I. For the Holy Church
12. For Persecuted Christians
877 Reading from the Old Testament
First Option
Esther C:1-4, 8-10 (Alternate Notation from the Published Index:Esther 4:17b-17e, 17i-17l)
Mordecai, recalling all that the LORD had done,
prayed to him and said:
"O God of Abraham, God of Isaac, God of Jacob, blessed are you;
O Lord God, almighty King, all things are in your power,
and there is no one to oppose you in your will to save Israel.
You made heaven and earth
and every wonderful thing under the heavens.
You are LORD of all,
and there is no one to resist you.
And now, LORD God, King, God of Abraham,
God of Isaac and God of Jacob,
spare your people,
for our enemies plan our ruin
and are bent upon destroying your inheritance.
Do not spurn your portion,
which you redeemed for yourself out of Egypt.
Hear my prayer; have pity on your inheritance
and turn our sorrow into joy:
thus we shall live to sing praise to your name, O LORD.
Do not silence those who praise you."
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Commentary on Es C: 1-7, 10
This portion of the “Prayer of Mordecai” asks for God’s intervention against the plans of Haman, second in command to King Ahasuerus who has convinced the king to kill all the Jews in his kingdom. Mordecai, using the formula for the Lord (God of Abraham, Isaac, and Jacob), entreats God to save his chosen ones – his “portion, which you redeemed for yourself out of Egypt”, referring to the exodus event. Recalling that God has power over everything since all things are part of that which he created, he beseeches the Lord to save those who praise him.
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Second Option
When the time came for Mattathias to die, he said to his sons:
"Arrogance and scorn have now grown strong;
it is a time of disaster and violent anger.
Therefore, my sons, be zealous for the law
and give your lives for the covenant of our fathers.
"Remember the deeds that our fathers did in their times,
and you shall win great glory and an everlasting name.
Was not Abraham found faithful in trial,
and it was reputed to him as uprightness?
David, for his piety,
received as a heritage a throne of everlasting royalty.
Elijah, for his burning zeal for the law,
was taken up to heaven.
Hananiah, Azariah, and Mishael, for their faith,
were saved from the fire.
Daniel, for his innocence,
was delivered from the jaws of lions.
And so, consider this from generation to generation,
that none who hope in him shall fail in strength.
Do not fear the words of a sinful man,
for his glory ends in corruption and worms.
Today he is exalted, and tomorrow he is not to be found,
because he has returned to his dust,
and his schemes have perished.
Children! be courageous and strong in keeping the law,
for by it you shall be glorified."
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Commentary on 1 Mc 2:49-52, 57-64
Mattathias ends his time on earth in a way similar to Jacob, Joshua, Samuel, and David, with a spiritual testament (see Genesis 49; Joshua 24:1-24; 1 Samuel 12:1-25; and 1 Kings 2:1-8). He uses as example the great prophets and leaders of the Jewish people as examples for them to follow. He anticipates coming persecution because of the erosion of faith among the people, a weakening of their spiritual strength. He tells his sons that they must now be strong in the face of the coming storm as their predecessors have done since the beginning. In keeping the faith "courageously" they will be glorified by God.
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Third Option
Thus said the Lord God:
You, Israel, my servant,
Jacob, whom I have chosen,
offspring of Abraham my friend-
You whom I have taken from the ends of the earth
and summoned from its far-off places,
you whom I have called my servant,
whom I have chosen and will not cast off-
Fear not, I am with you;
be not dismayed; I am your God,
I will strengthen you, and help you
and uphold you with my right hand of justice.
For I am the LORD, your God,
who grasp your right hand;
It is I who say to you, “Fear not,
I will help you.”
Fear not, O worm Jacob,
O maggot Israel;
I will help you, says the LORD;
your redeemer is the Holy One of Israel.
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Commentary on: Is 41:8-10, 13-14
This selection is from the beginning of the Poem of Cyrus (Cyrus the Great, King of Persia who conquered the region around 546). It is also the introduction to the oracle of the "First Book of Consolation". The Prophet speaks words of affection of God toward his people (his "servant" in this case referring to the whole of the people). We see how God calls them back from the exile; "...from the ends of the earth." He supports them and consoles them with a clear sense of mission before them. God takes them as his own special possession.
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Fourth Option
Azariah stood up in the fire and prayed aloud:
“For your name’s sake, O Lord, do not deliver us up forever,
or make void your covenant.
Do not take away your mercy from us,
for the sake of Abraham, your beloved,
Isaac your servant, and Israel your holy one,
To whom you promised to multiply their offspring
like the stars of heaven,
or the sand on the shore of the sea.
For we are reduced, O Lord, beyond any other nation,
brought low everywhere in the world this day
because of our sins.
We have in our day no prince, prophet, or leader,
no burnt offering, sacrifice, oblation, or incense,
no place to offer first fruits, to find favor with you.
But with contrite heart and humble spirit
let us be received;
As though it were burnt offerings of rams and bullocks,
or thousands of fat lambs,
So let our sacrifice be in your presence today
as we follow you unreservedly;
for those who trust in you cannot be put to shame.
And now we follow you with our whole heart,
we fear you and we pray to you.
Do not let us be put to shame,
but deal with us in your kindness and great mercy.
Deliver us by your wonders,
and bring glory to your name, O Lord.”
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Commentary on Dn 3:25, 34-43
The reading from Daniel is the Prayer of Azariah (Abednego), one of Daniel's three companions who were thrown into the furnace at the command of King Nebuchadnezzar because they would not worship the idol made of gold, which the king had made.
Azariah’s prayer is for the whole people of
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878 Reading From the New Testament
1.
While Peter and John were still speaking to the people,
the priests, the captain of the temple guard,
and the Sadducees confronted them,
disturbed that they were teaching the people
and proclaiming in Jesus the resurrection of the dead.
They laid hands on them
and put them in custody until the next day,
since it was already evening.
But many of those who heard the word came to believe
and the number of men grew to about five thousand.
On the next day, their leaders, elders, and scribes
were assembled in Jerusalem.
So they called them back
and ordered them not to speak or teach at all in the name of Jesus.
Peter and John, however, said to them in reply,
"Whether it is right in the sight of God
for us to obey you rather than God,
you be the judges.
It is impossible for us not to speak about what we have seen and heard."
After threatening them further, they released them,
finding no way to punish them,
on account of the people who were all praising God for what had
happened.
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Commentary on Acts 4:1-5, 18-21
This selection follows Peter and John as they proclaim Christ crucified and risen. in this selection, 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.
The Sanhedrin has a problem. Too many people saw the miracle done at the "Beautiful Gate" in Jesus’ name. They attempt damage control by threatening Peter and John. This does not work and we hear the final word of their kerygmatic discourse as they proclaim once more Christ Risen. Significant is the fact that the reason the Sanhedrin could not punish them further was the event had been attributed by the people to God’s mercy not to the disciples themselves.
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2.
After their release Peter and John went back to their own people
and reported what the chief priests and elders had told them.
And when they heard it,
they raised their voices to God with one accord
and said, "Sovereign Lord, maker of heaven and earth
and the sea and all that is in them,
you said by the Holy Spirit
through the mouth of our father David, your servant:
Why did the Gentiles rage
and the peoples entertain folly?
The kings of the earth took their stand
and the princes gathered together
against the Lord and against his anointed.
and the peoples entertain folly?
The kings of the earth took their stand
and the princes gathered together
against the Lord and against his anointed.
Indeed they gathered in this city
against your holy servant Jesus whom you anointed,
Herod and Pontius Pilate,
together with the Gentiles and the peoples of Israel,
to do what your hand and your will
had long ago planned to take place.
And now, Lord, take note of their threats,
and enable your servants to speak your word
with all boldness, as you stretch forth your hand to heal,
and signs and wonders are done
through the name of your holy servant Jesus."
As they prayed, the place where they were gathered shook,
and they were all filled with the Holy Spirit
and continued to speak the word of God with boldness.
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Commentary on Acts 4:23-31
This selection from Acts continues describing the efforts of Peter and John after they return from being threatened by the Sanhedrin for proclaiming Jesus and performing signs in Jesus' name. They sing Psalm 2: 1-3, implying that those in power oppose the true mission of God. The passage concludes with their prayer for strength in continuing their work. The occurrence of an earth tremor is understood to symbolize God’s presence and affirmative response.
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3.
When the court officers had brought the Apostles In
and made them stand before the Sanhedrin,
the high priest questioned them,
"We gave you strict orders, [did we not?],
to stop teaching in that name.
Yet you have filled Jerusalem with your teaching
and want to bring this man's Blood upon us."
But Peter and the Apostles said in reply,
"We must obey God rather than men.
The God of our ancestors raised Jesus,
though you had him killed by hanging him on a tree.
God exalted him at his right hand as leader and savior
to grant Israel repentance and forgiveness of sins.
We are witnesses of these things,
as is the Holy Spirit that God has given to those who obey him."
After recalling the Apostles, the Sanhedrin had them flogged,
ordered them to stop speaking in the name of Jesus,
and dismissed them.
So they left the presence of the Sanhedrin,
rejoicing that they had been found worthy
to suffer dishonor for the sake of the name.
And all day long, both at the temple and in their homes,
they did not stop teaching and proclaiming the Christ, Jesus.
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Commentary on Acts 5:27b-32, 40b-42
As in the previous case when they had cured the lame beggar, the Apostles (this time all of them, not just Peter and John) are brought before the Sanhedrin. It is interesting to see that the elders and scribes fear to speak the name of Jesus in these proceedings (“…stop teaching in that name”).
Peter now assumes his role as leader of the Apostles and again boldly professes his faith that Jesus, in whose name they speak and whose name the Sanhedrin fear to speak, is the Son of God (“We must obey God rather than man.”).
While we do not hear the rational from Gamaliel (Paul’s mentor) that killing the Apostles would not serve a useful purpose, we do hear that they are scourged.
Gamaliel was indeed wise, recognizing that, even before it formally existed, the blood of martyrs is seed for new members of the Church. Indeed, even persecution has a positive effect on the faith and fervor of the Apostles (“So they left the presence of the Sanhedrin, rejoicing that they had been found worthy to suffer dishonor for the sake of the name.”)
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4.
Brothers and sisters:
Conduct yourselves in a way worthy of the Gospel of Christ,
so that, whether I come and see you or am absent,
I may hear news of you,
that you are standing firm in one spirit,
with one mind struggling together for the faith of the Gospel,
not intimidated in any way by your opponents.
This is proof to them of destruction, but of your salvation.
And this is God's doing.
For to you has been granted, for the sake of Christ,
not only to believe in him but also to suffer for him.
Yours is the same struggle as you saw in me
and now hear about me.
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Commentary on Phil 1:27-30
St. Paul writes during his imprisonment. He exhorts them to stand firmly against persecution, even in his absence; united with each other. It is likely that this exhortation is directed at a number of former Roman soldiers who are part of the community. They would be especially moved by this call to loyalty of convictions in the face of resistance; like soldiers at their posts (see also 1 Corinthians 16:13; Galatians 5:1; and Philippians 4:1). Their steadfastness will be a sign to others of God's great blessing upon them as they fearlessly face brutal resistance. The passage concludes with St. Paul reminding them they are facing the same challenges as he suffers imprisonment for the sake of the Gospel.
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5.
Brothers and sisters:
Let us keep our eyes fixed on Jesus,
the leader and perfecter of faith.
For the sake of the joy that lay before him
He endured the cross, despising its shame,
and has taken his seat at the right of the throne of God.
Consider how he endured such opposition from sinners,
in order that you may not grow weary and lose heart.
In your struggle against sin you have not yet resisted
to the point of shedding blood.
You have also forgotten the exhortation addressed to you as sons:
My son, do not disdain the discipline of the Lord
or lose heart when reproved by him;
for whom the Lord loves, he disciplines;
he scourges every son he acknowledges.
or lose heart when reproved by him;
for whom the Lord loves, he disciplines;
he scourges every son he acknowledges.
Endure your trials as "discipline";
God treats you as sons.
For what "son" is there whom his father does not discipline?
If you are without discipline, in which all have shared,
you are not sons but bastards.
Besides this, we have had our earthly fathers to discipline us,
and we respected them.
Should we not then submit all the more to the Father of spirits and live?
They disciplined us for a short time as seemed right to them,
but he does so for our benefit,
in order that we may share his holiness.
At the time, all discipline seems a cause not for joy but for pain,
yet later it brings the peaceful fruit of righteousness
to those who are trained by it.
So strengthen your drooping hands and your weak knees.
Make straight paths for your feet,
that what is lame may not be dislocated but healed.
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Commentary on Heb 12:2-13
Hebrews returns to its principle theme in this selection. The author encourages the faithful to redouble their zeal for the faith. The author goes on to place Christ’s passion as a model of steadfastness, encouraging the faithful to resist against all opposition. This resistance, says the author, should include shedding one’s own blood for the faith. Proverbs 3:11-12 is quoted providing a link to historic discipline imposed by God to strengthen his people.
The passage uses the analogy of a human father guiding his children through discipline, to become strong citizens. He emphasizes that, even though this discipline is not enjoyable and seems harsh, the child still respects the father rather than loosing heart and believing the father does not care for the child. In the same way, the Christian is to accept persecution, seeing it as a test of faith and a sure proof of God's adoption. The passage concludes with encouragement for the community to take heart and be firm in the face of all persecution.
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6.
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.
7.
I, John, had a vision of a great multitude,
which no one could count,
from every nation, race, people, and tongue.
They stood before the throne and before the Lamb,
wearing white robes and holding palm branches in their hands.
They cried out in a loud voice:
"Salvation comes from our God, who is seated on the throne,
and from the Lamb.
"These are the ones who have survived the time of great distress;
they have washed their robes
and made them white in the Blood of the Lamb.
"For this reason they stand before God's throne
and worship him day and night in his temple.
The One who sits on the throne will shelter them.
They will not hunger or thirst anymore,
nor will the sun or any heat strike them.
For the Lamb who is in the center of the throne will shepherd them
and lead them to springs of life-giving water,
and God will wipe away every tear from their eyes."
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Commentary on Rev 7:9-10, 14b-17
This part of St. John’s Revelation envisions the Church in heaven glorifying God. He sees a great number “…which no one could count” a possible allusion to the promise made to Abraham (Genesis 15:5; Hebrews 11:12).
“Pope John Paul II has commented on this passage as follows: "The people dressed in white robes whom John sees with his prophetic eye are the redeemed, and they form a 'great multitude', which no one could count and which is made up of people of the most varied backgrounds. The blood of the Lamb, who has been offered in sacrifice for all, has exercised its universal and most effective redemptive power in every corner of the earth, extending grace and salvation to that 'great multitude'. After undergoing the trials and being purified in the blood of Christ, they --the redeemed--are now safe in the Kingdom of God, whom they praise and bless for ever and ever" ("Homily", 1 November 1981).”[1]
The vision specifically calls out that salvation comes only from God and Christ "Salvation comes from our God, who is seated on the throne, and from the Lamb."
The selection concludes with a series of images from the Old Testament. Christians will no longer know suffering (see Isaiah 49:10; Psalm 121:6; John 4:14; John 7:37) and the will be shepherded by the Lamb (Psalm 23; Isaiah 40:11; Ezekiel 24:33; John 10:11-16).[2]
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879 Responsorial Psalm
First Option
R. (11e) Blessed are all who put their trust in the Lord.
Why do the nations rage
and the peoples utter folly?
The kings of the earth rise up,
and the princes conspire together
against the LORD and against his anointed:
"Let us break their fetters
and cast their bonds from us!"
R. Blessed are all who put their trust in the Lord.
He who is throned in heaven laughs;
the LORD derides them.
Then in anger he speaks to them;
he terrifies them in his wrath:
"I myself have set up my king
on Zion, my holy mountain."
R. Blessed are all who put their trust in the Lord.
And now, O kings, give heed;
take warning, you rulers of the earth.
Serve the LORD with fear, and rejoice before him;
with trembling pay homage to him.
R. Blessed are all who put their trust in the Lord.
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Commentary on Ps 1-3, 4-6, 10-12a
Psalm 2 is one of the “Royal Psalms”. In this passage we are reminded that God has adopted us as His sons and daughters. The language used is the formal adoption language of the time. The selection focuses on the true ruler of heaven and earth - the Lord. Not, as the psalmist points out, worldly kings who do not fear the Most High God. There is an image used in Psalm 149 in which the the Lord empowers the people to cast off their fetters and use them to bind the secular rulers who oppress them (Psalm 149:8)
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Second Option
R. (see 9d) Do not abandon me, O God my Savior.
or:
R. (1a) The Lord is my light and my salvation.
The LORD is my light and my salvation;
whom should I fear?
The LORD is my life's refuge;
of whom should I be afraid?
R. Do not abandon me, O God my Savior.
or:
R. The Lord is my light and my salvation.
When evildoers come at me
to devour my flesh,
My foes and my enemies
themselves stumble and fail.
R. Do not abandon me, O God my Savior.
or:
R. The Lord is my light and my salvation.
Though an army encamp against me
my heart will not fear;
Though war be waged upon me,
even then will I trust.
R. Do not abandon me, O God my Savior.
or:
R. The Lord is my light and my salvation.
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. Do not abandon me, O God my Savior.
or:
R. The Lord is my light and my salvation.
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Commentary on Ps 27:1, 2, 3, 5
Psalm 27 is an individual lament with two distinct parts. This passage focuses on the singers hope in the mercy of God and his salvation. Pleading for God’s salvation the psalmist seeks his saving hand.
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Third Option
R. (3a) Have mercy on us, Lord, have mercy.
or
R. (2ef) Our eyes are fixed on the Lord, pleading for his mercy.
To you I lift up my eyes
who are enthroned in heaven.
R. Have mercy on us, Lord, have mercy.
or
R. Our eyes are fixed on the Lord, pleading for his mercy.
Behold, as the eyes of servants
are on the hands of their masters,
As the eyes of a maid
are on the hands of her mistress,
So are the eyes on the LORD, our God,
till he have pity on us.
R. Have mercy on us, Lord, have mercy.
or
R. Our eyes are fixed on the Lord, pleading for his mercy.
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Commentary on Ps 123:1, 2
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; asking for his divine mercy.
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Fourth Option
R. (7) Our soul has been rescued like a bird from the fowler’s snare.
Had not the LORD been with us—
When men rose up against us,
then would they have swallowed us alive,
When their fury was inflamed against us.
R. Our soul has been rescued like a bird from the fowler’s snare.
Then would the waters have overwhelmed us;
The torrent would have swept over us;
over us then would have swept the raging waters.
R. Our soul has been rescued like a bird from the fowler’s snare.
Broken was the snare,
and we were freed.
Our help is in the name of the LORD,
who made heaven and earth.
R. Our soul has been rescued like a bird from the fowler’s snare.
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Commentary on Ps 124:2-3, 4-5, 7cd-8
The psalm is one of thanksgiving to the Lord for his gift of salvation: salvation from physical enemies and salvation from nature’s fury. The song thanks God who rescues us if we but reach out to him.
CCC: Ps 124:8 287
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881 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.
Jesus said to the Twelve:
"Beware of men, for they will hand you over to courts
and scourge you in their synagogues,
and you will be led before governors and kings for my sake
as a witness before them and the pagans.
When they hand you over,
do not worry about how you are to speak
or what you are to say.
You will be given at that moment what you are to say.
For it will not be you who speak
but the Spirit of your Father speaking through you.
Brother will hand over brother to death,
and the father his child;
children will rise up against parents and have them put to death.
You will be hated by all because of my name,
but whoever endures to the end will be saved."
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Commentary on Mt 10:17-22
Jesus gives his disciples instructions on how to deal with the persecution they are to undergo at the hands of those who do not accept him, especially those in power. His instruction is one that relies on faith that the Father, through the Holy Spirit will supply the words. There is also a presumption that there will be loss of life. Here the Lord tells us that those who are steadfast in their faith cannot die a spiritual death.
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3.
Jesus said to the Twelve:
“Fear no one.
Nothing is concealed that will not be revealed,
nor secret that will not be known.
What I say to you in the darkness, speak in the light;
what you hear whispered, proclaim on the housetops.
And do not be afraid of those who kill the body but cannot kill the soul;
rather, be afraid of the one who can destroy
both soul and body in Gehenna.
Are not two sparrows sold for a small coin?
Yet not one of them falls to the ground without your Father’s knowledge.
Even all the hairs of your head are counted.
So do not be afraid; you are worth more than many sparrows.
Everyone who acknowledges me before others
I will acknowledge before my heavenly Father.
But whoever denies me before others,
I will deny before my heavenly Father.”
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Commentary on Mt 10:26-33
Jesus concludes his instructions to the Apostles as he sends them out. Here he tells them that they go with his authority and his purpose which may be hidden from others but which they will proclaim from “the housetops.” He tells them not to fear the persecution he has told them they will face, because while the body may be killed, their souls are safe with him. He concludes this passage telling them that the Father is watching over them and they have nothing to fear.
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4.
Jesus said lo his disciples:
"If the world hates you, realize that it hated me first.
It you belonged to the world, the world would love its own;
but because you do not belong to the world,
and I have chosen you out of the world,
the world hates you.
Remember the word I spoke to you,
'No slave is greater than his master.'
If they persecuted me, they will also persecute you.
If they kept my word, they will also keep yours.
And they will do all these things to you on account of my name,
because they do not know the one who sent me.
"When the Advocate comes whom I will send you from the Father,
the Spirit of truth that proceeds from the Father,
he will testify to me.
And you also testify,
because you have been with me from the beginning.
"I have told you this so that you may not fall away.
They will expel you from the synagogues;
in fact, the hour is coming when everyone who kills you
will think he is offering worship to God.
They will do this because they have not known either the Father or me.
I have told you this so that when their hour comes
you may remember that I told you."
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Commentary on Jn 15:18-21, 26-16:4
Jesus first gives the disciples a paradox in telling them that while they are part of the world (meaning here, secular society) they are separated from that society through their association with Christ. He then reminds them that because they are his, they too will suffer persecution by those he (and they) come to save.
Jesus then continues the theme of the strength to be given in the “Advocate”, the “Spirit of truth”, the Holy Spirit (see commentary on John 14:15-21). In this instance he predicts to his friends that once they begin to spread the Good News he gives them, they will face serious condemnation from their own faith community.
Jesus tells them they will be martyred by people who believe they are doing God’s will. They do this because the people to not know Jesus or understand that the Father is in him and he is in the Father and he is in his dispels so his disciples are also in the Father. This foreknowledge is intended to strengthen them when their hour comes (“I have told you this so that when their hour comes you may remember that I told you.”)
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5.
John 17:11 b-19
This passage closes as Jesus refers to how the world will receive these friends he sends into the world (“I gave them your word, and the world hated them”). This is why he asks at the outset: "Holy Father, keep them in your name that you have given me, so that they may be one just as we are one.” He claims the faithful for the kingdom of heaven.
CCC: Jn 17:11 2747, 2749, 2750, 2750, 2815, 2849; Jn 17:12 2750, 2750; Jn 17:13 2747, 2749; Jn 17:15 2750, 2850; Jn 17:17-20 2821; Jn 17:17-19 2812; Jn 17:17 2466; Jn 17:18 858; Jn 17:19 611, 2747, 2749, 2812
John 17:11 b-19
Jesus raised his eyes to heaven and prayed, saying:
"Holy Father, keep them in your name that you have given me,
so that they may be one just as we are one.
When I was with them I protected them in your name that you gave me,
and I guarded them,
and none of them was lost except the son of destruction,
in order that the Scripture might be fulfilled.
But now I am coming to you.
I speak this in the world
so that they may share my joy completely.
I gave them your word,
and the world hated them,
because they do not belong to the world
any more than I belong to the world.
I do not ask that you take them out of the world
but that you keep them from the Evil One.
They do not belong to the world
any more than I belong to the world.
Consecrate them in the truth.
Your word is truth.
As you sent me into the world,
so I sent them into the world.
And I consecrate myself for them,
so that they also may be consecrated in truth."
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Commentary on Jn 17:11 b-19
This passage is a continuation of the “High Priestly Prayer” started earlier in St. John’s Gospel (John 17:1-11a). This part of the prayer begins with a plea for unity between the Father and the disciples (note the reference here to Judas Iscariot as the “son of destruction"). Still speaking directly to God, Jesus again says he is going to the Father, and that the disciples should share his joy at this prospect. He then asks the Father to keep them safe from the poison of sin (similar here to the petition in the Lord’s Prayer) and to consecrate them in truth (defining truth as the Word). In this instance“…but that you keep them from the Evil One,” appears to refer specifically to the devil as opposed to some generic evil.
This passage closes as Jesus refers to how the world will receive these friends he sends into the world (“I gave them your word, and the world hated them”). This is why he asks at the outset: "Holy Father, keep them in your name that you have given me, so that they may be one just as we are one.” He claims the faithful for the kingdom of heaven.
CCC: Jn 17:11 2747, 2749, 2750, 2750, 2815, 2849; Jn 17:12 2750, 2750; Jn 17:13 2747, 2749; Jn 17:15 2750, 2850; Jn 17:17-20 2821; Jn 17:17-19 2812; Jn 17:17 2466; Jn 17:18 858; Jn 17:19 611, 2747, 2749, 2812
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[1] The Navarre Bible: “Revelation and Hebrews and Catholic Letters”, Scepter Publishers, Princeton, NJ, © 2003, pp. 66-67
[2] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 64:42, pp.478
[2] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 64:42, pp.478
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