Ecclesiasticus (Sirach) 3:17-31

Humility (Mt 20.26-28; Phil 2.3-8)

17 My child, perform your tasks with humility;

then you will be loved by those whom God accepts.

18 The greater you are, the more you must humble yourself;

so you will find favor in the sight of the Lord.

20 For great is the might of the Lord;

but by the humble he is glorified.

21 Neither seek what is too difficult for you,

nor investigate what is beyond your power.

22 Reflect upon what you have been commanded,

for what is hidden is not your concern.

23 Do not meddle in matters that are beyond you,

for more than you can understand has been shown you.

24 For their conceit has led many astray,

and wrong opinion has impaired their judgment.

25 Without eyes there is no light;

without knowledge there is no wisdom.

26 A stubborn mind will fare badly at the end,

and whoever loves danger will perish in it.

27 A stubborn mind will be burdened by troubles,

and the sinner adds sin to sins.

28 When calamity befalls the proud, there is no healing,

for an evil plant has taken root in him.

29 The mind of the intelligent appreciates proverbs,

and an attentive ear is the desire of the wise.

Alms for the Poor (Tob 4.7-11)

30 As water extinguishes a blazing fire,

so almsgiving atones for sin.

31 Those who repay favors give thought to the future;

when they fall they will find support. (Ecclesiasticus 3:17-31, NRSV)

The following comments are revised and supplemented here from October 16, 2004, two years ago (Saturday of the week of the Sunday closest to October 12, Year Two):

Jesus ben Sira offers good advice on humility: “My child, perform your tasks with humility;/then you will be loved by those whom God accepts” (Ecclus./Sirach 3:17). “The greater you are, the more you must humble yourself;/so you will find favor in the sight of the Lord” (v. 18). We are reminded of some of Solomon’s proverbs. “When pride comes, then comes disgrace; but wisdom is with the humble” (Prov. 11:2). “The fear of the LORD is instruction in wisdom,/and humility goes before honor” (Prov. 15:33). Paul exhorts the Philippians to have “the same mind” as Christ Jesus, who “emptied himself,” “humbled himself/and became obedient to the point of death–even death on a cross” (Phil. 2:5, 7-8). Ben Sira continues with an application of the humility he advises: “Neither seek what is too difficult for you, / nor investigate what is beyond your power,” he says (Sirach 3:21), but rather, “Reflect upon what you have been commanded, / for what is hidden is not your concern” (v. 22). He warns against meddling “in matters that are beyond you,” or “more than you can understand (v. 23), because “their conceit has led many astray, / and wrong opinion has impaired their judgment” (v. 24). According to Harold C. Washington, “Ben Sira urges meditation on what you have been commanded, Jewish law and tradition, rather than philosophical or mystical speculation” (NOAB, 3^rd ed. on Sirach 3:21-24).

The line about light and eyes illustrates a link between knowledge and wisdom. “Without eyes there is no light,” says ben Sira, adding, “without knowledge there is no wisdom” (v. 25). The link between knowledge and wisdom appears in Proverbs. “When a scoffer is punished, the simple become wiser; / when the wise are instructed, they increase in knowledge” (Prov. 21:11). But the “stubborn mind,” the mind that refuses knowledge and instruction, “will fare badly at the end” (Sirach 3:26a). “A stubborn mind,” says ben Sira, “will be burdened by troubles, / and the sinner adds sin to sins” (v. 17). Washington says, “A person of stubborn mind (literally ‘heavy heart’ [kardia sklēra], cf. Ex. 7:14) will suffer calamity (cf. Prov. 18:14)” (on vv. 25-29). Ben Sira says, “When calamity befalls the proud, there is no healing, / for an evil plant has taken root in him” (v. 28). To that, we may compare some proverbs from the Book of Proverbs. “When pride comes, then comes disgrace; / but wisdom is with the humble” (Prov. 11:2). “Pride goes before destruction, / and a haughty spirit before a fall” (Prov. 16:18). Before destruction one’s heart is haughty, / but humility goes before honor” (Prov. 18:12).

Ben Sira advises an appreciation for proverbial wisdom: “The mind of the intelligent appreciates proverbs,” he says, for “an attentive ear is the desire of the wise” (v. 29). He also advises almsgiving, that is, giving to the poor, for “almsgiving atones for sin” (v. 30). Washington notes that “care for the poor [ is] a fundamental obligation (cf. Deut. 15:7-11)” (on Sirach 3:30-4:10). He also refers to 3:14, “For kindness to a father will not be forgotten, / and will be credited to you against your sins,” where he comments: “Kindness [is] literally ‘righteousness,’ understood as atoning acts of mercy, of which almsgiving was a chief example ([Sirach] 3:30-4:10; 7:10, 32; 29:8-13; Tob. 14:10-11)” (on 3:14). Ben Sira’s final comment in today’s reading, “Those who repay favors give thought to the future; / when they fall they will find support” (v. 31), reminds us–though the situation is very different–of the dishonest manager whose “favors” to his master’s creditors paved the way for a better future for himself (Lk. 16:1-9).

Hosea 14:1-9 (Presbyterian and Lutheran traditions–see the comments for Monday, October 9, 2006, twelve days ago.)

Acts 28:17-31

Paul and Jewish Leaders in Rome

17 Three days later he called together the local leaders of the Jews. When they had assembled, he said to them, “Brothers, though I had done nothing against our people or the customs of our ancestors, yet I was arrested in Jerusalem and handed over to the Romans. 18 When they had examined me, the Romans wanted to release me, because there was no reason for the death penalty in my case. 19 But when the Jews objected, I was compelled to appeal to the emperor-even though I had no charge to bring against my nation. 20 For this reason therefore I have asked to see you and speak with you, since it is for the sake of the hope of Israel that I am bound with this chain.” 21 They replied, “We have received no letters from Judea about you, and none of the brothers coming here has reported or spoken anything evil about you. 22 But we would like to hear from you what you think, for with regard to this sect we know that everywhere it is spoken against.”

Paul Preaches in Rome (Isa 6.9-10)

23 After they had set a day to meet with him, they came to him at his lodgings in great numbers. From morning until evening he explained the matter to them, testifying to the kingdom of God and trying to convince them about Jesus both from the law of Moses and from the prophets. 24 Some were convinced by what he had said, while others refused to believe. 25 So they disagreed with each other; and as they were leaving, Paul made one further statement: “The Holy Spirit was right in saying to your ancestors through the prophet Isaiah,

26 ‘Go to this people and say,

You will indeed listen, but never understand,

and you will indeed look, but never perceive.

27 For this people’s heart has grown dull,

and their ears are hard of hearing,

and they have shut their eyes;

so that they might not look with their eyes,

and listen with their ears,

and understand with their heart and turn-

and I would heal them.’

28 Let it be known to you then that this salvation of God has been sent to the Gentiles; they will listen.”

30 He lived there two whole years at his own expense and welcomed all who came to him, 31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance (Acts 28:17-31, NRSV)

The following comments are combined, revised and supplemented here from October 16, 2004, two years ago (Saturday of the week of the Sunday closest to October 12, Year Two), and from August 27, 2005 (Saturday of the week of the Fourteenth Sunday after Pentecost, Year One):

With his arrival in Rome and ministry there, Paul accomplishes one of his major goals, as expressed in his letter to the Christians there (Rom. 1:11-15; 15:22-33), though probably not in the manner he had envisioned. To that thought, he might well respond as he said to the Philippians, “What does it matter? Just this, that Christ is proclaimed . . .” (Phil. 1:18), though that was in reference to others who “proclaim Christ out of selfish ambition” (Phil. 1:17). We note that Acts 28 concludes with Paul’s ministry in the city of Rome, under house arrest, in what some call his “first” Roman imprisonment. In Rome, as often before in the narrative of Acts, Paul first reaches out to his own people. It seems that the Jews of Rome have not heard of the accusations made against Paul (Rom. 28:21), and are willing to give him a hearing (v. 22), but ultimately, he met with limited success with them (v. 24). This time, of course, he doesn’t start in a Synagogue, but leaders of the Jews come to him. Paul begins by saying, “Brothers, though I had done nothing against our people or the customs of our ancestors, yet I was arrested in Jerusalem and handed over to the Romans” (Acts 28:17). He continues the story and brings them up to date. They agree to another meeting, at which Paul gives his Christian witness, “testifying to the kingdom of God and trying to convince them about Jesus both from the law of Moses and from the prophets” (v. 23). He explains the refusal of some to believe (v. 24) by citing Isaiah 6:9-10 (cited in vv. 26-28). The final two verses refer briefly to his two years of ministry (ca. A.D. 60-62). Luke’s account ends there, but some believe that Paul was released for further activity. “At my first defense no one came to my support, but all deserted me. May it not be counted against them!” (2 Tim. 4:16). “I have decided to spend the winter there [Nicopolis, about 150 miles NW of Corinth, a place not mentioned in Acts]” (Titus 3:12). Paul then would have been imprisoned at Rome again, perhaps at the time of Nero’s severe persecution of Christians, making them scapegoats for the fire that burned much of the city (A.D. 64). In a second Roman imprisonment, according to this view, Paul would write with certainty about his impending execution, but also of the crown of righteousness when he would meet the Lord beyond death (2 Tim. 4:6-8)

The two years of Paul’s ministry in Rome described here (vv. 30-31), A.D. 60-62, bring the narrative of Acts to a close. Some would date the writing of Acts at that time, but since it serves as “volume 2,” following Luke’s Gospel as “volume 1" (cf. Acts 1:1-2), and since Luke is usually dated later, it is highly probable that Acts was completed a few years later as well. Luke, of course, was in a position to take many notes, and perhaps to prepare early drafts before putting Luke-Acts in its present form. His goal of describing the beginnings of Christianity in the life and ministry of Jesus, and it’s spread to the capital of the Roman world with Paul’s arrival there has been accomplished. But earlier he includes Paul’s farewell speech to the elders of Ephesus (Acts 20:7-38), a fitting tribute to this “prince of the Apostles.”

Luke 9:37-50

Jesus Heals a Boy with a Demon (Mt 17.14-21; Mk 9.14-29)

37 On the next day, when they had come down from the mountain, a great crowd met him. 38 Just then a man from the crowd shouted, “Teacher, I beg you to look at my son; he is my only child. 39 Suddenly a spirit seizes him, and all at once he shrieks. It convulses him until he foams at the mouth; it mauls him and will scarcely leave him. 40 I begged your disciples to cast it out, but they could not.” 41 Jesus answered, “You faithless and perverse generation, how much longer must I be with you and bear with you? Bring your son here.” 42 While he was coming, the demon dashed him to the ground in convulsions. But Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father. 43 And all were astounded at the greatness of God.

Jesus Again Foretells His Death (Mt 17.22-23; Mk 9.30-32)

While everyone was amazed at all that he was doing, he said to his disciples, 44 “Let these words sink into your ears: The Son of Man is going to be betrayed into human hands.” 45 But they did not understand this saying; its meaning was concealed from them, so that they could not perceive it. And they were afraid to ask him about this saying.

True Greatness (Mt 18.1-5; Mk 9.33-37)

46 An argument arose among them as to which one of them was the greatest. 47 But Jesus, aware of their inner thoughts, took a little child and put it by his side, 48 and said to them, “Whoever welcomes this child in my name welcomes me, and whoever welcomes me welcomes the one who sent me; for the least among all of you is the greatest.”

Another Exorcist (Mk 9.38-41)

49 John answered, “Master, we saw someone casting out demons in your name, and we tried to stop him, because he does not follow with us.” 50 But Jesus said to him, “Do not stop him; for whoever is not against you is for you.” (Luke 9:37-50, NRSV)

The following comments are combined, revised and supplemented here from October 16, 2004, two years ago (Saturday of the week of the Sunday closest to October 12, Year Two), and from May 7, 2005 (Saturday in the week of the Sixth Sunday of Easter, Year One):

After the Transfiguration, Jesus heals a child that the disciples were unable to heal. The healing is by exorcism, as the child’s condition is explained as the work of a “demon” or “unclean spirit” (Lk. 9:42, cf. v. 39). It is important not to draw the conclusion here that the cause of epilepsy is demon-possession. Mark and Luke describe symptoms (Mk. 9:18, 20, 26; Lk. 9:39, 42), but do not put a label on the boy’s condition. In Matthew’s account, it is the boy’s father who says, “he is an epileptic” (Mt. 17:15), not Jesus. The Greek word literally means “moonstruck,” and in everyday language meant conditions like epilepsy. Vincent Taylor, commenting on Mark 9:16-18, says, “The case is one of hysteria or epilepsy, afflictions which are difficult to distinguish.” Marion Lloyd Soards says, “any diagnosis is speculative” (NOAB, 3^rd ed. on Lk. 9:37-43a). It is certainly a grievous error to extrapolate from this story and consider modern persons with epilepsy demon-possessed. We should not judge others harshly, especially those already under affliction (e.g. epileptics). Don’t “investigate what is beyond your power” (Sirach 3:21b, above).

Luke continues immediately with the second Passion Prediction, “Let these words sink into your ears: The Son of Man is going to be betrayed into human hands” (Lk. 9:44), but Jesus’ disciples fail to understand (v. 45). While Mark also notes the failure to understand, adding that they “were afraid to ask him” (Mk. 9:32), and Matthew simply says “they were greatly distressed” (Mt. 17:23), Luke explains their misunderstanding “of this saying; its meaning was concealed from them, so that they could not perceive it. And they were afraid to ask him about this saying” (Lk. 9:45). According to Marion Lloyd Soards, “The comment [of Luke] is based on the view that (a) the messiah’s death was not part of the disciples’ Jewish faith, and (b) spiritual truth must be revealed (see 24:16)” (on Lk. 9:45). This is the second of three passion predictions ([1] Mt. 16:21-23; Mk. 8:31-33; Lk. 9:22; [2] Mt. 17:22-23; Mk. 9:30-32; Lk. 9:43b-45; [3] Mt. 20:17-19; Mk. 10:32-34; Lk. 18:31-34). It would be easy to ask, Why didn’t they get the point? Until one considers the magnitude of what Jesus was predicting.

Luke moves on to the disagreement about status when he says, “An argument arose among them as to which one of them was the greatest” (Lk. 9:46). Luke omits Jesus’ pointed question, “What were you arguing about on the way?” (Mk. 9:33), and Matthew makes it their question to him, “Who is the greatest in the kingdom of heaven?” (Mt. 18:1). Luke settles the question with the “acted parable” (Soards’ term, on Lk. 9:46-48) of the little child whom Jesus puts forward, saying, “Whoever welcomes this child in my name, welcomes me, and whoever welcomes me welcomes the one who sent me; for the least among all of you is the greatest” (Lk. 9:48; cf. Mk. 9:37; Mt. 18:4). Mark elaborates the object lesson, “Whoever wants to be first must be last of all and servant of all” (Mk. 9:35). And Matthew spells it out: “Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. Whoever becomes humble like this child is the greatest in the kingdom of heaven” (Mt. 18:3-4). But all include the saying about welcoming such a child as equivalent to welcoming Jesus (Mt. 18:5; Mk. 9:37; Lk. 9:48).

Later in Luke, Jesus says “The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. But no so with you; rather the greatest among you must become like the youngest, and the leader like one who serves” (Lk. 22:25-26; cf. Mk. 10:42-44; Mt. 20:25-27). It’s a concept sometimes called “servant leadership.”

This reading from Luke concludes with a brief account of the disciples’ question about a strange exorcist. “Master,” says John, “we saw someone casting out demons in your name, and we tried to stop him, because he does not follow with us” (Lk. 9:49; cf. Mk. 9:38). Though the question is similar in Mark, Jesus’ answer there is much more elaborate (Mk. 9:39-40), whereas in Luke the answer is quite brief: “But Jesus said to him, ‘Do not stop him; for whoever is not against you is for you’” (Lk. 9:50). Marion Lloyd Soards comments: “This incident records Jesus’ repudiation of intolerance, though contrast the statement in 11:23 [‘Whoever is not with me is against me, and whoever does not gather with me scatters.’], which indicates the necessity of aligning actions and concerns with Jesus’ values and work” (NOAB, 3^rd ed. on Lk. 9:49-50). The work of the “unknown exorcist” was not “against” Jesus.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com