(Lk 12:49-53)

Luke 12:49 I have come to bring fire on the earth, and how I wish it were already burning!

Luke 12:50 I have a baptism to undergo, and how distressed I am until it is accomplished!

Luke 12:51 Do you think that I have come to bring peace on earth? No, I tell you, but rather division.

Luke 12:52 From now on, in a house of five people

Luke 12:53 three will be divided in the house, two against one and one against two; father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law.

Verse 49 is divided into two parts: on the one hand, the coming of Jesus brings fire with it; on the other, Jesus expresses his desire that this fire should already be lit. In biblical language, fire is associated with the very being of God and his actions, and expresses the judgement of condemnation carried out by God himself. In the New Testament, fire reproduces meanings and images borrowed from the Old Testament, but also takes on new aspects with reference to eschatological contexts, marked by the action of the Holy Spirit.

Faced with such a varied meaning of the term 'fire', how can we interpret the meaning that Luke attributes to this noun in such a way that it fits in with the rest of the passage? Two elements help us to understand its meaning: this fire placed on earth, meaning the space-time dimension inhabited by man, was brought by Jesus, who is the manifestation and revelation of the Father. It is God's action among men; it is Jesus who, through exorcisms, declares that he has come to destroy the kingdom of Satan and to re-establish the Kingdom of God among men, and he does all this with the power of God that is his own. Perhaps this is precisely what Luke meant by the fire that Jesus came to bring to earth. Hence Jesus' desire: "How I wish it were already burning!", that is, already affirmed. A desire that goes beyond his time and projects itself into the post-Easter time of the Church, characterised by this fire which is the Holy Spirit, whose regenerating power works in the Word.

But between Jesus' today and the time of the Church there is the passion and death of Jesus, signified by the baptism with which Jesus must be baptised. A passion and death that take on an eschatological meaning, inasmuch as the death of Jesus is unique, unrepeatable and definitive, and is decisive for man who, despite himself, is directly involved in it.

In fact, God's judgment was passed on Jesus' death, thus becoming decisive for human beings: accepting it and living it in one's own life becomes a promise of resurrection for the believer. Otherwise, the death of Jesus becomes an element of condemnation. In this sense, it is significant how the assembly responds to the celebrant's announcement: 'We proclaim your death, O Lord, and we proclaim your resurrection, we await your coming'.

The believer, therefore, is called to proclaim in the daily life of his or her own life the death of Jesus, which is death to the old man; but which at the same time becomes a proclamation of the resurrection of Jesus, the proclamation that in this death-resurrection new times have been inaugurated, which prelude the definitive ones. And all this, the proclamation of death and the proclamation of new life, takes place in anticipation of his coming.

Having defined the meaning of the mission of the historical Jesus (vv. 49-50), Luke goes on to examine its repercussions and consequences for the Church, in particular the divisions and upheavals within the family circle. Certainly, the announcement that Jesus has come to bring the Fire of God to a land deeply marked by sin and which reasons in terms antithetical to those of God is not very reassuring and certainly does not promise an idyllic world for believers. And so here is the announcement, which is articulated on three levels:

 The statement of principle: Jesus did not come to bring peace, but division. The tone is clearly eschatological and closely recalls the community of Qumran, which had elaborated in detail the 'rule of war' of the children of light against the children of darkness, preparing its followers for the final battle in a climate of intense eschatological tension.

This war will be waged within the family. "From now on, in a house of five people, three will be divided against two and two against three." That "from now on" refers to the time of the Church. It is from this moment that the war begins, which has now shifted from against Jesus to against the Church. Luke speaks here of five members of the family, probably a typical family, in which "three against two and two against three" fight each other.

 The adversaries within the family are father and son, mother and daughter, mother-in-law and daughter-in-law. It is a very close family relationship, but precisely because of this intimate and profound union and communion of relationships, it highlights even more how deeply this war disrupts not only the family structure but also the social structure. Note how the conflicts occur between people of the same sex: father and son, mother and daughter, daughter-in-law and mother-in-law. It is almost as if the upheaval is not only confined to the close family circle, but also to the very identity of the person, which is their sexual identity. 

In this description of family breakdown, a prelude to social breakdown or perhaps a reflection of it, there is a progression that, starting from the general statement in verse 51, penetrates ever deeper, passing through verse 52 and finally reaching verse 53, within the intimacy of the family and the very sexual identity and family roles of its members, as if to say that nothing will escape this war, which will overwhelm even the most intimate and dearest relationships of man and in which everything will be questioned and overturned. A disruption, therefore, from which no one is spared, removing all security and identity.

This text by Luke seems to have been written yesterday, not two thousand years ago, so well does it fit today's family and social situation.

Argentino Quintavalle, author of the books 

- Apocalypse – exegetical commentary 

- The Apostle Paul and the Judaizers – Law or Gospel?

Jesus Christ True God and True Man in the Trinitarian Mystery

The Prophetic Discourse of Jesus (Matthew 24-25)

All Generations Will Call Me Blessed

 Catholics and Protestants in Comparison – In Defence of the Faith

 The Church and Israel According to St. Paul – Romans 9-11

(Available on Amazon)

19th Sunday in Ordinary Time, year C (Luke 12:32-48)

Luke 12:32 Do not be afraid, little flock, for it is your Father's good pleasure to give you a kingdom.

Luke 12:33 Sell what you have and give it to the poor. Make yourselves purses that do not grow old, a treasure in the heavens that does not fail, where no thief approaches and no moth destroys.

Luke 12:34 For where your treasure is, there will your heart be also.

Luke 12:35 Be ready, with your loins girded and your lamps lit;

Luke 12:36 be like men who are waiting for their master to return from the wedding, so that when he comes and knocks, they may open to him immediately.

Luke 12:37 Blessed are those servants whom the master finds awake when he comes. Truly, I say to you, he will gird himself and have them sit at table, and he will come and serve them.

Luke 12:38 And if he comes in the second watch, or before dawn, and finds them so, blessed are those servants.

Verse 32 opens with an exhortation to "Do not be afraid." Whenever this expression appears, it opens up an announcement that foreshadows God's intervention in human history, making us participants in his saving action. This time is no exception, as God opens the believer to a new perspective, of which he is already a part in some way: that of his Kingdom. The believer, therefore, already belongs to God's dimension, even if not yet in full and definitive terms. But this is the perspective in which he moves and towards which he is journeying and by which he is defined. For it is "pleased" with the Father "to give you his kingdom." That word "pleased" encapsulates the meaning of an eternal plan reserved for those who believe. The verse therefore presents itself as a reassurance that urges the believer not to fear, since he is now part of a divine plan that sees him as heir and participant in the very life of God, whereby his whole life acquires a new meaning.

Set within the reassurances and spiritual perspectives of verse 32, verses 33-34 indicate the main way to become worthy heirs of the Kingdom: to sell and give away one's material possessions, thus creating a spiritual treasure. The goods sold, therefore, become a means of spiritual enrichment. To understand this, it is necessary to consider that almsgiving was conceived even before the alienation of one's material possessions, as a sincere gift of oneself to another. The quality of almsgiving, therefore, finds its value in the heart of the giver: it is rooted in sincerity of heart and becomes a gift to others, enriching them spiritually, even before materially, because in that almsgiving the believer gives, even before a material good, himself; and precisely for this reason it becomes a source of spiritual treasure for him.

Verse 35 introduces a new theme, depicting the living conditions of the servant, who rolls up his robe, which could reach his knees or ankles, fastening the ends at his hips with a belt, so that he can move more freely, avoiding it getting twisted around his legs and causing him to stumble. He is presented with a lighted lamp: "Be ready, with your belts around your loins and your lamps lit." The girded loins indicate the servant's state of service and readiness, while the lamp indicates that this service continues throughout the night, highlighting the servant's constant vigilance. It is therefore a service that knows no rest, a vigil dedicated to service. A service that is illuminated by the lamp, which in some way metaphorises the Word of God, which gives substance to the believer's service, illuminating it and keeping it awake. Girded loins and a burning lamp are two emblematic images that indicate the state of constant, uninterrupted and diligent service of this servant.

Luke literally says, 'Let your loins be girded'. The Greek verb used is estōsan, which conveys the sense of firmness and solidity, of standing firm in one's position. It is therefore an image that outlines the attitude of the true disciple, who qualifies himself by being at the service of God, always and with determination.

Verse 36, in fact, begins with a conjunction, "kai" (= and), which links it to the previous one and draws its consequences: from the description of clothing, we move on to the exhortation to the disciples to behave accordingly: that of waiting, which implies a "tending towards", a keeping oneself in tension towards something or someone; orienting one's life towards someone or something in such a way that this tension and this existential orientation 'towards...' characterises the life of the disciple. The object of this waiting is the master returning from the wedding. This clarification has no metaphorical or symbolic meaning here, but refers to the uncertain time of the wedding itself. By speaking of a wedding without any further clarification, Luke refers to the set of ceremonies and celebrations, accompanied by long festivities, which culminated in the wedding banquet. By specifying that the master had gone to the wedding and that the servants were waiting for his return, Luke meant that the time of the master's return was unknown. Hence the need for those servants to watch at all times so as to be ready to welcome their master's return.

Verses 37-38 define the state of bliss of the watchful servants. The verses present a gradual and growing recognition by the master of those servants who were able to wait vigilantly for his return and showed themselves ready to welcome him. Twice they are called 'blessed', that is, participants in the bliss of their master, thus entering in some way into sharing his same life, which by definition is bliss. This participation and sharing are realised when the master seats them at his own table and, reversing the roles of master and servants, serves them himself, a sign that those servants have become part of their master's life and share it.

Finally, there is an increasingly rewarding crescendo depending on whether the master returns during the day, immediately seating them at the table and serving them, or during the night, giving up his rest. These servants were able to put aside their natural and legitimate needs to place themselves at the total service of their master, demonstrating how their loyalty and attention were always present, even in the most demanding and difficult moments. This is why Luke ends this exaltation of the servants with an exclamation that further emphasises their blessedness: 'Blessed are they!'.

Argentino Quintavalle, author of the books 

- Apocalypse – Exegetical Commentary 

- The Apostle Paul and the Judaizers – Law or Gospel?

Jesus Christ, true God and true Man in the mystery of the Trinity

The prophetic discourse of Jesus (Matthew 24-25)

All generations will call me blessed

 Catholics and Protestants in comparison – In defence of the faith

 The Church and Israel according to St Paul – Romans 9-11

(Available on Amazon)

(Qo 1:2; 2:21-23)

Ecclesiastes 1:2 Vanity of vanities, says Qohelet,

vanity of vanities, all is vanity.

Ecclesiastes 2:21 For what does the wise man find after all his labour and after all the toil of his heart in which he has toiled at his work in this life? Even this is vanity and a great misfortune.

Ecclesiastes 2:22 What profit has a man from all his labour and from the striving of his heart with which he toils under the sun?

Ecclesiastes 2:23 All his days are full of pain and sorrow; even at night his heart is not at rest. This too is meaningless!

The Hebrew word Qohelet comes from the verb qahal. A Jewish commentary explains that Qohelet was so named because it refers to 1 Kings 8:1, where qahal is the assembly to which Solomon preaches. Thus, Qohelet is the Preacher. The corresponding term Ecclesiastes derives from the Greek "ekklesia", which means "church" or "assembly". Qohelet is the master preacher, who offers a reflection on human life.

Qohelet begins his reflection with a powerful truth. He states that everything is vanity. The word 'vanity' (Hebrew: 'hevel') is the first word in Qohelet's discourse and is also the key word of the entire book. The primary meaning of the word is 'vapour/breath', and, figuratively, the term is used to describe something that has no substance, something that is, but immediately afterwards is not, something evanescent, empty, fleeting. Today we would say 'a rip-off'. For Qohelet, all life is an immense void, a fog, a breath, an illusion, an absurdity, a rip-off.

According to Gianfranco Ravasi, in his commentary on Qohelet, the expression 'vanity of vanities' is somewhat the antithesis of the Song of Songs. In both cases, the nouns that form the phrase are presented in their superlative form, but while Qohelet speaks of a 'void of voids', the Song of Songs 'is instead the superlative song of love'. Just as the Song of Songs is the superlative of the joy given by love, so vanity of vanities is the superlative of the frustration given by the emptiness of life.

'Hevel' is also the Hebrew name of another biblical character, Abel, the second son of Adam. Abel is a fleeting vapour that will disappear without a trace. Hevel has been translated as 'vanity' to convey the idea of emptiness.

As a noun, hevel is used in reference to idols, precisely to describe them as meaningless, useless, ineffective. Compared to the God of Israel, who throughout history has intervened on behalf of his people, other deities are described as hevel, having the same consistency as vapour.

By repeating 'vanity' several times, Qohelet wants the listener to stop their mind and focus only on this thought. If the listener reflects as he has reflected, they will see that this is how things are. Vanity is human life; it is empty, lacking in vital content. Things exist, but what gives them value is missing. Qohelet begins to meditate, questions himself, loses his certainties. What am I looking for? What am I fighting for? Vanity! What am I toiling for? Vanity!

In Jewish tradition, the book of Ecclesiastes is read at Sukkot, during the Feast of Tabernacles, the feast that commemorates the transience of life, when the Israelites lived in huts in the desert.

For example, when the fruit of honest and intelligent labour falls into the hands of the lazy and idle (v. 21), what is the point of all this toil? It is as if Qohelet senses a great injustice in what happens at the moment of death. One works wisely and successfully, and at the moment of death must leave his share to another who has not worked for it at all. Not only is this an injustice, it is also a great evil. It is vanity. An honest and industrious existence, which spares itself no effort or pain, which always thinks for the best, allowing little rest, must it then end in bitterness, that all has been perfectly vain and useless?

What does Qohelet, or rather, the Word of God, want to teach us? First of all, it reveals the consequences of death. Death strips man of everything that is material. The soul will appear 'naked' before God. If leaving the fruits of one's labour to others is wrong, how can we transform our efforts into something eternal or something that we can take with us? Everything that is material belongs to the earth and must be left to the earth. The soul takes with it only what is spiritual, both good and bad. This is precisely wisdom: transforming the fruit of one's labour into spiritual reality. The Word of God points to this path in charity. Those who make their lives an act of charity lose nothing, take everything with them, and gain eternal reward.Man's life on earth is full of pain and suffering. His heart does not rest even at night. If he then has to leave the earth empty-handed, it is absolute emptiness. This is why it is necessary to find a solution to transform vanity into fulfilment. If this solution is not found, life remains empty. No man should live an empty life. He needs fulfilment. However, there is only one way. The transformation of matter into spirit, into virtue, into love, gives true fulfilment to life. 

 Argentino Quintavalle, author of the books 

- Apocalypse – exegetical commentary 

- The Apostle Paul and the Judaizers – Law or Gospel?

Jesus Christ, true God and true Man in the mystery of the Trinity

The Prophetic Discourse of Jesus (Matthew 24-25)

All generations will call me blessed

 Catholics and Protestants in comparison – In defence of the faith

 The Church and Israel according to St. Paul – Romans 9-11

(Available on Amazon)

Gen 18:20-32

Genesis 18:20 Then the Lord said, "The outcry against Sodom and Gomorrah is so great and their sin so grave.

Genesis 18:21 I will go down to see whether they have done all the evil that has been brought before me; if so, I will know.'

Genesis 18:22 The men left there and went toward Sodom, while Abraham stood before the Lord.

Genesis 18:23 Then Abraham drew near and said, 'Will you really destroy the righteous along with the wicked?

Genesis 18:24 Perhaps there are fifty righteous people in the city; will you really destroy them? Will you not spare the place for the sake of the fifty righteous people who are in it?

Genesis 18:25 Far be it from you to do such a thing, to put to death the righteous with the wicked, so that the righteous should be treated like the wicked. Far be that from you! Shall not the judge of all the earth do justice?”

Genesis 18:26 The Lord replied, 'If I find fifty righteous people in the city, I will spare the whole place for their sake.

Genesis 18:27 Abraham replied, 'I dare to speak to my Lord, though I am dust and ashes...

Genesis 18:28 Perhaps there will be five less than fifty righteous people; will you destroy the whole city for those five? He replied, 'I will not destroy it if I find forty-five there.

Genesis 18:29 Abraham spoke to him again and said, "Perhaps there will be forty there." He replied, "I will not do it, for the sake of the forty."

Genesis 18:30 He said, "Let not my lord be angry, and I will speak again. Perhaps there will be thirty found there." He said, "I will not do it, if I find thirty there."

Genesis 18:31 He said, "I will not destroy it for the sake of the twenty who are there."

Genesis 18:32 He replied, "Let not my Lord be angry, and I will not speak again. Perhaps there will be ten found there." He said, "I will not destroy it for the sake of those ten."

The evil that is done cries out to the Lord. We can define the sin of Sodom and Gomorrah as the ultimate abyss into which human nature can fall. The text of Genesis presents God who wants to make sure that things are really as the cry that has reached him says.

"Then the Lord said, 'The outcry against Sodom and Gomorrah is so great and their sin is so grave. These words emphasise the reason for the imminent destruction of Sodom and Gomorrah. For God, the sinfulness of those cities had reached a level that required judgement. The "cry" mentioned here symbolises the cry of injustice and immorality that has reached the Lord's ears.

The focus on the sins of the cities reveals the principle that moral corruption and injustice clash with divine punishment. This implies that God's judgment is not arbitrary, but is a response to the cumulative effect of wickedness and decay in society.

The practical application of verse 20 goes beyond the historical and theological context and concerns the concept of divine justice and human moral responsibility. It reminds us that actions have consequences and that there is a divine moral order that holds individuals and societies accountable for their behaviour.

Furthermore, it encourages reflection on personal and community ethics. It is an invitation to self-examination and repentance, and urges individuals and communities to address moral failures and injustices before they reach a point of no return. It also emphasises the importance of promoting justice and righteousness in one's own environment. Just as the cry of Sodom and Gomorrah was heard by God, so too is the ethical climate of our communities observed and evaluated.

Verse 20 has remarkable relevance in today's context. It is a powerful reminder of the consequences of collective moral failure and the importance of ethical conduct. In a world facing numerous moral and social challenges, this verse draws attention to the need for personal and social repentance. It calls individuals and communities to reflect on their actions and the values of society, encouraging a move towards righteousness and fairness. Furthermore, the story of Sodom and Gomorrah stimulates discussion on issues such as corruption, injustice, and the role of the faith community in addressing moral issues. It challenges contemporary readers to consider whether their actions and social structures align with divine principles of justice and compassion.

It is a profound verse that encapsulates the reasons behind God's judgment of Sodom and Gomorrah. It highlights the importance of moral behaviour and the principle of divine retribution in response to serious transgressions. The 'cry' of Sodom and Gomorrah is a moral cry that transcends human perception and calls for divine intervention. The "very grave" nature of their sin highlights the intensity of their moral corruption and serves as a warning to all societies about the dangers of unchecked wickedness.

In practical terms, lessons must be learned about the importance of living according to divine standards and maintaining social justice by upholding integrity, compassion, and righteousness in personal and community life. The profound connection between human behaviour and divine judgement challenges believers to live lives that reflect justice and moral integrity.

After that, intercessory prayer arises biblically with this account of Abraham's life. The request for forgiveness of the wicked on behalf of the righteous also arises. This is the heart of our Christology. This is the heart of the Gospel. God cannot cause the wicked and the righteous to die together because of the wicked. But God can cause the wicked and the righteous to live together because of the righteous. 

Those who love the Lord and have faith in Him cannot accept a summary justice that unites the wicked and the righteous in a single condemnation.

At the heart of this discussion is a specific question: before God, does the wickedness of the many carry more weight than the goodness of the few? God is ready to give more importance to the good, even if it is in the minority, because His love precedes His justice. 

 Argentino Quintavalle, author of the books 

- Apocalypse – exegetical commentary 

- The Apostle Paul and the Judaizers – Law or Gospel?

Jesus Christ, True God and True Man in the Trinitarian Mystery

The Prophetic Discourse of Jesus (Matthew 24-25)

All generations will call me blessed

 Catholics and Protestants in comparison – In defence of the faith

 The Church and Israel according to St. Paul – Romans 9-11

(Available on Amazon)

Psalm 14

Psalms 14:1 Psalm. Of David.

Lord, who shall dwell in your tent?

Who will dwell on your holy mountain?

Psalms 14:2 The one who walks without fault,

who acts justly and speaks truthfully,

Psalms 14:3 who does not take up a false charge against his neighbour,

does no wrong to his neighbour

or take up a reproach against his neighbour.

Psalms 14:4 The wicked are despised in his sight,

but honours those who fear the Lord.

Even if he swears to his own hurt, he does not change;

Psalms 14:5 He does not lend money at interest,

and does not accept gifts against the innocent.

He who walks in this way

will remain steadfast forever.

The psalm is by David. Through him, the Holy Spirit expressed these words. This psalm lists eleven actions that make a man righteous. Some of these actions, such as the prohibition of lending at interest or corruption in court, are provided for in the Torah, but others are not, demonstrating that David is a prophet who goes beyond the line of justice drawn by the Torah. From a cultic point of view, it is a liturgical psalm, a true 'penitential act' because the pilgrim had to have a purified soul in order to enter the temple. It is a gesture that is also performed at the beginning of Mass ('I confess to almighty God...') which precedes the actual celebration of the rite.

To enter the temple, the Torah required external purity, which was linked to the observance of certain practices. The psalmist goes further: God demands inner purity. God is interested in the heart of man, the purity of the heart. David manifests that law written in the hearts that will be fulfilled by Jesus. The psalm expresses the journey towards God, the arrival at the tent of the Lord, and the dwelling there. The pilgrim goes to the temple, but in the end he also dwells there, not in the sense of living in the temple but in the sense of meeting the Lord and having communion with Him. This is what we experience in the Eucharist.

The psalmist's questions - Who will dwell in your tent? Who will live on your holy mountain? - are questions about the future of man. Man does not live only in the present or in the historical future. He also lives for an eternal future, after his death. This future can be lived on the mountain of life that belongs to the Lord, or in the valley of perdition and death without the Lord. Who will dwell with the Lord for eternity? Who will dwell forever in his house? This question must be answered. The Psalm gives a very clear answer.

To live eternally with God, certain laws must be observed: walk blamelessly, practise justice, speak truth (v. 2). The first requirement ("He who walks blamelessly") conditions all the others. The Hebrew word 'tāmîm' means 'righteously'. Walk blamelessly (i.e. righteously) and practise justice... those who keep God's word and live in obedience to his commandments. Speak truth... those who are righteous, because only the righteous have God, who is truth, in their hearts. If man puts God in his heart, he will always speak the truth. But if God is not in the heart, or if one even thinks that he does not exist, what truth can one utter with one's mouth if it is absent from the heart? 

To ascend and dwell on the mountain of the Lord, one must always have a pure, holy tongue (v. 3). Never should it be used to spread slander, falsehoods or defamation. No harm should be done to one's neighbour, either physical or spiritual. No insults should be hurled at one's neighbour. One's neighbour must be helped, never trampled on, never insulted. One must live in peaceful brotherhood with one's neighbour.

Those who wish to ascend the mountain of the Lord must have no connection with the wicked (v. 4). The wicked must be considered despicable in their eyes. There must be no communion with them. Rather, those who fear the Lord must always be honoured. Those who wish to dwell with God must stay away from the ungodly and associate with those who fear the Lord.

Another necessary thing that must be done: one must keep one's oaths. One must always keep one's word, even if it is to one's detriment, even if it is against one's own interests. The righteous must always be righteous. Since they must dwell in the kingdom of light, theirs must be a path of light. How far removed is the conception of many Christians today from that of the psalmist. It is as if we had destroyed in a few years a heritage of truth built up over millennia.

Usury is a sin severely condemned by the Church, which has always been opposed to usurers, so much so that in the Middle Ages this type of lending was practised only by Jews. Verse 5 seems to have been written today. There is no place for usurers on the holy mountain of the Lord. They have fed, like thirsty vampires, on the blood of their fellow men, and there can be no place for them with God because there was no place in their hearts for the needy.

Nor shall those who take bribes against the innocent ascend the holy mountain of God. Those who condemn the innocent, whatever their motive, should know that there is no place for them on God's mountain. The problem of corruption in the judiciary was also topical in the Bible. Judges who received compensation ruled in favour of the strong and against the weak. The righteous, on the other hand, embrace the cause of the innocent without monetary incentives. If Christians had the courage to proclaim these ancient truths, the world would breathe a different light. Unfortunately, Christians preach salvation at a low price, indeed at no price, even at the price of sin, and the world is plunging into chaos for lack of truth and morality.

The psalm, with all its very concrete requests, highlights that liturgy and life, prayer and existence, must never be separated. A Christian who limits himself to going to Mass on Sundays is not a good Christian, because the practice of worship cannot be separated from works. There would be a huge divide between his prayer (liturgy) and his life (existence).

The content of the psalm leads us not to have a magical view of liturgy and prayer; the psalmist wants to instil the concept that liturgy-prayer without consistency in life is empty. The acts indicated in these verses are not to be performed upon entering the temple; rather, they are behaviours that must characterise the life of the believer. Furthermore, our faith cannot be an intimate one [me and my God] because our relationship with God is valid precisely because others exist. If we do not live in a community, we cannot even love the Lord.

 Argentino Quintavalle, author of the books 

- Apocalypse – exegetical commentary 

- The Apostle Paul and the Judaizers – Law or Gospel?

Jesus Christ, true God and true Man in the mystery of the Trinity

The Prophetic Discourse of Jesus (Matthew 24-25)

All generations will call me blessed

 Catholics and Protestants in comparison – In defence of the faith

 The Church and Israel according to St. Paul – Romans 9-11

(Available on Amazon)

Psalm 18

Psalms 18:1 To the choir director. A psalm of David.

Psalms 18:2 The heavens declare the glory of God,

and the work of his hands proclaims the firmament.

Psalms 18:3 Day to day pours forth speech

and night to night conveys its message.

Psalms 18:4 There is no speech, nor are there words

whose voice is not heard.

Psalms 18:5 Their voice goes out into all the earth

and their words to the ends of the world.

Psalms 18:6 He has set a tent for the sun

which comes forth as a bridegroom from his chamber,

and rejoices like a young man running his course.

Psalms 18:7 He rises from one end of the heavens

and his way reaches to the ends of the earth;

nothing is hidden from his heat.

This psalm has been divided by the liturgy into 18 A and 18 B. The first part of the psalm (vv. 2-7) is a song to the Creator of the universe. In the second part (vv. 8-15), there is a hymn to the Torah, that is, to the divine law, to the word of the Lord. The two parts of the psalm deal with how man can attain knowledge of God; first by deduction, observing the visible heavens, and then through the teaching of the Torah, the Word of God. These are respectively the material and spiritual spheres. The unity between the two parts is achieved through the symbolism of the sun: without the physical light of the sun and the spiritual light of the Word of God, there would be no life on earth. God reveals himself to all by illuminating the universe with the splendour of the sun and enlightens the faithful with the radiance of his Word contained in his revealed law. It is significant, in fact, that the law, in the second part of the Psalm, is outlined with solar attributes: As the sun gives physical light to the earth (vv. 6-7), so the law is the lamp that gives spiritual light to man (vv. 8-9).

The order, beauty and harmony of the universe proclaim the glory of God. The firmament proclaims itself to be the work of God's hands. The existence of the heavens is a song to the glory of God. Those who look at the firmament cannot but confess that it is the work of the Lord's hands. The majesty of creation provides proof of a Creator God even more majestic than creation itself. Those who do not see the infinite beauty of their Creator in the beauty of creation are fools. But those who are not fools raise a great hymn of praise to the Creator.

The day that passes on conveys the news that there is a Creator to the day that comes, entrusting it to it so that it may pass it on in turn. Even the night that passes on conveys the news to the night that comes, so that it too may proclaim this truth and pass it on in turn to the night that follows it. No day wants the other day to forget its Lord, and so no night wants the other night to stop telling of God's wonders. The truth of God must remain stable forever.

Day and night silently pass on the news to each other. No one hears them speak. They pass on the news naturally, by the fact of succeeding each other, of being. It is enough for the night to rise and the starry sky to shine in all its splendour, and immediately the hymn of praise to its Creator and Lord begins. It is enough for the day to dawn and the contemplation of God's works becomes a song of praise and blessing to its Author. This truth should also apply to man. All it takes is for a man to come into the world for a hymn of thanksgiving to be sung to his Maker and God. There is no greater miracle in nature than the birth of a new human life. Yet man is the only being who does not pass on this news.

There is no place on earth where day and night do not sing the glory of the Lord. From every corner of the universe, the extraordinary greatness of God appears. From every corner of the universe, the hymn of glory and blessing rises to God. The message of creation concerning the glory of God reaches all nations and is understandable to all.

In the sky there is something extraordinarily beautiful, great and luminous. God has set the sun in the sky (v. 6). It is as if the sun were at the centre of God's works. It is as if it were the most excellent work. Its light and warmth reflect God's power. The sun is also compared to a bridegroom coming out of his chamber. It is the image of the bridegroom who loves his bride and is loved by her. The sun rises to give joy and warmth to the whole earth. It rises to awaken it from its night-time slumber. It rises to bring it back to life. The sun is the material life of the earth. That is why it is a symbol of God. The sun rises and completes its cycle to give life to the whole earth. So is God. He rises and comes to bring his light of truth to all men.

The sun passes and the earth is warmed. God is the eternal light that gives life and warmth. But above all, he gives the life of truth to every man. The sun is a symbol of God, but above all it is a symbol of the Word of God. It is the Word of God that is the true light that enlightens every man. Just as plants and animals and even human beings draw their life from the warmth of the sun, so the Word of God must generate life in every human being. It is enough to listen to it, to live it. It is enough to let ourselves be warmed by its light and life will blossom within us. Nothing else needs to be done. It is enough just to live it, to absorb it. The light of the sun is absorbed. The light of the Word of God must also be absorbed. 

 Argentino Quintavalle, author of the books 

- Apocalypse – exegetical commentary 

- The Apostle Paul and the Judaizers – Law or Gospel?

Jesus Christ, true God and true Man in the mystery of the Trinity

The Prophetic Discourse of Jesus (Matthew 24-25)

All generations will call me blessed

 Catholics and Protestants in comparison – In defence of the faith

 The Church and Israel according to St. Paul – Romans 9-11

(Available on Amazon)

(Gal 6:14-18)

Galatians 6:14 As for me, may I never boast of anything except the cross of our Lord Jesus Christ, through which the world has been crucified to me, as I have been to the world.

While others can boast because they are good, because they have many disciples, because they observe the law, because they are circumcised, Paul says: I would like to boast of one thing, the cross of our Lord Jesus Christ. This is Paul's spiritual programme. Every action, every gesture must serve only to fulfil his fundamental choice: the choice to be crucified with Christ and to crucify the world in Christ. A crucified man is a cursed man, but a man crucified in Christ is blessed and chosen by heaven. From Christ onwards, the cross, a sign of death, will be carried as a sign of life and glory. Whoever looks to the One who was pierced will be saved.

The cross is the opposite of pride; it is ignominy. It is like saying, 'I boast of the worst thing there is, because the cross is the worst thing there is.' Paul boasts of the cross because in the cross he understood the essence of God; he understood that on the cross the Lord Jesus loved us. This is the boast of the Christian: to understand the mystery of the cross and to understand the mystery of God's love. Those who understand this love say: I am crucified for the world; but what does it mean that I am crucified for the world? The world for me died through the cross; it no longer has its charm, it no longer has its appeal, because I no longer live for myself, for my selfishness, for my old self; I live for this love that He gives me freely, so I am dead to myself, I live for Him; it is no longer I who live, Christ lives in me; the life I live in the flesh, I live in the love of the Lord who loved me and gave himself for me.

Those who choose the cross give themselves fully to the Lord, and this gift is not expressed in doing this or that, but in making themselves available to the Lord, in listening to His will. Choosing the cross means renouncing one's own plans, ideas, thoughts and views, so that the Spirit can guide our lives where and when He wants. Thus, to crucify the world means that we deny it, condemn it, reject it, bury it so that it no longer reigns over us, so that it does not invade our lives, so that it does not tempt us and make us abandon Christ, the only source of life and blessing.

This world is the world of the flesh, of sin and death, which stands in contrast to the new creation in Christ. We crucify the world by removing from our hearts its thoughts, its ideas, every influence and every feeling that contrasts with the will of God expressed and manifested in the word of Christ. The world is crucified by openly condemning its works, its opposition to God, its satanic will to oppose everything that is a moral reference point in human conduct. Today we condemn the world... but do we crucify it? The answer is no. We do not crucify it because we have conformed to its thinking, which is the thinking of Satan and not of Christ.

In this, the Church must acknowledge many failures among her children. They live by rituals but not by faith; by functions but not by the Word; by traditions but not by holiness; they live by outward appearances and formalities but not by listening to the Word of Christ. The world does not crucify itself unless it lives by faith, by the Word, by listening, by holiness, by great interiority, by the constant motion of the Holy Spirit.

"The world has been crucified to me, as I to the world." Paul is crucified, that is, dead to this old world of evil, which is unable to separate him from Christ, and he himself has been crucified to the world, since the world can take nothing from him except the testimony of the cross of Christ. This is the profound experience that Paul offers to everyone, and this is what he boasts about, this is what it is right to boast about, and may heaven grant that we may all boast about this.

If the disciple of Jesus does not crucify the world, he will not be crucified by the world. The two crucifixions are the cause of each other. The disciple of Jesus crucifies the world, the world crucifies the disciple of Jesus. First, the disciple of Jesus must choose to follow Christ faithfully, and it is in this choice that the world is crucified, but it is also in the realisation of this choice that the world crucifies the Christian. Everything therefore depends on the disciple of Jesus, and if the world does not crucify us, it is a sign that we have not crucified the world.

Therefore, it is very easy to know whether we are of Christ or not. We need only observe how the world treats us. If the world crucifies us, it is a clear sign that we have crucified the world. When the world no longer crucifies us, it is clear that we have slowed down our journey in faith, or even strayed from the right path and immersed ourselves (too) in the thoughts and logic of the world.

In this verse, Paul summarises the profound experience of Christian life and the core of the entire Letter to the Galatians, namely the meaning of the cross as a source of pride, as glory, as a revelation of God and as a radical change of life: the old man dies and the new man is born, whose measure is the love of God and no longer his own selfishness and desires.

 Argentino Quintavalle, author of the books 

- Apocalypse – exegetical commentary 

- The Apostle Paul and the Judaizers – Law or Gospel?

Jesus Christ, true God and true man in the mystery of the Trinity

The Prophetic Discourse of Jesus (Matthew 24-25)

All generations will call me blessed

 Catholics and Protestants in comparison – In defence of the faith

 The Church and Israel according to St. Paul – Romans 9-11

(Available on Amazon) 

(Mt 16:13-19)

Matthew 16:13 When Jesus came to the region of Caesarea Philippi, he asked his disciples, "Who do people say that the Son of Man is?"

Matthew 16:14 They replied, 'Some say John the Baptist; others say Elijah; and others, Jeremiah or one of the prophets.

Matthew 16:15 He said to them, 'But who do you say that I am?

Matthew 16:16 Simon Peter answered, 'You are the Christ, the Son of the living God.'

Matthew 16:17 Jesus replied, "Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven.

Matthew 16:18 And I say to you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.

Matthew 16:19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.

The Gospels are not works written in haste, but the meticulousness with which they were composed and structured indicates that they were studied and composed at length by people who were truly skilled and capable in the art of narrative and communication. They are works of great intellectual depth and have purely theological, doctrinal and pastoral purposes.

In this passage, Peter solemnly and elaborately confesses that Jesus is the true Messiah and the true Son of God. However, the passage is also one of the most discussed and contested in the history of Christianity since the Protestant Reformation, because of the words that Jesus spoke to Peter, which conferred incredible authority on him. On the one hand, therefore, there is the Catholic world, which sees in it the theological and divine foundation of the papacy; on the other, the Protestant world, which seeks to diminish its significance, often grasping at straws. Unfortunately, time and space do not allow us to deal with this issue.

Jesus introduces his disciples to the truth about himself through a seemingly simple question that appears to be thrown out there. He asks what people say about the Son of Man, that is, about him, Jesus. Verses 13-14 report the rumours circulating about him, a sort of homemade statistical survey, which results in a summary of titles that highlight the complex and multifaceted mystery of his person: John the Baptist, Elijah, Jeremiah, a prophet. We are at the heart of the Christological question of Matthew's Gospel, which sees two groups of people in confrontation: the men, who are strangers to the group of disciples, and the disciples themselves. The former propose solutions according to the Old Testament pattern; the latter point to a new perspective. It is therefore a confrontation between a group that bases its understanding of Jesus on the Old Testament, and thus tends to explain Jesus according to the patterns of the past, and a group that, breaking away and opposing the first, points to Jesus as the new salvific event of the Father. This confrontation takes place in Caesarea Philippi.

The city stood at the foot of Mount Hermon, near the source of Nahr Banyas, one of the three sources of the Jordan River, one of which was believed to be the gateway to the kingdom of death. In Hellenistic times, the cave from which the river sprang was sacred to the Greek god Pan. Jesus takes his disciples as far away as possible from the influence of the Pharisees and Sadducees, and Peter's confession takes place in a pagan area.

The people, seeing the miracles that Jesus performed, thought he was one of those extraordinary figures who were to prepare the people for the coming of the Messiah. Jesus is considered a man of the past, and if he is a man of the past, he will certainly perform the same works that all those servants of the Lord performed in the past. The people's response indicates their inability to detach themselves from the Old Testament canons; they cannot read reality except through the filter of the Mosaic Law.

Even today, people want Jesus to be like all other men. If he is like all other men, he cannot do anything special. He will do what all other men do, in the manner of all other men. Man, instinctively, is accustomed to thinking of God, the Lord Jesus, in all his religious categories, finding a place for him in his filing cabinet.

"But who do you say that I am?" Jesus is not interested in what people think. Jesus is interested in his disciples knowing who he is, because every falsehood they introduce into his Person and his mission will have consequences for all humanity. The salvation of humanity is linked to the truth about Jesus.

Peter gives an immediate answer: You are the Christ, the Son of the living God. You are the Messiah of God. The Messiah of God is the Son of the living God. We are at the summit of Christological faith: Jesus is not the Baptist raised from the dead, he is not Elijah, nor Jeremiah or one of the ancient prophets, a view that tends to bring the event of Jesus back within the more understandable and comfortable Jewish faith, but he is 'the Christ, the Son of the living God'. Jesus is not a man of the past. In Christ there is a mystery that goes far beyond all of Israel's past. In Christ there is something completely new. Jesus is not only the Messiah of Israel. He is the Messiah of Israel because he is the Son of the living God.

Calling Jesus 'Son of God' redefines the very term 'Messiah', recognising him not simply as a man sent by God, but as God himself, who becomes incarnate in Jesus and whose divine nature is recognised, so that Jesus becomes the 'Davar' of the Father. The Hebrew term 'davar' means 'word', but not in the sense of a simple voice or sound, but as a word that is also action, in which speaking and acting coincide. The Davar, therefore, designates an event that is accomplished through the Word and in the Word itself; a Word that becomes an event. For this reason, Jesus can be defined and considered as the very action of the Father.

Linking together the two titles "Christ and Son of God" constitutes the summit of Christological faith, since it means bringing together the messianic expectations in the shocking novelty of the divine sonship of the man Jesus, who is thus also confessed as God. It means attributing to the Messiah, always conceived as a man, the very divinity of Yahweh.

In response to the profession of faith, which reveals the true identity of Jesus, Peter is declared blessed. Blessedness has always signified the close relationship between man and God. Man is declared blessed because he is overshadowed by the presence of God. Blessed, therefore, indicates a kind of election that God bestows on his faithful, but it also indicates the choice that man has made in favour of God, placing himself on his side. In any case, it is a relationship and a privileged condition in which the blessed person is placed. Peter's declaration of blessedness, therefore, places Peter within the very sacredness of God and defines him as a kind of person consecrated to Him.

Peter's blessedness, therefore, depends on a divine election, which has allowed him to access the mysteries of the saving plan being fulfilled in Jesus. This is why Peter is blessed, because he is made a participant in the saving plan and, therefore, placed in a condition of divine privilege. Particularly interesting is the contrast between the two expressions 'flesh and blood' and 'my Father in heaven'. It is as if to say that the mystery of the person of Jesus cannot be attained by human efforts, since this mystery far surpasses them, being hidden in the very secret of the Father who is in heaven. Understanding Jesus is therefore a gift from above, a revelation that is realised only if man places himself before God in a humble attitude of welcoming faith, without pretending to understand, since God gives but does not allow himself to be robbed. 

 Argentino Quintavalle, author of the books 

- Apocalypse – exegetical commentary 

- The Apostle Paul and the Judaizers – Law or Gospel?

Jesus Christ, true God and true Man in the mystery of the Trinity

The Prophetic Discourse of Jesus (Matthew 24-25)

All generations will call me blessed

 Catholics and Protestants in comparison – In defence of the faith

 The Church and Israel according to St. Paul – Romans 9-11

(Available on Amazon)

Body and Blood of Christ

(1 Cor 11:23-26)

1 Corinthians 11:23 For I received from the Lord what I also handed on to you: that the Lord Jesus, on the night he was betrayed, took bread

1 Corinthians 11:24 and, having given thanks, broke it and said, 'This is my body, which is for you; do this in remembrance of me.

1 Corinthians 11:25 In the same way, after supper he took the cup, saying, 'This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.

1 Corinthians 11:26 For as often as you eat this bread and drink this cup, you proclaim the Lord's death until he comes.

Paul hands down to us the ancient account of the institution of the Eucharist. "I received... I handed on" is the technical formula for speaking of things handed down: it is the tradition that is handed on. Paul did not receive it from men. He clearly states that his source is the Lord himself. Jesus himself taught him what happened at the Last Supper. An important detail is specified in this transmission. Jesus instituted the Eucharist on the night he was betrayed. There is an opposition between Christ and Judas. Judas betrays the Lord and hands him over to the high priest who wanted to kill him. Jesus, on the other hand, hands himself over to the whole world so that through him it may receive life.

In the Eucharist, read in the context of Judas' betrayal, we understand the greatness of the gesture that Jesus made. It is a handing over, both that of Judas and that of Christ. Judas hands him over to evil, to those who wanted to kill him; Jesus, on the other hand, hands himself over to humanity under the species of bread and wine. Jesus' gesture of giving himself begins with taking the bread in his hands. What happens does not happen accidentally; it happens by will. Jesus wanted to institute the Eucharist and he did so by taking the bread in his hands and raising it from the table.

Jesus gives thanks for the bread he holds in his hands. This is important because one can take it without giving thanks, saying, 'It is mine'—that is, stealing it, not recognising that it is a gift from the Father. 'Gave thanks' is the Greek word 'eucharistēsas', from which we get 'Eucharist'. Together with giving thanks, Jesus performs another rite on the bread: he breaks it. Breaking bread is the first great sign of communion. Everyone eats from a single loaf.

Not only does Jesus take the bread, give thanks, and break it, but he also says something unheard of. No one had ever said such a thing before: that bread is his body, and this body is for them. Jesus gives himself as nourishment for his disciples under the appearance of bread. The eye sees bread, the touch feels bread, the taste tastes bread, but the soul eats the body of Christ, true, real, substantial.

"Do this in memory of me." Not only are the disciples invited to take the bread that is the body of Christ and eat it. From this moment on, they themselves must do what Christ has done. They too must take the bread, give thanks, break it and say the same words as Jesus Christ, they must say them in his name, with his authority. Jesus' command to the apostles is a true act of handing over authority to do what he did. When the priest gathers the community and takes the bread, gives thanks, breaks it, and pronounces the same words spoken by Jesus, he does exactly what Jesus did in the Upper Room: he transforms that piece of bread into the body of Christ. This is the miracle that takes place in the Eucharist.

Outwardly, everything seems the same as before. But the senses deceive us. They cannot see beyond; we need a spirit formed in the true faith to grasp the truth of that gesture and lead us to a profound act of faith in the mystery that Christ accomplished in the Upper Room, and above all in the other mystery, namely, the power he gave his apostles to do the same in his memory, acting in the name and person of Christ.

What Jesus did for the bread, he also does for the chalice, symbol of the blood that inaugurates the new covenant. He performs the same gestures on the chalice as he did on the bread. Every sacrifice in the old Law involved the violent death of the animal being sacrificed. By making his body a sacrifice, Jesus anticipates his death on the cross. The next day, he is made a 'sacrifice of atonement' for humanity.

The Eucharist is the new covenant, because God gives his life for man while man kills him. Therefore, this covenant can no longer be broken. If you kill me, I give my life for you, so you can no longer break this covenant, and it is in this covenant that we know who God is: infinite love. In the old Law, blood was sprinkled. God was symbolised by the altar on which the blood was poured, while the people were sprinkled with it. Thus, God and the people were united by a blood covenant.With Christ, blood is shed for the new covenant, but unlike the blood of calves and goats, which united God and the people, this time it is the blood of God that unites the people to God, but not by sprinkling, but by ingestion—it is drunk. Jesus' disciple is invited to drink the blood of Christ, which is the blood of God. He is invited to drink it in order to make a covenant with God. According to the Law, blood was life, and it is the life of Christ that the disciple drinks in order to become what Christ is: divine and eternal life, holy and true life.

We must understand the enormous value that all this has in the Church. It is not a ritual: it is life. Then there are people who go to Mass because they like the priest, because he celebrates a beautiful Mass: they go to Mass for something else, not because they like the priest!

Twice Jesus says, 'Do this'. It is an imperative: this is to be done!

 Argentino Quintavalle, author of the books 

- Apocalypse – exegetical commentary 

- The Apostle Paul and the Judaizers – Law or Gospel?

Jesus Christ, true God and true Man in the mystery of the Trinity

The Prophetic Discourse of Jesus (Matthew 24-25)

All generations will call me blessed

 Catholics and Protestants in comparison – In defence of the faith

 The Church and Israel according to St. Paul – Romans 9-11

(Available on Amazon)

Romans 5:1 Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ.

Paul sees the believer in a state of grace. He expresses this state of grace with: "[we are] justified"; justification has been accomplished. This is the truth that Paul proclaims. The passage from life to death, from sin to grace, takes place, has taken place, and will always take place through faith in Jesus Christ. Christ, through his death and resurrection, has given us the effects of his work; we have been "justified." By using the aorist passive participle (= having been justified), Paul emphasises that this work now belongs to us. He alludes to a specific moment in the life of Christians that belongs to the past: baptism. This is a fundamental biblical fact.

We are justified "ek pisteōs", "by faith". It is a movement from a place and indicates the source from which this justification flows. Jesus Christ, who died and rose again, is the sacramental place where this justification takes place, which is accessed through faith and not through the works of the law. We are justified the moment we believe and accept Jesus Christ as the one and only Word of eternal life.

What happens when our justification is accomplished? We are at peace with God. The author of salvation is also the author of peace: there is no true peace except in Christ. This peace was established when we, enemies of God, were reconciled to God through Jesus Christ. Peace is not a state of inner balance, nor is it our peaceful behaviour. Peace is the restoration of our relationship with God, because we are reconciled as a result of justification.

When we are at peace with God, we also find peace with other people; we also find peace with creation, which we are called to protect and cultivate, as it has been entrusted to our care by God so that we may make it a home where people can live with dignity, wisdom and joy. The mistake of man today is to think that there can be peace among men and with creation while man remains in his falsehood and sin. Peace comes only from justification and as long as man lives justified. 

We are at peace if we are in Christ, we are at peace if we live in the Word of Christ, we are at peace only through Christ. This is the cry that Paul makes resound in his churches, so that they may be convinced that outside of Christ no peace will ever be possible. It is an illusion to think of peace without justification, to think of peace outside of Christ. Peace is Christ, it is in Christ, it is through Christ. He is the way through which a person can go in peace towards another person. Those who exclude Christ close the door to true peace. Without Christ there can never be peace, because people are not in the truth.

Faith, therefore, is faith in God who has made Christ the only way to salvation. So our faith is in God, but it only becomes effective if it is faith in the work of Christ. God the Father and Jesus Christ are one principle of faith, one faith that saves. There is no faith in the Father that is not faith in the Son, and there is no faith in the Son that is not faith in the Father. This unity must always be safeguarded, proclaimed and defended.

It is through this faith that we obtain the gift of peace, because it is through this faith that we are justified, that is, God cancels our debt, makes us his children in Christ, and restores us to his friendship. This is peace.

It should be noted that Jesus Christ is called Kyrios - Lord - to indicate the sovereignty, the divine nature of the Messiah. Kyrios is a term repeatedly used in the Septuagint for Yahweh, and accredits Jesus as the Emmanuel, God with us.

 Argentino Quintavalle, author of the books:

- Apocalypse – exegetical commentary 

- The Apostle Paul and the Judaizers - Law or Gospel?

Jesus Christ True God and True Man in the Trinitarian Mystery

The Prophetic Discourse of Jesus (Matthew 24-25)

All generations will call me blessed

 Catholics and Protestants in comparison – In defence of the faith

 The Church and Israel according to St. Paul – Romans 9-11

(Available on Amazon)