29th Sunday in Ordinary Time
SIRACH 35:15-17, 20-22
The Lord is a just God, who cannot be partial.
He is not partial against the poor,
he listens to the tears of the oppressed.
He does not ignore the cries of the orphan
or the widow when she repeats her complaint.
Their sorrows win his favor
and their cry reaches the clouds.
The cries of the poor pierce the clouds
and do not rest until they reach God.
They do not cease until God attends to them
and the just judge gives them justice.
Today he is called “the Sirácida,” because in the prologue, which is an addition by the Greek translator (supposedly the grandson of the author), the author of the book is cited as “Jesus Ben Sira.” The name “Ecclesiasticus” comes from the fact that it was a book widely read in ecclesiastical circles of the ancient Church.
The Jews, and also a part of the ancient Church, did not consider it canonical, which influenced the fact that the original Hebrew was soon lost, although modern times have recovered many fragments.
The book was composed around 190-160 BC. It is written in Palestine, subjected to the domination of the kings of Syria (the Seleucids), who will soon try to impose Hellenizing customs. Against them, the “pious” of Israel will fight, and in this context the book is written.
It is an “academic” exercise of knowledge, practiced in a school. Wisdom consists largely in the reading and commentary of biblical texts, in reflection, in traditional doctrine against the dangerous novelties of paganism. For this reason, the Book, although not accepted in the Hebrew Canon, is frequently cited even in rabbinic writings.
The theme of these verses is old and very dear to Israel: the Lord is partial only in favor of the poor, the needy. The lament of the oppressed always reaches the Lord, and the Lord listens to them and will deliver them.
2 TIMOTHY 4:6-8, 16-18
Dear brother: I am about to be sacrificed and the time of my departure is imminent. I have fought the good fight, I have finished the race, I have kept the faith. Now there is in store 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 longed for his appearing.
The first time I was brought before the judge, no one came to my support, but everyone deserted me. May God forgive them. But the Lord stood at my side and gave me strength so that through me the message might be fully proclaimed and all the Gentiles might hear it.
And I was delivered from the lion’s mouth. The Lord will rescue me from every evil attack and will bring me safely to his heavenly kingdom. To him be glory for ever and ever. Amen!
These are the last paragraphs of the letter.
Paul knows that he will be executed soon and expresses his faith in the last hour, placing his hope in God. It is a beautiful example of trust, because, although he says “the Lord will deliver me,” he does not refer to being delivered from prison or death: the deliverance and salvation will come with death.
The text we read today is incomplete: it omits verses 9-15, which are very interesting: They say:
“Do your best to come to me quickly, for Demas, because he loved this world, has deserted me and has gone to Thessalonica. Crescens has gone to Galatia, and Titus to Dalmatia. Only Luke is with me. Get Mark and bring him with you, because he is helpful to me in my ministry. I sent Tychicus to Ephesus. When you come, bring the cloak that I left with Carpus at Troas, and my scrolls, especially the parchments. Alexander the metalworker did me a great deal of harm. The Lord will repay him for what he has done. You too should be on your guard against him, because he strongly opposed our message.”
It is clear how this letter, although later redacted by disciples of Paul, collects original materials, and provides us with precious data for the knowledge of the primitive church.
José Enrique Galarreta, S.J.