Sunday Scripture Readings: Studies and Meditations, October 10

[Fidelis]

To help you prepare for this coming Sunday, here are the readings and reflections for this coming Sunday’s Scripture readings. In this Sunday’s Gospel Reading, the focus is on thankfulness as Jesus heals ten men suffering from leprosy. This Sunday is the 28th 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 brief 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.

(Please consider supporting those who provide these free resources. )

I’ll be updating throughout the weekend, so watch for future posts or subscribe to this thread. Discussion, questions and charitable comments are always welcome.Have a blessed week!

(Please Note: This uploaded content is no longer available.)

 

[Fidelis]

First Reading 1: 2 Kings 5:14-17

This reading comes from a larger story that encompasses all of chapter 5, so it requires a bit of context:

The reading takes place sometime around 850 B.C. when Elisha is the prophet and describes Elisha as the master of leprosy. Naaman, king of Damascus and captain of the army of the King of Syria, has contracted leprosy. Some time earlier, his army had taken a young Israelite girl as captive and she is now Naaman’s wife’s servant. This girl advises her mistress to have Naaman go to see the prophet in Samaria (Elisha) for a cure. Naaman got permission from his king and a letter of introduction to the King of Israel, and departed taking with him ten talents of silver (about 750 pounds), 6000 shekels of gold (about 150 pounds) and ten sets of clothes. The letter of introduction read “I am sending my servant Naaman to you so that you may cure him of leprosy.” Upon reading the letter, the Israelite king [probably Joram] became very upset because he thought the Syrian king was trying to pick a quarrel with him by giving him an impossible task-- one only God could perform. Upon hearing of the king’s distress, Elisha sent him a note to have Naaman “come to him so he will know there is a prophet in Israel.” Upon meeting Elisha, Naaman is told to go wash himself seven times in the Jordan and he will be cured. Naaman went away angry. He had expected to have the prophet invoke the name of God, wave his hand over the affected area, and he would be cured. Instead, he is told to wash in a dirty river-- surely the rivers of Damascus are cleaner. Naaman’s servants however convinced him to try the cure; after all, if the prophet had told him to do some great thing he would have done it.

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

Naaman went down and plunged into the Jordan seven times
at the word of Elisha, the man of God.
His flesh became again like the flesh of a little child,
and he was clean of his leprosy.

Naaman returned with his whole retinue to the man of God.
On his arrival he stood before Elisha and said,
“Now I know that there is no God in all the earth,
except in Israel. Please accept a gift from your servant.”

Elisha replied, “As the LORD lives whom I serve, I will not take it;”
and despite Naaman’s urging, he still refused.
Naaman said: “If you will not accept,
please let me, your servant, have two mule-loads of earth,
for I will no longer offer holocaust or sacrifice
to any other god except to the LORD.”

 

[Fidelis]

From the Navarre Bible Commentary (with RSV-CE text). I am including the text of the preceding Scripture verses (not part of the Sunday Reading) in blue to help provide context:

**5:1-8. **The king of Syria would have been Ben-hadad II, and Joram or Jehoram, the king of Israel. From the very start of the account we can see that it is the one God, the Lord, who guides events even outside Israel (v. 1). And the circumstances which continue to bring Naaman news of the prophet are also of the Lord?s making. The reaction of the king of Israel is understandable because everyone should know that God alone is the Lord of life and death, of health and sickness (cf. Deut 3 2:39; Job 5-18).

*[1] Naaman, commander of the army of the king of Syria, was great man with his master and in high favour, because by him the LORD had given victory to Syria. He was a mighty man of valor, but he was a leper. [2] Now the Syrians on one of their raids had carried off a little maid from the land of Israel, and she waited on Naaman’s wife. [3] She said to her mistress, “Would that my lord were with the prophet who is in Samaria! He would cure him his leprosy.” [4] So Naaman went in and told his lord, “Thus and so spoke the maiden from the land of Israel.” [5] And the king of Syria said, “Go now, and I will send a letter to the king of Israel.” So he went, taking with him ten talents of silver, six thousand shekels of gold, and ten festal garments. [6] And he brought the letter to the king of Israel, which read, “When this letter reaches you, know that I have sent to you Naaman my servant, that you may cure him of his leprosy.” [7] And when the king of Israel read the letter, he rent his clothes and said, “Am I God, to kill and to make alive, that this man sends word to me to cure a man of his leprosy? Only consider, and see how he is seeking a quarrel with me.”

[8] But when Elisha the man of God heard that the king of Israel had rent his clothes, he sent to the king, saying, “Why have you rent your clothes? Let him come now to me, that he may know that there is a prophet in Israel.” [9] So Naaman came with his horses and chariots, and halted at the door of Elisha’s house. [10] And Elisha sent a messenger to him, saying, “Go and wash in the Jordan seven times, and your flesh shall be restored, and you shall be clean.” [11] But Naaman was angry, and went away, saying, “Behold, I thought that he would surely come out to me, and stand, and call on the name of the Lord his God, and wave his hand over the place, and cure the leper. [12] Are not Abanae and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them, and be clean?” So he turned and went away in a rage. [13] But his servants came near and said to him, “My father, if the prophet had commanded you to do some great thing, would you not have done it? How much rather, then, when he says to you, ‘Wash, and be clean’ ?”* [14] So he went down and dipped himself seven times in the Jordan, according to the word of the man of God; and his flesh was restored like the flesh of a little child, and he was clean.

**5:9-14. **The scene of Naaman’s arrival at the house of Elisha is full of significance. Before obtaining a cure for his physical ailment, Naaman needs to learn to obey the prophet’s word. The pomp surrounding Naaman contrasts sharply with the simple message conveyed by Elisha’s servant; the Syrian is expecting some magical rite to be performed on his behalf, whereas in fact he is ordered simply to bathe in the Jordan. Naaman needs to see that the prophet of the Lord is not a magician or a kind of witch-doctor who cleanses him when he does what he is told.

Naaman will come to see that it is not the waters that cure him, but God himself. His obedience needs to be put to the test: he has to dip in the water seven times. A similar command to Elisha’s and an obedience like Naaman’s, are be found in the cure Jesus works for the man blind from birth (cf. Jn 9:6-7). Both these episodes are rightly seen a prefigurement of baptism, the sacrament in which, through water and obedience to Christ’s word, man is cleansed from the leprosy of sin and is given the gift of faith: “The crossing of the Red Sea by the Hebrews was a figure of holy Baptism, for the Egyptians died but the Hebrews escaped. This is what the sacrament daily teaches us–that in it sin is drowned and error destroyed, whereas devotion and innocence cross unscathed. …]Finally, learn the lesson provided by the book of Kings. Naaman was a Syrian, and a leper, and there was no one who could cure him …]; he bathed and, finding he was cured, he realized immediately that it was not the water that cured him but the gift of God. He doubted prior to being cured; but you who are already cured, should not have any doubts” (St Ambrose, “De Mysteriis”, 12, 19).

Continued below…

 

[Fidelis]

[15] Then he returned to the man of God, he and all his company, and he came and stood before him; and he said, "Behold, I know that there is no God in all the earth but in Israel. so accept now a present from your servant.” [16] But he said,“as the Lord lives, whom I serve, I will receive none.” And he urged him to take it, but he refused. [17] Then Naaman said, “If not, I pray you, let there be given to your servant two mules’ burden of earth; for henceforth your servant will not offer burnt offering or sacrifice to any God but our Lord.

**5:15-19. **Naaman’s profession of faith (v. 15) is the climax of this episode, the true miracle. In the history of the king of Israel, their idolatry is denounced time and time again; Naaman, by contrast, is an example that all Israelites should imitate. The fact that he takes away with him heaps of soil (land) from Israel is explained by the prevalent idea that a god could only be worshipped in the land where he manifested himself, and any land where idolatry was practised was on that account desecrated (cf. Amos 7:17).

Naaman’s act of thanksgiving (vv. 15-17) is reminiscent of the Gospel passage (cf. Lk 17:11-19) where Jesus cures ten lepers, but only one, a stranger, returns to thank him. Jesus had good reason to complain (cf. Lk 4:20-27) of our impudence in daring to think that we have in some way merited the gifts God gives us.

 

[Fidelis]

From the Douay Rheims Bible (where 2 Kings is referred to as "4 Kings) with Haydock Commentary:

14 Then he went down, and washed in the Jordan seven times: according to the word of the man of God: and his flesh was restored, like the flesh of a little child, and he was made clean.

Ver. 14. Clean. If bathing seven times in the Jordan had been an infallible remedy, there would soon have been no lepers in the land; and our Saviour plainly intimates that the cure was miraculous, Luke iv. 27. The leprosy of Naaman, though inveterate, was cured in an instant. To bathe in a rapid stream, is allowed to be very salutary for removing the diseases of the skin. (Calmet) (Vales. 38.) — The fathers discover in this miracle, a figure of the Gentiles called to the faith by the Synagogue, which is in servitude, Galatians iv. 25. Baptism cleanses us from all the seven capital sins, (Tertullian, contra Marc. 4.) so that no vestiges remain. (St. Ambrose, &c.) (Calmet)

15 And returning to the man of God with all his train, he came, and stood before him, and said: In truth, I know there is no other God, in all the earth, but only in Israel: I beseech thee, therefore, take a blessing of thy servant.

Ver. 15. A blessing. A present, (Challoner) accompanied with wishes of happiness, on both sides. We have seen that the prophets generally received such presents. But Eliseus [the Gk. rendering of Elisha] acts with more reserve in regard of this stranger, as St. Paul did towards the new converts; though he received some sustenance from those, who would be less in danger of suspecting that he was actuated by selfish views in preaching the gospel, 2 Corinthians x. 7., and xii. 14., and Matthew x. 8. (Calmet) — They abstained from every appearance of evil, (Haydock) though they might lawfully have accepted such presents. Eliseus wished to convince Naaman that God’s grace was not to be purchased, and to leave a lesson of moderation to future teachers. (Menochius)

16 But he answered: As the Lord liveth, before whom I stand, I will receive none. And when he pressed him, he still refused.
17 And Naaman said: As thou wilt: but I beseech thee, grant to me, thy servant, to take from hence two mules’ burden of earth: for thy servant will not henceforth offer holocaust, or victim, to other gods, but to the Lord.

Ver. 17. *Mule; * (burdonum,) the offspring of a horse and of an ***. (Menochius) — Earth, to make brick for an altar, or to enclose within a box of brass, as was done in the altar of holocausts in the desert; or, in fine, to sprinkle on some clean place, where an altar might be erected, in honour of the true God. He does not inquire what ceremonies were used in the land of Israel, (Calmet) as he was not enrolled by circumcision, among the Hebrews, as an observer of their law; but intended to serve God, like Job, and many other righteous Gentiles, who kept themselves clear of idolatry, and observed the ancient patriarchal religion with a clean heart. (Haydock) — As God had sanctified the land by the observance of his true religion, Naaman rightly judged that it was fitter for an altar than the earth of his own country. (Worthington) — The Jews had a particular veneration for it, Psalm ci. 15. They built a synagogue in Persia, with earth and stones taken from Jerusalem. (Benjamin) — Christians sometimes carry away the same earth. (St. Augustine, de C.[City of God?] xxii. 8.) (Turon. i. 7.) — The Donatists had a sovereign respect for it; (St. Augustine, ep. 52.) and it is said that St. Helena brought a great quantity to the church of the Holy Cross of Jerusalem, at Rome. (Mabillon, Itin. p. 187.) (Calmet) — Lord. Out of Palestine, the Gentiles were not prohibited to offer sacrifice to the true God any where; nor were they under any obligation of following the law of Moses. (Abulensis) (Tirinus)

 

[Fidelis]

Other points about this First Reading:

14 So Naaman went down and plunged into the Jordan seven times at the word of the man of God: Seven is the number of the covenant. A complete washing. This title (man of God) was first given to Moses who had been chosen by God to lead the people out of Egypt. Later it was applied to the prophets for they represented God before the people.

His flesh became again like the flesh of a little child, and he was clean: By immersing himself in the Jordan at God’s command, he was in effect “born again;” an image of baptism.

15 He returned with his whole retinue to the man of God: Naaman was very grateful and went back to Elisha to reward him but Elisha would take none of his gifts.

**On his arrival he stood before him and said, "Now I know that there is no God in all the earth, except in Israel: ** He professes his faith in the one and only God, that is, was the God of Israel. What other God could cure him so miraculously? Before this event, he had doubted to the point of beginning to return to the land of Damascus.Now he puts to shame even God’s people who were falling into idolatry of foreign gods.

Please accept a gift from your servant.": Presumably the gold and silver (about $750,000 worth at today’s prices). It was customary for pagan prophets to be paid.
**
16 “As the LORD lives whom I serve, I will not take it,” Elisha replied; and despite Naaman’s urging, he still refused:** Acceptance would suggest that it was Elisha’s own powers that had effected the cure.

**17 Naaman said: "If you will not accept, please let me, your servant, have two mule-loads of earth,: **The pagans believed that their gods thrived only in their own locality, on their native earth. Naaman thought Yahweh, the God of Israel, could thrive only on the soil of Israel. So, as he wanted to serve Yahweh only from now on, he thought that he must have some of Israel’s soil on which to build a sanctuary for him. Hence the request for two mule-loads of earth.

**for I will no longer offer holocaust or sacrifice to any other god except to the LORD: **That is, except Yahweh, the God of Israel: Naaman states a common ancient conception that linked and limited a deity to some particular territory (see Psalm 137:4). If Naaman is to worship Yahweh in Damascus, he must take some of Yahweh’s domain with him, hence the two mule-loads of earth. This way, he can build his altar on Yahweh’s domain when he worships the true God in Damascus, his home city.

 

[Fidelis]

Some questions for personal reflection:

– What is Naaman’s reaction to Elisha’s relayed instructions (verses 10-11)?

– Why do you think he reacted this way? What argument did his servant use to change his mind? What is our reaction to God’s commands that do not seem to make any sense to us? What should our attitude and response be?

– What is Naaman’s response to his healing? Who did he put his faith in before? After?

– What was Naaman’s main attitude after his healing? What should our attitude be in response to God’s blessings or his activity in our lives? How can we cultivate this in our hearts? What do we need to be attentive to?

This Reading is not cited as a reference in the Catechism of the Catholic Church.

 

[Fidelis]

A reflection for personal application on the first reading from Catholic Matters:

APPLICATION: God miraculously cured Naaman of his leprosy, through the instrumentality of his prophet Elisha. This might seem strange to us, for this man was a pagan who adored false gods and came from a pagan land. That he would work miracles on behalf of his Chosen People, the children of Abraham, in the land of Canaan which he gave to them, we can easily understand. But why this favor for one who did not even know him or respect him?

God was the God of all peoples and all nations. He created them and he had planned heaven for them all. If he chose a certain people from among the nations of the world it does not mean that he had no interest in the others. If he revealed himself more fully and took a more active interest in the descendants of Abraham, he did this so that the salvation he had planned for all mankind, would come in due time to them all, as well as to his Chosen People.

In the meantime the pagan peoples who did not know the true God were able to honor him in their own way. If they followed their consciences and kept their local customs and practices, even though these customs included giving honor to idols, man-made gods, he could and did tolerate this error and read into their false worship their human intent to give honor to their Master, and true God.

The Chosen People had been given greater gifts, but God judged the pagan nations according to the gifts which he had given them. He judged the Jews according to the greater gifts he had given them. Both Jews and pagans were raised to the status of adopted sons of God, when the Incarnation, death and resurrection of Christ, the Son of God, took place. Its effects were retroactive. Heaven was opened for all mankind on the resurrection day and those who had acted in conformity with their knowledge and their consciences, whether Jews or pagans, were admitted to God’s eternal mansions.

Does this mean that we need not or should not bring Christ’s message to those still living in paganism, whether they are in pagan lands or in lands which were once Christian? By no means. Firstly, because we have a command from Christ to preach his Gospel to all peoples and secondly, true love for God which any sincere Christian must have, should make him do all in his power to get all God’s children to know him and to love him.

Though the pagan can get assistance or grace directly from God if he is striving to live according to his lights, we who are Christians, and have the wonderful sources of grace which Christ left to his Church at our disposal, often find difficulty in living an upright life. How much more difficult for those poor people who have not the knowledge of God’s infinite love for man, or of the mystery of the Incarnation, and who have not the sacraments to assist them?

The Christian’s journey to heaven may be compared to that of a man who goes by train from New York to San Francisco. He has some restrictions placed on his freedom. He cannot get out and tarry at some town on the way. His night’s sleep may be disturbed by the shakings and rumblings of the speeding train. He has to be content with the food served by the dining car service. He has to associate with and put up with the talk and manners of his fellow-passengers. He is anxious above all, to get safely to San Francisco and if so he will count these difficulties as of very minor importance. The pagan’s journey is like the man who has to make the same journey on foot. He will get to San Francisco if he perseveres. He will get help on the way, but the going is hard. He can stop where he likes, he can avoid unpleasant company but nevertheless it will be a tiring and a trying journey. He would certainly be grateful to the true friend who would buy him a ticket so that he too could go by rail.

This we can do, and there are numerous ways open to us in which we can help our fellowman, still ignorant of God and of Christ. We can help to get them to know about God and about his plan for their eternal happiness. While staying on our train to heaven and while thanking God that he gave us our rail-ticket, let us help those who will otherwise have to make the journey on foot, if they are able. We can do so by example, by prayer and, if possible by alms.

 

[Crumpy]

Thank you so much.

I just have started into these resources, by listening to the comments of Msgr. Daniel H. Mueggenborg.

What a careful study he made of the gospel reading. I am no scripture scholar, no one will mistake me for one, either. But, I was a little annoyed about his opening remarks on the geographical notation in Luke’s gospel about the setting for this episode.

He criticizes Luke’s description of the area “between Galilee and Samaria” as being non-existent. That might be our assessment today, the way we have drawn the maps. But, at the time of the writing of the gospel, things might not have been so clear, for a number of reasons.

In particular, a village with ten men with leprosy might be an unusual place, a place that neither Galilee nor Samaria might have wanted to claim, or make a big deal about. etc.

And, he tries to make some “hay” about this, showing that there are details in scripture that may not be accurate or even “true.” I don’t think that his presentation is the time or place to go into such a discussion. I will leave it at that.

I’m going to try to listen to the other presentations as well.

Some time ago, I found a website maybe in Canada with weekly commentaries by some Franciscan priests. They were concise and insightful, but I lost track of that website. Their website seemed very mature, and I think they had commentaries for the entire series of lectionaries.

 

[Fidelis]

Thank you so much.

I just have started into these resources, by listening to the comments of Msgr. Daniel H. Mueggenborg.

What a careful study he made of the gospel reading. I am no scripture scholar, no one will mistake me for one, either. But, I was a little annoyed about his opening remarks on the geographical notation in Luke’s gospel about the setting for this episode.

He criticizes Luke’s description of the area “between Galilee and Samaria” as being non-existent. That might be our assessment today, the way we have drawn the maps. But, at the time of the writing of the gospel, things might not have been so clear, for a number of reasons.

In particular, a village with ten men with leprosy might be an unusual place, a place that neither Galilee nor Samaria might have wanted to claim, or make a big deal about. etc.

And, he tries to make some “hay” about this, showing that there are details in scripture that may not be accurate or even “true.” I don’t think that his presentation is the time or place to go into such a discussion. I will leave it at that.

Yes, that part of his presentation annoyed me as well and I’m glad you brought it up. That sort of comment may fine for ivory tower speculative Scripture scholars, but I don’t think it has a place in a popular Bible study. What value has it, really, to aid in understanding Jesus’ words to us? I can’t think of any.

Having said that, Fr. Mueggenborg generally doesn’t go there in the weekly talks he has done. He is, for the most part, solid and very informative; definitely more good than bad. Actually, in almost all the other talks that I listen to and share I can find something to criticize or that bugs me or that I don’t agree with, but it pays to be discerning. We do need to be alert to that kind of thing, taking what is good and discarding what is not helpful.

Some time ago, I found a website maybe in Canada with weekly commentaries by some Franciscan priests. They were concise and insightful, but I lost track of that website. Their website seemed very mature, and I think they had commentaries for the entire series of lectionaries.

Sounds great. If you can find it, please share!

 

[markomalley]

Complaint: Could you please delete this personal attack?

Target: Good_News

Content:

"

And your attitude is to let a house burn down over a $75 fee and call it God’s will.

Perhaps you would be happier as an Orthodox Jew or Muslim than a Christian."

Post ID: 7146281

Thread: Firefighters watch as home burns to the ground

Forum: World News

Location: World News > Firefighters watch as home burns to the ground > Post 7146281

Reporter: markomalley

 

[kelvinf]

To help you prepare for this coming Sunday, here are the readings and reflections for this coming Sunday’s Scripture readings. In this Sunday’s Gospel Reading, the focus is on thankfulness as Jesus heals ten men suffering from leprosy. This Sunday is the 28th 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 brief 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.

(Please consider supporting those who provide these free resources. )

I’ll be updating throughout the weekend, so watch for future posts or subscribe to this thread. Discussion, questions and charitable comments are always welcome.Have a blessed week!

http://www.orthodox.net/ikons/miracle-healing-of-the-10-lepers.jpg

Thank you for this pool of resources! :thankyou:

 

[Crumpy]

I’ve listened to the three discussions that were linked in the OP.

This is just “me” mindlessly spouting off, but I don’t think those discussions of the OT reading are quite “Jewish” enough.

For Naaman to wash in the dirty water seven times is an image which is very strong in the reading, but the commenters didn’t really go into the significance of it.

“Seven” anything should always make us think of the Genesis creation account and, in particular, how those marvelous seven days demonstrate the power and generosity of God in the act of creation. And, the Samaritans would have been familiar with the Jewish creation accounts. There is no evidence, of course, whether Naaman was meditating on the seven days of creation, but it seems likely that it was exactly so, as much as we accept the historical nature of this incident in Kings.

But, certainly to us, and probably to Naaman, the spiritual meaning of the seven washings is inescapable, about the “creation” that was taking place in him and about the power of God that was being manifest. There is the “punctuation” of completion and of resting after seven washings, as an echo of God resting on the seventh day of creation.

To me, it paints the brilliant dawn of creation as a backdrop of the mundane issue of Naaman’s leprosy. And, as an echo of the first Genesis account, it is Elisha who delivers the prophecy of God, and then “it was so.” The cure issues forth from the mouth of Elisha.

The leprosy motif links the OT and NT accounts and there is even more transparency in the gospel account, because there is no pretense or distraction of washings, it is just the word of Jesus that issues forth.etc.

The momentum of the OT reading is away from Elisha but towards Jesus in the NT reading. The ten lepers aren’t aware of the divinity of Jesus, except for the one leper who comes back to the true Priest, the true Mediator, Jesus.

 

[Fidelis]

I’ve listened to the three discussions that were linked in the OP.

This is just “me” mindlessly spouting off…

Thanks for you’re comments, Crumpy. There is a lot of good insight there.

Along with the baptismal/re-creation significance of Naaman’s washing and the general reference about the number 7 I mentioned above, the Creation motif is a good one. I’m not sure Namaan would have caught it (since he was a pagan at the time and not a Israelite nor a Samaritan), but in hindsight we can draw that reference.

The beautiful thing about the Sacred Scripture is that it’s meaning can never be exhausted.

 

[Fidelis]

Thank you for this pool of resources! :thankyou:

You are welcome, kelvin. Stay tuned for more…

 

[Fidelis]

Second Reading: 2 Timothy 2:8-13

In last Sunday’s extract from this same Epistle, St. Paul exhorts his convert and disciple, Timothy, to be proud of the Gospel, the message of hope which he has to preach. He must guard the rich treasure of the faith he has received from Paul and hand it on to the next generation. Today, he reminds Timothy of the resurrection of Jesus, the crowning act of divine drama of our redemption, and describes the sufferings of the Christian apostle and the hope that he has.

The Second Reading, as we will hear it this Sunday:

Beloved:
Remember Jesus Christ, raised from the dead, a descendant of David:
such is my gospel, for which I am suffering, even to the point of chains, like a criminal.
But the word of God is not chained. Therefore, I bear with everything for the sake of those who are chosen, so that they too may obtain the salvation that is in Christ Jesus, together with eternal glory.

This saying is trustworthy:
If we have died with him we shall also live with him;
if we persevere we shall also reign with him.
But if we deny him he will deny us.
If we are unfaithful he remains faithful, for he cannot deny himself.

 

[Fidelis]

From the Navarre Bible Commentary (with RSV-CE text):

*[8] Remember Jesus Christ, risen from the dead, descended from David, as preached in my gospel, *

8. “Jesus Christ, risen from the dead”: the Resurrection is the climax of our faith (cf. 1 Cor 15) and the fixed reference point for Christian living, for we know that “Christ being raised from the dead will never die again; death no longer has dominion over him” (Rom 6:9). Therefore, Christ lives on in a glorified condition: “Christ is alive. He is not someone who has gone, someone who existed for a time and then passed on, leaving us a wonderful example and a great memory. No, Christ is alive. Jesus is Emmanuel: God with us. His resurrection shows us that God does not abandon his own” ([St] J. Escriva, “Christ Is Passing By”, 102).

“As preached in my gospel”: literally, “according to my gospel”; Jesus’ glorious resurrection and his descent from David were key points in St Paul’s preaching.

*[9] the gospel for which I am suffering and wearing fetters like a criminal. But the word of God is not fettered. [10] Therefore I endure everything for the sake of the elect, that they also may obtain the salvation which in Christ Jesus goes with eternal glory. *

**9-10. **The trials which St Paul was experiencing in prison on account of his preaching of the Gospel constitute an entitlement to heaven, for “martyrdom makes the disciple like his master, who willingly accepted death for the salvation of the world, and through it he is conformed to him by the shedding of blood” (“Lumen Gentium”, 42). This is a shining example of the Communion of Saints at work, for, when a Christian links his suffering to Christ’s passion, that suffering contributes to the Redemption: “Therefore he is carrying out an irreplaceable service. In the Body of Christ, which is ceaselessly born of the Cross of the Redeemer, it is precisely suffering permeated by the spirit of Christ’s sacrifice that is the irreplaceable mediator and author of the good things which are indispensable for the world’s salvation. It is suffering, more than anything else, which clears the way for the grace which transforms human souls. Suffering, more than anything else, makes present in the history of humanity the powers of the Redemption” (John Paul II, “Salvifici Doloris”, 27).

Throughout history many pastors of the Church have suffered persecution on account of their fidelity to Christ. St John Chrysostom, shortly before going into exile, expressed his feelings in this way: “For me, this world’s evils are something I despise; and its good things are an object of scorn. I am not afraid of poverty nor do I have any desire for riches; I am not afraid of death nor do I have any desire to live unless it be to your advantage” (“Ante Exiltum Hom.”, 1).

[11]The saying is sure: If we have died with him, we shall also live with him; [12] if we endure, we shall also reign with him; if we deny him, he also will deny us; [13] if we are faithless, he remains faithful–for he cannot deny himself.

11-13. “The saying is sure”: this is a technical expression used a number of times in the Pastoral Epistles to attract attention to especially important statements (cf. note on 1 Tim 1:15). Here it introduces a poetic section in the form of a hymn of four verses, each consisting of a pair of contrasting phrases (of the type the Semitic mind loves). It is quite possible that this hymn was used in very early baptismal liturgy, given that it has to do with the intimate union of the baptized person with Christ, who died and is now risen; it also encourages Christians to stay faithful in the face of adverse circumstances even if that means martyrdom.

Thus, the first verse deals with the beginning of Christian life. Dying to sin and rising to the life of grace are Pauline expressions (cf. Rom 6:34) which point to the fact that in Baptism the Christian becomes a sharer in the passion, death and burial of the Lord, and also in the glory of his resurrection. Grace is the supernatural life and that life will attain its full form in heaven.

The two following verses deal with the stark choice the Christian has to make in the face of difficulties- endurance, or denial of the faith (cf. Mt 10:33; Lk 12:9); the hymn puts special emphasis on endurance, using as it does terminology proper to athletics (cf. Heb 12:1-3); also, the verb used in the second part of each phrase is in the future tense, as if an unlikely possibility were being discussed: “In the event of our denying him…”. And (what is most important) the Christian’s faithfulness is orientated towards Christ: “we shall reign with him.” "To persevere is to persist in love, ‘per Ipsum et cum Ipso et in Ipso…’. Indeed we can also interpret this as: “He himself, with me, for me and in me” ([St] J. Escriva, “Furrow”, 366).

The last verse breaks the pattern because it does not counterpose attitude and result but rather man’s infidelity and Christ’s fidelity: “If we are faithless, he remains faithful.” This paradox of our Lord’s love marks the climax of the hymn, which is a kind of poem extolling Christian endurance based on our Lord’s eternal faithfulness. “We Christians have the right to proclaim the royalty of Christ. Although injustice abounds, although many do not desire the kingdom of love, the work of salvation is taking place in the same human history as harbors evil” ([St] J. Escriva, “Christ Is Passing By”, 186).

 

[Fidelis]

From the Douay Rheims Bible with Haydock Commentary:

8 Be mindful that the Lord Jesus Christ is risen again from the dead, of the seed of David, according to my gospel,

Ver. 8. According to my gospel. He seems to understand his preaching. (Witham)

9 In which I labour even unto chains, as an evil doer: but the word of God is not bound.

Ver. 9. In which I labour, or suffer, by the Greek. (Witham)

10 Therefore I endure all things for the sake of the elect, that they also may obtain the salvation, which is in Christ Jesus, with heavenly glory.

Ver. 10. The elect. By the elect, we need not always understand those predestinated to eternal glory, but chosen or called to the true faith; and this must rather be the meaning of St. Paul in this place, who could not distinguish between those predestinated to glory and others. (Witham) — Therefore I announce it with full liberty, suffering willingly all I have to endure for the sake of the elect.

*11 A faithful saying: For if we be dead with him, we shall live also with him:
12 If we suffer we shall also reign with him: if we deny him, he will also deny us.

Ver. 11, &c. If we be dead with him, to sin, or as others expound it, by martyrdom, we shall live also, and reign with him in heaven. But if we deny him, by renouncing our faith, or by a wicked life, he also will deny us, and disown us hereafter. See Matthew x. 33. He continues always faithful and true to his promises. He is truth, and cannot deny himself. (Witham)

13 If we believe not, he continueth faithful, he can not deny himself.

Ver. 13.* If we believe not;* i.e. if we refuse to believe in God, or if after having believed, we depart from our faith, the Almighty still continues faithful; he is still what he was. Our believing in him cannot increase his glory, nor can our disbelief in him cause any diminution thereof, since it is already infinite. (Estius) — The sense may be: when we renounce God, and refuse to believe in him, will he be less powerful to punish us? or, will his menaces be less true or less efficacious? He will effect his work without us, for he will infallibly bring about the salvation of his elect. (Bible de Vence)

 

[Fidelis]

Other thoughts on the Second Reading:

8 Remember Jesus Christ, raised from the dead, a descendant of David: Paul tells Timothy not to forget that Jesus was truly human and died like any human being. God raised Christ’s human nature from the dead as the prophets of old and Christ himself had foretold several times. The disciples did not believe it as their behavior on Easter Sunday shows. They still thought that he was a mere man, with great powers from God, yes, but still a mere man like themselves. This was because he hid his divinity all through his earthly life. When the Father raised him from the dead however, in a new glorified body, he took up again all his divine glory and was placed at the Father’s right hand in heaven.

He was also the fulfillment of the prophecies made ten centuries earlier, when Nathan the prophet told David that a descendant of his would establish his throne forever (2 Sam. 7: 16).

such is my gospel: The resurrection of Christ, the Incarnate Son of God, was and ever will be the basic central dogma of our Christian faith. The Son of God became man, one of us, he united our human nature with the divine in his own Person and thus made us, mere men, sharers in the divinity of God. By His victory over death He has shown Himself to be the Son of God (see Romans 1:4). This was Paul’s message to the world. This is still the message of the Christian religion—the Good News.
**
9 for which I am suffering, even to the point of chains, like a criminal: **Paul has suffered and has been imprisoned for preaching this message of divine, infinite love and mercy for us mortals. When men should shout for joy at the good news, they tried instead to silence those who proclaimed this message of consolation and joy.

But the word of God is not chained: It is vain for men to try to impede and block the mercy of God— Because there are other preachers. the good news will spread and millions upon millions will hear it and profit by it. Also, Paul has been able to spread the word even as a prisoner.

“But now God has made us such that nothing can subdue us. Our hands are bound but not our tongue, since nothing can bind the tongue but cowardice and unbelief. Where these are not, though you fasten chains upon us, the preaching of the gospel is not bound.” [Saint John Chrysostom (between A.D. 393-397), Homilies on the Second Epistle to Timothy 4]

Continued below…

 

[Fidelis]

10 Therefore, I bear with everything for the sake of those who are chosen, so that they too may obtain the salvation that is in Christ Jesus, together with eternal glory: Paul therefore gladly accepts all he has to suffer so that his fellowman of all nations and of all times will be able to profit by what Christ’s Incarnation has won for them—an unending life of happiness and glory in God’s heavenly kingdom.

11 This saying is trustworthy: If we have died with him we shall also live with him: The saying is sure. Paul draws attention to the fundamental truth. Besides the reference here to Christian baptism in which the person baptized was fully immersed in the water, a symbol of dying and being buried with Christ, and then being raised up out of the water, a symbol of the resurrection with Christ, there is also a reference to the physical sufferings and even physical death, martyrdom, which a true Christian will endure if loyal to Christ.
**
12 if we persevere we shall also reign with him: **The Christian must persevere in his faith and in his loyalty to Christ until death, whether natural or imposed by enemies of the faith, sets him free. His death will be the beginning of his true and lasting life, his grave the door to heaven.

“The Savior, too, first granted you this very thing B that you should fall. You were a Gentile. Let the Gentile in you fall. You loved prostitutes. Let the lover of prostitutes in you perish first. You were a sinner. Let the sinner in you fall. Then you can rise again and say, ‘If we have died with Him, we shall also live with Him,’ and, ‘If we have been made like Him in death, we shall also be like Him in resurrection.’ “ [Origen (after A.D. 233), Homilies on Luke 17,3]
**
But if we deny him he will deny us:** The Christian who fails Christ because of his own personal weakness or because of fear of the physical sufferings with which the enemies of Christ were threatening him, cannot expect Christ to welcome him when he meets him at the moment of his death. “I know you not” will be Christ’s salutation to those who deny him on earth (see Mt. 10:33). So much for “once saved, always saved”!

**13 If we are unfaithful he remains faithful, for he cannot deny himself: **It is not Christ who changes but his unfaithful followers. Christ wants all in heaven, and that intention and desire of his is unchangeable, but those who refuse to follow him to the end he cannot force. He himself remains faithful, either to His promise to punish or to His promise to show love and mercy. On the judgment day, the sheep will be on the right hand of Christ, the goats on the left. All were Christ’s sheep, some became goats through their own fault, they cannot change back to become sheep by then, and not even Christ can change them (Mt. 25:31ff).