Friday after Ash Wednesday

Friday after Ash Wednesday

For use after 04/07

Reading 1
Is 58:1-9a

Thus says the Lord GOD:
Cry out full-throated and unsparingly,
lift up your voice like a trumpet blast;
Tell my people their wickedness,
and the house of Jacob their sins.
They seek me day after day,
and desire to know my ways,
Like a nation that has done what is just
and not abandoned the law of their God;
They ask me to declare what is due them,
pleased to gain access to God.
“Why do we fast, and you do not see it?
afflict ourselves, and you take no note of it?”

Lo, on your fast day you carry out your own pursuits,
and drive all your laborers.
Yes, your fast ends in quarreling and fighting,
striking with wicked claw.
Would that today you might fast
so as to make your voice heard on high!
Is this the manner of fasting I wish,
of keeping a day of penance:
That a man bow his head like a reed
and lie in sackcloth and ashes?
Do you call this a fast,
a day acceptable to the LORD?
This, rather, is the fasting that I wish:
releasing those bound unjustly,
untying the thongs of the yoke;
Setting free the oppressed,
breaking every yoke;
Sharing your bread with the hungry,
sheltering the oppressed and the homeless;
Clothing the naked when you see them,
and not turning your back on your own.
Then your light shall break forth like the dawn,
and your wound shall quickly be healed;
Your vindication shall go before you,
and the glory of the LORD shall be your rear guard.
Then you shall call, and the LORD will answer,
you shall cry for help, and he will say: Here I am!

Responsorial Psalm
Ps 51:3-4, 5-6ab, 18-19

R. (19b) A heart contrite and humbled, O God, you will not spurn.
Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.
R. A heart contrite and humbled, O God, you will not spurn.
For I acknowledge my offense,
and my sin is before me always:
“Against you only have I sinned,
and done what is evil in your sight.”
R. A heart contrite and humbled, O God, you will not spurn.
For you are not pleased with sacrifices;
should I offer a burnt offering, you would not accept it.
My sacrifice, O God, is a contrite spirit;
a heart contrite and humbled, O God, you will not spurn.
R. A heart contrite and humbled, O God, you will not spurn.


Gospel
Mt 9:14-15

The disciples of John approached Jesus and said,
“Why do we and the Pharisees fast much,
but your disciples do not fast?”
Jesus answered them, “Can the wedding guests mourn
as long as the bridegroom is with them?
The days will come when the bridegroom is taken away from them,
and then they will fast.”

Feast of the Chair of Saint Peter, Apostle

Feast of the Chair of Saint Peter, Apostle

For use after 04/07

Reading 1
1 Pt 5:1-4

Beloved:
I exhort the presbyters among you,
as a fellow presbyter and witness to the sufferings of Christ
and one who has a share in the glory to be revealed.
Tend the flock of God in your midst,
overseeing not by constraint but willingly,
as God would have it, not for shameful profit but eagerly.
Do not lord it over those assigned to you,
but be examples to the flock.
And when the chief Shepherd is revealed,
you will receive the unfading crown of glory.

Responsorial Psalm
Ps 23:1-3a, 4, 5, 6

R. (1) The Lord is my shepherd; there is nothing I shall want.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
Beside restful waters he leads me;
he refreshes my soul.
R. The Lord is my shepherd; there is nothing I shall want.
Even though I walk in the dark valley
I fear no evil; for you are at my side
With your rod and your staff
that give me courage.
R. The Lord is my shepherd; there is nothing I shall want.
You spread the table before me
in the sight of my foes;
You anoint my head with oil;
my cup overflows.
R. The Lord is my shepherd; there is nothing I shall want.
Only goodness and kindness follow me
all the days of my life;
And I shall dwell in the house of the LORD
for years to come.
R. The Lord is my shepherd; there is nothing I shall want.


Gospel
Mt 16:13-19

When Jesus went into the region of Caesarea Philippi
he asked his disciples,
“Who do people say that the Son of Man is?”
They replied, “Some say John the Baptist, others Elijah,
still others Jeremiah or one of the prophets.”
He said to them, “But who do you say that I am?”
Simon Peter said in reply,
“You are the Christ, the Son of the living God.”
Jesus said to him in reply, “Blessed are you, Simon son of Jonah.
For flesh and blood has not revealed this to you, but my heavenly Father.
And so I say to you, you are Peter,
and upon this rock I will build my Church,
and the gates of the netherworld shall not prevail against it.
I will give you the keys to the Kingdom of heaven.
Whatever you bind on earth shall be bound in heaven;
and whatever you loose on earth shall be loosed in heaven.”

Ash Wednesday

Ash Wednesday
For Use After 04/07

Reading 1
Jl 2:12-18

Even now, says the LORD,
return to me with your whole heart,
with fasting, and weeping, and mourning;
Rend your hearts, not your garments,
and return to the LORD, your God.
For gracious and merciful is he,
slow to anger, rich in kindness,
and relenting in punishment.
Perhaps he will again relent
and leave behind him a blessing,
Offerings and libations
for the LORD, your God.

Blow the trumpet in Zion!
proclaim a fast,
call an assembly;
Gather the people,
notify the congregation;
Assemble the elders,
gather the children
and the infants at the breast;
Let the bridegroom quit his room
and the bride her chamber.
Between the porch and the altar
let the priests, the ministers of the LORD, weep,
And say, “Spare, O LORD, your people,
and make not your heritage a reproach,
with the nations ruling over them!
Why should they say among the peoples,
‘Where is their God?’”

Then the LORD was stirred to concern for his land
and took pity on his people.

Responsorial Psalm
Ps 51:3-4, 5-6ab, 12-13, 14 and 17

R. (see 3a) Be merciful, O Lord, for we have sinned.
Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.
R. Be merciful, O Lord, for we have sinned.
For I acknowledge my offense,
and my sin is before me always:
“Against you only have I sinned,
and done what is evil in your sight.”
R. Be merciful, O Lord, for we have sinned.
A clean heart create for me, O God,
and a steadfast spirit renew within me.
Cast me not out from your presence,
and your Holy Spirit take not from me.
R. Be merciful, O Lord, for we have sinned.
Give me back the joy of your salvation,
and a willing spirit sustain in me.
O Lord, open my lips,
and my mouth shall proclaim your praise.
R. Be merciful, O Lord, for we have sinned.


Reading II
2 Cor 5:20—6:2

Brothers and sisters:
We are ambassadors for Christ,
as if God were appealing through us.
We implore you on behalf of Christ,
be reconciled to God.
For our sake he made him to be sin who did not know sin,
so that we might become the righteousness of God in him.

Working together, then,
we appeal to you not to receive the grace of God in vain.
For he says:

In an acceptable time I heard you,
and on the day of salvation I helped you.

Behold, now is a very acceptable time;
behold, now is the day of salvation.

Gospel
Matthew 6:1-6, 16-18

Jesus said to his disciples:
“Take care not to perform righteous deeds
in order that people may see them;
otherwise, you will have no recompense from your heavenly Father.
When you give alms,
do not blow a trumpet before you,
as the hypocrites do in the synagogues and in the streets
to win the praise of others.
Amen, I say to you,
they have received their reward.
But when you give alms,
do not let your left hand know what your right is doing,
so that your almsgiving may be secret.
And your Father who sees in secret will repay you.

“When you pray,
do not be like the hypocrites,
who love to stand and pray in the synagogues and on street corners
so that others may see them.
Amen, I say to you,
they have received their reward.
But when you pray, go to your inner room,
close the door, and pray to your Father in secret.
And your Father who sees in secret will repay you.

“When you fast,
do not look gloomy like the hypocrites.
They neglect their appearance,
so that they may appear to others to be fasting.
Amen, I say to you, they have received their reward.
But when you fast,
anoint your head and wash your face,
so that you may not appear to be fasting,
except to your Father who is hidden.
And your Father who sees what is hidden will repay you.”

Tuesday of the Seventh Week in Ordinary Time

342 Tuesday of the Seventh Week in Ordinary Time

CCC Cross Reference:
Mk 9:9-31 649; Mk 9:31-32 557; Mk 9:31 474; Mk 9:37 1825

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Back to Deacon's Bench '09 
Back to SOW II '13
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Back to SOW II '25

Reading 1
Sir 2:1-11

My son, when you come to serve the LORD,
stand in justice and fear,
prepare yourself for trials.
Be sincere of heart and steadfast,
incline your ear and receive the word of understanding,
undisturbed in time of adversity.
Wait on God, with patience, cling to him, forsake him not;
thus will you be wise in all your ways.
Accept whatever befalls you,
when sorrowful, be steadfast,
and in crushing misfortune be patient;
For in fire gold and silver are tested,
and worthy people in the crucible of humiliation.
Trust God and God will help you; trust in him, and he will direct your way;
keep his fear and grow old therein.

You who fear the LORD, wait for his mercy,
turn not away lest you fall.
You who fear the LORD, trust him,
and your reward will not be lost.
You who fear the LORD, hope for good things,
for lasting joy and mercy.
You who fear the LORD, love him,
and your hearts will be enlightened.
Study the generations long past and understand;
has anyone hoped in the LORD and been disappointed?
Has anyone persevered in his commandments and been forsaken?
has anyone called upon him and been rebuffed?
Compassionate and merciful is the LORD;
he forgives sins, he saves in time of trouble
and he is a protector to all who seek him in truth.

Responsorial Psalm
Ps 37:3-4, 18-19, 27-28, 39-40

R. (see 5) Commit your life to the Lord, and he will help you.

Trust in the LORD and do good,
that you may dwell in the land and be fed in security.
Take delight in the LORD,
and he will grant you your heart(s requests.
R. Commit your life to the Lord, and he will help you.

The LORD watches over the lives of the wholehearted;
their inheritance lasts forever.
They are not put to shame in an evil time;
in days of famine they have plenty.
R. Commit your life to the Lord, and he will help you.

Turn from evil and do good,
that you may abide forever;
For the LORD loves what is right,
and forsakes not his faithful ones.
R. Commit your life to the Lord, and he will help you.

The salvation of the just is from the LORD;
he is their refuge in time of distress.
And the LORD helps them and delivers them;
he delivers them from the wicked and saves them,
because they take refuge in him.
R. Commit your life to the Lord, and he will help you.

Gospel
Mk 9:30-37

Jesus and his disciples left from there and began a journey through Galilee,
but he did not wish anyone to know about it.
He was teaching his disciples and telling them,
“The Son of Man is to be handed over to men
and they will kill him,
and three days after his death the Son of Man will rise.”
But they did not understand the saying,
and they were afraid to question him.

They came to Capernaum and, once inside the house,
he began to ask them,
“What were you arguing about on the way?”
But they remained silent.
For they had been discussing among themselves on the way
who was the greatest.

Then he sat down, called the Twelve, and said to them,
“If anyone wishes to be first,
he shall be the last of all and the servant of all.”
Taking a child, he placed it in their midst,
and putting his arms around it, he said to them,
“Whoever receives one child such as this in my name, receives me;
and whoever receives me,
receives not me but the One who sent me.”

Readings from the Jerusalem Bible

First reading Ecclesiasticus 2:1-13

My son, if you aspire to serve the Lord,
prepare yourself for an ordeal.
Be sincere of heart, be steadfast,
and do not be alarmed when disaster comes.
Cling to him and do not leave him,
so that you may be honored at the end of your days.
Whatever happens to you, accept it,
and in the uncertainties of your humble state, be patient,
since gold is tested in the fire,
and chosen men in the furnace of humiliation.
Trust him and he will uphold you,
follow a straight path and hope in him.
You who fear the Lord, wait for his mercy;
do not turn aside in case you fall.
You who fear the Lord, trust him,
and you will not be baulked of your reward.
You who fear the Lord hope for good things,
for everlasting happiness and mercy.
Look at the generations of old and see:
who ever trusted in the Lord and was put to shame?
Or who ever feared him steadfastly and was left forsaken?
Or who ever called out to him, and was ignored?
For the Lord is compassionate and merciful,
he forgives sins, and saves in days of distress.

Responsorial Psalm:
Psalm 36(37):3-4,18-19,27-28,39-40

Commit your life to the Lord, trust him and he will act.

If you trust in the Lord and do good,

  then you will live in the land and be secure.

If you find your delight in the Lord,

  he will grant your heart’s desire.

Commit your life to the Lord, trust him and he will act.

He protects the lives of the upright,

  their heritage will last for ever.

They shall not be put to shame in evil days,

  in time of famine their food shall not fail.

Commit your life to the Lord, trust him and he will act.

Then turn away from evil and do good

  and you shall have a home for ever;

for the Lord loves justice

  and will never forsake his friends.

Commit your life to the Lord, trust him and he will act.

The salvation of the just comes from the Lord,

  their stronghold in time of distress.

The Lord helps them and delivers them

  and saves them: for their refuge is in him.

Commit your life to the Lord, trust him and he will act.

Gospel Mark 9:30-37

After leaving the mountain Jesus and his disciples made their way through Galilee; and he did not want anyone to know, because he was instructing his disciples; he was telling them, ‘The Son of Man will be delivered into the hands of men; they will put him to death; and three days after he has been put to death he will rise again.’ But they did not understand what he said and were afraid to ask him.

They came to Capernaum, and when he was in the house he asked them, ‘What were you arguing about on the road?’ They said nothing because they had been arguing which of them was the greatest. So he sat down, called the Twelve to him and said, ‘If anyone wants to be first, he must make himself last of all and servant of all.’ He then took a little child, set him in front of them, put his arms round him, and said to them, ‘Anyone who welcomes one of these little children in my name, welcomes me; and anyone who welcomes me welcomes not me but the one who sent me.’

Readings and Commentary from the Navarre Bible

7th Week in Ordinary Time

From: Sirach 2:1-11

The Example of Past Generations
-------------------------------------------------
[1] My son, if you come forward to serve the Lord, prepare yourself for temptation. [2] Set your heart right and be steadfast, and do not be hasty in time of calamity. [3] Cleave to him and do not depart, that you may be honored at the end of your life. [4] Accept whatever is brought upon you, and in changes that humble you be patient. [5] For gold is tested in fire, and acceptable men in the furnace of humiliation. [6] Trust in him and he will help you; make your ways straight, and hope in him.

[7] You who fear the Lord, wait for his mercy; and turn not aside, lest you fall. [8] You who fear the Lord, trust in him, and your reward will not fail; [9] you who fear the Lord, hope for good things, for everlasting joy and mercy. [10] Consider the ancient generations and see: who ever trusted in the Lord and was put to shame? Or who ever persevered in the fear of the Lord and was forsaken? Or who ever called upon him and was overlooked? [11] For the Lord is compassionate and merciful; he forgives sins and saves in time of affliction.

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Commentary:

The Navarre has no commentary for this reading.

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From: Mark 9:30-37

Second Prophecy of the Passion
------------------------------------------------
[30] They went on from there and passed through Galilee. And He (Jesus) would not have any one know it; [31] for He was teaching His disciples, saying to them, "The Son of Man will be delivered into the hands of men, and they will kill Him; and when He is killed, after three days He will rise." [32] But they did not understand the saying, and they were afraid to ask Him.

Being the Servant of All
----------------------------------
[33] And they came to Capernaum; and when He was in the house He asked them, "What were you discussing on the way?" [34] But they were silent; for on the way they had discussed with one another who was the greatest. [35] And He sat down and called the Twelve; and He said to them, "If any one would be first, he must be last of all and servant of all." [36] And He took a child, and put him in the midst of them; and taking him in His arms, He said to them, [37] "Whoever receives one such child in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me".

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Commentary:

30-32. Although moved when He sees the crowds like sheep without a shepherd (Matthew 9:36), Jesus leaves them, to devote time to careful instruction of the Apostles. He retires with them to out-of-the-way places, and there He explains points of His public preaching which they had not understood (Matthew 13:36). Here, specifically, for a second time, He announces His death and resurrection.

In His relationships with souls Jesus acts in the same way: He calls man to be with him in the quiet of prayer and there He teaches him about His more intimate plans and about the more demanding side of the Christian life. Later, like the Apostles, Christians were to spread this teaching to the ends of the earth.

34-35. Jesus uses this argument going on behind his back to teach His disciples about how authority should be exercised in His Church -- not by lording it over others, but by serving them. In fulfilling His own mission to found the Church whose head and supreme lawgiver He is, He came to serve and not to be served (Matthew 20:28).

Anyone who does not strive to have this attitude of self-forgetful service, not only lacks one of the main pre-requisites for proper exercise of authority but also runs the risk of being motivated by ambition or pride. "To be in charge of an apostolic undertaking demands readiness to suffer everything, from everybody, with infinite charity" (St. J. Escriva, "The Way", 951).

36-37. To demonstrate to His Apostles the abnegation and humility needed in their ministry, He takes a child into His arms and explains the meaning of this gesture: if we receive for Christ's sake those who have little importance in the world's eyes, it is as if we are embracing Christ Himself and the Father who sent Him. This little child whom Jesus embraces represents every child in the world, and everyone who is needy, helpless, poor or sick--people who are not naturally attractive.

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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.

Monday of the Seventh Week in Ordinary Time

341 Monday of the Seventh Week in Ordinary Time

CCC Cross Reference:
Mk 9:9-31 649; Mk 9:23 1504, 2610; Mk 9:24 162

Back to Deacon's Bench '07
Back to Deacon's Bench '09
Back to SOW II '11
Back to SOW II '13
Back to SOW II '17
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Back to SOW II '23

Back to SOW II '25

Reading 1
Sir 1:1-10

All wisdom comes from the LORD
and with him it remains forever, and is before all time
The sand of the seashore, the drops of rain,
the days of eternity: who can number these?
Heaven’s height, earth’s breadth,
the depths of the abyss: who can explore these?
Before all things else wisdom was created;
and prudent understanding, from eternity.
The word of God on high is the fountain of wisdom
and her ways are everlasting.
To whom has wisdom’s root been revealed?
Who knows her subtleties?
To whom has the discipline of wisdom been revealed?
And who has understood the multiplicity of her ways?
There is but one, wise and truly awe-inspiring,
seated upon his throne:
There is but one, Most High
all-powerful creator-king and truly awe-inspiring one,
seated upon his throne and he is the God of dominion.
It is the LORD; he created her through the Holy Spirit,
has seen her and taken note of her.
He has poured her forth upon all his works,
upon every living thing according to his bounty;
he has lavished her upon his friends.

Responsorial Psalm
Ps 93:1ab, 1cd-2, 5

R. (1a) The Lord is king; he is robed in majesty.

The LORD is king, in splendor robed;
robed is the LORD and girt about with strength.
R. The Lord is king; he is robed in majesty.

And he has made the world firm,
not to be moved.
Your throne stands firm from of old;
from everlasting you are, O LORD.
R. The Lord is king; he is robed in majesty.

Your decrees are worthy of trust indeed:
holiness befits your house,
O LORD, for length of days.
R. The Lord is king; he is robed in majesty.

Gospel
Mk 9:14-29

As Jesus came down from the mountain with Peter, James, John
and approached the other disciples,
they saw a large crowd around them and scribes arguing with them.
Immediately on seeing him,
the whole crowd was utterly amazed.
They ran up to him and greeted him.
He asked them, “What are you arguing about with them?”
Someone from the crowd answered him,
“Teacher, I have brought to you my son possessed by a mute spirit.
Wherever it seizes him, it throws him down;
he foams at the mouth, grinds his teeth, and becomes rigid.
I asked your disciples to drive it out, but they were unable to do so.”
He said to them in reply,
“O faithless generation, how long will I be with you?
How long will I endure you? Bring him to me.”
They brought the boy to him.
And when he saw him,
the spirit immediately threw the boy into convulsions.
As he fell to the ground, he began to roll around
and foam at the mouth.
Then he questioned his father,
“How long has this been happening to him?”
He replied, “Since childhood.
It has often thrown him into fire and into water to kill him.
But if you can do anything, have compassion on us and help us.”
Jesus said to him,
“‘If you can!’ Everything is possible to one who has faith.”
Then the boy’s father cried out, “I do believe, help my unbelief!”
Jesus, on seeing a crowd rapidly gathering,
rebuked the unclean spirit and said to it,
“Mute and deaf spirit, I command you:
come out of him and never enter him again!”

Shouting and throwing the boy into convulsions, it came out.
He became like a corpse, which caused many to say, “He is dead!”
But Jesus took him by the hand, raised him, and he stood up.
When he entered the house, his disciples asked him in private,
“Why could we not drive the spirit out?”
He said to them, “This kind can only come out through prayer.”

Readings from the Jerusalem Bible

First reading Ecclesiasticus 1:1-10

All wisdom is from the Lord,
and it is his own for ever.
The sand of the sea and the raindrops,
and the days of eternity, who can assess them?
The height of the sky and the breadth of the earth,
and the depth of the abyss, who can probe them?
Before all other things wisdom was created,
shrewd understanding is everlasting.
For whom has the root of wisdom ever been uncovered?
Her resourceful ways, who knows them?
One only is wise, terrible indeed,
seated on his throne, the Lord.
He himself has created her, looked on her and assessed her,
and poured her out on all his works
to be with all mankind as his gift,
and he conveyed her to those who love him.

Responsorial Psalm:
Psalm 92(93):1-2,5

The Lord is king, with majesty enrobed.

The Lord is king, with majesty enrobed;

  the Lord has robed himself with might,

  he has girded himself with power.

The Lord is king, with majesty enrobed.

The world you made firm, not to be moved;

  your throne has stood firm from of old.

  From all eternity, O Lord, you are.

The Lord is king, with majesty enrobed.

Truly your decrees are to be trusted.

  Holiness is fitting to your house,

  O Lord, until the end of time.

The Lord is king, with majesty enrobed.

Gospel Mark 9:14-29

When Jesus, with Peter, James and John came down from the mountain and rejoined the disciples, they saw a large crowd round them and some scribes arguing with them. The moment they saw him the whole crowd were struck with amazement and ran to greet him. ‘What are you arguing about with them?’ he asked. A man answered him from the crowd, ‘Master, I have brought my son to you; there is a spirit of dumbness in him, and when it takes hold of him it throws him to the ground, and he foams at the mouth and grinds his teeth and goes rigid. And I asked your disciples to cast it out and they were unable to.’ ‘You faithless generation’ he said to them in reply. ‘How much longer must I be with you? How much longer must I put up with you? Bring him to me.’ They brought the boy to him, and as soon as the spirit saw Jesus it threw the boy into convulsions, and he fell to the ground and lay writhing there, foaming at the mouth. Jesus asked the father, ‘How long has this been happening to him?’ ‘From childhood,’ he replied ‘and it has often thrown him into the fire and into the water, in order to destroy him. But if you can do anything, have pity on us and help us.’ ‘If you can?’ retorted Jesus. ‘Everything is possible for anyone who has faith.’ Immediately the father of the boy cried out, ‘I do have faith. Help the little faith I have!’ And when Jesus saw how many people were pressing round him, he rebuked the unclean spirit. ‘Deaf and dumb spirit,’ he said ‘I command you: come out of him and never enter him again.’ Then throwing the boy into violent convulsions it came out shouting, and the boy lay there so like a corpse that most of them said, ‘He is dead.’ But Jesus took him by the hand and helped him up, and he was able to stand. When he had gone indoors his disciples asked him privately, ‘Why were we unable to cast it out?’ ‘This is the kind’ he answered ‘that can only be driven out by prayer.’

Readings and Commentary from the Navarre Bible

Monday of the 7th Week in Ordinary Time

From: Sirach 1:1-10

All Wisdom Comes from the Lord
------------------------------------------------
[1] All wisdom comes from the Lord and is with him forever. [2] The sand of the sea, the drops of rain, and the days of eternity -- who can count them? [3] The height of heaven, the breadth of the earth, the abyss, and wisdom -- who can search them out? [4] Wisdom was created before all things, and prudent understanding from eternity. [6] The root of wisdom -- to whom has it been revealed? Her clever devices -- who knows them? [8] There is One who is wise, greatly to be feared, sitting upon his throne.

God Imbues All His Work with Wisdom
---------------------------------------------------------
[9] The Lord himself created wisdom; he saw her and apportioned her, he poured her out upon all his works. [10] She dwells with all flesh according to his gift, and he supplied her to those who love him.

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Commentary:

1:1-16:23 Just as the Torah is made up of the five books of the Pentateuch, we could say that the book of Ben Sirach also consists of five parts, over the course of which the teacher distills his teaching. The first of these covers almost sixteen chapters. It begins with kind, of doctrinal introduction dealing with the divine origin of Wisdom (1:1-2:18). Then (3:1-16:23) there follows a series of practical teachings about a whole range of things to do with ordinary life--duties to parents (3:1-16), solidarity with others (4:1-10), human virtues (3:l7-29; 4:25-6:1). As a kind of refrain, every now and then we get exhortations about the need to be prudent and to acquire true wisdom.

1:1-2:21. In the. doctrinal instruction to the first part of the.book, Ben Sirach zones in on the main ideas he means to explore over the course of the book. It has to do with the Lord as the source of wisdom, and with the attitude a person needs to have to become wise. In the Greek translation, as in the Septuagint's translation of other Old Testament works, the term "the Lord" used where the Hebrew text uses the proper name of God, "Yhwh".

The first question posed is: Where does wisdom come from? And the answer is quite, definite from the very start "All wisdom comes from God and is with him forever" (1:1). There is no source .of wisdom but the one true God: "There is [only] One who is wise" (1:8). He created all things and "he poured (wisdom) out upon all his works" (1:9). Therefore the study, of nature and of man (God's works) is the way to discover wisdom. More will be said about this in the introduction to the second part of the book (16:24-18:14).

Every created thing is designed in a particular way and the Lord's wisdom can be seen from the order that exists in creation and from the laws governing the nature and activity of man. In the case of human beings, a person will attain happiness and wisdom if he or she adheres to these rules laid by God. This leads Ben Sirach to say this is the main contribution his book makes), "If you desire wisdom, the commandments" (1:26). A person who approaches God in all simplicity, ready to listen to his precepts and puts them into practice will discover the meaning of the things and events of the world around him, which he so greatly desires. In the introduction to the part of the book these ideas are developed further (24: 1-34).

It follows that a person who wants to be wise should logically show grateful respect to the Creator by acting in line with the "instructions" wisely imprinted on created things (man included). This is what in the tradition of Israel called "fear of the Lord", which is therefore "wisdom and instruction" (1:27). The expression "fear of the Lord" does not, then, in any sense mean being afraid of God. On the contrary, it is a reverent way of referring to the religious attitude of man towards Him who looks after him with great solicitude.

When the fourth part of the book goes into the motivation that, should inspire one's everyday conduct, it stresses the need for fear of the Lord in order to be wise (32:14-33:17).

A person beginning to set out on the path of wisdom need to be determined to keep true to the Lord, for he is bound to meet with difficulties. But he has every reason to trust in God. One good reason is the lessons of history: "Consider the ancient generations and see: who ever trusted in the Lord and was put to shame?" (2:10). The fifth and last part of the book, provide a running commentary on the example set by figures in the past (44:1-50:21).

The ideas contained in these chapters prepare the way for the full revelation of the Wisdom of God--the incarnation of the Word (cf. the prologue to St John's Gospel: Jn 1:1-18). That passage of the New Testament helps one to understand the full implications of things said here. "All wisdom comes from God and is with him for ever" (1:1), for "the Word was with God and the Word was God" (Jn 1:1); nd the Lord "supplied her [Wisdom] to those who love him" (Sir 1:10b), for "to all who received him, who believed in his name, he gave power to become children of God" (Jn 1:12-13). The Law promulgated by God in the Old Testament prepared the way for the full revelation of God himself' in whom all Wisdom dwells: "The 'Law was given through Moses; grace and truth came through Christ" (Jn 1 17). The Letter to the Hebrews, in line with the call in Sirach 2:10, invites us to consider the example set by the great Israelite leaders of the past (cf. Heb 11:1-40).

The earliest Christian commentators did not fail to find in Sirach references to the fullness of God's revelation in Jesus Christ: "The divine Teacher, Jesus Christ, merits our full confidence because he possesses the three most beautiful qualities --wisdom, benevolence, and openheartedness. Wisdom, for he is wisdom of the Father: "All wisdom comes from the Lord, and is with him forever" (Sir 1:1); openheartedness, for he is God and Creator: "Everything that is was made by him, and without him nothing was made" (Jn 1:9) and benevolence, for he offered himself as the one victim for us all" (Clement of Alexandria, "Paedagogus", 1, 97:3).

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From: Mark 9:14-29

The Curing of an Epileptic Boy
--------------------------------------------
[14] And when they came to the disciples, they saw a great crowd about them, and scribes arguing with them. [15] And immediately all the crowd when they saw Him (Jesus), were greatly amazed, and ran up to Him and greeting Him. [16] And He asked them, "What are you discussing with them?" [17] And one of the crowd answered Him, "Teacher, I brought my son to you, for he has a dumb spirit; [18] and wherever it seizes him, it dashes him down; and he foams and grinds his teeth and becomes rigid; and I asked Your disciples to cast it out, and they were not able." [19] And He answered them, "Oh faithless generation, how long am I to be with you? How long am I to bear with you? Bring him to Me."

[20] And they brought the boy to Him; and when the spirit saw Him, immediately it convulsed the body, and he fell on the ground and rolled about, foaming at the mouth. [21] And Jesus asked his father, "How long has he had this?" And he said, "From childhood. [22] And it has often cash him into the fire and into the water, to destroy him; but if You can do anything, have pity on us and help us." [23] And Jesus said to him, "If you can! All things are possible to him who believes." [24] Immediately the father of the child cried out and said, "I believe; help my unbelief!" [25] And when Jesus saw that a crowd came running together, He rebuked the unclean spirit, saying to it, "You dumb and deaf spirit, I command you, come out of him, and never enter him again." [26] After crying out and convulsing him terribly, it came out, and the boy was like a corpse; so that most of them said, "He is dead." [27] But Jesus took him by the hand and lifted him up, and he arose. [28] And when He had entered the house, His disciples asked Him privately, "Why could we not cast it out?" [29] And He said to them, "This kind cannot be driven out by anything but prayer and fasting."

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Commentary:

17. The demon who possessed this boy is described as a "dumb spirit" because dumbness was the main feature of the possession. On diabolic possession cf. note on Matthew 12:22-24.

19-24. As on other occasions, Jesus requires submission of faith before He works the miracle. The exclamation of Jesus refers to the request of the boy's father (verse 22), which seemed to suggest some doubt about God's omnipotence. The Lord corrects this way of asking and requires him to have firm faith. In verse 24 we can see that the father has quite changed; then Jesus does the miracle. The man's strengthened faith made him all-powerful, for someone with faith relies not on himself but on Jesus Christ. Through faith, then, we become sharers in God's omnipotence. But faith is a gift of God, which man, especially at times when he is wavering, should ask humbly and tenaciously, like the father of this boy: "I believe, help my unbelief," and like the Apostles: "Increase our faith!" (Luke 17: 5).

28-29. "In teaching the Apostles how to expel a spirit as evil as this He is teaching all of us how we should live, and telling us that prayer is the resource we should use to overcome even the severest temptations, whether they come from unclean spirits or from men. Prayer does not consist only in the words we use to invoke God's clemency but also in everything we do, out of faith, as homage to God. The Apostle bears witness to this when he says: `Pray constantly' (1 Thessalonians 5:7)" (St. Bede, "In Marci Evangelium Expositio, in loc.").

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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.

Seventh Sunday in Ordinary Time

81C Seventh Sunday in Ordinary Time

Catechism Links
CCC 210-211: God of mercy
CCC 1825, 1935, 1968, 2303, 2647, 2842-2845: Forgiveness of enemies
CCC 359, 504: Christ as the New Adam

CCC Cross Reference:
Ps 103 304
1 Cor 15:44-45 364; 1 Cor 15:44 999, 1017; 1 Cor 15:45 411, 504; 1 Cor 15:47 504
Lk 6:28 1669; Lk 6:31 1789, 1970; Lk 6:36 1458, 2842

Back to Memorial Bench
Back to SOW II '19
Back to SOW II '22

Back to SOW II '25

Reading 1
1 Sm 26:2, 7-9, 12-13, 22-23

In those days, Saul went down to the desert of Ziph
with three thousand picked men of Israel,
to search for David in the desert of Ziph.
So David and Abishai went among Saul’s soldiers by night
and found Saul lying asleep within the barricade,
with his spear thrust into the ground at his head
and Abner and his men sleeping around him.

Abishai whispered to David:
“God has delivered your enemy into your grasp this day.
Let me nail him to the ground with one thrust of the spear;
I will not need a second thrust!”
But David said to Abishai, “Do not harm him,
for who can lay hands on the LORD’s anointed and remain unpunished?”
So David took the spear and the water jug from their place at Saul’s head,
and they got away without anyone’s seeing or knowing or awakening.
All remained asleep,
because the LORD had put them into a deep slumber.

Going across to an opposite slope,
David stood on a remote hilltop
at a great distance from Abner, son of Ner, and the troops.
He said: “Here is the king’s spear.
Let an attendant come over to get it.
The LORD will reward each man for his justice and faithfulness.
Today, though the LORD delivered you into my grasp,
I would not harm the LORD’S anointed.”

Responsorial Psalm
Ps 103:1-2, 3-4, 8, 10, 12-13

R. (8a) The Lord is kind and merciful.

Bless the LORD, O my soul;
and all my being, bless his holy name.
Bless the LORD, O my soul,
and forget not all his benefits.
R. The Lord is kind and merciful.

He pardons all your iniquities,
heals all your ills.
He redeems your life from destruction,
crowns you with kindness and compassion.
R. The Lord is kind and merciful.

Merciful and gracious is the LORD,
slow to anger and abounding in kindness.
Not according to our sins does he deal with us,
nor does he requite us according to our crimes.
R. The Lord is kind and merciful.

As far as the east is from the west,
so far has he put our transgressions from us.
As a father has compassion on his children,
so the LORD has compassion on those who fear him.
R. The Lord is kind and merciful.

Reading II
1 Cor 15:45-49

Brothers and sisters:
It is written, The first man, Adam, became a living being,
the last Adam a life-giving spirit.
But the spiritual was not first;
rather the natural and then the spiritual.
The first man was from the earth, earthly;
the second man, from heaven.
As was the earthly one, so also are the earthly,
and as is the heavenly one, so also are the heavenly.
Just as we have borne the image of the earthly one,
we shall also bear the image of the heavenly one.

Gospel
Lk 6:27-38

Jesus said to his disciples:
“To you who hear I say,
love your enemies, do good to those who hate you,
bless those who curse you, pray for those who mistreat you.
To the person who strikes you on one cheek,
offer the other one as well,
and from the person who takes your cloak,
do not withhold even your tunic.
Give to everyone who asks of you,
and from the one who takes what is yours do not demand it back.
Do to others as you would have them do to you.
For if you love those who love you,
what credit is that to you?
Even sinners love those who love them.
And if you do good to those who do good to you,
what credit is that to you?
Even sinners do the same.
If you lend money to those from whom you expect repayment,
what credit is that to you?
Even sinners lend to sinners,
and get back the same amount.
But rather, love your enemies and do good to them,
and lend expecting nothing back;
then your reward will be great
and you will be children of the Most High,
for he himself is kind to the ungrateful and the wicked.
Be merciful, just as your Father is merciful.

“Stop judging and you will not be judged.
Stop condemning and you will not be condemned.
Forgive and you will be forgiven.
Give, and gifts will be given to you;
a good measure, packed together, shaken down, and overflowing,
will be poured into your lap.
For the measure with which you measure
will in return be measured out to you.”

Readings from the Jerusalem Bible

First Reading: 1 Samuel 26:2,7-9,12-13,22-23

In those days, Saul went down to the desert of Ziph with three thousand picked men of Israel, to search for David in the desert of Ziph.  So David and Abishai went among Saul's soldiers by night and found Saul lying asleep within the barricade, with his spear thrust into the ground at his head and Abner and his men sleeping around him.

Abishai whispered to David: "God has delivered our enemy into your grasp this day. Let me nail him to the ground with one thrust of the spear; I will not need a second thrust!" But David said to Abishai, "Do not harm him for who can lay hands on the Lord's anointed and remain unpunished?" So David took the spear and the water jug from their place at Saul's head, and they got away without anyone's seeing or knowing or awakening. All remained asleep, because the Lord had put them into a deep slumber.

Going across to an opposite slope, David stood on a remote hilltop at a great distance from Abner, son of Ner, and the troops.

He said: "Here is the king's spear.  Let an attendant come over to get it.  The Lord will reward each man for his justice and faithfulness. Today the Lord delivered you into my grasp, I would not harm the Lord's Anointed."

Responsorial Psalm:
Psalm 103:1-2,3-4,8,10,12-13

The Lord is kind and merciful.

Bless the Lord, O my soul;
all my being, bless his holy name.
Bless the Lord, O my soul,
forget not all his benefits.

The Lord is kind and merciful.

He pardons all your iniquities,
heals all your ills.
He redeems your life from destruction,
crowns you with kindness and compassion.

The Lord is kind and merciful.

Merciful and gracious is the Lord,
slow to anger, and abounding in kindness.
Not according to our sins des he deal with us,
nor does he requite us according to our crimes.

The Lord is kind and merciful.

As far as the east is from the west,
so far has he put our transgressions from us.
As a father his compassion on his children,
so the Lord has compassion on those who fear him.

The Lord is kind and merciful.

Second Reading:
1 Corinthians 15:45-49

Brothers and sisters: It is written, The first man, Adam, became a living being, the last Adam a life-giving spirit.  But the spiritual was not first; rather the natural and then the spiritual. The first man was from the earth, earthly; the second man from heaven. As was the earthly one, so also are the earthly, and as is the heavenly one, so also are the heavenly. Just as we have borne the image of the earthly one, we shall also bear the image of the heavenly one.

Gospel:
Luke 6:27-38

Jesus said to his disciples: “To you who hear I say, love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. To the person who strikes you on one cheek, offer the other cheek as well, and from the person who takes your cloak, do not withhold even your tunic. Give to everyone who asks of you, and from the one who takes what is yours do not demand it back. Do to others as ou would have them do to you. For if you love those who love you, what credit is that to you? Even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners the same. If you lend money to those from whom you expect repayment, what credit is that to you? Even sinners lend to sinners, and get back the same amount. But rather, love your enemies and do good to them, and lend expecting nothing back; then your reward will be great and you will be children of the Most High, for he himself is kind to the ungrateful and the wicked. Be merciful, just as your Father is merciful.

“Stop judging and you will not be judged. Stop condemning and you will not be condemned.  Forgive and you will be forgiven.  Give and gifts will be given to you; a good measure, packed together, shaken down, and overflowing, will be poured into your lap.  For the measure with which you measure will in return be measured out to you.”

Readings and Commentary from the Navarre Bible


7th Sunday in Ordinary Time

From: 1 Samuel 26:2, 7-9, 12-13, 22-23

Saul goes out again after David
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[2] So Saul arose and went down to the wilderness of Ziph, with three thousand chosen men of Israel, to seek David in the wilderness of Ziph. [7] So David and Abishai went to the army by night; and there lay Saul sleeping within the encampment, with his spear stuck in the ground at his head; and Abner and the army lay around him. [8] Then said Abishai to David, "God has given your enemy into your hand this day; now therefore let me pin him to the earth with one stroke of the spear, and I will not strike him twice." [9] But David said to Abishai, "Do not destroy him; for who can put forth his hand against the Lord's anointed, and be guiltless?" [12] So David took the spear and the jar of water from Saul's head; and they went away. No man saw it, or knew it, nor did any awake; for they were all asleep, because a deep sleep from the Lord had fallen upon them. [13] Then David went over to the other side, and stood afar off on the top of the mountain, with a great space between them; [22] And David made answer, "Here is the spear, O king! Let one of the young men come over and fetch it. [23] The Lord rewards every man for his righteousness and his faithfulness; for the Lord gave you into my hand today, and I would not put forth my hand against the Lord's anointed."

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Commentary:

26:1-25 This further encounter between Saul and David has features similar to that reported in chapter 24. However here David’s mission and personality are put more in focus: David is a better strategist than Saul, and his sovereignty is acknowledged in the word of blessing of the king(v. 25). This is not an accidental meeting and it does not take place in a cave; it is planned, and it happens in the open, in Saul’s encampment (vv. 4-7). Abner and the king’s bodyguard are asleep when they should be watching over the king; it is David in fact who protects Saul’s life (vv. 9, 15). The text once again shows David’s compassion and mercy (“the Lord gave you into my hand today…”: v. 23); we can see in him the future king, because mercy is a perfection proper to God and therefore a virtue to be expected of any representative of his and of everyone who wants to be like God (cf. LK 6:36).

But, over and above the doings and schemes of human beings, the Lord is shown always to have the last word: he will decide when and how Saul shall die (v. 10); he will treat each man according to his merits (vv. 23-24); David is the man of his choice and he will cause all his undertakings to succeed, as Saul acknowledges in his concluding words (v. 25).

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From: 1 Corinthians 15:45-49
The Manner of the Resurrection of the Dead
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[45] Thus it is written, "The first man Adam became a living being"; the last Adam became a life-giving spirit. [46] But it is not the spiritual which is first but the physical, and then the spiritual. [47] The first man was from the earth, a man of dust; the second man is from heaven. [48] As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven. [49] Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven. [50] I tell you this, brethren: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.

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Commentary:

44-50. The Apostle develops what he has said about those who rise having spiritual bodies--which might seem to be a self-contradictory notion. Through descent from Adam, whose body was formed from the dust of the earth (cf. Gen 2:7), men receive an earthly animal body which is destined to perish; Christ, the new Adam, when he comes again will give his own a heavenly body, perfect and immortal: "It is called a spiritual body," St Augustine says, "not because it has become a spirit but because it is in such a way subject to the spirit, to fit it for its heavenly abode, that every kind of earthly weakness and imperfection is changed into a heavenly permanence ("De Fide Et Symbolo", chap. VI).

Even in this present life the Christian should strive to reflect this image of "the man of heaven", by reproducing in himself the life of Christ: having died to sin through Baptism he has already been raised with Christ to a new life (cf. Col 3: 1-4). Christ's resurrection, St Thomas Aquinas explains, "is an exemplary cause with regard to the resurrection of souls, because even in our souls we must be conformed with the risen Christ, the Apostle says (Rom 6:4-11): 'Christ was raised from the dead by the glory of the Father, that we too might walk in newness of life [...]. Christ being raised from the dead shall never die again [...] so you al- so must consider yourselves dead to sin', so that you 'might live with him' (1 Thess 5:10)" ("Summa Theologiae", III, q. 56, a. 2).

45. Commenting on this verse, St John of Avila explains that "God created the first man and blew into his face, he gave him the breath of life, and he became a living being. "Et factus est primus Adam in animam viventem, novissimus Adam in spiritum vivificantem" (1 Cor 15:45). The second Adam was made, Jesus Christ, and not only was he given and did he have life for himself like the first Adam, but he had it for many others. Christ has a living spirit, a life-giving spirit which raises up those of us who desire to live. Let us go to Christ, let us seek Christ, who has the breath of life. No matter how evil you be, how lost, how disorientated, if you go to him, if you seek him, he will make you well, he will win you over and set you right and heal you" ("Sermon on Pentecost Sunday").

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From: Luke 6:27-38

Love of Enemies
------------------------
[27] "But I say to you that hear, Love your enemies, do good to those who hate you, [28] bless those who curse you, pray for those who abuse you. [29] To him who strikes you on the cheek, offer the other also; and from him who takes away your cloak do not withhold your coat as well. [30] Give to every one who begs from you; and of him who takes away your goods do not ask them again. [31] And as you wish that men would do to you, do so to them.

[32] "If you love those who love you, what credit is that to you? For even sinners love those who love them. [33] And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. [34] And if you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again. [35] But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the selfish. [36] Be merciful, even as your Father is merciful.

[37] "Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; [38] give, and it will be given to you; good measure, pressed down, shaken together, running over, will be put into your lap. For the measure you give will be the measure you get back."

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Commentary:

27. "In loving our enemies there shines forth in us some likeness to God our Father, who, by the death of His Son, ransomed from everlasting perdition and reconciled to Himself the human race, which previously was most unfriendly and hostile to Him" ("St. Pius V Catechism", IV, 14, 19). Following the example of God our Father, we must desire for everyone (even those who say they are our enemies) eternal life, in the first place; additionally, a Christian has a duty to respect and understand everyone without exception, because of his or her intrinsic dignity as a human person, made in the image and likeness of the Creator.

28. Jesus Christ teaches us by example that this is a real precept and not just a pious recommendation; even when nailed to the cross He prayed to His Father for those who had brought Him to such a pass: "Father, forgive them, for they know not what they do" (Lk 23:34). In imitation of the Master, St Stephen, the first martyr of the Church, when he was being stoned, prayed to our Lord not to hold the sin against his persecutors (cf. Acts 7:60). In the liturgy of Good Friday the Church offers prayers and suffrages to God on behalf of those outside the Church, asking Him to give them the grace of faith; to release from their ignorance those who do not know Him; to give Jews the light to the truth; to bring non-Catholic Christians, linked by true charity, into full communion with our Mother the Church.

29. Our Lord gives us more examples to show us how we should act if we want to imitate the mercy of God. The first has to do with one of what are traditionally called the "spiritual works of mercy" -- forgiving injuries and being patient with other people's defects. This is what He means in the first instance about turning the other cheek.

To understand what our Lord is saying here, St. Thomas comments that "Sacred Scripture needs to be understood in the light of the example of Christ and the saints. Christ did not offer the cheek to be struck in the house of Annas (Jn 18:22ff), nor did St. Paul when, as we are told in the Acts of the Apostles, he was beaten in Philippi (Acts 16:22f). Therefore, we should not take it that Christ literally meant that you should offer the other cheek to some to hit you; what He was referring to was your interior disposition; that is, if necessary we should be ready not to be intolerant of anyone who hurts us, and we should be ready to put up with this kind of treatment, or worse than that. That was how the Lord acted when He surrendered His body to death" ("Commentary on St John", 18, 37).

36. The model of mercy which Christ sets before us is God Himself, of whom St. Paul says, 'Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our afflictions" (2 Cor 1:3-4). "The first quality of this virtue", Fray Luis de Granada explains, "is that it makes men like God and like the most glorious thing in Him, His mercy (Lk 6: 36). For certainly the greatest perfection a creature can have is to be like his Creator, and the more like Him he is, the more perfect he is. Certainly one of the things which is most appropriate to God is mercy, which is what the Church means when it says that prayer: 'Lord God, to whom it is proper to be merciful and forgiving...'. It says that this is proper to God, because just as a creature, as creature, is characteristically poor and needy (and therefore characteristically receives and does not give), so, on the contrary, since God is infinitely rich and powerful, to Him alone does it belong to give and not to receive, and therefore it is appropriate for Him to be merciful and forgiving" ("Book of Prayer and Meditation", third part, third treatise).

This is the rule a Christian should apply: be compassionate towards other people's afflictions as if they were one's own, and try to remedy them. The Church spells out this rule by giving us a series of corporal works of mercy (visiting and caring for the sick, giving food to the hungry, drink to the thirsty...) and spiritual works of mercy (teaching the ignorant, correcting the person who has erred, forgiving injuries...): cf. "St Pius X Catechism", 944f.

We should also show understanding towards people who are in error: "Love and courtesy of this kind should not, of course, make us indifferent to truth and goodness. Love, in fact, impels the followers of Christ to proclaim to all men the truth which saves. But we must distinguish between the error (which must always be rejected) and the person in error, who never loses his dignity as a person even though he flounders amid false or inadequate religious ideas. God alone is the judge and searcher of hearts; He forbids us to pass judgment on the inner guilt of others" (Vatican II, "Gaudium Et Spes", 28).

38. We read in Sacred Scripture of the generosity of the widow of Zarephath, whom God asked to give food to Elijah the prophet even though she had very little left; He then rewarded her generosity by constantly renewing her supply of meal and oil (1 Kings 17:9ff). The same sort of thing happened when the boy supplied the five loaves and two fish which our Lord multiplied to feed a huge crowd of people (cf. Jn 6:9) -- a vivid example of what God does when we give Him whatever we have, even if it does not amount to much.

God does not let Himself be outdone in generosity: "Go, generously and like a child ask Him, 'What can You mean to give me when You ask me for "this"?'" (St. J. Escriva, "The Way", 153). However much we give God in this life, He will give us more in life eternal.

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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.

Saturday of the Sixth Week in Ordinary Time

340 Saturday of the Sixth Week in Ordinary Time

CCC Cross Reference:
Heb 11:1 146; Heb 11:2 147; Heb 11:3 286; Heb 11:6 161, 848
Ps 145:3 300
Mk 9:2 552; Mk 9:7 151, 459; Mk 9:9-31 649

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Reading 1
Heb 11:1-7

Brothers and sisters:
Faith is the realization of what is hoped for
and evidence of things not seen.
Because of it the ancients were well attested.
By faith we understand that the universe was ordered by the word of God,
so that what is visible came into being through the invisible.
By faith Abel offered to God a sacrifice greater than Cain’s.
Through this, he was attested to be righteous,
God bearing witness to his gifts,
and through this, though dead, he still speaks.
By faith Enoch was taken up so that he should not see death,
and he was found no more because God had taken him.
Before he was taken up, he was attested to have pleased God.
But without faith it is impossible to please him,
for anyone who approaches God must believe that he exists
and that he rewards those who seek him.
By faith Noah, warned about what was not yet seen,
with reverence built an ark for the salvation of his household.
Through this, he condemned the world
and inherited the righteousness that comes through faith.

Responsorial Psalm
Ps 145:2-3, 4-5, 10-11

R. (see 1) I will praise your name for ever, Lord.

Every day will I bless you,
and I will praise your name forever and ever.
Great is the LORD and highly to be praised;
his greatness is unsearchable.
R. I will praise your name for ever, Lord.

Generation after generation praises your works
and proclaims your might.
They speak of the splendor of your glorious majesty
and tell of your wondrous works.
R. I will praise your name for ever, Lord.

Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your Kingdom
and speak of your might.
R. I will praise your name for ever, Lord.

Gospel
Mk 9:2-13

Jesus took Peter, James, and John
and led them up a high mountain apart by themselves.
And he was transfigured before them,
and his clothes became dazzling white,
such as no fuller on earth could bleach them.
Then Elijah appeared to them along with Moses,
and they were conversing with Jesus.
Then Peter said to Jesus in reply,
“Rabbi, it is good that we are here!
Let us make three tents:
one for you, one for Moses, and one for Elijah.”
He hardly knew what to say, they were so terrified.
Then a cloud came, casting a shadow over them;
then from the cloud came a voice,
“This is my beloved Son. Listen to him.”
Suddenly, looking around, the disciples no longer saw anyone
but Jesus alone with them.

As they were coming down from the mountain,
he charged them not to relate what they had seen to anyone,
except when the Son of Man had risen from the dead.
So they kept the matter to themselves,
questioning what rising from the dead meant.
Then they asked him,
“Why do the scribes say that Elijah must come first?”
He told them, “Elijah will indeed come first and restore all things,
yet how is it written regarding the Son of Man
that he must suffer greatly and be treated with contempt?
But I tell you that Elijah has come
and they did to him whatever they pleased,
as it is written of him.”

Readings from the Jerusalem Bible
First reading Hebrews 11:1-7

Only faith can guarantee the blessings that we hope for, or prove the existence of the realities that at present remain unseen. It was for faith that our ancestors were commended.

It is by faith that we understand that the world was created by one word from God, so that no apparent cause can account for the things we can see.

It was because of his faith that Abel offered God a better sacrifice than Cain, and for that he was declared to be righteous when God made acknowledgement of his offerings. Though he is dead, he still speaks by faith.

It was because of his faith that Enoch was taken up and did not have to experience death: he was not to be found because God had taken him. This was because before his assumption it is attested that he had pleased God. Now it is impossible to please God without faith, since anyone who comes to him must believe that he exists and rewards those who try to find him.

It was through his faith that Noah, when he had been warned by God of something that had never been seen before, felt a holy fear and built an ark to save his family. By his faith the world was convicted, and he was able to claim the righteousness which is the reward of faith.

Responsorial Psalm:
Psalm 144 (145):2-5,10-11

I will bless your name for ever, O Lord.

I will bless you day after day
  and praise your name for ever.
The Lord is great, highly to be praised,
  his greatness cannot be measured.

I will bless your name for ever, O Lord.

Age to age shall proclaim your works,
  shall declare your mighty deeds,
shall speak of your splendour and glory,
  tell the tale of your wonderful works.

I will bless your name for ever, O Lord.

All your creatures shall thank you, O Lord,
  and your friends shall repeat their blessing.
They shall speak of the glory of your reign
  and declare your might, O God.

I will bless your name for ever, O Lord.

Gospel Mark 9:2-13

Jesus took with him Peter and James and John and led them up a high mountain where they could be alone by themselves. There in their presence he was transfigured: his clothes became dazzlingly white, whiter than any earthly bleacher could make them. Elijah appeared to them with Moses; and they were talking with Jesus. Then Peter spoke to Jesus: ‘Rabbi,’ he said ‘it is wonderful for us to be here; so let us make three tents, one for you, one for Moses and one for Elijah.’ He did not know what to say; they were so frightened. And a cloud came, covering them in shadow; and there came a voice from the cloud, ‘This is my Son, the Beloved. Listen to him.’ Then suddenly, when they looked round, they saw no one with them any more but only Jesus.

As they came down from the mountain he warned them to tell no one what they had seen, until after the Son of Man had risen from the dead. They observed the warning faithfully, though among themselves they discussed what ‘rising from the dead’ could mean. And they put this question to him, ‘Why do the scribes say that Elijah has to come first?’ ‘True,’ he said ‘Elijah is to come first and to see that everything is as it should be; yet how is it that the scriptures say about the Son of Man that he is to suffer grievously and be treated with contempt? However, I tell you that Elijah has come and they have treated him as they pleased, just as the scriptures say about him.’

Readings and Commentary from the Navarre Bible

Saturday of the 6th Week in Ordinary Time

From: Hebrews 11:1-7

The good example of the Patriarchs
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[1] Now faith is the assurance of things hoped for, the conviction of things not seen. [2] For by it the men of old received divine approval. [3] By faith we understand that the world was created by the word of God, so that what is seen was made out of things which do not appear.

[4] By faith Abel offered to God a more acceptable sacrifice than Cain, through which he received approval as righteousness, God bearing witness by accepting his gifts; he died, but through his faith he is still speaking. [5] By faith Enoch was taken up so that he should not see death; and he was not found, because God had taken him. Now before he was taken he was attested as having pleased God. [6] And without faith it is impossible to please him. For whoever would draw near to God must believe that he exists and that he rewards those who seek him. [7] By faith Noah, being warned by God concerning events as yet unseen, took heed and constructed an ark for the saving of his household; by this he condemned the world and became an heir of the righteousness which comes by faith.

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Commentary:

1. Although the text does not aim to provide a precise definition of faith, it does in fact very clearly describe the essence of that virtue, linking it to hope in future things and to certainty concerning supernatural truths. By means of faith, the believer acquires certainty concerning God's promises to man, and a firm conviction that he will obtain access to heaven. The Latin translates as "substantia" the word the RSV translates as "assurance"; substantia, which literally means "that which underlies", here refers to the solid basis provided by hope.

This verse indicates that faith, which is a type of knowledge, is different from other types of human knowledge. Thus, man can know things by direct evidence, by reasoned proof or by someone else's testimony. As regards knowledge based on information provided by someone else, that is, knowledge based on faith, we can distinguish two types---human faith, when it is another human being whose word one relies on (as in the case of pupil/teacher, child/parent), and supernatural faith (when the testimony comes from God himself, who is Supreme Truth). In this latter case the knowledge provided is most certain.

However, the object of supernatural faith, that is, what one believes in (God and the unchanging decrees of his will), is not something that is self-evident to man, nor is it something that can be attained by the use of unaided reason. That is why it is necessary for God himself to bear witness to what he reveals. Faith, then, is certain knowledge, but it is knowledge of things which are not self-evident, things which one does not see but which one can hope for.

The verse also says that faith is "conviction" concerning things not seen. It is therefore different from opinion, suspicion or doubt (none of which implies certainty). By saying that it has to do with things unseen, it is distinguishing faith from knowledge and intuitive cognition (cf. "Summa theologiae", II-Il, q. 4, a. 1).

Summing up, we can say that "when God makes a revelation, we are obliged to render by faith a full submission of intellect and will. The faith, however which is the beginning of human salvation, the Catholic Church asserts to be a supernatural virtue whereby, with the inspiration and help of God's grace, we believe that what he has revealed is true--not because its intrinsic truth is seen by the natural light of reason, but because of the authority of God who reveals it, of God who can neither deceive nor be deceived" (Vatican I, "Dei Filius", chap. 3).

It is, therefore, a feature of faith that it makes us certain about things which are not self-evident. That is why in order to believe one must want to believe, why the act of believing is always free and meritorious. However, faith can, with God's help, reach a certainty greater than any proof can provide. "This faith", St John of Avila comments, "is not based on reasons [. . .]; for when a person believes on the basis of reasons, he is not believing in such a way that he is totally convinced, without any doubt or scruple whatever. But the faith which God infuses is grounded on divine Truth, and it causes one to believe more firmly than if one saw it with one's own eyes, and touched it with one's hands--and to believe more certainly than he who believes that four is greater than three, the sort of thing that is so obvious that the mind never hesitates a moment, nor can it even if it wants to" ("Audi, Filia", chap. 43).

The faith which God gives a person -- supernatural faith -- is necessarily the point of departure for hope and charity: it is what is usually called "living faith". When one lives with this kind of faith it is easy to see that the three "theological" virtues (faith, hope and charity) are bound up with one another. Faith and hope lead a person to unite himself to God as the source from which all good things flow; charity unites us to God directly, by loving affection, because God is the supreme Good. Faith is as it were the first step: it means accepting what God says as true. We then unite ourselves to him through hope, insofar as we rely on God's help to attain beatitude. The goal of this process is charity, the fulness of which is eternal possession of God, the Supreme Good. "Let us grow in hope, thereby strengthening our faith which is truly 'the assurance of things hoped for, the conviction of things not seen' (Heb 11:1). Let us grow in this virtue, let us beg our Lord to increase his charity in us; after all, one can only really trust what one loves with all one's might. And it is certainly worthwhile to love our Lord" (St. J. Escrivá, "Friends of God", 220).

If hope in general is the conviction of being able to obtain something worthwhile in the future, something difficult to obtain, theological hope is the conviction of being able, with the help of God, to attain heaven. And faith is precisely what provides certain knowledge of those two truths--that heaven is our goal and that God wants to help us to get there (cf. "Summa theologiae", II-II, q.17, a. 5 and 7). Therefore, nothing should dishearten us on this road to our ultimate goal because we put our trust in "three truths: God is all-powerful, God has a boundless love for me, God is faithful to his promises. And it is he, the God of mercies, who enkindles this trust within me, so that I never feel lonely or useless or abandoned but, rather, involved in a plan of salvation which will one day reach its goal in Paradise" (John Paul I, "Address", 20 September 1978).

3. The creation of the world from nothing is one of the first articles of faith. The text is reminiscent in a way of v. 1, in that faith gives conviction about things we cannot see; that is how we know the origin of all created things and discover God from things we can see.

Essentially the text is emphasizing the importance of belief in God as Creator and in Creation as coming from nothing. This is a truth found in all the creeds and it has been often defined by the Church Magisterium (cf., for example, Lateran IV and Vatican I). "We believe in one God, the Father, the Son and the Holy Spirit, Creator of what is visible--such as this world where we live out our lives and of the invisible -- such as the pure spirits which are also called angels" (Paul VI, "Creed of the People of God", 8).

4. The Book of Genesis (4:3-5) tells of the offerings made to Yahweh by Cain and Abel, the sons of Adam and Eve. God was pleased with Abel's offering but not with Cain's. God said to Cain, "Why are you angry, and why has your countenance fallen? If you do well, will you not be accepted? And if you do not do well, sin is couching at the door ready to waylay you" (Gen 4:6-7). Many Jewish commentators saw this as meaning that Cain's sin may have been one of meanness because he did not offer the best of his crop. Additionally there would have been a sin of envy towards Abel (Wisdom 10:3 speaks of Cain's evil and his fratricidal hatred). In contrast to Cain, the prototype of the envious, selfish, violent and fratricidal man, Jewish literature extolled Abel as an example of generosity, uprightness and piety.

Against this background of Jewish religious thought come the words of Jesus (Mt 23:25) and St John (1 Jn 3:12) who describe Abel as "righteous", that is holy and devout. The Hebrews text stresses that what made Abel's offering the better one was his faith, commitment to God and generosity. That was why God bore witness to his righteousness by accepting the victims he offered and perhaps --according to an ancient oral Jewish tradition--sending fire down upon them to burn them. For God "looked more to the offerer than to what he offered, because the acceptability of an oblation is determined by the righteousness of the offerer, in cases other than of a sacrament," as St Thomas Aquinas says (Commentary on Heb, ad loc.). The text says literally that "God himself bore witness to his offerings", as if to imply that he "came down" or that he "sent down fire" to consume them (cf. the famous oblation of Elijah in 1 Kings 18:38; that of Moses and Aaron in Leviticus 9:24; and that of Gideon in Judges 6:21).

"He died, but through his faith he is still speaking": this is reminiscent of the passage in Genesis where God tells Cain that "the voice of your brother's blood is crying to me from the ground" (Gen 4:10). Abel is God's witness, his "martyr", because he confesses God's greatness by his faith, sacrifice and generosity. "By leading others towards virtue, Abel proves to be an eloquent speaker. Any words must be less effective than (the example of) this martyrdom. So, just as heaven speaks to us by simply revealing itself to us, this great saint exhorts us simply by impinging on our memory" (Hom. on Heb, 22).

It is comforting to know that the first example of faith in God was given by the son of Adam and Eve, and that it took the form of a sacrifice. It is understandable therefore that Fathers have, in fact, seen Abel as a figure of Christ: he was a shepherd, he offered an oblation pleasing to God, he shed his blood, and was therefore a "martyr for the faith".

When renewing Christ's sacrifice, the Liturgy asks God to look with favour on the offerings and accept them as once he accepted the gifts of his "servant Abel" (cf. Roman Missal, Eucharistic Prayer I).

5. There was also quite an amount of Jewish tradition about Enoch, one of the Patriarchs from the pre-Flood period; this stemmed from the fact that the Book of Genesis, instead of rounding off mention of him with the usual words "and he died" (as is the case with the other patriarchs), says that he "walked with Elohim, and he was not, for God took him" (cf. Gen 5:21-24). This led people to think that Enoch did not die and that therefore he was in the presence of God preparing the way for the Messiah who would set man free: that is, he must be one of the Messiah's precursors, like Elijah, of whose death also there is no mention. The Greek translation of the Old Testament (the Septuagint) elaborates a little on the Hebrew text of Genesis 5:23: it says, "Enoch walked with God; and he was not, for the Lord took him", and the RSV Genesis passage reflects this. It might also be pointed out that the Book of Sirach mentions Enoch with great respect, proposing him as an example to all generations; it says that "Enoch pleased the Lord, and was taken up" (Sir 44:16), and elsewhere it adds that "no one like Enoch has been created on earth" (Sir 49:14). In apocryphal Jewish writing Enoch came to assume great importance: he was attributed great power as an astrologer and described as engaging in a series of fantastic exploits to prepare the way for the Messiah. It therefore became widely believed that Enoch would return to the world prior to the coming of the Anointed.

The Epistle to the Hebrews uses the Sirach texts and the Greek version of Genesis as its ground for stating that Enoch "was attested as having pleased God", and therefore it proposes Enoch as an example of faith.

The sentence "Enoch was taken up so that he should not see death" is not just referring to his being an upright man: it connects him with the coming of the Messiah and with the end of the world. The text is not saying or denying that Enoch died, but simply that he was 'taken up". In view of the fact that it is decreed that all men should die (cf. Heb 9:27), for death is a consequence of original sin (cf. Rom 5:12), most probably the words "was taken up" should he seen as a reference to death, and the following words, "so that he should not see death," should he taken either in a moral sense --that is, "not experience the spiritual death of sin" -- or else as meaning that he arose immediately after our Lord's death, as happened in the case of some saints (cf. Mt 27:52-53).

6. Faith is a virtue which is necessary for salvation, but faith alone is insufficient; it must be "faith working through love" (Gal 5:6). However, faith is of decisive importance because it is "the beginning of man's salvation" (St Fulgentius, "De fide ad Petrum", 1) and because it is "the foundation and source of all justification" (Council of Trent, "De iustificatione, chap. 8); we are referring not only to faith in the sense of a personal act -- the act of faith -- but also to faith in the sense of a body of truths which one holds as certain. Thus, theology says that two things are necessary -- the faith by which one believes (the attitude of the believer) and the truths of faith which have to he believed (articles of faith). The verse speaks of both, but it dwells mainly on the second---the content or "object" of faith –whereas earlier (11:1) it looked more at the importance of the act as such. No one can please God unless he draws near him; but it is not possible to do that without faith; therefore no one can please God unless he has faith. God himself moves us and helps us to approach him, but man needs to respond freely to God's action; it is by the act of faith that he does so: faith is that disposition of soul "by which we yield our unhesitating assent to whatever the authority of our holy Mother the Church teaches us has been revealed by God; for the faithful cannot doubt those things of which God, who is truth itself, is the author" (St Pius V Catechism, I, 1, 1).

That is why, among truths of faith, we distinguish those which are accessible to human reason and those which man could never come to know on his own: the latter are called "mysteries". The former can be reduced to three -- the existence of God, the immortality of the soul, and the existence of a moral order established by God.

It is clear that if one does not believe in the existence of God and in the moral order established by him there is no possibility of salvation. What does the passage mean when it says that "whoever would draw near to God must believe that he exists and that he rewards those who seek him"? We might reply, with St Thomas, that, after original sin, no one can be saved unless he have faith in the promised mediator (Gen 3:15). For pagans, who have received no revelation, it was and is sufficient to believe that God rewards good and punishes evil (cf. Commentary on Heb, ad loc.).

The words of the sacred writer also pose another problem: how can those be saved who do not know Christ? The first thing to bear in mind is the absolute necessity of true and upright faith. Man has an obligation to seek truth, particularly religious truth, and he must not content himself with just any religion, as if all religions were more or less equal (cf. Pius IX, "Syllabus of Errors", 15 and 16). That is why adult pagans who request Baptism when the are in danger of death or in a situation of dire need must be given before Baptism a short instruction (adapted to the situation and to their intellectual capacity) on the main mysteries of faith -- the Trinity and the Incarnation (cf. "Reply of the Holy Office", 26 January 1703).

All this, however, does not mean that people who are not Christians cannot be saved. What it means, Vatican II teaches, is that "they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it, or to remain in it" ("Lumen Gentium", 14). "Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience--those too may achieve eternal salvation. Nor shall divine providence deny the assistance necessary for salvation to those who, without any fault of theirs, have not yet arrived at an explicit knowledge of God, and who, not without grace, strive to lead a good life" ("Lumen gentium", 16).

Therefore, when in its apostolic and missionary work, the catholic Church encounters other religions, it "rejects nothing of what is true and holy in these religions. It has a high regard for the manner of life and conduct, the precepts and doctrines which, although differing in many ways from its own teaching nevertheless often reflect a ray of that truth which enlightens all men. Yet it proclaims, and is in duty bound to proclaim without fail, Christ who is the way, the truth and the life (Jn 14: 6). In him, in whom God reconciled all things to himself (cf. 2 Cor 5:18-19), men find the fulness of their religious life" (Vatican II, "Nostra aetate", 2). In the last analysis, "although in many ways known to himself God can lead those who, through no fault of their own, are ignorant of the Gospel to that faith without which it is impossible to please him (Heb 11:6), the Church, nevertheless, still has the obligation (cf. 1 Cor 9:16) and also the sacred right to evangelize. And so, today as always, missionary activity retains its full force and necessity" (Vatican II, "Ad gentes", 7).

Similarly every Christian should always desire to seek God and have others seek him also. "If there is someone who is going to reward us, let us do everything possible not to lose the reward that is given to virtue [. . .]. But, how can one find the Lord? Think of how gold is found--by much effort and trouble [. . .]. So, we must seek God in the same way as we look for something we have lost. Is it not true that we rack our brains? Don't we look everywhere? Don't we look in out of the way places? Don't we spend money searching? If, for example, we have lost a child, what will we not do? What regions, what seas, will we not cross? How much more in the case of God, given that those who seek him have such need of him!" (St John Chrysostom, Hom. on Heb, 22).

7. When Noah received God's order to build the ark (cf. Gen 6-9; Mt 24:17-39; 1 Pet 3:20; 2 Pet 2:5), there was as yet no sign of a flood: in other words, he had to rely totally on God's word. He took heed, he acted "reveritus", with religious fear, that is, with a deeply religious attachment to God, an attitude which led him to obey very exactly what God told him to do.

Noah's faith "condemned the world" because the worldly and unbelieving men of his time jeered at him when he was making the ark. "What do these words mean -- 'by this he condemned the world'? They mean that he showed up the world as deserving of punishment, because even though they saw him building (the ark) they did not mend their ways or repent" (Hom. on Heb, 23, 1). By acting in line with his faith Noah condemns, in spite of himself, the incredulity of his contemporaries. Today also the life of a person of faith can be a reproach to those around him, but that should not lead him to act any differently.

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From: Mark 9:2-13

The Transfiguration
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[2] And after six days Jesus took with Him Peter and James and John, and led them up a high mountain apart by themselves; and He was transfigured before them, [3] and His garments became glistening, intensely white, as no fuller on earth bleach them. [4] And there appeared to them Elijah with Moses; and they were talking to Jesus. [5] And Peter said to Jesus, "Master, it is well that we are here; let us make three booths, one for You and one for Moses and one for Elijah." [6] For he did not know what to say, for they were exceedingly afraid. [7] And a cloud overshadowed them, and a voice came out of the cloud, "This is My beloved Son; listen to Him." [8] And suddenly looking around they no longer saw any one with them but Jesus only.

[9] And as they were coming down the mountain, He charged them to tell no one what they had seen, until the Son of Man should have risen from the dead. [10] So they kept the matter to themselves, questioning what the rising from the dead meant. [11] And they asked Him, "Why do the scribes say that first Elijah must come?" [12] And He said to them, "Elijah does come first to restore all things; and how is it written of the Son of Man, that He should suffer many things and be treated with contempt? [13] But I tell you that Elijah has come, and they did to him whatever they pleased, as it is written of him."

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Commentary:

2-10. We contemplate in awe this manifestation of the glory of the Son of God to three of His disciples. Ever since the Incarnation, the divinity of our Lord has usually been hidden behind His humanity. But Christ wishes to show, to these favorite disciples, who will later be pillars of the Church, the splendor of His divine glory, in order to encourage them to follow the difficult way that lies ahead, fixing their gaze on the happy goal which is awaiting them at the end. This is why, as St. Thomas comments (cf. "Summa Theologia", III, q. 45, a. 1), it was appropriate for Him to give them an insight into His glory. The fact that the Transfiguration comes immediately after the first announcement of His passion, and His prophetic words about how His followers would also have to carry His cross, shows us that "through many tribulations we must enter the kingdom of God" (Acts 14:22).

What happened at the Transfiguration? To understand this miraculous event in Christ's life, we must remember that in order to redeem us by His passion and death our Lord freely renounced divine glory and became man, assuming flesh which was capable of suffering and which was not glorious, becoming like us in every way except sin (cf. Hebrew 4:15). In the Transfiguration, Jesus Christ willed that the glory which was His as God and which His soul had from the moment of the Incarnation, should miraculously become present in His body. "We should learn from Jesus' attitude in these trials. During His life on earth He did not even want the glory that belong to Him. Though He had the right to be treated as God, He took the form of a servant, a slave (cf. Philippians 2:6)" (St. J. Escriva, "Christ Is Passing By", 62). Bearing in mind who became man (the divinity of the person and the glory of His soul), it was appropriate for His body to be glorious; given the purpose of His Incarnation, it was not appropriate, usually, for His glory to be evident. Christ shows His glory in the Transfiguration in order to move us to desire the divine glory which will be given us so that, having this hope, we too can understand "that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us" (Romans 8:18).

2. According to Deuteronomy (19:15), to bear witness to anything the evidence of two or three much concur. Perhaps this is why Jesus wanted three Apostles to be present. It should be pointed out that these three Apostles were specially loved by Him; they were with Him also at the raising of the daughter of Jairus (Mark 5:37) and will also be closest to Him during His agony at Gethsemane (Mark 14:33). Cf. note on Matthew 17:1-13.

7. This is how St. Thomas Aquinas explains the meaning of the Transfiguration: "Just as in Baptism, where the mystery of the first regeneration was proclaimed, the operation of the whole Trinity was made manifest, because the Son Incarnate was there, the Holy Spirit appeared under the form of a dove, and the Father made Himself known in the voice; so also in the Transfiguration, which is the sign of the second regeneration [the Resurrection], the whole Trinity appears -- the Father in the voice, the Son in the man, the Holy Spirit in the bright cloud; for just as in Baptism He confers innocence, as signified by the simplicity of the dove, so in the Resurrection will He give His elect the clarity of glory and the refreshment from every form of evil, as signified by the bright cloud" ("Summa Theologiae", III, q. 45, 1.4 ad 2). For, really, the Transfiguration was in some way an anticipation not only of Christ's glorification but also of ours. As St. Paul says, "it is the same Spirit Himself bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with Him in order that we may also be glorified with Him" (Romans 8:16-17).

10. That the dead would rise was already revealed in the Old Testament (cf. Daniel 12:2-3; 2 Maccabees 7:9; 12:43) and was believed by pious Jews (cf. John 11:23-25). However, they were unable to understand the profound truth of the death and Resurrection of the Lord: they expected a glorious and triumphant Messiah, despite the prophecy that He would suffer and die (cf. Isaiah 53). Hence the Apostles' oblique approach; they too do not dare to directly question our Lord about His Resurrection.

11-13. The scribes and Pharisees interpret the messianic prophecy in Malachi (3:1-2) as meaning that Elijah will appear in person, dramatically, to be followed by the all-triumphant Messiah, with no shadow of pain or humiliation. Jesus tells them that Elijah has indeed come, in the person of John the Baptist (Matthew 17:13) and has prepared the way of the Messiah, a way of pain and suffering.

Verse 12 is a question which Jesus puts to His disciples, but they should really have asked it themselves, had they realized that Christ's Resurrection presupposed the Messiah's suffering and death. Since they fail to ask it, Jesus does, to teach them that He like Elijah (that is, John the Baptist) must experience suffering before entering His glory.

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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.