NINETEENTH SUNDAY IN ORDINARY TIME
August 9, 2020
A reflection of saint Paul about the Jewish religious ancestry
In the second reading, Paul makes a reflection about how painful was for him, a devoted descendant of Abraham, the rejection that his former brothers in faith had expressed to Jesus Christ.
Having heard Saint Paul describe the future glory that awaits those who live the Christian life empowered by the Spirit, Apostle Paul now laments for the Jews who have failed to recognize the messiah; those with whom Paul had worshiped before his conversion. He even dares to say something like this,
«...For I could wish that I myself were accursed and separated from Christ for the sake of my brothers, my kin according to the flesh…»
Paul would bear the curse himself, be cut off from Christ, for the sake of his fellow Jews.This shows how passionate the apostle was in his interest for the salvation of those to whom he preached.
Then he makes a sincere statement, maybe one of the richest sentences Paul wrote in his letters,
«...They are Israelites; theirs the adoption, the glory, the covenants, the giving of the law, the worship, and the promises; theirs the patriarchs…»
Instead of the common political title “Jews,” Paul makes use of their honorific religious title, “Israelites,” bestowed by Yahweh Himself on His people in Genesis 32:28.
He then proceeds to recount the seven historic prerogatives associated with this name:
EIGHTEENTH SUNDAY IN ORDINARY TIME
August 2, 2020
The Book of the Prophet Isaiah as a source for our First Reading
Three weeks ago, we wrote, “The 66 chapters of the Book of Isaiah may be divided into three sections. Until the eighteenth century it was presumed that Isaiah of Jerusalem wrote all 66 chapters of the book under his name… chapters 40 through 66 were written by a different author who lived some 150 years after Isaiah, during the Babylonian exile. More studies and investigation in the late nineteenth century led to convincing arguments for yet a third author for chapters 56 through 66. So, this book has been composed, according to those who know, in three different ages and by different authors…”
The second of these three “books” goes from chapter 40 to chapter 55 and has been called the Book of Comfort. The prophet places use the images of ancient traditions, so that the new exodus levels mountains or strikes flowing water in the heights. The Mosaic covenant is expanded into a world-wide covenant by mentioning the covenants with Noah and with Abraham and Sarah. The author sees the garden of paradise emerge before his eyes. The spirit of the liturgy breaks forth into new life through his hymns, laments, and proclamation of the word. On the 15th Sunday of Ordinary Time (three weeks ago) we heard the closing words of the conclusion of this Book of Comfort. Today we hear the opening words of this same conclusion.
« Thus says the Lord: All you who are thirsty, come to the water! You who have no money, come, receive grain and eat; Come, without paying and without cost, drink wine and milk! Why spend your money for what is not bread; your wages for what fails to satisfy? Heed me, and you shall eat well, you shall delight in rich fare…»
The image of a banquet may be found many times in the pages of the Bible. The Bible often evokes the banquet symbol to describe God’s love. The Passover out of Egypt is celebrated with a banquet as well as the Sinai covenant. In the first part of the Book of Isaiah (chapter 25) the abundance of the world to come is often portrayed as a banquet In today’s first reading, all are invited to this eschatological banquet: the only condition is a thirst for God.
Then we have a twist in the language of the passage chose for the first reading,
«… I will renew with you the everlasting covenant, the benefits assured to David…»
God assures Israel that she will receive the full “benefits” of the everlasting covenant made long ago with David. “Everlasting” does not mean a covenant beginning now and lasting forever, but one bringing the promises of the distant past to present fulfillment. David had conquered nations, but his successors could not maintain his kingdom; the Davidic hopes are now secured as a very special dynasty, but he is honored merely as leader and commander, whereas God is declared king.
El libro del profeta Isaías como fuente de nuestra primera lectura
Hace tres semanas, escribimos: “Los 66 capítulos del Libro de Isaías pueden dividirse en tres secciones. Hasta el siglo 18 se presumía que el profeta Isaías de Jerusalén había escrito los 66 capítulos del libro bajo su nombre… los capítulos 40 al 66 fueron escritos por un autor diferente que vivió unos 150 años después de Isaías, durante el exilio en Babilonia. Más estudios e investigaciones a finales del siglo XIX dieron lugar a argumentos convincentes para un tercer autor para los capítulos 56 al 66. Por lo tanto, este libro ha sido compuesto, según quienes saben, en tres eras diferentes y por distintos autores…”
El segundo de estos tres "libros" va del capítulo 40 al capítulo 55 y se ha llamado el Libro del Consuelo. El autor usa imágenes de tradiciones antiguas, para que el nuevo éxodo nivele montañas o fluya el agua desde las alturas. La alianza de Moisés se expande en una alianza universal al mencionar las hechas con Noé y con Abraham y Sara. El autor ve el jardín del paraíso emerger ante sus ojos. El espíritu de la liturgia irrumpe en una nueva vida a través de sus himnos, lamentos y la proclamación de la palabra. El 15º domingo del tiempo ordinario (hace tres semanas) escuchamos las palabras finales de la conclusión de este Libro de la comodidad. Hoy escuchamos las palabras iniciales de esta misma conclusión.
«Así dice el Señor: "Oíd, sedientos todos, acudid por agua, también los que no tenéis dinero: venid, comprad trigo, comed sin pagar vino y leche de balde. ¿Por qué gastáis dinero en lo que no alimenta, y el salario en lo que no da hartura? Escuchadme atentos y comeréis bien, saborearéis platos sustanciosos...»
La imagen de un banquete se puede encontrar muchas veces en las páginas de la Biblia. La Biblia a menudo evoca el símbolo del banquete para describir el amor de Dios. La Pascua del éxodo de Egipto se celebra con un banquete, lo mismo que la alianza del Sinaí. En la primera parte del Libro de Isaías (capítulo 25), la abundancia del mundo venidero a menudo se representa como un banquete. En la primera lectura de hoy, todos están invitados a este banquete escatológico: la única condición es tener sed de Dios.
Luego tenemos un giro en el lenguaje del pasaje elegido para la primera lectura,
«... Sellaré con vosotros alianza perpetua, la promesa que aseguré a David…»
Dios le asegura a Israel que ella recibirá todos los "beneficios" del pacto eterno hecho hace mucho tiempo con David. "perpetua" no significa un pacto que comience ahora y dure para siempre, sino uno que trae al presente y extiende hacia el futuro las promesas del pasado. David había conquistado naciones, pero sus sucesores no podían mantener su reino; las esperanzas davídicas ahora están aseguradas como una dinastía muy especial, pero él es honrado simplemente como líder y comandante, mientras que Dios es declarado rey.