Catholic Matters can be found here.

Some of these resources may not be immediately available, so check for updates today or tomorrow. Please consider supporting those who provide these free resources.

Keep checking back or subscribe to this thread, as it too will be updated throughout the weekend. Discussion, questions and charitable comments are always welcome. Have a blessed week!

 

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First Reading - Exodus 17:8-13

The Book of Exodus (the word Exodus (means “departure”) is the second book in the five books of the Law (the Torah). This book tells of the oppression of the Israelites in Egypt, the birth and education of Moses and his flight into the land of Midian, his encounter with God on Mount Sinai (Horeb) (the burning bush), Moses’ return to Egypt and pleadings with Pharaoh, the plagues of Egypt, the institution of the Passover, the passing through the Red Sea, the giving of the ten commandments at Mt. Sinai, the golden calf, and the forty years of wandering in the desert.

The Israelites on their long journey from Egypt to Canaan had to pass through territories occupied by aboriginal tribes. Naturally, some or most of such tribes objected to letting them pass through their territories as they feared that they might take over their lands or cause serious damage during their transit. The first group of tribes to attempt to prevent the transit of Israel through their territory was Amalek who inhabited the Negeb south as far as Sinai. They rose up in arms against Israel and would have annihilated them were it not for Moses’ intercession with God.

Here is our First Reading, as we will hear it this Sunday:

In those days, Amalek came and waged war against Israel.
Moses, therefore, said to Joshua,
“Pick out certain men,
and tomorrow go out and engage Amalek in battle.
I will be standing on top of the hill
with the staff of God in my hand.”
So Joshua did as Moses told him:
he engaged Amalek in battle
after Moses had climbed to the top of the hill with Aaron and Hur.
As long as Moses kept his hands raised up,
Israel had the better of the fight,
but when he let his hands rest,
Amalek had the better of the fight.
Moses’ hands, however, grew tired;
so they put a rock in place for him to sit on.
Meanwhile Aaron and Hur supported his hands,
one on one side and one on the other,
so that his hands remained steady till sunset.
And Joshua mowed down Amalek and his people
with the edge of the sword.

 

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Navarre Bible Commentary (with RSV-CE text)

A Battle Against the Amalekites​

[8] Then came Amalek and fought with Israel at Rephidim. [9] And Moses said to Joshua, “Choose for us men, and go out, fight with Amalek; tomorrow I will stand on the top of the hill with the rod of God in my hand.” [10] So Joshua did as Moses told him, and fought with Amalek; and Moses, Aaron, and Hur went up to the top of the hill. [11] Whenever Moses held up his hand, Israel prevailed; and whenever he lowered his hand, Amalek prevailed. [12] But Moses’ hands grew weary; so they took a stone and put it under him, and he sat upon it, and Aaron and Hur held up his hands, one on one side, and the other on the other side; so his hands were steady until the going down of the sun. [13] And Joshua mowed down Amalek and his people with the edge of the sword.

---

Commentary:

17:8-16 In addition to shortages of food and water the Israelites also had to cope with attacks from other groups in the desert over rights to wells and pastures. Their confrontation with the Amalekites shows that the same God who has alleviated their more pressing needs (hunger and thirst) will protect them from enemy attack.

The Amalekites were an ancient people (cf Num 24:20; Gen 14:7; 36:12, 16; Judg 1:16) who were spread all over the north of the Sinai peninsula, the Negeb, Seir and the south of Canaan; they controlled the caravan routes between Arabia and Egypt. In the Bible they appear as a perennial enemy of Israel (cf. Deut 25:17-18; 1 Sam 15:3; 27:8; 30) until in the time of Hezekiah (1 Chron 4:41-43) the oracle about blotting out their memory finds fulfillment (v. 14). The mention of Joshua leading the battle and of Aaron and Hur helping Moses to pray point to the fact that after Moses political-military and religious authority will be split, with the priests taking over the latter.

With the rod in his hand, Moses directs the battle from a distance, but his main involvement is by interceding for his people, asking God to give them victory. The Fathers read this episode as a figure of the action of Christ who, on the cross (symbolized by the rod), won victory over the devil and death (cf. Tertullian, “Adversus Marcionem”, 3, 18; St Cyprian, “Testimonia”, 2, 21).

 

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Douay Rheims Bible with Haydock Commentary on the first reading:

*8 And Amalec came, and fought against Israel in Raphidim.

Ver. 8. *Amalec. * The descendants of Esau by his grandson, living about the Red Sea.

9 And Moses said to Josue: Choose out men; and go out and fight against Amalec: to-morrow I will stand on the top of the hill, having the rod of God in my hand.

Ver. 9. Josue, who was before called Osee, or Ausem, was the son of Nun. From the victory obtained over the Amalecites, he was ever after called Josue, Jehosuah, or Jesus, “Saviour.” He attached himself to Moses, and is styled his servant, as Patroclus and Merione are called servants of Achilles and of Idomen, by Homer; though they were men of high birth. — Hand, to defend the cause of the Hebrews by a miracle, if it be requisite.

10 Josue did as Moses had spoken, and he fought against Amalec; but Moses, and Aaron, and Hur went up upon the top of the hill.

Ver. 10. Hur, grandfather of Beseleel, (1 Paralipomenon ii. 19,) grandson of Esron by Caleb.

11 And when Moses lifted up his hands, Israel overcame: but if he let them down a little, Amalec overcame.

Ver. 11. And when Moses lifted up his hands. Here Moses was a figure of Christ on the cross, by whose power and mediation we overcome our spiritual enemies. (Challoner) — Hands, forming the sign of the cross, as the fathers observe, in the posture of a suppliant. St. Jerome says, the people fasted also till the evening. (contra Jos. ii.) (Calmet) — If heretics deride the priests of God, standing with their hands extended at the altar, let them reflect on Moses, and on Jesus Christ, who, lifting up his hands, blessed his disciples; and hence learn, that such ceremonies are not vain. (Worthington)

12 And Moses’ hands were heavy: so they took a stone, and put under him, and he sat on it: and Aaron and Hur stayed up his hands on both sides. And it came to pass, that his hands were not weary until sunset.
13 And Josue put Amalec and his people to flight, by the edge of the sword.

 

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Other notes about this reading:

8 At Rephidim, Amalek came and waged war against Israel: By this time, Amalek is not a person, but a nomadic tribe listed in the genealogy of Esau (Genesis 36:12). Just as Jacob fought with Esau, so their descendants are destined to fight. The Amalekites controlled the caravan routes between Egypt and Arabia. This is the first military activity of the newly freed Hebrews.

**9 Moses, therefore, said to Joshua: **This is the first mention of Joshua in sacred Scripture. It is Joshua who is later designated to lead the Israelites into the promised land.

"Pick out certain men, and tomorrow go out and engage Amalek in battle: ** This requires faith (and acting on it) on the part of Joshua. Joshua will be fighting while Moses looks on.
**
I will be standing on top of the hill with the staff of God in my hand.": The staff with which Moses, through the, power of God, brought the various plagues on the Egyptians (see Ex. 4: 2, 7: 9, etc.).

**10 So Joshua did as Moses told him:he engaged Amalek in battle after Moses had climbed to the top of the hill with Aaron and Hur: ** Aaron was Moses’ brother—later to become High Priest. Hur was a contemporary of Moses who later governs the Israelites with Aaron when Moses is absent. It is strange that a man so prominent in the early traditions of the exodus should disappear without a trace.

**11 As long as Moses kept his hands raised up, Israel had the better of the fight, but when he let his hands rest, Amalek had the better of the fight: **Yahweh fights for Israel only when Moses’ hands are raised. This establishes Moses as a sort of mediator-Christ figure.

**12 Moses’ hands, however, grew tired; so they put a rock in place for him to sit on. Meanwhile Aaron and Hur supported his hands, one on one side and one on the other, so that his hands remained steady till sunset: **Even though Moses is the mediator between God and the Hebrews, he requires support from the people. This shows our responsibility to support our Pope, bishops and priests.

13 And Joshua mowed down Amalek and his people with the edge of the sword.

 

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The first reading is cited in the Catechism of the Catholic Church in this section:

2577 From this intimacy with the faithful God, slow to anger and abounding in steadfast love,23 Moses drew strength and determination for his intercession. He does not pray for himself but for the people whom God made his own. Moses already intercedes for them during the battle with the Amalekites and prays to obtain healing for Miriam.24 But it is chiefly after their apostasy that Moses “stands in the breach” before God in order to save the people.25 The arguments of his prayer - for intercession is also a mysterious battle - will inspire the boldness of the great intercessors among the Jewish people and in the Church: God is love; he is therefore righteous and faithful; he cannot contradict himself; he must remember his marvelous deeds, since his glory is at stake, and he cannot forsake this people that bears his name.

1. Cf. Ex 34:6.

24. Cf. Ex 17:8-12; Num 12:13-14.

1. Ps 106:23; cf. Ex 32:1-34:9.

 

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Some questions for personal reflection on the first reading:

1. What was the occasion of the prolonged prayer of Moses in the First Reading? How do we face similar crises in our lives but in other forms?

1.  In the first reading, we see that whenever Moses’ intervention on behalf of his people flagged, those people he was charged with leading and protecting began to falter.  How constant are you in praying on behalf of the needs of the community, of the Church and for those whom you owe prayer?  How could you improve?

2.  Also in the first reading, notice that Moses can’t do it alone. Without Aaron and Hur to support his raised hands when they grew tired, the outcome of the battle with Amalek would have been a disaster.  Moses, the man who parted the Red Sea and spoke to God face-to-face, still needed the support of friends and brothers to be victorious over his enemies. Do you believe that you too need the support of other Christians if you are to engage in and win your own spiritual battles against evil? Why or why not?

3.  What occasions can you plan in the upcoming weeks to get together with others to pray together to support each other’s needs?  What would prevent you from doing this?

 

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A medication for personal application from Catholic Matters:

**APPLICATION: **The lesson from this incident in the history of Israel is evident. Although it happened about thirty-two centuries ago it is as true today as it was then, for neither God nor human nature has changed in the meantime. The lesson is that God wants us to pray for the very gifts which he wants to give us. He is ready to give them to us. He certainly didn’t want Amalek to prevent his Chosen People from getting to Canaan, the land he had promised them. Amalek was resisting by force of arms. Israel must overcome him by force of arms. But as their fighting force was much smaller, he willed to give them extra strength on condition that they ask him for it. Moses represented the Israelites. He was their intermediary with God. When he prayed, Israel prayed. While he prayed all went well with Israel’s fighting men.

Some wiseacre may object: if God willed they would reach Canaan, which he definitely did, why should they have to ask him for help whenever there were obstacles to overcome? The reason was that he was still training them. They had to learn that all that they were and all that they had, they owed to him. He was not only their Creator and Lord, but he was their Benefactor as well. They must learn to appreciate this and they must therefore turn to him in all their needs. Whenever they did this, all through their history, God befriended them; he answered their prayers. Whenever they forgot this lesson, or refused to see its meaning, and trusted in their own strength and wisdom instead, they fared badly.

As we said above, God has not changed and we humans have not changed. We too need to learn this lesson and its full meaning. God wants all of us in heaven, the eternal home he has promised us, and he is willing and glad to help us on the way. He wants us to ask him for this help, not for any personal gain for him, but for our own personal advantage. He wants us to remember always, that he is our Creator, Lord and Benefactor. We show our recognition and our appreciation of all he is and has done for us every time we pray to him. For every prayer, even of petition, is a recognition of our relationship with God.

He was a Benefactor and a Savior of the Israelites all through their history, but what he did for them was but a pale shadow of all he has done and is doing for us Christians. He gave them Moses to lead them into the promised land of Canaan. He has given us Christ, his only begotten Son, to lead us to heaven. He gave them Moses as their mediator to intercede for them. He gave us Christ, who is seated at his right hand in heaven, continually presenting our adorations and petitions to him. Moses’ outstretched arms won the battle against Amalek and other enemies of the Israelites. The outstretched arms of Christ on the cross won for us, once and for all, the battle against death and evil.

Some of the Israelites whom he led out of Egypt and helped on the way, forgot him and offended him. They did not reach the Promised Land, notwithstanding Moses’ intercession for them. So too, will there be Christians who will fail to reach the promised heaven he has prepared for them, notwithstanding the sufferings and death of Christ on the cross on their behalf. But any Christian who prays frequently will not be among that number. For even if we offend him through human weakness, if we have the humility to turn to him and ask his pardon, he will forgive. The sinner who prays cannot remain long a sinner, the saint who gives up prayer will not remain a saint for very long.

 

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Second Reading: 2 Timothy 3:14-4:2

St. Paul continues to exhort and encourage his disciple Timothy to be loyal to the Christian faith which he had received from the most trustworthy of sources, St. Paul himself, and the sacred Scripture of the Old Testament. Timothy must continue to preach this “word,” this faith, no matter what the obstacles may be.

Remember that Timothy is bishop of Ephesus. This young and timid bishop has encountered some difficulties and Paul now addresses this letter to him as pastor of his congregation. He invites Timothy to transmit his teaching to faithful men, urges him to fight as a soldier of Christ, anxious only to please his Master, to strive as the athlete who aspires to victory, and to labor as the husbandman who prepares for an abundant harvest. He is ever to keep in mind the sufferings of Christ, so that he may become a partaker in His immortal life and reign with Him. He is to remember Paul’s example as to how to live out the life of Christ.

Here is the second reading, as we will hear it this Sunday:

Beloved:
Remain faithful to what you have learned and believed,
because you know from whom you learned it,
and that from infancy you have known the sacred Scriptures,
which are capable of giving you wisdom for salvation
through faith in Christ Jesus.
All Scripture is inspired by God
and is useful for teaching, for refutation, for correction,
and for training in righteousness,
so that one who belongs to God may be competent,
equipped for every good work.

I charge you in the presence of God and of Christ Jesus,
who will judge the living and the dead,
and by his appearing and his kingly power:
proclaim the word;
be persistent whether it is convenient or inconvenient;
convince, reprimand, encourage through all patience and teaching.

 

[Fidelis]

Text (RSV-CE) and commentary from the Navarre Bible Commentary:

Staying True to Scripture
-------------------------
[14] But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it [15] and how from childhood you have been acquainted with the sacred writings which are able to instruct you for salvation through faith in Christ Jesus.

14-15. “Continue in what you have learned and firmly believed”: this is sound advice–that Timothy should not relinquish the truth which he learned from his mother and from the Apostle: “Religion, of its nature, must be passed on in its entirety to children with the same fidelity as it has been received by the parents themselves; we have no right to take religion and do with it what we will; rather, it is we who must follow religion wherever it leads us” (St Vincent of Lerins, “Commonitorium”, 5).

Assiduous meditation on the Word of God and reflection on our experience in the light of faith make for deeper understanding of revealed truth; but the essential meaning of the truths of faith does not change, because God does not contradict himself. Progress in theology consists in obtaining this deeper understanding of the content of Revelation and relating it to the needs and the insights of people in each culture and period of history. In this connection Paul VI wrote: “We also insisted on the grave responsibility incumbent upon us, but which we share with our Brothers in the Episcopate, of preserving unaltered the content of the Catholic faith which the Lord entrusted to the Apostles. While being translated into all expressions, this content must be neither impaired nor mutilated. While being clothed with the outward forms proper to each people, and made explicit by theological expression which takes account of different cultural, social and even racial milieu it must remain the content of the Catholic faith just exactly as the ecclesial Magisterium has received it and transmits it” (“Evangelii Nuntiandi”, 65).

*[16] All scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness, *

1. Due to the conciseness of the Greek language (which often omits the verb to be), this verse can also be translated as “All scripture inspired by God is profitable”; cf. the RSV note. Paul is explicitly stating here that all the books of the Bible are inspired by God, and are therefore of great help to the Church in its mission.

The books of Sacred Scripture enjoy special authority because “the divinely revealed realities, which are contained and presented in the text of Sacred Scripture, have been written down under the inspiration of the Holy Spirit. For Holy Mother Church, relying on the faith of the apostolic age, accepts as sacred and canonical the books of the Old and the New Testaments, whole and entire, with all their parts, on the grounds that, written under the inspiration of the Holy Spirit they have God as their author, and have been handed on as such to the Church herself. To compose the sacred books, God chose certain men who, all the while he employed them in this task, made full use of their powers and faculties so that, though he acted in them and by them, it was as true authors that they consigned to writing whatever he wanted written, and no more. Since, therefore, all that the inspired authors, or sacred writers, affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture, firmly, faithfully and without error, teach that truth which God, for the sake of our salvation, wished to see confided to the Sacred Scripture” (Vatican II, “Dei Verbum”, 11).

Therefore, the Bible is very useful in preaching and teaching, in theological research and for one’s own spiritual advancement and that of others. Referring to the training of future priests, the Second Vatican Council recommends that they “receive a most careful training in Holy Scripture, which should be the soul, as it were, of all theology” (“Optatam Totius”, 16).

St Gregory the Great has this to say about Scripture’s usefulness “for teaching”: “Anyone preparing to preach in the right way needs to take his points from the Sacred Scriptures in order to ensure that everything he says is based on divine authority” (“Moralia”, 18, 26). And the same Father says elsewhere: “What is Sacred Scripture if not a kind of letter from almighty God to his creature? …] Therefore, please study and reflect on the words of your Creator every day. Learn what the will of God is by entering deep into the words of that God, so as to desire divine things more ardently and set your soul aflame with great yearning for heavenly delights” (“Epistula ad Theodorum Medicum”, 5, 31).

Scripture is also profitable “for reproof”, St Jerome writes: “Read the divine Scriptures very often, or, to put it better, never let sacred reading matter out of your hands. Learn what it has to teach, keep a firm hold on the word of faith which accords with doctrine, so as to be able to exhort others with sound doctrine and win over your opponents” (“Ad Nepoitanum”, 7).

Continued below…

 

[Fidelis]

[17] that the man of God may be complete, equipped for every good work.

1. “Man of God”: see the note on 1 Tim 6:11. This description shows the basis of a priest’s dignity. “The priestly vocation is invested with a dignity and greatness which has no equal on earth. St Catherine of Siena put these words on Jesus’ lips: 'I do not wish the respect which priests should be given to be in any way diminished; for the reverence and respect which is shown them is not referred to them but to Me, by virtue of the Blood which I have given to them to administer. Were it not for this, you should render them the same reverence as lay people, and no more…you must not offend them; by offending them you offend Me and not them. Therefore I forbid it and I have laid it down that you shall not touch my Christs” ([St] J. Escriva, “In Love with the Church”, 38).

*Dedication to preaching
----------------------------------
[1] I charge you in the presence of God and of Christ Jesus who is to judge the living and the dead, and by his appearing and his kingdom: *

1. The last chapter of the letter, summing up its main themes, is in fact St Paul’s last will and testament and has the features of that type of document: it begins in a formal manner (vv. 1-5), protests the sincerity of his dedicated life (vv. 6-8) and concludes with some very tender, personal messages (vv. 9-22).

The opening is couched in a solemn form (also found in 1 Tim 5:21) similar to a Greco-Roman will, laying on the heirs an obligation to carry out the testator’s wishes: “I charge you”; a series of imperatives follows. To underline the importance of what the testator is requesting, God the Father and Jesus Christ are invoked as witnesses, guarantors of the commitments which will devolve on the heirs. By swearing this document the testator is performing an act of the virtue of religion, because he is acknowledging God as Supreme Judge, to whom we must render an account of our actions.

“Christ Jesus who is to judge the living and the dead”: a graphic, catechetical expression (cf. Acts 10:42; 1 Pet 4:5), confessing belief in the truth that all men without exception will undergo judgment by Jesus Christ, from whose decision there is no appeal. This has become part of the Creed; in a solemn profession of faith, the Creed of the People of God, Pope Paul VI elaborated on this article of faith as we have seen in the commentary on 2 Thessalonians 1:5 above.
*
[2] preach the word, be urgent in season and out of season, convince, rebuke, and exhort, be unfailing in patience and in teaching.*

1. “Preach the word”: that is, the message of the Gospel, which includes all the truths to be believed, the commandments to be kept and the sacraments and other supernatural resources to be availed of. In the life of the Church the ministry of the word has special importance; it is the channel God has established whereby man can partake of the Gospel; priests have a special duty to preach the word: “The people of God is formed into one in the first place by the Word of the living God, which is quite rightly sought from the mouth of priests.For since nobody can be saved who has not first believed, it is the first task of priests as co-workers of the bishops to preach the Gospel of God to all men. In this way they carry out the Lord’s command, ‘Go into all the world and preach the Gospel to the whole creation’ (Mk 16:15) and thus set up and increase the people of God” (Vatican II, Presbyterorum ordinis, 4).

“In season and out of season”, that is, even in adverse circumstances (cf. v. 3), or when hearers are disinclined to accept the Christian message. Timothy and, like him, all other sacred ministers, ought to behave towards the faithfull in accordance with the demands of Christian life and doctrine. “What do men want, what do they expect of the priest, the minister of Christ, the living sign of the presence of the Good Shepherd? We would venture to say that, although they may not explicitly say so, they need, want and hope for a priest-priest, a priest through and through, a man who gives his life for them, by opening to them the horizons of the soul; a man who unceasingly exercises his ministry, whose heart is capable of understanding, and a man who gives simply and joyfully, in season and even out of season, what he alone can give – the richness of grace, of divine intimacy which, through him, God wishes to distribute among men” (A. del Portillo, On Priesthood, p. 66).

 

[Fidelis]

Douay Rheims Bible with Haydock Commentary on the second reading:

14 But continue thou in the things which thou hast learned, and which have been committed to thee: knowing of whom thou hast learned.

Ver. 14. But continue thou in the things which thou hast learned, &c. St. Paul here gives particular advice to his disciple, St. Timothy, who had been long since instructed in all the truths and mysteries of the Christian faith, who had received the gifts of the Holy Ghost, of prophecy, of interpreting the Scriptures, who was a priest, a bishop of Ephesus, the metropolis of Asia, whose office it was to instruct, direct, and convert others. He tells this great bishop, that the holy Scriptures are able, and may conduce or can instruct him unto salvation, (ver. 15.) unto his own salvation and that of others. (Witham) — The apostle here entreats his disciple, and in him all future Christians, to adhere to the true deposit of doctrine. He teaches with Catholics, that all Scripture is profitable; but not with Protestants, that Scripture alone is necessary and sufficient.
*
15 And because from thy infancy thou hast known the holy Scriptures, which can instruct thee unto salvation, through the faith which is in Christ Jesus.

16 All Scripture divinely inspired is profitable to teach, to reprove, to correct, to instruct in justice:

Ver. 16. *All scripture divinely inspired is profitable to teach, to reprove, to correct, *or admonish, to instruct others in justice, and in the ways of virtue, that thus he who is a man of God, a minister of the gospel, may be perfect and instructed unto every good work. But when our adversaries of the pretended reformation, undertake from these four verses to shew, first, that every ignorant man or woman is hereby warranted to read and put what construction his or her private spirit, or private judgment, suggests upon all places of the holy Scriptures; and secondly, that the Scriptures alone contain all truths which a Christian is bound to believe; or at least, that the Scriptures teach him all things necessary to salvation, without regard to the interpretation and authority of the Catholic Church: I may at least say (without examining at present any other pretended grounds of these assertions) that these consequences are very remote from the text and sense of St. Paul in this place. As to the first, does this follow; the Scriptures must be read by Timothy, a priest, a bishop, a man of God, a minister of the gospel, whose office it is to instruct and convert others, therefore they are proper to be read and expounded by every ignorant man or woman? Does not St. Paul say elsewhere, (2 Corinthians ii. 17.) that many adulterate and corrupt the word of God? does not St. Peter tell us also, (2 Peter iii. 16.) that in St. Paul’s epistles are some things…which the unlearned and unstable wrest, as also the other scriptures, to their own perdition? See the preface to the Gospel of St. John, where reasons are brought for which it was requisite that the Church should put some restraint to the abuse which the ignorant made of reading the Scriptures in vulgar tongues. As to the second consequence, does it follow: every Scripture divinely inspired is *profitable *for St. Timothy, for a priest, a bishop, a man of God, a minister and preacher of the gospel, to teach and instruct, and conduce to bring both him and others to salvation; therefore they contain all things that a Christian need to believe? &c. Is not every Christian bound to believe that the books in the canon of the New and Old Testament are of divine authority, as in particular these two epistles of St. Paul to Timothy? Where does the Scripture assure us of this? But of this elsewhere. (Witham) — Every part of divine Scripture is certainly profitable for all these ends. But if we would have the whole rule of Christian faith and practice, we must not be content with those Scriptures which Timothy knew from his infancy, (that is, with the Old Testament alone) nor yet with the New Testament, without taking along with it the traditions of the apostles and the interpretation of the Church, to which the apostles delivered both the book and the true meaning of it. (Challoner)

17 That the man of God may be perfect, furnished unto every good work.
*
1 I charge thee, before God and Jesus Christ, who shall judge the living and the dead, by his coming, and his kingdom:*
**
Ver. 1.*** I charge thee *(literally, testify to thee) before God and Jesus Christ, who shall judge the living and the dead; i.e. all those that have been dead for so many ages since the beginning of the world; and the living, i.e. those who shall be found living at the end of the world, but who shall die, and be presently raised again. See 1 Corinthians xv. 52. — By his coming.[1] The sense by the Greek seems to be, who shall judge them *at *or by his coming, rather than I charge thee by his coming, as others translate. (Witham)

2 Preach the word, be instant in season, out of season, reprove, entreat, rebuke with all patience and doctrine.

Ver. 2. In season,[2] out of season; i.e. whether the hearers are willing to hearken to thee or not. Or, as others understand it, whether it be convenient or inconvenient for thee to signify that the ministers of God must not desist from preaching, whatever troubles they are under. (Witham)

 

[kelvinf]

Thanks!

First question: How is the first reading related to the second reading?

 

[Fidelis]

Thanks!

First question: How is the first reading related to the second reading?

There’s probably a couple of things that could be connected. One that stands out is that of supporting our legitimate religious leaders. The image is clear in the first reading where Hur and Aaron support Moses while Joshua follows his instruction in taking on Amalek. The second reading also is about leadership as we find St. Paul encouraging and exhorting the young bishop Timothy to lay hold of all the means he has been given to shepherd God’s people under his care.

The take-away in this case for us can be either (a) we need to do all we can to support our religious leaders who are working under God’s authority to pastor our souls, and (b) if we are in a position of spiritual leadership (and that would include even something like being a parent, etc.) we need to tap into the particular gifts and tools that God has given us in order to carry out these duties.

That’s one possibility. What connections can you find?

 

[Fidelis]

Other notes about this reading:

14 But you, remain faithful to what you have learned and believed, because you know from whom you learned it: Stand fast. As opposed to the false teachers who lead astray.

15 and that from infancy you have known (the) sacred scriptures: The Old Testament is meant here; the New Testament hasn’t been written yet and books which compose it won’t be decided upon for another roughly 350 years.

Timothy’s mother and grandmother were loyal to their Jewish religion (see 2 Timothy 1:4-5); Jewish parents were obliged to see that their children were instructed in the Law when they reached the age of five. They had studied their sacred books and had instructed Timothy in them.

**which are capable of giving you wisdom for salvation: **These sacred books were the word, the wisdom of God. They prepared the people for the coming of Christ who was to bring salvation—a new supernatural life—to all men.

through faith in Christ Jesus: This new life is available to all men, Jew and Gentile, if they accept Christ, for what he is, the Incarnate Son of God, and follow his teaching.

**16 All scripture is inspired by God: **The Jews were firmly convinced that their bible, the books they regarded as sacred, were of divine origin, God was their author. At the same time they admitted the part played by the human authors to whom they attributed these books. So their bible was the product of divine and human cooperation. “All scripture” here (the Greek can be read either way) can mean each and every part of it, or all the books they recognized as sacred.

**and is useful for teaching, for refutation, for correction, and for training in righteousness: **“Useful” can also be rendered “profitable.” What it cannot be translated as is “sufficient” as those who hold to the unbiblical doctrine of “the Bible alone” (Sola Scriptura). Because it is the word of God, sacred scripture is the authoritative source of our knowledge of God, of our relationship with him, and of our duty toward him. From it and through it we learn to become “men of God.”

17 so that one who belongs to God may be competent, equipped for every good work: Verses 16-17 are often used as a proof text by those who advocate a "Scripture Alone (Sola Scriptura) approach to the Bible. For more information on refuting this error, see the following articles from Catholic Answers:

Scripture and Tradition
A Quick Ten-Step Refutation of Sola Scriptura

**1 I charge you in the presence of God and of Christ Jesus: ** With God and Christ Jesus as his witnesses, Paul adjures Timothy to persevere at all times and in spite of all difficulties to continue his work of evangelization. Paul calls upon two witnesses: God and Jesus. Deuteronomy 17:6 requires two witnesses in a life and death situation.
**
who will judge the living and the dead, and by his appearing and his kingly power: **The parousia or second coming of Christ as Judge of all men, and the final definitive establishment of his kingdom (of which the Church on earth is the preparatory stage) are recalled to Timothy’s mind to urge him to persevere in his sacred calling. It is on that day that he will see the full fruits of his apostolic labors.

2 proclaim the word; be persistent whether it is convenient or inconvenient; convince, reprimand, encourage through all patience and teaching: Paul urges Timothy to be zealous, taking advantage of every opportunity to preach. This is unusual since the ancients commonly urged speech only when it would be “timely.” God is the one who keeps the timetable and the word of God is always in season.

*“Let it always be your season, not merely in peace and security and when sitting in church.” *[Saint John Chrysostom (between A.D. 393-397), Homilies on the Second Epistle to Timothy 9]

 

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Citations of the second reading from the Catechism of the Catholic Church:

II. INSPIRATION AND TRUTH OF SACRED SCRIPTURE

**105 **God is the author of Sacred Scripture. "The divinely revealed realities, which are contained and presented in the text of Sacred Scripture, have been written down under the inspiration of the Holy Spirit."69

*“For Holy Mother Church, relying on the faith of the apostolic age, accepts as sacred and canonical the books of the Old and the New Testaments, whole and entire, with all their parts, on the grounds that, written under the inspiration of the Holy Spirit, they have God as their author, and have been handed on as such to the Church herself.”*70

1. DV 11.

70. DV 11; cf. Jn 20:31; 2 Tim 3:16; 2 Pet 1:19-21; 3:15-16.

**679 ** *Christ is Lord of eternal life. *Full right to pass definitive judgment on the works and hearts of men belongs to him as redeemer of the world. He “acquired” this right by his cross. The Father has given “all judgment to the Son”.587 Yet the Son did not come to judge, but to save and to give the life he has in himself.588 By rejecting grace in this life, one already judges oneself, receives according to one’s works, and can even condemn oneself for all eternity by rejecting the Spirit of love.589

587. Jn 5:22; cf. 5:27; Mt 25:31; Acts 10:42; 17:31; 2 Tim 4:1.

1. Cf. Lk 21:12; Jn 15:19-20.

1. Cf. Jn 3:18; 12:48; Mt 12:32; 1 Cor 3:12-15; Heb 6:4-6; 10:26-31.

 

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Questions for personal reflection (from the Ignatius Catholic Study Bible):

1. 3:15. To what does the expression “the Sacred Writings” refer? When did Jewish children normally start studying the Torah? What does Paul maintain about the books of the OT?

1. 3:15. How well acquainted are you with Sacred Scripture? What is your greatest fear when it comes to understanding Scripture? How have you tried to remove that fear?

1. 3:16–17. What difference has the reading of Scripture made on your life? Paul mentions several things for which Scripture is useful. Have these helped you personally to be “equipped for every good work”?

1. 4:1–2. Why do you think Paul is so insistent about the urgency of preaching the word “in season and out of season”? Would he feel that same urgency today? Assuming that you “preach by example”, how do you preach (or evangelize, or share) using words? If you do not do that, what prevents you?

 

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A meditation for personal application from Catholic Matters:

**APPLICATION: **“The heavens declare the glory of God, the vault of heaven reveals his handiwork” say the psalmist (Ps. 19: 1). A true saying surely. Any thinking man who observes this universe with its unity in diversity, with its multiplicity of being, their constitutional laws written in their very nature, and none having an internal explanation for its own existence must rationally conclude that some supremely intelligent and supremely powerful Being brought this universe into existence. St. Paul, following the author of the book of Wisdom (13: 1-9). says that the pagans are inexcusable when they claim ignorance of the true God, for “ever since God created the world, his everlasting power and deity—however invisible—have been there for the mind to see in the things he has made” (Rom. 1: 18-32).

God has made himself known to man therefore through his creatures—“the work of his hands.” He knew the weakness and the narrow outlook of man who frequently fails to raise himself above the things of earth. Furthermore, he had planned for man’s elevation to a supernatural status. And so he chose Abraham to be the ancestor of the One who would elevate man. A much more detailed knowledge of himself was given to Abraham and his descendants in God’s dealings with them and in his special revelations to them. He saw to it that this detailed knowledge would be preserved and guaranteed for all time by making himself the co-author of the sacred books of scripture.

It is of this act of generosity and love toward us on the part of God, that St. Paul reminds Timothy in the verses we have read today. We could and should recognize God—a supreme, omnipotent, omniscient Being—as our Creator to whom we should give honor and thanks. And by so doing, we could reach the destiny which God has planned for us from all eternity, as many pagans have done and will do. But this kind of relationship with a Creator, to whom we owed everything, would be a rather cold and legalistic one, that of slave to Master, when compared with the warm relationship of children to their loving father, which his special revelation has brought to our knowledge.

The Old Testament sacred books, to which St. Paul is referring today, show us God as a Father of infinite love, of infinite generosity, of infinite patience with stubborn, ungrateful children. He made the descendants of Abraham his special Chosen People. He gave them innumerable temporal blessings. He was a true Father to them all through their history, even though they were often unruly and ungrateful children. He did all of this in order to prepare the way for the advent of his divine Son in human nature. He became one of us by his Incarnation and thus raised us up to the status of brothers of his and therefore, sons of God.

This was the divine plan before creation began. God saw to it that the record of its period of preparation would be preserved forever in the books of the Old Testament. The story of the fulfillment would be preserved in the New. He moved the will of the human authors of these books to write them. He enlightened and assisted their intellects in the collection and arrangement of the material. He saw to it, by his special assistance, that what they wrote was the truth and nothing but the truth. This was the teaching of the Jewish authorities. It has been the teaching of the Christian Church down through the centuries. We have sacred books whose co-Author is none other than God himself. In these sacred books we can get a knowledge of God which surpasses any and all the conclusions which our human intellects could deduce from the work of his hands, which we see about us in creation.

While the knowledge of God, which our human intellects could and should discover, was true and valuable for salvation, the knowledge of him which we get from his inspired books is much more intimate and more detailed. We, know that he is a Father who loves us. He sent his Son to become one of us. That Son represented us and by his perfect obedience “even unto the death on the cross,” he obtained for us pardon for all our acts of disobedience. By sharing in our humanity he earned for us a share in the divinity. By dying he saved us from eternal death. By his resurrection he became the first-fruits of the return of all men from their graves, to live forever in the future world.

This is what our Bible contains—the history of God’s intimate relations with man and the facts concerning his eternal plans for our everlasting happiness. No wonder it has been called “the greatest story ever told.” No wonder it has and will always be a “best-seller.” Other books are useful, they help us in one way or another to earn a livelihood, and make our way through this life. This Bible is essential. It helps us to get to know God and his loving plans for us. It enables us (coupled with the other aids which Christ has left to his Church) to fulfill our real purpose in life, and to reach the reward prepared so lovingly for us after our death.

 

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**Just a quick note: **I’m having technical problems in posting this Sunday’s “Sunday Scripture for Catholics” on my main website. If anyone needs a copy of it, please e-mail me directly from the website and I will send you a Word document. Sorry for any inconvenience!

I will try to re-produce it in the next post…

 

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Scripture Study
Twenty-Ninth Sunday in Ordinary Time – Cycle C

*Opening prayer *

Exodus 17:8-13
(Psalm 121:1-8)
2 Timothy 3:14—4:2
Luke 18:1-8
*
Overview of the Gospel:*
• In this Sunday’s Gospel reading we hear the first of two parables on prayer (we will hear the second next week).
• This week’s parable features a widow who is seeking a judgment before a corrupt judge against her adversary. Widows in patriarchal societies were often defenseless in legal and other matters. The New Testament has much to say to the Church about caring for widows and others that had no rights and were at the mercy of society (Luke 4:25-26; 7:12; 20:47; 21:3; Acts 6:1; James 1:26-27).
• This woman has faith that justice will be done and is therefore persistent. Faith and resolve in prayer go hand in hand (Sirach 35:12-17; Romans 12:12; 1 Thessalonians 5:17).
• Jesus also makes a veiled reference to his Second Coming (verse 8) following up on the previous passage (see Luke 17). Will Jesus’ disciples remain faithful to him during this long wait? (This is a theme which we will soon look at in depth during the upcoming liturgical season of Advent)

Questions:
• What was the occasion of the prolonged prayer of Moses in the First Reading? How do we face similar crises in our lives but in other forms?
• In the Second Reading, St. Paul orders Timothy to hold fast to the truth as he has received it. According to 2 Timothy 4:2, “whether it is convenient or inconvenient,” how are we to “proclaim the word”?
• What method did the woman in Jesus’ story use as she approached the judge?
• How is God like and unlike the judge?
• What in the passage suggests that the woman was sure of the justice of her case?
• For whose sake do you think Jesus spoke this passage? How does Jesus apply the moral of the story to his audience (verses 6-8)?
• How does the widow’s perseverance in pressing her case compare with your own perseverance in prayer? When it comes to prayer, are you more likely to give up or to hang tough? Why?
• When we grow weary in persevering in prayer, what are some things we can do to gain strength to carry on (Hint: see Reading 1, Exodus 17:8-13).

Catechism of the Catholic Church: §§ 2613, 2098, 675

Closing Prayer

Remember to read and meditate on the daily Mass readings!
*
“In order to pray, let us believe; and for our faith not to weaken, let us pray. Faith causes prayer to grow, and when prayer grows our faith is strengthened.” * --St. Augustine

Don Schwager’s meditation for this Sunday’s Gospel can be found at Daily Scripture Readings & Meditations.