The Divine Lamp

Due to reasons which have nothing to do with stblogs, their service, or the stblogs community, I have decided to make THE DIVINE LAMP accessible on a WordPress hosted site. I will continue to post content here, however, the blog on my new site will have much more to offer.

This post concludes with some suggested commentaries. These recommendations should not be construed as an endorsement of all they contain. For more resources on today’s Mass go here.

I am using the text of the RSV which is under copyright: The [New] Revised Standard Version Bible may be quoted and/or reprinted up to and inclusive of five hundred (500) verses without express written permission of the publisher, provided the verses quoted do not amount to a complete book of the Bible or account for fifty percent (50%) of the total work in which they are quoted.

Notice of copyright must appear on the title or copyright page of the work as follows:

“Revised Standard Version of the Bible, copyright 1952 [2nd edition, 1971] by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.” Links in the post are to the NRSV.

1 Comfort, comfort my people, says your God.

The sins of his people had made God inconsolable; none could give him comfort (Isa 22:4). His repeated attempts to convert them with both punishments and prophetic appeals had failed, and they continued to rebel more and more (Isa 1:5-8; Isa 22:12-14). Finally, because of their repeated covenant infidelities, God was forced to enact the covenant curses, culminating in exile from the Promised Land (Deut 28:15-68). The book of Lamentations mourned the fact that the people of God, exiled into Babylon for their sins, had no one to comfort them (Lam 1:2, 9, 16, 17, 21). This situation is now being reversed.

The dual cry of “comfort” is emphatic, “it makes assurance doubly sure” (C.R. North). The words are the Lord’s, spoekn through the prophet, but to whom they are addressed is uncertain. Father John Scullion, Father Carroll Stuhlmueller, John J Collins, C.R. North and many others think the heavenly court is being addressed.

2 Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned, that she has received from the LORD’s hand double for all her sins.

Summarizes in the “tersest possible” manner the message of comfort (Claus Weestermann).

Speak tenderly to Jerusalem. The word “tenderly” is the Hebrew לב, from לבב, usually translated as heart; thus the Douay-Rheims: Speak ye to the heart of Jerusalem.  The Greek Septuagint employs καρδία, (kardia = “heart”). Because of the people’s rebelling God had bidden the prophet to “make the heart of this people fat, and their ears heavy, and shut their eyes” (Isa 6:10). Now God commands that the heavenly council (?) speak to their hearts; now they will hear, and they and all mankind will see the glory of God (verse 5).

The phrase “speak tenderly” (sometimes translated as “speak to the heart”, “speak kindly”) is used several times in the OT, often in the sense of wooing a lover (Gen 34:3; Gen 50:21; Judges 19:3; Ruth 2:13; Hosea 2:14). Latter in the book the people will be described and portrayed as God’s bride (Isa 54:1-8).

Jerusalem. The actual city itself is not being addressed, rather it is the people in exile. The people are here referred to under the title of their political capital and religious center which was destroyed by the Babylonians (2 Chron 36:15-21).

Her warfare is ended. A better translation would be “Her slave-service is at an end” (see the NAB translation). The Hebrew word here translated as warfare (צבאה) is often used figuratively “of a wretched and miserable condition” (Gensius’s Lexicon. See Job 7:1-2 where the word-translated as “hard service” is used in parallel with “slave”).

Her iniquity is pardoned. Should be seen in close connection with the previous clause: “her warfare is ended…her iniquity is pardoned”. Their deliverance and their forgiveness go hand in hand. The purpose of the exile had been medicinal, an act meant to lead them to repentance (Deut 30:1-10).

She has received from the LORD’s hand double for all her sins. The phrase is variously interpreted. Father Stuhlmueller seems to take it as hyperbole, as does Father Penna in the New Catholic Commentary on Holy Scripture. C.R. North thinks it is addressed to those born during the exile, but what he means exactly by this is unclear. Perhaps he means that the children born in exile have been both effected by the sins of their parents and suffered the consequences. I would suggest that what is being implied here is that the Babylonians, who had been instruments of God’s punishment, had gone far beyond what God had in fact intended, like the Assyrians before them (Isa 10:5-7). The people have “received double from the Lord’s hand” because he had brought about the exile to Babylon (his intention), but the Babylonians had taken advantage of this action by him, thus bringing about further punishment (i.e., doubling it), which God had not intended. The action and arrogance of Babylon (Isa 14:4-23) mirrored that of the Assyrians (Isa 10:5-7).

3 A voice cries: “In the wilderness prepare the way of the LORD, make straight in the desert a highway for our God.
4 Every valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain.
5 And the glory of the LORD shall be revealed, and all flesh shall see it together, for the mouth of the LORD has spoken.”

Note that the punctuation of the Hebrew text of verse 3 translated here differs from that found in the Greek Septuagint used by the Gospel writers (see Mark 1:3; Matt 3:3; Luke 4:4; John 1:23).  In the Hebrew text it is a voice that cries out in the wilderness, but, in the NT, it is understood that John the Baptist is the prophesied voice (speaker) delivering the message of these verses.

In ancient times processional highways were built for kings and gods (idols) so that they might enter their capital city in splendor, often as a celebration for the victory of the king and his gods over foreign people and their gods. The people of God and the utensils of worship taken from the Jerusalem Temple were, no doubt, led along such a road as they entered Babylon, with their conquerors celebrating their and their god’s victory over them and their God. Of course, they failed to understand that what they deemed the defeat of Israel’s God was, in fact, part of a plan orchestrated by him. The King of Babylon, like the King of Assyria before him, thought that he had conquered just another god, and for this both suffered the consequences (Isa 10:10-11; 14:13-15). Here God is declaring that he will have his own victory procession. On this processional highway “the glory of the Lord shall be revealed” and “all flesh shall see it together, for the mouth of the Lord has spoken”  (verse 5). His word stands forever (unlike “flesh”, see Isa 40:6-8) and accomplishes his will (Isa 55:10-11).

9 Get you up to a high mountain, O Zion, herald of good tidings; lift up your voice with strength, O Jerusalem, herald of good tidings, lift it up, fear not; say to the cities of Judah, “Behold your God!”
10 Behold, the Lord GOD comes with might, and his arm rules for him; behold, his reward is with him, and his recompense before him.
11 He will feed his flock like a shepherd, he will gather the lambs in his arms, he will carry them in his bosom, and gently lead those that are with young.

Zion/Jerusalem, i.e., the people in exile, are bidden to return to their land and proclaim “to the cities of Judah, ‘Behold your God.’” I take “the cities of Judah” to be a reference to the Jews who had been allowed to remain in the devastated Promised Land. The people in exile are being bidden to return to the Temple Mount and make known to the inhabitants of the surrounding cities and towns what God has done. All will enjoy the providential care of God, spoken of here under the image of a shepherd (see Jer 31:10; Ezek 34:11-16).

Another possible interpretation is that the scanty few people who remained in the environs of Jerusalem are being bidden to climb a mountain as watchmen might do, looking for the king and his army returning triumphant from battle. They will see the Lord returning in triumph, leading his people, and are to declare it to the people of “the cities of Judah”, that all might come and join in the victory celebration.

Suggested Readings:

Isaiah 1-39 (Old Testament Message) by Joseph Jensen, O.S.B.

Isaiah 40-66 (Old Testament Message) by John Scullion, S.J.

The Book of Isaiah Chapters 40-66 (Old Testament Reading Guide) by Carroll Stuhlmueller, C.P.

Isaiah, Collegeville Bible Commentary on the Old Testament, Vol. 13.

New Catholic Commentary on Holy Scripture. Commentary on the Old and New Testaments.

Jerome Biblical Commentary. Commentary on the Old and New Testaments.

Isaiah: Interpreted by Early Christian and Medieval Commentators (The Church’s Bible Series), edited by Robert Louis Wilken. This series is an ecumenical endeavor.

The Men and Message of the Old Testament by Peter F. Ellis. An introduction to the Old Testament.

God’s Word to Israel by Joseph Jensen, O.S.B. An introduction to the Old Testament.

Record of the Promise: The Old Testament by Wilfred J. Harrington, O.P. An Introduction to the Old Testament.

History of the Old Testament, Vol 4: The Age of the Prophets by Claus Schedl.

Isaiah 40-55 (Torch Bible Paperbacks) by Crhistopher R. North (Protestant).

Isaiah 1-39 (Interpretation: a Bible Commentary for Teaching and Preaching) by Christopher R. Seitz (Protestant).

Isaiah 40-66 (Old Testament Library) by Claus Westermann (Protestant).

Text in red, if any, represent my additions. More commentaries on the daily readings can be found at my primary blog.

Mat 17:22  (17:21) And when they abode together in Galilee, Jesus said to them: The Son of man shall be betrayed into the hands of men:

Christ reiterates His prophecy concerning His Cross and Passion, which He uttered first at Cæsarea Philippi (Matt 16:22), that the disciples might not be affrighted, nor scandalized when the time came, nor fall from faith in Him as the Messiah, because He suffered such a shameful death. For the Cross was an offence to the Apostles, so that they all forsook Him and fled. The Cross therefore needed to be again and again preached to them, and impressed upon them, so that they might know that Christ did not suffer it because He was compelled, but of His own will, and in obedience to the Father’s will; that He might redeem mankind. Moreover He reiterated this preaching of the Cross in Galilee, after He had healed the lunatic when He came down from Tabor, and the Galileans on account of that miracle had given Him great praise and honour, as we may learn from SS. Mark and Luke, in order that He might repress any vain-glorious thoughts which were likely to arise in the minds of the Apostles, by putting them in mind of His Cross and Passion.

Mat 17:23  (17:22) And they shall kill him, and the third day he shall rise again. And they were troubled exceedingly.

And shall kill Him, &c. When the Apostles heard speak of Christ being put to death, because they were unwilling that He should die, and that they should be separated from Him by death, He alleviates this their sorrow by adding, And the third day He shall rise again. But they did not understand these words of Christ. They were not able to receive them. Whence they were, for a long time, doubtful concerning His resurrection. And this was why Christ by many apparitions and miracles was obliged to convince them that He had really risen again, so that He might root out all doubt from their minds.

Mat 17:24  (17:23) And when they were come to Capharnaum, they that received the didrachmas, came to Peter, and said to him: Doth not your master pay the didrachma?

And when they were come, &c. . . . didrachmus, the Syriac adds, poll tax, as paid by each individual. Pay tribute, the Arabic has, pay what is due. The collectors do not make an assertion, but ask a question, because these tax-gatherers were newly in office, or at least had fresh servants, who did not know, or did not remember that in the year which was past, Christ had paid the tribute at Capernaum, as other people did.

Didrachmus.  That is, a half shekel, equal in value to two Spanish reals. The shekel weighed four didrachma. See what I have said on Ex 30:13. Baronius and others are of opinion that this didrachma was the sacred half shekel, which was required by the Divine law to be paid to the temple. (Ex 30:13.)

There God ordained that every Israelite male of twenty years old and upward should pay a half shekel for the service of the Sanctuary. This was when a census was taken. But subsequently, the Jews of their own accord, out of devotion, and that they might more entirely fulfil the law, decreed that all should pay this half shekel every year for the sustentation of the Priests and Levites, for repairing the temple, for furnishing victims for the sacrifices, and many other similar purposes. All this is plain from 2Chron 24:5-7: also from Josephus, who shows that the Jews who lived at a distance from the Holy Land were accustomed to collect this sacred didrachma, and send it to the temple at Jerusalem. (Jos. Ant. xviii. 12).

But the tribute here spoken of was a civil tax, and payable either to the Romans, or to Herod Antipas. This is seen from Christ’s words to Peter—The kings of the earth, of whom do they receive tribute or custom, of their own children, or of strangers? This then was royal tribute, and payable either to a king or an emperor. The same thing is plain from xxii. 21, where the Herodians ask Christ, “whether it were lawful to pay tribute to Cæsar or not?” The origin of this tribute being levied was a little before the time of Christ, when, Hyrcanus and Aristobulus, the grandsons of Simon Maccabæus were contending which should have the high priesthood. Pompey, being called in to arbitrate between them, adjudged it to Hyrcanus: but the people of Jerusalem, who favoured the other candidate, restored it to Aristobulus. After that Pompey took Jerusalem, and reduced Judea to subjection to Rome, and exacted an annual tribute. Moreover because the Jews were accustomed to pay a didrachma to the temple, they were also ordered by the Romans to pay the same sum to them, until after the rebellion, when Jerusalem was besieged and captured by Vespasian, and the temple destroyed, he ordered them to pay that didrachma to the Roman capitol. The Jews greatly disliked paying this tribute to the Romans. They said that they were the people of God, and therefore free; and that they ought to pay tribute to Him, not to Cæsar. This feeling it was which gave rise, about the time of Christ, to the sect of the Galilæans, whose leader was Judas of Galilee, who refused all payment of tribute to Cæsar, and all acknowledgment of his authority. Christ and His Apostles were suspected of belonging to this sect, because they were Galilæans, and were preachers of the new, heavenly kingdom. In order therefore that Christ might show the groundlessness of this imputation, He, on the present occasion, paid the didrachma. So S. Jerome, Bede, Jansen, and others. The collectors of the tribute did not venture to ask Christ Himself for it, on account of the fame of His sanctity and miracles; but they said to Peter, in private, is not your Master accustomed to pay the didrachma?

Mat 17:25  (17:24) He said: Yes. And when he was come into the house, Jesus prevented him, saying: What is thy opinion, Simon? The kings of the earth, of whom do they receive tribute or custom, of their own children, or of strangers?
Mat 17:26  (17:25) And he said: Of strangers. Jesus said to him: Then the children are free.

He said, yeas: Peter asserted that it was Christ’s custom, as he had seen in previous years, always to pay this tribute.

When He was come into the house, hired by Christ at Capernaum, as I have said, Matt 4:13. Personally, I think the view that Christ stayed in Peter’s house when in Capernuam is more plausible.

Jesus prevented him. Christ being conscious in His spirit of the conversation which had passed between Peter and the tax collectors, prevented him, i.e., first asked him about the matter, and showed that He was not under obligation to pay this tribute. The kings of the earth, &c. It is an argument from the less to the greater, as S. Chrysostom teaches: in this way, the children of kings, of common right, are free from the tribute paid to kings. Much more therefore am I, together with My Apostles, who are My family; I, I say, who am king of kings, and the true and only begotten Son of God Himself, free from every kind of tribute which the kings of the earth impose upon their subjects. So S. Jerome and others.

Wherefore certain Canonists are wrong in gathering from this reasoning of Christ that the clergy, by Divine right, are exempt from all taxes. For by parity of reasoning it might be concluded that all Christians are exempted from payment of taxes, as the Anabaptists assert. For Christians are the adopted children of God, born again in baptism. The falsehood of this idea is shown by the Apostle (Rom_13:7) and the whole Church: for this adoption pertains to a higher order of inheritance, even a Heavenly one. Properly, however, in accordance with these words of Christ, kings and princes have exempted ecclesiastics, who are of the household and family of Christ, from the payment of taxes. And this is all which is meant by S. Jerome and the Canons when they say that the clergy are exempt from taxes, not only by human but Divine right; because, in truth, Divine right intimates that this exemption ought to be conceded. (See Lessius de Justitia, l. 2, c. 33, dub. 4, where he shows that the exemption of the clergy from paying taxes is not of Divine but of human right.)

Mat 17:27  (17:26) But that we may not scandalize them, go to the sea, and cast in a hook: and that fish which shall first come up, take: and when thou hast opened it’s mouth, thou shalt find a stater: take that, and give it to them for me and thee.

But that we may not scandalize, &c. It is as though He said, lest the collectors should be offended, and think we despise Tiberius Cæsar, as a Gentile, and reject his authority, like Judas of Galilee. Piece of money, Greek and Vulgate stater: this is the same as the Hebrew shekel, namely a pound. For formerly money not stamped was paid by weight. The shekel weighed four drachmæ, which were equivalent to four Spanish reals, or a florin of Brabant. Observe, Christ here afforded an example of justice, humility and obedience, and taught that Christianity is not opposed to civil government, but is rather an aid and advantage to it.

For Me and thee. You will ask why Christ only paid this tribute for Himself and Peter? I answer, He did not pay for the rest of the disciples, either because, as Lyra thinks, only the heads of families were bound to pay this tribute, or because the disciples of Christ were poor men. Wherefore Christ tacitly desired that they should be excused by the tax gatherers on account of their poverty or because they belonged to other places, and had already paid the tribute in those cities. Lastly, Abulensis thinks that for all the Apostles, who had wives and children, and therefore were heads ot families, this didrachma was paid out of the common coffer which Judas carried; and that Matthew only related the payment of Christ’s didrachma because of the miracle of its being found in the mouth of the fish, that He might show that He was not under an obligation to pay it, nor was subject to Cæsar. For Peter, however, Christ paid, both because Peter was the instrument of the exaction, as well as of the payment, as also because Peter had a house and family at Capernaum. It was also honoris causa, to intimate that Peter was the vicar of his Church and household, and destined by him to be the head and prince of the rest of the Apostles. So SS. Chrysostom, Jerome, Origen, and others.

Moraliter: Learn from hence Christ’s zeal for poverty, that He had not at home so much as one shekel to pay the tribute, but obtained it miraculously from a fish that he might teach that God by means of fishes and the rest of the creatures provides necessary things for the poor in spirit, as He provided food for Elias by the ministry of ravens.

UPDATE NOTE: At the end of this post you will find some suggested resources on Exodus, Matthew, Mark, Romans.

This post contains resources (mostly commentaries and  homilies) for the readings used in both the Ordinary and Extraordinary Forms of the Roman Rite. The readings in the two forms differ. Updates may be added to this list later in the week. A list of all this week’s posts can be found here.

ORDINARY FORM
SEVENTEENTH SUNDAY IN ORDINARY TIME

Today’s Mass Readings.

Today’s Divine Office. Official text of the Office of Readings, Morning and Evening Prayer, one daytime hour. Text or podcast available.

Bernardin de Piconio’s Commentary on the Second Reading (Rom 8:28-30).

Father Callan’s Commentary on the Second Reading (Rom 8:28-30).

Aquinas’ Catena Aurea on the Gospel Reading (Matt 13:44-52).

Maldonado’s Commentary on the Gospel Reading (Matt 13:44-52).

Word Sunday: Podcast, children’s reading, Scripture readings with popular and literal translations, followed by notes.

• MP3 PODCAST
• FIRST READING
• PSALM
• SECOND READING
• GOSPEL
• CHILDREN’S READINGS
• FAMILY ACTIVITY

Haydock Bible Commentary on the Sunday Readings. Posted in 2008.

UPDATE: Navarre Bible Commentary: I recommend the individual soft-cover volumes on the NT because they are more detailed than the one volume hard-cover collections. The online Sunday commentaries (below) appear to be taken from the single volumes (e.g., St Paul; Gospel and Acts).

• First Reading/Commentary.
• Second Reading/Commentary.
• Gospel Reading/Commentary.

UPDATE: The Sacred Page. A blog by three Catholic biblical scholars. The link is to a blog post on Sunday’s readings.

UPDATE: The Athenæum Exegesis. Brief overview and interpretation of the readings.

Thoughts From the Early Church. Excerpt from Origen’s Commentary on Matthew.

Scripture in Depth. Usually provides a good summary of the major theme(s) of the readings.

Catholic Matters. The readings with brief explanation.

Parish Bible Study. Notes on the readings from St Charles Borromeo Parish.

Lector Notes. Brief historical and theological background. Can be printed out for a bulletin insert.

Dr. Scott Hahn Podcast. Brief audio. Does good job of highlighting the major theme(s).

St Martha’s Podcast. Audio. Usually looks at all the readings in some detail.

Father Robert Barron’s Homily Podcast. A respected speaker and theologian.

EXTRAORDINARY FORM
SIXTH SUNDAY AFTER PENTECOST

Roman Missal for Today. Latin and English. Contains readings and prayers.

UPDATE: Bernardin de Piconio’s Commentary on Today’s Epistle (Rom 6:3-11). This post includes commentary on all of chapter 6.

UPDATE: St John Chrysostom’s Homiletic Commentary on Today’s Epistle (Rom 6:3-11).

Aquinas’ Catena Aurea on Today’s Gospel (Mark 8:1-9). Previously posted. This post is actually on verses 1-10.

UPDATE: St Augustine on Today’s Gospel (Mark 8:1-9).

Homily on the Epistle.

Homily on the Gospel.

The following four homily notes can be used for sermon ideas, points of meditation, further study.

Homily Notes on Baptism. (Epistle theme).

Homily Notes on the Resurrection of the Body. (Epistle theme).

Homily Notes on Providence. (Gospel theme).

Homily Notes on Grounds for Confidence in God. (Gospel theme).

St Alphonsus Ligouri’s Homily on the Gospel.

(1) Homiletic Sketch on the Epistle: Admonition to Penance.

(2) Homiletic Sketch on the Gospel: The Miracle of the Multiplication of the Loaves and Fishes.

(3) Dogmatic Sketch on the Gospel: The Goodness of God.

(4) Liturgical Sketch on the Gospel: Holy Water.

(5) Symbolical Sketch on the Gospel: The Seven Loaves of Bread Symbolize the Seven Sacraments.

(6) Moral Sketch on the Gospel: Intemperance.

(7) Moral Sketch on the Gospel: Prudent Economy.

Suggested Resources: Most works listed below are by Catholics. A couple of works translating Early Church Fathers are part of ecumenical series and a double asterisk (**) indicates that I am in doubt as to the translators ecclesiastic affiliation.

Exodus:

• THE GOD OF FREEDOM AND LIFE. Brief but good introductory commentary by Stephen J. Binz.

Matthew:

• THE GOSPEL OF MATTHEW. Fr. Daniel Harrington. From the Sacra Pagina Series.
• LIFTING THE BURDEN. By Fr. Brendan Byrne, S.J.
• THE NAVARRE BIBLE: ST MATTHEW.
• THE GOSPEL OF MATTHEW. By Rudolf Schnackenberg.
• THE GOSPEL OF MATTHEW. By Edward Sri and Curtis Mitch. From a new commentary series by Catholic scholars.

Mark:

• Vol. 1 THE BEGINNING OF THE GOSPEL. By Fr. Eugene LaVerdiere. A bit repetitive at times but a good two volume introductory commentary on Mark.
• Vol 2. THE BEGINNING OF THE GOSPEL.
• THE NAVARRE BIBLE: ST MARK.
• GOSPEL OF MARK. By Mary Healy. From a new commentary series by Catholic scholars. A copy can be found and read in our Perpetual Adoration Chapel.

Romans:

• THE NAVARRE BIBLE: ROMANS AND GALATIANS.
• COMMENTARY ON ROMANS. Online commentary by Fr. Bernard de Piconio.
• ROMANS. By Fr. Brendan Byrne, S.J.
• RECKONING WITH ROMANS. By Fr. Brendan Byrne, S.J.
• **ROMANS (ANCIENT CHRISTIAN COMMENTARY ON SCRIPTURE). Part of a commentary series done by Catholic and Protestant scholars. The series provides commentaries from Ancient church fathers.
• ROMANS (YALE ANCHOR BIBLE COMMENTARY). By Fr. Joseph Fitzmeyer, S.J.  series on the whole bible with Catholic, Protestant and Jewish contributors. This particular volume by Father Fitzmeyer is rather technical in nature.
• ROMANS (PAIDIEA: COMMENTARIES ON THE NEW TESTAMENT). By Fr. Frank J. Matera. Like the two previous commentary series this one is ecumenical in its scope, with contributors from Catholic, Protestant, and Greek Orthodox traditions. Personally, I have not yet read this volume.
• PREACHING ROMANS. By Fr. Frank J. Matera. The author’s homilies on the Roman passages used in the Sunday Lectionary of year A and, also contains a section on the weekday readings from Romans used in year 1. Each homily is prefaced by a brief explanation of the context of the reading and suggested possibilities for a homily. Obviously, the work is directed primarily to preachers, but the average reader may find helpful insights.
• STRATEGIES FOR PREACHING PAUL. By Fr. Frank J. Matera. Summarizes the content and homiletic possibilities of the pauline readings (not just Romans) used in the Sunday Lectionary. I have not read this work. Like the previous book, this volume is intended for preachers, but may be of use to average readers looking to discover the context and themes of the readings.
• LIFE IN CHRIST: THE SPIRITUAL MESSAGE OF THE LETTER TO THE ROMANS. By Fr. Cantalamessa. The author has been for many years the preacher of retreats at the Vatican.
• **COMMENTARIES ON ROMANS AND 1 & 2 CORINTHIANS (ANCIENT CHRISTIAN TEXTS). Part of a commentary series similar to the Ancient Christian Commentary on Scripture listed above. This is a translation of the ancient Ambrosiaster (concerning which, see here).

This post contains resources (mostly biblical commentaries) on the readings for this Sunday’s Mass and includes the readings for both the Ordinary and Extraordinary Forms of the Roman Rite (please note the readings differ in the two forms). As you can see here I have had a busy week of blogging and so this post is at present a bit sparse. I hope to add content on Thursday or Friday. These will be marked UPDATE.

ORDINARY FORM
SEVENTH SUNDAY OF EASTER

Sunday Mass Readings.

Sunday Divine Office.

Father Callan’s Commentary on the First Reading (Acts 1:12-14).

Bishop MacEvily’s Commentary on the First Reading (Acts 1:12-14).

St Thomas Aquinas’ Commentary on Psalm 27.

Pope John Paul II’s Commentary/Meditation on Psalm 27.

Bishop MacEvily’s Commentary on the Second Reading (1 Peter 4:13-16).

Pope St Gregory the Great: Admonitions. Includes several appeals to today’s second reading.

St Cyril of Alexandria’s Commentary on the Gospel Reading (John 17:1-11a).

St Thomas Aquinas’ Catena Aurea on the Gospel Reading (John 17:1-11a).

St John Chrysostom’s Exegetical Homily on the Gospel Reading (John 17:1-11a).

UPDATE: Navarre Bible Commentary:

• First Reading/Commentary.
• Second Reading/Commentary.
• Gospel Reading/Commentary.

UPDATE: Word Sunday:

• MP3 PODCAST
• FIRST READING
• PSALM
• SECOND READING
• GOSPEL
• CHILDREN’S READINGS
• FAMILY ACTIVITY

UPDATE: Historical Cultural Context. Looks at John 17 in the context of his cultural milieu.

UPDATE: Thoughts From the Early Church. Excerpt from St Cyril of Alexandria, see the full text above.

UPDATE: The Scripture in Depth. A brief summary of the major points of the readings.

UPDATE: Catholic Matters. Text of readings with brief notes.

UPDATE: Dr. Scott Hahn’s Podcast. Brief, highlights major theme(s). Text available.

EXTRAORDINARY FORM
SUNDAY WITHIN THE OCTAVE OF  THE ASCENSION

Roman Missal for the Sunday Within the Octave of the Ascension. Latin and English. Contains the readings for the Extraordinary Form, prayers, etc.

My Notes on 1 Peter 4:7-11.

Father’s Nolan and Brown on John 15:26-16:4. Previously posted for a weekday Mass.

Aquinas’ Catena Aurea on John 15:26-16:4. Previously posted for a weekday Mass.

St Cyril of Alexandria’s Commentary on John 15:26-16:4. Previously posted for a weekday Mass.

UPDATE: Prudence in Prayer and Love. Homily on the Epistle.

UPDATE: On Distractions in Prayer. Homily on the Epistle.

UPDATE: On the Mission of the Holy Spirit and the Sufferings of the Disciples. Homily on the Gospel.

UPDATE: What the Faith Teaches us Concerning the Holy Spirit. Dogmatic homily on the Gospel.

UPDATE: Preparing for Pentecost. Liturgical homily on the Gospel.

UPDATE: How We Must Give Testimony of Jesus According to the Example of the Apostles. Symbolic homily on the Gospel.

UPDATE: How the Christian of Modern Times May Bear Witness to Jesus Christ. Homily on the Gospel.

UPDATE: Homily on the Epistle and Gospel.

UPDATE: The Vice of Lying. A Moral Homily on the Gospel.

UPDATE: Scandal. A Moral Homily on the Gospel.

Joh 10:11  I am the good shepherd: the good shepherd giveth his life for the sheep

I am the good Shepherd, &c. I, the one only Prince of Shepherds, who will lay down My life for My sheep, to redeem them by My death from death, and confer on them both present and eternal life. Neither prophets, nor apostles, nor any one else could do this. For though they were slain for the sake of the faithful, yet they did not redeem them, sanctify, or beatify them. So Rupertus, Chrysostom, &c. S. Augustine adds that the prophets and apostles are counted as one and the same shepherd with Christ, as being under Him, sent also and guided and protected by Him. Christ therefore is that special and singular Pastor foretold by Ezekiel 34:23. (See notes in loc.)

Christ passes from the parable of the door to the more striking parable of the Shepherd. He is the door by which the sheep enter, and also the Shepherd of the sheep: that is not any ordinary one, but the chief, special, and Divine Shepherd. And He enters through the door, that is, by Himself and His own authority.

Besides this Christ rejoices in the title of Shepherd, as being most appropriate and most sweet. He used to be thus represented in very ancient pictures, at Rome, as carrying a sheep on His shoulders. Many of the patriarchs, who were types and ancestors of Christ, were shepherds, learning thereby (says Philo) to be shepherds of men, &c. “If therefore thou wishest to know and to discharge the office of a true Pastor, see how a shepherd treats his sheep. Be so eminent in doctrine and sanctity among thy faithful ones, as to appear like a rational pastor among the irrational sheep, and as an angel among men.” (S. Chrysostom) He attends to his sheep one by one; let him lead them into richer pastures. He goes before them by his virtuous example, as S. Paul exhorts Titus (Titus 2:7). As a parish priest he drives away all heretics and hurtful persons. And let him feed his flock with sound doctrines and sacraments, and not fatten himself on the milk of his flock (Ezek. xxxiv. 2). Let him not be mercenary, seeking his own profit, paying court to the well-to-do and noble, and despising the rustics and mean of his flock. For Christ went about villages and towns, preaching the Gospel to the poor (Matt.xi.). Fisher, Bishop of Rochester, was a noble example of this; he refused to exchange his poor bishoprick for a wealthier one, saying that he could render a better account at the day of judgment for his few sheep and small gains than he could for greater ones. For he said, “If men did but know how exact an account would be required, they would not seek to obtain great and wealthy bishoprics.” (Sanders in Schism. Angl.) A good shepherd tenderly feeds and fosters the lambs and delicate ones of his flock (see Ezek 34:4). And so does a parish priest and a bishop. (See the life of S. Abraham written by S. Ephrem.) He came from being an anchoret to be the pastor of a wild and barbarous people, and though cruelly entreated by them, brought them by his indomitable patience, gentleness, and charity, to submit to the laws of Christ.

Jacob, like a true shepherd, watched over his flock by day and night (Gen 31:40); and shepherds were watching over their flocks by night when Christ was born. So too should a parish priest or a bishop vigilantly watch over his flock, as his first duty. A shepherd risks his own life in guarding his sheep. So should a parish priest, when persecution or pestilence threatens; as did SS. Athanasius, Chrysostom, Basil, Ambrose. Lastly, S. Peter, the chief pastor of the Church, lays down notes for the pastors under him (1 Pet 5:2). See also S. Gregory (in Pastorali), S. Bernard (de Consider. ad Eugenium), and S. Augustine (Tract de Pastoribus et Ovibus).

All these duties are summed up in charity, for charity supremely loves God, and for His sake the faithful committed to its care by God. (See also chap. xxi. 15.)

The good Shepherd layeth down his life for the sheep. This does not relate so much to the parable itself, as to that which is signified by it. For the natural Shepherd ought to count his own life of greater value than the lives of his sheep. And yet he ought to protect his sheep even at the risk of his life. But the shepherd of souls is bound, by his duty, to expose his bodily life to danger, for the spiritual life of the faithful committed to his charge. And hence he is bound to stand by them in the time of the plague, or provide some other qualified person to administer the sacraments to the sick, as did S. Charles Borromeo: and for this reason was canonised. And so also all the apostles, excepting S. John, suffered martyrdom for the sake of the faithful committed to their care. And so also nearly all the Roman Pontiffs down to S. Sylvester. But the leader of them all was Christ, who alone, as the best of Shepherds, laid down His life as a ransom, while all the others did so merely to manifest their faith, and as a pattern of virtue.

Joh 10:12  But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.

But he that is an hireling, &c. An hireling seeks not the good of the sheep but merely his own profit. “Hirelings are they,” says S. Augustine, “who seek their own things, and not the things of Christ and of the sheep.” So too S. Basil. But the apostles, though they fed not their own sheep, but the sheep of Christ, were not hirelings, because they sought not their own temporal gain, but the spiritual and eternal gain of the faithful. “He is called a hireling, and not a shepherd,” says S. Gregory (Hom. xiv.), “who feeds the Lord’s sheep, not from deepest love, but for worldly gain. The hireling is he who holds the post of a shepherd, but seeks not to gain souls; is eager for earthly advantages, rejoices in the honour of the prelacy, feeds on temporal gains, delights in the reverence paid to him by men.”

Seeth the wolf coming. “For in a time of tranquillity,” says S. Gregory, “very often the hireling, as well as the true shepherd, stands on guard over the flock. But the approach of the wolf shows the temper of mind with which they did so. The wolf attacks the sheep when the violent and the spoiler oppress those who are faithful and humble. But he who seemed to be a shepherd and was not, leaves the sheep and runs away, because through fear for himself he does not venture to withstand his injustice.”

Fleeth: “Not by change of place,” says S. Gregory, “but by withdrawing support. He flies, because he saw injustice and held his peace: he flies, because he conceals himself by silence. To whom the prophet well says, “Ye have not gone up against him, nor raised up a wall for the house of Israel to stand in the battle in the day of the Lord” (Ezek 13:5).

And the wolf catcheth them, i.e. A heretic, or any wicked man, who strives to pervert the faithful by word or example, or (as S. Gregory says) “the devil, who seizes them when he draws away this man to luxury, inflames another with avarice, puffs up another with pride, parts asunder others through anger, stimulates another with envy, supplants another by deceit. The devil therefore scatters the flock when he kills the faithful by temptations. But the hireling is not inflamed by zeal against such attacks, is not enkindled by any warmth of love. Because by looking after mere outward advantages, he carelessly takes no account of the inward injury which is done to the flock.”

And hence, Christ leaves it to be gathered by contrast that the good shepherd when he sees the wolf coming neither flies nor forsakes his sheep, but stands firm and fights for them even to death, and in this way lays down his life for them. But when it is allowable for a pastor to fly when persecuted, and when not, see notes on S. Matt 10:23. Also S. Augustine (Epis. clxxx. ad Honoratum). I use on this matter the words of S. Gregory the more freely, because he had full experience of those things in his own person.

Joh 10:13  The hireling fleeth, because he is an hireling, and careth not for the sheep.

The hireling fleeth because he is an hireling, and careth not for the sheep. As though it were said directly, he who loves not the sheep, but worldly gain, cannot stand firm when the sheep are in danger. For while he is aiming at honour, and rejoicing in worldly gain, he is afraid of exposing himself to danger, lest he should lose that which he loves. For no one takes such diligent care for that which is another’s as he does for his own. And therefore the hireling cares more for his own life than for the sheep which are not his; and flies when the wolf comes, as caring more for his own life than for the sheep.

Joh 10:14  I am the good shepherd, and know my sheep, and am known of mine.

I am the good shepherd, and know My sheep. Christ knows His sheep not merely with the watchful and tender eyes of His Godhead (as 8. Cyril says), but also with the eyes of His manhood (for it is as man that He is the Pastor of His Church). He knows who are His faithful ones, what are their gifts, and also what are their weaknesses, that He may increase the one, and heal the other. He knows them therefore not merely speculatively, but practically, and heaps on them all His gifts, benefits, and graces.

And am known of Mine, with the eyes of faith, hope, and charity, because they believe in Me, hope in Me, and love Me above all things. “Because I love them, they love Me in return, for love is the loadstone of love: if thou wishest to be loved, thou thyself must love. Love is the powerful allurement of love.” So Theophylact. And besides this His love of us, He inspires in us love for Him in return. And this love is our highest good, leading us to heaven and making us blessed.

Joh 10:15  As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.

As the Father knoweth Me, &c. By this comparison Christ points out both the origin and also the greatness of the love which He bestows on His sheep. The boundless knowledge and love which exists between the Father and Myself, is the source of the love which exists between Myself and My faithful ones. Both because divine and uncreated love is the source of all human and created love; and also because it is the Father’s will that I should love My faithful ones with great and special love, as He loves Me, and I love Him with boundless affection; for He wishes to adopt My faithful ones through Me who am His Son by nature, and He therefore loves them supremely as His children. And I do the same, because I submit in all things to the love and will of the Father; nay more, My love is the same as the Father’s, as our will, our nature, and our Godhead is the same.

But here note the word “as” signifies similarity, not equality. For the Father loves the Son, and the Son loves the Father with uncreated, and therefore infinite love. But the Son, as man, loves His own with a created and finite love, and is loved with a like love by them in return. But there will be here also a kind of equality, if with Maldonatus you explain it thus: “When Christ says, I know My sheep, He speaks as God; but when He says, The Father knoweth Me, and I know My Father, He speaks of Himself as man. For just as Christ (as God) knows His sheep, and His sheep as men know Him in return; so the Father, as God, knows the Son as man, and the Son, as man, acknowledges His Father, and calls Him Father, as we do ourselves. ‘I ascend to My Father, and your Father’” (Joh_20:17).

And I lay down My life for My sheep. This refers back to verse 14. “I know My sheep,” I love them, i.e., most ardently, and therefore I lay down, i.e., I will shortly lay down, My life for them. He put in the words, “as the Father knoweth Me,” to represent the source and the intensity of His love for His people, by His love for the Father, for it was this love which urged Him to lay down His life for His sheep. But the words “I lay down” signify that the death of Christ was not compulsory, but voluntary, self-chosen, and even loved for their salvation. So Leontius. And Christ thus expresses Himself below (ver. 18). “No man taketh it from Me, but I lay it down of Myself.” And the words also signify, “I lay it down for a time, in order to take it again.” The death of Christ therefore was not so much a death as the placing His soul for three days in Limbus.

Joh 10:16  And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

And other sheep I have, &c. Other sheep, i.e., those who will be My sheep. This is spoken by anticipation. He means the Gentiles, and thus predicts their call and conversion, to show that He was to be the King and Shepherd of all nations, just as up to this time He had been of the Jews: and that, consequently, He did not care (comparatively) whether the Jews (few as they were in number) would be unbelieving and rebellious, since He was about to put countless Gentiles in their place. So Rupertus, who adds, “and they will hear My voice,” striking quietly at the Jews.

And there will be one fold, and one shepherd. Some suppose that in the end of the world, God will convert all the Jews by Elias, and all the Gentiles by Enoch, and thus there will become one Church, made up of them both, and one Pastor, Christ, and His Vicar the Supreme Pontiff, who will be called the Angelic Pastor. (See the list of hopes, described symbolically, in the life of S. Malachi.) But they are in error. For neither will Elias convert all the Jews, nor Enoch all the Gentiles. For there will be then many unbelievers and followers of antichrist. But this is far from being the meaning of Christ. It was, that after His death and resurrection His apostles would be dispersed among all nations, and convert them, so that both Jews and Gentiles would be gathered into one Church of believers, under one Shepherd, Christ, and His Vicar, the Roman Pontiff. This is not to be looked forward to as something future, for it took place in the time of Constantine the first Christian emperor, who christianised nearly all the nations which were subject to him. The Apostle graphically sets this before us (Eph.2)

Joh 10:17  Therefore doth the Father love me: because I lay down my life, that I may take it again.

Therefore doth the Father love me, &c. Lest the Jews should despise Him as a mere man who would die on the Cross, He meets the objection by saying that His death would be glorious, and an object of desire, because He could of His own accord submit to it from love of, and obedience to the Father, and therefore to be loved, honoured, and exalted, that at the Name of Jesus every knee should bow, &c. (Philippians 2:10).

I lay down My life, i.e., My soul. So S. Augustine and others, who from this passage prove that Christ had a human soul, in opposition to Apollinarius, who maintained that His Divinity was in the place of a soul. But others understand by it “life,” which is caused by the union of soul and body. It comes to the same thing. That I may take it again. I do not destroy it but only lay it aside for a short time, that I may rise and take it again. S. Cyril refers back to the words “My Father loveth Me.” He loves Me not merely because I set My sheep free by My death, but also because I quicken them by My rising again. As S. Paul says, Rom 4:25.

Joh 10:18  No man taketh it away from me: but I lay it down of myself. And I have power to lay it down: and I have power to take it up again. This commandment have I received of my Father.

No one taketh it away from Me, but I lay it down of Myself. For though the Jews are about to slay Me by force, yet this force of theirs would not avail against Me, unless I allow it of My own accord. And again, “Though I allow it, yet it is still in My power to die, or not to die. For by My Godhead I can impart such strength to My manhood, that it cannot be destroyed by any nails, blows, scourgings, or wounds which I suffer by My own will; just as I support the bodies of the beatified, and render them impassible.” So Toletus. And hence Christ on the Cross cried aloud and gave up the ghost to show that He died without compulsion, and of His own accord, when He might, had He so willed, have lived on. For He who had strength to cry aloud, had strength also to live, so that the centurion beholding this said, “Truly this was the Son of God” (Matt 27:54).

I have power, &c. By My mighty and glorious Resurrection, which My soul will effect through the Power of My Divinity, hypostatically united to it. He here signifies that He is God as well as man; as man He lays down His life, as God He resumes it. So S. Cyril.

This commandment have I received of My Father. This was the reason for laying down His life. He was so ordered by the Father, lest the Jews should object “You have taken this duty on yourself, that Thou mightest be worshipped, as the Mediator, Messiah, and Saviour of the world.” It is hence clear that it was a weighty commandment He received, that of suffering and dying on the Cross. “He became obedient” (to the commandment of the Father, for obedience properly so called presupposes a command, and is in fact its correlative; for obedience is that which is ordered, and a command implies obedience, for it is the formal object of obedience) “even to the death of the cross.” So S. Cyril, S. Ambrose (de Fide, v. 5), & Thomas, Suarez and others. But this command did not physically compel the will of Christ to obey it. It left it free. But it pertained to the Person of the Word to “prevent” the will of Jesus by supplies of grace, to which It foresaw it would willingly consent, and obey the command. And it was in this respect, that is in consequence of the continual keeping (custodiam) of the Word, that the manhood of Christ was said to be extrinsically impeccable, not because the Word predetermined It, but because It supplied It with fitting aids, with which It foresaw it would freely obey the command. For by this foreknowledge of future conditional events the freedom of Christ’s will is fully preserved (see Suarez, part iii. Quæst. xviii.). And by this generous obedience in so difficult a matter, Christ obtained salvation for us, and glory for Himself. Set then, 0 Religious, this command of the Father, and this obedience of Christ before thine eyes, when any difficult task is imposed on thee by thy Superior.  R. Juda says admirably (Pirke Avoth. cap. v.), “Be daring as a leopard, swift as an eagle, nimble as a deer, courageous as a lion, to do the will of thy Father which is in heaven”

More resources for this coming Sunday’s Mass can be found on my primary blog.

Chap. xi. 1, 2. Now a certain man was sick, Lazarus of Bethany, of the village of Mary and her sister Martha. And it was that Mary which anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick.

With a purpose does the Evangelist make mention of the names of the women, showing that they were distinguished for their piety. Wherefore also the Lord loved them. And of the many things which probably had been done for the Lord by Mary, he mentions the ointment, not at haphazard, but to shew that Mary had such thirst after Christ that she wiped His feet with her own hair, seeking to fasten to herself more really the spiritual blessing which comes from His holy Flesh; for indeed she appears often with much warmth of attachment to have sat close to Christ without being distracted by interruption, and to have been drawn into friendly relationship with Him.

3      His sisters therefore sent unto Him, saying, Lord, behold, he whom Thou lovest is sick.

The women send to the Lord, ever wishing to have Him near them, but on this occasion sending under a fair pretext on account of him who was sick. For they believed that if Christ would only appear the sufferer would be set free from his disease. And they gently remind Him of the love which He had for the sick man, drawing Him thither especially by this means; for they knew that He took thought for this man. And He was able, even though absent, to heal him, as being God and tending all things; nevertheless, they thought that if He were present, He would put forth His hand and awaken him. Not even they possessed as yet the perfection of faith, wherefore also they are troubled, as it seems probable, with the thought that Lazarus would not have been ill at all, had not Christ neglected him: for, say they, since such as are beloved by God possess all good things, why is he whom Thou lovest, sick? Or perhaps they even say: Great is the audacity of the sickness, because it dared to attack such as are beloved by God. And it may be too that they |111 seem to say something of this sort. Since Thou lovest and healest even Thine enemies, much rather oughtest Thou to confer such benefits on them that love Thee. For Thou art able to do all things by merely Thy Will. Therefore their language is full of faith and proves their close relationship to Christ.

4 But when Jesus heard it, He said, This sickness is not unto death, but for the glory of God, that the Son of God may be glorified thereby.

The Lord now says this, not that the men may go away and report it to the sisters of Lazarus, but as God foretelling what should come to pass, because He saw that the conclusion of the affair would be for the glory of God; not that the sickness came upon the man for this reason, that He should be glorified; for it would be silly to say this; but since it had come, He also saw that it would result in a wonderful end. And He says that Himself is in His Nature God, for that which is done, is done for His glory. For after saying that the sickness was for the glory of God, He added: That the Son of God may be glorified thereby, speaking concerning Himself.

And if He Himself said that the sickness of Lazarus was not unto death, and yet his death took place, there is nothing to marvel at. For looking on to the final result of the affair, and seeing that He was going to raise him up after a little time, we do not consider anything that took place in the interval, but only how the end would result. For the Lord determined to set forth the weakness of death, and to shew forth all that happened as for the glory of God, that is, of Himself.

6 When therefore He heard that he was sick, He abode at that time two days in the place where He was.

And He deferred His arrival in order that He might not heal him while sick, but raise him when dead; which is a work of greater power, so that He would be more greatly glorified. |112

7, 8 And after this He saith to His disciples, Let us go into Judaea again, His disciples say unto Him. Rabbi, the Jews were but now seeking to stone Thee; and goest Thou thither again?

Now when the Lord said: Let us go into Judaea again, He seems almost to declare “Even though the people there are unworthy of kindness, yet now that an opportunity presents itself of conveying them some advantage, let us go back to them;” but the disciples in their love for Him think it right to try to hinder Him, and moreover as men they suppose that He would be unwilling to put Himself in peril by going amongst the Jews. Wherefore also they remind Him of the madness of the Jews against Him, all but saying: “Why again dost Thou seek to be amidst the unbelieving and ungrateful people who are not softened either by Thy words or even by Thy works? who even yet are of murderous intent against Thee, and who are boiling with passionate rage?” Either then they say this, or their language signifies that He is leading them into evident danger. Nevertheless, they are obedient to their Teacher, as to One Who knows what is best.

9, 10 Jesus answered, Are there not twelve hours in the day? If therefore a man walk in the day, he stumbleth not, because he may see the light of this world. But if a man walk in the night, he stumbleth, because the light is not in him.

Perhaps He compares to the ever-moving course of the day, the easily-swayed and novelty-loving mind of men, which is not established in one opinion, but vacillates from one way of thinking to another, just as the day changes from one hour to another. And thus also thou wilt understand the words: Are there not twelve hours in the day? That is, “I,” says He, “am the Day and the Light. Therefore, just as it is not possible for the light of the day to fail, without having completed its appointed time; so it is not among possibilities that the illumination which proceeds from Me should be shrouded from the Jews, without having fully reached its fitting measure of |113 philanthropy.” And He speaks of the time of His presence as “day,” and of that before it as “night;” as also when the Lord says: We must work the works of Him that sent us, while it is day. This therefore is what He here says: “It is not now a time for Me to separate Myself from the Jews, even though they be unholy, but I must do all things that pertain to their healing. For they must not now be punished, by having the Divine grace (like the light of the sun) withdrawn from them. But just as the light of the day does not fail until the twelve hours have been completed, so the illumination that proceeds from Me is not shrouded before the proper time; but until I am crucified I remain among the Jews, sending forth unto them like light the understanding of the knowledge of God. For since the Jews are in the darkness of unbelief, and so stumble at Me as at a stone, I must go back to them and enlighten them, that they may desist from their madness in fighting against God.”

11     These things spake He: and after this He saith unto them, Our friend Lazarus is fallen asleep: but I go, that I may awake him out of sleep.

“A worthy cause draws Me towards Jerusalem;” for so much is signified by the words: Our friend is fallen asleep; “and if we should let it pass neglected, we should incur the reputation of being devoid of compassion. Wherefore we must avoid the disgrace of such conduct, and run to the help of our friend, despising the plots of the Jews.” And shewing His own God-befitting power, He calls the departure of the human soul from the body by the name of sleep, and very rightly: for He does not think it proper to call it death, Who created man for immortality, according as it is written, and made the generations of the world to be healthful. Moreover, the language is also true, because the temporary death of our body is in the sight of God really a sleep and nothing different, brought to an end by a mere and single sign from that which is by nature Life, namely, Christ. And |114 notice that He did not say: “Lazarus is dead and I go to raise him to life,” but says: “He is fallen asleep,” avoiding boastfulness, for our instruction and profit; for [without some such good reason] He would not have uttered a sentence so obscure in its hidden meaning that not even the disciples themselves understood what was said. For He did not say: “I go to quicken him into life” or “to raise him up from the dead,” but “that I may awake him out of sleep;” which was at the time insufficient to suggest His real meaning.

12, 13 His disciples therefore said, Lord, if he is fallen asleep, he will recover. Now Jesus had spoken of his death; but they thought that He spake of taking rest in sleep.

They, not understanding the force of the words, thought that Jesus spake of taking rest in sleep, which when sick men can do, they generally experience refreshment; wherefore the disciples say: “It is not worth while to go and disturb Lazarus from his sleep, for it does not benefit a sick man to awake him out of sleep.” And this they said, wishing to hinder Him from the journey by remarking that it was not meet to go into the midst of those murderers for the sake of doing something which would produce no good result.

14, 15 Then Jesus said unto them plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.

The disciples therefore not understanding that He had called death by the name of sleep, He made His meaning clearer, saying: He is dead. And He says that He is glad, not out of a love of glory, because He was going to do the marvellous deed, but because this was going to become for the disciples a ground of faith. And the words: I was not there, signify as follows: “If I had been there, he would not have died, because I should have had pity on him when he was suffering only a little; but now in My absence his death has taken place, so that, by raising him |115 life, I shall bestow upon you much advantage through your faith in Me.” And Christ says this, not as being able to do God-befitting deeds only when He was present; but because if He had been present, He could not have neglected His friend until the occurrence of death. And He says: Let us go unto him, as unto a living person; for the dead, inasmuch as they are destined to live, are alive unto Him as God.

16 Thomas therefore, who is called Didymus, said unto his fellow-disciples, Let us also go, that we may die with Him.

The language of Thomas has indeed zeal, but it also has timidity; it was the outcome of devout feeling, but it was mixed with littleness of faith. For he does not endure being left behind, and even tries to persuade the others to adopt the same resolution: nevertheless he thinks that they are destined to suffer [death] at the hands of the Jews, even against the will of Christ, by reason of the murderous passion of the Jews; not looking at the power of the Deliverer, as he ought rather to have done. And Christ made them timid, by enduring with patience beyond measure the sufferings He experienced at the hands of the Jews. Thomas therefore says that they ought not to separate themselves from their Teacher, although undoubted danger lay before them; so, perhaps with a gentle smile, He said: Let us go, that is, Let us die. Or he speaks thus: Of a certainty if we go we shall die: nevertheless let us not refuse to suffer, for we ought not to be cowardly to such a degree; because if He raises the dead, fear is superfluous, for we have One Who is able to raise us again after we have fallen.

17, 18, 19 So when Jesus came to Bethany, He found that he had been in the tomb four days already. Now Bethany was nigh unto Jerusalem, fifteen furlongs off; and many of the Jews had come to Martha and Mary, to console them concerning their brother.

He mentions also the length of days that had intervened after the death of Lazarus for this reason, that the miracle |116 may be the more marvelled at, and lest any one should chance to say that He had come after one day, and that Lazarus was not dead, but He had raised him up from sickness. And he says that many Jews were in Bethany, although the place was not a populous one, being come out of Jerusalem; for the distance of road between the two places was not so great as to hinder their sincere friends from being with Martha and Mary. And since the miracle was talked about by all in Jerusalem and the country round about, he gives the reason, that as there were many people there, the story was naturally spread abroad in all directions; some telling what had been done from admiration, and others through envy, to attach a false accusation to the miracle through their lying account of it.

20 Martha therefore, when she heard that Jesus was coming, went and met Him; but Mary still sat in the house.

Perhaps Martha was the more eager to do such things as might be necessary; wherefore also she first went and met Him: but Mary was the more intelligent. Wherefore, as possessing a more sensitive soul, she remained at home, receiving the attentions of her consoling friends; but Martha, as a simpler person, started off, intoxicated indeed with her grief, but nevertheless acting with more vigour.

21, 22, 23, 24    Martha therefore said unto Jesus, Lord, if Thou hadst been here, my brother had not died. And even now I know that, whatsoever Thou shalt ask of God, God will give Thee. Jesus saith unto her, Thy brother shall rise again. Martha answered Him, 1 know that he shall rise again at the last day.

What Martha says, amounts to this. “Not for this reason,” she says, “did my brother die, because the nature of man is subject to death; but because Thou wast not present, Who art able by Thy word to conquer death.” But in her grief, wandering beyond propriety, she considered that the Lord was no longer able to do anything, as the time for help had gone by; and she thought that |117 He had come, not for the raising again of Lazarus, bat that He might console them. For softly and gently she reproaches Him for His tardiness in not immediately coming when it would have been possible for Him to help them, when they sent saying: Lord, behold, he whom Thou lovest is side. And the words: Whatsoever Thou shalt ask of God He will give Thee, are the words of one who is almost afraid to ask plainly what she wishes; nevertheless she stumbles concerning the truth in that she speaks not as to God, but as to one of the saints; His being seen in the flesh causing her to think that whatsoever He should ask as a saint, He would receive from God; not indeed knowing that, being in His Nature God and the Power of the Father, He possesses irresistible might over all things. For if she had known that He was God, she would not have said: If Thou hadst been here; for God is everywhere. Through His aversity to arrogance, however, the Lord did not say: “I will raise up thy brother,” but: “He shall rise again;” all but softly rebuking her and saying: “He indeed rises again as thou wishest, but not as thou thinkest. For if thou supposest that it will be accomplished by prayer and supplication, take upon thyself the part of prayer, but do not bid Me do it, Who am a Wonder-worker, able by My own Might to raise the dead.” The woman having heard this and being ashamed now to say: “Raise him to life,” yet in some degree instigating Him to do the work at once, seems somewhat to be saddened at the postponement of the time, saying: “I know that he shall rise again at the last day, but I long to see before that time the resurrection of my brother.” Again when the Lord said: Thy brother shall rise again, the woman all but signifies her agreement with this doctrine, saying: “I know that; for I believe that the dead will be raised, according as Thou didst teach: For the hour cometh, and they shall come forth; they that have done good, unto the resurrection of life; and they that have done ill, unto the resurrection of judgment. And likewise Isaiah also in the Spirit said: The dead shall be raised and they that are in the tombs shall |118 be awakened. For I do not disbelieve in the doctrine of the resurrection, as the Sadducees do.”

25, 26, 27 Jesus said unto her, I am the Resurrection and the Life; he that believeth on Me though he die, yet shall he live: and whosoever liveth and believeth on Me, shall never die. Believest thou this? She saith unto Him. Yea, Lord: I have believed that Thou art the Christ, the Son of God, even He that cometh into the world.

Assuredly a fruit and reward of faith in Christ is eternal life, and in no other way does this come to the soul of man. For although we are all raised to life through Christ, yet this [eternal life given to the faithful] is the true life, namely, to live unendingly in bliss; for to be restored to life only for punishment differs nothing from death. If therefore any one notices that even the saints, who have received promises of life, die; this is nothing, for it is only what naturally comes to pass. And until the proper time has been reserved the display of the grace [of resurrection], which is powerful, not partially, but effectually, in the case of all men, even of those saints who have died in time past and are tasting death for a short time, until the general resurrection. For then, together, all will enjoy the good things. And in saying: Though he die, yet shall he live, the Saviour did not take away the death in this present world: but admits that it has such might against the faithful that it naturally happens to them, and no more; because He has reserved the grace of resurrection until the proper time. He certainly says: “He that helieveth on Me shall not be without a participation in the death of the flesh in the ordinary course of human nature, but nevertheless he will suffer nothing worthy of fear in this, as God is able easily to make alive whomsoever He will.” For he that believeth on Him, hath in the world to come an endless life in bliss and perfect immortality. Wherefore let not any of the unbelieving mock: for Christ did not say: “From this present moment he shall in no wise see death,” but when He said |119 absolutely: “He shall never see death in any wise,” He spake concerning the world to come, reserving the end of the promise until then. And saying unto Martha: Believest thou? He demands the confession of faith as the parent and patron of the [eternal] life; and she readily assented and accurately confesses: not simply believing that He is a Christ and a Son of God; for a prophet also can be a christ, by reason of being anointed, and the same person can be understood to be a son [of God]: but using the definite article and saying: “The Christ, the Son of God,” she confessed the Only and Preeminent and True Son. Therefore her faith was on the Son, not on a creature.

Believest thou in this?

Having previously explained the force of the mystery in Himself, and shown plainly that He is by Nature Life and Very God, He demands assent to the faith, furnishing in this matter a model to the Churches. For we ought not quite vainly to cast our words into the air when we confess the venerable mystery, but to fix the roots of the faith in heart and mind and then to let it bear fruit in our confession; and we ought to believe without any hesitation or double-mindedness. For the double-minded man is insolent and halting as regards the faith; wherefore also he is unstable in all his ways. Nevertheless, it is necessary to know that we make the confession of our faith unto God, although we are questioned by men, I mean those whose lot it is to minister in sacred things, when we say the “I believe” at the reception of Holy Baptism. Certainly therefore to speak falsely and to slip aside towards unbelief is a most aweful thing; lest we may have as both Judge and Witness of our folly the Lord of all Himself, saying: Even I am a Witness, saith the Lord. And we must observe that, as Lazarus was lying dead, on his behalf in a certain way the assent to the faith is demanded of the woman, that the type in this also may have force among the Churches; for when a newborn babe is brought, either to receive the chrism of the catechumenate, or that of the complete- [Christian] -condition at Holy Baptism |120 the person who brings it repeats aloud the “Amen” on its behalf. And on behalf of those who are assailed by extreme sickness, and on that account are going to be baptized, certain persons make the renunciation [of Satan] and the declaration of attachment [to Christ], by an act of charity lending as it were their voices to those who are disabled by sickness: a thing which we see to have been done in the case of Lazarus and his sister. And Martha wisely and prudently first sows the confession of faith, that afterwards she may reap the fruit of it.

28, 29 And when she had said this, she went away, and called Mary her sister secretly, saying, The Master is here, and calleth thee. And she, when she heard it, arose, and went unto Him.

She went away to call her sister, that she also might share the happiness which arose from the expected event, and receive at once in common with herself the dead one raised again beyond all hope. For she had heard the words: Thy brother shall rise again. And she told the good news of the coming of the Saviour to her sister secretly, because there were sitting by her some of those Jews who felt ill-will towards Christ for His wondrous works.

And we shall not find in the Gospels that Christ said: “Call thy sister to Me;” but Martha taking the undeniable emergency of the affair and the right due to her sister of being invited to come, as equivalent to an uttered command, she speaks as she does. And Mary readily ran towards Him, and was willing to go to meet Him. For how could she help doing this, when she was in such great grief at His absence, and had such a warm feeling of piety and great love towards Him?

30, 31 Now Jesus was not yet come into the village, but was still in the place where Martha met Him. The Jews then which were with her in the house, and were comforting her, when they saw Mary, that she rose up quickly and went out, followed her, saying that she was going unto the tomb to weep there.

The Jews therefore who were present, thinking she had run to the tomb to tear herself [in her grief], follow her; |121 doing this by the will of God, in order that they might go in a body to see the marvellous deed, even without wishing to do so. For had this not taken place by the providence of God, the Evangelist would not have mentioned it; neither would he have written down the concurrent causes of each matter, had he not been everywhere very zealous for the truth. Therefore he stated the cause wherefore many ran to the tomb, and were found there, and became beholders of the marvellous deed, and reported it to others.

32 Mary therefore, when she came where Jesus was, and saw Him, fell down at His feet, saying, Lord, if Thou hadst been here, my brother had not died.

Certainly Mary says that death had happened to her brother prematurely through the absence of the Lord, and says that He had come to the house, when the time for healing had passed by: and it is possible also from this to conjecture that she said this as to God Himself; although she did not speak accurately, from thinking that He was not present even though absent in the body. But being more accurate and intelligent than Martha, she did not say: Whatsoever Thou shalt ask of God God will give Thee. Wherefore to her the Lord says nothing, whereas to Martha He spake at some length. And Mary intoxicated with her grief, He does not reprove for saying: ” If Thou hadst been here“ to Him Who fills all creation; doing this also for our example, that we should not reprove those who are in an agony of mourning: and He condescends still further, revealing His human nature, and weeps and is troubled, when He sees her weeping and the Jews who came with her also weeping.

33, 34 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, He groaned in the spirit, and was troubled, and said, Where have ye laid him?

Now since Christ was not only God by Nature, but; also Man, He suffers in common with the rest that which is human; and when grief begins somehow to be stirred |122 within Him, and His Holy Flesh now inclines to tears, He does not allow It to indulge in them without restraint, as is the custom with us. But He groans in the spirit, that is, in the power of the Holy Spirit He reproves in some way His Own Flesh: and That, not being able to endure the action of the Godhead united with It, trembles and presents the appearance of trouble. For this I think to be the signification of “He was troubled;” for how otherwise could He endure trouble? Shall that Nature which is ever undisturbed and calm be troubled in any way? The flesh therefore is reproved by the Spirit, being taught to feel things beyond its own nature. For indeed on this account the Almighty Word of Glod was made in Flesh, or rather was made Flesh, that He might strengthen the weaknesses of the flesh by the energies of His own Spirit, and withdraw our nature from too earthly feelings, and transform it as it were to such feelings only as are pleasing to God. Surely it is an infirmity of human nature to be abjectly overcome by griefs, but this as well as the rest is brought into subjection, in Christ first, that it may be also in us.

Or thus we must understand the words: He groaned in the spirit and was troubled, viz:—-as equivalent to: “Being moved to compassion by reason of many weeping, He in a manner gave commandment to His own Spirit to overthrow death before the time, and to raise up Lazarus.” And it is not as being ignorant that He asks: Where have ye laid him? For He Who had known of Lazarus’ death when He was in another part of the country, how could He be ignorant about the tomb? But He speaks thus as being averse to arrogance: therefore He did not say: “Let us go to the tomb, for I will awaken him,” although asking the question particularly in the way He did has this significance. Moreover also by saying this, He prepared many to go before Him that they might shew Him that which He sought. With a set purpose therefore He said this also, drawing by His words many to the place, and appears not to know, not at all shrinking from the poverty of |123 man’s condition, although in His Nature God and knowing all things, not only those which have been, but also those which shall be, before their existence.

And the asking a question therefore does not imply any ignorance in Him Who for our sakes was made like unto us, but rather He is shown from this to be equal to the Father; for He too asks a question: Adam, where art thou? Christ also feigns ignorance and inquires: Where have ye laid him? so that through the inquiry a multitude might be gathered together to the manifestation, and that by His enemies, rather than by others, testimony should be given to the miracle of restoring to life one who was already corrupt.

36, 37 The Jews therefore said, Behold how He loved him! But some of them said, Could not this Man, which opened the eyes of him that was blind, have caused that this man also should not die?

Certainly the Evangelist, seeing the tearless Nature weeping, is astonished, although the suffering was peculiar to the flesh, and not suitable to the Godhead. And the Lord weeps, seeing the man made in His own image marred by corruption, that He may put an end to our tears. For for this cause He also died, even that we may be delivered from death. And He weeps a little, and straightway checks His tears; lest He might seem to be at all cruel and inhuman, and at the same time instructing us not to give way overmuch in grief for the dead. For it is one thing to be influenced by sympathy, and another to be effeminate and unmanly. For this cause therefore He permitted His own flesh to weep a little, although it was in its nature tearless and incapable of any grief, so far as regards its own nature. And even they who hate the Lord, admire His tears. For they who follow philosophy to an extreme and have a brilliant reputation therein, shed tears with the greatest reluctance, as overcoming by manly vigour every misfortune. And the Jews thought that He wept on account of the death of Lazarus, but He |124 wept out of compassion for all humanity, not bewailing Lazarus only, but understanding that which happens to all, that the whole of humanity is made subject to death, having justly fallen under so great a penalty. And others, being wounded by envy, said nothing good; for in truth they did not find fault with the Lord for suffering Lazarus to die; for this would have been the language of men who believed that He was able to stay death: but they almost speak thus: “Where is Thy might, O Wonder-worker? For behold, even when Thou wert unwilling, He who was beloved by Thee has died. For that Thou didst love him is evident from Thy weeping. If therefore that which was done to the blind man was the work of Thy might, Thou wouldst be able also to stay death, which is a similar deed beyond the nature of man.” As malignantly rejoicing therefore, because they saw His glory in a manner diminished, they say this.

38, 39 Jesus therefore again groaning in Himself cometh to the tomb. Now it was a cave, and a stone lay against it. And Jesus saith, Take ye away the stone.

Here we understand the groaning as if it were the will struggling with a sort of movement according to its power, both because He rather sternly reproved His grief, and the tears which were about to be shed from His grief. For, as God, He in the way of a master reproves His Manhood, bidding it be manly in sorrowful circumstances; or by His God-befitting movement He distinctly lays it down that we must hence forward overthrow the powerful influence of death. And this He makes manifest by His very own Flesh, and signified by the movement of His Body that which was concealed within. And this is shown here by the expression: “He groaned,” which means, that through the outward action of His Body He indicated His hidden commotion.

And He did not roll away the stone Himself for these two reasons: first, to teach that it was superfluous to work wonders when there was no necessity for them; and |125 secondly, [to teach] that He Himself awakes the dead, but His angels will be at hand to minister in the event, whom indeed the Lord elsewhere in a parable calls reapers.

Martha, the sister of him that was dead, saith unto Him, Lord, by this time he stinketh: for he hath been dead four days.

It is usual to refuse to believe in the possibility of great deeds, and to be somewhat reluctant to admire is a feeling which naturally is consequent upon things beyond our experience. It seems to me that even the good Martha suffered this; for the excessive greatness of the event took from her the sure confidence of faith, and the strangeness of the hope bewilders her proper reason. And it is nothing astonishing if she who had confessed her faith is again overtaken by littleness of faith through the excessive greatness of the marvellous deed. And either solely out of honour to Christ she said: By this time he stinketh; that He might not be disgusted by the bad smell of the corpse: or she says this as if from shame. For the relatives of the dead hasten, before the body becomes ill-smelling, to bury it down in the earth, out of consideration for the living, and deeming it a dishonour to the dead that it should become an object of loathing to any.

40 Jesus saith unto her, Said I not unto thee, that, if thou believedst, thou shouldest see the glory of God?

A most excellent thing is faith, when it is produced from an ardent mind; and it has such great power that not only is the believer healed, but in fact others also have been healed besides them that believed; as the paralytic let down [through the tiles] at Capernaum, by the faith of those who carried him; and as Lazarus, by that of his sister, to whom the Lord said: If thou believest, thou shall see the glory of God; all but saying: “Since Lazarus, being dead, is not able to believe, do thou fill up that which is lacking of the faith of him that is dead.” And the form of faith is twofold: first, dogmatic, |126 consisting of an assent of the soul to something, as: He that believeth on the Son is not judged; and secondly, a gift by the participation of grace from Christ: For to one, He says, is given through the Spirit the word of wisdom, and to another faith, which is not merely dogmatic, but also capable of effecting things beyond human power, so as even to remove mountains. The faith of Martha however, by the feebleness of her reason, fell away into unbelief. But the Lord does not permit it to remain so: He effects a speedy remedy for the suffering. For He says she must believe, that she may behold what was beyond hope. For double-mindedness is a great infirmity and deprives us of the gracious gifts of God. Wherefore, by rebuking her, [Christ] warned the whole human race not to be detected in the evil ways of double-mindedness. And shunning vainglory, the Christ did not say: Thou shalt see My glory, but: the glory of God. And the glory of God was the raising the dead. Surely therefore He Himself Who said: I am the Resurrection, is by Nature the God Whose glory He says not long afterwards the woman should see, since Thou wilt suppose that the Truth—-and the Christ is the Truth—-does not lie. And it was promised to her that her dead brother should rise again. And Mary, being more intelligent, utters no word of doubt; but Martha was affected by the disease of double-mindedness.

42 And Jesus lifted up His eyes, and said, Father, I thank Thee that Thou heardest Me. And I knew that Thou hearest Me always: but because of the multitude which standeth by I said it, that they may believe that Thou didst send Me.

Of course it is agreeably to His self-humiliation as a Man that the Christ thus speaks in a lowly manner, not according to the excellency of the Godhead: and He offers His thanks to the Father not on account of Lazarus only, but for the life of all men. For being good, He is of one mind with the Father in bringing back to life the nature of man which had fallen into liability to corruption through its disobedience; and there is no distinction |127 between His goodness and that of the Father. And just as we ourselves even are persuaded by our own reasonings to leave undone what we had intended to do, so also the Lord, being the Word and Counsel of the Father, has made the Father friendly to us. And of course we do not say that what is Divine indulges in anger, but that [God], being just and good, knows when it is the proper time to rebuke, and when it is the proper time to relax. However, the Lord gives thanks, and this He does as a Pattern for us, honouring the Father. But when an equal gives thanks to an equal, he by no means does this as a mark of inferiority of essence. And on this account [Jesus] notifies that because of the multitude He spake thus, all but saying: “I have simulated the outward appearance of prayer, and I gave thanks, in conformity with My assumed condition.” For I knew that Thou hearest Me always. For the one Nature of the Godhead is not disobedient to itself, since the Mind of the Trinity, Father, Son, and Spirit, is One. Knowing therefore, He says, that Our purpose is one and Our will one, because of the multitude I spake thus. And the Christ thus speaks because of the Jews, giving thanks to the Father as if effecting by Him His God-befitting deeds, that they might no more say it was by Beelzebub He did signs. And He also explains His conduct with regard to the outward appearance of prayer, that we may not be caused to stumble, saying: because of the multitude I did this. Moreover, He says: Thou didst send Me, because of the suspicions of the Jews: for I came not of Myself, as do the false prophets; but with Thy approbation and good will I emptied Myself, taking the form of a servant, that I might restore the life to all. The manner of the prayer therefore was in agreement with His assumed condition and suitable to His outward appearance in the flesh, not to the excellency and incomparable splendour of the Godhead. For to ask and to receive would be actions altogether befitting a servant rather than a lord, and are usual with such as are under dominion. Nevertheless, |128 Christ does even these things without blame; for having accepted for Himself the condition of a Man, how could He any longer decline the characteristics of humanity?

For the Son is in every respect perfect in Himself, and in no way does He lack any single excellence. For He is begotten of the Essence of God the Father, and is full of power and of God-befitting glory. Everything is under His feet and there is nothing which His power cannot effect. For, according to the voice of the saint, He can do everything. Yet, although it is true that everything is in His possession, He asks, it is said, from the Father, and receives the heathen and the uttermost parts of the earth as a glorious inheritance. But it is necessary that we should ask how He receives or when: for this is in truth fitting and necessary, I mean, that we should in such matters ask about the times, and investigate the occasions, and make a diligent inquiry as to their significations. When, therefore, He became Man; when He emptied Himself, as it is written; when He humbled Himself to the form of those to whom it is befitting that they should ask; then it was that He both did and spake those things that are befitting to men, and we are told that they were made perfect concerning Him from the Father. For where did He exhibit the outward appearance of humility, or how did that self-emptying show itself victoriously, except that contrary to His Majesty He endured something willingly, when for our sake He emptied Himself? For in the same way that He was weary from the fatigue of the journey, although He is the Lord of Powers; and as He was in need of food, although He is the Bread which came down from heaven, and giveth life to the world; and as He endured death in the flesh, although it is He in Whom we move and have our being; so it is said that He asked, although He is the Lord of all. That when the Only-Begotten became Man, He was not then at first called to His kingdom, we might |129 easily show. But to dispute much about this would be not far removed from folly. Therefore we maintain that what thou hast spoken of was done rather for the same reason. Thinkest thou that the Lord prayed for Lazarus, and thus obtained for him life? But thou wilt not continue to think this at all, when thou art reminded of the words that remain. For He not only said: Father, I thank Thee that Thou heardest Me; but He added further: Because of the multitude which standeth around I said it, that they may believe that Thou didst send Me. And thou seest here the occasion of the prayer clearly. For because the Jews were wicked and bold, so that they made an accusation when the Lord was working miracles, and said that by Beelzebub He performed those God-befitting deeds; therefore He justly refuted the thought that was in them, and shewed that He performed everything together with the Father as God, and did not (like those men the false prophets) come of His own will. Moreover, as regards His choosing to speak words which seemed not right for God, He said: Because of the multitude which standeth around I said it, that they may believe that Thou didst send Me. Had it not therefore been meet to correct the notion of those standing around, in order that it might be understood that the miracle, which He received for Lazarus’ sake, was from above, and from the Father, He would not have said at all these words: Father, I thank Thee that Thou heardest Me. For He was both the Will and the Word, and the Counsel of the Father as regards all excellencies. What counsel did He ask, or what will, or what word, of Him Who begat Him, that He might receive some works,—-when He had the Father in Him by Nature, and He was in the Father, because He was of His Essence? How as one far removed did He ask of the Father, or how was He not able to expel from a corpse sad death, Who even at the beginning formed man out of inanimate matter, and exhibited him animated and rational? We will accept therefore the explanation which does not err in the faith, not of those men who speak foolishly, but of the Scripture |130 spoken by the Spirit, in which there is nothing crooked or perverse.

43, 44 And when He had thus spoken, He cried with a loud voice, Lazarus, come forth. And he that was dead came forth, bound hand and foot with grave-clothes; and his face was bound about with a napkin.

O the marvel! the ill-smelling corpse, even after the fourth day from death, He brought forth out of the tomb; and him that was fettered fast and bound hand and foot, He commanded to walk! And immediately, the dead man started up, and the corpse began to run, being delivered from its corruption and losing its bad smell, and escaping through the gates of death, and without any hindrance to running being caused by the bonds. And although deprived of sight by the covering which was over his face, the dead man runs without any hindrance towards Him Who had called him, and recognises the masterful voice. For Christ’s language was God-befitting and His command was kingly, having power to loose from death, and to bring back from corruption, and to exhibit energy beyond expression. The use of a piercing cry, however, was altogether strange and unwonted in the Saviour Christ. For instance, God the Father somewhere says concerning Him: He shall not strive nor cry aloud, and so on. For the works of the true Godhead are without noise or tumult of any kind; and this was the case with Christ, for He is in His Nature God of God and Very God. So then what do we say when we see that He cried aloud in an unusual manner? For surely no one will degrade himself to such a depth of folly as to say that Christ ever went beyond what was fitting or indeed ever erred from absolute perfection. How then is it to be explained? Certainly the cry has a reason and a purport, which we feel it necessary to state. It was for the good of the hearers. Christ wrought the miracle upon Lazarus as a sort of type of the general resurrection of the dead, and that which was fulfilled in the case of an individual He set forth as a |131 beautiful image of what will be universal and common to the whole race. For it is part of our belief that the Lord will come, and we hold that there will be a cry made by the sound of a trumpet, according to the language of Paul, proclaiming the resurrection to those that lie in the earth, although it is manifest that the deed will be effected by the unspeakable power of the Almighty God.

For on this account also the Law given by Moses, when laying down directions concerning the feast of Tabernacles, says: Celebrate it as a memorial of trumpets. For when human bodies are about to be set up again, as tabernacles, and every man’s soul is about to take to itself its own bodily habitation in a way as yet unknown, the masterful command will be previously proclaimed, and the signal of the resurrection will sound forth, even the trump of God, as it is said. As a type therefore of this, in the case of Lazarus Christ uttered a great and audible cry, not much heeding His usual habit, that He might exhibit the type of what is to be expected hereafter.

Jesus saith unto them, Loose him and let him go.

For their good therefore He bade them with their own hands to loose him, that they might have no opportunity of misrepresenting what had been done, but might be witnesses of the miracle. And this too is representative of the general resurrection, when, being loosed from sin and the corruption of death, every one will be set free. For, falling into sin, we have wrapped the shame of it like a veil about the face of our soul, and are fast bound by the cords of death. When therefore the Christ shall at the time of the resurrection bring us out from our tombs in the earth, then in very truth does He loosen us from our former evils, and as it were remove the veil of shame, and command that we be let go freely from that time forward; not under the dominion of sin, not subject to corruption, or indeed any of the other troubles that are wont to cause suffering; so that there will be fulfilled in us that which |132 was said by one of the holy prophets: Ye shall both go forth and leap as calves let loose from bonds.

And consider I pray you the miracle as regards its inner meaning. For if our mind be dead like Lazarus, it behoves our material flesh and our nobler soul, like Martha and Mary [respectively,] to approach the Christ with a confession of faith, and to entreat His help. Then He will stand by us, and command the hardness that lies upon our ¹ memory to be taken away, and cry with the loud voice of the Evangelic trumpet: “Come forth from the distractions of the world,” and loose the cords of our sins; so that we may be able in full vigour to devote ourselves to virtue.

45, 46 Many therefore of the Jews, which came to Mary and beheld that which Jesus did, believed on Him. But some of them went away to the Pharisees, and told them that which Jesus had done.

Overcome by the miracle many believe; but others, wounded with envy, deem the marvellous deed a fit opportunity for carrying into effect the intentions of the envious, and reported to the leaders what had taken place; that when those men also were grieved at the works which the Christ had wrought, they might have some consolation of their own grief in the knowledge that others shared their feelings and were partakers of the same foolish grief; and that, as they were unable themselves to injure Him Who had done no wrong, they might rouse to anger against Him those who possessed more power. Source.

Notes in red, if any, are my additions to the commentary. This post appeared recently on my primary blog. You can view other resources for this coming Sunday’s Mass there..

Joh 4:4. And he was of necessity to pass through Samaria.

And he was of necessity to pass through Samaria. That is, on the supposition that He desired to take the shorter route generally taken by Galileans. The stricter Jews, desirous of avoiding contact with the Samaritans, went round by the east of the Jordan, through Perrea.

Joh 4:5.  He cometh therefore to a city of Samaria which is called Sichar; near the land which Jacob gave to his son Joseph.

A city of Samaria which is called Sichar (Sychar). The site is marked by two notes: it was “near the land which Jacob gave to Joseph,” and “Jacob’s well was there.” The well is called both a fountain (πηγη, verse 6) and a pit (φρεαρ, verses 11, 12). Now the land bought by Jacob was near Sichem (Shechem, now Nablus = Neapolis) (Gen 33:18, 19; 48:22). Is Sichar, then, identical with Sichem? St. Jerome, who is followed by many, thought so; he suggested that
Sichar was a copyist s error for Sichem. Others have thought that Sichar was either a nickname (drunkard, or liar), or a descriptive appellation (commercial). Both suggestions are quite groundless. As early as the fourth century Eusebius and the Bordeaux Pilgrim mention a Sichar distinct from Sichem. In the Samaritan Chronicle (fourteenth century) it is spelt Ischar; but the Samaritans themselves, in translating their chronicle into Arabic, call Ischar Askar. This name still attaches to a few ruins at the foot of Mount Ebal, about one mile and three quarters east-north-east from Nablus, and little over half a mile north from Jacob s well. The well is nearly two miles from Sichem (Nablus).

But granted that Sichar is either Nablus or Askar, is it likely that any one seeking water should have come past streams in their immediate neighbourhood to the more distant, the deep and scanty well of Jacob? There are eighty springs of water in and around Sichem; there is a copious fountain in Askar.

But the real difficulty is not why the woman should have come to the well, but why a well should have been dug so deep in the neighbourhood of so many springs. Its existence is a proof that the woman would have a reason for using it. Perhaps in those far away summers the surface streams ran dry; perhaps the waters of the well were more suitable. It is not uncommon in the East to send to a great distance for a supply of drinking water. The springs at Nablus are, as the natives express it, very ‘heavy’. They not unjustly attribute many of their complaints to this cause. The fountain at Askar is of particularly ‘heavy’ water. Now, Jacob’s well has a reputation among them of containing good water, free from the deleterious qualities of their other supplies. The woman, therefore, would gladly have come to get a supply. (Dr. Smith, l.c.., 367~375, 676.)

Joh 4:6. Now Jacob s well was there. Jesus therefore being wearied with his journey, sat thus on the well. It was about the sixth hour.

Jesus therefore being wearied with his journey, sat thus (ουτως)
on the well. The ουτως is very obscure. It cannot mean “tired as
He was,” because in that case the ουτως would have been placed before
the verb (Acts 20:11; 27:17). Most probably it means, just as He was, without any preparation.

The sixth hour, i.e., mid-day (see on Jn 1:39).

Joh 4:7  There cometh a woman of Samaria, to draw water. Jesus saith to her: Give me to drink.

A woman of Samaria. One designation = a Samaritaness. She came from Sichar (see verses 9, 28, 39).

Joh 4:8  For his disciples were gone into the city to buy meats.

Into the city, i.e., the only city so far mentioned Sichar. to buy meats (τροφας) = simply food.

Joh 4:9  Then that Samaritan woman saith to him: How dost thou, being a Jew; ask of me to drink, who am a Samaritan woman? For the Jews do not communicate with the Samaritans.

How dost thou, being a Jew.  The disciples themselves would have asked the question if they had been present.  The woman would have recognised our Lord’s nationality not only by His speech and appearance, but also by His phylactery and by the white fringes on the border of His garment. The Samaritan fringe is blue.

Joh 4:10  Jesus answered and said to her: If thou didst know the gift of God and who he is that saith to thee: Give me to drink; thou perhaps wouldst have asked of him, and he would have given thee living water.
Joh 4:11  The woman saith to him: Sir, thou hast nothing wherein to draw, and the well is deep. From whence then hast thou living water?

If thou didst know the gift of God. Our Lord takes occasion from the woman’s question to speak to her of spiritual things. The gift of God means the opportunity now given of obtaining the means of salvation. (Cf. “If thou hadst known the things that are to thy peace” Luke 19:42.) The words that follow explain what the opportunity is, the και (“and who is is that siath to thee…”) being exegetical. “If thou didst know thy opportunity, and who I am.”

Thou perhaps wouldst have asked of him. Perhaps is not genuine.

Living water. By living water our Lord meant Divine grace, which is so frequently compared in Scripture to living water the water of life; but the Samaritaness took the words literally of spring-water, as contrasted with water accumulated in pools or cisterns. She is therefore surprised. Our Lord had not wherein to draw trom the well: whence then the living water? (verse 11)

Joh 4:12  Art thou greater than our father Jacob, who gave us the well and drank thereof, himself and his children and his cattle?

Since our Lord had not wherein (αντλημα = rope and bucket) to draw from Jacob’s well (verse 11), He must be able to provide other living water. She therefore asks, Art thou greater (μη συ μειζων = thou! surely thou art not able to provide better) than our father Jacob? Her tone of respect had deepened (verse 11,  “sir”), but still there was a great difference between an unknown Jew and Jacob. We need not inquire whether Jacob was father of the Samaritans.

Who gave us the well. It is nowhere said in Scripture of Jacob that he dug a well; but it is said of Abraham and Isaac, and is possibly true of Jacob also.

And his cattle (θρεμματα, things that are fed). Perhaps better = sheep and goats. The word is sometimes used of slaves and of children.

Joh 4:13  Jesus answered and said to her: Whosoever drinketh of this water shall thirst again: but he that shall drink of the water that I will give him shall not thirst for ever.

Whosoever drinketh of this water shall thirst again: but he that shall drink of the water that I will give hitn, shall not thirst for ever. Our Lord implies that He is greater than Jacob, and can bestow a better gift water by which a man is for ever set free from thirst (Jn 6:35). Divine grace is the root of immortality; it makes a man the child of God, and heir of heaven. Hence, as by grace a man obtains the right of citizenship in heaven, it is truly called eternal life. In that life man’s longing for happiness is perfectly satisfied. “They shall not hunger, nor thirst, neither shall the heat nor the sun strike them” (Isa 49:10). Since, then, eternal life is looked upon as an actual possession, and grace is its title; grace is described in language that belongs to eternal life itself. In this lies the force of our Lord’s contrast. On the one side, there is earthly water with its “fleeting bodily refreshment,” and on the other side, grace with its fruit in the perfect and enduring joys of heaven.

Joh 4:14  But the water that I will give him shall become in him a fountain of water, springing up into life everlasting.

The water that I will give him, shall become in him a fountain of water springing up into life everlasting. He in whom the Holy Spirit dwells (Jn 3:5, 6) has within himself an overflowing fountain of grace, springing up with full impulsive force until it reaches heaven (cf. Jn 1:16, 6:27). As water seeks its level, so grace, which comes from heaven, tends heavenward.

Joh 4:15  The woman said to him: Sir, give me this water, that I may not thirst, nor come hither to draw.

Sir, give me this water. The woman has not yet guessed the deeper meaning of our Lord’s words. Even the significant phrase “into life everlasting” has suggested no more than a vague length of time (cf. “O king, live for ever,” Neh 2:3).

Joh 4:16  Jesus saith to her: Go, call thy husband, and come hither.

Go, call thy husband, and come (ελθε =come back) hither. The sequel shows that our Lord is now touching the plague-spot of the woman’s life. By thus bringing her suddenly face to face with her sin, He prepares her for repentance, and gives proof of His superhuman knowledge.

Joh 4:17  The woman answered and said: I have no husband. Jesus said to her: Thou hast said well: I have no husband.

I have no husband. She seeks to cover her fault by evading the request.

Thou hast said well (καλως =rightly), I have no husband. There is a marked emphasis in the Greek on husband thou hast said rightly, husband I have not. This emphasis is a warning to the woman that her subterfuge has been detected.

Joh 4:18  For thou hast had five husbands: and he whom thou now hast is not thy husband. This, thou hast said truly.

For thou hast had five husbands. This unexpected revelation of her past now makes clear to the woman that our Lord is possessed of supernatural knowledge.

Joh 4:19  The woman saith to him: Sir, I perceive that thou art a prophet.

Sir, I perceive that thou art a prophet. Not yet Messiah, but still a prophet.

Joh 4:20  Our fathers adored on this mountain: and you say that at Jerusalem is the place where men must adore.

Our Fathers adored (i.e., offered public sacrifice) on this mountain (Gerizim). The temple on Gerizim had been destroyed by John Hyrcanus; but the site was held sacred.

The stages in the woman s mental change are clearly marked: (1) flippancy and aloofness (v. 9); (2) dawning respect for our Lord’s impressive seriousness (v. 11); (3) readiness to accept His words, although not  understood by her (v. 15); (4) belief in Him as a prophet of God (v. 19); (5) anxiety to learn the truth from Him (v. 20).  She, remembering the warning of our Lord, “if thou didst know who it is that speaketh to thee” (verse 10), and now being convinced that He is a prophet, at once desires to know by which worship that of the Jews or that of the Samaritans God is most pleased. A prophet, although a Jew, will faithfully tell her the truth. Her question is the question of one anxious to be guided aright, not the evasion (for how would our Lord have consented to such evasion?) of one desirous of putting off the hour of repentance.

Joh 4:21  Jesus saith to her: Woman, believe me that the hour cometh, when you shall neither on this mountain, nor in Jerusalem, adore the Father.

Woman, believe me, that the hour cometh (“and now is,” verse 23). The phrase “believe me”, occurs but once; the usual form is, “I say unto thee.” Our Lord’s first reply is that the question between Jerusalem and Gerizim is over; it has now lost all meaning. In the new dispensation both are on the same footing; for the Mosaic law is dead.

You shall . . . adore the Father. This is spoken from the stand point of the new dispensation. This first reply marks the fulfilment of the ancient prophecy, “I will not receive a gift of your hand. For from the rising of the sun even to the going down (i.e., from east to west = over the whole world) my name is great among the Gentiles, and in every place there is sacrifice (i.e., the sacrifice of the Mass), and there is offered to my name a clean (i.e., unbloody) oblation”
(Mal 1:10, 11).

Joh 4:22  You adore that which you know not: we adore that which we know. For salvation is of the Jews.

You adore that which you know not. In this second reply our Lord says that, although the question raised by the woman has lost all significance, yet in a deeper matter the truth belongs to the Jews. Theirs are “the glory, and the testament, and the giving of the law, and the promises” (Rom 9:4). “The law shall come forth from Sion, and the word of the Lord from Jerusalem” (Isa 2:3). With the Jews will be found a true idea of God and of His worship; and the reason is because, by the Divine appointment and promise, “salvation
is of the Jews.”

Joh 4:23  But the hour cometh and now is, when the true adorers shall adore the Father in spirit and in truth. For the Father also seeketh such to adore him.

But the hour cometh. Although the true idea of God could not be altogether destroyed from amongst the Jews, nevertheless a fuller knowledge and more perfect worship were at hand.

The true (αληθινοι: see Jn 1:9) adorers shall adore the Father in spirit and in truth. The phrase “in spirit and truth” characterises Christian worship as contrasted with Jewish; but since the Jewish was true, the phrase must mean more truly spiritual and real. The knowledge of God shall be deeper and clearer; He shall be known as Father : and in agreement with that knowledge the adoration shall be more perfect (in spirit) and more real (in truth). Christians are the true adorers, because their reverence springs from more abundant grace, and from a clearer revelation. But the perfect excellence of Christian worship is found in the sacrifice of the Mass, wherein God’s own true Son offers Himself as a sacrifice to the Father. What sacrifice so real and perfect as this? What adoration so true? What love so intense and spiritual? But Christ is offered for all ; and in uniting ourselves to Him, we also, in Him and through Him, become true adorers in spirit and in truth.

Joh 4:24  God is a spirit: and they that adore him must adore him in spirit and in truth.

God is a spirit. Therefore [και is illative] the worship He accepts must be spiritual, i.e., from an inward principle of grace and reverence. Outward ceremony is little worth without faith and inward fervour. Both should enter into our worship. “These things you ought to have done, and not to leave those undone” (Matt 23:23).

Joh 4:25  The woman saith to him: I know that the Messias cometh (who is called Christ): therefore, when he is come, he will tell us all things.

I know that the Messias Cometh. Messiah (without the article here) is used as a proper name by the woman. Cometh either, is at hand, or is sure to come. The Samaritans could not have been ignorant of an expectation which was known, about this time, even to Romans. The Samaritan name for the Messiah was the Returner, or the Restorer. Speaking to a Jew she used the Jewish name.

Joh 4:26  Jesus saith to her: I am he, who am speaking with thee.

I am he. Her expression of unreserved obedience to the Messiah was rewarded by this revelation. Such revelation to the Samaritans was not likely to cause the dangers which would have attended a similar revelation to the Jews generally, and on account of which our Lord s language amongst the Jews was more reserved (see Matt 16:20, 17:9).

Joh 4:27  And immediately his disciples came. And they wondered that he talked with the woman. Yet no man said: What seekest thou? Or: Why talkest thou with her?

And they wondered. It was contrary to all Jewish notions that a Rabbi should talk with a woman, even his own wife, in the street. Hence the disciples wondered that “He was talking with a woman” (Greek), and she, moreover, a Samaritan. Yet, in their reverence, they asked not the reason of Christ’s condescension.

Joh 4:28  The woman therefore left her waterpot and went her way into the city and saith to the men there:

The woman therefore, i.e., because the coming of the disciples interrupted the colloquy. But, with her mind excited, she forgot her errand and hurried to the city.

Joh 4:29  Come, and see a man who has told me all things whatsoever I have done. Is not he the Christ?

Who has told me all things. What had been disclosed was sufficient proof that everything in her life could have easily been disclosed.

Is not he the Christ? (μητι ουτος). In form this expects a negative answer Is it possible that he is the Christ? But the apparent doubt comes from mere wonderment at the greatness of the discovery. Greek questions can take a form which indicates that the speaker expects a negative answer; such is the case here. See also the gate-keeper’s question to Peter (Jn 18:17), and Pilate’s question to Jesus (Jn 18:33).

Joh 4:30  They went therefore out of the city and came unto him.

And came unto him (ηρχοντο: imperfect tense = and were coming). It is the language of an eye-witness. While I do not wish to call into question the eye-witness nature of the gospel, I would note that the imperfect tense used here is probably meant to emphasize the fact that the townspeople are making their way to Jesus at the very same time as he begins speaking to his disciples in verses 31 ff.

Joh 4:31  In the mean time, the disciples prayed him, saying: Rabbi, eat.

In the meantime, i.e., after the departure of the woman and before the arrival of the Samaritans (their arrival is noted in verse 40).

Joh 4:32  But he said to them: I have meat to eat which you know not.
Joh 4:33  The disciples therefore said one to another: Hath any man brought him to eat?
Joh 4:34  Jesus saith to them: My meat is to do the will of him that sent me, that I may perfect his work.

My meat is to do (ινα ποιησω = “to do”). This expression may be simply equivalent to the infinitive, or it may express desire, i.e., my delight is in doing.

Joh 4:35  Do not you say: There are yet four months, and then the harvest cometh? Behold, I say to you, lift up your eyes, and see the countries. For they are white already to harvest.

There are yet four months and then (then is omitted in Greek and Vulg.) the harvest cometh. Many take this as a proverbial saying; and although the saying has not elsewhere been found, parallels have been found. But in matters of this kind, to argue from parallels is precarious. On the other hand, absence of evidence is not always a proof of non-existence: the saying might have been current, although no extant writing contains it. The simplest explanation sees in the words a plain statement of fact which is adopted as the ground of a spiritual comparison (see Jn 3:8, 29; 4:10): “You say the harvest is yet four months off, but I say that the countries are white for the harvest even now (ηδη, translated above as “For they are white already for harvest”). The Greek ηδη (already, even now) should be seen in relation to the imperfect tense construction of verse 30 noted above; and, also with the opening phrase of verse 31: “In the meantime.” As Jesus spoke with his disciples the townspeople were making their way towards him and are now in the very field he is sitting in (Jn 4:5-6). They are like grain, ripened and ready for harvest.

Harvest began in the middle of Nisan, the month of new corn. The words were, therefore, spoken about the middle of December, when the seed, sown at the beginning of November, was beginning to appear above ground. Consequently our Lord had made a stay of about eight months in Judea (Jn 2:13, 23; 3:22; 4:3, 4). This is the common opinion; but in the second opinion just mentioned the time was near Pentecost.

Joh 4:36  And he that reapeth receiveth wages and gathereth fruit unto life everlasting: that both he that soweth and he that reapeth may rejoice together.

He that reapeth receiveth wages (i.e., a reward for himself), and gathereth fruit unto life everlasting (συναγει  καρπον εις = stores up as in a granary), i.e., brings souls to heaven.

That both he that soweth (i.e., Christ Himself, who was then sowing
the seed of faith), and he that reapeth (i.e., every apostle of Christ), may
rejoice together.

Joh 4:37  For in this is the saying true: That it is one man that soweth, and it is another that reapeth.

For in this (i.e., in this instance at least) is the saying true (αληθινος = genuine true indeed). The saying follows: “It is one man that soweth”, &c. The saying is verified, but yet so that sower and reaper rejoice together.

Joh 4:38  I have sent you to reap that in which you did not labour. Others have laboured: and you have entered into their labours.

I have sent you to reap (απεστειλα = I sent. All the other verbs are in the perfect). I sent you to reap that which you have not laboured. The mission of the Apostles had already been practically determined, and, in an informal way, even begun (3:22, 26; 4:2).

Others have laboured. Moses, the Prophets, and John had been preparing the ground for the seed of Christ s sowing. But chiefly Christ Himself (Jn 1:4, 9).

Joh 4:39  Now of that city many of the Samaritans believed in him, for the word of the woman giving testimony: He told me all things whatsoever I have done.
Joh 4:40  So when the Samaritans were come to him, they desired that he would tarry there. And he abode there two days.

They desired him: ηρωτων =kept beseeching Him.

Joh 4:41  And many more believed in him, because of his own word.
Joh 4:42  And they said to the woman: We now believe, not for thy saying: for we ourselves have heard him and know that this is indeed the Saviour of the world.

We now believe, not for thy saying (λαλιαν). A Hebraism = not so much for thy saying. λαλιαν = speech, utterance, as distinct from the thought uttered (λογος). In classical Greek used for mere talk, chatter; but this connotation of contempt had disappeared in later Greek, in which it means simply discourse, speech (cf. Jn 8:43).

This is indeed the Saviour of the world (A.V. the Christ, the Saviour: but the words the Christ are not genuine). Therefore our Lord must have revealed Himself as Saviour of the world. This truth underlies verses 21-24.

Readers may wish to consult this post by Father Callan on 1 Cor 1:18-2:5 for the broader context.

1:26. For see your vocation, brethren, that there are not many wise according to the flesh, not many mighty, not many noble:
1:27. for the foolish things of the world hath God chosen, that he may confound the wise; and the weak things of the world hath God chosen, that he may confound the strong.

1:26.  Not only did God cast aside the wisdom of this world in choosing the preachers of the Gospel (1 Cor 1:18 ff.), but He did likewise in the choice of those whom He first called to embrace the teachings of the Gospel.  This is illustrated among the Corinthians themselves.  Hence the Apostle bids them to consider their own vocation.  Among those who had become Christian there were not many distinguished for their human learning, not many who enjoyed great wealth and influence, not many of noble birth; the vast majority of the faithful of Corinth, as of all the early Christians, were from the humbler walks of life and society.  The pagans in fact reproached the Church for being made up of low classes,-fo slaves, artisans and the like (Tacitus, AnnXV. 44; Justin, Apol. ii. 9; Origen, Contra Celsum, ii. 79); and yet all this was in conformity with the prediction of Isaiah and with what our Lord Himself said of His Kingdom (Isa 61:1; Matt 11:5; Luke 4:17; etc.).

1:27.  The reason of the foregoing actions on the part of God is now given.  Man, in his pride and self-sufficiency, had misused the gifts of God, thinking that all the blessings he enjoyed were due to himself, and despising those who were less favored than he.  Thus, earthly wisdom and power had been made by man a means of sin and disorder.  To counteract this state of things God called, as preachers of His Gospel and as members of His Church, those who were considered ignorant and weak, while He left to their own confusion those who considered themselves wise and powerful.

1:28. And the base things of the world, and the things that are contemptible, hath God chosen, and things that are not, that he might bring to nought things that are:
1:29. That no flesh should glory in his sight.
1:30. But of him are you in Christ Jesus, who of God is made unto us wisdom, and justice, and sanctification, and redemption.
1:31.  That, as it is written: He that glorieth , may glory in the Lord.

Although foolish things and weak things are in the neuter gender, they are understood for the masculine (cf. John 6:37; Gal 3:22; Heb 7:7).

1:28.  Here again we find the neuter plural used for the masculine to heighten the paradox between the ways of God and the ways of men.  The Apostle cites three classes of persons, called by God to the faith, who were in striking contrast to those of noble birth (vs 26) that were not called: the base, i.e., those who have not sprung from noble ancestry; the contemptible, i.e., those that are despised and regarded as nothing; things that are not, i.e., those who are considered as not existing.  All these kinds of persons God has brought to the faith of the Crucified, in order to confound and prove to be useless in the work of saving the world those who were considered great according to earthly standards.

If, with A C D F G and Old Latin, we omit και before τα μη οντα, things that are not, these words form only a clause in apposition to the preceding clauses of the verse, an are not the climax of the sentence.  Manuscripts B E, The Received Text, Vulgate and Peshitto are in favor of retaining και.

1:29.  The purpose of God’s action in choosing the rude, the weak and the “things that are not” to confound the wise and the strong and to bring to naught the “things that are,” was that no flesh should glory in his sight, i.e., that no one might be able to attribute his justification and salvation to his own wisdom, or power, or noble birth, but only to the goodness and mercy of God, and that thus all should recognize God as the sole author of human sanctification and salvation.  Supernatural things are from us only through the operation of God’s grace.

In his sight (Vulg., in conspectu eius) should be “in God’s sight,” to agree with the best Greek reading.

1:30.  Although the Corinthians have nothing of themselves whereof to glory before God, they may, nevertheless, glory in this, that of him, i.e., from God, as form the source of their supernatural life, they are in Christ Jesus, i.e., they have, through Baptism, been incorporated in the mystical body of Christ, being made members of Christ’s Church.  To be “in Christ Jesus” means in St Paul to be a member of the Church of Christ (cf. 9:1; Rom 16:7; Gal 1:22; etc.).

Who of God, etc.  Since Christians are His members, Crhist communicates to them the gifts he possesses from God, namely, His wisdom, by which the darkenss of error and ignorance are expelled fromn the mind; His justice and sanctification, by which they are made truly holy and pleasing in the sight of God; His  redemption, by which they are liberated from the serive of sin and the devil.

Justice and sanctification are closely connected by τε και to show they are really the same; for man is not first justified and then sanctified, but both at one and the same time through the infusion of sanctifying grace (Cornely).

It is evident that the Apostle here is not speaking about imputed justice in the Protestant sense, because just as Christ, through faith, has commuincated to us real wisdom, so has He imparted to us real sanctity and justification.

1:31.  Therefore, since the Christian has received all from God, if he wishes to glroy, he must do so in god, as is clear from Jeremiah 9:23-24.

He that glorieth, etc.  The citation here is only a summary of the Prophet’s word.

After that in the beginning of the verse the verb is understood (γενηται, it may come to pass).

May glory should be imperative, “let him glory” (Vulg. glorietur).

Lord (κύριος, Lord, in the LXX) really means Yahweh, God.

1:26.  For ye see your calling, brethren, how that not many wise men after (i.e., according to) the flesh, not many mighty, not many noble are called.

The for gives the reason of what has gone before.  This verse contains another proof of what was said in v 21, it pleased God by the foolishness of preaching to save them that believe. For this is proved in two ways: (1) in verse 23, from the object of preaching, viz., the Cross, by which God was pleased to save the world, but which to the world seems foolishness; (2) from the ministers of preaching, viz., the Apostles, whose duty it was to preach salvation through the Cross, and who were men of no account, unpolished, despised, and foolish in the eyes of the world.

Again, the particle for fitly joins this verse to the preceding; verse 25 gives an indefinite and general statement which is true, not only of the cross, but also of the preachers of the Cross, as St Athanasius points out (Ad Antiochum, qu. 129).

This particle, then, declares the likeness of the Apostles to the Cross that they preached.  It is as if St Paul had said: God willed to use the foolishness and weakness of the Cross, and with it to overcome and subdue to Himself the wisdom and the power of all men; and we see this, not only in the Cross itself, and in its victory, but also in the Apostles who preach the Cross: for God has not chosen the wise and powerful of this world, but the Apostles, who are poor, simple, and foolish in the eyes of the world, that they might carry the banner of the Cross on high throughout the whole world, and bring all men into obedience to the faith of the Cross, and that they all might believe and hope for their righteousness and salvation through the Cross of Christ.

It is a reason drawn from likeness or analogy.  For such as the Cross was-worthless, despicable, and foolish before the world-such should be all preachers of the Cross.  For God in His wonderful wisdom has so well adapted everything to the Cross, which is the burden of all preaching, that not only the preachers but believers too should be like the Cross; for the first who were called to faith were men of low birth, of no reputation, unknown, sinners, publicans, and harlots.

Ye see your calling.  The reason and mode of your calling.  Because the Apostles who called you are not wise, according to this world’s wisdom, which knows not that which is spiritual and Divine.  So St Thomas applies the words to the Apostles, who called others.  St Chrysostom, however, applies them and rightly (from verse 2) to those who had been called and converted; for many unlearned had been converted to Christ, but few who were learned and nobly born.  The words then mean: Ye see of what kind are both callers and called.

Some wise and powerful, of course, were called, as e.g., Dionysius the Areopagite, Paulus the Proconsul, Nicodemus, St Paul himself, but they were few.  Moreover, the Apostle is speaking mainly of the Apostles, who were the first called, though they were poor and on no reputation.  And therefore St Ambrose (on St Luke, c. vi. 13), says: See the counsel of God.  he chose not the wise, the rich, the noble, but fishermen and publicans to train, that He might not be thought to have drawn any to His grace by His wisdom, to have redeemed us by His riches, to have won us to Him by the influence of power or birth; and that so, not love of disputation, but truth by its reasonableness might prevail.  St Augustine (vol. x Serm 59) says, “Great is the mercy of our Maker.  He knew that if the Senator were chosen, he would say, ‘I was chosen because of my rank.’  If the rich man were chosen, he would say, ‘I was chosen for my wealth.’  If a king, he would put it down to his power; if an orator, to his eloquence; if a philosopher, to his wisdom.  ‘For the present,’ says the Lord, ‘those proud men must be rejected: they are too haughty.  Give Me first that fisherman.  Come, poor man.  You have nothing, you know nothing; follow Me.  The empty vessel must be brought to the plentiful stream.’  The fisherman let down their nets; he received grace, and became a Divine orator.  Now while the words of the fishermen are read, orators bow their heads in reverence.”  It seems, therefore, that what some fable says about the royal birth and renown of the Apostle Bartholomew is groundless.

1:27.  But God hath chosen the foolish things of the world to confound the wise. The words “foolish, weak, base,” form a climax, and are used by St Paul to describe the faithful who had been called to Christ, or rather the Apostles themselves, who had called them.  He contrasts them as uncultivated, poor, base, and hence foolish in the eyes of the world, and the world’s laughing-stock, with the wise, strong, and powerful of the world.

Things which are not.  This is applied to the same persons as being contemptible and reckoned of no account.  In other words, God chose the despised Apostles, who were thought nothing of, that he might destroy, and, as it were, bring to nought things that are, i.e., which are highly esteemed, as e.g., the wise and mighty of the world.

Observe that there are three things which the world is wont to admire, viz., wisdom, power, and birth, were passed over by God when He called men to faith, righteousness, and salvation; and on the other hand that three things opposite to these were chosen by Him, viz., want of wisdom, of power, and of birth.  This was done to show that the work was from God, and that this calling was to be ascribed to the grace of God and not to human excellence.  Thus, in the second century after the Apostles, He chose Agnes, a maiden of thirteen years, who amazed and confounded her judges and all the heathen who saw her by her wonderful fortitude.  Well, therefore, does the Collect for her day run: Almighty and everlasting God, who choosest the weak things of the world to confound the strong, mercifully grant that we who keep the Feast of Thy Virgin and martyr St Agnes, may receive the fruit of her prayers.  Such too were Sts Agatha, Luch, Dorothy, Barbara, and a countless number of others whom God seems to have raised up to show the power of His grace in their weakness.  Therefore in their Collect the Church prays: O God, who, amongst other marvels of Thy power, hast also conferred upon feeble women the victory of martyrdom, mercifully grant that we, who keep the ‘birthday’ of Thy blessed Virgin and Martyr, (Name), may be her example come to Thee.

1:30. But of Him are ye in Christ. By the gift of God Himself, by His grace, were ye called to believe in Christ.  So Anselm.  To be in Christ is to have been incorporated with Him in Baptism, or to be in the Church of Christ, and in Christianity.

Who of God is made unto us wisdom and righteousness and sanctification and redemption. This righteousness, say our modern innovators, is imputed, because it is ours, not substantially and inherently, but is merely the external righteousness of Christ imputed to us; before God we seem righteous.  But I reply: If this be true, then in the same way the active redemption wrought in Christ, which St Paul here joins with righteousness, will be imputed to us,  and consequently we shall be redeemers of ourselves, which is absurd.  In the second place, wisdom is infused into us, and so is faith, and so therefore is righteousness; for the Apostle classes together the righteousness and wisdom of Christ as both alike ours.

I say, then, with Chrysostom,l Theophylact, Anselm, Ambrose, and St Thomas, that the sense of this passage is this: Christ is made unto us the author and cause of real Christian wisdom, redemption, sanctification, and righteousness.

1. By way of satisfaction and meritoriously; and this is what the Apostle specially has in him mind here: because Christ paid man’s debt with the most precious price of His own Blood, and so made satisfaction for man, and merited for us righteousness, wisdom, and satisfaction.  In this way he was made for us righteousness, because the righteousness, i.e., the satisfaction of Christ, is ours, just as much as if we had ourselves made satisfaction to God.  And hence it is that theologians teach that the satisfaction of Christ is applied to us in justification through the Sacraments, as if naturally first, and that then as a natural consequence our sins are forgiven through that satisfaction, and grace is infused.  This condemns the error of Peter Abelard, in which he is followed by the Socinians, who teach that Christ was the teacher of the world, not its redeemer-nay more, that He was sent by the Father to give to man an example of perfect virtue, but not to free him from sin or to redeem him.  St Bernard refutes this in Ep. 190, to Pope Innocent, where he says: Christ is the end of the law to everyone that believeth.  In short, St Paul says that He was made to us righteousness by God the Father.  Is not then that righteousness mine which was made for me?  If my guilt is brought against me, why am I not given the benefit of my righteousness?  And indeed what is given me is safer than what is innate.  For this has whereof it may glory, but not before God.  But the former, since it is effectual to salvation, has no ground of glorying, except in the Lord.  ‘For if I be righteous, yet will I not lift up my head,’ says Job, lest the answer come, ‘What hast thou that thou didst not receive?  But if thou didst receive it, why dost thou glory as if thou has not received it?’  This is the righteousness of man in the blood of his Redeemer, which Aelard, that man of perdition, scoffs and sneers at, and so tries to empty of its force, that he holds and argues that all that the Lord God did in emptying Himself…in suffering indignities…is to be reduced to this, that it was all done that He might by His life and teaching give to man a rule of life, and by His suffering and death set up a goal of charity.  Abelard’s argument was fallacious and frivolous: the devil, he said, had no right over man; therefore man needed no liberator.  The premise is doubtless true when understood of lawful right, but not of usurped right, under which man through sin by his own free will has submitted himself to the power of the devil, of sin, of hell.

2.  By way of example; because the righteousness of Christ is the most perfect example, to which all our righteousness ought to be conformed.  In this sense St Paul’s meaning is, Christ is an example and mirror of righteousness.

3.  Efficiently; because Christ effects and produces this righteousness in us through His Sacraments, and because he teaches the Saints true wisdom and understanding; as, e.g., how to live a good and Christian life, by what road to attain to heaven, and how we must strive after bliss.

4.  As our end; because Christ Himself and His glory are the end of our righteousness and sanctification.  St Bernard, in his 22nd Sermon on the Canticles, deals with these four, wisdom, righteousness, sanctification, redemption, sumbolically.  In the first place, he adapts them to the four works of Christ.  He says, Christ was made for us wisdom in His preaching, righteousness in the forgiveness of sins, sanctification in the life that He spent with sinners, redemption in the sufferings hat he bore for sinners.  And again further on he says, Christ was made for us by God wisdom by teaching prudence, righteousness by forgiving our trespasses, sanctification by the example He st of temperance and of chaste life, redemption by the example He left of patience and of fortitude in dying.  Where, I ask, is true wisdom, except in the teaching of Christ?  Whence comes true righteousness but from the mercy of Christ?  Where is there true temperance but in the life of Christ?  Where true fortitude save in the Passion of Christ? In the second plce, St Bernard naturally adapts these four to the four cardinal virtues, prudence, justice, temperance and fortitude, which Christ imparts to us.  he goes on to say, Only those, then, who have been imbued with His doctrine are to be called prudent; only those, who by His mercy have obtained forgiveness of their sins, are to be called righteous; only those are to be called  temperate who strive to imitate His life; only those are to be called brave who bravely bear adversity and show patience like His.  In vain surely does any one strive to acquire virtues if he thinks that they are to be obtained from any other source but the Lord of virtues, hose teaching is the school of prudence, whose mercy the working of righteousness, whose life the mirror of temperance, whose death the pattern of fortitude.

1:31.  That according as it is written, he that glorieth, let him glory in the Lord.  He is quoting not the words but the sense of Jeremiah 9:23.  So Ambrose, Theophylact, Anselm, St Thomas.  In Jeremiah the passage runs: Thus saith the Lord, let not the wise man glory in his wisdom, neither let the mighty man glory in him might, let not the rich man glory in his riches, but let him that glorieth glory in this, that he understandeth and knoweth Me.  This it is to glory in the Lord.  Jeremiah is speaking of liberation from the hands of Nebuchadnezzar, and from slaughter by the Chaldeans, which were then threatening the Jews.  In other words, then, he says: The Jews glory in the counsels of their wise men, in the strength of their soldiers, in the riches of Jerusalem, as though these would make them secure against the Chaldeans; but they err, for their true glory is to know and understand God, that is, His Providence, ad that it is He alone who worketh mercy, and mercifully sets free whom He will, and not the wisdom, might, or riches of man.  Moreover, He alone inflicts just punishments on whom He will, and no wise, mighty, or rich man can set free from it-even as, O Jews, he will inflict it on you, and will bring it to pass, that death (that is, the Chaldeans, shall bring death upon you) shall climb up into your houses, through your windows, and slay all your little ones.

The Apostle rightly adapts this in this passage to those who were calling others, or who had been called into Christianity, that no one may attribute the grace of Christ to himself, his virtues, or the gifts of nature, but only to Christ, and consequently his tacit exhortation is: “Do not, O Corinthians, glory in yourselves, or in Paul, or in Apollos, your teachers, but in the Lord alone.”  For this is what in the beginning he proposed to prove, and therefore all that is here said must be referred to it.  Anselm says: That man glories in the Lord only who knows that it is not of himself, but of Him, not only that he is, but also that it is well with him.  Again, that man glories in the Lord who, if he has anything which makes him pleasing to God, holds that he has received it, not because of his own wisdom, power, good works, talent, or merits, but merely through the grace of God.  Thirdly, he who in all that he does seeks not his own glory, but that of the Lord.

St Bernard wrote a noteworthy sermon on these words of the Apostle; see also Sermon 25 on Canticles.  he says: Moreover, the whole glorying of the Saints is within and not without, that is, not in the flower of grass, or the mouth of the vulgar, but in the Lord; for God alone is the sole judge of their conscience, Him alone they desire to please, and to please Him is their only real and chief glory.  And Sermon 13 on Canticles: Brethren, let none of you desire to be praised in this life.  For whatever fervour you gain for yourselveshere which you do not refer to Him, you steal from Him.  For whence, thou dust that perishest, whence comes thy glory? And in his sentences: The Apostle knew that glory properly belongs to the Creator, and not to the creature.  But he also knew that the rational creature so seeks after glory that it can scarcely or perhaps never overcome this desire, just because it was made in the image of the Creator. Therefore he gave most wholesome advice when he said: ‘Since you cannot be persuaded not to glory, let him that glorieth glory in the Lord.’ Let us, too, say in company with the Psalmist, Not unto us, O Lord, not unto us, but unto Thy name give the praise, and with the four and twenty elders who cast their crowns efore the throne, Blessing and honor and glory and power be unto Him that sitteth on the throne, and to the Lamb for ever and ever (Rev 5:13).