V. FOR THE PASTORAL CARE OF THE SICK AND THE DYING
1. Anointing of the Sick
790 Reading from the Old Testament
1.
Ahab told Jezebel all that Elijah had done-
that he had put all the prophets to the sword.
Jezebel then sent a messenger to Elijah and said,
"May the gods do thus and so to me
if by this time tomorrow
I have not done with your life what was done to each of them."
Elijah was afraid and fled for his life,
going to Beer-sheba of Judah.
He left his servant there and went a day's journey into the desert,
until he came to a broom tree and sat beneath it.
He prayed for death:
"This is enough,O LORD'
Take my life, for I am no better than my fathers."
He lay down and fell asleep under the broom tree,
but then an angel touched him and ordered him to get up and eat.
He looked and there at his head was a hearth cake
and a jug of water.
After he ate and drank, he lay down again,
but the angel of the LORD came back a second time,
touched him, and ordered, "Get up and eat,
else the journey will be too long for you!"
He got up, ate, and drank;
then strengthened by that food,
he walked forty days and forty nights to the mountain of God, Horeb.
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Commentary on 1 Kgs 19:1-8
This episode from the tale of Elijah finds the prophet fleeing from Jezebel who was the ruler of Beer-sheba. Elijah, in order to demonstrate the superiority of God over the false god Baal had defeated and slain the priests of Baal and was under sentence of death (see 1 Kings 19:2). He flees into the desert believing he had failed God and, in frustration, gives up, asking God to take his life. Exhausted he falls asleep under the broom tree (really more of a desert shrub than a tree but often used by Bedouins for protection from the wind). The Lord sends a messenger to him and commands him to eat the bread he offered and drink the water he provided. Christians see in this offering a parallel to the Eucharist offered to us by Christ; a meal which strengthens the faithful for the journey to which they are called.
The messenger then leads Elijah to “the mountain of God, Horeb.” There is great symbolism in leading Elijah to that place. It is considered to be the same mountain upon which Moses received the Law (referred to by a different name as Mount Sinai). His forty days and forty night journey represents a spiritual journey as well as distance.
CCC: 1 Kg 19:1-14 2583; 1 Kg 19:5 332
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2.
Job 3:1-3, 11-17, 20-23
Job opened his mouth and cursed his day.
Job spoke out and said:
Perish the day on which I was born,
the night when they said, “The child is a boy!”
Why did I not perish at birth,
come forth from the womb and expire?
Or why was I not buried away like an untimely birth,
like babes that have never seen the light?
Wherefore did the knees receive me?
or why did I suck at the breasts?
For then I should have lain down and been tranquil;
had I slept, I should then have been at rest
With kings and counselors of the earth
who built where now there are ruins
Or with princes who had gold
and filled their houses with silver.
There the wicked cease from troubling,
there the weary are at rest.
Why is light given to the toilers,
and life to the bitter in spirit?
They wait for death and it comes not;
they search for it rather than for hidden treasures,
Rejoice in it exultingly,
and are glad when they reach the grave:
Those whose path is hidden from them,
and whom God has hemmed in!
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Commentary on Jb 3:1-3, 11-17, 20-23
Job, the faithful servant of God, has lost all his possessions. His family has been taken from him, and he has been personally afflicted. In these verses he begins his first soliloquy. Without asking for salvation by God, Job laments his desperate state, by beginning to question why he was even given the first gift of life (see parallels in Jeremiah 20:14-18, 1 Kings 19:4 and Sirach 23:14). The important element of this lament is the question itself: “why,” for what reason? Going further in vs. 20-23, the question is broadened to include all who are born into suffering and harsh servitude. In this early part of the Book of Job, there is bewilderment on Job’s part. Divine justice has not yet been introduced.
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3.
Job 7:1-4,6-11
Job .spoke, saying:
Is not man's life on earth a drudgery?
Are not his days those of a hireling?
1Iv Is a slave who longs for the shade,
a hireling who waits for his wages.
So 1 have been assigned months of misery,
and troubled nights have been allotted to me.
If in bed I say, "When shall I arise?"
Then the night drags on;
I am filled with restlessness until the dawn.
My days are swifter than a weaver's shuttle;
they come to an end without hope.
Remember that my life is like the wind;
I shall not see happiness again.
The eye that now sees me shall no more behold me;
as you look at me, I shall be gone.
As a cloud dissolves and vanishes,
so he who goes down to the nether world shall come up no more.
He shall not again return to his house;
his place shall know him no more.
My own utterance I will not restrain;
I will speak in the anguish of my spirit;
I will complain in the bitterness of my soul.
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Commentary on Jb 7:1-4, 6-11
Job is responding in the first of several exchanges between he and his “friends”, lamenting the terrible situation that has befallen him. His friend Eliphaz has just commented in an optimistic way about Job’s possible future, having been surprised that Job felt that his life should just end instead of hoping for restored health and prosperity. To his friends comments Job responds with both logic and poetry. This selection is part of his first Soliloquy.
In this selection Job first compares life on earth to military service (drudgery being derived from that environment). He complains of the boredom, servitude and pain – without hope of respite; indeed, he concludes, with no hope whatsoever.
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4.
Job 7:12-21
Job spoke, saying:
Am I the sea, or a monster of the deep,
that you place a watch over me?
Why have you set me up as an object of attack?
or why should I be a target for you?
When I say, "My bed shall comfort me,
my couch shall ease my complaint,"
Then you affright me with dreams
and with visions terrify me,
So that I should prefer choking
and death rather than my pains.
I waste away: I cannot live forever;
let me alone, for my days are but a breath.
What is man, that you make much of him,
or pay him any heed?
You observe him with each new day
and try him at every moment!
How long will it be before you look away from me,
and let me alone long enough to swallow my spittle?
Though I have sinned, what can I do to you,
O watcher of men?
Why do you not pardon my offense,
or take away my guilt?
For soon I shall lie down in the dust;
and should you seek me I shall then be gone.
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Commentary on Jb 7:12-21
Job is responding in the first of several exchanges between he and his “friends”, lamenting the terrible situation that has befallen him. His friend Eliphaz has just commented in an optimistic way about Job’s possible future, having been surprised that Job felt that his life should just end instead of hoping for restored health and prosperity. To his friends comments Job responds with both logic and poetry. This selection is part of his first Soliloquy.
In this selection he finds it remarkable that such an insignificant creature as man should deserve the punishment (loving providence as it is seen in Psalms 8:5; 144:7) he does. He compares this in an ironic way to the attention needed for a sea monster (v.12). The principle thrust of Job’s response to Eliphaz’s conventional wisdom (Job 4:7ff) is one which questions why one so small should be punished by God whose greatness surpasses all understanding.
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5. (For the Dying)
Job 19:23-27a
Oh, would that my words were written down!
Would that they were inscribed in a record:
That with an iron chisel and with lead
they were cut in the rock forever!
But as for me, I know that my Vindicator lives,
and that he will at last stand forth upon the dust;
Whom I myself shall see:
my own eyes, not another's, shall behold him;
And from my flesh I shall see God;
my inmost being is consumed with longing.
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Commentary on Jb 19:23-27a
These familiar verses (“I know that my vindicator (redeemer) lives…”) are taken from Job’s fifth response. Job is now utterly deserted. His family, neighbors, and even (apparently) God has deserted him. Yet, in a leap of faith, he expresses hope in the vision of God who will vindicate him and confidence that he will one day meet him, face to face. It is this salvation and consolation that Job desires above all else.
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6.
Wisdom 9:9-11, 13-18
[O Lord of mercy,] with you is Wisdom, who knows your works
and was present when you made the world;
Who understands what is pleasing in your eyes
and what is conformable with your commands.
Send her forth from your holy heavens
and from your glorious throne dispatch her
That she may be with me and work with me,
that I may know what is your pleasure.
For she knows and understands all things,
and will guide me discreetly in my affairs
and safeguard me by her glory.
For what man knows God's counsel,
or who can conceive what the LORD intends?
For the deliberations of mortals are timid,
and unsure are our plans.
For the corruptible body burdens the soul
and the earthen shelter weighs down the mind that has many concerns.
And scarce do we guess the things on earth,
and what is within our grasp we find with difficulty;
but when things are in heaven, who can search them out?
Or who ever knew your counsel, except you had given Wisdom
and sent your Holy Spirit from on high?
And thus were the paths of those on earth made straight,
and men learned what was your pleasure,
and were saved by Wisdom.
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Commentary on Wis 9:9-11, 13-18
This selection is part of what is known as Solomon’s Prayer for Wisdom [Wisdom 1-18] (see also 1 Kings 3:6-9; 1 Chronicles 1:8-10). In it the author first explains that no mortal person can grasp the wonder of God's creation; the depth of His mercy. He then asks the ancient question; “Who can divine the will of the Lord?” It is asked rhetorically in that the question is answered. We mortals alone cannot understand God's will. We are not pure spirit nor in communion with God. Our only salvation is that God sent the Holy Spirit that shows us what pleases God and leads us on the right paths.
"These verses conclude the survey of wisdom, which as we saw is sometimes identified with the "holy Spirit" that God sends from on high (v. 17). The last verse says that thanks to wisdom men are saved (v. 18), for through it they have learned to understand God's purpose."[3]
CCC: Wis 9:9 295
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7.
Isaiah 35:1-10
The desert and the parched land will exult;
the steppe will rejoice and bloom.
They will bloom with abundant flowers,
and rejoice with joyful song.
The glory of Lebanon will be given to them,
the splendor of Carmel and Sharon;
They will see the glory of the LORD,
the splendor of our God.
Strengthen the hands that are feeble,
make firm the knees that are weak,
Say to those whose hearts are frightened:
Be strong, fear not!
Here is your God,
he comes with vindication;
With divine recompense
he comes to save you.
Then will the eyes of the blind be opened,
the ears of the deaf be cleared;
Then will the lame leap like a stag,
then the tongue of the mute will sing.
Streams will burst forth in the desert,
and rivers in the steppe.
The burning sands will become pools,
and the thirsty ground, springs of water;
The abode where jackals lurk
will be a marsh for the reed and papyrus.
A highway will be there,
called the holy way;
No one unclean may pass over it,
nor fools go astray on it.
No lion will be there,
nor beast of prey go up to be met upon it.
It is for those with a journey to make,
and on it the redeemed will walk.
Those whom the LORD has ransomed will return
and enter Zion singing,
crowned with everlasting joy;
They will meet with joy and gladness,
sorrow and mourning will flee.
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Commentary on Is 35:1-10
This selection is a prophetic vision of the restoration of Israel following the Babylonian exile. It is also seen by the Hebrew people as a vision of the land redeemed by the coming Messiah. Those who are most afflicted, the blind, the deaf, the lame, and the mute, will be the first to experience the saving grace of God. Christians see it as the prophecy fulfilled by Jesus.
"v. 5. eyes of the blind be opened: The most unfortunate among the exiled will be among the first to share these blessings (see Matthew 11:5 for a sign that the Messianic age has arrived). v. 8. The "way" is holy because it leads to Zion, the holy city. v. 9. The "redeemed" are those who are being brought out of exile. They have been ransomed from bondage as had their forefathers at the time of the Exodus. The NT (John 6:48-51; 1 Corinthians 10:1-4; Hebrews 12:18-24) understands the coming of Christ in terms of a new and definitive Exodus. Note that the Exodus from Egypt is a type both for the return from Exile (OT) and for salvation through Christ (NT)." [13]
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8.
Isaiah 52:13—53:12
See, my servant shall prosper,
he shall be raised high and greatly exalted.
Even as many were amazed at him
so marred was his look beyond human semblance
and his appearance beyond that of the sons of man
so shall he startle many nations,
because of him kings shall stand speechless;
for those who have not been told shall see,
those who have not heard shall ponder it.
Who would believe what we have heard?
To whom has the arm of the LORD been revealed?
He grew up like a sapling before him,
like a shoot from the parched earth;
there was in him no stately bearing to make us look at him,
nor appearance that would attract us to him.
He was spurned and avoided by people,
a man of suffering, accustomed to infirmity,
one of those from whom people hide their faces,
spurned, and we held him in no esteem.
Yet it was our infirmities that he bore,
our sufferings that he endured,
while we thought of him as stricken,
as one smitten by God and afflicted.
But he was pierced for our offenses,
crushed for our sins;
upon him was the chastisement that makes us whole,
by his stripes we were healed.
We had all gone astray like sheep,
each following his own way;
but the LORD laid upon him
the guilt of us all.
Though he was harshly treated, he submitted
and opened not his mouth;
like a lamb led to the slaughter
or a sheep before the shearers,
he was silent and opened not his mouth.
Oppressed and condemned, he was taken away,
and who would have thought any more of his destiny?
When he was cut off from the land of the living,
and smitten for the sin of his people,
a grave was assigned him among the wicked
and a burial place with evildoers,
though he had done no wrong
nor spoken any falsehood.
But the LORD was pleased
to crush him in infirmity.
If he gives his life as an offering for sin,
he shall see his descendants in a long life,
and the will of the LORD shall be accomplished through him.
Because of his affliction
he shall see the light in fullness of days;
through his suffering, my servant shall justify many,
and their guilt he shall bear.
Therefore I will give him his portion among the great,
and he shall divide the spoils with the mighty,
because he surrendered himself to death
and was counted among the wicked;
and he shall take away the sins of many,
and win pardon for their offenses.
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Commentary on Is 52:13—53:12
The last of the four “Servant of the Lord” oracles is used on Good Friday. A lament for the prophet’s own ill treatment and a prediction of the passion is seen here, beginning with the scourged servant and flowing into the salvific image (“Yet it was our infirmities that he bore”). We are reminded that what the servant bore, he took upon himself willingly (“Though he was harshly treated, he submitted”).
The later paragraphs describe how the servant becomes the “sin offering,” a sacrifice in the Jewish tradition in atonement for sins. In this case we are told, “[H]e shall take away the sins of many, and win pardon for their offenses.”
CCC: Is 52:13-53:12 713; Is 53:1 591; Is 53:4-6 1505; Is 53:4 517, 1505; Is 53:7-8 601; Is 53:7 608; Is 53:8 627; Is 53:10-12 440, 615; Is 53:10 623; Is 53:11-12 601; Is 53:11 64, 579, 601, 623, 1502; Is 53:12 536, 608
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9.
Isaiah 61:1-3d
The spirit of the Lord God is upon me,
because the LORD has anointed me;
He has sent me to bring glad tidings to the lowly,
to heal the brokenhearted,
To proclaim liberty to the captives
and release to the prisoners,
To announce a year of favor from the LORD
and a day of vindication by our God,
to comfort all who mourn;
To place on those who mourn in Zion
a diadem instead of ashes,
To give them oil of gladness in place of mourning,
a glorious mantle instead of a listless spirit.
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Commentary on Is 61:1-3d
The prophetic vision from Isaiah begins with words used by Jesus himself in Luke 4: 18-19. In the day it was first used it was inspired by the return of faithful from the Babylonian exile. It envisions the coming of the messianic age, foreseeing the saving work of the Messiah (“…glad tidings to the lowly, to heal the brokenhearted, To proclaim liberty to the captives and release to the prisoners”).
CCC: Is 61:1-2 714; Is 61:1 436, 695, 716, 1286
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791 Reading from the New Testament
First Option
Acts 3:1-10
Peter and John were going up to the temple area
for the three o'clock hour of prayer.
And a man crippled from birth was carried
and placed at the gate of the temple called "the Beautiful Gate" every day
to beg for alms from the people who entered the temple.
When he saw Peter and John about to go into the temple,
he asked for alms.
But Peter looked intently at him, as did John,
and said, "Look at us."
He paid attention to them, expecting to receive something from them.
Peter said, "I have neither silver nor gold,
but what I do have I give you:
in the name of Jesus Christ the Nazorean, rise and walk."
Then Peter took him by the right hand and raised him up,
and immediately his feet and ankles grew strong.
He leaped up, stood, and walked around,
and went into the temple with them,
walking and jumping and praising God.
When all the people saw him walking and praising God,
they recognized him as the one
who used to sit begging at the Beautiful Gate of the temple,
and they were filled with amazement and astonishment
at what had happened to him.
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Commentary on Acts 3:1-10
This dramatic cure of the lame beggar is the first miracle worked by the apostles and begins a series of events that place the disciples in the footsteps of Jesus. "'This cure,' says St John Chrysostom, 'testifies to the resurrection of Christ, of which it is an image. [...] Observe that they do not go up to the temple with the intention of performing a miracle, so clear were they of ambition, so closely did they imitate their Master' (Hom. on Acts, 8)."[11]
In this first action, the beggar is cured in the name of Jesus and immediately he is led into the temple area. The symbolism here is that Jesus heals us and leads us to faith. The miraculous cure also serves a secondary purpose. In addition to demonstrating the power of God’s intense love invoked through the name of Jesus, it also serves to draw a large crowd to hear the kerygmatic discourse of St. Peter which follows.
CCC: Acts 3:1 584; Acts 3:9 2640
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Second Option
Acts 3:11-16
As the beggar who had been cured clung to Peter and John,
all the people hurried in amazement toward them
in the portico called "Solomon's Portico."
When Peter saw this, he addressed the people,
"You children of Israel, why are you amazed at this,
and why do you look so intently at us
as if we had made him walk by our own power or piety?
The God of Abraham, the God of Isaac, and the God of Jacob,
the God of our fathers, has glorified his servant Jesus
whom you handed over and denied in Pilate's presence,
when he had decided to release him.
You denied the Holy and Righteous One
and asked that a murderer be released to you.
The author of life you put to death,
but God raised him from the dead; of this we are witnesses.
And by faith in his name,
this man, whom you see and know, his name has made strong,
and the faith that comes through it
has given him this perfect health,
in the presence of all of you.
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Commentary on Acts 3:11-16
Following the earlier cure of the lame beggar, a crowd gathers in the temple area and Peter launches into the second kerygmatic discourse or proclamations about the nature of Christ. When Peter sees the Jews are amazed, in response to the crowd's incredulity, he explains that the God anointed his "servant Jesus" in the original Greek, the word used is "pias" it is translated into Latin as "puer" which can be understood as "slave/servant" and as "filius" -son. Peter uses the same formula "The God of Abraham, the God of Isaac, and the God of Jacob" from Exodus 3:6.
He also uses a new title for the Savior, “The Author of Life.” "This second address by St. Peter contains two parts: in the first (vv. 12-16) the apostle explains that the miracle has been worked in the name of Jesus and through faith in this name; [...] This discourse has the same purpose as that of Pentecost - to show the power of God made manifest in Jesus Christ and to make the Jews see the seriousness of their crime and have them repent."[2]
CCC: Acts 3:13-14 597; Acts 3:13 599; Acts 3:14 438, 601; Acts 3:15-16 2666; Acts 3:15 612, 626, 632, 635
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Third Option
Peter, filled with the Holy Spirit, answered them:
"Leaders of the people and elders:
If we are being examined today
about a good deed done to a cripple,
namely, by what means he was saved,
then all of you and all the people of Israel should know
that it was in the name of Jesus Christ the Nazorean
whom you crucified, whom God raised from the dead;
in his name this man stands before you healed.
He is the stone rejected by you, the builders,
which has become the cornerstone.
There is no salvation through anyone else,
nor is there any other name under heaven
given to the human race by which we are to be saved."
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Commentary on Acts 4:8-12
This selection follows Peter and John as they proclaim Christ crucified and risen. As we hear in this passage, their effective apology has now gained them an audience with Caiaphas and the rest of the Sanhedrin – the very same people who handed Jesus over to be crucified and Peter, having just performed a saving act in His name, reminds them with the famous cornerstone (in other versions the word used is “keystone” or “head of the corner”) speech using imagery from their own hymnal Psalm 118:22.
CCC: Acts 4:10 597; Acts 4:11 756; Acts 4:12 432, 452, 1507
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Fourth Option
Paul said:
"We ourselves are proclaiming this good news to you
that what God promised our fathers
he has brought to fulfillment for us, their children,
by raising up Jesus,
as it is written in the second psalm,
You are my Son; this day I have begotten you.
And that he raised him from the dead never to return to corruption
he declared in this way,
I shall give you the benefits assured to David.
That is why he also says in another psalm,
You will not suffer your holy one to see corruption.
Now David, after he had served the will of God in his lifetime,
fell asleep, was gathered to his fathers, and did see corruption.
But the one whom God raised up did not see corruption.
You must know, my brothers,
that through him forgiveness of sins is being proclaimed to you,
and in regard to everything from which you could not be justified under
the law of Moses,
in him every believer is justified."
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Commentary on Acts 13:32-39
In this passage from Acts we find Paul on his first missionary journey to Asia. He is speaking to a mixed crowd of Jews and Gentiles, explaining that Jesus came to fulfill what was written in the Hebrew Scriptures. Here be begins with a quote from Psalm 2:7. This short quote explains how Jesus' resurrection fulfills God's promise to continue the Davidic dynasty over Israel and indeed over the whole world (2 Samuel 7:12-16)."Paul continues to build his case for the Davidic kingship of Jesus by citing Isaiah 55:3 and Psalm 16:10. Isaiah gives hope to Israel in exile the God will restore the kingdom and blessings of David through an everlasting covenant. Psalm 16 is David's own prophecy that Yahweh will preserve the anointed Messiah from the corruption of death."[12]
St. Paul concludes his discourse by contrasting belief in the law of Moses, which according to Paul brought sin into the world by defining it (Romans 5:20ff), to accepting the forgiveness offered in the promise, fulfilled in Christ where by all who believe in him find forgiveness of their sins - being returned to as state of reconciliation or justified (made just as if one had never sinned).
CCC: Acts 13:27-28 597; Acts 13:29 601; Acts 13:31 647; Acts 13:32-33 638; Acts 13:32 653; Acts 13:33 445, 2606; Acts 13:34 653; Acts 13:38-41 578
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792 Reading from the New Testament
During Other Seasons
1.
Brothers and sisters:
For those who are led by the Spirit of God are sons of God.
For you did not receive a spirit of slavery to fall back into fear,
but you received a Spirit of adoption,
through whom we cry, "Abba, Father!"
The Spirit himself bears witness with our spirit
that we are children of God,
and if children, then heirs,
heirs of God and joint heirs with Christ,
if only we suffer with him
so that we may also be glorified with him.
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Commentary on Rom 8:14-17
St. Paul continues his discourse about the importance of making life in the spirit a priority as opposed to the life of the “un-spiritual.” He reminds his Christian audience that when they became Christians they were not made slaves but adopted children of God. They are able, he tells them, to call God “Abba,” the familial term used by Jesus. He emphasizes that they are coheirs with Christ whose sufferings and glory they share.
"Paul reflects on the sonship of believers in Christ. Though Christ is the eternal Son of God by nature, we share in his life and become adopted sons of God by grace. This takes effect through the Spirit, who is poured into our hearts (Romans 5:5) and shows us the way to the Father (8:15) (CCC 1996)." [14]
CCC: Rom 8:14-17 1996; Rom 8:14 259, 693, 1831, 2543; Rom 8:15 257, 693, 1303, 1972, 2777; Rom 8:16 2639; Rom 8:17 1265, 1460, 1831
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2.
Brothers and sisters:
I consider that the sufferings of this present time are as nothing
compared with the glory to be revealed for us.
For creation awaits with eager expectation
the revelation of the children of God;
for creation was made subject to futility,
not of its own accord but because of the one who subjected it,
in hope that creation itself
would be set free from slavery to corruption
and share in the glorious freedom of the children of God.
We know that all creation is groaning in labor pains even until now;
and not only that, but we ourselves,
who have the firstfruits of the Spirit,
we also groan within ourselves
as we wait for adoption, the redemption of our bodies.
For in hope we were saved.
Now hope that sees is not hope.
For who hopes for what one sees?
But if we hope for what we do not see, we wait with endurance.
In the same way, the Spirit too comes to the aid of our weakness;
for we do not know how to pray as we ought,
but the Spirit himself intercedes with inexpressible groanings.
And the one who searches hearts
knows what is the intention of the Spirit,
because he intercedes for the holy ones
according to God's will.
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Commentary on Rom 8:18-27
“The glory that believers are destined to share with Christ far exceeds the sufferings of the present life. Paul considers the destiny of the created world to be linked with the future that belongs to the believers. As it shares in the penalty of corruption brought about by sin, so also will it share in the benefits of redemption and future glory that comprise the ultimate liberation of God's people (Romans 8:19-22).
After patient endurance in steadfast expectation, the full harvest of the Spirit's presence will be realized. On earth believers enjoy the first-fruits, i.e., the Spirit, as a guarantee of the total liberation of their bodies from the influence of the rebellious old self (Romans 8:23).”[4]
St. Paul next speaks about the impact the Holy Spirit has upon prayer. Even if one cannot express their needs, the Paraclete will search it out and intercede for Christ’s followers.
CCC: Rom 8:18-23 280; Rom 8:18 1721; Rom 8:19-23 1046; Rom 8:20 400; Rom 8:21 1741; Rom 8:22 2630; Rom 8:23-24 2630; Rom 8:23 735; Rom 8:26-39 2739; Rom 8:26-27 2634; Rom 8:26 741, 2559, 2630, 2736; Rom 8:27 2543, 2736, 2766
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3.
Brothers and sisters:
If God is for us, who can be against us?
He who did not spare his own Son
but handed him over for us all,
will he not also give us everything else along with him?
Who will bring a charge against God's chosen ones?
It is God who acquits us.
Who will condemn?
It is Christ Jesus who died, rather, was raised,
who also is at the right hand of God,
who indeed intercedes for us.
What will separate us from the love of Christ?
Will anguish, or distress or persecution, or famine,
or nakedness, or peril, or the sword?
No, in all these things, we conquer overwhelmingly
through him who loved us.
For I am convinced that neither death, nor life,
nor angels, nor principalities,
nor present things, nor future things,
nor powers, nor height, nor depth,
nor any other creature will be able to separate us
from the love of God in Christ Jesus our Lord.
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Commentary on Rom 8:31 b-35, 37-39
St. Paul bursts into a hymn proclaiming the victory over death and suffering experienced by the faithful, lifted up by God in Christ. The premise that the love of God assures salvation to the faithful is strengthened as the evangelist asks the rhetorical question “What will separate us from the love of Christ?” All obstacles will be overcome were the love of God, expressed in Christ, is the unshakable foundation Christian life and hope. No earthly or spiritual force can stand against such love as that shown in Christ Jesus.
CCC: Rom 8:31 2852; Rom 8:32 603, 706, 2572; Rom 8:34 1373, 2634
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4.
Brothers and sisters:
The message of the cross is foolishness to those who are perishing,
but to us who are being saved it is the power of God.
For it is written:
I will destroy the wisdom of the wise,
and the learning of the learned I will set aside.
Where is the wise one?
Where is the scribe?
Where is the debater of this age?
Has not God made the wisdom of the world foolish?
For since in the wisdom of God
the world did not come to know God through wisdom,
it was the will of God through the foolishness of the proclamation
to save those who have faith.
For Jews demand signs and Greeks look for wisdom,
but we proclaim Christ crucified,
a stumbling block to Jews and foolishness to Gentiles,
but to those who are called, Jews and Greeks alike,
Christ the power of God and the wisdom of God.
For the foolishness of God is wiser than human wisdom,
and the weakness of God is stronger than human strength.
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Commentary on 1 Cor 1:18-25
St. Paul begins this selection refuting those who point to Christ’s crucifixion as proof of Jesus’ fallibility by saying that faith, graciously given by God allows the Christian to see the victory in what appears to the scoffers to be a defeat (“The message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.”) St. Paul supports his premise by quoting Isaiah 29:14 attacking the “wisdom of the wise”. He calls Jesus a stumbling block for the Jews (probably because they expected a Royal Messiah taking power like King David) and again foolishness for the rational gentiles (Greeks) who pride themselves in logic – the cross is not logical for a savior.
St. Paul concludes by telling the community “those who were called”, that it is God who acts in them giving them faith (see also Romans 9:16) and that in the face of God’s omnipotence all the wisdom and strength of humanity pales in comparison.
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5. (For the Dying)
Brothers and sisters:
As a body is one though it has many parts,
and all the parts of the body, though many, are one body,
so also Christ.
For in one Spirit we were all baptized into one body,
whether Jews or Greeks, slaves or free persons,
and we were all given to drink of one Spirit.
Now the body is not a single part, but many.
If a foot should say,
“Because I am not a hand I do not belong to the body, “
it does not for this reason belong any less to the body.
Or if an ear should say,
“Because I am not an eye I do not belong to the body, “
it does not for this reason belong any less to the body.
If the whole body were an eye, where would the hearing be?
If the whole body were hearing, where would the sense of smell be?
But as it is, God placed the parts,
each one of them, in the body as he intended.
If they were all one part, where would the body be?
But as it is, there are many parts, yet one body.
The eye cannot say to the hand, “I do not need you, “
nor again the head to the feet, “I do not need you.”
Indeed, the parts of the body that seem to be weaker
are all the more necessary,
But God has so constructed the body
as to give greater honor to a part that is without it,
so that there may be no division in the body,
but that the parts may have the same concern for one another.
If one part suffers, all the parts suffer with it;
if one part is honored, all the parts share its joy.
Now you are Christ’s body, and individually parts of it.
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Commentary on 1 Cor 12:12-22, 24b-27
In this selection we are given the great Pauline analogy of the Body as Church. He goes first into detail enumerating the parts of the body and distinguishing their functions. He then proposes that the body needs the diversity of parts and could not function effectively without all of them. In this selection emphasis is given to the unity of the body and the fact that when one part suffers, that suffering is shared with the whole body.
CCC: 1 Cor 12:13 694, 790, 798, 1227, 1267, 1396; 1 Cor 12:26-27 953; 1 Cor 12:26 1469; 1 Cor 12:27 1265
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6. (For the Dying)
Brothers and sisters:
If Christ is preached as raised from the dead,
how can some among you say there is no resurrection of the dead?
If there is no resurrection of the dead,
then neither has Christ been raised.
And if Christ has not been raised, then empty too is our preaching;
empty, too, your faith.
Then we are also false witnesses to God,
because we testified against God that he raised Christ,
whom he did not raise if in fact the dead are not raised.
For if the dead are not raised, neither has Christ been raised,
and if Christ has not been raised, your faith is vain;
you are still in your sins.
Then those who have fallen asleep in Christ have perished.
If for this life only we have hoped in Christ,
we are the most pitiable people of all.
But now Christ has been raised from the dead,
the firstfruits of those who have fallen asleep.
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Commentary on 1 Cor 15:12-20
St. Paul continues the apologia on the resurrection from the dead he began in 1 Corinthians 15:1-11. He uses a circular argument to say, if there is no resurrection, then Christ did not rise and your sins are still upon you. If there is no resurrection, then your faith is hollow, God’s very existence is challenged, and there is no life beyond physical death. The circle is completed as he concludes this section with: “But now Christ has been raised from the dead, the first-fruits of those who have fallen asleep.”
7.
Brothers and sisters:
We are not discouraged;
rather, although our outer self is wasting away,
our inner self is being renewed day by day.
For this momentary light affliction
is producing for us an eternal weight of glory beyond all comparison,
as we look not to what is seen but to what is unseen;
for what is seen is transitory, but what is unseen is eternal.
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Commentary on 2 Corinthians 4:16-18
The Apostle encourages the faith community to disregard the trials to which the body is subjected, keeping always before them the certain knowledge of the resurrection. The sufferings of the body last but a short time in comparison to the eternal reward that awaits all those consecrated to Christ.
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8. (For the Dying)
Brothers and Sisters;
We know that if our earthly dwelling, a tent,
should be destroyed,
we have a building from God,
a dwelling not made with hands,
eternal in heaven.
We are always courageous,
although we know that while we are at home in the body
we are away from the Lord,
for we walk by faith, not by sight.
Yet we are courageous,
and we would rather leave the body and go home to the Lord.
Therefore, we aspire to please him,
whether we are at home or away.
For we must all appear before the judgment seat of Christ,
so that each may receive recompense,
according to what he did in the body, whether good or evil.
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Commentary on 2 Cor 5:1, 6-10
In the first verse of this selection the Apostle reflects upon the body, the human form we wear on earth. He differentiates it from the glorified body to be received in the resurrection “…a dwelling not made with hands, eternal in heaven.”
He next reflects upon the courage needed to live the Christian faith in the face of persecution and secular resistance. With the certain knowledge of the resurrection with Christ, the Apostle wistfully reflects on the bliss awaiting the faithful with the resurrected Lord. In doing so he also refutes prominent Greek Philosophers of the day who proposed the body was a prison for the soul; a premises that could lead to unhealthy attitudes about life in general. He sees the temptation of desiring heavenly bliss while suffering the ills imposed upon the temporal body, the flesh worn in our life on earth, enjoining the faithful to be courageous in the face of such suffering.
With these verses Paul provides an recapitulation of Romans 6:8: “If, then, we have died with Christ, we believe that we shall also live with him.” He concludes with the reminder that there will be a final judgment at which time Christ will assign a place for all depending upon their earthly conduct.
CCC: 2 Cor 5:1 1420; 2 Cor 5:6 769; 2 Cor 5:7 164; 2 Cor 5:8 1005, 1021, 1681
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9.
I Implore you, brothers and sisters,
be as I am,
because I have also become as you are.
You did me no wrong;
you know that it was because of a physical illness
that I originally preached the Gospel to you,
and you did not show disdain or contempt
because of the trial caused you by my physical condition,
but rather you received me as an angel of God,
as Christ Jesus.
Where now is that blessedness of yours?
Indeed, I can testify to you that,
if it had been possible,
you would have torn out your eyes and given them to me.
So now have I become your enemy
by telling you the truth?
They show interest in you,
but not in a good way;
they want to isolate you,
so that you may show interest in them.
Now it is good to be shown interest
for good reason at all times,
and not only when I am with you.
My children,
for whom I am again in labor
until Christ be formed in you!
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Commentary on Gal 4:12-19
St. Paul speaks to the Galatians, begging them to reject slavish obedience to the Law of Moses, to become like him, free in Christ Jesus, whose Gospel he preached to them. He speaks to them tenderly about his first visit with them where he suffered some sort of illness (probably causing some repulsiveness, "because of the trial caused you by my physical condition.") Rather than rejecting him because of this, they accepted him "as an angel," a messenger of God. He begs them here not to be seduced by those who demand adherence to the Law once more (fearing Judaizers were once more at work preaching a different Gospel). He begs them to retain the faith he knows is in them.
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10.
Brothers and sisters:
With regard to Epaphroditus,
my brother and co-worker and fellow soldier,
your messenger and minister in my need,
I consider it necessary to send him to you.
For he has been longing for all of you
and was distressed because you heard that he was ill.
He was indeed ill, close to death;
but God had mercy on him,
not just on him but also on me,
so that I might not have sorrow upon sorrow.
I send him therefore with the greater eagerness,
so that, on seeing him,
you may rejoice again,
and I may have less anxiety.
Welcome him then in the Lord with all joy
and hold such people in esteem,
because for the sake of the work of Christ
he came close to death,
risking his life to make up for those services to me
that you could not perform.
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Commentary on Phil 2:25-30
St. Paul sends Epaphroditus back to Philippi. He was a Philippian who was sent to Paul in prison with a gift (see Philippians 4:18). The apostle explains that the rumors of Epaphroditus' illness were true and it is an insight into the early Christian community as to how much care they had for each other. We note the tenderness with which St. Paul returns the servant. We also see that he credits God's mercy for saving Epaphroditus from death. It is clear that the illness the servant suffered was seen as being in a noble cause because it furthered the work of spreading the Gospel and served as an example of God's love for those who follow him.
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11.
Brothers and sisters:
Christ Jesus has now reconciled you
in his fleshly Body through his death,
to present you holy, without blemish,
and irreproachable before him,
provided that you persevere in the faith,
firmly grounded, stable,
and not shifting from the hope of the Gospel that you heard,
which has been preached to every creature under heaven,
of which I, Paul, am a minister.
Now I rejoice in my sufferings for your sake,
and in my flesh I am filling up
what is lacking in the afflictions of Christ
on behalf of his Body, which is the Church,
of which I am a minister
in accordance with God's stewardship given to me
to bring to completion for you the word of God,
the mystery hidden from ages and from generations past.
But now it has been manifested to his holy ones,
to whom God chose to make known the riches of the glory
of this mystery among the Gentiles;
it is Christ in you, the hope for glory.
It is he whom we proclaim,
admonishing everyone and teaching everyone with all wisdom,
that we may present everyone perfect in Christ.
For this I labor and struggle,
in accord with the exercise of his power working within me.
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Commentary on Col 1:22-29
The Apostle speaks to the great sacrifice of Christ who offered his body for the salvation of all. Through his sufferings he joins all Christians in solidarity with himself and the Father. In the suffering we share on earth, we join Jesus and participate with him in his great offering of sacrifice.
“As the community at Colossae was not personally known to Paul (see Introduction), he here invests his teaching with greater authority by presenting a brief sketch of his apostolic ministry and sufferings as they reflect those of Christ on behalf of the church (24). The preaching of God's word (Col 1:25) carries out the divine plan (the mystery, Col 1:26) to make Christ known to the Gentiles (Col 1:27). It teaches the God-given wisdom about Christ (Col 1:28), whose power works mightily in the apostle (Col 1:29).”[5]
The theme of unifying the “Body of Christ” in the face of great resistance or persecution (“I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in the afflictions of Christ on behalf of his Body, which is the Church, of which I am a minister in accordance with God's stewardship given to me to bring to completion for you the word of God”), serves to bring Jew and gentile together as one community. The ultimate goal of St. Paul’s ministry is to bring everyone to Christ.
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12.
Brothers and sisters:
Since we have a great high priest who has passed through the heavens,
Jesus, the Son of God,
let us hold fast to our confession.
For we do not have a high priest
who is unable to sympathize with our weaknesses,
but one who has similarly been tested in every way,
yet without sin.
So let us confidently approach the throne of grace
to receive mercy and to find grace for timely help.
In the days when Christ was in the flesh,
he offered prayers and supplications with loud cries and tears
to the one who was able to save him from death,
and he was heard because of his reverence.
Son though he was, he learned obedience from what he suffered;
and when he was made perfect,
he became the source of eternal salvation for all who obey him.
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Commentary on Heb 4:14-16; 5:7-9
In this passage we hear the author
comparing Christ to the Jewish high priest who is esteemed and pampered because
of his rank. Jesus, on the other hand was tested and found to be sinless.
Because the Lord has humbled himself, reaching out to us, we are confident of
the great compassion the Lord provides and the endless mercy that will be
extended to those who ask for aid.
In the second paragraph we see that
while Jesus was afraid of the passion, he submitted to the will of the Father.
In doing so he became the source of our eternal salvation. The author captures
Christ’s humanity in this description. The reference to the “order of
Melchizedek,” the priest-king, is first identified in Genesis 14:18 and
again in Psalm
110:4. The image of Melchizedek is used to prefigure Christ, the
Messiah who is Priest, Prophet, and King. This same indelible character is
imposed upon those called to God’s service in the priesthood.
CCC: Heb 4:14-15 1137; Heb 4:15 467, 540, 609, 612, 2602; Heb 4:16 2778; Heb 5:1-10 1564; Heb 5:7-9 609, 2606; Heb 5:7-8 612, 1009; Heb 5:7 2741; Heb 5:8 2825; Heb 5:9 617
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13.
Beloved:
Is anyone among you suffering?
He should pray.
Is anyone in good spirits?
He should sing a song of praise.
Is anyone among you sick?
He should summon the presbyters of the Church,
and they should pray over him
and anoint him with oil in the name of the Lord.
The prayer of faith will save the sick person,
and the Lord will raise him up.
If he has committed any sins, he will be forgiven.
Therefore, confess your sins to one another
and pray for one another, that you may be
healed. The fervent prayer of a righteous person is very powerful.
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Commentary on Jas 5:13-16
St. James offers a treatise on the power and need for prayer in the Christian Community. In the first instance he addresses the power of healing, giving strong scriptural support for the Sacrament of Anointing of the Sick (“…He should summon the presbyters of the Church, and they should pray over him and anoint him with oil in the name of the Lord”). This practice was also mentioned in Mark (see Mark 6:13), as the Twelve anoint the sick on their missionary journey. Next the author promotes the confession of sins as part of this process (“If he has committed any sins, he will be forgiven”), and, as a practice in general, part of the process of coming before God in prayer. The concluding verses (19-20) speak of reconciliation of those who have sinned and come back to the way of truth, and the grace given to those who lead them back.
CCC: Jas 5:14-15 1510, 1511, 1526; Jas 5:14 1519; Jas 5:15 1519, 1520; Jas 5:16 2737; Jas 5:16b-18 2582
14.
Blessed be the God and Father of our Lord Jesus Christ,
who in his great mercy gave us a new birth to a living hope
through the resurrection of Jesus Christ from the dead,
to an inheritance that is imperishable, undefiled, and unfading,
kept in heaven for you
who by the power of God are safeguarded through faith,
to a salvation that is ready to be revealed in the final time.
In this you rejoice, although now for a little while
you may have to suffer through various trials,
so that the genuineness of your faith,
more precious than gold that is perishable even though tested by fire,
may prove to be for praise, glory, and honor
at the revelation of Jesus Christ.
Although you have not seen him you love him;
even though you do not see him now yet believe in him,
you rejoice with an indescribable and glorious joy,
as you attain the goal of your faith, the salvation of your souls.
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Commentary on 1 Pt 1:3-9
St. Peter writes to early churches of Asia Minor. This letter is thought to have been composed while St. Peter was in Rome, and published to them between 64 and 67 AD, shortly before his martyrdom at the hands of Nero. He begins this selection with a prayer, thanking God for the grace given in Baptism (“gave us a new birth to a living hope through the resurrection of Jesus Christ from the dead”). This passage is the beginning of the first section of his letter, dealing primarily with the gift and call of Christ in Baptism.
Although Baptism is not mentioned specifically, we see the allusion to it, first with: “who in his great mercy gave us a new birth to a living hope,” and then later with: “you rejoice with an indescribable and glorious joy, as you attain the goal of faith, the salvation of your souls.” These gifts of hope and faith, presented in Baptism, give Christians their indelible character.
15.
Beloved:
See what love the Father has bestowed on us
that we may be called the children of God.
Yet so we are.
The reason the world does not know us
is that it did not know him.
Beloved, we are God's children now;
what we shall be has not yet been revealed.
We do know that when it is revealed we shall be like him,
for we shall see him as he is.
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Commentary on 1 Jn 3:1-2
In this selection from St. John’s first epistle, we are reminded that we are all adopted children of God through our Baptism. Because of this, we are part of his family, the family of the faithful. St. John goes on to remind us of the obligations of Jesus' adoption. First, we must believe in him, the Christ, the Only Begotten Son of God. Second, following the formula of the Great Commandment, we must love one another as we are loved by the Father, through the Son.
CCC: 1 Jn 3 2822; 1 Jn 3:1 1692; 1 Jn 3:2 163, 1023, 1161, 1720, 2519, 2772
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16.
I, John, saw a new heaven and a new earth.
The former heaven and the former earth had passed away,
and the sea was no more.
I also saw the holy city, a new Jerusalem,
coming down out of heaven from God,
prepared as a bride adorned for her husband.
I heard a loud voice from the throne saying,
"Behold, God's dwelling is with the human race.
He will dwell with them and they will be his people
and God himself will always be with them as their God.
He will wipe every tear from their eyes,
and there shall be no more death or mourning, wailing or pain,
for the old order has passed away."
The one who sat on the throne said,
"Behold, I make all things new."
Then he said, "Write these words down,
for they are trustworthy and true."
He said to me, "They are accomplished.
I am the Alpha and the Omega,
the beginning and the end.
To the thirsty I will give a gift
from the spring of life-giving water.
The victor will inherit these gifts,
and I shall be his God,
and he will be my son."
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Commentary on Rv 21:1-7
In this selection from St. John’s Revelation, John has a vision of the “New Heaven” and the New Earth”, after Christ begins his reign at God’s right hand. He envisions a scene similar to that of the Prophet Isaiah whose prophetic vision sees all the old pass away (Isaiah 65:12-25). The New Jerusalem, the image of God’s Church viewed as the bride with Christ the bridegroom. In this New Jerusalem, the Church, God dwells and there he will show his tender mercy (“He will wipe every tear from their eyes”). The old order is washed away; “Behold, I make all things new.” (see also Isaiah 43:18ff, 2 Corinthians 5:17, and Galatians 6:15)
In v.6 we see vision of St. John of the return of Jesus as King is very straight forward. One of the more significant verses is; "I am the Alpha and the Omega, “says the Lord God, " the one who is and who was and who is to come, the almighty." The Alpha and Omega are first and last letters of the Greek alphabet, these words are first used used in Revelation 1:8 and were predicted by Isaiah (Isaiah 41:4), a clear reference to Christ’s Kingship. In his divine mercy confirms his eternal adoption of those he loves, born to him in Baptism, from the "life-giving water."
CCC: Rv 21:1-22:5 117; Rv 21:1-2 756; Rv 21:1 1043; Rv 21:2-4 677; Rv 21:2 757, 1045, 2016; Rv 21:3 756, 2676; Rv 21:4 1044, 1186; Rv 21:5 1044; Rv 21:6 694, 1137; Rv 21:7 2788
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17. (For the Dying)
The Spirit and the bride say, "Come."
Let the hearer say, "Come."
Let the one who thirsts come forward,
and the one who wants it receive the gift of life-giving water.
The one who gives this testimony says,
"Yes, I am coming soon."
Amen! Come, Lord Jesus!
The grace of the Lord Jesus be with all.
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Commentary on Rv 22:17, 20-21
St. John concludes his Revelation with a prayer that the Lord come may soon arrive, seeking God’s final gift of salvation. It is the Holy Spirit and the "Bride" (the Church) who extend this invitation. The passage concludes with the a final cry, echoed by all who hope in the Lord, that the Lord will come soon bringing his grace and peace to all. "Come Lord Jesus!: The cry of the saints, who long for Christ's return. It is probably connected with the liturgical acclamation in 1 Corinthians 16:22, preserved in Aramaic as marana tha, "Our Lord, come!" (CCC 451, 671)."[6]
CCC: Rv 22:17 524, 671, 694, 757, 796, 343, 2550, 2853; Rv 22:20 451, 671, 673, 1343, 1403, 2853; Rv 22:21 1061
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793 Responsorial Psalm
1.
R. (see 17b) You saved my life, O Lord; I shall not die.
Once I said,
“In the noontime of life I must depart!
To the gates of the nether world I shall be consigned
for the rest of my years.”
R. You saved my life, O Lord; I shall not die.
I said, “I shall see the Lord no more
in the land of the living.
No longer shall I behold my fellow men
among those who dwell in the world.”
R. You saved my life, O Lord; I shall not die.
My dwelling, like a shepherd’s tent,
is struck down and borne away from me;
You have folded up my life, like a weaver
who severs the last thread.
R. You saved my life, O Lord; I shall not die.
Those live whom the Lord protects;
yours is the life of my spirit.
You have given me health and life.
R. You saved my life, O Lord; I shall not die.
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Commentary on Is 38:10, 11, 12abcd, 16
This selection (continuing the theme of the entry above) is called the “Canticle of Hezekiah.” Hezekiah, emissary of Merodach-baladan, sings of his fatal illness (“To the gates of the nether world I shall be consigned for the rest of my years”), and offers his gratitude to the Lord for his miraculous cure.
CCC: Is 38 1502
2.
R. (3a) Have mercy on me, Lord; my strength is gone.
O LORD, reprove me not in your anger,
nor chastise me in your wrath.
Have mercy on me, O LORD, for my strength is gone;
heal me, O LORD, for my body is in terror;
My soul, too, is utterly terrified.
R. Have mercy on me, Lord; my strength is gone.
But you, O LORD, how long?
Return, O LORD, save my life;
rescue me because of your kindness,
For among the dead no one remembers you;
in the nether world who gives you thanks?
R. Have mercy on me, Lord; my strength is gone.
Depart from me, all evildoers,
for the LORD has heard the sound of my weeping;
The LORD has heard my plea;
the LORD has accepted my prayer.
R. Have mercy on me, Lord; my strength is gone.
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Commentary on Ps 6:2-4a, 4b-6, 9-10
Psalm 6 is an individual lament. The singer cries for help from the Lord in the morning. The first of the seven Penitential Psalms (Psalms 6, 32, 38, 51, 102, 130, 143), a designation dating from the seventh century A.D. for Psalms suitable to express repentance. The psalmist does not, as in many laments, claim to be innocent but appeals to God’s mercy (Ps 6:5). Sin here, as often in the Bible, is both the sinful act and its injurious consequences; here it is physical sickness (Ps 6:3–4, 7–8) and the attacks of enemies (Ps 6:8, 9, 11). The psalmist prays that the effects of personal and social sin be taken away. [7]
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3.
R. (1) To you, O Lord, I lift my soul.
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. To you, O Lord, I lift my soul.
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. To you, O Lord, I lift my soul.
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. To you, O Lord, I lift my soul.
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. To you, O Lord, I lift my soul.
My eyes are ever toward the LORD,
for he will free my feet from the snare.
Look toward me, and have pity on me,
for I am alone and afflicted.
R. To you, O Lord, I lift my soul.
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Commentary on Ps 25:4-5ab, 6 and 7bc, 8-9, 10 and 14, 15-16
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. (14) Put your hope in the Lord; take courage and be strong.
The LORD is my light and salvation;
whom should I fear?
The LORD is my life's refuge;
of whom should I be afraid?
R. Put your hope in the Lord; take courage and be strong.
One thing I ask of the LORD;
this I seek:
To dwell in the house of the LORD
all the days of my life,
That 1 may gaze on the loveliness of the LORD
and contemplate his temple.
R. Put your hope in the Lord; take courage and be strong.
For he will hide me in his abode
in the day of trouble;
He will conceal me in the shelter of his tent,
he will set me high upon a rock.
R. Put your hope in the Lord; take courage and be strong.
Hear, O LORD, the sound of my call;
have pity on me, and answer me.
Of you my heart speaks; you my glance seeks.
R. Put your hope in the Lord; take courage and be strong.
Your presence, O LORD, I seek.
Hide not your face from me;
do not in anger repel your servant.
R. Put your hope in the Lord; take courage and be strong.
You are my helper: cast me not off;
forsake me not, O God my savior.
Though my father and mother forsake me,
yet will the LORD receive me.
R. Put your hope in the Lord; take courage and be strong.
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Commentary on Ps 27:1bcde, 4, 5, 7-8, 8b-9ab, 9cd-10
Psalm 27 begins in the form of a soliloquy asserting God’s role as refuge and savior. This passage continues with a prayer as the psalmist yearns to see God’s face to obtain his indulgence. These strophes captures the two major themes of the song, hope in God’s mercy and complete trust in his goodness; concluding with faith in the Lord's ultimate salvation.
“Commenting on this psalm, St. Augustine writes; ‘In the most hidden place, where only you may hear it, my heart says to you: Lord, I seek your face: and I will continue in this search, without ever taking rest, so that I may love you freely, for I will never find anything more precious than [your face]’ (Enarrationes in Psalmos, 26.8). [8]
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5.
R. (19a) The Lord is close to the brokenhearted.
or:
R. (9a) Taste and see the goodness of the Lord.
I will bless the LORD at all times;
Ills praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear me and be glad.
R. The Lord is close to the brokenhearted.
or:
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. The Lord is close to the brokenhearted.
or:
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. The Lord is close to the brokenhearted.
or:
R. Taste and see the goodness of the Lord.
Fear the LORD, you his holy ones,
for nought is lacking to those who fear him.
The great grow poor and hungry;
but those who seek the LORD want for no good thing.
R. The Lord is close to the brokenhearted.
or:
R. Taste and see the goodness of the Lord.
Come children, hear me;
I will teach you the fear of the LORD.
Which of you desires life,
and takes delight in prosperous days?
R. The Lord is close to the brokenhearted.
or:
R. Taste and see the goodness of the Lord.
The LORD confronts the evildoers,
to destroy remembrance of them from the earth.
The LORD is close to the brokenhearted;
and those who are crushed in spirit he saves.
R. The Lord is close to the brokenhearted.
or:
R. Taste and see the goodness of the Lord.
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Commentary on Ps 34:2-3, 4-5, 6-7, 10-11, 12-13, 17 and 19
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 is close to the brokenhearted."
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6.
R. (42:2) Like a deer that longs for running streams, my soul longs for you,
my God.
Athirst is my soul for God, the living God.
When shall I go and behold the face of God?
R. Like a deer that longs for running streams, my soul longs for you, my God.
I went with the throng
and led them in procession to the house of God,
Amid loud cries of joy and thanksgiving.
R. Like a deer that longs for running streams, my soul longs for you, my God.
Send forth your light and your fidelity;
they shall lead me on
And bring me to your holy mountain,
to your dwelling-place.
R. Like a deer that longs for running streams, my soul longs for you, my God.
Then will I go to the altar of God,
the God of my gladness and joy;
Then will I give you thanks upon the harp,
O God, my God!
R. Like a deer that longs for running streams, my soul longs for you, my God.
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Commentary on Ps 42:3, 5cde; 43:3, 4
The water theme in this song of thanksgiving reminds us of the life-giving bath that is Baptism. Those who have received the sacrament have been moved by the obvious invitation to join with God fully in this holy place. He will be with them always; even in the day of their distress.
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7.
R. (2b) My soul is thirsting for you, O Lord my God.
O God, you are my God whom I seek;
for you my flesh pines and my soul thirsts
like the earth, parched, lifeless and without water.
Thus have I gazed toward you in the sanctuary
to see your power and your glory.
R. My soul is thirsting for you, O Lord my God.
For your kindness is a greater good than life;
my lips shall glorify you.
Thus will I bless you while I live;
lifting up my hands, I will call upon your name.
As with the riches of a banquet shall my soul be satisfied,
and with exultant lips my mouth shall praise you.
R. My soul is thirsting for you, O Lord my God.
I will remember you upon my couch,
and through the night-watches I will meditate on you:
That you are my help,
and in the shadow of your wings I shout for joy.
My soul clings to you;
your right hand upholds me.
R. My soul is thirsting for you, O Lord my God.
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Commentary on Ps 63:2-3, 4-6, 7-9
Psalm 63 is an individual lament. In this selection we see the emotion of one who longs to be reunited with God from whom separation is like being cast into a desert without water. The singer professes faith in God’s salvation and expresses faith that the prayers offered will be answered. As an infant clings to its mother, so the faithful cling to God in their weakness.
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8.
R. (12b) My God, come quickly to help me.
or:
R. (23) My lips, my very soul will shout for joy: you have redeemed me!
In you, O LORD, I take refuge;
let me never be put to shame.
In your justice rescue me, and deliver me;
incline your ear to me, and save me.
R. My God, come quickly to help me.
or:
R. My lips, my very soul will shout for joy: you have redeemed me!
For you are my hope, O Lord;
my trust, 0 God, from my youth.
On you I depend from birth;
from my mother's womb you are my strength.
R. My God, come quickly to help me.
or:
R. My lips, my very soul will shout for joy: you have redeemed me!
My mouth shall be filled with your praise,
with your glory day by day.
Cast me not off in my old age;
as my strength fails, forsake me not.
R. My God, come quickly to help me.
or:
R. My lips, my very soul will shout for joy: you have redeemed me!
But I will always hope
and praise you ever more and more.
My mouth shall declare your justice,
day by day your salvation,
though I know not their extent.
R. My God, come quickly to help me.
or:
R. My lips, my very soul will shout for joy: you have redeemed me!
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Commentary on Ps 71:1-2, 5-6ab, 8-9, 14-15
Psalm 71 is the lament of an old person whose afflictions are considered to be divine judgment. The focus of this passage is on the dedication of this person to God from birth and follows a theme established in Judges. The psalmist prays with confidence in God's great mercy which stretches from age to age. Finally we are told of the faithfulness of one so dedicated.
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9.
R. (1a) Incline your ear, O Lord, and answer me.
or:
R. (15a and 16a) God, you are merciful and gracious; turn to me and have mercy.
Incline your ear, O LORD; answer me,
for I am afflicted and poor.
Keep my life, for 1 am devoted to you;
save your servant who trusts in you.
You are my God.
R. Incline your ear, O Lord, and answer me.
or:
R. God, you are merciful and gracious; turn to me and have mercy.
Have mercy on me, O Lord,
for to you 1 call all the day.
Gladden the soul of your servant,
for to you, 0 Lord, I lift up my soul.
R. Incline your ear, O Lord, and answer me.
or:
R. God, you are merciful and gracious; turn to me and have mercy.
For you, O Lord, are good and forgiving,
abounding in kindness to all who call upon you.
Hearken, O LORD, to my prayer
and attend to the sound of my pleading.
R. Incline your ear, O Lord, and answer me.
or:
R. God, you are merciful and gracious; turn to me and have mercy.
Teach me, O Lord, your way
that I may walk in your truth;
direct my heart that I may fear your name.
R. Incline your ear, O Lord, and answer me.
or:
R. God, you are merciful and gracious; turn to me and have mercy.
I will give thanks to you, O Lord my God,
with all my heart,
and I will glorify your name forever.
Great has been your kindness toward me;
you have rescued me from the depths of the nether world.
R. Incline your ear, O Lord, and answer me.
or:
R. God, you are merciful and gracious; turn to me and have mercy.
But you, 0 Lord, are a God merciful and gracious.
slow to anger, abounding in kindness and lidclity.
Turn toward me, and have pity on me;
give your strength to your servant.
R. Incline your ear, O Lord, and answer me.
or:
R. God, you are merciful and gracious; turn to me and have mercy.
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Commentary on Ps 86:1-2, 3-4, 5-6, 11, 12-13, 15-16ab
Psalm 86 is a lament. The psalmist sings of a life afflicted and asks God to give his servant relief. The song indicates the faithfulness of the singer, even in times of distress. The depth of God's mercy is recalled as is salvation that flows from it. The final petition confidently asks the lord for strength to face all tribulations.
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10.
R. (1) In every age, O Lord, you have been our refuge.
Before the mountains were begotten
and the earth and the world were brought forth,
from everlasting to everlasting you are God.
R. In every age, O Lord, you have been our refuge.
You turn man back to dust,
saying, "Return, O children of men."
For a thousand years in your sight
are as yesterday, now that it is past,
or as a watch of the night.
R. In every age, O Lord, you have been our refuge.
You make an end of them in their sleep;
the next morning they are like the changing grass,
Which at dawn springs up anew,
but by evening wilts and fades.
R. In every age, O Lord, you have been our refuge.
Seventy is the sum of our years,
or eighty, if we are strong,
And most of them are fruitless toil,
for they pass quickly and we drift away.
R. In every age, O Lord, you have been our refuge.
Fill us at daybreak with your kindness,
that we may shout for joy and gladness all our days.
Let your work be seen by your servants
and your glory by their children.
R. In every age, O Lord, you have been our refuge.
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Commentary on Ps 90:2, 3-4, 5-6, 10, 12, 14 and 16
The psalm in its entirety is a communal lament. The strophes in this selection reflect on the mortality of humanity and the brevity of human life. (It is also an example of the human understanding that God’s immortal view of time is not like ours.) The recollection of God’s creative impulse recalls the Genesis event while final strophe brings us back rejoicing for God’s great mercy.
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11.
R. (2) O Lord, hear my prayer and let my cry come to you.
O LORD, hear my prayer,
and let my cry come to you.
Hide not your face from me
in the day of my distress.
Incline your ear to me;
in the day when I call, answer me speedily.
R. O Lord, hear my prayer and let my cry come to you.
He has broken down my strength in the way;
he has cut short my days.
I say: O my God,
Take me not hence in the midst of my days;
through all generations your years endure.
R. O Lord, hear my prayer and let my cry come to you.
Of old you established the earth,
and the heavens are the work of your hands.
They shall perish, but you remain
though all of them grow old like a garment.
Like clothing you change them, and they are changed,
but you are the same, and your years have no end.
R. O Lord, hear my prayer and let my cry come to you.
Let this be written for the generation to come,
and let his future creatures praise the LORD:
"The LORD looked down from his holy height,
from heaven he beheld the earth,
To hear the groaning of the prisoners,
to release those doomed to die."
R. O Lord, hear my prayer and let my cry come to you.
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Commentary on Ps 102:2-3, 24-25, 26-28, 19-21
Psalm 102 is an individual lament. Following the plea for help in difficult circumstances, the psalmist gives us a prayer of thanksgiving for the gift of creation. God's eternal presence will be the hope of all those who trust in him down through all the generations. His salvation is God's offering to all those who trust in him.
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12.
R. (1) O bless the Lord, my soul!
or:
R. (8) The Lord is kind and merciful; slow to anger and rich in compassion.
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. O bless the Lord, my soul!
or:
R. The Lord is kind and merciful; slow to anger and rich in compassion.
He pardons all your iniquities,
he heals all your ills.
He redeems your life from destruction,
he crowns you with kindness and compassion.
R. O bless the Lord, my soul!
or:
R. The Lord is kind and merciful; slow to anger and rich in compassion.
For as the heavens are high above the earth,
so surpassing is his kindness toward those who fear him.
As far as the east is from the west,
so far has he put our transgressions from us.
R. O bless the Lord, my soul!
or:
R. The Lord is kind and merciful; slow to anger and rich in compassion.
As a father has compassion on his children,
so the LORD has compassion on those who fear him,
For he knows how we are formed;
he remembers that we are dust.
R. O bless the Lord, my soul!
or:
R. The Lord is kind and merciful; slow to anger and rich in compassion.
Man's days are like those of grass;
like a flower of the field he blooms;
The wind sweeps over him and he is gone,
and his place knows him no more.
R. O bless the Lord, my soul!
or:
R. The Lord is kind and merciful; slow to anger and rich in compassion.
But the kindness of the LORD is from eternity
to eternity toward those who fear him,
And his justice toward children's children
among those who keep his covenant.
R. O bless the Lord, my soul!
or:
R. The Lord is kind and merciful; slow to anger and rich in compassion.
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Commentary on Ps 103:1bc-2, 3-4, 11-12, 13-14, 15-16, 17-18
This hymn of praise focuses on God’s power and will to heal all ills and to support us in times of trouble. It is through his own will that he does this. Reflecting upon human mortality, the psalmist sings of the brevity of life and the blessing God bestows upon us in his eternal blessing of those who follow him and keep his covenant. The final strophe reference God as a Father loving his children.
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13.
R. (2cd) Our eyes are fixed on the Lord, pleading for mercy.
To you I lift up my eyes
who are enthroned in heaven.
Behold, as the eyes of servants
are on the hands of their masters.
R. Our eyes are fixed on the Lord, pleading for mercy.
As the eyes of a maid
are on the hands of her mistress,
So are our eyes on the Lord, our God,
till he have pity on us.
R. Our eyes are fixed on the Lord, pleading for mercy.
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Commentary on Ps 123:1b-2ab, 2cdef
Psalm 123 is an individual lament. In these strophes we hear the prayer of the psalmist who expresses faith in God’s love and compassion.
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14.
R. (1b) O Lord, hear my prayer.
or
R. (11a) For the sake of your name, O Lord, save my life.
O LORD, hear my prayer,
hearken to my pleading in your faithfulness;
in your justice answer me.
And enter not into Judgment with your servant,
for before you no living man is Just.
R. O Lord, hear my prayer.
or
R. For the sake of your name, O Lord, save my life.
I remember the days of old;
I meditate on all your doings,
the works of your hands I ponder.
I stretch out my hands to you;
my soul thirsts for you like parched land.
R. O Lord, hear my prayer.
or
R. For the sake of your name, O Lord, save my life.
Teach me to do your will,
for you are my God.
May your good spirit guide me
on level ground.
R. O Lord, hear my prayer.
or
R. For the sake of your name, O Lord, save my life.
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Commentary on Ps 143:1bcd-2, 5-6, 10
Psalm 143 is an individual lament attributed to King David. It is a plea for mercy to God at the end of the psalmist's strength. He makes this plea because he is being hounded by his enemies and calls upon the Lord for salvation. After the initial plea, the faith of the singer is is recalled as he reaches out to the Lord; remembering once more that the spirit of holiness guides him.
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795 Gospel
1.
When Jesus saw the crowds, he went up the mountain,
and after he had sat down, his disciples came to him.
He began to teach them, saying:
“Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
Blessed are they who mourn,
for they will be comforted.
Blessed are the meek,
for they will inherit the land.
Blessed are they who hunger and thirst for righteousness,
for they will be satisfied.
Blessed are the merciful,
for they will be shown mercy.
Blessed are the clean of heart,
for they will see God.
Blessed are the peacemakers,
for they will be called children of God.
Blessed are they who are persecuted for the sake of righteousness,
for theirs is the kingdom of heaven.
Blessed are you when they insult you and persecute you
and utter every kind of evil against you falsely because of me.
Rejoice and be glad,
for your reward will be great in heaven.”
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Commentary on Mt 5:1-12a
This section of the Sermon on the Mount begins the first of five great discourses in St. Matthew’s Gospel. He begins using a formula common in the Wisdom literature of the Old Testament with “Blessed are the poor in spirit.”(Job 5:17; Proverbs 3:13; Sirach 25:8-9) This designation identifies those without material resources, completely dependent upon God. (This distinction is for the devout poor.) The discourse continues blessing those who mourn, who are meek, who “hunger” for righteousness (to adopt the Lord’s law of love in their hearts), the merciful, the clean of heart (those who are reconciled to God), the peacemakers, the persecuted, and finally those who will be reviled because they profess faith in Christ.
The litany of praises for those to be blessed by the Lord has an overarching theme. It holds up the spiritual strength of complete dependence on God for life, health, and prosperity. St. Matthew captures the strength in that dependence and God’s promise of salvation through the words of the Savior.
It is noteworthy that the word “Blessed” [μακάριοι (makάrios) in Greek and Beati in Latin] is translated “Happy” in many Old Testament texts. The idea of happiness or peace as a blessing from God is an important understanding about the intent of this discourse.
CCC: Mt 5:1 581; Mt 5:3-12 1716; Mt 5:3 544, 2546; Mt 5-7 2763; Mt 5-6 764; Mt 5:8 1720, 2518; Mt 5:9 2305, 2330; Mt 5:11-12 520
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2.
When Jesus came down from the mountain, great crowds followed him.
And then a leper approached, did him homage, and said,
"Lord, if you wish, you can make me clean."
He stretched out his hand, touched him, and said,
"I will do it. Be made clean."
His leprosy was cleansed immediately.
Then Jesus said to him, "See that you tell no one,
but go show yourself to the priest,
and offer the gift that Moses prescribed;
that will be proof for them."
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Commentary on Mt 8:1-4
Following the first great discourse from St. Matthew’s Gospel, Jesus has attracted a large crowd. In the following chapters, we see ten miracles. The cure of the leper is the first of these. This action on the part of Jesus is proof of his identity as the Messiah; hence the usual formula “Your faith has cured you” is missing (Mark 10:52; Luke 7:50). The language and demeanor of the leper demonstrates his absolute certainty of Jesus' identity and authority over his condition.
The final instruction by Jesus to the cured leper is in accordance with Mosaic Law (see Leviticus 14:2-9) His instruction to tell no one about this was probably to insure that the priest who had to examine him would not reject the cure and the man.
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3.
When Jesus entered Capernaum,
a centurion approached him and appealed to him, saying,
"Lord, my servant is lying at home paralyzed, suffering dreadfully."
He said to him, "I will come and cure him."
The centurion said in reply,
"Lord, I am not worthy to have you enter under my roof;
only say the word and my servant will be healed.
For I too am a man subject to authority,
with soldiers subject to me.
And I say to one, 'Go,' and he goes;
and to another, 'Come here,' and he comes;
and to my slave, 'Do this,' and he does it."
When Jesus heard this, he was amazed and said to those following him,
"Amen, I say to you, in no one in Israel have I found such faith.
I say to you, many will come from the east and the west,
and will recline with Abraham, Isaac, and Jacob
at the banquet in the Kingdom of heaven,
but the children of the Kingdom
will be driven out into the outer darkness,
where there will be wailing and grinding of teeth."
And Jesus said to the centurion,
"You may go; as you have believed, let it be done for you."
And at that very hour his servant was healed.
Jesus entered the house of Peter,
and saw his mother-in-law lying in bed with a fever.
He touched her hand, the fever left her,
and she rose and waited on him.
When it was evening, they brought him many
who were possessed by demons,
and he drove out the spirits by a word and cured all the sick,
to fulfill what had been said by Isaiah the prophet:
He took away our infirmities
and bore our diseases.
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Commentary on Mt 8:5-17
This selection describes the second and third healing episodes (out of nine) found in St. Matthew’s Gospel. Once again these encounters serve as proofs of the Lord’s identity as the Messiah. Clear evidence is given of this purpose with the use of the quote: “He took away our infirmities and bore our disease,” taken from the "suffering servant" oracle in Isaiah 53:4.
This didactic passage also contains the centurion's humble profession of faith used in the liturgy of the Mass: "'Lord, I am not worthy to have you enter under my roof; only say the word and my servant [soul] will be healed.'"
"Centurion": an officer of the Roman army in control of one hundred men. This man's faith is still an example to us. At the solemn moment when a Christian is about to receive Jesus in the Blessed Sacrament, the Church's liturgy places on his lips and in his heart these words of the centurion, to enliven his faith: Lord, I am not worthy...".[9]
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OR Shorter Form
When Jesus entered Capernaum,
a centurion approached him and appealed to him, saying,
"Lord, my servant is lying at home paralyzed, suffering dreadfully."
He said to him, "I will come and cure him."
The centurion said in reply,
"Lord, I am not worthy to have you enter under my roof;
only say the word and my servant will be healed.
For I too am a man subject to authority,
with soldiers subject to me.
And I say to one, 'Go,' and he goes;
and to another, 'Come here,' and he comes;
and to my slave, 'Do this,' and he does it."
When Jesus heard this, he was amazed and said to those following him,
"Amen, I say to you, in no one in Israel have I found such faith.
I say to you, many will come from the east and the west,
and will recline with Abraham, Isaac, and Jacob
at the banquet in the Kingdom of heaven,
but the children of the Kingdom
will be driven out into the outer darkness,
where there will be wailing and grinding of teeth."
And Jesus said to the centurion,
"You may go; as you have believed, let it be done for you."
And at that very hour his servant was healed.
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Commentary on Mt 8:5-13
St. Matthew’s Gospel provides us with the second and third healing episodes (out of nine). Once again these encounters serve as proofs of the Lord’s identity as the Messiah. In the shorter form the second healing event is omitted allowing us to focus solely on the Lord’s healing touch and God’s mercy to the infirmed (as opposed to the Lord’s messianic identity).
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OR Shortest Form
Jesus entered the house of Peter,
and saw Peter's mother-in-law lying in bed with a fever.
Jesus touched her hand, the fever left her,
and she rose and waited on him.
When it was evening, they brought him many
who were possessed by demons,
and he drove out the spirits by a word and cured all the sick,
to fulfill what had been said by Isaiah the prophet:
He took away our infirmities
and bore our diseases.
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Commentary on Mt 8:14-17
St. Matthew’s Gospel focuses on the third healing episodes (out of nine). Once again these encounters serve as proofs of the Lord’s identity as the Messiah. The Lord's healing touch drives the fever from Peter's mother-in-law. She then rises to serve him, an image of the Christian mission. The passage concludes with a quote from the suffering servant oracle in Isaiah 53:4; provided as an indication that the Messiah fulfills the prophet's prediction.
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4.
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.”[10]
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.” [15]
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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5.
Jesus walked by the Sea of Galilee,
went up on the mountain, and sat down there.
Great crowds came to him,
having with them the lame, the blind, the deformed, the mute,
and many others.
They placed them at his feet, and he cured them.
The crowds were amazed when they saw the mute speaking,
the deformed made whole,
the lame walking,
and the blind able to see,
and they glorified the God of Israel.
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Commentary on Mt 15:29-31
The events of this selection immediately precede the miracle multiplication of the loaves (reminiscent of Elijah and the widow in 1 Kings 17:10-16). Jesus is continuing the healing ministry. These actions were referred to earlier as the Lord explained to the disciples of John the Baptist in Matthew 11:4-5. Jesus quoted an earlier pronouncement which in turn was a reference to Isaiah's prophecy indicating actions to be expected of the Messiah (Isaiah 35:5ff). Jesus comes as an agent of forgiveness and healing - explicit evidence of God's love.
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6.
Jesus said to his disciples:
"When the Son of Man comes in his glory,
and all the angels with him,
he will sit upon his glorious throne,
and all the nations will be assembled before him.
And he will separate them one from another,
as a shepherd separates the sheep from the goats.
He will place the sheep on his right and the goats on his left.
Then the king will say to those on his right,
'Come, you who are blessed by my Father.
Inherit the kingdom prepared for you from the foundation of the world.
For I was hungry and you gave me food,
I was thirsty and you gave me drink,
a stranger and you welcomed me,
naked and you clothed me,
ill and you cared for me,
in prison and you visited me.'
Then the righteous will answer him and say,
'Lord, when did we see you hungry and feed you,
or thirsty and give you drink?
When did we see you a stranger and welcome you,
or naked and clothe you?
When did we see you ill or in prison, and visit you?'
And the king will say to them in reply,
'Amen, I say to you, whatever you did
for one of the least brothers of mine, you did for me.'"
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Commentary on Mt 25:31-40
Jesus, in this reading, is telling his disciples what he will judge at the end times, the eschaton. The reading provides a vision of what will be asked of those seeking admittance to the kingdom of God and how judgment will be passed. This image is used as a teaching tool, to focus those who wish to follow Jesus on loving those who are in need of help: the hungry, the stranger, the naked, the ill, the imprisoned.
CCC: Mt 25:31-46 544, 1033, 1373, 2447, 2831; Mt 25:31-36 2443; Mt 25:31 331, 671, 679, 1038; Mt 25:32 1038; Mt 25:36 1503; Mt 25:40 678, 1397, 1825, 1932, 2449
CCC: Mt 25:31-46 544, 1033, 1373, 2447, 2831; Mt 25:31-36 2443; Mt 25:31 331, 671, 679, 1038; Mt 25:32 1038; Mt 25:36 1503; Mt 25:40 678, 1397, 1825, 1932, 2449
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7.
When Jesus returned to Capernaum after some days,
it became known that he was at home.
Many gathered together so that there was no longer room for them,
not even around the door,
and he preached the word to them.
They came bringing to him a paralytic carried by four men.
Unable to get near Jesus because of the crowd,
they opened up the roof above him.
After they had broken through,
they let down the mat on which the paralytic was lying.
When Jesus saw their faith, he said to him,
“Child, your sins are forgiven.”
Now some of the scribes were sitting there asking themselves,
“Why does this man speak that way? He is blaspheming.
Who but God alone can forgive sins?”
Jesus immediately knew in his mind what
they were thinking to themselves,
so he said, “Why are you thinking such things in your hearts?
Which is easier, to say to the paralytic,
‘Your sins are forgiven,’
or to say, ‘Rise, pick up your mat and walk’?
But that you may know
that the Son of Man has authority to forgive sins on earth”
–he said to the paralytic,
“I say to you, rise, pick up your mat, and go home.”
He rose, picked up his mat at once,
and went away in the sight of everyone.
They were all astounded
and glorified God, saying, “We have never seen anything like this.”
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Commentary on Mk 2:1-12
The story of Jesus healing the paralytic begins a series of conflicts between Jesus and the scribes and Pharisees in Mark’s Gospel. The story clearly demonstrates the connection between healing, faith, and forgiveness. When Jesus tells the paralytic his sins are forgiven, the Scribes immediately understand the revelatory nature of the statement. Only God has the authority to forgive sins. Since they do not believe Jesus is the Messiah, his words are blasphemy, a charge they will bring out again later at his trial. Later in the Gospel, Mark attaches even more importance to faith as a component of healing.
The Lord’s response: “…the Son of Man has authority to forgive sins on earth,” is probably directed at St. Mark’s Christian audience rather than at the scribes or the paralytic in the story. Jesus' identity is then confirmed by the miraculous action that follows, as the paralytic is told to rise, pick up his mat, and go.
CCC: Mk 2:1-12 1421; Mk 2:5-12 1502, 1503; Mk 2:5 1441, 1484, 2616; Mk 2:7 430, 574, 589, 1441; Mk 2:8 473; Mk 2:10 1441
8.
On that day, as evening drew on, he (Jesus) said to them,
“Let us cross to the other side.”
Leaving the crowd, they took Jesus with them in the boat just as he was.
And other boats were with him.
A violent squall came up and waves were breaking over the boat,
so that it was already filling up.
Jesus was in the stern, asleep on a cushion.
They woke him and said to him,
“Teacher, do you not care that we are perishing?”
He woke up,
rebuked the wind, and said to the sea, “Quiet! Be still!”
The wind ceased and there was great calm.
Then he asked them, “Why are you terrified?
Do you not yet have faith?”
They were filled with great awe and said to one another,
“Who then is this whom even wind and sea obey?”
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Commentary on Mk 4:35-41
In this passage, Jesus embarks in what is probably a fishing boat with his disciples. A storm comes up and the disciples a afraid. Jesus with a word, “Quiet! Be still!" silences the storm and waters; demonstrating the authority of the Messiah over the elements of the created world. The implication of his next statement is that if the disciples had a mature faith, they could have done the same. The disciples are awed by his power and do not yet have faith to understand its source.
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9.
As Jesus was leaving Jericho with his disciples and a sizable crowd,
Bartimaeus, a blind man, the son of Timaeus,
sat by the roadside begging.
On hearing that it was Jesus of Nazareth,
he began to cry out and say,
“Jesus, son of David, have pity on me.”
And many rebuked him, telling him to be silent.
But he kept calling out all the more, “Son of David, have pity on me.”
Jesus stopped and said, “Call him.”
So they called the blind man, saying to him,
“Take courage; get up, Jesus is calling you.”
He threw aside his cloak, sprang up, and came to Jesus.
Jesus said to him in reply, “What do you want me to do for you?”
The blind man replied to him, “Master, I want to see.”
Jesus told him, ‘Go your way; your faith has saved you.”
Immediately he received his sight
and followed him on the way.
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Commentary on Mk 10:46-52
In St. Mark’s story of the cure of the blind man (see also Matthew 20:29-34 and Luke 18:35-43), it is the way he addresses Jesus that becomes the focus. We are told he address him as, “Son of David.” This is the messianic title applied by Jewish tradition to the one who comes to “heal the blind and the lame and set the prisoners free” (Isaiah 42;6-7). In response to the blind man’s request, “Master, I want to see,” in an almost casual way, Jesus tells him his faith has saved him and, the blind man sees. Not surprisingly the now sighted man follows Jesus.
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10.
Jesus appeared to the Eleven and said to them: "Go into the whole world
and proclaim the Gospel to every creature.
Whoever believes and is baptized will be saved; whoever does not believe will be condemned.
These signs will accompany those who believe: in my name they will drive out demons, they will speak new languages.
They will pick up serpents with their hands,
and if they drink any deadly thing, it will not harm them. They will lay hands on the sick, and they will recover."
So the Lord Jesus, after he spoke to them,
was taken up into heaven
and took his seat at the right hand of God.
But they went forth and preached everywhere, while the Lord worked with them
and confirmed the word through accompanying signs.
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Commentary on Mk 16:15-20
The verse just prior to this passage. which is the ending of St. Mark’s Gospel, indicates that the disciples are still not sure what has happened (typical of the image we have of the disciples in St. Mark's Gospel). Jesus comes to them at table, rebuking them for their unbelief. That sets the stage for this commissioning address by the Lord. Once again the disciples, now Apostles, are sent into the world with God’s blessing. This action is important because it supports the universal mission of the Twelve. In response to the Lord's instructions the Apostles went into the world, accompanied by the Holy Spirit ("while the Lord worked with them"). They demonstrated the truth that is Christ risen.
CCC: Mk 16:15-16 977, 1223; Mk 16:15 888; Mk 16:16 161, 183, 1253, 1256, 1257; Mk 16:17-18 670, 1507; Mk 16:17 434, 1673; Mk 16:18 699; Mk 16:19 659, 659; Mk 16:20 2, 156, 670
The verse just prior to this passage. which is the ending of St. Mark’s Gospel, indicates that the disciples are still not sure what has happened (typical of the image we have of the disciples in St. Mark's Gospel). Jesus comes to them at table, rebuking them for their unbelief. That sets the stage for this commissioning address by the Lord. Once again the disciples, now Apostles, are sent into the world with God’s blessing. This action is important because it supports the universal mission of the Twelve. In response to the Lord's instructions the Apostles went into the world, accompanied by the Holy Spirit ("while the Lord worked with them"). They demonstrated the truth that is Christ risen.
CCC: Mk 16:15-16 977, 1223; Mk 16:15 888; Mk 16:16 161, 183, 1253, 1256, 1257; Mk 16:17-18 670, 1507; Mk 16:17 434, 1673; Mk 16:18 699; Mk 16:19 659, 659; Mk 16:20 2, 156, 670
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11.
At that time,
John summoned two of his disciples and sent them to the Lord to ask,
“Are you the one who is to come, or should we look for another?”
When the men came to the Lord, they said,
“John the Baptist has sent us to you to ask,
‘Are you the one who is to come, or should we look for another?’”
At that time Jesus cured many of their diseases, sufferings, and evil spirits;
he also granted sight to many who were blind.
And Jesus said to them in reply,
“Go and tell John what you have seen and heard:
the blind regain their sight,
the lame walk,
lepers are cleansed,
the deaf hear, the dead are raised,
the poor have the good news proclaimed to them.
And blessed is the one who takes no offense at me.”
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Commentary on Lk 7:18b-23
St. John the Baptist's sending of his disciples to find Jesus is also found in Matthew 11:2-19. St. Luke’s Gospel does not mention that John the Baptist is in prison at the time he sends his disciples to Jesus. Scholars have been puzzled by St. John’s question, “Are you the one…?” Did he doubt what he knew to be true? Was he surprised by Jesus’ failure to identify himself clearly? Or was he simply becoming discouraged like Jeremiah 15:10ff? The Lord sends him reassurance of his identity as the Messiah quoting Isaiah 61:1 and Isaiah 35:5-6. These quotes provide a summary of how Jesus is fulfilling the prophecy of the Messiah.
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12.
Jesus said to his disciples:
"Into whatever house you enter, first say,
'Peace to this household.'
If a peaceful person lives there,
your peace will rest on him;
but if not, it will return to you.
Whatever town you enter and they welcome you,
eat what is set before you,
cure the sick in it and say to them,
'The Kingdom of God is at hand for you.'"
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Commentary on Lk 10:5-6, 8-9
This selection is taken from the Lord's instruction to the seventy (two) disciples who were sent out to help accomplish Jesus' mission, announcing the Kingdom of God. It is noteworthy that these disciples are sent to all peoples of all nations, not just the Jewish people. They are instructed to first offer God's peace, an action that also imparts peace to the one who offers it, regardless of the response they receive. They are instructed to accept the ritual hospitality offered and to heal the sick of mind and body. This peace and healing are offered as signs that the proclamation of the Kingdom of God is true and eminent.
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13.
There was a scholar of the law who stood up to test Jesus and said,
“Teacher, what must I do to inherit eternal life?”
Jesus said to him, “What is written in the law?
How do you read it?”
He said in reply,
“You shall love the Lord, your God,
with all your heart,
with all your being,
with all your strength,
and with all your mind,
and your neighbor as yourself.”
He replied to him, “You have answered correctly;
do this and you will live.”
But because he wished to justify himself, he said to Jesus,
“And who is my neighbor?”
Jesus replied,
“A man fell victim to robbers
as he went down from Jerusalem to Jericho.
They stripped and beat him and went off leaving him half-dead.
A priest happened to be going down that road,
but when he saw him, he passed by on the opposite side.
Likewise a Levite came to the place,
and when he saw him, he passed by on the opposite side.
But a Samaritan traveler who came upon him
was moved with compassion at the sight.
He approached the victim,
poured oil and wine over his wounds and bandaged them.
Then he lifted him up on his own animal,
took him to an inn, and cared for him.
The next day he took out two silver coins
and gave them to the innkeeper with the instruction,
‘Take care of him.
If you spend more than what I have given you,
I shall repay you on my way back.’
Which of these three, in your opinion,
was neighbor to the robbers’ victim?”
He answered, “The one who treated him with mercy.”
Jesus said to him, “Go and do likewise.”
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Commentary on Lk 10:25-37
In this passage from St. Luke’s Gospel, we find Jesus being challenged by a person referred to as a “scholar.” It seems clear that this man has a good idea of how Jesus is likely to respond to his initial question about what he must do to inherit eternal life. As soon as the man tells Jesus what the law says, the scholar asks for still more clarification asking: “And who is my neighbor?”
"In this passage, Jesus praises and accepts the summary of the Law given by the Jewish scribe. This reply, taken from Deuteronomy (6:4ff), was a prayer which the Jews used to say frequently. Our Lord gives the very same reply when He is asked which is the principal commandment of the Law and concludes His answer by saying, "On these two commandments depend all the law and the prophets" (Matthew 22:40; cf. also Romans 13:8-9; Galatians 5:14).
"There is a hierarchy and order in these two commandments constituting the double precept of charity: before everything and above everything comes loving God in Himself. In the second place, and as a consequence of the first commandment, comes loving one's neighbor, for God explicitly requires us to do so (1 John 4:21; cf. notes on Matthew 22:34-40 and 22:37-38)." [12]
The illustration Jesus uses in answering him does clarify the answer, and at the same time, uses a cultural tension to heighten the lesson. First a priest of the Jewish temple passes the victim of robbery (one who is most scrupulous in observing the letter of the Law); next a member of the priestly class, a Levite, does the same. The one who helps the victim (presumably a Jew) is a member of the Samaritan culture, antagonists of the Jewish people. In this way, the Lord provides a moral lesson along with an explanation of the Law.
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14.
Jesus said to his disciples:
“Suppose one of you has a friend
to whom he goes at midnight and says,
‘Friend, lend me three loaves of bread,
for a friend of mine has arrived at my house from a journey
and I have nothing to offer him,’
and he says in reply from within,
‘Do not bother me; the door has already been locked
and my children and I are already in bed.
I cannot get up to give you anything.’
I tell you, if he does not get up to give him the loaves
because of their friendship,
he will get up to give him whatever he needs
because of his persistence.
“And I tell you, ask and you will receive;
seek and you will find;
knock and the door will be opened to you.
For everyone who asks, receives;
and the one who seeks, finds;
and to the one who knocks, the door will be opened.
What father among you would hand his son a snake
when he asks for a fish?
Or hand him a scorpion when he asks for an egg?
If you then, who are wicked,
know how to give good gifts to your children,
how much more will the Father in heaven give the Holy Spirit
to those who ask him?”
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Commentary on Lk 11:5-13
In this passage from St. Luke’s Gospel, the Lord continues his response to the disciples' request to “teach us how to pray.” The Lord uses the story of the one friend asking another for bread (a strong Eucharistic reference) in the middle of the night as an instrument to tell them that God will always answer prayers, but in his own time. (“I tell you, if he does not get up to give him the loaves because of their friendship, he will get up to give him whatever he needs because of his persistence.”) He makes his message clear in the verses that follow: “ask and you will receive.”
"What of a friend for whom friendship does not mean enough positively to make him happy to get up and come to the rescue? [v. 8] Even such a 'friend' will, nonetheless, get up and do the necessaries, because there is the prospect of the shame to be owned if one were to let down a friend in such a situation. One’s name would be mud, not only with one’s friend, but also with the wider community: here is the man who treated his friend like this, and caused him great embarrassment with his guest! The initial judgment is strengthened yet further: no friend, however poor a friend, would fail to come to one’s rescue in such a situation." [16]
CCC: Lk 11:5-13 2613; Lk 11:9 2761; Lk 11:13 443, 728, 2623, 2671
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15.
“Gird your loins and light your lamps
and be like servants who await their master’s return from a wedding,
ready to open immediately when he comes and knocks.
Blessed are those servants
whom the master finds vigilant on his arrival.
Amen, I say to you, he will gird himself,
have them recline at table, and proceed to wait on them.
And should he come in the second or third watch
and find them prepared in this way,
blessed are those servants.
Be sure of this:
if the master of the house had known the hour
when the thief was coming,
he would not have let his house be broken into.
You also must be prepared, for at an hour you do not expect,
the Son of Man will come.”
Then Peter said,
“Lord, is this parable meant for us or for everyone?”
And the Lord replied,
“Who, then, is the faithful and prudent steward
whom the master will put in charge of his servants
to distribute the food allowance at the proper time?
Blessed is that servant whom his master on arrival finds doing so.
Truly, I say to you, the master will put the servant
in charge of all his property.
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Commentary on Lk 12:32-44
Using the parable of the faithful servants, Jesus tells his disciples that the most valuable prize is given to them and that all their worldly possessions amount to nothing in comparison. He tells them that the treasure they hold most dearly will define them to the world. The Lord concludes telling the disciples, who have been given much in their association with the Christ, that to those which much is given, even more is expected. Essentially telling them that they must be examples to everyone even each other.
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16.
Jesus addressed this parable
to those who were convinced of their own righteousness
and despised everyone else.
“Two people went up to the temple area to pray;
one was a Pharisee and the other was a tax collector.
The Pharisee took up his position and spoke this prayer to himself,
‘O God, I thank you that I am not like the rest of humanity -
greedy, dishonest, adulterous - or even like this tax collector.
I fast twice a week,
and I pay tithes on my whole income.’
But the tax collector stood off at a distance
and would not even raise his eyes to heaven
but beat his breast and prayed,
‘O God, be merciful to me a sinner.’
I tell you, the latter went home justified, not the former;
for everyone who exalts himself will be humbled,
and the one who humbles himself will be exalted.”
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Commentary on Lk 18:9-14
The Gospel story is the Parable of the Pharisee and the Publican (Tax Collector). Here we find Jesus addressing those who think of themselves as closer to God, and therefore better than those who are not so scrupulous in their worship. It is the second of two consecutive parables on prayer. In this one, the Lord takes a critical stance against the prideful Pharisee, telling his disciples that, like the tax collector, their prayer must recognize that all have sinned and all must be humble before God. The parable carries a message and image similar to the earlier parable (Luke 7:36-50) where Christ forgives the sinful woman in the house of Simon.
Jesus points out that the Pharisee, who focuses on pious acts to demonstrate his own holiness, misses the point of God’s desire for authentic worship, while the humility and authenticity of the Tax Collector will be “justified.” It is easier to hear in the Jerusalem Bible version which says; “This man, I tell you, went home again at rights with God; the other did not.”
CCC: Lk 18:9-14 2559, 2613; Lk 18:9 588; Lk 18:13 2631, 2667, 2839
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17. (For the Dying)
Jesus said to the crowds,
"I am the bread of life;
whoever comes to me will never hunger,
and whoever believes in me will never thirst.
But I told you that although you have seen me,
you do not believe.
Everything that the Father gives me will come to me,
and I will not reject anyone who comes to me,
because I came down from heaven not to do my own will
but the will of the one who sent me.
And this is the will of the one who sent me,
that I should not lose anything of what he gave me,
but that I should raise it on the last day.
For this is the will of my Father,
that everyone who sees the Son and believes in him
may have eternal life,
and I shall raise him on the last day."
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Commentary on Jn 6:35-40
St. John’s “Bread of Life” discourse continues with the repetition of the great Eucharistic pronouncement – “I am the Bread of Life.” The Lord states that in spite of their lack of belief, his presence with them is part of God’s revelatory plan (“I came down from heaven not to do my own will but the will of the one who sent me.”) and that all who come to believe in the Son of God, the Bread of Life, will be welcome (“I will not reject anyone who comes to me”).
"The Feeding Miracle is presented by the Evangelist as a sign of the gift by Jesus of the bread of life, through which a man may live and not die. The context within the chapter gives depth to this presentation. It is Passover season, with its associations of sacrifice, redemption, cultic meal, and eschatological deliverance. The people are looking for the return of the manna with the Messiah and the kingdom of God. Jesus, unlike Moses, gives the true bread from heaven, for with him comes the kingdom, and through him will come resurrection in the last day. All this suggests that the feeding miracle is understood as a celebration of the feast of the kingdom of God in the present, anticipating its continual celebration in the Church’s worship and its ultimate fulfillment in the last day." [17]
The selection concludes with the promise of eternal life for those who believe in Jesus, the Son of God; they will be raised with him in glory on the “last day.”
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18. (For the Dying)
Jesus said to the crowds:
"Amen, amen, I say to you,
unless you eat the Flesh of the Son of Man and drink his Blood,
you do not have life within you.
Whoever eats my Flesh and drinks my Blood
has eternal life,
and I will raise him on the last day.
For my Flesh is true food,
and my Blood is true drink.
Whoever eats my Flesh and drinks my Blood
remains in me and I in him.
Just as the living Father sent me
and I have life because of the Father,
so also the one who feeds on me will have life because of me.
This is the bread that came down from heaven.
Unlike your ancestors who ate and still died,
whoever eats this bread will live forever."
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Commentary on Jn 6:53-58
The “Bread of Life” discourse continues (some what redundant with the proceeding verses) and the Lord escalates his language. The people who had come to him because they had been fed with the five barley loaves just cannot make the leap from bread made from wheat or barley to the “Bread of Life” offered as true food and drink for the spirit. Even when he alludes to manna as an example of real food (Exodus 16:1ff) they still do not see that the Son of God offers them his resurrected body as their meal and they are repulsed – especially because of the language he uses (The word “gnaw” is used not just “eat” in the original texts).
The final verse of this selection conveys the key purpose to the Lord's discourse; the offer of salvation, eternal life with the father. Just as he will later say to the Good Thief as they hang on the cross; "Today you will be with me in paradise." (Luke 23:43) he speaks to this crowd of the offer he makes available through his sacrifice.
CCC: Jn 6 1338; Jn 6:53-56 2837; Jn 6:53 1384; Jn 6:54 994, 1001, 1406, 1509, 1524; Jn 6:56 787, 1391, 1406; Jn 6:57 1391; Jn 6:58 1509
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19.
As Jesus passed by he saw a man blind from birth.
His disciples asked him,
“Rabbi, who sinned, this man or his parents,
that he was born blind?”
Jesus answered,
“Neither he nor his parents sinned;
it is so that the works of God might be made visible through him.
We have to do the works of the one who sent me while it is day.
Night is coming when no one can work.
While I am in the world, I am the light of the world.”
When he had said this, he spat on the ground
and made clay with the saliva,
and smeared the clay on his eyes,
and said to him,
“Go wash in the Pool of Siloam” (which means Sent).
So he went and washed, and came back able to see.
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Commentary on Jn 9:1-7
The story of the healing of the man born blind is the sixth sign that Jesus is the Son of God from St. John’s Gospel. In this story we are presented with Jesus as “The light of the world”. The story provides a key theological point that help understand the mission of Christ.
The point is the understanding that sin is not inherited. The Jews believed that the man born blind had inherited sin ("Rabbi, who sinned, this man or his parents, that he was born blind?") This understanding would have been shared by the Pharisees in that it was supported by both tradition and Old Testament Scripture (Exodus 20:5).
Jesus goes on to cure the man, explaining that his blindness and cure were intended to demonstrate to all God's greatness and the depth of his mercy.
CCC: Jn 9:6 1151, 1504; Jn 9:7 1504
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20.
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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* Shorter Form Offered
[1] The Navarre Bible: “Wisdom Books”, Scepter Publishers, Princeton, NJ, © 2003, p. 338
[2] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, p. 738
[3] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. p. 229
[4] See NAB footnote on Romans 8:18-25
[5] See NAB footnote on Colossians 1:24 – 2:3
[6] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. p. 521
[7] See NAB footnote on Psalm 6
[8] The Navarre Bible: “Psalms”, Scepter Publishers, Princeton, NJ, © 2003, p 109
[9] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, p 101
[10] See NAB footnote on Matthew 11:25ff
[11] The Navarre Bible, Gospels and Acts, Scepter Publishers, Princeton, NJ, © 2002, p 737
[12] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, p. 423
[13] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 16:60, p. 280
[14] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. p.267
[15] Fire of Mercy Heart of the Word Volume I, Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 1996 p. 710
[8] The Navarre Bible: “Psalms”, Scepter Publishers, Princeton, NJ, © 2003, p 109
[9] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, p 101
[10] See NAB footnote on Matthew 11:25ff
[11] The Navarre Bible, Gospels and Acts, Scepter Publishers, Princeton, NJ, © 2002, p 737
[12] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, p. 423
[13] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 16:60, p. 280
[14] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. p.267
[15] Fire of Mercy Heart of the Word Volume I, Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 1996 p. 710
[16] John Nolland, Luke 9:21–18:34, vol. 35B, Word Biblical Commentary (Dallas: Word, Incorporated, 1993), 627.
[17] George R. Beasley-Murray, John, vol. 36, Word Biblical Commentary (Dallas: Word, Incorporated, 1999), 97–98.
1 comment:
Note: An error occurred on this page and I am having difficulty inserting changes. All commentaries have not been updated with CCC Cross References and the commentary link may not point to the SOW II commentary.
Pax
Dcn. Jim
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