Memorial of Saint Josaphat, Bishop and Martyr
Lectionary: 494
Lectionary: 494
In Wisdom is a spirit
intelligent, holy, unique,
Manifold, subtle, agile,
clear, unstained, certain,
Not baneful, loving the good, keen,
unhampered, beneficent, kindly,
Firm, secure, tranquil,
all-powerful, all-seeing,
And pervading all spirits,
though they be intelligent, pure and very subtle.
For Wisdom is mobile beyond all motion,
and she penetrates and pervades all things by reason of her purity.
For she is an aura of the might of God
and a pure effusion of the glory of the Almighty;
therefore nought that is sullied enters into her.
For she is the refulgence of eternal light,
the spotless mirror of the power of God,
the image of his goodness.
And she, who is one, can do all things,
and renews everything while herself perduring;
And passing into holy souls from age to age,
she produces friends of God and prophets.
For there is nought God loves, be it not one who dwells with Wisdom.
For she is fairer than the sun
and surpasses every constellation of the stars.
Compared to light, she takes precedence;
for that, indeed, night supplants,
but wickedness prevails not over Wisdom.
Indeed, she reaches from end to end mightily
and governs all things well.
intelligent, holy, unique,
Manifold, subtle, agile,
clear, unstained, certain,
Not baneful, loving the good, keen,
unhampered, beneficent, kindly,
Firm, secure, tranquil,
all-powerful, all-seeing,
And pervading all spirits,
though they be intelligent, pure and very subtle.
For Wisdom is mobile beyond all motion,
and she penetrates and pervades all things by reason of her purity.
For she is an aura of the might of God
and a pure effusion of the glory of the Almighty;
therefore nought that is sullied enters into her.
For she is the refulgence of eternal light,
the spotless mirror of the power of God,
the image of his goodness.
And she, who is one, can do all things,
and renews everything while herself perduring;
And passing into holy souls from age to age,
she produces friends of God and prophets.
For there is nought God loves, be it not one who dwells with Wisdom.
For she is fairer than the sun
and surpasses every constellation of the stars.
Compared to light, she takes precedence;
for that, indeed, night supplants,
but wickedness prevails not over Wisdom.
Indeed, she reaches from end to end mightily
and governs all things well.
R. (89a) Your word is for ever, O Lord.
Your word, O LORD, endures forever;
it is firm as the heavens.
R. Your word is for ever, O Lord.
Through all generations your truth endures;
you have established the earth, and it stands firm.
R. Your word is for ever, O Lord.
According to your ordinances they still stand firm:
all things serve you.
R. Your word is for ever, O Lord.
The revelation of your words sheds light,
giving understanding to the simple.
R. Your word is for ever, O Lord.
Let your countenance shine upon your servant,
and teach me your statutes.
R. Your word is for ever, O Lord.
Let my soul live to praise you,
and may your ordinances help me.
R. Your word is for ever, O Lord.
Your word, O LORD, endures forever;
it is firm as the heavens.
R. Your word is for ever, O Lord.
Through all generations your truth endures;
you have established the earth, and it stands firm.
R. Your word is for ever, O Lord.
According to your ordinances they still stand firm:
all things serve you.
R. Your word is for ever, O Lord.
The revelation of your words sheds light,
giving understanding to the simple.
R. Your word is for ever, O Lord.
Let your countenance shine upon your servant,
and teach me your statutes.
R. Your word is for ever, O Lord.
Let my soul live to praise you,
and may your ordinances help me.
R. Your word is for ever, O Lord.
R. Alleluia, alleluia.
I am the vine, you are the branches, says the Lord:
whoever remains in me and I in him will bear much fruit.
R. Alleluia, alleluia.
I am the vine, you are the branches, says the Lord:
whoever remains in me and I in him will bear much fruit.
R. Alleluia, alleluia.
Asked by the Pharisees when the Kingdom of God would come,
Jesus said in reply,
“The coming of the Kingdom of God cannot be observed,
and no one will announce, ‘Look, here it is,’ or, ‘There it is.’
For behold, the Kingdom of God is among you.”
Then he said to his disciples,
“The days will come when you will long to see
one of the days of the Son of Man, but you will not see it.
There will be those who will say to you,
‘Look, there he is,’ or ‘Look, here he is.’
Do not go off, do not run in pursuit.
For just as lightning flashes
and lights up the sky from one side to the other,
so will the Son of Man be in his day.
But first he must suffer greatly and be rejected by this generation.”
Jesus said in reply,
“The coming of the Kingdom of God cannot be observed,
and no one will announce, ‘Look, here it is,’ or, ‘There it is.’
For behold, the Kingdom of God is among you.”
Then he said to his disciples,
“The days will come when you will long to see
one of the days of the Son of Man, but you will not see it.
There will be those who will say to you,
‘Look, there he is,’ or ‘Look, here he is.’
Do not go off, do not run in pursuit.
For just as lightning flashes
and lights up the sky from one side to the other,
so will the Son of Man be in his day.
But first he must suffer greatly and be rejected by this generation.”
Meditation: The coming of Christ's kingdom
What can lightning tell us about the coming of the Lord and his
kingdom? The Jews is Jesus' time were watching in great anticipation for some
sign which would indicate when the Messiah would appear to establish the
kingdom of God. The Pharisees' question on this matter was intended to test
Jesus since they did not accept him as the Messiah. Jesus surprised them with
the answer that the kingdom or reign of God was already here! Jesus spoke of
the coming of God's kingdom as both a present event and an event which would be
manifested at the end of time.
The Day of Judgment and God's final verdict
The "Day of the Lord" was understood in the Old Testament as the time when God would manifest his glory and power and overthrow the enemies of his people, Israel. The prophet Amos declared that the "Day" also meant judgment for Israel as well as the nations (Amos 5:18-20). The prophet Joel proclaimed that at this "Day" those who truly repented would be saved, while those who remained enemies of the Lord, whether Jew or Gentile, would be punished (see Joel 2).
The "Day of the Lord" was understood in the Old Testament as the time when God would manifest his glory and power and overthrow the enemies of his people, Israel. The prophet Amos declared that the "Day" also meant judgment for Israel as well as the nations (Amos 5:18-20). The prophet Joel proclaimed that at this "Day" those who truly repented would be saved, while those who remained enemies of the Lord, whether Jew or Gentile, would be punished (see Joel 2).
Image of lightning and the sudden appearance
of Christ on Judgment Day
Why did Jesus associate lightning with the "Day of the Lord"? In the arid climate of Palestine, storms were infrequent and seasonal. They often appeared suddenly or unexpectedly, seemingly out of nowhere, covering everything in thick darkness. With little or no warning lightning filled the sky with its piercing flashes of flaming light. Its power struck terror and awe in those who tried to flee from its presence. Jesus warned the Pharisees that the "Son of man" (a title for the Messiah given in the Book of Daniel 7:13-15) would come in like manner, quite suddenly and unexpectedly, on the clouds of heaven to bring God's judgment on the "Day of the Lord". No special sign will be needed to announce his appearance. Nor will his presence and power be veiled or hidden, but all will recognize him as clearly as the lightning in the sky.
Why did Jesus associate lightning with the "Day of the Lord"? In the arid climate of Palestine, storms were infrequent and seasonal. They often appeared suddenly or unexpectedly, seemingly out of nowhere, covering everything in thick darkness. With little or no warning lightning filled the sky with its piercing flashes of flaming light. Its power struck terror and awe in those who tried to flee from its presence. Jesus warned the Pharisees that the "Son of man" (a title for the Messiah given in the Book of Daniel 7:13-15) would come in like manner, quite suddenly and unexpectedly, on the clouds of heaven to bring God's judgment on the "Day of the Lord". No special sign will be needed to announce his appearance. Nor will his presence and power be veiled or hidden, but all will recognize him as clearly as the lightning in the sky.
Jesus returns to judge the living and the dead
Jesus identified himself with the "Day of the Lord." "Son of man" was understood as a Messianic title for the one who would come not only to establish God's kingdom but who would come as Judge of the living as well as the dead. Jesus points to his second coming when he will return to complete the work of restoration and final judgment. While we do not know the time of his return, we will not mistake it when it happens. It will be apparent to all, both believers and non-believers as well.
Jesus identified himself with the "Day of the Lord." "Son of man" was understood as a Messianic title for the one who would come not only to establish God's kingdom but who would come as Judge of the living as well as the dead. Jesus points to his second coming when he will return to complete the work of restoration and final judgment. While we do not know the time of his return, we will not mistake it when it happens. It will be apparent to all, both believers and non-believers as well.
When the Pharisees asked Jesus what sign would indicate the
"Day of the Lord", Jesus replied that only one sign would point to
that day and that sign was Jesus himself. Jesus surprised the Jews of his time
by announcing that God's kingdom was already present among them in his very
person - the Son of God sent from the Father to redeem the world from sin and
corruption.
Our hope is anchored in God's kingdom - not the
passing kingdoms of this present world
In the Lord Jesus we see both the power and the glory of God's kingdom. His divine power overthrew the powers of darkness (the kingdom of Satan and all who opposed God's rule) and sin (which corrupts and enslaves the human mind, heart, and will to the forces of evil and wrongdoing). Jesus knew that the only way to victory was through the cross. On that cross he defeated death and canceled the debt of our sins. The victory of his cross opens the way for us to live as sons and daughters of God and citizens of his heavenly kingdom of peace, joy, and righteousness (moral goodness). Is your hope and future securely anchored to God's heavenly kingdom?
In the Lord Jesus we see both the power and the glory of God's kingdom. His divine power overthrew the powers of darkness (the kingdom of Satan and all who opposed God's rule) and sin (which corrupts and enslaves the human mind, heart, and will to the forces of evil and wrongdoing). Jesus knew that the only way to victory was through the cross. On that cross he defeated death and canceled the debt of our sins. The victory of his cross opens the way for us to live as sons and daughters of God and citizens of his heavenly kingdom of peace, joy, and righteousness (moral goodness). Is your hope and future securely anchored to God's heavenly kingdom?
"Lord Jesus Christ, may your kingdom come and my your will
be done on earth as it is in heaven. Be the Ruler of my heart and the Master of
my life that I may always live in the freedom of your love and truth."
THURSDAY, NOVEMBER 12, LUKE 17:20-25
(Wisdom 7:22b―8:1; Psalm 119)
(Wisdom 7:22b―8:1; Psalm 119)
KEY VERSE: "For behold, the kingdom of God is among you" (v 21).
TO KNOW: After centuries of domination by foreign powers, Israel realized that only divine intervention could release them from oppression. Israel longed for this great "Day of the Lord" (Joel 2:11), and looked forward to the Messiah who would announce the arrival of God's kingdom. Jesus explained that the kingdom was not a geographical or political realm, nor could it be pinpointed in time. The kingdom was already in their midst and, at the same time, yet to come, a mystery for which Christians pray daily in the Lord's Prayer ̶ "Thy Kingdom come." Jesus established God's reign through his words and works, his death and resurrection. It will be fully revealed at his final coming, a day which will arrive when least expected.
TO LOVE: What am I doing to bring God's reign to fulfillment?
TO SERVE: Lord Jesus, help me to live each day for the kingdom.
Memorial of Josaphat, bishop and martyr
Josaphat, a monk in the Ukrainian Order of St. Basil, was ordained a Byzantine rite priest in 1609. Josaphat's superior Samuel never accepted unity with Rome, and looked for a way to fight against Roman Catholicism and the Uniats, the name given those in union with the Church. The archbishop of Kiev removed Samuel from his post, replacing him with Josaphat. His work to bring unity among the faithful by clerical reform and personal example won the greater part of the Orthodox in Lithuania. When Josaphat attended the Diet of Warsaw in 1620, a dissident group supported by Cossacks, spread the accusation that Josaphat had "gone Latin." Late in 1623 an anti-Uniat priest tried to force his way into Josaphat's residence. Mob mentality took over, and Josaphat tried to insure the safety of his servants before fleeing himself. He did not get out in time and was martyred by the mob. His death was a shock to both sides of the dispute, and brought some sanity to them in the conflict. He was the first Eastern saint canonized by Rome (1876).
Thursday 12 November, 2015
THU 12TH. St
Josaphat. Wisdom 7:22 – 8:1. Your word is forever, O Lord—Ps
118(119):89-91, 130, 135, 175. Luke 17:20-25.
'The Kingdom of God is
among you.'
The Preface of the Feast of
Christ the King expresses it this way: 'A kingdom of truth and life, a kingdom
of holiness and grace, a kingdom of justice, love and peace'.
As Jesus commented, the signs of the kingdom are not dramatic. They are more likely to be seen in the quiet, ordinary things of life: A husband supports and encourages his wife who has early-onset dementia, ensuring they enjoy some trips together now, while they can. Refugee advocates visit asylum seekers in detention centres, assuring them they are not forgotten. Nurses who belong to a Mental Health Crisis Team get help to provide care packages of food for clients who struggle to survive on very low benefits.
Jesus, in the ordinary things of life, let me be a sign of your love.
As Jesus commented, the signs of the kingdom are not dramatic. They are more likely to be seen in the quiet, ordinary things of life: A husband supports and encourages his wife who has early-onset dementia, ensuring they enjoy some trips together now, while they can. Refugee advocates visit asylum seekers in detention centres, assuring them they are not forgotten. Nurses who belong to a Mental Health Crisis Team get help to provide care packages of food for clients who struggle to survive on very low benefits.
Jesus, in the ordinary things of life, let me be a sign of your love.
MINUTE MEDITATIONS
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Made in God’s Image
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All of us need to make decisions that reflect our God-given dignity,
our God-given freedom that needs to respect the freedom of everyone else
precisely because they also have been made in God’s image and likeness.
November
12
St. Josaphat
(1580?-1623)
St. Josaphat
(1580?-1623)
In 1964, newspaper photos of Pope Paul VI embracing Athenagoras
I, the Orthodox patriarch of Constantinople, marked a significant step toward
the healing of a division in Christendom that has spanned more than nine
centuries.
In 1595, when today’s saint was a boy, the Orthodox bishop of
Brest-Litovsk in present-day Belarus and five other bishops representing
millions of Ruthenians, sought reunion with Rome. John Kunsevich (who took the
name Josaphat in religious life) was to dedicate his life and die
for the same cause. Born in what is now Ukraine, he went to work in Wilno
and was influenced by clergy adhering to the Union of Brest (1596). He became a
Basilian monk, then a priest, and soon was well known as a preacher and as an
ascetic.
He became bishop of Vitebsk (now in Belarus) at a relatively
young age, and faced a difficult situation. Most monks, fearing interference in
liturgy and customs, did not want union with Rome. By synods, catechetical
instruction, reform of the clergy and personal example, however, Josaphat was
successful in winning the greater part of the Orthodox in that area to the
union.
But the next year a dissident hierarchy was set up, and his
opposite number spread the accusation that Josaphat had "gone Latin"
and that all his people would have to do the same. He was not enthusiastically
supported by the Latin bishops of Poland.
Despite warnings, he went to Vitebsk, still a hotbed of trouble.
Attempts were made to foment trouble and drive him from the diocese: A priest
was sent to shout insults to him from his own courtyard. When Josaphat had him
removed and shut up in his house, the opposition rang the town hall bell, and a
mob assembled. The priest was released, but members of the mob broke into the
bishop’s home. He was struck with a halberd, then shot and his body thrown into
the river. It was later recovered and is now buried in St. Peter’s
Basilica in Rome. He was the first saint of the Eastern Church to be canonized
by Rome.
His death brought a movement toward Catholicism and unity, but
the controversy continued, and the dissidents, too, had their martyr. After the
partition of Poland, the Russians forced most Ruthenians to join the Russian
Orthodox Church.
Story:
Surrounded by an angry mob shortly before his death, Josaphat
said, “You people of Vitebsk want to put me to death. You make ambushes for me
everywhere, in the streets, on the bridges, on the highways and in the
marketplace. I am here among you as your shepherd and you ought to know that I
should be happy to give my life for you. I am ready to die for the holy union,
for the supremacy of Saint Peter and of his successor the Supreme Pontiff.”
Comment:
The seeds of separation were sown in the fourth century when the Roman Empire was divided into East and West. The actual split came over customs such as using unleavened bread, Saturday fasting and celibacy. No doubt the political involvement of religious leaders on both sides was a large factor, and doctrinal disagreement was present. But no reason was enough to justify the present tragic division in Christendom, which is 64 percent Roman Catholic, 13 percent Eastern Churches (mostly Orthodox) and 23 percent Protestant, and this when the 71 percent of the world that is not Christian should be experiencing unity and Christ-like charity from Christians!
The seeds of separation were sown in the fourth century when the Roman Empire was divided into East and West. The actual split came over customs such as using unleavened bread, Saturday fasting and celibacy. No doubt the political involvement of religious leaders on both sides was a large factor, and doctrinal disagreement was present. But no reason was enough to justify the present tragic division in Christendom, which is 64 percent Roman Catholic, 13 percent Eastern Churches (mostly Orthodox) and 23 percent Protestant, and this when the 71 percent of the world that is not Christian should be experiencing unity and Christ-like charity from Christians!
LECTIO DIVINA:
LUKE 17,20-25
Lectio:
Thursday, November 12, 2015
Ordinary Time
1) Opening prayer
God of power and mercy,
protect us from all harm.
Give us freedom of spirit
and health in mind and body
to do your work on earth.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. Amen.
protect us from all harm.
Give us freedom of spirit
and health in mind and body
to do your work on earth.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel reading - Luke 17,20-25
Asked by the Pharisees when the kingdom of God was to come,
Jesus gave them this answer, 'The coming of the kingdom of God does not admit
of observation and there will be no one to say, "Look, it is here! Look,
it is there!" For look, the kingdom of God is among you.'
He said to the disciples, 'A time will come when you will long to see one of the days of the Son of man and will not see it.
They will say to you, "Look, it is there!" or, "Look, it is here!" Make no move; do not set off in pursuit; for as the lightning flashing from one part of heaven lights up the other, so will be the Son of man when his Day comes. But first he is destined to suffer grievously and be rejected by this generation.
He said to the disciples, 'A time will come when you will long to see one of the days of the Son of man and will not see it.
They will say to you, "Look, it is there!" or, "Look, it is here!" Make no move; do not set off in pursuit; for as the lightning flashing from one part of heaven lights up the other, so will be the Son of man when his Day comes. But first he is destined to suffer grievously and be rejected by this generation.
3) Reflection
• Today’s Gospel gives us the discussion between Jesus and the
Pharisees on the coming of the Kingdom. The Gospel today and that of the
following days deal with the coming of the end of time.
• Luke 17, 20-21: The Kingdom is among you. “Asked when the Kingdom of God was to come?” Jesus answered: “The coming of the Kingdom of God does not admit of observation and there will be no one to say, ‘Look, it is here! Look, it is there! For look, the Kingdom of God is among you!” The Pharisees thought that the Kingdom could come only after people would have reached the perfect observance of the Law of God. For them, the coming of the Kingdom would be the reward of God for the good behaviour of people, and the Messiah would have come in a very solemn way as a king, received by his people. Jesus says the contrary. The coming of the Kingdom cannot be observed as the coming of an earthly king is observed. For Jesus, the Kingdom of God has already come! It is already among us, independently of our effort or merit. Jesus sees things in a different way. He has another way of reading life. He prefers the Samaritan who lives with gratitude to the nine who think that they merit the good that they receive from God (Lk 17, 17-19).
• Luke 17, 22-24: The signs to recognize the coming of the Son of Man. “A time will come when you will long to see one of the days of the Son of Man and will not see it. They will say to you, ‘Look it is there! or Look, it is here!’ Make no move, do not set off in pursuit; for as the lightening flashing from one part of heaven lights up the other, so will be the Son of Man when his Day comes”. In this affirmation of Jesus there are elements that are taken from the apocalyptic vision of history, quite common in the first centuries and after Jesus. The apocalyptic vision of history has the following characteristic: in the time of great persecutions and of oppression, the poor have the impression that God loses control of history. They feel lost, without a horizon and without any hope of liberation. In those moments of apparent absence of God, prophecy assumes the form of apocalypse. The apocalyptic, seek to enlighten the desperate situation with the light of faith to help the people not to lose hope and to continue to have courage on the way. To show that God does not lose control of history, they describe the different stages of the realization of the project of God through history. Begun in a determinate significant moment in the past, this project of God advances, stage after stage, through the situations lived by the poor, until the final victory is obtained at the end of history. In this way, the apocalyptic place the present moment like a stage which has already been foreseen in the overall project of God. Generally, the last stage, before the coming of the end is represented like a moment of suffering and of crisis, of which many have tried to profit to deceive people saying: “They will tell you: Look it is here, or look it is there; do not move, do not follow them. Because like lightening flashing from one part of heaven lights up the other, so will be the Son of man when his Day comes”. Having the eyes of faith which Jesus communicates, the poor can perceive that the Kingdom is already among them (Lk 17, 21), like lightening, without any doubt. The coming of the Kingdom brings with it its own evidence and does not depend on the forecast or prediction of others.
• Luke 17, 25: By the Cross up to the Glory. “But first he is destined to suffer grievously and be rejected by this generation”. Always the same warning: the Cross, scandal for the Jews and foolishness for the Greek, but for us the expression of the wisdom and the power of God (1Co 1, 18.23). The path toward the glory passes through the Cross. The life of Jesus is our canon, it is the canonical norm for all of us.
• Luke 17, 20-21: The Kingdom is among you. “Asked when the Kingdom of God was to come?” Jesus answered: “The coming of the Kingdom of God does not admit of observation and there will be no one to say, ‘Look, it is here! Look, it is there! For look, the Kingdom of God is among you!” The Pharisees thought that the Kingdom could come only after people would have reached the perfect observance of the Law of God. For them, the coming of the Kingdom would be the reward of God for the good behaviour of people, and the Messiah would have come in a very solemn way as a king, received by his people. Jesus says the contrary. The coming of the Kingdom cannot be observed as the coming of an earthly king is observed. For Jesus, the Kingdom of God has already come! It is already among us, independently of our effort or merit. Jesus sees things in a different way. He has another way of reading life. He prefers the Samaritan who lives with gratitude to the nine who think that they merit the good that they receive from God (Lk 17, 17-19).
• Luke 17, 22-24: The signs to recognize the coming of the Son of Man. “A time will come when you will long to see one of the days of the Son of Man and will not see it. They will say to you, ‘Look it is there! or Look, it is here!’ Make no move, do not set off in pursuit; for as the lightening flashing from one part of heaven lights up the other, so will be the Son of Man when his Day comes”. In this affirmation of Jesus there are elements that are taken from the apocalyptic vision of history, quite common in the first centuries and after Jesus. The apocalyptic vision of history has the following characteristic: in the time of great persecutions and of oppression, the poor have the impression that God loses control of history. They feel lost, without a horizon and without any hope of liberation. In those moments of apparent absence of God, prophecy assumes the form of apocalypse. The apocalyptic, seek to enlighten the desperate situation with the light of faith to help the people not to lose hope and to continue to have courage on the way. To show that God does not lose control of history, they describe the different stages of the realization of the project of God through history. Begun in a determinate significant moment in the past, this project of God advances, stage after stage, through the situations lived by the poor, until the final victory is obtained at the end of history. In this way, the apocalyptic place the present moment like a stage which has already been foreseen in the overall project of God. Generally, the last stage, before the coming of the end is represented like a moment of suffering and of crisis, of which many have tried to profit to deceive people saying: “They will tell you: Look it is here, or look it is there; do not move, do not follow them. Because like lightening flashing from one part of heaven lights up the other, so will be the Son of man when his Day comes”. Having the eyes of faith which Jesus communicates, the poor can perceive that the Kingdom is already among them (Lk 17, 21), like lightening, without any doubt. The coming of the Kingdom brings with it its own evidence and does not depend on the forecast or prediction of others.
• Luke 17, 25: By the Cross up to the Glory. “But first he is destined to suffer grievously and be rejected by this generation”. Always the same warning: the Cross, scandal for the Jews and foolishness for the Greek, but for us the expression of the wisdom and the power of God (1Co 1, 18.23). The path toward the glory passes through the Cross. The life of Jesus is our canon, it is the canonical norm for all of us.
4) Personal questions
• Jesus said: “The Kingdom is in your midst!” Have you already
found some sign of the Kingdom in your life, in the life of your nation or in
the life of your community?
• The cross in our life. Suffering. How do you consider or see suffering? What do you do about it?
• The cross in our life. Suffering. How do you consider or see suffering? What do you do about it?
5) Concluding prayer
He keeps faith for ever,
gives justice to the oppressed,
gives food to the hungry;
Yahweh sets prisoners free. (Ps 146,6-7)
gives justice to the oppressed,
gives food to the hungry;
Yahweh sets prisoners free. (Ps 146,6-7)
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