so that you will be a blessing.
and curse those who curse you.
Abram went as the Lord directed him.
"You shall not bear hatred for your brother in your heart.
do not incur sin because of him.
Take no revenge and cherish no grudge against any of your people.
You shall love your neighbor as yourself.
and with all your strength.
Take to heart these words which I enjoin on you today.
Drill them into your children.
Speak of them at home and abroad, whether you are busy or at rest.
and let them be as a pendant on your forehead.
The tale of Moses leading the children of Israel (Jacob) presents an important event. Moses begins in this passage giving the tribes the Shema Yisrael, arguably the most important of all Jewish prayers. It embodies the whole of Mosaic Law and is quoted by Christ as “
” gives rise to a number of Hebrew traditions including the use of phylacteries (“
4. For Religious
as they have done to this day.
This passage is a part of Moses’ discourse to the tribes, a renewal of the articles of the Covenant under which they are bound; to love and serve the Lord because he is above all that is. In this selection he singles out the tribe of Levi – from which the priests of Israel are derived. They are told that the Levites are set apart because they were not in existence at the time of the Aaronic Apostasy (
5. For Religious
until he came to a broom tree and sat beneath it.
but then an angel touched him and ordered him to get up and eat.
and a jug of water.
There he came to a cave, where he took shelter.
but the LORD was not in the wind.
but the LORD was not in the earthquake.
but the LORD was not in the fire.
After the fire there was a tiny whispering sound.
and went and stood at the entrance of the cave.
He replied, "I have been most zealous for the LORD, the God of hosts.
torn down your altars, and put your prophets to the sword.
Following God’s revelation, Elijah is sent toward Damascus where he will be instrumental in bringing Israel back to the God by appointing (anointing) new leaders, including his own successor Elisha.
6. For Religious
The LORD said to Elijah:“You shall anoint Elisha, son of Shaphat of Abel-meholah,as prophet to succeed you.”Elijah set out and came upon Elisha, son of Shaphat,as he was plowing with twelve yoke of oxen;he was following the twelfth.Elijah went over to him and threw his cloak over him.Elisha left the oxen, ran after Elijah, and said,“Please, let me kiss my father and mother goodbye,and I will follow you.”Elijah answered, “Go back!Have I done anything to you?”Elisha left him, and taking the yoke of oxen, slaughtered them;he used the plowing equipment for fuel to boil their flesh,and gave it to his people to eat.Then Elisha left and followed Elijah as his attendant.
"My love, get up. Let us pray and beg our Lord
and beg that deliverance might be theirs.
praised be your name forever and ever.
praise you forever.
and from these two the human race descended.
but for a noble purpose.
Previously, in the story of Tobit, the unrecognized archangel Raphael who was in the guise of a traveling companion of Tobiah (son of Tobit) had warned him (Tobiah) that his bride Sarah was hounded by a demon that had killed seven previous husbands on their wedding night. He gave instructions as to how this demon could be driven off using the liver and heart of a fish (see
). The prayer of husband (Tobiah) and wife (Sarah) demonstrates the couple’s recognition that God has commanded this union and that the demon that represented lust was banished by their prayerful approach to the sacred union quoting
8. For Those Who Work for the Underprivileged
Give him the praise and the glory.
by blessing and extolling his name in song.
and do not be slack in praising him.
but the works of God are to be declared and made known.
Praise them with due honor.
Do good, and evil will not find its way to you.
but better than either is almsgiving accompanied by righteousness.
A little with righteousness is better than abundance with wickedness.
for almsgiving saves one from death and expiates every sin.
I will conceal nothing at all from you.
and I did the same thing when you used to bury the dead.
9. For Widows
had died at the time of the barley harvest.
and he died of this illness in Bethulia, his native city.
in the field between Dothan and Balamon.
where she set up a tent for herself on the roof of her house.
She put sackcloth about her loins and wore widow's weeds.
feastdays and holidays of the house of Israel.
which she was maintaining.
for she was a very God-fearing woman.
Judith (the name means "Jewess") is described in this passage as having all of the qualities of the exemplary woman of her time. She is, according to the text, beautiful, wealthy, and pious to a fault. Her actions upon the death of her husband follow precisely Hebrew Law concerning mourning and penitence. She is a shining example, for those who share her state in life, of the peace offered by God's mercy.
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and there is no one to oppose you in your will to save Israel.
and every wonderful thing under the heavens.
and there is no one who can resist you, LORD.
You know all things.
for the salvation of Israel.
above that of God.
I will not bow down to anyone but you, my LORD and God.
thus we shall live to sing praise to your name, O LORD.
This passage from Esther is the prayer of Mordecai. Because Mordecai has refused to do homage to Haman, second in command to King Ahasuerus, Haman has persuaded the King to have all the Jews in his kingdom killed. Mordecai has, in turn, persuaded Queen Esther to go the the King (without being summoned, an action which can result in death under the King's law) and plead the case of the Jews. At first reluctant, Esther agrees but asks that all the Jews in the land put on sackcloth, fast and pray for her safety. This prayer is Mordecai's response to that request.
It resembles in many ways the Psalms, giving praise to God and asking him to show his power and save the people he has chosen from this threat. We note the confidence in God's power to protect his inheritance - the Jewish People.
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her value is far beyond pearls.
has an unfailing prize.
all the days of her life.
and cloth with skillful hands.
and her fingers ply the spindle.
and extends her arms to the needy.
the woman who fears the LORD is to be praised.
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turn not away lest you fall.
and your reward will not be lost.
for lasting joy and mercy.
and your hearts will be enlightened.
and he is a protector to all who seek him in truth.
“His [Jeremian’s] message is always “violence and devastation,” ambiguous whether it is a threat of judgment, the content of the people’s mocking, a report of the people’s sins, or a report of what he has received from their hands (or even from God’s hands).”
[26]
CCC: Jer 20:7-18 2584
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17.
Micah 6:6-8
With what shall I come before the LORD,
and bow before God most high?
Shall I come before him with burnt offerings,
with calves a year old?
Will the LORD be pleased with thousands of rams,
with myriad streams of oil?
Shall I give my first-born for my crime,
the fruit of my body for the sin of my soul?
You have been told, O man, what is good,
and what the LORD requires of you:
Only to do the right and to love goodness,
and to walk humbly with your God.
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Commentary on Mi 6:6-8
We hear in these verses from the Prophet Micah, a response by the prophet to a lament by God against the impious of Israel. The prophet asks what it is that will please the Lord, listing greater and greater sacrifices, culminating in the sacrifice asked of Abraham: the sacrifice of the supplicant’s first-born. The passage ends with God’s response, for the listener to repent from evil and love what is good, closing with the phrase made popular in song: “…and to walk humbly with your God.” This is one of the best expressions of the prophetic teaching on religion, the preparation for such New Testament passages as James 1:27.
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18.
Zephaniah 2:3; 3:12-13
Seek the LORD, all you humble of the earth,
who have observed his law;
Seek justice, seek humility;
perhaps you may be sheltered
on the day of the LORD'S anger.
But I will leave as a remnant in your midst
a people humble and lowly,
Who shall take refuge in the name of the Lord:
the remnant of Israel.
They shall do no wrong
and speak no lies;
Nor shall there be found in their mouths
a deceitful tongue;
They shall pasture and couch their flocks
with none to disturb them.
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Commentary on
Zep 2:3; 3:12-13
In this selection the Prophet Zephaniah sends a caution to Jerusalem similar to
Amos 1-2 and
Isaiah 1:21-26. The leadership must renounce pride and return in humility to the Lord. In this way they will avoid God’s anger (an anger that nearly destroyed Nineveh and is described as bringing down destruction on any groups who have assaulted God's chosen people).
Moving forward to the next chapter, the focus is changed from a warning to the promise of salvation. The righteous “remnant” (of the house of Judah, v 2:7) who trust in God are given peace and prosperity as a reward for their humility and obedience to the Lord.
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738 READING I FROM THE NEW TESTAMENT
DURING THE SEASON OF EASTER
First Option For Religious
Acts 4:32-35
The community of believers was of one heart and mind,
and no one claimed that any of his possessions was his own,
but they had everything in common.
With great power the Apostles bore witness
to the resurrection of the Lord Jesus,
and great favor was accorded them all.
There was no needy person among them,
for those who owned property or houses would sell them,
bring the proceeds of the sale,
and put them at the feet of the Apostles,
and they were distributed to each according to need.
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Commentary on
Acts 4:32-35
This selection from Acts is the second summary describing the community of faith at Jerusalem. The description is of a community completely unified in the faith of the risen Lord. The community is living in accordance with the practices followed by the disciples when they were with Jesus, sharing all material possessions.
"The text suggests that the Christians in Jerusalem had an organized system for the relief of the poor in the community. Judaism had social welfare institutions and probably the early Church used one of these as a model. However, the Christian system of helping each according to his need would have had characteristics of its own, deriving from the charity from which it sprang and as a result of gradual differentiation from the Jewish way of doing things." [27]
CCC: Acts 4:26-27 436; Acts 4:27-28 600; Acts 4:32 952, 2790; Acts 4:33 995
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Second Option
Revelation 3:14b, 20-22
“’The Amen, the faithful and true witness,
the source of God's creation, says this;
“’”Behold, I stand at the door and knock.
If anyone hears my voice and opens the door,
then I will enter his house and dine with him,
and he with me.
I will give the victor the right to sit with me on my throne,
as I myself first won the victory
and sit with my Father on his throne.
“’”Whoever has ears ought to hear
what the Spirit says to the churches.”’”
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Commentary on
Rv 3:14b, 20-22
The image of Christ knocking at the door evokes the image of a loving parent, concerned for their child, bringing with them unconditional love. It is captured well by the Spanish poet Lope de Vega: “How many times the angel spoke to me:/ ‘Look out of our window now,/ you will see how lovingly he calls and calls.’/Yet, sovereign beauty, how often/I replied, ‘we’ll open for you tomorrow’,/to reply the same when the morrow came” (Rimas sacras, Sonnet 18) [23]
St. John addresses the Church of Laodicea.
[1] His principal thrust is the lack of zeal for the faith they have shown.
In this passage, the vision of St. John conveys the idea of the Holy Spirit reaching out to the Church, asking her to be strong and valorous in faith, inviting them to share God’s ultimate victory.
CCC: Rv 3:14 1065
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Third Option
Revelation 19:1, 5-9a
I, John, heard what sounded like the loud voice
of a great multitude in heaven, saying:
"Alleluia!
Salvation, glory, and might belong to our God."
A voice coming from the throne said:
"Praise our God, all you his servants,
and you who revere him, small and great."
Then I heard something like the sound of a great multitude
or the sound of rushing water or mighty peals of thunder,
as they said:
"Alleluia!
The Lord has established his reign,
our God, the almighty.
Let us rejoice and be glad
and give him glory.
For the wedding day of the Lamb has come,
his bride has made herself ready.
She was allowed to wear
a bright, clean linen garment."
(The linen represents the righteous deeds of the holy ones.)
Then the angel said to me,
"Write this:
Blessed are those who have been called
to the wedding feast of the Lamb."
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Commentary on Rev 19:1, 5-9a
“A victory song follows, sung by the entire church, celebrating the marriage of the Lamb, the union of the Messiah with the community of the elect.” The significance of this passage as it relates especially to martyrs is the earlier reference to the “white robed” martyrs who have “
have washed their robes and made them white in the Blood of the Lamb” (
Revelation 7:14). The wedding feast to which they are invited indicates their reception into the fullness of the Heavenly Kingdom.
CCC: Rv 19:1-8 2642; Rv 19:1-9 677; Rv 19:6 865; Rv 19:7 757, 1602, 1612; Rv 19:9 1329, 1602, 1612
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Fourth Option
Revelation 21:5-7
The One who was seated on the throne said:
"Behold, I make all things new."
Then he said, "Write these words down,
for they are trustworthy and true."
He said to me, "They are accomplished.
I am the Alpha and the Omega,
the beginning and the end.
To the thirsty I will give a gift
from the spring of life-giving water.
The victor will inherit these gifts,
and I shall be his God,
and he will be my son."
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Commentary on Rv 21:5-7
In this passage from the Revelation of St. John, the evangelist speaks of the reign of God having already begun (“
I make all things new…” and “
They are accomplished”). The “victor[s]” referred to are Christians who have been faithful in the face of trials, and the promise given is the adoption by Christ in Baptism. The identification of himself by God "I am the Alpha and the Omega" (the first and last letters of the Greek alphabet) convey his eternal nature - existing before time and until the end of time.
"For the first and only time in the book God himself speaks. He does so as absolute Lord of all, to ratify what has just been expounded. While the author and his readers are still in this world of suffering, God affirms that he - even now - is crating a new world. There is, then, a connection between present human suffering and the future world which is taking shape thanks to the mercy of God."
[23]
CCC: Rv 21:1-22:5 117; Rv 21:5 1044; Rv 21:6 694,1137; Rv 21:7 2788
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739 RESPONSORIAL PSALM
1.
Psalm 1:1-2, 3, 4 and 6
R. (40:5a) Blessed are they who hope in the Lord.
or:
R. (2a) Blessed are they who delight in the law of the Lord.
or:
R. (92:13-14) The just will flourish like the palm tree in the garden of the Lord.
Blessed the man who follows not
the counsel of the wicked
Nor walks in the way of sinners,
nor sits in the company of the insolent,
But delights in the law of the LORD
and meditates on his law day and night.
R. Blessed are they who hope in the Lord.
or:
R. Blessed are they who delight in the law of the Lord.
or:
R. The just will flourish like the palm tree in the garden of the Lord.
He is like a tree
planted near running water,
That yields its fruit in due season,
and whose leaves never fade.
Whatever he does, prospers.
R. Blessed are they who hope in the Lord.
or:
R. Blessed are they who delight in the law of the Lord.
or:
R. The just will flourish like the palm tree in the garden of the Lord.
Not so, the wicked, not so;
they are like chaff which the wind drives away.
For the LORD watches over the way of the just,
but the way of the wicked vanishes.
R. Blessed are they who hope in the Lord.
or:
R. Blessed are they who delight in the law of the Lord.
or:
R. The just will flourish like the palm tree in the garden of the Lord.
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Commentary on
Ps 1:1-2, 3, 4 and 6
Psalm 1 serves as a preface to the whole book of psalms. The psalmist here exalts those who follow the Lord’s commands and reflects upon the blessings they will receive. As in
Romans 6:19ff, this selection emphasizes the contrast between the salvation of the just and the punishment of the wicked.
This wisdom psalm begins by extolling the virtue of those who follow the law. The focus is to look to God for guidance and not to trust only in the counsel of men. Those who reject the law will be blown away like “chaff,” an image used in the Gospel as well (
Matthew 3:12).
This portion of the psalm is later echoed in
Isaiah 48:17-19 like an overlapped formula of covenant. Blessed is the man who “delights in the law day and night,” but “the way of the wicked vanishes.” It also takes up the theme of following right paths and staying true to the teachings of God: “
Blessed the man who follows not the counsel of the wicked nor walks in the way of sinners, nor sits in the company of the insolent, but delights in the law of the Lord and meditates on his law day and night.”
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2.
Psalm 15:2-3a, 3bc-4ab, 5
R. (1) The just one shall live on your holy mountain, O Lord.
He who walks blamelessly and does justice;
who thinks the truth in his heart
and slanders not with his tongue.
R. The just one shall live on your holy mountain, O Lord.
Who harms not his fellow man,
nor takes up a reproach against his neighbor;
By whom the reprobate is despised,
while he honors those who fear the LORD.
R. The just one shall live on your holy mountain, O Lord.
Who lends not his money at usury
and accepts no bribe against the innocent.
He who does these things
shall never be disturbed.
R. The just one shall live on your holy mountain, O Lord.
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Commentary on
Ps 15:2-3a, 3bc-4ab, 5
Psalm 15 is a didactic song instructing the faithful to follow God’s precepts and explaining that those who act in accord with the Law will receive God’s support and grace. It is a Jewish form of examination of conscience. These verses record the response of the temple representative when asked what virtues are appropriate in the eyes of God. The response lauds the person who follows the “Law,” specifically the Hebrew laws that warn against slander or false accusations. In the second strophe it honors the person who does no violence against another. And finally, in the last strophe, we are told that the person who does not charge interest on a loan (usury) is also uplifted.
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3.
Psalm 16:1-2ab and 5, 7-8, 11
R. (see 5a) You are my inheritance, O Lord.
Keep me, O God, for in you I take refuge;
I say to the LORD, "My Lord are you."
O LORD, my allotted portion and my cup,
you it is who hold fast my lot.
R. You are my inheritance, O Lord.
I bless the LORD who counsels me;
even in the night my heart exhorts me.
I set the LORD ever before me;
with him at my right hand I shall not be disturbed.
R. You are my inheritance, O Lord.
You will show me the path to life,
fullness of joys in your presence,
the delights at your right band forever.
R. You are my inheritance, O Lord.
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Commentary on
Ps 16:1-2ab and 5, 7-8, 11
Psalm 16 is an individual hymn of praise. The psalmist prays that God will shield the faithful from harm and expresses confidence in the Lord’s salvation. The passage closes with praise for God’s loving mercy. This selection is structured to support the Pauline ideal of placing God first in the life of the faithful. Their greatest possession is being loved by God and loving God in return.
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4.
Psalm 23:1-3, 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.
He guides me on right paths
for his name's sake.
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.
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Commentary on
Ps 23:1-3a, 3b-4, 5, 6
Psalm 23 is one of the most familiar songs in the
entire psalter. “God's loving care for the psalmist is portrayed under the
figures of a shepherd for the flock (Psalm 23:1-4) and a host's
generosity toward a guest (Psalm 23:5-6). The imagery of both sections is drawn from traditions of
the exodus (Isaiah 40:11; 49:10; Jeremiah 31:10).” [i] While the
theme of shepherd is mentioned in the first strophe, the psalm really speaks to
the peace given to those who follow the Lord and place their trust in Him, even
into the “
dark valley.”
The
reference in the third strophe above: “'You spread the table before me in
the sight of my foes' occurs in an exodus context in Psalm 78:19. As my enemies watch: my enemies see that I am God's
friend and guest. Oil: a perfumed ointment made from olive oil, used especially
at banquets (Psalm 104:15; Matthew 26:7; Luke 7:37, 46; John 12:2).” [i]
CCC: Ps 23:5 1293
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5.
Psalm 34:2-3, 4-5, 6-7, 8-9, 10-11
R. (2) I will bless the Lord at all times.
or:
R. (9) Taste and see the goodness of the Lord.
I will bless the LORD at all times;
his praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear and be glad.
R. I will bless the Lord at all times.
or:
R. Taste and see the goodness of the Lord.
Glorify the LORD with me,
let us together extol his name.
I sought the LORD, and he answered me
and delivered me from all my fears.
R. I will bless the Lord at all times.
or:
R. Taste and see the goodness of the Lord.
Look to him that you may be radiant with joy,
and your faces may not blush with shame.
When the poor one called out, the LORD heard,
and from all his distress he saved him.
R. I will bless the Lord at all times.
or:
R. Taste and see the goodness of the Lord.
The angel of the LORD encamps
around those who fear him, and delivers them.
Taste and see how good the LORD is;
blessed the man who takes refuge in him.
R. I will bless the Lord at all times.
or:
R. Taste and see the goodness of the Lord.
Fear the LORD, you his holy ones,
for nought is lacking to those who fear him.
The great grow poor and hungry;
but those who seek the LORD want for no good thing.
R. I will bless the Lord at all times.
or:
R. Taste and see the goodness of the Lord.
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Commentary on
Ps 34:2-3, 4-5, 6-7, 8-9, 10-11
Psalm 34 is a song of thanksgiving and a favorite for celebrating the heroic virtue of the saints. The psalmist, fresh from the experience of being rescued (Psalm 34:5, 7), can teach the "poor," those who are defenseless, to trust in God alone. This psalm, in the words of one being unjustly persecuted, echoes hope for deliverance and freedom. The promise of salvation for those who follow the Lord gives hope to the poor and downtrodden.
CCC: Ps 34:3 716; Ps 34:8 336
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6.
Psalm 103:1bc-2, 3-4, 8-9, 13-14, 17-18a
R. (1) O bless the Lord, my soul!
Bless the LORD, O my soul;
and all my being, bless his holy name.
Bless the LORD, O my soul,
and forget not all his benefits.
R. O bless the Lord, my soul!
He pardons all your iniquities,
he heals all your ills,
He redeems your life from destruction,
crowns you with kindness and compassion.
R. O bless the Lord, my soul!
Merciful and gracious is the LORD,
slow to anger and abounding in kindness.
He will not always chide,
nor does he keep his wrath forever.
R. O bless the Lord, my soul!
As a father has compassion on his children,
so the LORD has compassion on those who fear him,
For he knows how we are formed;
he remembers that we are dust.
R. O bless the Lord, my soul!
But the kindness of the LORD is from eternity
to eternity toward those who fear him,
And his justice toward his children's children
among those who keep his covenant.
R. O bless the Lord, my soul!
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Commentary on
Ps 103:1bc-2, 3-4, 8-9, 13-14, 17-18
This hymn of praise focuses on God’s power and will to heal all ills and to support us in times of trouble. It is through his own will that he does this. The final two strophes reference God as a Father loving his children.
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7.
Psalm 112:1-2, 3-4, 5-7a, 7b-8, 9
R. (1) Blessed the man who fears the Lord.
or;
R. Alleluia.
Blessed the man who fears the LORD,
who greatly delights in his commands.
His posterity shall be mighty upon the earth;
the upright generation shall be blessed.
R. Blessed the man who fears the Lord.
or:
R. Alleluia.
Wealth and riches shall be in his house;
his generosity shall endure forever.
Light shines through the darkness for the upright;
he is gracious and merciful and just.
R. Blessed the man who fears the Lord.
or:
R. Alleluia.
Well for the man who is gracious and lends,
who conducts his affairs with justice;
He shall never be moved;
the just one shall be in everlasting remembrance.
R. Blessed the man who fears the Lord.
or:
R. Alleluia.
An evil report he shall not fear;
his heart is firm, trusting in the LORD.
His heart is steadfast; he shall not fear
till he looks down upon his foes.
R. Blessed the man who fears the Lord.
or:
R. Alleluia.
Lavishly he gives to the poor,
his generosity shall endure forever;
his horn shall be exalted in glory.
R. Blessed the man who fears the Lord.
or:
R. Alleluia.
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Commentary on
Ps 112:1-2, 3-4, 5-7a, 7b-8, 9
In this section of Psalm 112 the virtues of faithfully following God’s commandments are extolled. The one who follows the Lord will be upheld by God “in everlasting remembrance.”
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8.
Psalm 128:1-2, 3, 4-5
R. Blessed are those who fear the Lord.
Blessed are you who fear the LORD,
who walk in his ways!
For you shall eat the fruit of your handiwork;
blessed shall you be, and favored.
R. Blessed are those who fear the Lord.
Your wife shall be like a fruitful vine
in the recesses of your home;
Your children like olive plants
around your table.
R. Blessed are those who fear the Lord.
Behold, thus is the man blessed
who fears the LORD.
The LORD bless you from Zion:
may you see the prosperity of Jerusalem
all the days of your life.
R. Blessed are those who fear the Lord.
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Commentary on
Ps 128:1-2, 3, 4-5
Psalm 128 is a song of thanksgiving. It begins here with the typical blessings given to those following and having faith in the Lord. This selection uses the analogy of the family and the blessing it brings to the faithful, using the symbolism of vines and olives, imagery commonly used in sacred scripture.
It also supports the creation of woman and the marriage theme in
Genesis 2:18-25. It is the logical extension of the two becoming one flesh and the children flowing from that union.
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9.
Psaim 131:1bcde, 2, 3
R. In you, Lord, I have found my peace.
O LORD, my heart is not proud,
nor are my eyes haughty;
I busy not myself with great things,
nor with things too sublime for me.
R. In you, Lord, I have found my peace.
Nay rather, I have stilled and quieted
my soul like a weaned child.
Like a weaned child on its mother's lap,
so is my soul within me.
R. In you, Lord, I have found my peace.
O Israel, hope in the LORD,
both now and forever.
R. In you, Lord, I have found my peace.
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Commentary on
Ps 131:1bcde, 2,3
Psalm 131 is an individual lament praying for harmony and humility among the members of the community. The singer proclaims trust in the Lord and peace, like children's contented peace, secure in the knowledge of the love and protection of their parents.
CCC: Ps 131:2 239; Ps 131:2-3 370
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740 READING II FROM THE NEW TESTAMENT
1.
Romans 8:26-30
Brothers and sisters:
The Spirit comes to the aid of our weakness;
for we do not know how to pray as we ought,
but the Spirit himself intercedes with inexpressible groanings.
And the one who searches hearts
knows what is the intention of the Spirit,
because he intercedes for the holy ones
according to God's will.
We know that all things work for good for those who love God,
who are called according to his purpose.
For those he foreknew he also predestined
to be conformed to the image of his Son,
so that he might be the firstborn
among many brothers.
And those he predestined he also called;
and those he called he also justified;
and those he justified he also glorified.
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Commentary on
Rom 8:26-30
In the first paragraph of this selection St. Paul speaks about the impact the Holy Spirit has upon prayer. Even if one cannot express their needs, the Paraclete will search them out and intercede for Christ’s followers.
In the second part of the reading the evangelist outlines the Christian vocation as God intended it to be. Because Christ existed eternally those called to him were carefully chosen or elected from the beginning of time to be called to salvation. “
Predestined: [means] Selected for divine adoption by an eternal decree of God (
Ephesians 1:4). Predestination is a mystery revealed but not fully understood; what we know for certain is that God is free to act as he chooses (
Psalm 135:6) and man is free to accept or reject his blessings (
Romans 2:6-8;
Sirach 15:11-13).No one is predestined by God for eternal damnation (
CCC 1037).”
[3]
CCC: Rom 8:26-39 2739; Rom 8:26-27 2634; Rom 8:26 741, 2559, 2630, 2736; Rom 8:27 2543, 2736, 2766; Rom 8:28-30 1821, 2012; Rom 8:28 313, 395; Rom 8:29 257, 381, 501, 1161, 1272, 2790
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2.
1 Corinthians 1:26-31
Consider your own calling, brothers and sisters.
Not many of you were wise by human standards,
not many were powerful,
not many were of noble birth.
Rather, God chose the foolish of the world to shame the wise,
and God chose the weak of the world to shame the strong,
and God chose the lowly and despised of the world,
those who count for nothing,
to reduce to nothing those who are something,
so that no human being might boast before God.
It is due to him that you are in Christ Jesus,
who became for us wisdom from God,
as well as righteousness, sanctification, and redemption,
so that, as it is written,
Whoever boasts, should boast in the Lord.
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Commentary on
1 Cor 1:26-31
St. Paul continues his attack on “worldly wisdom” by reminding the members of the church at Corinth that the community is comprised of all strata of society. He points out that all are called to the same Lord, and that the wisdom that is Jesus (“…who became for us wisdom from God”) makes them righteous, sanctified, and redeemed in him. It is for this reason that the only boast a Christian should make is in God. The evangelist does so, paraphrasing Jeremiah 9:23.
CCC: 1 Cor 1:27 489; 1 Cor 1:30 2813
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3. Long Form
1 Corinthians 12:31-13:13
Brothers and sisters:
Strive eagerly for the greatest spiritual gifts.
But I shall show you a still more excellent way.
If I speak in human and angelic tongues
but do not have love,
I am a resounding gong or a clashing cymbal.
And if I have the gift of prophecy
and comprehend all mysteries and all knowledge;
If I have all faith so as to move mountains,
but do not have love, I am nothing.
If I give away everything I own,
and if I hand my body over so that I may boast
but do not have love, I gain nothing.
Love is patient, love is kind.
It is not Jealous, love is not pompous,
it is not inflated, it is not rude,
it does not seek its own interests,
it is not quick-tempered, it does not brood over injury,
it does not rejoice over wrongdoing
but rejoices with the truth.
It bears all things, believes all things,
hopes all things, endures all things.
Love never falls.
If there are prophecies, they will be brought to nothing;
if tongues, they will cease;
if knowledge, it will be brought to nothing.
For we know partially and we prophesy partially,
but when the perfect comes, the partial will pass away.
When I was a child, I used to talk as a child,
think as a child, reason as a child;
when I became a man, I put aside childish things.
At present we see indistinctly, as in a mirror,
but then face to face.
At present I know partially;
then I shall know folly, as I am folly known.
So faith, hope, love remain, these three;
but the greatest of these is love.
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Commentary on
1 Cor 12:31—13:13
St. Paul shifts his focus from the diversity of the different functions within the Body of Christ (which is the Church), to the gifts common to those enlightened by Christ. First among these gifts is love which informs all reason, directing the Christian to the love of Christ.
“In speaking of love, Paul is led by spontaneous association to mention faith and hope as well. They are already a well-known triad (cf
1 Thessalonians 1:3), three interrelated features of Christian life, more fundamental than any particular charism. The greatest . . . is love: love is operative even within the other members of the triad, so that it has a certain primacy among them. Or, if the perspective is temporal, love will remain (cf "never fails,") even when faith has yielded to sight and hope to possession.”
[10]
CCC: 1 Cor 12 1988, 2003; 1 Cor 13 735, 800; 1 Cor 13:1-4 1826; 1 Cor 13:4-7 1825; 1 Cor 13:5 953; 1 Cor 13:8 773; 1 Cor 13:12 163, 164, 314, 1023, 1720, 2519; 1 Cor 13:13 1813, 1826, 1841
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OR Short Form
1 Corinthians 13:4-13
Brothers and sisters:
Love is patient, love is land.
It is not jealous, love is not pompous,
it is not inflated, it is not rude,
it does not seek its own interests,
it is not quick-tempered, it does not brood over injury,
it does not rejoice over wrongdoing but rejoices with the truth.
It bears all things, believes all things,
hopes all things, endures all things.
Love never fails.
If there are prophecies, they will be brought to nothing;
if tongues, they will cease;
if knowledge, it will be brought to nothing.
For we know partially and we prophesy partially,
but when the perfect comes, the partial will pass away.
When I was a child, I used to talk as a child,
think as a child, reason as a child;
when I became a man, I put aside childish things.
At present we see indistinctly, as in a mirror,
but then face to face.
At present I know partially;
then I shall know fully, as I am fully known.
So faith, hope, love remain, these three;
but the greatest of these is love.
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Commentary on
1 Cor 13:4-13
This shorter version of St. Paul’s discourse on the characteristics of Christian love (faith, and hope) omits the beginning verses, but retains the focus on unselfish and selfless nature of the relationship between members of the community, imitating Christ’s love for the Church.
CCC: 1 Cor 13 735, 800; 1 Cor 13:1-4 1826; 1 Cor 13:4-7 1825; 1 Cor 13:5 953; 1 Cor 13:8 773; 1 Cor 13:12 163, 164, 314, 1023, 1720, 2519; 1 Cor 13:13 1813, 1826, 1841
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4.
2 Corinthians 10:17-11:2
Brothers and sisters:
Whoever boasts, should boast in the Lord.
For it is not the one who recommends himself who is approved,
but the one whom the Lord recommends.
If only you would put up with a little foolishness from me!
Please put up with me.
For I am jealous of you with the jealousy of God,
since I betrothed you to one husband
to present you as a chaste virgin to Christ.
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Commentary on
2 Cor 10:17-11:2
St. Paul, in these chapters from his second letter to the Corinthians, is in the middle of a defense of his own ministry. He tells them that rather than immodestly boasting about his own forceful proclamation of the Gospel, he boasts only in Christ who accomplishes all good works through those chosen by him, not those who put themselves forward bragging of what they accomplished. The reading concludes reminding the faithful that God has adopted them (St. Paul’s jealousy is of that adoption). His feelings, as he hands them on to Christ in faith, are those of a father who gives his virgin daughter to her husband, in this case Christ.
Used on the feast of a martyred saint, we see in those concluding remarks from Ch. 11 the heroic virtue of a virgin saint as she embraces her martyrdom infused with the love of one betrothed to Christ.
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5.
Galatians 2:19-20
Brothers and sisters:
Through the law I died to the law,
that 1 might live for God.
I have been crucified with Christ;
yet 1 live, no longer I, but Christ lives in me;
insofar as I now live in the flesh,
I live by faith in the Son of God
who has loved me and given himself up for me.
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Commentary on
Gal 2:19-20
In this selection of St. Paul’s letter to the Galatians, the Apostle contrasts actions that are in accord with the precepts of Mosaic Law against the interior life of faith that justifies us before God in Christ.
"2:20 crucified with Christ: Paul has died to an old order of things, namely, the slavery of sin and the regime of the Old Covenant. He describes this elsewhere as a sacramental union with Jesus effected through Baptism (Romans 6:3-8). lives in me: Believers posses life that is natural and biological (human life) as well as supernatural and theological (divine life). who loved me: Jesus endured the torture and shame of the Cross for the entire world collectively and for every person individually (CCC 478, 616)" [7]
CCC: Gal 2:20 478, 616, 1380, 2666
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6.
Galatians 6:14-16
Brothers and sisters:
May I never boast except in the cross of our Lord Jesus Christ,
through which the world has been crucified to me,
and I to the world.
For neither does circumcision mean anything, nor does uncircumcision,
but only a new creation.
Peace and mercy be to all who follow this rule
and to the Israel of God.
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Commentary on
Gal 6:14-16
St. Paul, in this selection, tells the Galatians that the Good News of Christ (and Him crucified) is for all people (“
For neither does circumcision mean anything, nor does uncircumcision, but only a new creation”).
CCC: Gal 6:15 1214
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7.
Ephesians 3:14-19
Brothers and sisters:
I kneel before the Father,
from whom every family in heaven and on earth is named,
that he may grant you in accord with the riches of his glory
to be strengthened with power through his Spirit in the inner self,
and that Christ may dwell in your hearts through faith;
that you, rooted and grounded in love,
may have strength to comprehend with all the holy ones
what is the breadth and length and height and depth,
and to know the love of Christ that surpasses knowledge,
so that you may be filled with all the fullness of God.
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Commentary on
Eph 3:14-19
St. Paul is addressing the Gentiles in Ephesus. “The apostle prays that those he is addressing may, like the rest of the church, deepen their understanding of God's plan of salvation in Christ. It is a plan that affects the whole universe (Ephesians 3:15) with the breadth and length and height and depth of God's love in Christ (Ephesians 3:18) or possibly the universe in all its dimensions. The apostle prays that they may perceive the redemptive love of Christ for them and be completely immersed in the fullness of God (Ephesians 3:19)." [8]
CCC: Eph 3:14 239, 2214, 2367; Eph 3:16-17 1073, 2714; Eph 3:16 1995; Eph 3:18-21 2565
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8.
Ephesians 6:10-13, 18
Brothers and sisters:
Draw your strength from the Lord and from his mighty power.
Put on the armor of God so that you may be able to stand firm
against the tactics of the Devil.
For our struggle is not with flesh and blood
but with the principalities, with the powers,
with the world rulers of this present darkness,
with the evil spirits in the heavens.
Therefore, put on the armor of God,
that you may be able to resist on the evil day
and, having done everything, to hold your ground.
With all prayer and supplication,
pray at every opportunity in the Spirit.
To that end, be watchful with all perseverance and supplication
for all the holy ones.
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Commentary on
Eph 6:10-13, 18
This passage, continuing St. Paul’s exhortation on building up faith is “a general exhortation to courage and prayer. Drawing upon the imagery and ideas of
Isaiah 11:5;
59:16-17; and
Wisdom 5:17-23, Paul describes the Christian in terms of the dress (armor) and equipment of Roman soldiers. He observes, however, that the Christian's readiness for combat is not directed against human beings but against the spiritual powers of evil (see also
Ephesians 1:21;
2:2;
3:10). Unique importance is placed upon prayer.”
[4]
CCC: Eph 6:18-20 2636; Eph 6:18 1073, 1174, 2742
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9.
Philippians 3:8-14
Brothers and sisters:
I consider everything as a loss
because of the supreme good of knowing Christ Jesus my Lord.
For his sake I have accepted the loss of all things
and I consider them so much rubbish,
that I may gain Christ and be found in him,
not having any righteousness of my own based on the law
but that which comes through faith in Christ,
the righteousness from God,
depending on faith to know him and the power of his resurrection
and the sharing of his sufferings by being conformed to his death,
if somehow I may attain the resurrection from the dead.
It is not that I have already taken hold of it
or have already attained perfect maturity,
but I continue my pursuit in hope that I may possess it,
since I have indeed been taken possession of by Christ Jesus.
Brothers and sisters, I for my part
do not consider myself to have taken possession.
Just one thing: forgetting what lies behind
but straining forward to what lies ahead,
I continue my pursuit toward the goal,
the prize of God's upward calling, in Christ Jesus.
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Commentary on
Phil 3:8-14
In his own profession he states: all he has given up for the Lord counts for nothing as he holds Christ’s Lordship as the only thing of worth. He goes on to say that it is only through his faith in Christ that he receives salvation, that his former devotion to the Law of Moses did not accomplish salvation (as the Jews believe).
This discourse likely addresses some members of the community who feel they have achieved a high state of grace and have lost their humility. By his example, Paul, who in his status as founder would be considered to have been further along this course, demonstrates the humble attitude that should be present.
St. Paul speaks to the community at Philippi about the primacy of following Christ as the (his) most important possession. He inverts the phrase saying Christ has taken possession of him which should not be interpreted as meaning he believed he had attained perfect spiritual maturity but rather that he (Paul) had given himself totally to the service of Jesus. Paul again uses himself as example, telling the Philippians that (even) he has not achieved the end goal of “perfect maturity” (a final state of grace), rather he still pursues that goal.This selection guides the rule of St. Francis, first in their vows of poverty and second, as Franciscan Order of Minim Fiars, in their view as the least of God’s children.
CCC: Phil 3:8-11 428; Phil 3:8 133; Phil 3:10-11 989, 1006; Phil 3:10 648
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10.
Philippians 4:4-9
Brothers and sisters:
Rejoice in the Lord always.
I shall say it again: rejoice!
Your kindness should be known to all.
The Lord is near.
Have no anxiety at all, but in everything,
by prayer and petition, with thanksgiving,
make your requests known to God.
Then the peace of God that surpasses all understanding
will guard your hearts and minds in Christ Jesus.
Finally, brothers and sisters,
whatever is true, whatever is honorable,
whatever is just, whatever is pure,
whatever is lovely, whatever is gracious,
if there is any excellence
and if there is anything worthy of praise,
think about these things.
Keep on doing what you have learned and received
and heard and seen in me.
Then the God of peace will be with you.
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Commentary on
Phil 4:4-9
In the certain knowledge that Christ is with them, St. Paul begins this address, as part of a series of ethical instructions, by exhorting the Christian community to prayer. Through prayer God’s peace will come into their hearts and minds as a gift from Christ Jesus. He calls upon them to meditate upon the great good that is provided through God and provides a litany of adjectives; true, honorable, just, pure, lovely, and gracious as descriptors of Christ’s actions in their midst. Through a focus on what is excellent they will achieve the peace of Christ.
CCC: Phil 4:6-7 2633; Phil 4:8 1803
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11.
Colossians 3:12-17
Brothers and sisters:
Put on, as God's chosen ones, holy and beloved,
heartfelt compassion, kindness, humility, gentleness, and patience,
bearing with one another and forgiving one another,
if one has a grievance against another,
as the Lord has forgiven you, so must you also do.
And over all these put on love,
that is, the bond of perfection.
And let the peace of Christ control your hearts,
the peace into which you were also called in one Body.
And be thankful.
Let the word of Christ dwell in you richly,
as In all wisdom you teach and admonish one another,
singing psalms, hymns, and spiritual songs
with gratitude In your hearts to God.
And whatever you do, in word or in deed,
do everything in the name of the Lord Jesus,
giving thanks to God the Father through him.
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Commentary on
Col 3:12-17
St. Paul exhorts the Colossians with a litany of positive attitudes that culminate in the cardinal axiom of the faith: “love one another.” He goes on to implore them to let the peace of Christ control their every action and to praise God constantly through Jesus, God’s only Son.
This is the introduction to the family hierarchy of the era described by St. Paul. This entire section of the letter is a discourse on harmony within the family of Christ. It is important to note the instruction given in the first part of this reading. Paul describes the Christian rules for relationships; “Put on, as God’s chosen ones, holy and beloved, heartfelt compassion, kindness, humility, gentleness, and patience, bearing with one another and forgiving one another.” The consistent focus of the passage brings home the Pauline ideals of harmony and unity within the Christian family.
CCC: Col 3:14 815, 1827, 1844; Col 3:16-17 1156, 2633; Col 3:16 2641
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12. For Widows
1 Timothy 5:3-10
Beloved:
Honor widows who are truly widows.
But if a widow has children or grandchildren,
let these first learn to perform their religious duty
to their own family and to make recompense to their parents,
for this is pleasing to God.
The real widow, who is all alone,
has set her hope on God
and continues in supplications and prayers night and day.
But the one who is self-indulgent is dead while she lives.
Command this, so that they may be irreproachable.
And whoever does not provide for relatives and especially family members
has denied the faith and is worse than an unbeliever.
Let a widow be enrolled If she is not less than sixty years old,
married only once, with a reputation for good works,
namely, that she has raised children, practiced hospitality,
washed the feet of the holy ones, helped those in distress,
involved herself in every good work.
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Commentary on
1 Tm 5:3-10
St. Paul addresses the Church regarding the care and treatment of widows. He does so, placing them into a number of categories. Those with children who can provide material support should be supported by their families and not become dependent upon the faith community. Those who were young (v.14ff) should not dedicate themselves solely to the service of Christ but should be open to remarriage. Those who were older (“
…not less than sixty years old”) and who has led a pious life (“
But the one who is self-indulgent is dead while she lives”) should be cared for by the community and held up as examples of holiness. This passage would be especially appropriate to extoll the virtues of the many Saints who were widowed.
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13.
James 2:14-17
What good is it, my brothers and sisters,
if someone says he has faith but does not have works?
Can that faith save him?
If a brother or sister has nothing to wear
and has no food for the day,
and one of you says to them,
"Go In peace, keep warm, and eat well,"
but you do not give them the necessities of the body,
what good is it?
So also faith of itself,
if It does not have works, is dead.
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Commentary on
Jas 2:14-17
We are given St. James famous "faith without works” monologue. The author lays the foundation for the Church’s understanding of justification through both faith and actions (to be clear, justified in this context means: “the act of God whereby humankind is made or accounted just, or free from guilt or penalty of sin”[12]).
"The theme of these verses is the relationship of faith and works (deeds). It has been argued that the concept of justification expressed here contradicts that of Paul (see especially
Romans 4:5-6). The problem can only be understood if the different viewpoints of the two authors are seen. Paul argues against those who claim to participate in God's salvation because of their good deeds as well as because they have committed themselves to trust in God through Jesus Christ (Paul's concept of faith). Paul certainly understands, however, the implications of true faith for a life of love and generosity (see
Galatians 5:6,
13-15). The author of James is well aware that proper conduct can only come about with an authentic commitment to God in faith (
James 2:18,
26). Many think he was seeking to correct a misunderstanding of Paul's view.”
[21]
CCC: Jas 2:14-26 162; Jas 2:15-16 2447
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14.
1 Peter 3:1-9
You wives should be subordinate to your husbands so that,
even if some disobey the word,
they may be won over without a word by their wives' conduct
when they observe your reverent and chaste behavior.
Your adornment should not be an external one:
braiding the hair, wearing gold jewelry, or dressing in fine clothes,
but rather the hidden character of the heart,
expressed in the imperishable beauty
of a gentle and calm disposition,
which is precious in the sight of God.
For this is also how the holy women who hoped in God
once used to adorn themselves
and were subordinate to their husbands;
thus Sarah obeyed Abraham, calling him "lord."
You are her children when you do what is good and fear no intimidation.
Likewise, you husbands should live with your wives in understanding,
showing honor to the weaker female sex,
since we are joint heirs of the gift of life,
so that your prayers may not be hindered.
Finally, all of you, be of one mind, sympathetic,
loving toward one another, compassionate, humble.
Do not return evil for evil, or insult for Insult;
but, on the contrary, a blessing, because to this you were called,
that you might inherit a blessing.
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Commentary on
1 Pt 3:1-9
St. Peter continues his exhortation to domestic harmony. In this passage he begins by speaking to married couples. While this may seem to be echoing St. Paul’s address to the Ephesians (
Ephesians 5:21ff) Peter is more explicitly speaking of situations in which the husband (or wife) are not Christian. The Apostle points out that a passive example of holiness, in this situation, may be more effective than preaching conversion. He concludes the passage with a general instruction to all members of the community extolling the virtues of humility, compassion and love.
CCC: 1 Pt 3:1-7 2204; 1 Pt 3:9 1669
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15.
1 Peter 4:7b-l 1
Beloved:
Be serious and sober-minded
so that you will be able to pray.
Above all, let your love for one another be intense,
because love covers a multitude of sins.
Be hospitable to one another without complaining.
As each one has received a gift, use it to serve one another
as good stewards of God's varied grace.
Whoever preaches, let it be with the words of God;
whoever serves, let it be with the strength that God supplies,
so that in all things God may be glorified through Jesus Christ,
to whom belong glory and dominion forever and ever. Amen.
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Commentary on
1 Pt 4:7b-11
“The inner life of the eschatological community [the Christian Community’s focus on the end times] is outlined as the end (the parousia of Christ) and the judgment draws near in terms of seriousness, sobriety, prayer, and love expressed through hospitality and the use of one's gifts for the glory of God and of Christ.” [3] The concluding doxology may have been the ending of an address or possibly even the conclusion of a baptismal celebration.
CCC: 1 Pt 4:6 634; 1 Pt 4:7 670, 1806; 1 Pt 4:8 1434
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16. For Those Who Work for the Underprivileged
1 John 3:14-18
Beloved:
We know that we have passed from death to life
because we love our brothers.
Whoever does not love remains in death.
Everyone who hates his brother is a murderer,
and you know that anyone who is a murderer
does not have eternal life remaining in him.
The way we came to know love
was that he laid down his life for us;
so we ought to lay down our lives for our brothers.
If someone who has worldly means
sees a brother in need and refuses him compassion,
how can the love of God remain in him?
Children, let us love not in word or speech
but in deed and truth.
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Commentary on
1 Jn 3:14-18
St. John continues his narrative on righteousness and love in this passage. Note, he has not really focused on what he considers to be the central teaching of Christ – love one another. In this particular section he begins with the comparison from scripture of Cain and Abel (Genesis 4:1-16). He brings that rationale as to why the world, in his eyes intrinsically evil, hates the Christian community, who are good because they love each other.
CCC: 1 Jn 3:15 1033; 1 Jn 3:17 2447
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17.
1 John 4:7-16
Beloved, let us love one another,
because love is of God;
everyone who loves is begotten by God and knows God.
Whoever is without love does not know God, for God is love.
In this way the love of God was revealed to us:
God sent his only-begotten Son into the world
so that we might have life through him.
In this is love:
not that we have loved God, but that he loved us
and sent his Son as expiation for our sins.
Beloved, if God so loved us,
we also must love one another.
No one has ever seen God.
Yet, if we love one another, God remains in us,
and his love is brought to perfection in us.
This is how we know that we remain in him and he in us,
that he has given us of his Spirit.
Moreover, we have seen and testify
that the Father sent his Son as savior of the world.
Whoever acknowledges that Jesus is the Son of God,
God remains in him and he in God.
We have come to know and to believe in the love God has for us.
God is love, and whoever remains in love
remains in God and God in him.
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Commentary on
1 Jn 4:7-16
Love as we share in it testifies to the nature of God and to his presence in our lives. One who loves shows that one is a child of God and knows God, for God's very being is love; one without love is without God. The revelation of the nature of God's love is found in the free gift of his Son to us, so that we may share life with God and be delivered from our sins. The love we have for one another must be of the same sort: authentic, merciful. This unique Christian love is our proof that we know God and can "see" the invisible God.
[2]
CCC: 1 Jn 4:8 214, 221, 733, 1604; 1 Jn 4:9 458, 516; 1 Jn 4:10 457, 604, 614, 620, 1428; 1 Jn 4:11-12 735; 1 Jn 4:14 457; 1 Jn 4:16 221, 733, 1604
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18.
1 John 5:1-5
Beloved:
Everyone who believes that Jesus is the Christ is begotten by God,
and everyone who loves the Father
loves also the one begotten by him.
In this way we know that we love the children of God
when we love God and obey his commandments.
For the love of God is this,
that we keep his commandments.
And his commandments are not burdensome,
for whoever is begotten by God conquers the world.
And the victory that conquers the world is our faith.
Who indeed is the victor over the world
but the one who believes that Jesus is the Son of God?
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Commentary on
1 Jn 5:1-5
The beginning of this chapter from St. John’s first letter provides us with an understanding of Christ and God being of the same essence. “Children of God are identified not only by their love for others (1 John 4:7-9) and for God (1 John 5:1-2) but by their belief in the divine sonship of Jesus Christ. Faith, the acceptance of Jesus in his true character and the obedience in love to God's commands (1 John 5:3), is the source of the Christian's power in the world and conquers the world of evil (1 John 5:4-5), even as Christ overcame the world (John 16:33).” [6]
CCC: 1 Jn 5:1 2780, 2790
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742 GOSPEL
1.
Matthew 5:1-12a
When Jesus saw the crowds, he went up the mountain,
and after he had sat down, his disciples came to him.
He began to teach them, saying:
"Blessed are the poor in spirit,
for theirs is the Kingdom of heaven.
Blessed are they who mourn,
for they will be comforted.
Blessed are the meek,
for they will inherit the land.
Blessed are they who hunger and thirst for righteousness,
for they will be satisfied.
Blessed are the merciful,
for they will be shown mercy.
Blessed are the clean of heart,
for they will see God.
Blessed are the peacemakers,
for they will be called children of God.
Blessed are they who are persecuted for the sake of righteousness,
for theirs is the Kingdom of heaven.
Blessed are you when they insult you and persecute you
and utter every kind of evil against you falsely because of me.
Rejoice and be glad,
for your reward will be great in heaven."
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Commentary on
Mt 5:1-12a
This section of the Sermon on the Mount begins the first of five great discourses in St. Matthew’s Gospel. He begins using a formula common in the Wisdom literature of the Old Testament with “Blessed are the poor in spirit.”(Job 5:17; Proverbs 3:13; Sirach 25:8-9) This designation identifies those without material resources, completely dependent upon God. (This distinction is for the devout poor.) The discourse continues blessing those who mourn, who are meek, who “hunger” for righteousness (to adopt the Lord’s law of love in their hearts), the merciful, the clean of heart (those who are reconciled to God), the peacemakers, the persecuted, and finally those who will be reviled because they profess faith in Christ.
The litany of praises for those to be blessed by the Lord has an overarching theme. It holds up the spiritual strength of complete dependence on God for life, health, and prosperity. St. Matthew captures the strength in that dependence and God’s promise of salvation through the words of the Savior.
It is noteworthy that the word “Blessed” [μακάριοι (makάrios) in Greek and Beati in Latin] is translated “Happy” in many Old Testament texts. The idea of happiness or peace as a blessing from God is an important understanding about the intent of this discourse.
Mt 5:1 581; Mt 5:3-12 1716; Mt 5:3 544, 2546; Mt 5-7 2763; Mt 5-6 764; Mt 5:8 1720, 2518; Mt 5:9 2305, 2330; Mt 5:11-12 520
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2.
Matthew 5:13-16
Jesus said to his disciples:
"You are the salt of the earth.
But if salt loses its taste, with what can It be seasoned?
It is no longer good for anything
but to be thrown out and trampled underfoot.
You are the light of the world.
A city set on a mountain cannot be hidden.
Nor do they light a lamp and then put it under a bushel basket;
it is set on a lamp stand,
where it gives light to all in the house.
Just so, your light must shine before others,
that they may see your good deeds
and glorify your heavenly Father."
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Commentary on
Mt 5:13-16
In this selection from the Gospel of Matthew, Jesus uses allegory to push the Word of God into the world. He tells his disciples they are an integral part of the faith of the people in God. Like seasoning is to food, so the Word of God is to faith. They must remain steadfast so they do not lose zeal for God, that is the taste of that seasoning. It is that which sets it apart.
He uses a second allegory, light, to provide still more direction. The light of faith will be seen by all because it is reflected in the actions of those who believe. That light serves to guide others to God, when they may otherwise become lost in darkness, and wander into paths of desolation. That light that pours from the disciples will be seen as a gift, not from them, but from the Father, and the Father will be glorified because of the light.
“Salt and light each impart their own virtue, provided they remain fully what they are. Christians are the means whereby God wants to flavor life, to illuminate life. Do we not too often want to be receivers rather than the givers, and do we not in this way become insipid and dark? The disciple himself is responsible if the world around him remains crouching in lethargy, untransformed.” [17]
CCC: Mt 5:13-16 782, 2821; Mt 5:14 1243; Mt 5:16 326
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3.
Matthew 7:21-27
Jesus said to his disciples:
"Not everyone who says to me, 'Lord, Lord,'
will enter the Kingdom of heaven,
but only the one who does the will of my Father in heaven.
Many will say to me on that day,
'Lord, Lord, did we not prophesy in your name?
Did we not drive out demons in your name?
Did we not do mighty deeds in your name?'
Then I will declare to them solemnly,
'I never knew you. Depart from me, you evildoers.'
"Everyone who listens to these words of mine and acts on them
will be like a wise man who built his house on rock.
The rain fell, the floods came,
and the winds blew and buffeted the house.
But it did not collapse; it had been set solidly on rock.
And everyone who listens to these words of mine
but does not act on them
will be like a fool who built his house on sand.
The rain fell, the floods came,
and the winds blew and buffeted the house.
And it collapsed and was completely ruined."
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Commentary on
Mt 7:21-27
Jesus is concluding his warning about listening to false prophets in this reading. He tells his followers that because a person claims affiliation with Jesus and has done public acts that testify to their allegiance to him, that does not mean they will be given the promise of the faithful. They will be judged based upon their lived expression of the values of Christ – foundational values.
To emphasize this point the allegory of the person building a house on sand or rock is used. Those who follow Jesus' law of love (“
Everyone who listens to these words of mine and acts on them”) will be like the wise person who builds upon rock (referring back to Psalm 31). Those who hear his words and do not act on them (faith without actions) are the foolish who build upon sand.
CCC: Mt 7:21-27 1970; Mt 7:21 443, 1821, 2611, 2826
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4.
Matthew 11:25-30
At that time Jesus exclaimed:
"I give praise to you. Father, Lord of heaven and earth,
for although you have hidden these things
from the wise and the learned
you have revealed them to the childlike.
Yes, Father, such has been your gracious will.
All things have been handed over to me by my Father.
No one knows the Son except the Father,
and no one knows the Father except the Son
and anyone to whom the Son wishes to reveal him."
"Come to me, all you who labor and are burdened,
and I will give you rest.
Take my yoke upon you and learn from me,
for I am meek and humble of heart;
and you will find rest for yourselves.
For my yoke is easy, and my burden light."
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Commentary on
Mt 11:25-30
Jesus has just completed a fairly scathing criticism of the people in the places he has been and performed miracles, yet many have not accepted him as the Messiah. He now concludes this section as he reflects that, while the scribes and Pharisees (“the wise and learned”) have not understood who he is, those with simple faith have accepted him freely. He then issues an invitation to all who “labor and are burdened” quoting an invitation similar to one in the book of Sirach to learn wisdom and submit to her yoke (Sirach 51:23, 26).
“This Q saying, identical with
Luke 10:21-22 except for minor variations, introduces a joyous note into this section, so dominated by the theme of unbelief. While the wise and the learned, the scribes and Pharisees, have rejected Jesus' preaching and the significance of his mighty deeds, the childlike have accepted them. Acceptance depends upon the Father's revelation, but this is granted to those who are open to receive it and refused to the arrogant. Jesus can speak of all mysteries because he is the Son and there is perfect reciprocity of knowledge between him and the Father; what has been handed over to him is revealed only to those whom he wishes.”
[9]
The final verses of this section are found only in St. Matthew’s Gospel and promise salvation to those who are downtrodden or in pain. “In extending his extraordinary invitation Jesus is speaking as one possessing the full authority and compassion of God. ‘Come to me, you all you grown weary with labor and heavily burdened!’ The proclamation has all the universality and power that only a divine call to mankind can have, the sort of blessed clamor of God’s compassion within human history that we hear in the prophets.”
[18]
CCC: Mt 11:25-27 2603, 2779; Mt 11:25-26 2701; Mt 11:25 153, 544, 2785; Mt 11:27 151, 240, 443, 473; Mt 11:28 1658; Mt 11:29-30 1615; Mt 11:29 459
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5.
Matthew 13:44-46
Jesus said to the crowds:
"The Kingdom of heaven is like a treasure buried in a field,
which a person finds and hides again,
and out of Joy goes and sells all that he has and buys that field.
Again, the Kingdom of heaven is like a merchant
searching for fine pearls.
When he finds a peari of great price,
he goes and sells all that he has and buys it."
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Commentary on
Mt 13:44-46
The parable of the buried treasure and the parable of the pearl have the same point. One who understands the Kingdom of Heaven and sees its worth joyfully places obtaining that promise before all else. It is the primacy of Christ’s teaching that guides the disciple in all things. While these two parables have generally the same meaning, it is interesting to note they have some subtle differences. The parable of the hidden treasure which is found by accident refers to an abundance of gifts. The parable of the pearl sought out through diligence refers to the beauty of the Kingdom of God.
“Anyone who understands the Kingdom which Christ proposes realizes that it is worth staking everything to obtain it […]. The Kingdom of heaven is difficult to win. No one can be sure of achieving it, but the humble cry of the repentant man can open wide its doors” (St. Josemaria Escriva, Christ Is Passing By, 180).[6]
CCC: Mt 13:44-45 546
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6.
Matthew 16:24-27
Jesus said to his disciples,
"Whoever wishes to come after me must deny himself,
take up his cross, and follow me.
For whoever wishes to save his life will lose it,
but whoever loses his life for my sake will find it.
What profit would there be for one to gain the whole world
and forfeit his life?
Or what can one give in exchange for his life?
For the Son of Man will come with his angels in his Father's glory,
and then he will repay each one according to his conduct."
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Commentary on
Mt 16:24-27
This is the second time within the Gospel of St. Matthew the Lord instructs the disciples that if they wish to follow him, they must take up the cross (the first time is in Matthew 10:38). This passage focuses the followers of Christ on the idea that serving the Lord must come before any other purposes in life, since it is through following Jesus that eternal life is gained. The final verse infers that the reward to the faithful is variable, that to some greater honor is given.
CCC: Mt 16:24-26 736; Mt 16:24 226, 618, 2029; Mt 16:25-26 363; Mt 16:25 2232; Mt 16:26 1021
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7.
Matthew 18:1-5
The disciples approached Jesus and said,
"Who is the greatest in the Kingdom of heaven?"
He called a child over, placed it in their midst, and said,
"Amen, I say to you, unless you turn and become like children,
you will not enter the Kingdom of heaven.
Whoever humbles himself like this child
is the greatest in the Kingdom of heaven.
And whoever receives one child such as this in my name receives me."
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Commentary on
Mt 18:1-5
Jesus, in this selection from St. Matthew’s Gospel (also recorded in St. Luke’s Gospel at Luke 9:46-50), summarizes what is known as “church order.” It is called this because, in response to the question: “who will be greatest in the Kingdom of heaven,” Jesus refutes the rank and privilege of the secular world, and indicates that those whose faith is like a small child will find greatness in heaven. The beginning allegory is thought to deal less with the innocence of a child and more with the child’s complete dependence upon its parents. The lesson then drives home the fact that the faithful disciple must be dependent upon God alone.
CCC: Mt 18:3-4 526; Mt 18:3 2785
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8. For Religious
Matthew 19:3-12
Some Pharisees approached Jesus and tested him, saying,
"Is it lawful for a man to divorce his wife for any cause whatever?"
He said in reply,
"Have you not read that from the beginning
the Creator made them male and female and said,
For this reason a man shall leave his father and mother
and be joined to his wife, and the two shall become one flesh?
So they are no longer two, but one flesh.
Therefore, what God has joined together, man must not separate."
They said to him,
"Then why did Moses command that the man give the woman
a bill of divorce and dismiss her?"
He said to them, "Because of the hardness of your hearts
Moses allowed you to divorce your wives,
but from the beginning it was not so.
I say to you, whoever divorces his wife
(unless the marriage is unlawful)
and marries another commits adultery."
His disciples said to him,
"If that is the case of a man with his wife,
it is better not to marry."
He answered, "Not all can accept this word,
but only those to whom that is granted.
Some are incapable of marriage because they were born so;
some, because they were made so by others;
some, because they have renounced marriage
for the sake of the Kingdom of heaven.
Whoever can accept this ought to accept it."
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Commentary on
Mt 19:3-12
This passage from Matthew’s Gospel is foundational to our understanding of the Sacrament of Matrimony. Here we find Jesus challenged by Pharisees (possibly being asked to take sides in an argument but more likely to be tricked). Jesus' comments on the origins of marriage and its sanctity are attacked again using Mosaic Law. Jesus once more goes back to the Father’s intent but does give an out – “
unless the marriage is unlawful,” that is, the sacramental bond did not exist from the beginning.
The discourse then switches to one between Jesus and his disciples as they discuss the idea of living the celibate life. Again the Lord tells them that this is not for everyone but “
only for those to whom that is granted.” The Gospel links the call to marriage and celibacy; both are gifts from God.
CCC: Mt 19:1-12 2364; Mt 19:3-12 1620; Mt 19:3-9 2382; Mt 19:4 1652; Mt 19:6-12 2053; Mt 19:6 796, 1605, 1614, 1644, 2336, 2380; Mt 19:7-9 2382; Mt 19:8 1610, 1614; Mt 19:10 1615; Mt 19:11 1615; Mt 19:12 922, 1579, 1618
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9.
Matthew 19:27-29
Peter said to Jesus,
"We have given up everything and followed you.
What will there be for us?"
Jesus said to them, "Amen, I say to you
that you who have followed me, in the new age,
when the Son of Man is seated on his throne of glory,
will yourselves sit on twelve thrones,
judging the twelve tribes of Israel.
And everyone who has given up houses or brothers or sisters
or father or mother or children or lands
for the sake of my name will receive a hundred times more,
and will inherit eternal life."
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Commentary on
Mt 19:27-29
St. Matthew’s Gospel continues the focus on valuing the spiritual life above the material pursuits of earthly existence. The disciples were dismayed at the aestheticism required by the discipline and sacrifice required by Christ. In response to Peter’s expression of this concern, Jesus, in an eschatological discourse, provides a vision of the heavenly kingdom in which those who have faithfully followed the Lord will receive an inestimable reward.
CCC: Mt 19:23-29 2053; Mt 19:23-24 226; Mt 19:26 276, 308, 1058; Mt 19:28 765
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10.
Matthew 22:34-40
When the Pharisees heard that Jesus had silenced the Sadducees,
they gathered together, and one of them
a scholar of the law, tested him by asking,
"Teacher, which commandment in the law is the greatest?"
He said to him,
"You shall love the Lord, your God, with all your heart,
with all your soul, and with all your mind.
This is the greatest and the first commandment.
The second is like it:
You shall love your neighbor as yourself.
The whole law and the prophets depend on these two commandments."
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Commentary on
Mt 22:34-40
The story of Jesus delivering the Great Commandment is the fourth of the “Controversy Stories” in St. Matthew’s Gospel (stories in which Jesus argues with the Jewish leadership). Jesus has just refuted those Sadducees who did not believe in the resurrection (v. 23-33) and now is challenged by the Pharisees. The question posed by the “scholar of the law” (probably a scribe; see also Luke 10:25-28) “which commandment in the law is the greatest?” is asked in a rabbinical sense, meaning which of the 613 distinct statutes was considered greatest. Within this body of law, 248 of these precepts were positive and 365 were prohibitions. In addition these precepts were further divided into “light” and “heavy.” This was a fairly typical exchange for a rabbinical debate.
“’Test him’: the text has πειοαξων, a word that may also be translated as ‘to tempt’ and ‘to submit to trial’. Matthew uses the term six times altogether from one end of his Gospel to the other (4:1,3; 16:1; 19:3; 22:18; 22:35), and two things are significant about this use. The first time the term appears the tempter is Satan himself, and this fact lends to every other occasion a satanic whiff; and secondly, the object of the tempting or testing in every case is Jesus himself.” [19]
In answering, Jesus quotes two texts of the law that now form the foundation for a new morality in the Gospel. He first quotes Deuteronomy 6:5 “Therefore, you shall love the Lord, your God, with all your heart, with all your soul, and with all your strength.” This text forms part of the Shema, the Jewish profession of faith. This first quote would not be surprising. What makes this exchange novel and important is that Jesus adds the quote from Leviticus 19:18b “You shall love your neighbor as yourself.” This juxtaposition of quotes makes them equally “heavy” and there is no parallel In Jewish literature.
CCC: Mat 22:23-34 575; Mat 22:34-36 581; Mat 22:36 2055; Mat 22:37-40 2055; Mat 22:37 2083; Mat 22:40 1824
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11.
Matthew 25:1-13
Jesus told his disciples this parable:
"The Kingdom of heaven will be like ten virgins
who took their lamps and went out to meet the bridegroom.
Five of them were foolish and five were wise.
The foolish ones, when taking their lamps,
brought no oil with them,
but the wise brought flasks of oil with their lamps.
Since the bridegroom was long delayed,
they all became drowsy and fell asleep.
At midnight, there was a cry,
'Behold, the bridegroom!
Come out to meet him!'
Then all those virgins got up and trimmed their lamps.
The foolish ones said to the wise,
'Give us some of your oil,
for our lamps are going out.'
But the wise ones replied,
'No, for there may not be enough for us and you.
Go instead to the merchants and buy some for yourselves.'
While they went off to buy it,
the bridegroom came
and those who were ready went into the wedding feast with him.
Then the door was locked.
Afterwards the other virgins came and said,
'Lord, Lord, open the door for us!'
But he said in reply,
'Amen, I say to you, I do not know you.'
Therefore, stay awake,
for you know neither the day nor the hour."
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Commentary on
Mt 25:1-13
St. Matthew’s Gospel gives us the parable of the Ten Virgins, continuing the Gospel theme of preparedness and vigilance (although strictly speaking this parable is about foresight). In this story the idea of vigilance is expanded to include being prepared. The Jewish wedding customs of the time would have dictated a procession [at night] from the house of the bride to the house of the groom. The whole act is symbolic of the coming of the messianic era also portrayed as a wedding in Matthew 9:15, Matthew 22:1-14 and John 3:29. The wise virgins brought oil for their lamps while the foolish ones did not. The oil is interpreted by some scholars as referring to good works.
The overarching symbolism is the lamp of faith (light of the indwelling Holy Spirit) being kept burning with oil (good works). Hence, without good works (oil), the lamp will not continue to burn (James 2:17) and the virgins, so deprived of light, are excluded from the heavenly kingdom.
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12. Long Form
Matthew 25:14-30
Jesus told his disciples this parable:
"A man who was going on a journey called in his servants
and entrusted his possessions to them.
To one he gave five talents;
to another, two; to a third, one-
to each according to his ability.
Then he went away.
Immediately the one who received five talents went and traded with them,
and made another five.
Likewise, the one who received two made another two.
But the man who received one went off and dug a hole in the ground
and buried his master's money.
After a long time
the master of those servants came back
and settled accounts with them.
The one who had received five talents
came forward bringing the additional five.
He said, 'Master, you gave me five talents.
See, I have made five more.'
His master said to him, 'Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master's joy.'
Then the one who had received two talents also came forward and said,
'Master, you gave me two talents.
See, I have made two more.'
His master said to him, 'Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master's joy.'
Then the one who had received the one talent came forward and said,
'Master, I knew you were a demanding person,
harvesting where you did not plant
and gathering where you did not scatter,
so out of fear I went off and buried your talent in the ground.
Here it is back.'
His master said to him in reply, 'You wicked, lazy servant!
So you knew that I harvest where I did not plant
and gather where 1 did not scatter?
Should you not then have put my money in the bank
so that I could have got it back with interest on my return?
Now then! Take the talent from him and give it to the one with ten.
For to everyone who has
more will be given and he will grow rich;
but from the one who has not
even what he has will be taken away.
And throw this useless servant into the darkness outside,
where there will be wailing and grinding of teeth.'"
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Commentary on
Mt 25:14-30
The Parable of the Talents comes to us as part of Jesus’ dialogue about being prepared and vigilant. It combines two different but connected logions or morals/teaching points. The first is to use the gifts God has given for the benefit of God, who is represented by the “master” in the parable. The second is vigilance. This parable, directed at the disciples, exhorts his servants to use the gifts God has given them to the fullest, for the benefit of others (as well as God). It is an exclamation point to Jesus earlier statement: “those to whom much is given, even more will be expected” (see also Luke 12:48).
CCC: Mt 25:14-30 546, 1936; Mt 25:21 1029, 1720, 2683; Mt 25:23 1029, 1720
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OR Short Form
Matthew 25:14-23
Jesus told his disciples this parable:
"A man who was going on a journey
called in his servants and entrusted his possessions to them.
To one he gave five talents;
to another, two; to a third, one-
to each according to his ability.
Then he went away.
Immediately the one who received five talents went and traded with them,
and made another five.
Likewise, the one who received two made another two.
But the man who received one went off and dug a hole in the ground
and buried his master's money.
After a long time
the master of those servants came back and settled accounts with them.
The one who had received five talents came forward
bringing the additional five.
He said, 'Master, you gave me five talents.
See, I have made five more.'
His master said to him, 'Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master's joy.'
Then the one who had received two talents also came forward and said,
'Master, you gave me two talents.
See, I have made two more.'
His master said to him, 'Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master's joy.'"
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Commentary on
Mt 25:14-23
This shorter form of the Gospel focuses narrowly on the need for the faithful to use the gifts God has given them to the fullest for the benefit of others (as well as God). It is an exclamation point to Jesus earlier statement: “those to whom much is given, even more will be expected.”
CCC: Mt 25:14-30 546, 1936; Mt 25:21 1029, 1720, 2683; Mt 25:23 1029, 1720
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13. For Those Who Work for the Underprivileged
Long Form
Matthew 25:31-46
Jesus said to his disciples:
"When the Son of Man comes in his glory,
and all the angels with him,
he will sit upon his glorious throne,
and all the nations will be assembled before him.
And he will separate them one from another,
as a shepherd separates the sheep from the goats.
He will place the sheep on his right and the goats on his left.
Then the king will say to those on his right,
'Come, you who are blessed by my Father.
Inherit the kingdom prepared for you from the foundation of the world.
For I was hungry and you gave me food,
I was thirsty and you gave me drink,
a stranger and you welcomed me,
naked and you clothed me,
ill and you cared for me,
in prison and you visited me.'
Then the righteous will answer him and say,
'Lord, when did we see you hungry and feed you,
or thirsty and give you drink?
When did we see you a stranger and welcome you,
or naked and clothe you?
When did we see you ill or in prison, and visit you?'
And the king will say to them in reply,
'Amen, I say to you, whatever you did
for one of the least brothers of mine, you did for me.'
Then he will say to those on his left,
'Depart from me, you accursed,
into the eternal fire prepared for the Devil and his angels.
For I was hungry and you gave me no food,
1 was thirsty and you gave me no drink,
a stranger and you gave me no welcome,
naked and you gave me no clothing,
ill and in prison, and you did not care for me.'
Then they will answer and say,
'Lord, when did we see you hungry or thirsty
or a stranger or naked or ill or in prison,
and not minister to your needs?'
He will answer them, 'Amen, I say to you,
what you did not do for one of these least ones,
you did not do for me.'
And these will go off to eternal punishment,
but the righteous to eternal life."
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Commentary on
Mt 25:31-46
"This passage has a unique position within the eschatological discourse because, in addition to being a prophetic narrative like the rest of the discourse, its style suddenly becomes that of a full-fledged apocalyptic poem."
[29]
In this reading, Jesus is telling his disciples and us what will be judged at the end times, the Eschaton. The Lord’s vision echo’s Daniel’s “night visions” (Daniel 7:13-14 “One like a son of man…He received dominion, splendor, and kingship.”) but the tone is more immediate. The reading gives us a vision of what will be asked and how judgment will be passed. This image is used as a teaching tool, to focus those who wish to follow Jesus on loving those who are in need of help: the hungry, the stranger, the naked, the ill, the imprisoned. Unlike Daniel’s vision, Jesus speaks with an immediacy that makes his coming kingship a historical reality, set in the future. There is no ambiguity. Not “
One like a son of man,” but “
When the Son of Man comes in his glory.” In this intimate setting, speaking quietly with his friends, Jesus tells them what will come, a path already set out, inevitable.
[20]
This reading provides yet one more example of how Christ intends the Great Commandment to be lived. Loving God and loving neighbor would be judged by; “Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me.” We note that while the general theme is broadly applied to all people, there is special emphasis placed upon the poor and marginalized. The concluding answer expands upon the Hebrew definition in Leviticus (
Leviticus 19:1-2, 11-18) as St. Matthew defines "neighbor" in a more inclusive sense.
CCC: Mt 25:31-46 544, 1033, 1373, 2447, 2831; Mt 25:31-36 2443; Mt 25:31 331, 671, 679, 1038; Mt 25:32 1038; Mt 25:36 1503; Mt 25:40 678, 1397, 1825, 1932, 2449; Mt 25:41 1034; Mt 25:45 598, 1825, 2463; Mt 25:46 1038
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OR Short Form
Matthew 25:31-40
Jesus said to his disciples:
"When the Son of Man comes in his glory,
and all the angels with him,
he will sit upon his glorious throne,
and all the nations will be assembled before him.
And he will separate them one from another,
as a shepherd separates the sheep from the goats.
He will place the sheep on his right and the goats on his left.
Then the king will say to those on his right,
'Come, you who are blessed by my Father.
Inherit the kingdom prepared for you from the foundation of the world.
For I was hungry and you gave me food,
I was thirsty and you gave me drink,
a stranger and you welcomed me,
naked and you clothed me,
ill and you cared for me,
in prison and you visited me.'
Then the righteous will answer him and say,
'Lord, when did we see you hungry and feed you,
or thirsty and give you drink?
When did we see you a stranger and welcome you,
or naked and clothe you?
When did we see you ill or in prison, and visit you?'
And the king will say to them in reply,
'Amen, I say to you, whatever you did
for the least brothers of mine you did for me.'"
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Commentary on
Mt 25:31-40
This shorter form of the Gospel softens the message by omitting the response of the King to those who ignore the need to show mercy and compassion as Christ teaches. The essential focus remains unchanged- the requirement of the Christian to show compassion and mercy to those in need.
CCC: Mt 25:31-46 544, 1033, 1373, 2447, 2831; Mt 25:31-36 2443; Mt 25:31 331, 671, 679, 1038; Mt 25:32 1038; Mt 25:36 1503; Mt 25:40 678, 1397, 1825, 1932, 2449
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14.
Mark 3:31-35
The mother of Jesus and his brothers arrived.
Standing outside they sent word to him and called him.
A crowd seated around him told him,
"Your mother and your brothers and your sisters
are outside asking for you."
But he said to them in reply,
"Who are my mother and my brothers?"
And looking around at those seated in the circle he said,
"Here are my mother and my brothers.
For whoever does the will of God
is my brother and sister and mother."
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Commentary on
Mk 3:31-35
This passage, while affirming our own adoption as brothers and sisters in Christ, does cause some confusion among those who take scripture at face value without understanding the culture of the time.
“In Semitic usage, the terms "brother" and "sister" are applied not only to children of the same parents, but to nephews, nieces, cousins, half-brothers, and half-sisters.” Because of this, when Mary comes looking for Jesus in this selection, she is, as would be expected, joined by members of the extended family. Jesus extends the family even further though his adoption of those who, as those “
seated in the circle” who listen to his word and believe; cf
Genesis 14:16;
Genesis 29:15;
Leviticus 10:4.”
[5]
Another possible explanation, although it comes from an apocryphal source from the second or third centuries AD, is that the Lord’s foster father, St. Joseph, had been previously married (and widowed).
According to “
The History of Joseph the Carpenter” from this first marriage, “[2.]… he begot for himself sons and daughters, four sons, namely, and two daughters. Now these are their names— Judas, Justus, James, and Simon. The names of the two daughters were Assia and Lydia.” These would have been the half-brothers and sisters of the Lord.
Because of this, when Mary comes looking for Jesus in this selection, she is, as would be expected, joined by members of the extended family. Jesus extends the family even further though his adoption of those “seated in the circle” who listen to his word and believe, telling those gathered that “whoever does the will of God is my brother and sister and mother.”
CCC: Mk 3:31-35 500
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15. For Teachers
Mark 9:34-37
Jesus' disciples had been discussing among themselves
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."
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Commentary on
Mk 9:34b-37
While the disciples clearly understand the Lord is to leave them, they do not yet grasp the nature of his mission as they are arguing about who among them will be greatest once victory is achieved. The Lord sees this in them, and when they don’t respond to his direct question, he gives them the example of servant leadership. He uses the example of a child so they can understand that it is through humility and innocence that God’s servants lead. Jesus tells them directly that their role (and by extension the role of all Christian disciples) is one of service. He probably uses the example of children to represent the “anawim,” the poor in spirit, the most vulnerable of the Christian faithful.
CCC: Mk 9:37 1825
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16. For Teachers
Mark 10:13-16
People were bringing children to Jesus that he might touch them,
but the disciples rebuked them.
When Jesus saw this he became indignant and said to them,
"Let the children come to me; do not prevent them,
for the Kingdom of God belongs to such as these.
Amen, I say to you,
whoever does not accept the Kingdom of God like a child
will not enter it."
Then he embraced them and blessed them,
placing his hands on them.
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Commentary on
Mk 10:13-16
The image of Jesus portrayed by this passage demonstrates that those who had seen his works and heard his words saw greatness in him. They brought their children to him instinctively, that these little ones might receive the grace bestowed by his touch. This activity made his disciples indignant. They felt that their master should not be pestered by the children. The Lord, however, used this situation as a teaching moment. Jesus told the crowd that only complete dependence upon God’s support would allow them salvation (“for the kingdom of God belongs to such as these”).
CCC: Mk 10:14 343, 1261; Mk 10:16 699
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17. For Religious
Long Form
Mark 10:17-30*
As Jesus was setting out on a journey,
a man ran up, knelt down before him, and asked him,
"Good teacher, what must I do to inherit eternal life?"
Jesus answered him, "Why do you call me good?
No one is good but God alone.
You know the commandments:
You shall not kill;
you shall not commit adultery;
you shall not steal;
you shall not bear false witness;
you shall not defraud;
honor your father and your mother."
He replied and said to him,
"Teacher, all of these I have observed from my youth."
Jesus, looking at him, loved him and said to him,
"You are lacking in one thing.
Go, sell what you have, and give to the poor
and you will have treasure in heaven; then come, follow me."
At that statement his face fell,
and he went away sad, for he had many possessions.
Jesus looked around and said to his disciples,
"How hard it is for those who have wealth
to enter the Kingdom of God!"
The disciples were amazed at his words.
So Jesus again said to them in reply,
"Children, how hard it is to enter the Kingdom of God!
It is easier for a camel to pass through the eye of a needle
than for one who is rich to enter the Kingdom of God."
They were exceedingly astonished
and said among themselves, "Then who can be saved?"
Jesus looked at them and said,
"For men it is impossible, but not for God.
All things are possible for God."
Peter began to say to him,
"We have given up everything and followed you."
Jesus said, "Amen, I say to you,
there is no one who has given up house or brothers or sisters
or mother or father or children or lands for my sake
and for the sake of the Gospel
who will not receive a hundred times more now in this present age:
houses and brothers and sisters and mothers and children and lands,
with persecutions, and eternal life in the age to come."
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Commentary on
Mk 10:17-30
The story of the rich young man told in these verses from St. Mark’s Gospel recounts an ideal teaching moment for Christ. After he has heard that the young man has carefully followed Mosaic Law (summarized in the Decalogue the Lord mentions), Jesus tells the young man he has only one more step to take. He is to sell all he has and give the proceeds to the poor. This is too much for the rich young man who leaves downcast.
Jesus uses this example to emphasize, first, that love of God must come before desire for possessions, and before the accumulation of wealth. Those listening were also downhearted and say “Then who can be saved?”
Jesus then makes his second point. No one earns salvation from God! Only the Lord alone can grant it, and nothing is impossible for Him. “For men it is impossible, but not for God. All things are possible for God.”
Following the exchange with the rich young man and the rest of the crowd, St. Peter brings up the fact that the disciples had given up everything to follow Jesus. The Lord responds telling them they will receive a reward “a hundred times more” and “eternal life.” The last statement: “But many that are first will be last, and the last will be first,” is thought to have been added to reconcile the fact that some of those called first outlived other early Christians.
CCC: Mk 10:19 1858; Mk 10:22 2728; Mk 10:28-31 1618
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OR Short Form
Mark 10:17-27
As Jesus was setting out on a journey,
a man ran up, knelt down before him, and asked him,
"Good teacher, what must I do to inherit eternal life?"
Jesus answered him, "Why do you call me good?
No one is good but God alone.
You know the commandments:
You shall not kill;
you shall not commit adultery;
you shall not steal;
you shall not bear false witness;
you shall not defraud;
honor your father and your mother."
He replied and said to him,
"Teacher, all of these I have observed from my youth."
Jesus, looking at him, loved him and said to him,
"You are lacking in one thing.
Go, sell what you have, and give to the poor
and you will have treasure in heaven; then come, follow me."
At that statement his face fell,
and he went away sad, for he had many possessions.
Jesus looked around and said to his disciples,
"How hard it is for those who have wealth
to enter the Kingdom of God!"
The disciples were amazed at his words.
So Jesus again said to them in reply,
"Children, how hard it is to enter the Kingdom of God!
It is easier for a camel to pass through the eye of a needle
than for one who is rich to enter the Kingdom of God."
They were exceedingly astonished
and said among themselves, "Then who can be saved?"
Jesus looked at them and said,
"For men it is impossible, but not for God.
All things are possible for God."
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Commentary on
Mk 10:17-27
This shorter version omits Jesus' teaching about the last being first.
The story of the rich young man told in these verses from St. Mark’s Gospel recounts an ideal teaching moment for Christ. After he has heard that the young man has carefully followed Mosaic Law (summarized in the Decalogue the Lord mentions), Jesus tells the young man he has only one more step to take. He is to sell all he has and give the proceeds to the poor. This is too much for the rich young man who leaves downcast.
Jesus uses this example to emphasize, first, that love of God must come before desire for possessions, and before the accumulation of wealth. Those listening were also downhearted and say “Then who can be saved?”
Jesus then makes his second point. No one earns salvation from God! Only the Lord alone can grant it, and nothing is impossible for Him. “For men it is impossible, but not for God. All things are possible for God.”
CCC: Mk 10:19 1858; Mk 10:22 2728
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18.
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 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 also 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."
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Commentary on
Lk 6:27-38
This passage from St. Luke’s Gospel continues the Sermon on the Plain. In this section, Jesus extends the commandment to love one’s neighbor to include one’s enemy, breaking new ground in the interpretation of Mosaic Law. Jesus turns from our relationship with God in prayer to how we interact with our neighbor in the world. The “Golden Rule” is proclaimed and with it the two paths that are presented to the Christian believer; the path that leads to life, and the path that leads to death (Cf.
Deuteronomy 30:15-20).
[25] What follows is an extension of each of the laws governing hospitality and continues by extending even the judicial laws that govern dispute resolution. In the conclusion of this section, the Lord exhorts the disciples to embrace forgiveness, saying “For the measure with which you measure will in return be measured out to you.”
