Sunday Scripture Readings: Studies and Meditations, October 24

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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 Pharisee and the tax collector. This Sunday is the 30th 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.

Please consider supporting those who provide these free resources. Discussion, questions and charitable comments are always welcome. Have a blessed week!

http://spiritualpaintings.com/images/2.9.05.4032.jpg

 

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FIRST READING: Sirach 35:12-14; 16-18

Jesus Ben Sirach, the wise and perceptive scribe of Jerusalem, writes movingly of the chief loves of his life: the Law and the Temple liturgy. He also shows a touching devotion to the great figures of Israel’s past. He gives us a pithy collection of reflections, mostly on worldly wisdom, good behavior, tact and good sense. But he insists that Wisdom comes from God, mediated through the Law. He always has death, the moment of reckoning, before his eyes, though he gives no clear teaching about the after-life or what the reward for good works will be.

The “Wisdom of Ben Sirach” was originally written in Hebrew, but, as the forward says, it was translated into Greek by the author’s grandson in 132 B.C. Jesus Ben Sirach wrote about 190-180 B.C. Sirach is the only book of Holy Scripture which contains a forward (which is not considered inspired). For more information on this Old Testament book (which does not appear in Protestant Bibles), see the introduction found in This Rock magazine.

This wise man has some very solid instructions today, on the justice of God, who deals equally with all men and has no favorites. He answers the prayers of all, but the oppressed, the orphan, the widow, the ones who can least help themselves, are always his concern. The best prayer is that of loyal, willing service. The prayer of the humble man will be answered.

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

The LORD is a God of justice,
who knows no favorites.
Though not unduly partial toward the weak,
yet he hears the cry of the oppressed.
The Lord is not deaf to the wail of the orphan,
nor to the widow when she pours out her complaint.

The one who serves God willingly is heard;
his petition reaches the heavens.
The prayer of the lowly pierces the clouds;
it does not rest till it reaches its goal,
nor will it withdraw till the Most High responds,
judges justly and affirms the right,
and the Lord will not delay.

 

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

Worship pleasing to God
------------------------------------

[12] Do not offer him a bribe, for he will not accept it;
and do not trust to an unrighteous sacrifice;
for the Lord is the judge, and with him is no partiality.
[13] He will not show partiality in the case of a poor man;
and he will listen to the prayer of the one who is wronged.
[14] He will not ignore the supplication of the fatherless,
nor the widow when she pours out her story.

[16] He whose service is pleasing to the Lord will be accepted,
and his prayer will reach to the clouds.
[17] The prayer of the humble pierces the clouds,
and he will not be consoled until it reaches the Lord;
he will not desist until the Most high visits him,
and does justice for the righteous, and executes judgment.

[35:11-20.] From 35:11 on, the Lord is the subject of the sentences. Ben Sirach tells us who God is: he pays well (35:11), he is a just judge (35:11-15), who rewards a person according to his works; and he identifies the person whom God listens to—the generous giver (35:11), the one who is wronged (35:13), the orphan and the widow (35:14), the one who serves Him (35:16), the humble person (35:17). Most of these qualities (those of God as well of those of people who have recourse to him) can be found, all together, in Jesus’ attitude to the sick, to sinners and to the poor.

 

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From the Douay Rheims Bible with Haydock Commentary (the verse numbering is slightly different than other translations):

*14 Do not offer wicked gifts, for such he will not receive.

**Ver. 14. **Wicked; defective, Leviticus xxii. 21., and Malachias i. 7. Greek, “curtailed, or ill-acquired,” (Calmet) or “do not bribe” God; (Greek: dorokopei. Grotius) as the word is used [in] 2 Machabees. God will not regard our gifts, to let our offences escape punishment, Isaias xlii. 1. (Calmet)

*15 And look not upon an unjust sacrifice, for the Lord is judge, and there is not with him respect of person.
16 The Lord will not accept any person against a poor man, and he will hear the prayer of him that is wronged.
17 He will not despise the prayers of the fatherless: nor the widow, when she poureth out her complaint.

19 For from the cheek they go up even to heaven, and the Lord that heareth will not be delighted with them.

Ver. 19. For, &c., is not in Greek. God will protect the defenceless. (Haydock)

20 He that adoreth God with joy, shall be accepted, and his prayer shall approach even to the clouds.
21 The prayer of him that humbleth himself shall pierce the clouds: and till it come nigh he will not be comforted: and he will not depart till the Most High behold.

Ver. 21. He, or “it.” (Calmet) — Prayer is personified, and presents itself before God.
*
22 And the Lord will not be slack, but will judge for the just, and will do judgment…*

 

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Some additional thoughts on this passage:

12 For he is a God of justice, who knows no favorites: God treats everybody with absolute justice. Unlike the potentates of this earth, he has no favorites. Each one will get what he deserves, there is no reward for the undeserving.

13 Though not unduly partial toward the weak, yet he hears the cry of the oppressed: He is slightly partial to the cries of the weak who are the oppressed, the orphans, the widows, for they are more in need of his special help. They have no earthly protectors. The righteous poor and the powerless enjoy a special love and concern of the Lord.

14 He is not deaf to the wail of the orphan, nor to the widow when she pours out her complaint: God hears the cry of the poor, the orphan, the widows—these are privileged characters in the Bible (see Exodus 22:21-23, Deuteronomy 24:17-18; Proverbs 23:10-11.

(15 Do not the tears that stream down her cheek cry out against him that causes them to fall?: Verse 15 is not included in this reading.)

16 He who serves God willingly is heard; his petition reaches the heavens: The man who keeps God’s commandments willingly, out of love for him, and does his will daily, deserves to have his requests granted. “Willingly” is the key word—service because of duty, obligation, or habit is not sufficient—it must be willing service. Loyal service of God is a continual prayer reaching to heaven.

**17 The prayer of the lowly pierces the clouds; it does not rest till it reaches its goal: The prayer of the humble man, who admits how unworthy he is of God’s attention, will be heard. We have a very striking example in today’s Gospel of the prayer of the proud man and that of the humble sinner.
**
18 Nor will it withdraw till the Most High responds, judges justly and affirms the right: The Lord will answer all sincere prayer. Being justice itself, he can treat nobody unjustly. He will allow nobody to suffer beyond their strength. He will always be on the side of justice and truth. He cannot be deceived by false pleas as an earthly benefactor can, nor will he ever, turn a deaf ear to those truly in need of his help.

**[19] God indeed will not delay: *This portion of verse was appended on the end of this reading probably because it fits in well with the rest of the previous passage. The remainder of verse 19 and verse 20 (which completes the sentence) is as follows: “and like a warrior, will not be still [20] till he breaks the backs of the merciless and wreaks vengeance upon the proud.” *It, in turn, was probably not included because it was thought the violent imagery was not appropriate for the liturgical setting and the passage stood well enough with out it.

 

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A couple of questions for personal reflection:

– In the First Reading, the writer lists roughly five types of people whose prayer the Lord is especially attentive to: who are they? Do you—or could you—fit into any of these categories?

– How is the God of justice closer to the oppressed, the orphan and the widow? (verses 13-15)?

There are no sections containing references to Sirach 35 in the Catechism of the Catholic Church.

 

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A reflection for practical application from Catholic Matters:

**APPLICATION: **This wise and pious Jewish writer of the second century B.C. had some very instructive advice for his contemporaries on the qualities which prayers of petition should possess. His advice is still of great value for all of us. Whilst there were truly pious Jews whose prayers were acts of adoration of God, praise for his infinite goodness and mercy and thanksgiving for his manifold gifts to men, the vast majority turned to God only when they needed some temporal favor.

Sirach reminds such people that God is a God of justice, that is, that he will give to each according to his merits. Unlike earthly judges or rulers, he will not be bribed. He will have no favorites. The man who has ignored or forgotten him while all his temporal affairs were prospering, cannot and should not expect a divine intervention when adverse fortune hits him. Nor will he depart from this strict justice even though the petitioner is weak (in health or worldly possessions) through his own fault. But where the petitioner is in dire need because of circumstances beyond his control, as is the case of the oppressed, the orphan and the widow, God will come to his aid.

The prayer of the humble man whose purpose in life is to serve God in all his goings and comings, in all his day’s work, will always be heard. His prayer will “pierce the clouds and reach heaven.” For “God judges justly and affirms the right.” The prayer of the true lover of God, of the truly humble servant of his Lord, will be that God’s will may be always done, even if, as may be, that will of God entails earthly sufferings or trials for himself.

In the light of what this inspired man of God has told us today, we would do well, all of us, to have another look at our life of prayer, or at what part prayer plays in our life. For far too many of us, prayer means asking God for something when we are in need. The more important parts of prayer, adoration, praise and thanksgiving, are almost, if not entirely, forgotten. How many people who would claim to be good Christians, say “thank you, God, for giving me another day,” when they wake up in the morning? How many of us show our gratitude for having health, for having enough to eat, for having a roof over our heads? As long as their earthly life runs along smoothly, and while they have good health and a reasonably comfortable life, God is forgotten by many.

When misfortune strikes, however, they suddenly remember that there is a God who is omnipotent. He can and he should come to their aid immediately, they think. Should he? The Just God judges justly. He gives to each according to his merit. If I have forgotten God, except for the casual attendance at Sunday Mass to avoid mortal sin, all through my years of prosperity, can I in all decency expect him to take notice now of me when something goes wrong?

Do you mean then, that we must be always praying to God! That is all right for nuns or monks who have nothing else to do! We have the cares of the world to attend to, we need relaxation and recreation after our hard day’s work. Your answer is in today’s lesson: “he who serves God willingly is heard.” Your day’s work, if offered for the honor and glory of God and your day’s recreation as well, are prayers pleasing in the sight of God. God never intends us to spend our days on our knees. He intends us to be up and doing, earning our daily bread honestly but joyfully, for each day’s work performed in justice and with the intention of doing our duty, thereby honoring God, is a day nearer to heaven.

Those who act in this simple but at the same time sublimely Christian way can approach God with the utmost confidence, if and when the trials they meet in life seem beyond their strength. Their prayers will “pierce the clouds and reach heaven” and when they receive their answer, they will quickly return to say a sincere “thank you” to their just and loving Father who is in heaven.

 

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SECOND READING: 2 Timothy 4: 6-8; 16-18

Today we wind up our study of 2nd Timothy as we hear Paul’s closing remarks. Recall that this letter is written as instruction and encouragement to Timothy, whom Paul installed as Bishop of Ephesus. Timothy has been having difficulties with false teachers and Paul provides pastoral guidance while he himself is held prisoner in Rome. In his three pastoral letters to Timothy and Titus, St. Paul often quotes his own life and sufferings to encourage his disciples and successors to persevere in their apostolic labors.

This letter is believed to have been written in AD 67 with Paul being martyred in AD 67 or 68. The place of his martyrdom in local Roman tradition is the site of the Basilica of St. Paul Outside the Walls. Since he was a Roman citizen, the mode of execution according to the same tradition was decapitation. He now feels that his earthly life is nearing its end but he has full confidence in God, his just judge, who will give him his eternal reward.

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

Beloved:
I am already being poured out like a libation,
and the time of my departure is at hand.
I have competed well; I have finished the race;
I have kept the faith.
From now on the crown of righteousness awaits me,
which the Lord, the just judge,
will award to me on that day, and not only to me,
but to all who have longed for his appearance.

At my first defense no one appeared on my behalf,
but everyone deserted me.
May it not be held against them!
But the Lord stood by me and gave me strength,
so that through me the proclamation might be completed
and all the Gentiles might hear it.
And I was rescued from the lion’s mouth.
The Lord will rescue me from every evil threat
and will bring me safe to his heavenly kingdom.
To him be glory forever and ever. Amen.

 

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From the Navarre Bible Commentary:

The Crown of Righteousness
--------------------------
[6] For I am already on the point of being sacrificed; the time of my departure has come. [7] I have fought the good fight, I have finished the race, I have kept the faith. [8] Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that Day, and not only to me but also to all who have loved his appearing.
**
6-8.** Conscious of his closeness to death, St Paul writes in poetic strain about his life in the service of the Gospel, about the meaning of death and his hope of heaven. The imagery he uses shows how he interprets his experience in the light of faith. “On the point of being sacrificed”: literally “poured out in sacrifice”: death is an offering to God, like the libations of oil poured on the altar of sacrifices. Death is the beginning of a journey: “the point of my departure has come”, the anchor is being weighed, the sails unfurled.

The Christian life is like magnificent Games taking place in the presence of God, who acts as the judge. In Greece the Games had close connections with religious worship; St Paul presents the Christian life as a type of spiritual sport: “races” indicates the continuous effort to achieve perfection (cf. Phil 3:14); training for athletics indicates the practice of self-denial (cf. 1 Cor 9:26-27); fighting stands for the effort required to resist sin even if that means death, as can happen in the event of persecution (cf. Heb 12:4). It is well worthwhile taking part in this competition, because, as St John Chrysostom points out, "the crown which it bestows never withers. It is not made of laurel leaves, it is not a man who places it on our head, it has not been won in the presence of a crowd made up of men, but in a stadium full of angels. In earthly competitions a man fights and strives for days and the only reward he receives is a crown which withers in a matter of hours . . .]. That does not happen here: the crown he is given is a glory and honor whose brilliance lasts forever (“Hom. on 2 Tim, ad loc”.).

All Christians who “have loved his appearing”, that is, who stay true to Christ, share St Paul’s expectation of eternal life. “We who know about the eternal joys of the heavenly fatherland should hasten to reach it by the more direct route” (St Gregory the Great, “In Evangelia Homiliae”, 16).

[17] For the Lord stood by me and gave me strength to proclaim the word fully, that all the Gentiles might hear it. So I was rescued from the lion’s mouth. [18] The Lord will rescue me from every evil and save me for his heavenly kingdom. To him be glory for ever and ever. Amen.

9-18. In his letters St Paul often asks people to do things for him; his messages here are particularly moving, given as they are on the eve of his martyrdom. He is following the example of Christ: he puts his trust in God even though his friends desert him (vv. 10-12, 16); his enemies harass him more than ever, yet he forgives them (vv. 14, 16); in the midst of his sufferings he praises the Lord (v. 18). His mention of Thessalonica, Galatia, Dalmatia, Ephesus, Troas, Corinth and Miletus show how warmly he remembers places which were very receptive to the Christian message. These few verses constitute a mini-biography.

His generosity of spirit is shown by the fact that he mentions so many disciples by name; to all he gave of his best; some of them fell by the wayside but most of them stayed faithful; some are mentioned in the Acts of the Apostles or in other letters, but for others this is the only mention in the New Testament. However, all without exception must have been very present to the Apostle who became “all things to all men, that I might by all means save some” (1 Cor 9:22).

16-17. St Paul points to the contrast between the way men treat him and the way God does. Because of the hazards involved in staying with Paul or defending him, some of his friends, even some of his closest friends, have deserted him; whereas God stays by his side.

“You seek the company of friends who, with their conversation and affection, with their friendship, make the exile of this world more bearable for you. There is nothing wrong with that, although friends sometimes let you down. But how is it you don’t frequent daily with greater intensity the company, the conversation, of the great Friend, who never lets you down?” ([St] J. Escriva, “The Way”, 88).

 

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6 For I am even now ready to be sacrificed: and the time of my dissolution is at hand.

7 I have fought a good fight, I have finished my course, I have kept the faith.

8 For the rest, there is laid up for me a crown of justice, which the Lord, the just judge, will render to me on that day: and not to me only, but to them also who love his coming. Make haste to come to me quickly.

 

[zarthan]

From the Navarre Bible Commentary:

I think that the Navarre Bible Commentary on 2 Timothy 4:8 is a distortion of the word of God. Otherwise, the commentaries to Sunday’s readings are true to holy scripture. Even the translation of this verse seems to be a distortion:

8] Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that Day, and not only to me but also **to all who have loved his appearing. **

Commentary in question: “All Christians **who have loved **his appearing”

The Douay-Rheims has a better translation that leaves the appearing of our Lord Jesus Christ to the future:
[8] As to the rest, there is laid up for me a crown of justice, which the Lord the just judge will render to me in that day: and not only to me, but** to them also that love his coming**.

 

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I think that the Navarre Bible Commentary on 2 Timothy 4:8 is a distortion of the word of God. Otherwise, the commentaries to Sunday’s readings are true to holy scripture. Even the translation of this verse seems to be a distortion:

8] Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that Day, and not only to me but also **to all who have loved his appearing. **

Commentary in question: “All Christians **who have loved **his appearing”

The Douay-Rheims has a better translation that leaves the appearing of our Lord Jesus Christ to the future:
[8] As to the rest, there is laid up for me a crown of justice, which the Lord the just judge will render to me in that day: and not only to me, but** to them also that love his coming**.

Noted. The sentence can be legitimately translated either way, which is why we see a wide variety of readings on this. The Ignatius Catholic Study Bible (which uses the RSV-CE, as does the Navarre) notes:

his appearing: Either the future return of Christ in glory (4:1) or, possibly, his first coming in the flesh (1:10).

Douay Rheims with Haydock Commentary coming up…

 

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From the Douay Rheims with 1869 Haydock Commentary:

6 For I am even now ready to be sacrificed: and the time of my dissolution is at hand.

Ver. 6.* I am even now ready to be sacrificed*. Literally, to be immolated. See Philippians ii. 17. — *The time of my dissolution (literally, resolution) is at hand. This makes many judge that this letter was written during his last imprisonment; but the sense perhaps may be, that being old and worn out with labours, he could not live long. (Witham)
*
7 I have fought a good fight, I have finished my course, I have kept the faith.

Ver. 7.* I have fought a good fight*, or strived a good strife. The Latin and Greek may signify any kind of striving for a prize. — I have kept the faith, not only the Christian faith, but been faithful in my office. (Witham)

8 For the rest, there is laid up for me a crown of justice, which the Lord, the just judge, will render to me on that day: and not to me only, but to them also who love his coming. Make haste to come to me quickly.

Ver. 8. A crown of justice, which the Lord, the just judge, will render to me. These words confirm the Catholic doctrine, that good works performed with the assistance of God’s grace, deserve and are meritorious of a reward in heaven: it is what is signified, 1. by a crown of justice, 2. from a* just judge*, 3. which he will render or give as a reward. Yet we own with St. Augustine that we have no merit, but what is also a gift of God from his grace and mercy, and grounded on his promises. (Witham) — “A crown of justice,” which the Protestants translate, of righteousness; but let us see how the learned St. Augustine, 1400 years ago, expounds the apostle’s meaning: “How should he repay as a just judge, unless he had first given as a merciful Father?” (De grat. et lib. arb. chap. vi.) See Hebrews vi. 10. God is not unjust, that he should forget your works; this the Protestants change into, God is not unrighteous.

16 At my first defence no man stood with me, but all forsook me: may it not be laid to their charge.

Ver. 16. At my first defence, or trial, when I appeared before Nero and my judges, no man stood with me; all, or almost all, abandoned me in that danger: may it not be laid to their charge. (Witham)

17 But the Lord stood by me, and strengthened me, that by me the preaching may be accomplished, and that all the Gentiles may hear: and I was delivered from the mouth of the lion.

**Ver. 17. The Lord stood, &c. All agree that Nero is here meant by the lion. St. Chrysostom thinks that St. Paul was set at liberty after this first justification of his conduct, but that having afterwards converted the cupbearer of Nero, he was by him beheaded. (St. Chrysostom, hom. x. p. 611.) — But the Lord assisted and fortified me on this occasion by a vision, in which he assured me that he would prolong my life for the more perfect preaching of the gospel. (Bible de Vence) — The times predicted by the apostle in this epistle, (ver. 3. and 4.) are now arrived; and the warnings he gives to Timothy and to all preachers of the word, should be sedulously attended to: preach the word: be instant in season and out of season; reprove, entreat, rebuke with all patience and doctrine. There will arrive a time when men will not bear sound doctrine; eager in the extreme to hear what flatters, they will have recourse to a variety of teachers not lawfully sent or ordained, calculated to tickle their ears: Assentatores populi, multitudinis levitatem voluptate quasi titillantes. (Cicero) In the same sense Plutarch says: ta ota apoknaiousin. It is yours, adds St. Paul, os kalos stratiotes Christou Iesou, [2 Timothy ii. 3.] as a valiant soldier of Jesus Christ, to oppose yourself as a wall to all these evils, to attend to every branch of your ministerial duty, not to yield to either opponents or dangers, and to see that the gospel is both preached and practised in all its purity. Thus may the Church find in you, and in her other ministers, what she is soon to lose in me, knowing as I do that my course is nearly run. — That by me the preaching may be accomplished, (or fulfilled) and that all the Gentiles may hear it. This is an argument that he wrote this letter in his first imprisonment. — And I was delivered from the mouth of the lion; that is, according to the common exposition, from Nero. (Witham)

18 The Lord hath delivered me from every evil work: and will preserve me unto his heavenly kingdom, to whom be glory for ever and ever. Amen.

 

[zarthan]

Noted. The sentence can be legitimately translated either way, which is why we see a wide variety of readings on this. The Ignatius Catholic Study Bible (which uses the RSV-CE, as does the Navarre) notes:

Douay Rheims with Haydock Commentary coming up…

Fidelis: Thanks a lot for the clarification. I am wondering if this verse that is translated differently in the older translations from the newer translations is based on different Greek manuscripts. Any knowlege of such a possibility?

 

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Fidelis: Thanks a lot for the clarification. I am wondering if this verse that is translated differently in the older translations from the newer translations is based on different Greek manuscripts. Any knowledge of such a possibility?

That may be the case. Also, very nuanced languages like Koine Greek do not translate precisely into English.

 

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Other thoughts on the Second Reading:

6 For I am already being poured out like a libation, and the time of my departure is at hand: Wine and oil were poured out (usually on an altar) as part of the Jewish sacrifices (Nm. 28: 7). It was also customary to pour out wine as an offering to the Greek and Roman idols. Paul means that he is about to give his life as a sacrifice for the Gospel of Christ, as he says in the following verse: “the time of my dissolution is near.” He is handing on his legacy to Timothy and other future leaders.

7 I have competed well: Or, “I have fought the good fight.” Paul often uses metaphors from the Greek sports arenas used to exhort the reader to keep his attention focused on the prize which goes to the winner; the victor’s crown which is awarded by the chief judge. He has boxed bravely and won. He has run well and has earned the prize.

I have finished the race; I have kept the faith: He has lived in and for the faith of Christ. He has fulfilled the vocation given him when converted on the road to Damascus, some thirty years previously. Paul has preserved and guarded the deposit of faith.

8 From now on the crown of righteousness awaits me: The victor’s crown placed on the heads of winning athletes:
**
which the Lord, the just judge, will award to me on that day:** On the judgment day he will receive his award from Christ, and not only he, but all who have been loyal to Christ and his Gospel will likewise be rewarded. Christ is the just judge and he has promised eternal life to all those who are loyal to him.

and not only to me, but to all who have longed for his appearance: The sentence can be legitimately translated as “to them also that love his coming” (DRV)—that is, either the future return of Christ in glory (4:1) or, possibly, his first coming in the flesh (1:10).

[verses 7—15 are omitted in this Reading]

**16 At my first defense no one appeared on my behalf, but everyone deserted me. May it not be held against them!: **He was evidently abandoned by all his friends when he was brought before the Roman judges. Although he felt this, he prays that God will not blame them for it. It is possible that Paul is referring to his Roman house arrest, but more likely he alludes to a first hearing in his present trial.

“Story has it that the apostle, after defending himself, was again sent upon the ministry of preaching and coming a second time to the same city met death by martyrdom under Nero. While he was being held in prison, he composed the second epistle to Timothy, at the same time indicating that his first defense had taken place and that martyrdom was at hand.” [Eusebius Pamphilus of Caesarea (between A.D. 300-325), History of the Church 2,22]

17 But the Lord stood by me and gave me strength, so that through me the proclamation might be completed and all the Gentiles might hear it: He had Christ to help him and give him the courage to proclaim the Christian faith to the pagan Romans. This was an opportunity to make Christ known to the Roman world through their judges, and through the throngs that gathered in the capital for his trial.

And I was rescued from the lion’s mouth: A biblical image (Psalm 22:21; Daniel 6:22). He was evidently released at this first hearing and saved from death. The lion’s jaw may be a metaphor for death or it may be taken literally: Christians and other condemned prisoners were thrown to the lions in the arena to entertain the pagan Romans, although as a Roman citizen, Paul would probably not be subjected to such a shameful manner of death. It may also be a reference to the Roman emperor or the Roman government.

18 The Lord will rescue me from every evil threat and will bring me safe to his heavenly kingdom: He is quite confident that God will be on his side until he calls him to himself—to his heavenly kingdom.
**
To him be glory forever and ever. Amen:** He ends with the well-known doxology.

 

[zarthan]

That may be the case. Also, very nuanced languages like Koine Greek do not translate precisely into English.

After doing some research on the internet, (which is not always the most reliable) the Douay-Rheims and the KJV are translated from the Byzantine manuscripts. While the more modern translations use the older Alexandrian manuscripts. (I am being very general in my understanding).

The Greek Orthodox church uses the Byzantine manuscripts, but they do not have a strict English translation of these texts, but they acknowlege the KJV as a valid English translation.

So, to know for sure if 2 Tim. 4:8 differs in the Byzantine Greek texts from the Alexandrian Greek texts, one would have to have access to these texts to see if they differ in the verb tense of present, or past.

 

[Fidelis]

After doing some research on the internet, (which is not always the most reliable) the Douay-Rheims and the KJV are translated from the Byzantine manuscripts. While the more modern translations use the older Alexandrian manuscripts. (I am being very general in my understanding).

The Greek Orthodox church uses the Byzantine manuscripts, but they do not have a strict English translation of these texts, but they acknowlege the KJV as a valid English translation.

So, to know for sure if 2 Tim. 4:8 differs in the Byzantine Greek texts from the Alexandrian Greek texts, one would have to have access to these texts to see if they differ in the verb tense of present, or past.

Good info–Thanks. It would, indeed to be able to reference those texts for the variant renderings–or talk to someone who can!

 

[Fidelis]

The Second Reading is not cited directly in the Catechism of the Catholic Church, but The Catholic Commentary On Sacred Scripture recommends the following sections:

Verses 6-8:
1013 Death is the end of man’s earthly pilgrimage, of the time of grace and mercy which God offers him so as to work out his earthly life in keeping with the divine plan, and to decide his ultimate destiny. When “the single course of our earthly life” is completed,586 we shall not return to other earthly lives: "It is appointed for men to die once."587 There is no “reincarnation” after death.

1042 At the end of time, the Kingdom of God will come in its fullness. After the universal judgment, the righteous will reign for ever with Christ, glorified in body and soul. The universe itself will be renewed:

*The Church . . . will receive her perfection only in the glory of heaven, when will come the time of the renewal of all things. At that time, together with the human race, the universe itself, which is so closely related to man and which attains its destiny through him, will be perfectly re-established in Christ.*

(see also 1043–1050)

Verses 16-18:
**817 **In fact, “in this one and only Church of God from its very beginnings there arose certain rifts, which the Apostle strongly censures as damnable. But in subsequent centuries much more serious dissensions appeared and large communities became separated from full communion with the Catholic Church - for which, often enough, men of both sides were to blame.” The ruptures that wound the unity of Christ’s Body - here we must distinguish heresy, apostasy, and schism - do not occur without human sin:

*Where there are sins, there are also divisions, schisms, heresies, and disputes. Where there is virtue, however, there also are harmony and unity, from which arise the one heart and one soul of all believers.*

2089 Incredulity is the neglect of revealed truth or the willful refusal to assent to it. “Heresy is the obstinate post-baptismal denial of some truth which must be believed with divine and catholic faith, or it is likewise an obstinate doubt concerning the same; ***apostasy ***is the total repudiation of the Christian faith; schism is the refusal of submission to the Roman Pontiff or of communion with the members of the Church subject to him.”

 

[Fidelis]

Some questions on the Second Reading for personal study and reflection:

1. In the Second Reading, despite his hardships and disappointments, to what is St. Paul looking forward to? In what (and in whom) does he place his confidence?

1. Why does Paul refer to himself as a “libation”? What is the significance of the phrase, “time of my departure”? (4:6)

1. “Competed well (or “fought the good fight”)” and “race” are used by the apostle to describe his walk of faith. Where else can we find these analogies? What relationship does the apostle reveal between the Christian’s work and reward? (4:7-8)

1. Comment on these statements made in regard to Paul’s first defense. (4:16-17)
   — “…May it not be held against them.”
   — “…I was rescued from the the lion’s mouth.”

1. What is meant by “…every evil threat…”? (4:18)