These notes are prepared earlier than before. The purpose is to enable an earlier view.
These readings for the Twenty-six Sunday in Ordinary Time are about self-importance. Simply by preparing this, why are we not better than other people are? We might, after all, be doing something else. The point is that surrender to divine grace must be total and any little bit left out is a disaster. Without becoming overly exercised, we may not assume overlooking anything is all right.
Verse 25 Thus says the Lord: “You say, “The Lord’s way is not fair!”
It is one thing to pray for our daily bread; it is something else to say, “The Lord’s way is not fair!” because we have no bread.
The Latin for fair is aequa.
Later, in Philippians 2:6, aequalem is used for “who, though he was in the form of God, did not regard equality with God something to be grasped.”
Verse 26 When someone virtuous turns away from virtue to commit iniquity, and dies, it is because of the iniquity he committed that he must die.
The Latin simply uses the future tense, morietur, leaving the sense of death as a consequence of iniquity, rather than that as a punishment. This is what happens if we make a choice of iniquity, rather than if we make a choice of iniquity, then God must catch us.
Psalm 25:4-5, 6-7, 8-9
This is an alphabetical acrostic psalm, more than a simple burst of emotion, but a reasoned explanation of God in history.
Verse 5 guide me in your truth and teach me, for you are God my savior.
The King James Version and the Nova Vulgata (NV) add on thee do I wait all the day.
Verse 9 He guides the humble to justice, and teaches the humble his way.
For humble the NV has mansuetos (humble) and mites (poor). The New Jerusalem Bible explains, in a footnote: “`poor’ Syr.; Hebr. repeats ‘humble’.” This means that the Syriac version has one thing, the ancient Hebrew another.
Verse 6 who, though he was in the form of God, did not regard equality with God something to be grasped.
scholar develops the self-righteousness of
… an explanation of what is wrong with works that is very similar to the explanation given by the [so-called] Reformers [of the Protestant Revolt] and their heirs comes again into play. Pauline theology is seen once again as a struggle between divine grace and human self-sufficiency, without being reduced to the tension between social inclusivism and exclusivism.
… Both the heirs of
the Reformers and the post-new-perspective interpreters correctly see that the
No matter what concrete, contingent
image is used by the Apostle, the import is that the Christian life is enabled
by God, or
[no comment here]
This parable of the two sons is very interesting. The bottom line is that neither son is much good, as one scholar explains.
Verse 32 “Yet even when you saw that, you did not later change your minds and believe him.”
The grammarian observes, “… the final or consecutive sense … (consecutive) “nor did you repent afterwards so as to believe him.”
When I see my lack of totality, e.g., in racism, I need repentance, so as to believe him.
The Magnificat ® quotes
 Nova Vulgata: Bibliorum Sacrorum Editio: Sacrosancti Oecumenici Concilii Vaticani II ratione habita Iussu Pauli PP, VI Recognita Auctoritate Joannis Pauli PP, II Promulgata Editio Typica Altera (00120 Citta Del Vaticano: Libreria Editrice Vaticana, 1979, 1986, 1998) ISBN 88-2209-2163-4.
 Hanan Eshel and John Strugnell, “Alphabetical Acrostics in Pre-Tannaitic Hebrew,” the Catholic Biblical Quarterly, Vol. 62, No. 3 (July 2000) 441.
General Editor, The
 Henry Wansbrough, General Editor, The New Jerusalem Bible (New York: Doubleday, 1985).
 Charles H. Talbert, “Paul, Judaism, and the Revisionists,” the Catholic Biblical Quarterly, Vol. 63, No. 1 (January 2001) 14, 21-22.
 Maximilian Zerwick, S.J., English Edition adapted from the Fourth Latin Edition by Joseph Smith, S.J., Scripta Pontificii Instituti Biblico—114—Biblical Greek (Roma: Editrice Pontificio Istituto Biblico, 1994 132.