By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: Sirach 35:12-14, 16-18; Response: Psalm 34:2-3, 17-19, 23; Second Reading: 2 Timothy 4:6-8, 16-18; Gospel: Luke 18:9-14
Today’s reading from Sirach begins: “The LORD is a God of justice, who knows no favorites.” The following verses develop this idea. God “hears the cry of the oppressed.” But God is not “unduly partial” toward “the weak” — synonymous here with “the oppressed.” God does justice for all. Next, the text proclaims that God hears “the wail of the orphan” and the “complaint” of the widow. These are the marginalized of the society whom God hears.
God also hears “the one who serves God.” The petition of such a person “reaches the heavens.” Similar imagery follows: “The prayer of the lowly pierces the clouds.” Prayer is depicted here as ascending from the earth and breaching the boundary between earth and heaven.
Prayer is then personified — prayer “does not rest … nor will (prayer) withdraw.” This expresses certainty that God hears the prayer of the lowly person, and the prayer of those who serve God. These prayers reach God the Most High, and he responds. God judges justly without delay. In conclusion, this Sirach reading expresses confidence in the power of prayer and certainty that God is just. God will surely respond to those who suffer injustice and call out to him.
In the Second Timothy reading, St. Paul anticipates that his life and apostolic ministry will soon end. Paul says: “The time of my departure is at hand.” Recall that Paul is writing this letter from prison, as he says in 2 Timothy 1:8: “So do not be ashamed of your testimony to our Lord, nor of me, a prisoner for his sake.”
Anticipating death, Paul compares his life to a “libation” which is “poured out.” Libations are the practice of pouring out a liquid as a sacrificial offering to a god. Libations were a common practice of many ancient religions. In this verse, Paul is likely suggesting that his blood is being “poured out” as a liquid sacrifice to God. Both then and now, the shedding of blood is a common image for the giving of one’s life, especially as a victim of violence. As Paul anticipates, he will be martyred for his faith in Christ Jesus.
Libations were also a part of ancient Jewish religious practice. In the Temple of Jerusalem, the daily burnt offering (animal sacrifice) was offered twice per day. It was always accompanied by a vegetable offering and a libation of wine. This practice was based on Exodus 29:38-42 and Numbers 28:3-8. Also, during the Feast of Tabernacles, water was drawn from the Pool of Siloam and poured onto the Temple altar — a water libation.
Paul continues: “I have competed well; I have finished the race; I have kept the faith.” Paul anticipates his life coming to an end. But Paul is confident that he has completed the mission given to him — to proclaim Jesus, the redeemer of the world. Paul believes “the crown of righteousness awaits me.” Paul trusts that the Lord will judge him favorably because the Lord is a “just judge.” Paul anticipates “that day.” This is the day of judgment — Christ’s “appearance.” Christ “will come again in glory to judge the living and the dead” — as we profess in the Nicene Creed.
Paul laments: “At my first defense no one appeared on my behalf, but everyone deserted me.” But Paul says that the Lord “gave me strength.” Paul’s subsequent mention of “proclamation” suggests that Paul was able to speak boldly at his trial — witnessing to Christ Jesus. Paul considers the Gentiles (not his fellow Jews) as his primary audience for proclaiming Christ’s Gospel. Paul is thankful that God gave him strength to accomplish this witness. In 4:11, Paul writes “Luke is the only one with me.” Paul’s imprisonment limits his contact with fellow believers in Christ.
Paul continues: “I was rescued from the lion’s mouth.” The ancient Christian historian Eusebius suggests that this Pauline text refers to Paul escaping execution under the Roman Emperor Nero — “the lion.” Perhaps Paul was released or received a lighter sentence, although Paul later would be martyred. Paul trusts that God “will bring me safe to his heavenly kingdom.” Paul is nearing the conclusion of his letter. He says: “To him (God) be glory forever and ever. Amen.” This letter’s remaining verses (4:19-22) consist primarily of the exchange of greetings between Paul (sender) and the recipients of his letter.
In the Gospel, the narrator introduces Jesus’ parable by explaining that it concerns “those who were convinced of their own righteousness and despised everyone else.” This parable is typical of Luke’s Gospel, which often emphasizes that Jesus’ teachings cause a “reversal of expectations” among those who hear him.
In this case, Jesus’ audience would have expected Pharisees to be righteous, and tax collectors to be sinners. But Jesus’ parable reverses this expectation. The Pharisee is proud — he boasts before God in prayer. He says: “I fast twice a week, and I pay tithes on my whole income.” Jesus insists that the Pharisee did not come home justified before God — because “whoever exalts himself will be humbled.”
In contrast, the tax collector approaches God with humility — he “would not even raise his eyes to heaven.” He humbly prays: “O God, be merciful to me a sinner.” The tax collector also beats his breast, a penitential gesture. Jesus teaches that this tax collector “went home justified” because “the one who humbles himself will be exalted.” Jesus’ parable would have greatly surprised — and probably upset — his audience.
The Pharisee views the tax collector (and the rest of humanity) as “greedy, dishonest, adulterous.” But Jesus teaches that the Pharisee is not justified before God because of his pride. God’s judgment is different from human judgment. God knows our hearts, and he forgives those who are truly penitent in their prayer. Immediately before this parable, Jesus told the parable of the widow who was persistent in demanding justice from an unjust judge. Both the “persistent widow” parable (18:1-8) and today’s “penitent tax collector” parable emphasize the importance of sincere, fervent prayer.