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26th Sunday C
Hab 1:2-3, 2:2-4
Habakkuk, writing before the Babylonian invasion (597 B.C.), questions Yahweh’s rule amid widespread evils in Judah, emphasizing the need for a living faith. The Lord assures an eventual order and salvation, with present suffering requiring trust. The prophet laments injustice, especially violence against the poor, which fosters lawlessness. God promises a brighter future after Judah’s destruction, highlighting hope’s permanence (vv2:2ff). This shows God’s justice and mercy and stresses fidelity. The lawless man, driven by insatiable greed, contrasts with the faithful. Habakkuk’s famous verse (v4b), cited by Paul in Romans and Galatians, affirms faith in God’s fidelity enabling perseverance amid suffering, trusting that His plan will prevail.
2 Tim 1:6-8, 13-14
In the letter Paul offers counsel and encouragement to his younger companion, possibly in Ephesus. Scholars believe the letter originates from a Pauline school rather than Paul himself. The imposition of hands (v6), a sign of authority (Num 27:18-23; Deut 34:9), ensures Timothy’s mission’s authenticity. Paul’s exhortation is twofold: first, to be brave and strong in witnessing for Christ and supporting Paul, despite his imprisonment; second, to present the faith clearly and correctly, with Paul as a model of fidelity. The letter opposes efforts within the church, likely Gnostic, seeking to alter or dilute the faith. It emphasizes preserving the original apostolic doctrine in its purity.
Lk 17:5-10
The gospel presents two consecutive pronouncements of Jesus that underscore the power of faith, (17: 5-10). πίστις (pistis) is the common term denoting “faith” in the NT with the underlying senses of “belief, trust, and conviction” in the person of God and the power manifest in Jesus. Specifically, it is a prerequisite for healing or salvation. In most cases, the meanings of belief and faith are interchangeable. In Luke, the correlation of faith and salvation is central to his theology.
In the context of today’s gospel, faith may carry more of the nuance of personal commitment to Jesus, an attitude that can grow or diminish, involving Christian discipleship. Thus, the request of the disciples that Jesus increase their faith, literally “to add faith to us”, which could mean ‘add more faith to what we already have’ (v5). Coming from the apostles, a certain amount of faith must be understood as present. Jesus’ response veers away from being quantitative. Any person’s basic faith, even though incipient, is capable of producing remarkable results and defies human expectations, and makes all things possible, (v6).
But a well-intentioned request for an increase of virtue must be seen in the context of servanthood (vv7-10). Those who rendered services for which they are employed deserved nothing more than the terms of the agreement; so, too with the Lord’s disciples. What Jesus said is not a “put down” of his disciples or a lack of appreciation. The point is that the Christian vocation, a gift in itself, gives no one a claim on the Lord. God’s added favor while very frequently not lacking is supposed to be received with gratitude, surprise, and awe even.
Today’s readings offer an answer to the injustices and corruption of our time: as the prophet seeks to comfort his fellow citizens besieged by sorrow and distress, we should remain steadfast in our faith, for God will certainly deliver us; St. Paul reminds us that belief must be expressed through courage and strength, and preserved as a precious patrimony. In other words, we need to return to a genuine faith that we have lost—a fidelity to God that remains steadfast through hardship and suffering—along with a collective commitment and action to oppose evil. It is beneficial to constantly pray for the Lord’s help in growing in faith and to strive continually to demonstrate it with conviction in our daily lives, without seeking any special favor from God, for we are simply ‘unprofitable servants doing what we are obliged to do.’ AMEN.
