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)

On October 21, 2006 (Saturday in the week of the Sunday closest to October 12, Year Two), comments were revised and supplemented from October 16, 2004, (Saturday in the week of the Sunday closest to October 12, Year Two). The revised comments are repeated here with some editing and supplement.

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). Some early witnesses add to the text of Ecclesiasticus here. “Other ancient authorities add as verse 19, Many are lofty and renowned, bu to the humble he reveals his secrets” (Ecclus. 3:18 NRSV note b). 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 (v. 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., 2001, on Ecclus. 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” (Ecclus. 3:26a). “A stubborn mind,” says Ben Sira, “will be burdened by troubles, / and the sinner adds sin to sins” (v. 27). Washington says, “A person of stubborn mind (literally ‘heavy heart’ [kardiva sklhrav, 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 (kardiva, kardia, literally ‘heart’) 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 ( ejlehmosuvnh, eleēmosynē, literally ‘mercifulness’) atones for sin” (v. 30). Washington notes that “care for the poor [ is] a fundamental obligation (cf. Deut. 15:7-11)” (on Ecclus. 3:30-4:10). He also refers to 3:14, “For kindness ( ejlehmosuvnh, eleēmosynē, literally ‘mercifulness’) to a father will not be forgotten, / and will be credited to you against your sins,” where he comments: “Kindness [is] literally ‘righteousness’ [but not dikaiosuvnh, dikaiosynē], understood as atoning acts of mercy, of which almsgiving was a chief example ([Ecclus.] 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 6, 2008, 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)

On September 1, 2007 (Saturday in the week of the Sunday closest to August 24, Year One), comments were repeated with editing and supplement from August 27, 2005 (Saturday in the week of the Sunday closest to August 24, Year One). They are repeated again here with some editing and supplement:

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. This time, of course, he does not start in a Synagogue, but leaders of the Jews come to him. Three days after his arrival, he calls “together the local leaders of the Jews,” and says, “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 claims that the Romans have found no fault in him, and wanted to release him (v. 18), but “when the Jews objected, I was compelled to appeal to the emperor–even though I had no charge to bring against my nation” (v. 19). Paul’s aim at this point is to clear his name in the eyes of fellow Jews, despite his imprisoned condition. “For this reason,” he says, “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” (v. 20). But it seems that the Jews of Rome have not heard of the accusations made against Paul (Rom. 28:21). So they are willing to give him a hearing. “But we would like to hear from you what you think,” they say, “for with regard to this sect [i.e., the Christians] we know that everywhere it is spoken against” (v. 22). So the necessary arrangements were made, as “they had set a day to meet with him, [and] 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” (v. 23). Luke admits that in this Paul’s success was limited. “Some were convinced by what he had said, while others refused to believe” (v. 24). As they parted in disagreement, “Paul made one further statement: ‘The Holy Spirit was right in saying to your ancestors through the prophet Isaiah:

‘Go to this people and say,

You will indeed listen, but never understand,

and you will indeed look, but never perceive.

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.’ (Acts 28:26-27, citing Isa. 6:9, 10 NRSV)

The text from Isaiah, as elsewhere in the New Testament (cf. Mt. 13:14-15; Jn. 12:40), is cited to explain this rejection of the gospel by Jews. “Let be known to you then,” Paul says to them, “that this salvation of God has been sent to the Gentiles; they will listen” (v. 28). According to Christopher R. Matthews, “The ‘turn to the Gentiles’ of 13:46; 18:6 is repeated. It is no more a final rejection than the previous instances were but may indicate the social reality of Luke’s day” (NOAB, 3^rd ed., on Acts 28:28). Verse 29, “And when he had said these words, the Jews departed, arguing vigorously among themselves,” relegated to a footnote by the NRSV note c, is absent from many of the older and better manuscripts, including p⁷⁴ x A B E Y 048 33 and others (Kurt Aland, et al., The Greek New Testament, 4^th rev. ed., UBS, 1993, in the apparatus for Acts 28:28).

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)

On May 19, 2007 (Saturday in the week of the Sixth Sunday of Easter, Year One), comments were repeated from October 21, 2006 (Saturday in the week of the Sunday closest to October 12,Year Two), when comments were combined, revised and supplemented from October 16, 2004 (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). The comments are repeated again here with editing and supplement. For the text of Luke 9:37-50 and parallel passages, see the separate file After the Transfiguration.

After the Feeding of the Five Thousand (Mt. 14:13-21; Mk. 6:32:44; Lk. 9:10b-17) we find a significant gap in Luke’s narrative as compared with Mark’s, which many assume that he is following. Luke’s narrative moves on to Peter’s Confession (Mt. 16:13-20; Mk. 8:27-30; Lk. 9:18-21), Jesus’ First Passion Prediction (Mt. 16:21-23; Mk. 8:31-33; Lk. 9:22), Jesus’ teaching about the need for disciples to take up one’s cross (Mt. 16:24-28; Mk. 8:34-9:1; Lk. 9:23-27), and the Transfiguration (Mt. 17:1-9; Mk. 9:2-10; Lk. 9:28-36). Luke omits the discussion about the Coming of Elijah (Mt. 17:10-13; Mk. 9:11-13), but proceeds to the Healing of the Boy Possessed by a Spirit (Mt. 17:14-21; Mk. 9:14-29; Lk. 9:37-43a). For these references see Kurt Aland, ed., Synopsis of the Four Gospels, rev. printing (1985), pages 346-347.

In Matthew and Mark it would appear that the healing of the possessed boy happened as Jesus, Peter, James and John were coming down the mountain (Mk. 9:9; Mt. 17:9), when “they came to the crowd” (Mt. 7:14) or “to the disciples [as] they saw a great crowd” (Mk. 9:14). Luke puts this incident “on the next day, when they had come down from the mountain (Lk. 9:37). Luke omits Mark’s reference to the arguing scribes (Mk. 9:14), whether that was with the crowd, or more likely, with the disciples. “Just then,” says Luke, “a man from the crowd shouted, ‘Teacher, I beg you to look at my son; he is my only child’ ” (Lk. 9:38; cf. Mk. 9:17a; Mt. 17:15a). Mark’s description of the son’s malady, in the words of the father, is graphic. “Teacher, I brought you my son; he has a spirit that makes him unable to speak; and whenever it seizes him, it dashes him down; and he foams and grinds his teeth and becomes rigid” (Mk. 9:17-18a). Luke’s description varies somewhat. “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” (Lk. 9:39). Matthew’s description of the malady is brief, “for he is an epileptic [selhniavzetai, selēniazetai, literally, ‘he is moonstruck’] and he suffers terribly; he often falls into the fire and often into the water” (Mt. 17:15b). Matthew does not repeat Mark’s graphic description of the symptoms during the discussion and exorcism (Mk. 9:20, 26), and Luke merely reports that “while he [the man with the son] was coming, the demon dashed him to the ground in convulsions” (Lk. 9:42). All three Gospels include the complaint that the disciples were unable to heal the boy (Mk. 9:18b; Mt. 17:16; Lk. 9:40), and Jesus’ rebuke to them, “You faithless and perverse generation, how much longer must I be with you and bear with you? Bring your son here” (Lk. 9:41; cf. Mk. 9:19; Mt. 17:17).

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” (as indicated above) and in everyday language–not precise medical diagnosis– 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” (Ecclus. 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; cf. Mk. 9:31; Mt. 17:22b-23), but Jesus’ disciples fail to understand (Lk. 9:45a). 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. 9:45b). 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)” (op. cit., 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, op. cit., 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 not 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); compare “Whoever is not against us is for us” (Mk. 9:40). Mark adds, “For truly I tell you, whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward” (Mk. 9:40; cf. Mt. 10:42). 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” (op. cit., on Lk. 9:49-50). The work of the “unknown exorcist” was not “against” Jesus.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net