One Walk

Dear Lord God, humbly I come to You knowing that my weakness is that of the body and mind, and it is the body that holds back the growth of the spirit and the mind that must control the body. Renew You work in me even in this time of transition, help me bring harmony to my life, the balance that I preach let it be reflected in me and my walk. For as St John Vianney tells us; there is no doubt but that the person who lives without mortifying himself is someone who will never succeed in saving his soul. This is not the fate that I seek for me and my family, so in my shame and trials I continue to seek You and give myself to You with the humble knowledge that without You I can do nothing and I have done this way is waste and never was to be. So now I seek to enter by the narrow gate which Jesus spoke of, knowing the way is hard, that leads to life, and those who find it are few, but with You in my life I have a chance and through You I have peace and contentment which renews my spirit as I continue to die to myself to pursuit of Your image. So I again I ask and pray in the Holy name of Jesus that I will find the focus, strength, courage to finish what we have begun, Amen.

There is no doubt but that the person who lives without mortifying himself is someone who will never succeed in saving his soul.

— St. John Vianney

Genesis 13:2, 5-18

2 Now Abram was very rich in cattle, in silver, and in gold. 5 And Lot, who went with Abram, also had flocks and herds and tents, 6 so that the land could not support both of them dwelling together; for their possessions were so great that they could not dwell together, 7 and there was strife between the herdsmen of Abram’s cattle and the herdsmen of Lot’s cattle. At that time the Canaanites and the Per’izzites dwelt in the land. 8 Then Abram said to Lot, "Let there be no strife between you and me, and between your herdsmen and my herdsmen; for we are kinsmen. 9 Is not the whole land before you? Separate yourself from me. If you take the left hand, then I will go to the right; or if you take the right hand, then I will go to the left." 10 And Lot lifted up his eyes, and saw that the Jordan valley was well watered everywhere like the garden of the LORD, like the land of Egypt, in the direction of Zo’ar; this was before the LORD destroyed Sodom and Gomor’rah. 11 So Lot chose for himself all the Jordan valley, and Lot journeyed east; thus they separated from each other. 12 Abram dwelt in the land of Canaan, while Lot dwelt among the cities of the valley and moved his tent as far as Sodom. 13 Now the men of Sodom were wicked, great sinners against the LORD. 14 The LORD said to Abram, after Lot had separated from him, "Lift up your eyes, and look from the place where you are, northward and southward and eastward and westward; 15 for all the land which you see I will give to you and to your descendants for ever. 16 I will make your descendants as the dust of the earth; so that if one can count the dust of the earth, your descendants also can be counted. 17 Arise, walk through the length and the breadth of the land, for I will give it to you." 18 So Abram moved his tent, and came and dwelt by the oaks of Mamre, which are at Hebron; and there he built an altar to the LORD.

Psalm 15:2-5

2 He who walks blamelessly, and does what is right, and speaks truth from his heart; 3 who does not slander with his tongue, and does no evil to his friend, nor takes up a reproach against his neighbor; 4 in whose eyes a reprobate is despised, but who honors those who fear the LORD; who swears to his own hurt and does not change; 5 who does not put out his money at interest, and does not take a bribe against the innocent. He who does these things shall never be moved.

Bible Study: [Psalm 15] The psalm records a liturgical scrutiny at the entrance to the temple court (cf Psalm 24:3-6; Isaiah 33:14b-16). The Israelite wishing to be admitted had to ask the temple official what conduct was appropriate to God’s precincts. Note the emphasis on virtues relating to one’s neighbor.

Matthew 7:6, 12-14

6 "Do not give dogs what is holy; and do not throw your pearls before swine, lest they trample them under foot and turn to attack you. 12 So whatever you wish that men would do to you, do so to them; for this is the law and the prophets. 13 "Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. 14 For the gate is narrow and the way is hard, that leads to life, and those who find it are few.

Bible Study: [12] See Luke 6:31. This saying, known since the eighteenth century as the "Golden Rule," is found in both positive and negative form in pagan and Jewish sources, both earlier and later than the gospel. This is the law and the prophets is an addition probably due to the evangelist. [13-28] The final section of the discourse is composed of a series of antitheses, contrasting two kinds of life within the Christian community, that of those who obey the words of Jesus and that of those who do not. Most of the sayings are from Q and are found also in Luke. [13-14] The metaphor of the "two ways" was common in pagan philosophy and in the Old Testament. In Christian literature it is found also in the Didache (1-6) and the Epistle of Barnabas (18-20).

Dear Lord God, I awake finding myself grasping to hang on, anxious – not really, fearful – not yet, more a calm stillness that is difficult to explain; it as if I know You are there watching over me but I do not feel Your presence inside and around me. Is it the eye of the storm? The stair well landing before the next climb? Or is it as simple as in today’s reading in Isaiah; The Servant was made ready and fit for the preaching of God’s word. This much I know I am weak and if I to do or accomplish anything it will be through Your grace inspite and because of my weakness. Show me the way Lord; In Jesus name I pray, Amen.

The glory of these forty days we celebrate with songs and praise. For Christ, by whom all things were made, Himself has fasted and prayed. Alone and fasting Moses saw the loving God who gave the law. And to Elijah, fasting, came the steeds and chariots of flame. So Daniel trained his mystic sight, delivered from the lions might. And John, the Bridegroom’s friend, became the herald of the Messiah’s name. Then grant us, Lord, like them to be full often in fast and prayer with Thee. Our spirits strengthen with Thy grace, and give joy to see Thy face.

— Pope St. Gregory the Great

Isaiah 49:1-6

1 Listen to me, O coastlands, and hearken, you peoples from afar. The LORD called me from the womb, from the body of my mother he named my name. 2 He made my mouth like a sharp sword, in the shadow of his hand he hid me; he made me a polished arrow, in his quiver he hid me away. 3 And he said to me, "You are my servant, Israel, in whom I will be glorified." 4 But I said, "I have labored in vain, I have spent my strength for nothing and vanity; yet surely my right is with the LORD, and my recompense with my God." 5 And now the LORD says, who formed me from the womb to be his servant, to bring Jacob back to him, and that Israel might be gathered to him, for I am honored in the eyes of the LORD, and my God has become my strength — 6 he says: "It is too light a thing that you should be my servant to raise up the tribes of Jacob and to restore the preserved of Israel; I will give you as a light to the nations, that my salvation may reach to the end of the earth."

Bible Study: [1-7] The second of the four "Servant-of-the-Lord" oracles. [1] Gave me my name: designated me for a special office (cf Jeremiah 1:5), or perhaps, made me renowned (cf Psalm 45:18). [2] The Servant was made ready and fit for the preaching of God’s word. [3] Israel: the Servant is identified with the people of Israel as their ideal representative; however, since Isaiah 49:5, 6 seem to distinguish the Servant from Israel, some regard the word Israel here as a gloss. [6] The Servant’s vocation will be not only the restoration of Israel but the conversion of the world; cf Luke 2:32.

Psalm 139:1-3, 13-15

1 O LORD, thou hast searched me and known me! 2 Thou knowest when I sit down and when I rise up; thou discernest my thoughts from afar. 3 Thou searchest out my path and my lying down, and art acquainted with all my ways. 13 For thou didst form my inward parts, thou didst knit me together in my mother’s womb. 14 I praise thee, for thou art fearful and wonderful. Wonderful are thy works! Thou knowest me right well; 15 my frame was not hidden from thee, when I was being made in secret, intricately wrought in the depths of the earth.

Bible Study: [Psalm 139] Of David – A hymnic meditation on God’s omnipresence and omniscience. The psalmist is keenly aware of God’s all-knowing gaze (Psalm 139:1-6), of God’s presence in every part of the universe (Psalm 139:7-12), and of God’s control over the psalmist’s very self (Psalm 139:13-16). Summing up Psalm 139:1-16, 17-18 express wonder. There is only one place hostile to God’s rule–wicked people. The psalmist prays to be removed from their company (Psalm 139:19-24).

Acts 13:22-26

22 And when he had removed him, he raised up David to be their king; of whom he testified and said, `I have found in David the son of Jesse a man after my heart, who will do all my will.’ 23 Of this man’s posterity God has brought to Israel a Savior, Jesus, as he promised. 24 Before his coming John had preached a baptism of repentance to all the people of Israel. 25 And as John was finishing his course, he said, `What do you suppose that I am? I am not he. No, but after me one is coming, the sandals of whose feet I am not worthy to untie.’ 26 "Brethren, sons of the family of Abraham, and those among you that fear God, to us has been sent the message of this salvation.

Bible Study: [13:4-14:27] The key event in Luke’s account of the first missionary journey is the experience of Paul and Barnabas at Pisidian Antioch (Acts 13:14-52). The Christian kerygma proclaimed by Paul in the synagogue was favorably received. Some Jews and "God-fearers" (see the note on Acts 8:26-40) became interested and invited the missionaries to speak again on the following sabbath (Acts 13:42). By that time, however, the appearance of a large number of Gentiles from the city had so disconcerted the Jews that they became hostile toward the apostles (Acts 13:44-50). This hostility of theirs appears in all three accounts of Paul’s missionary journeys in Acts, the Jews of Iconium (Acts 14:1-2) and Beroea (Acts 17:11) being notable exceptions.

Luke 1:57-66, 80

57 Now the time came for Elizabeth to be delivered, and she gave birth to a son. 58 And her neighbors and kinsfolk heard that the Lord had shown great mercy to her, and they rejoiced with her. 59 And on the eighth day they came to circumcise the child; and they would have named him Zechari’ah after his father, 60 but his mother said, "Not so; he shall be called John." 61 And they said to her, "None of your kindred is called by this name." 62 And they made signs to his father, inquiring what he would have him called. 63 And he asked for a writing tablet, and wrote, "His name is John." And they all marveled. 64 And immediately his mouth was opened and his tongue loosed, and he spoke, blessing God. 65 And fear came on all their neighbors. And all these things were talked about through all the hill country of Judea; 66 and all who heard them laid them up in their hearts, saying, "What then will this child be?" For the hand of the Lord was with him. 80 And the child grew and became strong in spirit, and he was in the wilderness till the day of his manifestation to Israel.

Bible Study: [1:5-2:52] Like the Gospel according to Matthew, this gospel opens with an infancy narrative, a collection of stories about the birth and childhood of Jesus. The narrative uses early Christian traditions about the birth of Jesus, traditions about the birth and circumcision of John the Baptist, and canticles such as the Magnificat (Luke 1:46-55) and Benedictus (Luke 1:67-79), composed of phrases drawn from the Greek Old Testament. It is largely, however, the composition of Luke who writes in imitation of Old Testament birth stories, combining historical and legendary details, literary ornamentation and interpretation of scripture, to answer in advance the question, "Who is Jesus Christ?" The focus of the narrative, therefore, is primarily christological. In this section Luke announces many of the themes that will become prominent in the rest of the gospel: the centrality of Jerusalem and the temple, the journey motif, the universality of salvation, joy and peace, concern for the lowly, the importance of women, the presentation of Jesus as savior, Spirit-guided revelation and prophecy, and the fulfillment of Old Testament promises. The account presents parallel scenes (diptychs) of angelic announcements of the birth of John the Baptist and of Jesus, and of the birth, circumcision, and presentation of John and Jesus. In this parallelism, the ascendency of Jesus over John is stressed: John is prophet of the Most High (Luke 1:76); Jesus is Son of the Most High (Luke 1:32). John is great in the sight of the Lord (Luke 1:15); Jesus will be Great (a LXX attribute, used absolutely, of God) (Luke 1:32). John will go before the Lord (Luke 1:16-17); Jesus will be Lord (Luke 1:43; 2:11). [57-66] The birth and circumcision of John above all emphasize John’s incorporation into the people of Israel by the sign of the covenant (Genesis 17:1-12). The narrative of John’s circumcision also prepares the way for the subsequent description of the circumcision of Jesus in Luke 2:21. At the beginning of his two-volume work Luke shows those who play crucial roles in the inauguration of Christianity to be wholly a part of the people of Israel. At the end of the Acts of the Apostles (Acts 21:20; 22:3; 23:6-9; 24:14-16; 26:2-8, 22-23) he will argue that Christianity is the direct descendant of Pharisaic Judaism.

Dear Lord God, the first word that Jesus taught us to pray as He spoke them in Aramaic in the Lord’s Prayer, is "Abwoon"; this the word that He chose in this situation to address You as our Divine Source. The word Abwoon points to many levels and possibilities of meaning; One who Gives Birth to All, Divine Parent, our Father-Mother of the Cosmos, Radiance who Shines through All that Is. For some such words would be better translations of His words than what we traditionally learn as "Our Father Who Art in Heaven". There are even more possibilities; Shimmering Sound whose vibration moves through our hearts and through all existence, Radiance and Light who shines within and without and through all who even in darkness shines.

As I study new ideas and interpretations about You and look into the secrets of the Trinity I cannot help but go back and forth between what I believe based upon what I have been taught and exposed to, a kind of spiritual benchmarking between faith, hope and love. Like I did, so many of us make excuses and or blame others, the Church and Religion for not taking the time to open the door to their hearts and seek to know You more. I am so blessed that Your love for me penetrated through the layers of bad habits, excuses, laziness, hurt, anger and fear that surrounds us under the sun. For now don’t just believe, I know You are with me always; You are part of me and I part of You. While I will continue to seek understanding, I also seek to find contentment in not knowing, but trusting You.

O Lord why You have blessed a sinner like me, I do not know, but for all Your blessings I am grateful, but most of all I am thankful that I now come to You each day in this time to give You thanks, praise and worship. To open myself help to a conscious molding at Your hands, knowing that if I keep my eyes on You, I will see through Your eyes and You grace, mercy and blessings will be all the more. Thank You for allowing this change in me in time for those I love and have loved and worried, prayed and cried for me to see Your work in me. Thank You! Thank You for Abuelita, for Mom and Titi, for my Sisters and Cousin, for my lovely Wife, Daughter and Granddaughter; these women of faith, and for opening my heart to the Blessed Holy Mother Mary.

O Lord continue Your work in me, help to see more through Your eyes and to walk in Your light always seeking Your image, will and purpose. I Yeshua’s Holy Name I pray, Amen.

I entreat you, keep Sundays holy. Working on Sunday will not make you rich; on the contrary, you will bring down misfortunes on yourselves and your children.

— St. Bernadette Soubirous

2 Corinthians 12:1-10

1 I must boast; there is nothing to be gained by it, but I will go on to visions and revelations of the Lord. 2 I know a man in Christ who fourteen years ago was caught up to the third heaven — whether in the body or out of the body I do not know, God knows. 3 And I know that this man was caught up into Paradise — whether in the body or out of the body I do not know, God knows — 4 and he heard things that cannot be told, which man may not utter. 5 On behalf of this man I will boast, but on my own behalf I will not boast, except of my weaknesses. 6 Though if I wish to boast, I shall not be a fool, for I shall be speaking the truth. But I refrain from it, so that no one may think more of me than he sees in me or hears from me. 7 And to keep me from being too elated by the abundance of revelations, a thorn was given me in the flesh, a messenger of Satan, to harass me, to keep me from being too elated. 8 Three times I besought the Lord about this, that it should leave me; 9 but he said to me, "My grace is sufficient for you, for my power is made perfect in weakness." I will all the more gladly boast of my weaknesses, that the power of Christ may rest upon me. 10 For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities; for when I am weak, then I am strong.

Bible Study: [1-4] In the body or out of the body: he seemed no longer confined to bodily conditions, but he does not claim to understand the mechanics of the experience. Caught up: i.e., in ecstasy. The third heaven . . . Paradise: ancient cosmologies depicted a multitiered universe. Jewish intertestamental literature contains much speculation about the number of heavens. Seven is the number usually mentioned, but the Testament of Levi (2:7-10; 3:1-4) speaks of three; God himself dwelt in the third of these. Without giving us any clear picture of the cosmos, Paul indicates a mental journey to a nonearthly space, set apart by God, in which secrets were revealed to him. Ineffable things: i.e., privileged knowledge, which it was not possible or permitted to divulge. [5-7] This person: the indirect way of referring to himself has the effect of emphasizing the distance between that experience and his everyday life, just as the indirect someone in Christ (2 Cor 12:2) and all the passive verbs emphasize his passivity and receptivity in the experience. The revelations were not a personal achievement, nor were they meant to draw attention to any quality of his own. [7] That I might not become too elated: God assures that there is a negative component to his experience, so that he cannot lose proper perspective; cf 2 Cor 1:9; 4:7-11. A thorn in the flesh: variously interpreted as a sickness or physical disability, a temptation, or a handicap connected with his apostolic activity. But since Hebrew "thorn in the flesh," like English "thorn in my side," refers to persons (cf Numbers 33:55; Ezekiel 28:24), Paul may be referring to some especially persistent and obnoxious opponent. The language of 2 Cor 12:7-8 permits this interpretation. If this is correct, the frequent appearance of singular pronouns in depicting the opposition may not be merely a stylistic variation; the singular may be provoked and accompanied by the image of one individual in whom criticism of Paul’s preaching, way of life, and apostolic consciousness is concentrated, and who embodies all the qualities Paul attributes to the group. An angel of Satan: a personal messenger from Satan; cf the satanic language already applied to the opponents in 2 Cor 11:3, 13-15, 20. [8] Three times: his prayer was insistent, like that of Jesus in Gethsemane, a sign of how intolerable he felt the thorn to be. [9b-10a] Paul draws the conclusion from the autobiographical anecdote and integrates it into the subject of this part of the boast. Weaknesses: the apostolic hardships he must endure, including active personal hostility, as specified in a final catalogue (2 Cor 12:10a). That the power of Christ may dwell with me: Paul pinpoints the ground for the paradoxical strategy he has adopted in his self-defense. [9] But he said to me: Paul’s petition is denied; release and healing are withheld for a higher purpose. The Greek perfect tense indicates that Jesus’ earlier response still holds at the time of writing. My grace is sufficient for you: this is not a statement about the sufficiency of grace in general. Jesus speaks directly to Paul’s situation. Is made perfect: i.e., is given most fully and manifests itself fully. [10] When I am weak, then I am strong: Paul recognizes a twofold pattern in the resolution of the weakness-power (and death-life) dialectic, each of which looks to Jesus as the model and is experienced in him. The first is personal, involving a reversal in oneself (Jesus, 2 Cor 13:4a; Paul, 2 Cor 1:9-10; 4:10-11; 6:9). The second is apostolic, involving an effect on others (Jesus, 2 Cor 5:14-15; Paul, 2 Cor 1:6; 4:12; 13:9). The specific kind of "effectiveness in ministry" that Paul promises to demonstrate on his arrival (2 Cor 13:4b; cf 2 Cor 10:1-11) involves elements of both; this, too, will be modeled on Jesus’ experience and a participation in that experience (2 Cor 9; 13:3b).

Psalm 34:8-13

8 O taste and see that the LORD is good! Happy is the man who takes refuge in him! 9 O fear the LORD, you his saints, for those who fear him have no want! 10 The young lions suffer want and hunger; but those who seek the LORD lack no good thing. 11 Come, O sons, listen to me, I will teach you the fear of the LORD. 12 What man is there who desires life, and covets many days, that he may enjoy good? 13 Keep your tongue from evil, and your lips from speaking deceit.

Bible Study: [Psalm 34] A thanksgiving in acrostic form, each line beginning with a successive letter of the Hebrew alphabet. In this psalm one letter is missing and two are in reverse order. The psalmist, fresh from the experience of being rescued (Psalm 34:5, 7), can teach the "poor," those who are defenseless, to trust in God alone (Psalm 34:4, 12). God will make them powerful (Psalm 34:5-11) and give them protection (Psalm 34:12-22). [1] Abimelech: a scribal error for Achish. In 1 Sam 21:13-16, David feigned madness before Achish, not Abimelech. [11] The powerful: literally, "lions." Fierce animals were sometimes metaphors for influential people. [12] Children: the customary term for students in Wisdom literature.

Matthew 6:24-34

24 "No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon. 25 "Therefore I tell you, do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on. Is not life more than food, and the body more than clothing? 26 Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? 27 And which of you by being anxious can add one cubit to his span of life? 28 And why are you anxious about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin; 29 yet I tell you, even Solomon in all his glory was not arrayed like one of these. 30 But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O men of little faith? 31 Therefore do not be anxious, saying, `What shall we eat?’ or `What shall we drink?’ or `What shall we wear?’ 32 For the Gentiles seek all these things; and your heavenly Father knows that you need them all. 33 But seek first his kingdom and his righteousness, and all these things shall be yours as well. 34 "Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Let the day’s own trouble be sufficient for the day.

Bible Study: [25-34] Jesus does not deny the reality of human needs (Matthew 6:32), but forbids making them the object of anxious care and, in effect, becoming their slave. [27] Life-span: the Greek word can also mean "stature." If it is taken in that sense, the word here translated moment (literally, "cubit") must be translated literally as a unit not of time but of spatial measure. The cubit is about eighteen inches. [30] Of little faith: except for the parallel in Luke 12:28, the word translated of little faith is found in the New Testament only in Matthew. It is used by him of those who are disciples of Jesus but whose faith in him is not as deep as it should be (see Matthew 8:26; 14:31; 16:8 and the cognate noun in Matthew 17:20). [33] Righteousness: see the note on Matthew 3:14-15.

Dear Lord God, O Breathing Life! Father-Mother of the Cosmos/ you create all that moves in light. Focus your light within us–make it useful: as the rays of a beacon show the way. Create your reign of unity now–through our firey hearts and  willing hands. Your one desire then acts with ours, as in all light, so in all forms. Grant what we need each day in bread and insight: subsistence for the call of growing life. Loose the cords of mistakes binding us, as we release the strands we hold of others’ guilt. Don’t let us enter forgetfulness But free us from unripeness From you is born all ruling will, the power and the life to do, the song that beautifies all, from age to age it renews. Truly–power to these statements–may they be the source from which all  my actions grow. Sealed in trust & faith. Amen.

An unclean soul is synonymous with a heart full of frivolity. Humility and purity of conduct are the wings which raise us up to God and in a manner deify us. Remember this: The sinner who is ashamed to do evil is closer to God than the upright man who is ashamed to do good.

— Saint Pio of Pietrelcina

2 Corinthians 11:18, 21-30

18 since many boast of worldly things, I too will boast. 21 To my shame, I must say, we were too weak for that! But whatever any one dares to boast of — I am speaking as a fool — I also dare to boast of that. 22 Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I. 23 Are they servants of Christ? I am a better one — I am talking like a madman — with far greater labors, far more imprisonments, with countless beatings, and often near death. 24 Five times I have received at the hands of the Jews the forty lashes less one. 25 Three times I have been beaten with rods; once I was stoned. Three times I have been shipwrecked; a night and a day I have been adrift at sea; 26 on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brethren; 27 in toil and hardship, through many a sleepless night, in hunger and thirst, often without food, in cold and exposure. 28 And, apart from other things, there is the daily pressure upon me of my anxiety for all the churches. 29 Who is weak, and I am not weak? Who is made to fall, and I am not indignant? 30 If I must boast, I will boast of the things that show my weakness.

Bible Study: [11:16-12:10] Paul now accepts the challenge of his opponents and indulges in boasting similar to theirs, but with differences that he has already signaled in 2 Cor 10:12-18 and that become clearer as he proceeds. He defines the nature of his project and unmistakably labels it as folly at the beginning and the end (2 Cor 11:16-23; 12:11). Yet his boast does not spring from ignorance (2 Cor 11:21; 12:6) nor is it concerned merely with human distinctions (2 Cor 11:18). Paul boasts "in moderation" (2 Cor 10:13, 15) and "in the Lord" (2 Cor 10:17). [16-29] The first part of Paul’s boast focuses on labors and afflictions, in which authentic service of Christ consists. [16-21] These verses recapitulate remarks already made about the foolishness of boasting and the excessive toleration of the Corinthians. They form a prelude to the boast proper. [20] Paul describes the activities of the "others" in terms that fill out the picture drawn in vv 11:3-4, 13-15. Much of the vocabulary suggests fleshly or even satanic activity. Enslaves: cf Gal 2:4. Devours: cf 1 Peter 5:8. Gets the better: the verb lambano means "to take," but is used in a variety of senses; here it may imply financial advantage, as in the English colloquialism "to take someone." It is similarly used at 2 Cor 12:16 and is there connected with cunning and deceit. Puts on airs: the same verb is rendered "raise oneself" (2 Cor 10:5) and "be too elated" (2 Cor 12:7). [21] Paul ironically concedes the charge of personal weakness from 2 Cor 10:1-18 but will refute the other charge there mentioned, that of lack of boldness, accepting the challenge to demonstrate it by his boast. [22] The opponents apparently pride themselves on their "Jewishness." Paul, too, can claim to be a Jew by race, religion, and promise. Descendants of Abraham: elsewhere Paul distinguishes authentic from inauthentic heirs of Abraham and the promise (Romans 4:13-18; 9:7-13; 11:1; Gal 3:9, 27-29; cf John 8:33-47). Here he grants his opponents this title in order to concentrate on the principal claim that follows. [23b-29] Service of the humiliated and crucified Christ is demonstrated by trials endured for him. This rhetorically impressive catalogue enumerates many of the labors and perils Paul encountered on his missionary journeys. [23a] Ministers of Christ . . . I am still more: the central point of the boast (cf the note on 2 Cor 11:5). Like an insane person: the climax of his folly. [11:30-12:10] The second part of Paul’s boast, marked by a change of style and a shift in focus. After recalling the project in which he is engaged, he states a new topic: his weaknesses as matter for boasting. Everything in this section, even the discussion of privileges and distinctions, will be integrated into this perspective.

Psalm 34:2-7

2 My soul makes its boast in the LORD; let the afflicted hear and be glad. 3 O magnify the LORD with me, and let us exalt his name together! 4 I sought the LORD, and he answered me, and delivered me from all my fears. 5 Look to him, and be radiant; so your faces shall never be ashamed. 6 This poor man cried, and the LORD heard him, and saved him out of all his troubles. 7 The angel of the LORD encamps around those who fear him, and delivers them.

Bible Study: [Psalm 34] Of David – A thanksgiving in acrostic form, each line beginning with a successive letter of the Hebrew alphabet. In this psalm one letter is missing and two are in reverse order. The psalmist, fresh from the experience of being rescued (Psalm 34:5, 7), can teach the "poor," those who are defenseless, to trust in God alone (Psalm 34:4, 12). God will make them powerful (Psalm 34:5-11) and give them protection (Psalm 34:12-22). [1] Abimelech: a scribal error for Achish. In 1 Sam 21:13-16, David feigned madness before Achish, not Abimelech. [11] The powerful: literally, "lions." Fierce animals were sometimes metaphors for influential people. [12] Children: the customary term for students in Wisdom literature.

Matthew 6:19-23

19 "Do not lay up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, 20 but lay up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. 21 For where your treasure is, there will your heart be also. 22 "The eye is the lamp of the body. So, if your eye is sound, your whole body will be full of light; 23 but if your eye is not sound, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

Bible Study: [19-34] The remaining material of this chapter is taken almost entirely from Q. It deals principally with worldly possessions, and the controlling thought is summed up in Matthew 6:24, the disciple can serve only one master and must choose between God and wealth (mammon). See further the note on Luke 16:9. [22-23] In this context the parable probably points to the need for the disciple to be enlightened by Jesus’ teaching on the transitory nature of earthly riches. [24] Mammon: an Aramaic word meaning wealth or property.