Wednesday, March 1, 2006
Launching Lent
Ash Wednesday
http://www.usccb.org/nab/030106.shtml
Reflection:
Today we begin "The Forty Days" as it is called else where in the world. That period in our liturgical year in which we do what we can call annual maintenance of the soul and spirit. The scripture today is rich with instructions for the faithful on the three main actions we take in this season; prayer, fasting, and alms giving. The "what's" and "how's" are given to us in detail. It is the "why" that is left up to us and it is that "Why" that gives us the most trouble.
During our Lenten journey we are to repair our spiritual selves by examining our past actions and correcting them against the base-line of right actions found in scripture and the teaching magisterium of the Church. It is openly examining our actions that become problematic. This is true for a couple of reasons; first, we can't remember all of the things we have done if we are only looking back during lent; and second, we can rationalize what we have done so it does not appear to be a problem.
There is a solution. Our reflection must be consent during the whole year and during lent, we review where we are and pledge to go forward. We look at each facet of our lives – work, family, social, and spiritual and ask; Is this what God wants me to do and if not what must I change? It's not easy, but then we have forty days. Pax
If you wish to comment and are not registered on Myspace, you can email me at miles_jj@excite.com and I will post your response as a comment. Thanks.
Scripture from Jl 2:12-18
Jerome Biblical Commentary
12
Yet even now, says the LORD, return to me with your whole heart, with fasting, and weeping, and mourning;
13
Rend your hearts, not your garments, and return to the LORD, your God. For gracious and merciful is he, slow to anger, rich in kindness, and relenting in punishment.
(b) SECOND SUMMONS TO PRAYER AND PENANCE
(2 :12-17a). Having impressed his audience with the eschatological significance of the plague, Joel now intensifies his appeal for penance. 13. rend your hearts: In the true prophetic tradition, Joel calls for more than external or cultic return to Yahweh; their whole conduct must change (cf. Hos 6:1-6; Jer 4:4; Dt 10:16). The imperative tuba, "return," summarizes a great theme of prophetic preaching (Hos 2:9; 3:5; 14:2; Jer 3:12,14; 4:1; etc.).
14
Perhaps he will again relent and leave behind him a blessing, Offerings and libations for the LORD, your God.
14. Judah's conversion may be matched by Yahweh's pity. Still, one must not be presumptuous; man cannot demand anything. With Yahweh one must always allow a perhaps (see Am 5:15; Zeph 2:3; Jon 3 :9). Yet there are solid grounds for confidence. In v. 13, Joel quotes verbatim Yahweh's own proclamation of his attributes (see Ex 34 :6) where the emphasis is on his parental compassion and his benevolence; Yahweh is rab-hesed-i.e., voluntarily and perpetually committed to Israel's welfare by contract (see Jon 4:2; cf. J. Guillet,
15
Blow the trumpet in Zion! proclaim a fast, call an assembly;
16
Gather the people, notify the congregation; Assemble the elders, gather the children and the infants at the breast; Let the bridegroom quit his room, and the bride her chamber.
17
1 Between the porch and the altar let the priests, the ministers of the LORD, weep, And say, "Spare, O LORD, your people, and make not your heritage a reproach, with the nations ruling over them! Why should they say among the peoples, 'Where is their God?'"
1 [17] The priests stood in the open space between the outdoor altar of holocausts and the temple building, facing the latter in order thereby to look toward God present in the holy of holies.
Themes of the Bible [Notre Dame, 1960] 47-95). a blessing: Joel hopes for renewed agricultural and pastoral prosperity (Dt 7 :13-14; Hag 2 :15-19) and with it the means to a revival of sacrifice. 15-17a. The trial calls for all-out effort; even the young and aged must be brought before Yahweh. The newlywed, ordinarily dispensed from certain obligations (Dt 24:5; Berakoth 2:5), must share this penitential burden. The Temple personnel lead the prayers between the outdoor altar of holocaust and the Temple porch (see 1 Mc 7:36-37).
(c) THE PRAYER (2:17b). Dt 9:26-29 seems to
stand behind this appeal. The same approach appears
in Ex 32:12 and Nm 14:13-16: Yahweh is reminded of possible scandal; the Gentiles will doubt his protective power. God owes it to himself to deliver his people and his heritage, his piece of property in this world. Judah's prostration makes it the butt of ridicule. The Gentiles can taunt: Where is this superior God of whom Judah boasts? (Cf. Pss 44:10-27; 79.)
18
Then the LORD was stirred to concern for his land and took pity on his people.
(C) The Divine Reply (2:18-27). The communal fast and appeal win a response. God promises deliverance from the locust plague and its attendant drought. Then, throughout chs. 3-4, he promises a more far-reaching deliverance. JI 2: 1 8-27 is pivotal; after it, the Prophet's perspective becomes wholly eschatological. 18-19a. the Lord was stirred: The oracle's introduction may be an editorial insert. Utilizing the verb qana', "to be jealous" or "to be emotionally involved," the writer shows that Joel's approach struck home. Yahweh cannot permit his ability to protect Israel to be questioned. His sensitivity to it is betrayed in the quick response that follows (see also Ez 36:21-30; Zech 1:14-17; 8 :1-3).
Scripture from Ps 51:3-4, 5-6ab, 12-13, 14 and 17
Jerome Biblical Commentary
3
Have mercy on me, God, in your goodness; in your abundant compassion blot out my offense.
4
Wash away all my guilt; from my sin cleanse me.
Ps 51. An individual lament, in sorrow for sin. Ps 5 I is the fourth and the most famous of the penitential Pss. There is no indication that it was uttered by David after his sin with Bathsheba (cf. title). Perhaps the most striking emphasis is placed on the awfulness of sin itself; the author cannot rest until it is forgiven. (For details, cf. E. Dalglish, Psalm Fifty-One in the Light of Ancient Near Eastern Patternism [Leiden, 1962].) Structure: 3-4, appeal for mercy; 5-8, confession of sinfulness; 9-14, request for cleansing, for heart and spirit; 15-19, a vow and assurance of special sacrifice; 20-21, a prayer for Jerusalem. Life setting: The prayer is composed by a sinner, who feels the weight of his sins more than his sickness (10); one may detect in 19 the influence of Jeremiah (spirit) and the prophets (sacrifice of a contrite heart). 3-4. The entire complaint (9, 12-15) is permeated with the desire to be completely purified of sin (cf. metaphors, "wash," etc.).
5
For I know my offense; my sin is always before me.
6
Against you alone have I sinned; I have done such evil in your sight That you are just in your sentence, blameless when you condemn.
6. The quotation marks in the CCD indicate that this verse is his acknowledgment of his sin as an offence against God (not just against man). He proclaims his wrongdoing as a justification of God's sentence against him.
12
A clean heart create for me, God; renew in me a steadfast spirit.
12. create: Bara'. The technical term that designates an action proper to God (Gn 1:1); purification is a work that only God and not ritual can achieve.
13
Do not drive me from your presence, nor take from me your holy spirit.
14
Restore my joy in your salvation; sustain in me a willing spirit.
13. holy spirit: God's action in man, which saves him and keeps him faithful (cf. Is 63 :8-14). He is asking for what Jeremiah and Ezekiel said about the new covenant and the new spirit (Jer 24:7; 31 :33; Ez 36:25ff.).
17
Lord, open my lips; my mouth will proclaim your praise.
15. teach: A vow to proclaim publicly his experience (in the tôdâ sacrifice? cf. 17-18) and thus lead sinners back to God.
Note: There was no JBC specific reference to v. 17, cf. reference is above. JM
Scripture from 2 Cor 5:20 -- 6:2
Jerome Biblical Commentary
20
So we are ambassadors for Christ, as if God were appealing through us. We implore you on behalf of Christ, be reconciled to God.
20. we function as legate: A beautiful description of the Apostle's work; as an apostle he is God's instrument (hõs theou parakalountos). Hõs is used here to show that what is stated is true (cf. Bl-Deb-F § 425). we beseech you, allow yourselves to be reconciled: The Apostle makes a practical exhortation. Reconciliation can be lost; those who have accepted the gospel must ever allow it to exercise its effect upon them. In one sense, reconciliation is obtained with the acceptance of the first justifying grace, but in another, it is not achieved until one enters into definitive possession of the eternal reward; the former was emphasized in the earlier parts of the chapter; the latter aspect is mentioned here, in passing as it were, as a prelude to ch. 6. It also seems implied here that sin after baptism can be remitted-which is taught elsewhere in this epistle (cf. 2 :5-11; 12 :21)-for this letter was not addressed to only the good members of the churches of Achaia. The command would have more immediate application for some than for others.
21
13 For our sake he made him to be sin who did not know sin, so that we might become the righteousness of God in him.
13 [21] This is a statement of God's purpose, expressed paradoxically in terms of sharing and exchange of attributes. As Christ became our righteousness (1 Cor 1:30), we become God's righteousness (cf 2 Cor 5:14-15).
21. who knew not sin: The word gnonta means not theoretical knowledge but personal experience gained by action (cf. Hebr yãda'); Jesus was without sin (Rom 7:1). he made sin for us: God is the subject. Some commentators hold that Jesus was made a member of our sinful race, though not himself possessing personal sin; others think that hamartia means "a sacrifice for sin"; still others contend that Jesus became by juridical fiction the personification of sin. Whatever opinion is right, hamartia, each time it is used in this verse, has a different sense; moreover, in the LXX, it sometimes translates the Hebr hattã' when it is used to signify" a sacrifice for sin," although the phrase peri hamartias is more common when the Hebrew has
this meaning. Because here it is a question of the work of reconciliation that was accomplished by the sacrifice of Jesus (cf. 1 Cor II:24-26; Mt 26:28; Mk 14:24; Lk 22:19-20), hamartia most likely means "sin sacrifice." This is supported by the fact that the verse alludes to Is
53 :9-II, where in the LXX there is a reference to such a sacrifice; in accordance with the LXX the MT should be interpreted (so L. Sabourin, ScEccl II [1959] 419-24; Rédemption sacrificielle [Bruges, 1961]); cf. Rom 3 :22-26. that we become the justice oJGod in him: The purpose of the redemption-and hence its effect-was that we might be identified with a divine attribute, not the justice of God considered in itself, but the salvific justice of God that makes men just (cf. Rom 3 :21-22; ? Pauline Theology, 79:96-97). "In him" may mean because of our union with Jesus; perhaps en here could be translated "by." Both meanings are Pauline, but which is meant here is not certain (? Pauline Theology, 79 :138).
2
For he says: "In an acceptable time 3 I heard you, and on the day of salvation I helped you." Behold, now is a very acceptable time; behold, now is the day of salvation.
3 [2] In an acceptable time: Paul cites the Septuagint text of Isaiah 49:8; the Hebrew reads "in a time of favor"; it is parallel to "on the day of salvation." Now: God is bestowing favor and salvation at this very moment, as Paul is addressing his letter to them.
(e) PAUL SHOWS HIS LOVE AND EXHORTS THE CORINTHIANS TO RECIPROCATE (6: 1-7: 1). . 2. The citation is from Is 49:8 (LXX); it is a portion of one of the Servant poems. In it God answers the Servant, showing by the use of the proph. perfect the certainty of his help. In applying the text to his own situation, Paul made his time "the acceptable time." in the accepted time: Kairõ dektõ translates Hebr beet rãsôn, "in the time of good favor," i.e., of the pouring forth of God's graces. The Corinthians must make use of their present opportunity, the most accepted time (kairos euprosdektos) in God's sight, the day of salvation. Here the Apostle views salvation as realized eschatology. The whole verse is a parenthesis; the thought of v.1 is continued in the following.
Scripture from Mt 6:1-6, 16-18
Jerome Biblical Commentary
1
1 "(But) take care not to perform righteous deeds in order that people may see them; otherwise, you will have no recompense from your heavenly Father.
1 [1-18] The sermon continues with a warning against doing good in order to be seen and gives three examples, almsgiving (Matthew 6:2-4), prayer (Matthew 6:5-15), and fasting (Matthew 6:16-18). In each, the conduct of the hypocrites (Matthew 6:2) is contrasted with that demanded of the disciples. The sayings about reward found here and elsewhere (Matthew 5:12, 46; 10:41-42) show that this is a genuine element of Christian moral exhortation. Possibly to underline the difference between the Christian idea of reward and that of the hypocrites, the evangelist uses two different Greek verbs to express the rewarding of the disciples and that of the hypocrites; in the latter case it is the verb apecho, a commercial term for giving a receipt for what has been paid in full (Matthew 6:2, 5, 16).
42 -- (d) GENUINE AND SPURIOUS RIGHTEOUSNESS
(6:1-18). This passage expands the idea of Christian righteousness as contrasted with the righteousness of the scribes and Pharisees (5:20). Righteousness is illustrated by three basic acts of Jewish piety: almsgiving, prayer, and fasting. In each instance an antithesis is drawn between the spurious piety of display and the genuine piety, which seeks to conceal itself. The ideal of this passage lacks a certain harmony with that of 5:14-16--an inconsistency not so much in the text as in the situation: works of piety should not be done for vain display, but they should have the force of good example. If they stem from the proper motive, they will be seen-a city set on a mountain cannot be hidden.
43 (i) Almsgiving (6:1-4).1. righteousness: In later biblical literature and extrabiblical Jewish writings this becomes the technical term for almsgiving; and the word may have this force here (some mss. indeed read eleemosynen), although this is not the usual meaning of the word in Mt. The language in which vain display is repudiated is unusually vigorous.
2
When you give alms, do not blow a trumpet before you, as the hypocrites 2 do in the synagogues and in the streets to win the praise of others. Amen, I say to you, they have received their reward.
2 [2] The hypocrites: the scribes and Pharisees, see Matthew 23:13, 15, 23, 25, 27, 29. The designation reflects an attitude resulting not only from the controversies at the time of Jesus' ministry but from the opposition between Pharisaic Judaism and the church of Matthew. They have received their reward: they desire praise and have received what they were looking for.
2. hypocrites: This word originally meant "actor," and this meaning may be echoed here; the word "to be seen" used in 6: 1 is the Gk verb related to the noun "theater." Genuine righteousness even tries to evade itself. To be hailed as a virtuous man is a sufficient reward for those who seek recognition; they obtain what they seek, and that is all they obtain.
3
But when you give alms, do not let your left hand know what your right is doing,
4
so that your almsgiving may be secret. And your Father who sees in secret will repay you.
5
"When you pray, do not be like the hypocrites, who love to stand and pray in the synagogues and on street corners so that others may see them. Amen, I say to you, they have received their reward.
6
But when you pray, go to your inner room, close the door, and pray to your Father in secret. And your Father who sees in secret will repay you.
44 (ii) Prayer (6:5-15). The saying on prayer follows the pattern of the saying on almsgiving. The prayer in public was prayer that was uttered at set times of the day; the devout Jew stopped wherever he was, unless the place was unclean, and recited the proper prayers in a standing position. Moslems also worship in public at prescribed times, and it is regarded as a sign of great devotion to observe this practice. 6. retire to your room: In a phrase borrowed from Is 26 :20, quoted according to the LXX, the saying recommends that one retire to one's private chamber even to recite the scheduled prayer. Prayer said when one is not being observed is surely prompted by the proper motive. The saying does not refer to public common prayer in the temple or the synagogue.
16
"When you fast, 12 do not look gloomy like the hypocrites. They neglect their appearance, so that they may appear to others to be fasting. Amen, I say to you, they have received their reward.
17
But when you fast, anoint your head and wash your face,
18
so that you may not appear to be fasting, except to your Father who is hidden. And your Father who sees what is hidden will repay you.
12 [16] The only fast prescribed in the Mosaic law was that of the Day of Atonement (Lev 16:31), but the practice of regular fasting was common in later Judaism; cf Didache Matthew 9:1.
45 (iii) Fasting (6 :16-18). 16. when you fast: In the early books of the OT, fasting appears as a token of mourning or of repentance. No fast is prescribed in the Law except the fast of the Day of Atonement (Lv 16 :29; 23 :27; Nm 29 :7). A fast meant abstinence from food for the entire day from sunrise to sunset. Fasting twice a week was regarded in NT times as a sign of devotion. they disfigure their faces: The disfigurement was a part of the ritual of grief or mourning in the ancient world; "sackcloth and ashes" were put on to make the person unsightly. These are rejected as mere external display. The disciple who fasts should wash and anoint himself; washing and anointing were preparations for a banquet, not signs
Launching Lent
Ash Wednesday
http://www.usccb.org/nab/030106.shtml
Reflection:
Today we begin "The Forty Days" as it is called else where in the world. That period in our liturgical year in which we do what we can call annual maintenance of the soul and spirit. The scripture today is rich with instructions for the faithful on the three main actions we take in this season; prayer, fasting, and alms giving. The "what's" and "how's" are given to us in detail. It is the "why" that is left up to us and it is that "Why" that gives us the most trouble.
During our Lenten journey we are to repair our spiritual selves by examining our past actions and correcting them against the base-line of right actions found in scripture and the teaching magisterium of the Church. It is openly examining our actions that become problematic. This is true for a couple of reasons; first, we can't remember all of the things we have done if we are only looking back during lent; and second, we can rationalize what we have done so it does not appear to be a problem.
There is a solution. Our reflection must be consent during the whole year and during lent, we review where we are and pledge to go forward. We look at each facet of our lives – work, family, social, and spiritual and ask; Is this what God wants me to do and if not what must I change? It's not easy, but then we have forty days. Pax
If you wish to comment and are not registered on Myspace, you can email me at miles_jj@excite.com and I will post your response as a comment. Thanks.
Scripture from Jl 2:12-18
Jerome Biblical Commentary
12
Yet even now, says the LORD, return to me with your whole heart, with fasting, and weeping, and mourning;
13
Rend your hearts, not your garments, and return to the LORD, your God. For gracious and merciful is he, slow to anger, rich in kindness, and relenting in punishment.
(b) SECOND SUMMONS TO PRAYER AND PENANCE
(2 :12-17a). Having impressed his audience with the eschatological significance of the plague, Joel now intensifies his appeal for penance. 13. rend your hearts: In the true prophetic tradition, Joel calls for more than external or cultic return to Yahweh; their whole conduct must change (cf. Hos 6:1-6; Jer 4:4; Dt 10:16). The imperative tuba, "return," summarizes a great theme of prophetic preaching (Hos 2:9; 3:5; 14:2; Jer 3:12,14; 4:1; etc.).
14
Perhaps he will again relent and leave behind him a blessing, Offerings and libations for the LORD, your God.
14. Judah's conversion may be matched by Yahweh's pity. Still, one must not be presumptuous; man cannot demand anything. With Yahweh one must always allow a perhaps (see Am 5:15; Zeph 2:3; Jon 3 :9). Yet there are solid grounds for confidence. In v. 13, Joel quotes verbatim Yahweh's own proclamation of his attributes (see Ex 34 :6) where the emphasis is on his parental compassion and his benevolence; Yahweh is rab-hesed-i.e., voluntarily and perpetually committed to Israel's welfare by contract (see Jon 4:2; cf. J. Guillet,
15
Blow the trumpet in Zion! proclaim a fast, call an assembly;
16
Gather the people, notify the congregation; Assemble the elders, gather the children and the infants at the breast; Let the bridegroom quit his room, and the bride her chamber.
17
1 Between the porch and the altar let the priests, the ministers of the LORD, weep, And say, "Spare, O LORD, your people, and make not your heritage a reproach, with the nations ruling over them! Why should they say among the peoples, 'Where is their God?'"
1 [17] The priests stood in the open space between the outdoor altar of holocausts and the temple building, facing the latter in order thereby to look toward God present in the holy of holies.
Themes of the Bible [Notre Dame, 1960] 47-95). a blessing: Joel hopes for renewed agricultural and pastoral prosperity (Dt 7 :13-14; Hag 2 :15-19) and with it the means to a revival of sacrifice. 15-17a. The trial calls for all-out effort; even the young and aged must be brought before Yahweh. The newlywed, ordinarily dispensed from certain obligations (Dt 24:5; Berakoth 2:5), must share this penitential burden. The Temple personnel lead the prayers between the outdoor altar of holocaust and the Temple porch (see 1 Mc 7:36-37).
(c) THE PRAYER (2:17b). Dt 9:26-29 seems to
stand behind this appeal. The same approach appears
in Ex 32:12 and Nm 14:13-16: Yahweh is reminded of possible scandal; the Gentiles will doubt his protective power. God owes it to himself to deliver his people and his heritage, his piece of property in this world. Judah's prostration makes it the butt of ridicule. The Gentiles can taunt: Where is this superior God of whom Judah boasts? (Cf. Pss 44:10-27; 79.)
18
Then the LORD was stirred to concern for his land and took pity on his people.
(C) The Divine Reply (2:18-27). The communal fast and appeal win a response. God promises deliverance from the locust plague and its attendant drought. Then, throughout chs. 3-4, he promises a more far-reaching deliverance. JI 2: 1 8-27 is pivotal; after it, the Prophet's perspective becomes wholly eschatological. 18-19a. the Lord was stirred: The oracle's introduction may be an editorial insert. Utilizing the verb qana', "to be jealous" or "to be emotionally involved," the writer shows that Joel's approach struck home. Yahweh cannot permit his ability to protect Israel to be questioned. His sensitivity to it is betrayed in the quick response that follows (see also Ez 36:21-30; Zech 1:14-17; 8 :1-3).
Scripture from Ps 51:3-4, 5-6ab, 12-13, 14 and 17
Jerome Biblical Commentary
3
Have mercy on me, God, in your goodness; in your abundant compassion blot out my offense.
4
Wash away all my guilt; from my sin cleanse me.
Ps 51. An individual lament, in sorrow for sin. Ps 5 I is the fourth and the most famous of the penitential Pss. There is no indication that it was uttered by David after his sin with Bathsheba (cf. title). Perhaps the most striking emphasis is placed on the awfulness of sin itself; the author cannot rest until it is forgiven. (For details, cf. E. Dalglish, Psalm Fifty-One in the Light of Ancient Near Eastern Patternism [Leiden, 1962].) Structure: 3-4, appeal for mercy; 5-8, confession of sinfulness; 9-14, request for cleansing, for heart and spirit; 15-19, a vow and assurance of special sacrifice; 20-21, a prayer for Jerusalem. Life setting: The prayer is composed by a sinner, who feels the weight of his sins more than his sickness (10); one may detect in 19 the influence of Jeremiah (spirit) and the prophets (sacrifice of a contrite heart). 3-4. The entire complaint (9, 12-15) is permeated with the desire to be completely purified of sin (cf. metaphors, "wash," etc.).
5
For I know my offense; my sin is always before me.
6
Against you alone have I sinned; I have done such evil in your sight That you are just in your sentence, blameless when you condemn.
6. The quotation marks in the CCD indicate that this verse is his acknowledgment of his sin as an offence against God (not just against man). He proclaims his wrongdoing as a justification of God's sentence against him.
12
A clean heart create for me, God; renew in me a steadfast spirit.
12. create: Bara'. The technical term that designates an action proper to God (Gn 1:1); purification is a work that only God and not ritual can achieve.
13
Do not drive me from your presence, nor take from me your holy spirit.
14
Restore my joy in your salvation; sustain in me a willing spirit.
13. holy spirit: God's action in man, which saves him and keeps him faithful (cf. Is 63 :8-14). He is asking for what Jeremiah and Ezekiel said about the new covenant and the new spirit (Jer 24:7; 31 :33; Ez 36:25ff.).
17
Lord, open my lips; my mouth will proclaim your praise.
15. teach: A vow to proclaim publicly his experience (in the tôdâ sacrifice? cf. 17-18) and thus lead sinners back to God.
Note: There was no JBC specific reference to v. 17, cf. reference is above. JM
Scripture from 2 Cor 5:20 -- 6:2
Jerome Biblical Commentary
20
So we are ambassadors for Christ, as if God were appealing through us. We implore you on behalf of Christ, be reconciled to God.
20. we function as legate: A beautiful description of the Apostle's work; as an apostle he is God's instrument (hõs theou parakalountos). Hõs is used here to show that what is stated is true (cf. Bl-Deb-F § 425). we beseech you, allow yourselves to be reconciled: The Apostle makes a practical exhortation. Reconciliation can be lost; those who have accepted the gospel must ever allow it to exercise its effect upon them. In one sense, reconciliation is obtained with the acceptance of the first justifying grace, but in another, it is not achieved until one enters into definitive possession of the eternal reward; the former was emphasized in the earlier parts of the chapter; the latter aspect is mentioned here, in passing as it were, as a prelude to ch. 6. It also seems implied here that sin after baptism can be remitted-which is taught elsewhere in this epistle (cf. 2 :5-11; 12 :21)-for this letter was not addressed to only the good members of the churches of Achaia. The command would have more immediate application for some than for others.
21
13 For our sake he made him to be sin who did not know sin, so that we might become the righteousness of God in him.
13 [21] This is a statement of God's purpose, expressed paradoxically in terms of sharing and exchange of attributes. As Christ became our righteousness (1 Cor 1:30), we become God's righteousness (cf 2 Cor 5:14-15).
21. who knew not sin: The word gnonta means not theoretical knowledge but personal experience gained by action (cf. Hebr yãda'); Jesus was without sin (Rom 7:1). he made sin for us: God is the subject. Some commentators hold that Jesus was made a member of our sinful race, though not himself possessing personal sin; others think that hamartia means "a sacrifice for sin"; still others contend that Jesus became by juridical fiction the personification of sin. Whatever opinion is right, hamartia, each time it is used in this verse, has a different sense; moreover, in the LXX, it sometimes translates the Hebr hattã' when it is used to signify" a sacrifice for sin," although the phrase peri hamartias is more common when the Hebrew has
this meaning. Because here it is a question of the work of reconciliation that was accomplished by the sacrifice of Jesus (cf. 1 Cor II:24-26; Mt 26:28; Mk 14:24; Lk 22:19-20), hamartia most likely means "sin sacrifice." This is supported by the fact that the verse alludes to Is
53 :9-II, where in the LXX there is a reference to such a sacrifice; in accordance with the LXX the MT should be interpreted (so L. Sabourin, ScEccl II [1959] 419-24; Rédemption sacrificielle [Bruges, 1961]); cf. Rom 3 :22-26. that we become the justice oJGod in him: The purpose of the redemption-and hence its effect-was that we might be identified with a divine attribute, not the justice of God considered in itself, but the salvific justice of God that makes men just (cf. Rom 3 :21-22; ? Pauline Theology, 79:96-97). "In him" may mean because of our union with Jesus; perhaps en here could be translated "by." Both meanings are Pauline, but which is meant here is not certain (? Pauline Theology, 79 :138).
2
For he says: "In an acceptable time 3 I heard you, and on the day of salvation I helped you." Behold, now is a very acceptable time; behold, now is the day of salvation.
3 [2] In an acceptable time: Paul cites the Septuagint text of Isaiah 49:8; the Hebrew reads "in a time of favor"; it is parallel to "on the day of salvation." Now: God is bestowing favor and salvation at this very moment, as Paul is addressing his letter to them.
(e) PAUL SHOWS HIS LOVE AND EXHORTS THE CORINTHIANS TO RECIPROCATE (6: 1-7: 1). . 2. The citation is from Is 49:8 (LXX); it is a portion of one of the Servant poems. In it God answers the Servant, showing by the use of the proph. perfect the certainty of his help. In applying the text to his own situation, Paul made his time "the acceptable time." in the accepted time: Kairõ dektõ translates Hebr beet rãsôn, "in the time of good favor," i.e., of the pouring forth of God's graces. The Corinthians must make use of their present opportunity, the most accepted time (kairos euprosdektos) in God's sight, the day of salvation. Here the Apostle views salvation as realized eschatology. The whole verse is a parenthesis; the thought of v.1 is continued in the following.
Scripture from Mt 6:1-6, 16-18
Jerome Biblical Commentary
1
1 "(But) take care not to perform righteous deeds in order that people may see them; otherwise, you will have no recompense from your heavenly Father.
1 [1-18] The sermon continues with a warning against doing good in order to be seen and gives three examples, almsgiving (Matthew 6:2-4), prayer (Matthew 6:5-15), and fasting (Matthew 6:16-18). In each, the conduct of the hypocrites (Matthew 6:2) is contrasted with that demanded of the disciples. The sayings about reward found here and elsewhere (Matthew 5:12, 46; 10:41-42) show that this is a genuine element of Christian moral exhortation. Possibly to underline the difference between the Christian idea of reward and that of the hypocrites, the evangelist uses two different Greek verbs to express the rewarding of the disciples and that of the hypocrites; in the latter case it is the verb apecho, a commercial term for giving a receipt for what has been paid in full (Matthew 6:2, 5, 16).
42 -- (d) GENUINE AND SPURIOUS RIGHTEOUSNESS
(6:1-18). This passage expands the idea of Christian righteousness as contrasted with the righteousness of the scribes and Pharisees (5:20). Righteousness is illustrated by three basic acts of Jewish piety: almsgiving, prayer, and fasting. In each instance an antithesis is drawn between the spurious piety of display and the genuine piety, which seeks to conceal itself. The ideal of this passage lacks a certain harmony with that of 5:14-16--an inconsistency not so much in the text as in the situation: works of piety should not be done for vain display, but they should have the force of good example. If they stem from the proper motive, they will be seen-a city set on a mountain cannot be hidden.
43 (i) Almsgiving (6:1-4).1. righteousness: In later biblical literature and extrabiblical Jewish writings this becomes the technical term for almsgiving; and the word may have this force here (some mss. indeed read eleemosynen), although this is not the usual meaning of the word in Mt. The language in which vain display is repudiated is unusually vigorous.
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When you give alms, do not blow a trumpet before you, as the hypocrites 2 do in the synagogues and in the streets to win the praise of others. Amen, I say to you, they have received their reward.
2 [2] The hypocrites: the scribes and Pharisees, see Matthew 23:13, 15, 23, 25, 27, 29. The designation reflects an attitude resulting not only from the controversies at the time of Jesus' ministry but from the opposition between Pharisaic Judaism and the church of Matthew. They have received their reward: they desire praise and have received what they were looking for.
2. hypocrites: This word originally meant "actor," and this meaning may be echoed here; the word "to be seen" used in 6: 1 is the Gk verb related to the noun "theater." Genuine righteousness even tries to evade itself. To be hailed as a virtuous man is a sufficient reward for those who seek recognition; they obtain what they seek, and that is all they obtain.
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But when you give alms, do not let your left hand know what your right is doing,
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so that your almsgiving may be secret. And your Father who sees in secret will repay you.
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"When you pray, do not be like the hypocrites, who love to stand and pray in the synagogues and on street corners so that others may see them. Amen, I say to you, they have received their reward.
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But when you pray, go to your inner room, close the door, and pray to your Father in secret. And your Father who sees in secret will repay you.
44 (ii) Prayer (6:5-15). The saying on prayer follows the pattern of the saying on almsgiving. The prayer in public was prayer that was uttered at set times of the day; the devout Jew stopped wherever he was, unless the place was unclean, and recited the proper prayers in a standing position. Moslems also worship in public at prescribed times, and it is regarded as a sign of great devotion to observe this practice. 6. retire to your room: In a phrase borrowed from Is 26 :20, quoted according to the LXX, the saying recommends that one retire to one's private chamber even to recite the scheduled prayer. Prayer said when one is not being observed is surely prompted by the proper motive. The saying does not refer to public common prayer in the temple or the synagogue.
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"When you fast, 12 do not look gloomy like the hypocrites. They neglect their appearance, so that they may appear to others to be fasting. Amen, I say to you, they have received their reward.
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But when you fast, anoint your head and wash your face,
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so that you may not appear to be fasting, except to your Father who is hidden. And your Father who sees what is hidden will repay you.
12 [16] The only fast prescribed in the Mosaic law was that of the Day of Atonement (Lev 16:31), but the practice of regular fasting was common in later Judaism; cf Didache Matthew 9:1.
45 (iii) Fasting (6 :16-18). 16. when you fast: In the early books of the OT, fasting appears as a token of mourning or of repentance. No fast is prescribed in the Law except the fast of the Day of Atonement (Lv 16 :29; 23 :27; Nm 29 :7). A fast meant abstinence from food for the entire day from sunrise to sunset. Fasting twice a week was regarded in NT times as a sign of devotion. they disfigure their faces: The disfigurement was a part of the ritual of grief or mourning in the ancient world; "sackcloth and ashes" were put on to make the person unsightly. These are rejected as mere external display. The disciple who fasts should wash and anoint himself; washing and anointing were preparations for a banquet, not signs
posted by Deacon Jim | 3:45 AM
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