Chapter eleven challenges both Jews and Gentiles. God will graft into His fold whomever He chooses, according to the faith they live. Neither should be “haughty” (v20) over the other because they have been chosen by God. They can lose it on account of losing their faith. We too should be careful about being prideful of our faith. Sometimes we can think ourselves better than the other and assume our salvation. Continue reading
In Chapter Six, Paul poses the dilemma of sin and its effects, and living righteously and its effects. Right before this chapter, Paul says that grace abounds all the more when sin is present. He knows some people might want to take the easy way out and say, “then it is ok to sin, because grace just keeps coming and makes my bad actions null and void. I can do anything I want.” Not. Paul refutes this thought by stating, “What then shall we say? Shall we persist in sin that grace may bound all the more? Of course not!” (v1). When we follow Jesus, sin itself should be dead in our hearts and, therefore, should not even be a desire. This happens when we consider sin as dead. It has no life and brings no life. It takes a certain dying to self, because some of our sins we like too much. We all have our attachments to things or actions we take. Continue reading
Paul makes his case in Jerusalem in the beginning of Chapter 22. He starts out by getting their attention. He is not getting attention just to glorify himself; his whole drive is to spread the good news about Jesus. He knows he needs to gain credibility for them to come to know Jesus, so he speaks in Hebrew (v2). My guess would be that he does not have a bad accent. Even when Peter speaks, the others comment on his accent right before he denies Jesus (Mt 26:73). My bet is that since Paul grew up in Jerusalem (v3), he was able speak well. He also drops the name Gamaliel. Gamaliel was a renowned teacher and was highly respected by most Jews at the time. Continue reading
Chapter Ten of the Acts of the Apostles has something very different happening. A centurion is being called by God. Before then, He called mostly Jews. He was a man named Cornelius, a Roman centurion. A couple of times the Bible refers to him as being “God fearing”. This is a lay man’s title for those who are not Jewish, but honor the Jewish religion. They pray to god and even are known to give substantial contributions for the Temple or the Jewish community. Peter is called to go and evangelize him and his household. Peter is instructed to eat profaned meat (v12-14). Peter first refuses because of the type of meat that is set out in his vision. But God has him come to Cornelius’ house and eat. Continue reading
The Gospel of John does not have an account of how the birth of Jesus came about other than when it says, “And the Word became flesh” (John 1:14). The first historical context of the Gospel starts with John the Baptist. After that, John the Baptist introduces Jesus to the first disciples. Right after that, begins the second chapter and the Wedding in Cana. This is the first mention of Mary. Mary is mentioned again later in the suffering and death of Jesus.
I’ll give you some tips for looking up things in the Gospels. Remember, Mary is in only two of the Gospels, Luke and John. So, if you are looking for one of the stories where Mary, the Mother of Jesus, is present, then you would look for it in either the Gospel of Luke or John. If it is a story about Mary when Jesus was a child, then it is in the Gospel of Luke. Most anything during Jesus’ adulthood that deals with Mary would be from John. John accounts Mary at the Wedding of Cana and at the suffering and death of Jesus. There are, however, parts in Matthew and Luke where the Mother of Jesus is mentioned (MT 12:47 & Lk 8:20) as waiting outside with His “brothers”. Matthew’s account, written originally in Aramaic, a Hebrew language, does not make any difference between brothers and cousins. Back then, they used the same word to describe both cousin and brother. That is why we can still believe that Mary remained a virgin.
John also gives great detail that the other Gospel accounts do not have. One example of this is in Chapter Five at the beginning. There was a pool called Bethesda “with five porticoes” (Jn 5:2). This is an odd detail for its time, and perhaps that is why John notices this. Most buildings in Jesus’ time would have four porticoes (meaning doorways). Usually a building would have one door facing each direction; one facing north, one south, and so on. But, this one has five. Many scholars believed that John got this wrong and were starting to teach that the Gospel accounts did not intend to be historically accurate, as if the Gospels were just stories of myths trying to explain a spiritual reality. But, as archeologists found a pool building with five doorways in it, near to where John described. Therefore, the sceptics and those who are considered to be the “professional scientists” were wrong in their assumption, and the believers were vindicated. The Gospel of John does in fact provide actual, historical accuracy in its details.
In the Gospel of John is also the great “Bread of Life” discourse. This is where Jesus performed the multiplication of the loaves, walked across the sea, and then taught about the Eucharist. First, He reminds the people of the Manna in the desert by the multiplication of the loaves. They even mention it in verse thirty-one of Chapter Six. The miracle of the loaves was a set-up by Jesus so He could speak about the true Bread of Life of (Himself), in the Eucharist. He goes so far as to say, “Unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life” (V 53-54). Many people leave because of this teaching, but Jesus does not back down. He does not say, “wait a minute, you are misunderstanding me, I meant it as a mere symbol”. No, He really means that He is the Bread of Life and that the host is really His body and the wine is no longer wine; it is His blood. He turns to his disciples and asks if they, too, are going to leave. Notice the chilling coincidence that you note at verse 66 in Chapter Six, that those who do not believe in the Eucharist leave Jesus and no longer follow Him.
The book of Joel is short, four chapters long, which translates into four pages. It was written about 400 BC. At about that time there was a great famine due to locusts and grasshoppers eating up the food of the land. It sounds like it was similar to one of the ten plagues in Egypt. By the end of this book comes hope and God makes a promise to the people that He will bless them. Continue reading
The book of Ezekiel is one of the longer books of the prophets; it is 48 chapters long. It deals with the time during the exile. He is also a priest and has a prominence in the liturgy. He found his call to be a prophet in the land of Babylon which makes him the first prophet to receive his call outside of the Holy Land (EZ 1:1-3). Continue reading