Texts for Votive Masses
995 Reading I from the Old Testament
1.
Early in the morning Moses went up Mount Sinai
as the Lord had commanded him,
taking along the two stone tablets.
Having come down in a cloud, the Lord stood with Moses there
and proclaimed his name, " Lord."
Thus the Lord passed before him and cried out,
"The Lord, the Lord, a merciful and gracious God,
slow to anger and rich in kindness and fidelity."
Moses at once bowed down to the ground in worship.
Then he said, "If I find favor with you, O Lord,
do come along in our company.
This is indeed a stiff-necked people; yet pardon our wickedness and sins,
and receive us as your own."
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Commentary on Ex 34:4b-6, 8-9
The events in this section of Exodus occurred after Moses came down the mountain with the initial tablets, found the people had fallen to idolatry, and had smashed tablets. This exchange, between God and Moses ("If I find favor with you, O Lord, do come along in our company. This is indeed a stiff-necked people; yet pardon our wickedness and sins, and receive us as your own.") demonstrates that the Covenant between God and the people is still intact.
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2.
Moses said to the people:
"You are a people sacred to the Lord, your God;
he has chosen you from all the nations on the face of the earth
to be a people peculiarly his own.
It was not because you are the largest of all nations
that the Lord set his heart on you and chose you,
for you are really the smallest of all nations.
It was because the Lord loved you
and because of his fidelity to the oath he had sworn your fathers,
that he brought you out with his strong hand
from the place of slavery,
and ransomed you from the hand of Pharaoh, king of Egypt.
Understand, then, that the Lord, your God, is God indeed,
the faithful God who keeps his merciful covenant
down to the thousandth generation
toward those who love him and keep his commandments,
but who repays with destruction a person who hates him;
he does not dally with such a one,
but makes them personally pay for it.
You shall therefore carefully observe the commandments,
the statutes and the decrees that I enjoin on you today."
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Commentary on Dt 7:6-11
This passage is taken from Moses' second address to the people of Israel. He has just explained that the people of the lands which they occupy (Canaan in this case) must be held at arm's length, and they must not intermingle their cultures or relationships. The selection presented is the rationale for that injunction. The members of God’s covenant are sacred to the Lord and the precepts of that covenant are not to be threatened by people not bound by it.
The intense love of God for his people is made clear in this reading with specific mention made to the Heart of God: “…the Lord set his heart on you and chose you.” This directly supports devotion to the Sacred Heart of God's Only Begotten Son especially: “It was because the Lord loved you.”
3.
Moses said to the people:
“And now, Israel, what does the Lord, your God, ask of you
but to fear the Lord, your God, and follow his ways exactly,
to love and serve the Lord, your God,
with all your heart and all your soul,
to keep the commandments and statutes of the Lord
which I enjoin on you today for your own good?
Think! The heavens, even the highest heavens,
belong to the Lord, your God,
as well as the earth and everything on it.
Yet in his love for your fathers the Lord was so attached to them
as to choose you, their descendants,
in preference to all other peoples, as indeed he has now done.
Circumcise your hearts, therefore, and be no longer stiff-necked.
For the Lord, your God, is the God of gods,
the Lord of lords, the great God, mighty and awesome,
who has no favorites, accepts no bribes;
who executes justice for the orphan and the widow,
and befriends the alien, feeding and clothing him.
So you too must befriend the alien,
for you were once aliens yourselves in the land of Egypt.
The Lord, your God, shall you fear, and him shall you serve;
hold fast to him and swear by his name.
He is your glory, he, your God,
who has done for you those great and terrible things
which your own eyes have seen.
Your ancestors went down to Egypt seventy strong,
and now the Lord, your God,
has made you as numerous as the stars of the sky.”
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Commentary on Dt 10:12-22
Moses reminds the tribes about the articles of the covenant under which they are bound, to love and serve the Lord. He does so because the Lord God has authority over all that exists. He goes on to tell them that God created the universe and selected the children of Israel as his special people. The Lord watches over them, and has allowed them to thrive and become numerous.
Key to this passage is the statement “Circumcise your hearts.” We note that during this period, circumcision was not practiced by the Hebrews as they were nomadic. But once installed in the Promised Land the tradition was reestablished, and has inclusive significance into the faith community. The term applied here enjoins the tribes to mark themselves visibly as attached to God.
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4.
Sing out, O heavens, and rejoice, O earth,
break forth into song, you mountains.
For the LORD comforts his people
and shows mercy to his afflicted.
But Zion said, “The LORD has forsaken me;
my Lord has forgotten me.”
Can a mother forget her infant,
be without tenderness for the child of her womb?
Even should she forget,
I will never forget you.
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Commentary on Is 49:13-15
This reading from Isaiah is a part of the second “Servant of the Lord” oracles. In this segment, we hear a promise from God that salvation is for his people and they should rejoice. The response from Zion is “the Lord has forsaken them.” To which we hear the tender response; “Can a mother forget her infant, be without tenderness for the child of her womb? Even should she forget, I will never forget you.” God’s fidelity and faithfulness is assured.
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5.
At that time, says the LORD,
I will be the God of all the tribes of Israel,
and they shall be my people.
Thus says the LORD:
The people that escaped the sword
have found favor in the desert.
As Israel comes forward to be given his rest,
the LORD appears to him from afar:
With age-old love I have loved you;
so I have kept my mercy toward you.
Again I will restore you, and you shall be rebuilt,
O virgin Israel;
Carrying your festive tambourines,
you shall go forth dancing with the merrymakers.
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Commentary on Jer 31:1-4
Jeremiah addresses himself to the Israelites who have fled to the desert in the Diaspora. He likens them to those who went into the same desert following Moses as they fled Egypt (Exodus 16-18). The prophet voices God's intimate love for the people as he calls them home ("With age-old love"). God's great tenderness and mercy calls for rejoicing in those who hear and renew their faith the the Lord.
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6.
Thus says the Lord GOD:
I myself will look after and tend my sheep.
As a shepherd tends his flock
when he finds himself among his scattered sheep,
so will I tend my sheep.
I will rescue them from every place where they were scattered
when it was cloudy and dark.
I will lead them out from among the peoples
and gather them from the foreign lands;
I will bring them back to their own country
and pasture them upon the mountains of Israel
in the land's ravines and all its inhabited places.
In good pastures will I pasture them,
and on the mountain heights of Israel
shall be their grazing ground.
There they shall lie down on good grazing ground,
and in rich pastures shall they be pastured
on the mountains of Israel.
I myself will pasture my sheep;
I myself will give them rest, says the Lord GOD.
The lost I will seek out,
the strayed I will bring back,
the injured I will bind up,
the sick I will heal,
but the sleek and the strong I will destroy,
shepherding them rightly.
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Commentary on Ez 34:11-16
The prophet presents the allegory of God, the shepherd. In this oracle, the vision is God the Father, like a shepherd, will gather the people of Israel from the foreign lands to which they have been driven, and bring them back to “the mountains of Israel.”
"This beautiful oracle resounds in our Lord's parable of the Good Shepherd who takes care of his sheep (cf. John 10:1-21), in what he says about the Father's joy on finding the lost sheep (cf. Matthew 18: 12-14; Luke 15:4-7), and in things he has to say about the Last Judgment as reported by St Matthew (Matthew 25:31-46)." [1]
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7.
Thus says the LORD:
When Israel was a child I loved him,
out of Egypt I called my son.
Yet it was I who taught Ephraim to walk,
who took them in my arms;
I drew them with human cords,
with bands of love;
I fostered them like one
who raises an infant to his cheeks;
Yet, though I stooped to feed my child,
they did not know that I was their healer.
My heart is overwhelmed,
my pity is stirred.
I will not give vent to my blazing anger,
I will not destroy Ephraim again;
For I am God and not a man,
the Holy One present among you;
I will not let the flames consume you.
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Commentary on Hos 11:1, 3-4, 8c-9
The Prophet Hosea, speaking with God’s voice, uses the metaphor of a parent’s love for a child to express God’s love for the people of Israel and Ephraim. With love, says the prophet, God sees a child who turns away from their parent, turning their backs upon God himself, and sacrificing to other gods. In spite of this faithless behavior, in Hosea’s oracle he promises not to destroy them (again) by flames. (Note: in part d of v. 8 not included in this passage, the prophet makes reference to Admah and Zeboiim: cities destroyed with Sodom and Gomorrah. Deuteronomy 29:22)
CCC: Hos 11 219; Hos 11:1-4 370; Hos 11:1 219, 441, 530; Hos 11:9 208
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996 Reading I from the New Testament
During the Season of Easter
1.
"'The Amen, the faithful and true witness,
the source of God's creation, says this:
""'Behold, I stand at the door and knock.
If anyone hears my voice and opens the door,
then I will enter his house and dine with him
and he with me.
I will give the victor the right to sit with me on my throne,
as I myself first won the victory
and sit with my Father on his throne.
""'Whoever has ears ought to hear
what the Spirit says to the churches.""'
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Commentary on Rv 3:14b, 20-22
The image of Christ knocking at the door evokes the image of a loving parent, concerned for their child, bringing with them unconditional love. It is captured well by the Spanish poet Lope de Vega: “How many times the angel spoke to me:/ ‘Look out of our window now,/ you will see how lovingly he calls and calls.’/Yet, sovereign beauty, how often/I replied, ‘we’ll open for you tomorrow’,/to reply the same when the morrow came” (Rimas sacras, Sonnet 18) [11]
St. John addresses the Church of Laodicea. [2] His principle thrust is the lack of zeal for the faith they have shown. In this passage, the vision of St. John conveys the idea of the Holy Spirit reaching out to the Church, asking her to be strong and valorous in faith, inviting them to share God’s ultimate victory.
CCC: Rv 3:14 1065
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2.
I, John, saw standing in the midst of the throne
and the four living creatures and the elders
a Lamb that seemed to have been slain.
He had seven horns and seven eyes;
these are the seven spirits of God sent out into the whole world.
He came and received the scroll
from the right hand of the One who sat on the throne.
When he took it, the four living creatures and the twenty-four elders
fell down before the Lamb.
Each of the elders held a harp and gold bowls filled with incense,
which are the prayers of the holy Ones.
They sang a new hymn:
"Worthy are you to receive the scroll
and to break open its seals,
for you were slain and with your Blood you purchased for God
those from every tribe and tongue, people and nation.
You made them a kingdom and priests for our God,
and they will reign on earth."
I looked again and heard the voices of many angels
who surrounded the throne
and the living creatures and the elders.
They were countless in number, and they cried out in a loud voice:
"Worthy is the Lamb that was slain
to receive power and riches, wisdom and strength,
honor and glory and blessing."
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Commentary on Rev 5:6-12
John sees Christ appear as a lamb (this is the first of 28 times the Lord appears as a lamb in Revelation. CCC 608, 1137). His appearance "... seven horns and seven eyes" represent the totality of power (Psalm 89:17) and knowledge (Zechariah 4:1-10) possessed by Christ. "The Lamb receives the same worship given to the Lord God (4:11), indicating that he, too, is divine (19:10). The words of the song recall the Exodus, when Yahweh redeemed Israel (Exodus 15:13) by the shed blood of pascal lambs (Exodus 12:21-27) to be a kingly and priestly nation (Exodus 19:6). Here it celebrates the new Exodus accomplished by Christ, the new Passover Lamb, whose blood ransoms all nations from sin and consecrates them to serve him as a royal priesthood (Revelations 1:6; 1 Peter 2:9) (CCC 608, 1546)."[3]
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997 Responsorial Psalm
1.
R. (3) You will draw water joyfully from the springs of salvation.
God indeed is my savior;
I am confident and unafraid.
My strength and my courage is the LORD,
and he has been my savior.
With joy you will draw water
at the fountain of salvation.
R. You will draw water joyfully from the springs of salvation.
Give thanks to the LORD, acclaim his name;
among the nations make known his deeds,
proclaim how exalted is his name.
R. You will draw water joyfully from the springs of salvation.
Sing praise to the LORD for his glorious achievement;
let this be known throughout all the earth.
Shout with exultation, O city of Zion,
for great in your midst
is the Holy One of Israel!
R. You will draw water joyfully from the springs of salvation.
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Commentary on Is 12:2-3, 4, 5-6
This hymn of praise is a profession of faith: “My strength and my courage is the Lord, and he has been my savior.” It also does something interesting in that it challenges those who profess their faith in the Lord to proclaim it in the world: “among the nations make known his deeds, proclaim how exalted is his name.”
This canticle emphasizes the peace and confidence found in his servant, enjoying the salvation of God. He sings his praise to God and exhorts all of Israel to praise him as they see his constant presence among them in the blessings they receive.
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2.
Note: The biblical citation of these verses in the lectionary varies though the text is identical.
R. (1) The Lord is my shepherd; there is nothing I shall want.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
Beside restful waters he leads me;
he refreshes my soul.
R. The Lord is my shepherd; there is nothing I shall want.
He guides me in right paths
for his name’s sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
With your rod and your staff
that give me courage.
R. The Lord is my shepherd; there is nothing I shall want.
You spread the table before me
in the sight of my foes;
You anoint my head with oil;
my cup overflows.
R. The Lord is my shepherd; there is nothing I shall want.
Only goodness and kindness follow me
all the days of my life;
And I shall dwell in the house of the LORD
for years to come.
R. The Lord is my shepherd; there is nothing I shall want.
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Commentary on Ps 23:1-3a, 3b-4, 5, 6
Psalm 23 is one of the most familiar songs in the
entire psalter. “God's loving care for the psalmist is portrayed under the
figures of a shepherd for the flock (Psalm 23:1-4) and a host's
generosity toward a guest (Psalm 23:5-6). The imagery of both sections is drawn from traditions of
the exodus (Isaiah 40:11; 49:10; Jeremiah 31:10).” [4] While the
theme of shepherd is mentioned in the first strophe, the psalm really speaks to
the peace given to those who follow the Lord and place their trust in Him, even
into the “dark valley.”
The
reference in the third strophe above: “'You spread the table before me in
the sight of my foes' occurs in an exodus context in Psalm 78:19. As my enemies watch: my enemies see that I am God's
friend and guest. Oil: a perfumed ointment made from olive oil, used especially
at banquets (Psalm 104:15; Matthew 26:7; Luke 7:37, 46; John 12:2).” [4]
CCC: Ps 23:5 1293
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3.
R. (6a) Remember your mercies, O Lord.
Your ways, O LORD, make known to me;
leach me your paths,
Guide me in your truth and teach me,
tor you are God my savior.
R. Remember your mercies, O Lord.
Remember that your compassion, O LORD,
and your kindness are from of old.
In your kindness remember me,
because of your goodness, O LORD.
R. Remember your mercies, O Lord.
Good and upright is the LORD;
thus he shows sinners the way.
He guides the humble to justice,
he teaches the humble his way.
R. Remember your mercies, O Lord.
All the paths of the LORD are kindness and constancy
toward those who keep his covenant and his decrees.
The friendship of the LORD is with those who fear him,
and his covenant, for their instruction.
R. Remember your mercies, O Lord.
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Commentary on Ps 25:4-5ab, 6 and 7bc, 8-9, 10 and 14
Psalm 25 is an individual lament. The sinful psalmist prays that “Your ways” be made know. This request directs us to repentance and ultimately justice. In the first strophe of this hymn of thanksgiving we hear support for our belief that God does indeed answer the prayers of all his faithful. Their trust is justified. The song continues as an individual prayer asking for guidance and salvation and concludes with a plea for God's mercy and help in time of need.
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4.
R. (5b) The earth is full of the goodness of the Lord.
or:
R. (Matthew 11:29b) Learn from me, for I am gentle and humble of heart.
Rejoice, you just, in the LORD;
praise from the upright is fitting.
Give thanks to the LORD on the harp;
on the ten-stringed lyre offer praise.
R. The earth is full of the goodness of the Lord.
or:
R. Learn from me, for I am gentle and humble of heart.
For the LORD'S word is true;
all his works are trustworthy.
The LORD loves justice and right
and fills the earth with goodness.
R. The earth is full of the goodness of the Lord.
or:
R. Learn from me, for I am gentle and humble of heart.
But the plan of the LORD stands forever,
wise designs through all generations.
Happy the nation whose God is the LORD,
the people chosen as his very own.
R. The earth is full of the goodness of the Lord.
or:
R. Learn from me, for I am gentle and humble of heart.
But the LORD'S eyes are upon the reverent,
upon those who hope for his gracious help,
Delivering them from death,
keeping them alive in times of famine.
R. The earth is full of the goodness of the Lord.
or:
R. Learn from me, for I am gentle and humble of heart.
Our soul waits for the LORD,
who is our help and our shield,
For in him our hearts rejoice;
in his holy name we trust.
R. The earth is full of the goodness of the Lord.
or:
R. Learn from me, for I am gentle and humble of heart.
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Commentary on Ps 33:1-2, 4-5, 11-12, 18-19
Psalm 33 is a song of praise and thanksgiving. In this selection the emphasis is on faithfulness to God who has saving power combined with hope, a central component of faith in God. It concludes almost in answer to St. Paul’s prayer for strength in the face of persecution.
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5.
R. (9a) Taste and see the goodness of the Lord.
I will bless the LORD at all times;
his praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear me and be glad.
R. Taste and see the goodness of the Lord.
Glorify the LORD with me,
let us together extol his name.
I sought the LORD, and he answered me
and delivered me from all my fears.
R. Taste and see the goodness of the Lord.
Look to him that you may be radiant with joy,
and your faces may not blush with shame.
When the poor one called out, the LORD heard,
and from all his distress he saved him.
R. Taste and see the goodness of the Lord.
The angel of the LORD encamps
around those who fear him, and delivers them.
Taste and see how good the LORD is;
blessed the man who takes refuge in him.
R. Taste and see the goodness of the Lord.
The LORD confronts the evildoers,
to destroy remembrance of them from the earth.
When the just cry out, the LORD hears them,
and from all their distress he rescues them.
R. Taste and sec the goodness of the Lord.
The LORD is close to the brokenhearted;
and those who are crushed in spirit he saves.
But the LORD redeems the lives of his servants;
no one incurs guilt who takes refuge in him.
R. Taste and see the goodness of the Lord.
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Commentary on Ps 34:2-3, 4-5, 6-7, 8-9, 17-18, 19 and 23
Psalm 34 is a song of thanksgiving. The psalmist, fresh from the experience of being rescued (Psalm 34:5, 7), can teach the "poor," those who are defenseless, to trust in God alone. This psalm, in the words of one being unjustly persecuted, echoes hope for deliverance and freedom. Response: “The LORD redeems the lives of his servants; no one incurs guilt who takes refuge in him."
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6.
R. (see 17) The Lord's kindness is everlasting to those who fear him.
Bless the LORD, O my soul;
and all my being, bless his holy name.
Bless the LORD, O my soul,
and forget not all his benefits.
R. The Lord's kindness Is everlasting to those who fear him.
He pardons all your iniquities,
he heals all your ills.
He redeems your life from destruction,
he crowns you with kindness and compassion.
R. The Lord's kindness Is everlasting to those who fear him.
The LORD secures justice
and the rights of all the oppressed.
He has made known his ways to Moses,
and his deeds to the children of Israel.
R. The Lord's kindness Is everlasting to those who fear him.
Merciful and gracious is the LORD,
slow to anger and abounding in kindness.
Not according to our sins does he deal with us,
nor does he requite us according to our crimes.
R. The Lord's kindness Is everlasting to those who fear him.
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Commentary on Ps 103:1-2, 3-4, 6-7, 8 and 10
Psalm 103 praises God for this compassion and forgiveness. Three of God’s blessings are enumerated: forgiveness, healing, and salvation. It recalls Moses’ mission and the salvation brought through it. They express the love of Christ as well; welling up from his Most Sacred Heart.
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998 Reading II from the New Testament
1.
Brothers and sisters:
Hope does not disappoint,
because the love of God has been poured out into our hearts
through the Holy Spirit that has been given to us.
For Christ, while we were still helpless,
died at the appointed time for the ungodly.
Indeed, only with difficulty does one die for a just person,
though perhaps for a good person
one might even find courage to die.
But God proves his love for us
in that while we were still sinners Christ died for us.
How much more then, since we are now justified by his Blood,
will we be saved through him from the wrath.
Indeed, if, while we were enemies,
we were reconciled to God through the death of his Son,
how much more, once reconciled,
will we be saved by his life.
Not only that,
but we also boast of God through our Lord Jesus Christ,
through whom we have now received reconciliation.
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Commentary on Rom 5:5-11
St. Paul speaks of the hope of Christians who have been made holy, sanctified, “justified” by their faith in Christ Jesus. This faith was “poured out into our hearts through the Holy Spirit” [in Baptism]. (This linkage between Christ and the Holy Spirit begins the apostle’s Trinitarian theology)
Justification was not through some merit of theirs (ours) but through God’s infinite mercy. The demonstration of this mercy was Christ’s sacrifice for those who called him “enemy”. While still burdened by sin (the Law of Moses defined sin and all were sinners because of this), Jesus became the sacrifice of atonement. His blood reconciled us to the Father by removing the sin that kept us apart.
CCC: Rom 5:3-5 2734, 2847; Rom 5:5 368, 733, 1820, 1964, 2658; Rom 5:8 604; Rom 5:10 603, 1825
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2.
Blessed be the God and Father of our Lord Jesus Christ,
who has blessed us in Christ
with every spiritual blessing in the heavens,
as he chose us in him, before the foundation of the world,
to be holy and without blemish before him.
In love he destined us for adoption to himself through Jesus Christ,
in accord with the favor of his will,
for the praise of the glory of his grace
that he granted us in the beloved.
In him we have redemption by his Blood,
the forgiveness of transgressions,
in accord with the riches of his grace that he lavished upon us.
In all wisdom and insight, he has made known to us
the mystery of his will in accord with his favor
that he set forth in him as a plan for the fullness of times,
to sum up all things in Christ, in heaven and on earth.
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Commentary on Eph 1:3-10
Following his introductory remarks, St. Paul offers a blessing, in thanksgiving for the salvation brought to the faithful through Christ’s forgiveness and redemptive actions. The Apostle speaks to the Ephesians about their adoption by God as His sons and daughters. He relates in typical Pauline fashion the omnipotence and timelessness of God’s knowledge and actions.
The apostle fortifies the notion of adoption with the knowledge of redemption through the blood of Christ which was poured out for the forgiveness of sins. With this knowledge the Christian community finds peace and freedom, buoyed up in the knowledge that God's plan, fulfilled in Christ, assures them a place in the heavenly kingdom.
CCC: Eph 1:3-14 2627, 2641; Eph 1:3-6 381, 1077; Eph 1:3 492, 1671; Eph 1:4-5 52, 257; Eph 1:4 492, 796, 865, 1426, 2807; Eph 1:5-6 294; Eph 1:6 1083; Eph 1:7 517, 2839; Eph 1:9-11 2823; Eph 1:9 257, 1066, 2603, 2807; Eph 1:10 668, 772, 1043, 2748
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3.
CCC: Eph 3:14 239, 2214, 2367; Eph 3:16-17 1073, 2714; Eph 3:16 1995; Eph 3:18-21 2565
CCC: 1 Jn 4:8 214, 221, 733, 1604; 1 Jn 4:9 458, 516; 1 Jn 4:10 457, 604, 614, 620, 1428; 1 Jn 4:11-12 735; 1 Jn 4:14 457; 1 Jn 4:16 221, 733, 1604
CCC: Lk 15 1443, 1846; Lk 15:1-2 589; Lk 15:7 545
CCC: Lk 15 1443, 1846; Lk 15:1-2 589; Lk 15:11-32 545, 2839; Lk 15:11-31 1700; Lk 15:11-24 1439; Lk 15:18 1423, 2795; Lk 15:21 2795; Lk 15:23-32 589; Lk 15:32 1468
CCC: Jn 10:11-15 754; Jn 10:11 553, 754; Jn 10:16 60; Jn 10:17-18 614, 649; Jn 10:17 606; Jn 10:18 609
CCC: Jn 15:1-17 1108; Jn 15:1-5 755; Jn 15:1-4 1988; Jn 15:3 517; Jn 15:4-5 787; Jn 15:5 308, 737, 859, 864, 1694, 2074, 2732; Jn 15:7 2615; Jn 15:8 737
Much is made of the use of the difference in the Greek words for ”love" used in this discourse. When Jesus says "No one has greater love than this," the word agapao (selfless love) is used, while when he says "You are my friends," the word phileo (casual "friendly" [brotherly] type of love) is used. St. John uses the two words synonymously so the message is clear – reiterated at the end of the passage – "Love one another."
CCC: Jn 17 2604, 2746, 2758; Jn 17:21-23 260, 877; Jn 17:21 820; Jn 17:22 690; Jn 17:23-26 2750; Jn 17:24 2749, 2750, 2750; Jn 17:25 2751; Jn 17:26 589, 729, 2750
Brothers and sisters:
To me, the very least of all the holy ones, this grace was given,
to preach to the Gentiles the inscrutable riches of Christ,
and to bring to light for all what is the plan of the mystery
hidden from ages past in God who created all things,
so that the manifold wisdom of God
might now be made known through the Church
to the principalities and authorities in the heavens.
This was according to the eternal purpose
that he accomplished in Christ Jesus our Lord,
in whom we have boldness of speech
and confidence of access through faith in him.
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Commentary on Eph 3:8-12
St. Paul’s dialogue on the unity of all the faithful in Christ is continued in this passage. The apostle pronounces Gentiles as coheirs to the salvation offered by God in Jesus. St. Paul uses the analogy of the “body” to signify the degree to which all are united. He concludes this passage with a summary of the grace and richness offered in proclaiming Christ to the world, using himself as an example.
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4.
Brothers and sisters:
I kneel before the Father,
from whom every family in heaven and on earth is named,
that he may grant you in accord with the riches of his glory
to be strengthened with power through his Spirit in the inner self,
and that Christ may dwell in your hearts through faith;
that you, rooted and grounded in love,
may have strength to comprehend with all the holy ones
what is the breadth and length and height and depth,
and to know the love of Christ that surpasses knowledge,
so that you may be filled with all the fullness of God.
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Commentary on Eph 3:14-19
St. Paul is addressing the Gentiles in Ephesus. “The apostle prays that those he is addressing may, like the rest of the church, deepen their understanding of God's plan of salvation in Christ. It is a plan that affects the whole universe (Ephesians 3:15) with the breadth and length and height and depth of God's love in Christ (Ephesians 3:18) or possibly the universe in all its dimensions. The apostle prays that they may perceive the redemptive love of Christ for them and be completely immersed in the fullness of God (Ephesians 3:19)." [5]
CCC: Eph 3:14 239, 2214, 2367; Eph 3:16-17 1073, 2714; Eph 3:16 1995; Eph 3:18-21 2565
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5.
#998 Votive Mass (The Most Sacred Heart of Jesus, 5.)
Brothers and sisters:
God is my witness,
how I long for all of you with the affection of Christ Jesus.
And this is my prayer:
that your love may increase ever more and more
in knowledge and every kind of perception,
to discern what is of value,
so that you may be pure and blameless for the day of Christ,
filled with the fruit of righteousness
that comes through Jesus Christ
for the glory and praise of God.
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Commentary on Phil 1:8-11
Following St. Paul's introduction, the evangelist immediately launches into praise and thanksgiving for the faith and fidelity of his foundling Christian community. He adds his own blessing and prayer that the good work Christ has started in them will continue and grow. The language used by St. Paul gives us insight into the affection he holds for this community and the love he shares with them.
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6.
Beloved, let us love one another,
because love is of God;
everyone who loves is begotten by God and knows God.
Whoever is without love does not know God, for God is love.
In this way the love of God was revealed to us:
God sent his only Son into the world
so that we might have life through him.
In this is love:
not that we have loved God, but that he loved us
and sent his Son as expiation for our sins.
Beloved, if God so loved us,
we also must love one another.
No one has ever seen God.
Yet, if we love one another, God remains in us,
and his love is brought to perfection in us.
This is how we know that we remain in him and he in us,
that he has given us of his Spirit.
Moreover, we have seen and testify
that the Father sent his Son as savior of the world.
Whoever acknowledges that Jesus is the Son of God,
God remains in him and he in God.
We have come to know and to believe in the love God has for us.
God is love, and whoever remains in love
remains in God and God in him.
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Commentary on 1 Jn 4:7-16
Love as we share in it testifies to the nature of God and to his presence in our lives. One who loves shows that one is a child of God and knows God, for God's very being is love; one without love is without God. The revelation of the nature of God's love is found in the free gift of his Son to us, so that we may share life with God and be delivered from our sins. The love we have for one another must be of the same sort: authentic, merciful. This unique Christian love is our proof that we know God and can "see" the invisible God. [6]
CCC: 1 Jn 4:8 214, 221, 733, 1604; 1 Jn 4:9 458, 516; 1 Jn 4:10 457, 604, 614, 620, 1428; 1 Jn 4:11-12 735; 1 Jn 4:14 457; 1 Jn 4:16 221, 733, 1604
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1000 Gospel
1.
At that time Jesus responded:
"I give praise to you, Father,
Lord of heaven and earth,
for although you have hidden these things
from the wise and the learned
you have revealed them to the childlike.
Yes, Father, such has been your gracious will.
All things have been handed over to me by my Father.
No one knows the Son except the Father,
and no one knows the Father except the Son
and anyone to whom the Son wishes to reveal him."
"Come to me, all you who labor and are burdened,
and I will give you rest.
Take my yoke upon you and learn from me,
for I am meek and humble of heart;
and you will find rest for yourselves.
For my yoke is easy, and my burden light."
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Commentary on Mt 11:25-30
Jesus has just completed a fairly scathing criticism of the people in the places he has been and performed miracles, yet many have not accepted him as the Messiah. He now concludes this section on a more joyous note as he reflects that, while the scribes and Pharisees (“the wise and learned”) have not understood who he is, those with simple faith have accepted him freely. He then issues an invitation to all who “labor and are burdened” quoting an invitation similar to one in Ben Sirach to learn wisdom and submit to her yoke (Sirach 51:23, 26).
“This Q saying, identical with Luke 10:21-22 except for minor variations, introduces a joyous note into this section, so dominated by the theme of unbelief. While the wise and the learned, the scribes and Pharisees, have rejected Jesus' preaching and the significance of his mighty deeds, the childlike have accepted them. Acceptance depends upon the Father's revelation, but this is granted to those who are open to receive it and refused to the arrogant. Jesus can speak of all mysteries because he is the Son and there is perfect reciprocity of knowledge between him and the Father; what has been handed over to him is revealed only to those whom he wishes.” [7]
The final verses of this section are found only in St. Matthew’s Gospel and promise salvation to those who are downtrodden or in pain. “In extending his extraordinary invitation Jesus is speaking as one possessing the full authority and compassion of God. ‘Come to me, you all you grown weary with labor and heavily burdened!’ The proclamation has all the universality and power that only a divine call to mankind can have, the sort of blessed clamor of God’s compassion within human history that we hear in the prophets.” [10]
CCC: Mt 11:25-27 2603, 2779; Mt 11:25-26 2701; Mt 11:25 153, 544, 2785; Mt 11:27 151, 240, 443, 473; Mt 11:28 1658; Mt 11:29-30 1615; Mt 11:29 459
CCC: Mt 11:25-27 2603, 2779; Mt 11:25-26 2701; Mt 11:25 153, 544, 2785; Mt 11:27 151, 240, 443, 473; Mt 11:28 1658; Mt 11:29-30 1615; Mt 11:29 459
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2.
The tax collectors and sinners were all drawing near to listen to Jesus,
but the Pharisees and scribes began to complain, saying,
“This man welcomes sinners and eats with them.”
So Jesus addressed this parable to them.
“What man among you having a hundred sheep and losing one of them
would not leave the ninety-nine in the desert
and go after the lost one until he finds it?
And when he does find it,
he sets it on his shoulders with great joy
and, upon his arrival home,
he calls together his friends and neighbors and says to them,
‘Rejoice with me because I have found my lost sheep.’
I tell you, in just the same way
there will be more joy in heaven over one sinner who repents
than over ninety-nine righteous people
who have no need of repentance.
“Or what woman having ten coins and losing one
would not light a lamp and sweep the house,
searching carefully until she finds it?
And when she does find it,
she calls together her friends and neighbors
and says to them,
‘Rejoice with me because I have found the coin that I lost.’
In just the same way, I tell you,
there will be rejoicing among the angels of God
over one sinner who repents.”
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Commentary on Lk 15:1-10
Jesus uses criticism by the scribes and Pharisees as a teaching moment. He uses parables to announce God’s infinite mercy, driving the point home that God rejoices in the return of those who have turned their backs to him in sin. The two parables (the parable of the Lost Sheep and the parable of the Lost Coin) show clearly the Lord’s love for all people, and special joy in those who repent. These two stories are followed immediately by the parable of the Prodigal Son that emphasizes this point further.
A principal difference between St. Luke’s rendition of the parable of the Lost Sheep and that of St. Matthew (Matthew 18:12-14) is that St. Matthew emphasizes (to the apostles) the seeking, while St. Luke emphasizes (to the Pharisees) the joy of finding. This emphasis is graphically depicted as the author writes: “And when he does find it, he sets it on his shoulders with great joy.” As St. Gregory the Great comments: “He put the sheep on his shoulders because in taking on human nature he burdened himself with our sins” (In Evangelia homiliae, 2, 14).[8]
CCC: Lk 15 1443, 1846; Lk 15:1-2 589; Lk 15:7 545
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3.
Tax collectors and sinners were all drawing near to listen to Jesus,
but the Pharisees and scribes began to complain, saying,
“This man welcomes sinners and eats with them.”
So to them Jesus addressed this parable.
“A man had two sons, and the younger son said to his father,
‘Father, give me the share of your estate that should come to me.’
So the father divided the property between them.
After a few days, the younger son collected all his belongings
and set off to a distant country
where he squandered his inheritance on a life of dissipation.
When he had freely spent everything,
a severe famine struck that country,
and he found himself in dire need.
So he hired himself out to one of the local citizens
who sent him to his farm to tend the swine.
And he longed to eat his fill of the pods on which the swine fed,
but nobody gave him any.
Coming to his senses he thought,
‘How many of my father’s hired workers
have more than enough food to eat,
but here am I, dying from hunger.
I shall get up and go to my father and I shall say to him,
“Father, I have sinned against heaven and against you.
I no longer deserve to be called your son;
treat me as you would treat one of your hired workers.”’
So he got up and went back to his father.
While he was still a long way off,
his father caught sight of him, and was filled with compassion.
He ran to his son, embraced him and kissed him.
His son said to him,
‘Father, I have sinned against heaven and against you;
I no longer deserve to be called your son.’
But his father ordered his servants,
‘Quickly, bring the finest robe and put it on him;
put a ring on his finger and sandals on his feet.
Take the fattened calf and slaughter it.
Then let us celebrate with a feast,
because this son of mine was dead, and has come to life again;
he was lost, and has been found.’
Then the celebration began.
Now the older son had been out in the field
and, on his way back, as he neared the house,
he heard the sound of music and dancing.
He called one of the servants and asked what this might mean.
The servant said to him,
‘Your brother has returned
and your father has slaughtered the fattened calf
because he has him back safe and sound.’
He became angry,
and when he refused to enter the house,
his father came out and pleaded with him.
He said to his father in reply,
‘Look, all these years I served you
and not once did I disobey your orders;
yet you never gave me even a young goat to feast on with my friends.
But when your son returns
who swallowed up your property with prostitutes,
for him you slaughter the fattened calf.’
He said to him,
‘My son, you are here with me always;
everything I have is yours.
But now we must celebrate and rejoice,
because your brother was dead and has come to life again;
he was lost and has been found.’“
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Commentary on Lk 15:1-3, 11-32
The topic of repentance and forgiveness comes to a climax with St. Luke’s Parable of the Prodigal Son, one of the two “Parables of Mercy” found in this section. The parables distill the essence of the Good News. Found only the St. Luke’s Gospel, the imagery is instantly clear that this is to be an analogy. The father in the story represents God and the Prodigal Son followers of Christ, when they repent their sins. Interestingly, the older brother also represents Christians when they do not forgive those who have also sinned. We are given the picture of the loving father welcoming his son home, an allusion used also in the parable of the Lost Sheep (Luke 15:3-7). The implicit invitation is that those who seek forgiveness find it in God.
“The Pharisaical mentality can simply not tolerate
anything that escapes the control of the ritual prescriptions of which they are
the stewards—which is to say, anything that escapes their personal control, the
tyranny of their virtues! Thus, the Greek Church prays on the Sunday of the
Pharisee and the Publican, the day that launches the preparation for the season
of Lent: ‘We see that the mad arrogance that comes from a wealth of virtues
fosters the greatest indigence; but self-abasement is the means to acquire
justification, because the plight is so extreme. Let us, then, build humility
as our foundation.’” []
CCC: Lk 15 1443, 1846; Lk 15:1-2 589; Lk 15:11-32 545, 2839; Lk 15:11-31 1700; Lk 15:11-24 1439; Lk 15:18 1423, 2795; Lk 15:21 2795; Lk 15:23-32 589; Lk 15:32 1468
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4.
Jesus said:
“I am the good shepherd.
A good shepherd lays down his life for the sheep.
A hired man, who is not a shepherd
and whose sheep are not his own,
sees a wolf coming and leaves the sheep and runs away,
and the wolf catches and scatters them.
This is because he works for pay and has no concern for the sheep.
I am the good shepherd,
and I know mine and mine know me,
just as the Father knows me and I know the Father;
and I will lay down my life for the sheep.
I have other sheep that do not belong to this fold.
These also I must lead, and they will hear my voice,
and there will be one flock, one shepherd.
This is why the Father loves me,
because I lay down my life in order to take it up again.
No one takes it from me, but I lay it down on my own.
I have power to lay it down, and power to take it up again.
This command I have received from my Father.”
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Commentary on Jn 10:11-18
We come to the climax of Jesus debates with the Jewish leadership. Repeated on “Good Shepherd” Sunday and the following day, this discourse consistently lengthens our consideration of the topic of Jesus – the Good Shepherd. Here the Lord differentiates his love for humanity against those who do not take ownership of their charge. "He did what He said He would do", St. Gregory comments; "He gave His life for His sheep, and He gave His body and blood in the Sacrament to nourish with His flesh the sheep He had redeemed" ("In Evangelia Homilae", 14, "ad loc.").
The Lord is in the temple precincts now. He came there at a time when many of those from all over the region would be there, the feast of Hanukkah. Here he contrasts himself (the Good Shepherd) with false shepherds (see Ezekiel 34:1-16), presumably the Pharisees who fail to recognize him.
Using the analogy of the sheepfold, he reminds the listener that all manner of people may enter a sheepfold. Those “false shepherds” scatter the sheep and they fall to utter ruin. But only the rightful owner will be recognized by the sheep and find safety (salvation). The passage concludes with the universal statement of unity “there will be one flock, one shepherd."
The concluding verses speak directly of Jesus’ death and resurrection for the salvation of all; “I lay down my life in order to take it up again”. Special emphasis is placed on Jesus’ ability to lay his life down and take it up through the power he has been given by the Father. We not a contrast here between God’s active role in the resurrection (see Acts 2:24; Acts 4:10.; Romans 1:4; 4:24.) with Jesus stated power to take up his own life. But even here credit is given to the Father (“This command I have received from my Father.")
CCC: Jn 10:11-15 754; Jn 10:11 553, 754; Jn 10:16 60; Jn 10:17-18 614, 649; Jn 10:17 606; Jn 10:18 609
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5.
Jesus said to his disciples:
"1 am the true vine, and my Father is the vine grower.
He takes away every branch in me that does not bear fruit,
and every one that does he prunes so that it bears more fruit.
You are already pruned because of the word that I spoke to you.
Remain in me, as I remain in you.
Just as a branch cannot bear fruit on its own
unless it remains on the vine,
so neither can you unless you remain in me.
I am the vine, you are the branches.
Whoever remains in me and I in him will bear much fruit,
because without me you can do nothing.
Anyone who does not remain in me
will be thrown out like a branch and wither;
people will gather them and throw them into a fire
and they will be burned.
If you remain in me and my words remain in you,
ask for whatever you want and it will be done for you.
By this is my Father glorified,
that you bear much fruit and become my disciples."
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Commentary on Jn 15:1-8
This selection begins the discourse on the vine and the branches – really a monologue on the union with Jesus. It is part of Jesus’ farewell speech. The familiar theme of the vineyard and the vines is used which has imagery in common with Isaiah 5:1-7; Matthew 21:33-46 and as a vine at Psalm 80:9-17; Jeremiah 2:21; Ezekiel 15:2; 17:5-10; 19:10; Hosea 10:1, the identification of the vine as the Son of Man in Psalm 80:15 and Wisdom's description of herself as a vine in Sirach 24:17. This monologue becomes a unifying tie that pulls the entire farewell speech together.
"The wood of the vine is the more contemptible if it does not abide in the vine, and the more glorious if it does abide. [...] For, being cut off it is profitable neither for the vinedresser nor for the carpenter. For one of these only is it useful--the vine or the fire. If it is not in the vine, it goes to the fire; to avoid going to the fire it must be joined to the vine" (St. Augustine "In Ioann. Evang.", 81, 3).
CCC: Jn 15:1-17 1108; Jn 15:1-5 755; Jn 15:1-4 1988; Jn 15:3 517; Jn 15:4-5 787; Jn 15:5 308, 737, 859, 864, 1694, 2074, 2732; Jn 15:7 2615; Jn 15:8 737
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6.
Jesus said to his disciples:
"As the Father loves me, so I also love you.
Remain in my love.
If you keep my commandments, you will remain in my love,
just as I have kept my Father's commandments
and remain in his love.
"I have told you this so that my joy might be in you
and your joy might be complete.
This is my commandment: love one another as I love you.
No one has greater love than this,
to lay down one's life for one's friends.
You are my friends if you do what I command you.
I no longer call you slaves,
because a slave does not know what his master is doing.
I have called you friends,
because I have told you everything I have heard from my Father.
It was not you who chose me, but I who chose you
and appointed you to go and bear fruit that will remain,
so that whatever you ask the Father in my name he may give you.
This I command you: love one another."
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Commentary on Jn 15:9-17
The discourse on the union of Jesus with his disciples continues. His words become a monologue and go beyond the immediate crisis of Christ’s departure. In this passage Jesus focuses on the chain of love from the Father, through the Son, to his adopted sons and daughters.
St. John also distinguishes the disciples' new relationship with God saying, “I no longer call you slaves…I have called you friends.” Jesus designates the disciples “friends of God.” This designation is supported and defined in other places in Sacred Scripture. It separates them from Moses, Joshua, and David who carried the designation “Servants of the Lord” (see Deuteronomy 34:5, Joshua 24:29, and Psalm 89:21). Calling them “friends” of God establishes the same relationship as that enjoyed by Abraham (see James 2:23 “Thus the scripture was fulfilled that says, "Abraham believed God, and it was credited to him as righteousness," and he was called "the friend of God.") [9] The clear reference being that they like Abraham would be patriarchs of the New Covenant.
CCC: Jn 15:9-10 1824; Jn 15:9 1823; Jn 15:12 459, 1823, 1970, 2074; Jn 15:13 363, 609, 614; Jn 15:15 1972, 2347; Jn 15:16-17 2745; Jn 15:16 434, 737, 2615, 2815
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7.
Jesus raised his eyes to heaven and said:
"Holy Father, I pray not only for these,
but also for those who will believe in me through their word,
so that they may all be one,
as you, Father, are in me and I in you,
that they also may be in us,
that the world may believe that you sent me.
And I have given them the glory you gave me,
so that they may be one, as we are one,
I in them and you in me,
that they may be brought to perfection as one,
that the world may know that you sent me,
and that you loved them even as you loved me.
Father, they are your gift to me.
I wish that where I am they also may be with me,
that they may see my glory that you gave me,
because you loved me before the foundation of the world.
Righteous Father, the world also does not know you,
but I know you, and they know that you sent me.
I made known to them your name and I will make it known,
that the love with which you loved me
may be in them and I in them."
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Commentary on Jn 17:20-26
Here is the final part of the “High Priestly Prayer” from the Lord’s final discourse. In this selection we are joined with the disciples as Jesus prays: “also for those who will believe in me through their word.” Again the theme of unity between the Father, the Son, and his followers is emphasized and brought to a conclusion with: “that the love with which you loved me may be in them and I in them.”
CCC: Jn 17 2604, 2746, 2758; Jn 17:21-23 260, 877; Jn 17:21 820; Jn 17:22 690; Jn 17:23-26 2750; Jn 17:24 2749, 2750, 2750; Jn 17:25 2751; Jn 17:26 589, 729, 2750
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8.
Since it was preparation day,
in order that the bodies might not remain on the cross on the sabbath,
for the sabbath day of that week was a solemn one,
the Jews asked Pilate that their legs be broken
and they be taken down.
So the soldiers came and broke the legs of the first
and then of the other one who was crucified with Jesus.
But when they came to Jesus and saw that he was already dead,
they did not break his legs,
but one soldier thrust his lance into his side,
and immediately blood and water flowed out.
An eyewitness has testified, and his testimony is true;
he knows that he is speaking the truth,
so that you also may come to believe.
For this happened so that the Scripture passage might be fulfilled:
Not a bone of it will be broken.
And again another passage says:
They will look upon him whom they have pierced.
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Commentary on Jn 19:31-37
This passage from St. John’s Gospel concerning the immediate aftermath of Jesus’ death focuses on the meaning these events have in light of the Messianic vision. The evangelist sees these events as further signs, confirming the identity of Christ as the Messiah. The first important note is the relationship between the death of Christ, the Sabbath, and Passover. The Lord’s death on Friday, the day before the Sabbath required that the Jews ask Pilate to have the bodies of the condemned removed. It was against Hebrew Law to have them exposed on the Sabbath.
Breaking the legs of the two thieves was a painful and brutal expedient means of hastening their deaths so they could be removed. We note the special importance placed upon fact that Jesus was already dead. The actions of the soldiers, first in not breaking his legs and then piercing his side with a lance are seen as fulfilling biblical prophecy concerning the Messiah. We also see the special emphasis placed upon the fact that when the soldiers thrust the lance into Jesus’ side water and blood flowed out. While there is medical support for this physical event, the Evangelist intends it to represent the sacraments of Baptism and Eucharist, both of which would have been understood by the early Christian community.
The fact that this was especially noted as an eye witness account is the Evangelists way of establishing the importance to these events as the fulfillment of prophecy. St John first quotes the Passover ritual laid out in Exodus 12: 46 and Numbers 9:12 which stipulate that the bones of the Passover sacrifice may not be broken. He then goes on making reference to Zechariah 12: 10, quoting “they shall look on him whom they have thrust through”.
CCC: Jn 19:31 641; Jn 19:34 478, 694, 1225; Jn 19:36 608; Jn 19:37 1432
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[1] The Navarre Bible: “Major Prophets”, Scepter Publishers, Princeton, NJ, © 2002, p.733
[2] Laodicea: ca. forty miles southeast of Philadelphia and ca. eighty miles east of Ephesus, a wealthy industrial and commercial center, with a renowned medical school. It exported fine woolen garments and was famous for its eye salves. It was so wealthy that it was proudly rebuilt without outside aid after the devastating earthquake of A.D. 60/61.
[3] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. p. 499
[4] See NAB footnote on Psalm 23
[5] See NAB Footnote on Ephesians 3:14-19
[6] See NAB footnote on 1 John 4: 7-12
[7] See NAB footnote on Matthew 11:25ff
[8] The Navarre Bible, Gospels and Acts, Scepter Publishers, Princeton, NJ, © 2002, p. 452
[9] St. James synthesizes Isaiah 41:8 and 2 Chronicles 20:7 in which Abraham is called God’s friend.
[10] Fire of Mercy Heart of the Word Volume I, Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 1996 p. 710
[5] See NAB Footnote on Ephesians 3:14-19
[6] See NAB footnote on 1 John 4: 7-12
[7] See NAB footnote on Matthew 11:25ff
[8] The Navarre Bible, Gospels and Acts, Scepter Publishers, Princeton, NJ, © 2002, p. 452
[9] St. James synthesizes Isaiah 41:8 and 2 Chronicles 20:7 in which Abraham is called God’s friend.
[10] Fire of Mercy Heart of the Word Volume I, Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 1996 p. 710
[11] The Navarre Bible: “Revelation and Hebrews and
Catholic Letters”, Scepter Publishers, Princeton, NJ, © 2003, p. 52.
[12] Leiva-Merikakis, Erasmo. Fire of Mercy, Heart of the Word: Volume I (Ignatius
Press. Kindle Edition), 528.
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