December 2, 2011
Friday of the First Week of Advent
Isaiah 29:17-24 Matthew 9:27-31
Commentary for the first Reading from the Aquinas Study Bible
29:17 He calls Gentiles “Lebanon” by reason of their godlessness in earlier times inasmuch as the mountain in question did not belong to the Jews, but to the nations. It is, moreover, Carmel that he calls “Chermel;” it is a very fertile and very prolific mountain, situated in the territory of Israel. He therefore is teaching in a figurative manner the change which has reversed the situation of the nations in relation to that of the Jews: the fertility of Carmel, he says, will be given to Lebanon- in other words to the nations-while Carmel- that is to say the Jews- will be a sterile forest. And we see the truth of the prophecy: by number as well as by sterility they resemble a forest. (Theodoret of Cyrus)
29:18 Those who did not know the Scriptures, the believers who have come from the nations, those who were not capable of discerning their prophetic character, will listen eagerly to these statements. (Theodoret of Cyrus)
29:19 These are the same ones whom he called “the poor” because they do not possess the abundance of good things of the All-Holy Spirit. For the Jews had rejected them, but against all hope, they have benefited from salvation. (Theodoret of Cyrus)
29:20-21 Having prophesied the salvation of the nations, he likewise predicts the chastisement of the Jews who had been believers. He particularly accuses the chief priests and the scribes, for by their word they constrain those under their care to sin; witness the teaching of the Gospel writers (cf. Jn 9:22): they had ordained that all who confessed the Savior as Christ would be put out of the synagogue. Also you see the manner, he says, in which they shun those who address them with the frankness of reproaches: they avoid the obstacle in the middle of the road which is readied to make them fall. And of course it is also by their discourse full of deceit that they turn those who live in simplicity from the right path. (Theodoret of Cyrus)
29:22 Abraham was the father of numerous children: for descended from him were Ishmael and those born of Reumah (cf. Gen 22:24); and certainly Esau likewise derived the descent of his race from that origin. The text therefore makes allusion to the generosity of God and lets us understand that the just Jude does not pay attention to natural origin but considers the Faith. (Theodoret of Cyrus)
29:23-24 He calls Jacob the descendants of Jacob. He accuses them of impudence and he teaches that despite the number of instruction received, they have not changed their attitude, but that they have drawn profit from their affliction: That is, in effect, after their return from Babylon that they have turned away from the error of idols. However, the prophecy applies precisely to those among them who have believed in Christ: those are truly the ones who had at first murmured, but had subsequently believed. They had murmured, says Jn 6:52, but those among them who had subsequently believed, were benefited by salvation. (Theodoret of Cyrus)
Commentary for the Gospel Reading from the Aquinas Study Bible
9:27 We believe that You are the Son of David, that is, the Messiah, to whom this healing of blindness and other diseases has been promised by the Prophets. (Is. 35:5; 61:1.) For Messiah had been promised to David as his Son, that He should be sprung from his posterity. Wherefore Messiah was always called by the Jews, the Son of David. (Cornelius a Lapide)
9:28 He led the blind men along even as far as the house, to show their steadfast faith, and thus to condemn the Jews. He asks them if they believe, showing that faith can accomplish all things. (Theophylact)
9:30 See that no man know this: Chrysostom says: "If in another place we find Him saying, 'Go and declare the glory of God' (cf. Mk. 5:19; Lk. 8:39), that is not contrary to this. For He instructs us to forbid them that would praise us on our own account: but if the glory be referred to God, then we must not forbid, but command, that it be done." (St. Thomas Aquinas Summa Theologica 3.44.3.r3)
9:31 Our Lord in telling the blind men to conceal the miracle had no intention of binding them with the force of a divine precept, but, as Gregory says (Moral. xix), "gave an example to His servants who follow Him that they might wish to hide their virtue and yet that it should be proclaimed against their will, in order that others might profit by their example." (St. Thomas Aquinas Summa Theologica 2.104.4.r1)
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Saturday
December 3, 2011
Memorial of Saint Francis Xavier, priest
Isaiah 30:19-21, 23-26 Matthew 9:35-10:1, 5a, 6-8
30:19 The Prophet has likewise pronounced these words to exhort them to remain and not to go seeking refuge in Egypt. He has also clearly shown us in advance the return from Babylon, for it is the exiles that he has called “holy People.” Such was Joshua, the son of Josedech; such was Zerubbabel; such was Ezra; such was Nehemiah and those who with them have contributed their zeal to the reconstruction of the Temple and of the city. But the text also applies to those who, after the incarnation of our Savior, have had the Faith: once they had chased the unbelievers from Jerusalem, they inhabited the city, and reconciled themselves to God’s favor by a pure life and by continual hymns. (Theodoret of Cyrus)
30:20 Since they did not tolerate satiety but incurred harm and disease from it, the physician will make use of opposing remedies. (Theodoret of Cyrus)
30:21 He has by these words clearly indicated the false prophets and the ungodly rulers. (Theodoret of Cyrus)
30:23-24 He is promising them a good year, an abundance of the fruits, and the enjoyment of material goods, since it is this in particular before which they stand in admiration. In the New testament, in turn, because He wants to guide them towards the things that are perfect, He bans them from demanding good things of this material kind (See Mt 6:25-33). But to these, because they have a worldly spirit, He promises the fruits of the earth. (Theodoret of Cyrus)
30:25-26 Those who, despite expectation of distressing news, were all at once receiving news that was agreeable saw at the same time a brighter day and the sun much more brilliant than normal; by the same token, inversely, Those who are in mourning restrain even the light in darkness. He has then in advance clearly made us see the joy the return will bring them, for these are not the stars that have possessed a luminosity that is greatly enhanced, more brightly. So that will happen, he says, after the ruination of the people of Babylon. For these are the ones he has designated by “many” by reason of their great number and “towers” because of their power. As for the expression: “And there shall be upon every lofty mountain and upon every high hill, water running in that day,” we have not found that to have been accomplished literally; we know, however, that the promise of God is not false. This is surely why it is necessary, so as not to offend the Jews, to understand the prophecy in a figurative manner and to find its realization after the incarnation of Christ our Master: it is then that mankind being changed, has received by way of water, so to speak, the divine Apostles. (Theodoret of Cyrus)
Commentary for the Gospel Reading from the Aquinas Study Bible
9:35 synagogues: which were established in all the cities and populous towns of Judea, in large cities, there were more than one synagogue. (Bishop John McEvilly)
9:36 This is an accusation against the rulers of the Jews, that being shepherds they appeared like wolves; not only not improving the multitude, but hindering their progress. (St. John Chrysostom)
9:37 The harvest He calls the multitude of the people prepared to receive the Gospel, the seeds of which the Prophets had sown. Whence, as St. Austin says, “the holy Apostles reaped among the Jews, but sowed among the Gentiles, because they delivered to them the first doctrines of the faith, as it were seed.” (Cornelius a Lapide)
9:38 pray: namely, that He would send the Apostles, and their co-successors, and inspire them with the spirit of wisdom and zeal, assiduously to preach and to labor. (Cornelius a Lapide)
10:1 Before the coming of Christ, Satan had greater power over the world than he has at present, His power, which he so much abused, was crippled by the death of Christ (Heb. 2: 14), and by the benign influence and spread of the Gospel. The power given to the Apostles over demons, was, “ to cast them out” and expel them from the bodies of the possessed. (Bishop John McEvilly)
10:5-6 It behooved the coming of Christ to be preached to the Jews first, that they might not have any just plea, or say that they were rejected of the Lord, who sent the Apostles to the Gentiles and Samaritans. (St. Jerome)
10:7 kingdom of heaven is at hand: That is, the Church of Christ is shortly to be established, which is the threshold or entrance into the kingdom of God's glory. (Bishop John McEvilly)
10:8 Both this power, and that of casting out devils was given to the Apostles after the manner of an abiding habit. God did not endue them with a physical faculty of healing diseases; but His omnipotent power was promised to them so as always to assist them, in such a way that as often as they willed to do these things, immediately God cast out the devils, and bestowed healing. This power was given them for the confirmation of their preaching, that by this means they might convince the people. (Cornelius a Lapide)
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Sunday
December 4, 2011
Second Sunday of Advent
Isaiah 40:1-5, 9-11 2 Peter 3:8-14 Mark 1:1-8
40:2 It is worthwhile to admire the kindness of the Master at this point: because He is good and His compassion is unfathomable, and though He inflicted a punishment less than equal to the sin, He says, by reason of great benevolence, that this lesser punishment is double the amount of the sin. Now that the chastisement was less than the sin, the same Prophet has cried in testimony: “Your chastising was to us with small affliction” Is 26:16. Nevertheless, because He tempers His justice with infinite mercy, the lesson that the victims of the chastisement call mall, the judge has called double the amount of the sin. Then he teaches the comforters the means of comfort. (Theodoret of Cyrus)
40:3-4 The true consolation, the genuine comfort and the real deliverance from the iniquities of men is the incarnation of our God and Savior. Now the first who acted as herald of this event was the inspired John the Baptist. Accordingly, the prophetic text proclaims the realities that relate to him in advance: for that is what the three blessed Gospel writers have taught us and that the most divine Mark has even made the prologue of his work. (Theodoret of Cyrus) Orderly is the arrangement of the teachings of God; in Isaiah: make right his path. [Is. 40:3] Crooked is deviance from the teachings of God; in Isaiah: and they were crooked in order and rough in the level ways. [Is. 40:4] Obedience to the teachings of God is smooth; in Isaiah: the same as above. Disobedience is, in contrast, harsh and bristly; in Isaiah: the same as above. (Eucharius of Lyons Formulae Bk 8)
40:5 All flesh, that is, every man can not see the salvation of God in Christ in this life. The Prophet therefore stretches his eye beyond to the last day of judgment, when all men both the elect and the reprobate shall equally see Him. (St. Gregory the Great)
40:9 It is the Apostles that the prophetic text raises here. It is precisely for this reason that after expressing this exhortation in the singular it shifts into the plural and says, “Lift up the voice, fear not.” In the same way, in His return, Christ our Master, said to them, “Do not fear those who kill the body but cannot kill the soul” Mt 10:28. And again, after having the words of this life (cf Acts 5:17-20). Moreover, he calls mountains the summit of the knowledge of God. (Theodoret of Cyrus)
40:10 These words are a glimpse of the Second Coming of Christ our Savior. It is then He will give the laborers their reward and “He will reward each according to his works“ Mt 16:27. According to the word of the apostle “For the Day will declare it, because it will be revealed by fire; and the fire will test each one‘s work, of what sort it is" 1 Cor 3:13. This is the proclamation that the Lord has ordained to the holy apostles to make in their turn: “Go, to the lost sheep of the house of Israel, and as you go, preach, saying The kingdom of heaven is at hand“ Mt 10:6-7. One can therefore see that the oracles of the Prophet are thus in accord with the words of the Gospel. (Theodoret of Cyrus)
40:11 He calls us lambs, the Spirit by the mouth of Isaiah is an unimpeachable witness, using the figurative appellation of lambs, which are still more tender than sheep, to express simplicity. (St. Clement of Alexandria The Instructor 1.5)
Commentary for the second reading from the Aquinas Study Bible
2 Peter 3:8-14
3:8 That is, because undoubtedly in the divine power’s knowledge both past and future and present are equally present, and the movements of time which appear long and short for us with the creator of times are certainly of equal duration. (St. Bede)
3:9 Now, first, it has often happened that, because the elect are few, serious men have considered that this took place in consequence of some fixed decree of God. They have thought that they were few, because it was God's will that they should not be many. Now it is doubtless a great mystery, why this man receives the truth and practises it, and that man does not. We do not know how it comes to pass; but surely we do not tend to solve it, by saying God has so decreed it. If you say that God does absolutely choose the one and reject the other, then that becomes the mystery. You do but throw it back a step. It is as difficult to explain this absolute willing or not willing, on the part of Almighty God, as to account for the existence of free will in man. It is as inexplicable why God should act differently towards this man and that, as it is why this man or that should act differently towards God. On the other hand, we are solemnly assured in Scripture that God "hath no pleasure in the death of the wicked;" that He is "not willing that any should perish, but that all should come to repentance." [Ezek. 33:11. 2 Pet. 3:9.] The doctrine, then, which is implied in the text, does not lead us to any hard notions of God. He is a most loving Father still, though few are chosen. His mercy is over all His works, and to no one does the word of life come but with the intent that he may live. If the many remain in unbelief, they "are not straitened" in God's love, but they "are straitened in their own bowels." Man will not be what by God's renewing and cooperating grace he might be. It is man's doing, not God's will, that, while the visible Church is large, the Church invisible is small. (John Henry Cardinal Newman Sermon 18. Many Called, Few Chosen)
3:10-14 This passage does not speak of the obliteration of creation but of its renewal into something better. For as the apostle says, "this creation will be freed from the bondage of corruption into the freedom of the glory of the children of God.(Rom. 8:21)" Also the holy psalmnist says, "You change them like a raiment, and they pass away.(102:26)" The renewal of that which has grown old does not involve the annihilation of its substance but rather indicates the smoothing out of its agedness and its wrinkles. It is custom among us to say concerning persons who have in some way become better or have become worse, 'someone has become someone else.' And so it is indicated concerning the heaven and the earth that they have 'passed away' instead of have 'changed.' And this is also the same with us who have received death; we will change from a former condition to a better lot. (St. Andrew of Caesarea Commentary on Revelation 21)
3:12 heavens will be dissolved: This refers to the lower heavens or regions of the air; although it is most likely that the starry heavens will not be dissolved, it is still very probable, they will be changed or perfected, so as to suit the glorified condition of the children of God. (Bishop John McEvilly)
3:11-14 persons who are looking out for Christ are not only, in that they look out, acting in obedience to Him, but are looking out,—in their very way of looking out, through the very signs through which they look out,—in obedience to Him. Always since the first, Christians have been looking out for Christ in the signs of the natural and moral world. If they have been poor and uneducated, strange sights in the sky, or tremblings of the ground, storms, failure of harvest, or disease, or any thing monstrous and unnatural, has made them think that He was at hand. If they were in a way to take a view of the social and political world, then the troubles of states—wars, revolutions, and the like,—have been additional circumstances which served to impress them, and kept their hearts awake for Christ. Now all these are nothing else but those very things which He Himself has told us to dwell upon, and has given us as signs of His coming.[Luke 16:25, 26, 28.] One day the lights of heaven will be signs; one day the affairs of nations also will be signs; why, then, is it superstitious to look towards them? It is not. We may be wrong in the particulars we rest upon, and may show our ignorance in doing so; but there is nothing ridiculous or contemptible in our ignorance, and there is much that is religious in our watching. It is better to be wrong in our watching, than not to watch at all. (John Henry Cardinal Newman Sermon 17. Waiting for Christ)
Commentary for the Gospel Reading from the Aquinas Study Bible
1:2-3 The words of verse 3 are taken from Isaiah; but, the words of verse 2 are quoted from Malachi 3:1. Hence, interpreters are more or less perplexed in endeavoring to explain why the quotation, taken partly from Malachi, partly from Isaiah, should be exclusively ascribed by St. Mark to Isaiah. In the ordinary Greek reading it is, "in the Prophets". In this reading the difficulties at once vanish. But the Vulgate reading, besides being the reading of all Latin copies, is that of most versions, the Syriac, Coptic, Armenian, Persian, Arabic, and found in all the writings of the holy Fathers, who quote from this passage, and also of many Greek copies. The question, then, with those who adopt the Vulgate, is, how to explain the above difficulty. Some, with St. Augustine, say, that as Isaiah was the more celebrated, and had prophesied before Malachi in reference to the Baptist; hence, the Evangelist, having principally in his mind to quote Isaiah, who was the first to prophesy on the subject of the Baptist’s mission, incidentally inserted the prophecy of Malachi, to show the thorough agreement of the Prophets on this important point, and quotes only Isaiah. (Bishop John McEvilly)
1:4 John the Baptist: God sent John before Him to announce to the Jews that He was the Messiah, lest, if Christ should appear in Judæa abruptly, without one to point out who He was, or a witness worthy of credit, He should be despised of all. (Cornelius a Lapide) baptism of penance: In these words, as Bede says (on Mk. 1:4), a twofold baptism of penance may be understood. one is that which John conferred by baptizing, which is called "a baptism of penance," etc., by reason of its inducing men to do penance, and of its being a kind of protestation by which men avowed their purpose of doing penance. The other is the baptism of Christ, by which sins are remitted, and which John could not give, but only preach, saying: "He will baptize you in the Holy Spirit." Or it may be said that he preached the "baptism of penance," that is, which induced men to do penance, which penance leads men on to "the remission of sins." Or again, it may be said with Jerome [*Another author on Mk. 1 (inter op. Hier.)] that "by the baptism of Christ grace is given, by which sins are remitted gratis; and that what is accomplished by the bridegroom is begun by the bridesman," that is, by John. Consequently it is said that "he baptized and preached the baptism of penance unto remission of sins," not as though he accomplished this himself, but because he began it by preparing the way for it. (St. Thomas Aquinas Sum Theo 3.38.3.r1)
1:5 baptized by him: It was fitting for John to baptize, for four reasons: first, it was necessary for Christ to be baptized by John, in order that He might sanctify baptism; as Augustine observes. (Tract. xiii in Joan.). Secondly, that Christ might be manifested. Whence John himself says in Jn. 1:31: "That He," i.e. Christ, "may be made manifest in Israel, therefore am I come baptizing with water." For he announced Christ to the crowds that gathered around him; which was thus done much more easily than if he had gone in search of each individual, as Chrysostom observes, commenting on St. John (Hom. x in Matth.). Thirdly, that by his baptism he might accustom men to the baptism of Christ; wherefore Gregory says in a homily (Hom. vii in Evang.) that therefore did John baptize, "that, being consistent with his office of precursor, as he had preceded our Lord in birth, so he might also by baptizing precede Him who was about to baptize." Fourthly, that by persuading men to do penance, he might prepare men to receive worthily the baptism of Christ. Wherefore Bede [Scot. Erig. in Joan. iii, 24] says that "the baptism of John was as profitable before the baptism of Christ, as instruction in the faith profits the catechumens not yet baptized. For just as he preached penance, and foretold the baptism of Christ, and drew men to the knowledge of the Truth that has appeared to the world, so do the ministers of the Church, after instructing men, correct them for their sins, and lastly promise them forgiveness in the baptism of Christ." (St. Thomas Aquinas Sum Theo 3.38.1) confessing their sins: The baptism of John was only a sign and protestation of repentance, and a preparation for the baptism of Christ, that they might be justified by it. Hence they were confessing their sins. For repentance, or sorrow for sin, causes a man to confess his sins, and seek for a remedy for them and for pardon. Thus the Jews in certain cases were obliged to confess their sins to a priest, as I have shown on Levit. 5:5, and 6:6, 7, and Numb. 5:7. But this confession was not a Sacrament, nor did it procure remission of sins, as in the confession instituted by Christ. (Cornelius a Lapide)
1:6 camels' hair: Even by his appearance John called them to repentance, for he wore the garb of mourning. (Theophylact) belt: In this he resembles Elijah, who is described as similarly clad 2 Kings 1:8. (Bishop John McEvilly) honey: Rabanus is of opinion that it was the white and tender leaves of trees. St. Chrysostom, Theophylact, Isidore of Pelusium, believe that it was wild honey, made by wild bees, which they store in hollow trees, and which has a somewhat bitter and disagreeable flavour. (Cornelius a Lapide)
1:8 Christ shall pour forth the Holy Spirit, with all His gifts, in such abundance upon you, that He shall wash you from all your sins, and fill you, and, as it were, overwhelm you, with grace and charity, and His other charismata. Christ did this visibly at Pentecost. When He was about to ascend into heaven, alluding to these words of John, He said to His Apostles, “John indeed baptized with water, but you shall be baptized with the Holy Ghost not many days hence.” (Acts 1:5.) But invisibly He does it in the sacrament of baptism, and confirmation, which is, as it were, the perfection and consummation of baptism. The contrast, therefore, between John and Christ is this—John baptized with water only, but Christ with water and the Holy Ghost. John washed the body, Christ the soul. (Cornelius a Lapide)