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From: 1 Samuel 24:3-21

Saul and David in the Cave (Continuation)

([2] Then Saul took three thousand chosen men out of all Israel, and went to
seek David and his men in front of the Wildgoats Rocks.) [3] And he came to the
sheepfolds by the way, where there was a cave; and Saul went in to relieve him-
self. Now David and his men were sitting in the innermost parts of the cave. [4]
And the men of David said to him, “Here is the day of which the LORD said to
you, ‘Behold, I will give your enemy into your hand, and you shall do to him as
it shall seem good to you.’” Then David arose and stealthily cut off the skirt of
Saul’s robe. [5] And afterward David’s heart smote him, because he had cut off
Saul’s skirt. [6] He said to his men, “The LORD forbid that I should do this thing
to my lord, the LORD’S anointed, to put forth my hand against him, seeing he is
the LORD’S anointed.” [7] So David persuaded his men with these words, and
did not permit them to attack Saul. And Saul rose up and left the cave, and
went upon his way.

[8] Afterward David also arose, and went out of the cave, and called after Saul,
“My lord the king!” And when Saul looked behind him, David bowed with his face
to the earth, and did obeisance. [9] And David said to Saul, “Why do you listen
to the words of men who say, ‘Behold, David seeks your hurt?’ Lo, this day your
eyes have seen how the LORD gave you today into my hand in the cave; and
some bade me kill you, but I spared you. I said, ‘I will not put forth my hand a-
gainst my lord; for he is the LORD’S anointed.’ [11] See, my father, see the
skirt of your robe in my hand; for by the fact that I cut off the skirt of your robe,
and did not kill you, you may know and see that there is no wrong or treason in
my hands. I have not sinned against you, though you hunt my life to take it. [12]
May the LORD judge between me and you, may the LORD avenge me upon you;
but my hand shall not be against you. [13] As the proverb of the ancients says,
‘Out of the wicked comes forth wickedness’; but my hand shall not be against
you. [14] After whom has the king of Israel come out? After whom do you pur-
sue? After a dead dog! After a flea! [15] May the LORD therefore be judge, and
give sentence between me and you, and see to it, and plead my cause, and de-
liver me from your hand.”

[16] When David had finished speaking these words to Saul, Saul said, “Is this
your voice, my son David?” And Saul lifted up his voice and wept. [17] He said
to David, “You are more righteous than I; for you have repaid me good, whereas
I have repaid you evil. [18] And you have declared this day how you have dealt
well with me, in that you did not kill me when the LORD put me into your hands.
[19] For if a man finds his enemy, will he let him go away safe? So may the
LORD reward you with good for what you have done to me this day. [20] And
now, behold, I know that you shall surely be king, and that the kingdom of Is-
rael shall be established in your hand. ([21] Swear to me therefore by the LORD
that you will not cut off my descendants after me, and that you will not destroy
my name out of my father’s house.”)

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Commentary:

24:1-22. David’s nobility (and cleverness) comes across again in this episode
where he proves his respect for the person of the Lord’s anointed. David’s words
to Saul (vv. 10-16) show his innocence, his respect for the king, his simplicity
and humility, and his readiness to let God decide the issue. Saul’s reply focuses
on David: he acknowledges David’s justice and goodness—the qualities of a good
king—and asks for his benevolence; this is the first time he treats David as king
(vv. 21-22). The circumstances of the two men may differ at the moment, but
what really matters is divine election: “You, Saul, have wealth, cities, weapons,
horses and soldiers—in short, you possess all the equipment of a king; David,
on the other hand, is poor and empty-handed, without cities, without a house or
family. Why do you speak to him thus? [...] It is clear that he who enjoys God’s
favour is the most powerful one of all” (St John Chrysostom, “Homiliae de Davide
et Saule”, 3-8).

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

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Mark 3:13-19

Jesus Chooses Twelve Apostles

[13] And He (Jesus) went up into the hills, and called to Him those whom He de-
sired; and they came to Him. [14] And He appointed twelve, to be with Him, and
to be sent out to preach [15] and have authority to cast out demons; [16] Simon
whom He surnamed Peter; [17] James the son of Zebedee and John the brother
of James, whom He surnamed Boanerges, that is, sons of thunder; [18] Andrew,
and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of
Alphaeus, and Thaddaeus, and Simon the Cananaean, [19] and Judas Iscariot,
who betrayed Him.

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Commentary:

13. “He called to Him those whom He desired”: God wants to show us that cal-
ling, vocation, is an initiative of God. This is particularly true in the case of the
Apostles, which is why Jesus could tell them, later on, that “you did not choose
Me, but I chose you” (Jn 15:16). Those who will have power and authority in the
Church will not obtain this because first they offer their services and then Jesus
accepts their offering: on the contrary, “not through their own initiative and prepa-
ration, but rather by virtue of divine grace, would they be called to the apostolate”
(St. Bede, “In Marci Evangelium Expositio, in loc.”).

14-19. The Twelve chosen by Jesus (cf. 3:14) receive a specific vocation to be
“people sent out”, which is what the word “apostles” means. Jesus chooses
them for a mission which He will give them later (6:6-13) and to enable them to
perform this mission He gives them part of His power. The fact that He chooses
“twelve” is very significant. This is the same number as the twelve Patriarchs of
Israel, and the Apostles represent the new people of God, the Church founded
by Christ. Jesus sought in this way to emphasize the continuity that exists be-
tween the Old and New Testaments. The Twelve are the pillars on which Christ
builds His Church (cf. Gal 2:9); their mission to make disciples of the Lord (to
teach) all nations, sanctifying and governing the believers (Mt 28:16-20; Mk 16:
15; Lk 24:45-48; Jn 20:21-23).

14. The Second Vatican Council sees in this text the establishment of the Col-
lege of the Apostles: “The Lord Jesus, having prayed at length to the Father,
called to Himself those whom He willed and appointed twelve to be with Him,
whom He might send to preach the Kingdom of God (cf. Mk 3:13-19; Mt 10:1-42).
These apostles (cf. Lk 6:13) He constituted in the form of a college or permanent
assembly, at the head of which He placed Peter, chosen from amongst them”
(cf. Jn 21: 15-17) [...]. “That divine mission, which was committed by Christ to
the apostles, is destined to last until the end of the world (cf. Mt 28:20), since
the Gospel, which they were charged to hand on, is, for the Church, the principle
of all its life for all time. For that very reason the apostles were careful to appoint
successors in their hierarchically constituted society.” (”Lumen Gentium”, 19-20).
Therefore, the Pope and the bishops, who succeed to the College of the Twelve,
are also called by our Lord to be always with Jesus and to preach the Gospel,
aided by priests.

Life in union with Christ and apostolic zeal must be very closely linked together;
in other words, effectiveness in apostolate always depends on union with our
Lord, on continuous prayer and on sacramental life: “Apostolic zeal is a divine
craziness I want you to have. Its symptoms are: hunger to know the Master;
constant concern for souls; perseverance that nothing can shake” (St. J. Escri-
va, “The Way”, 934).

16. At this point, before the word “Simon” the sentence “He formed the group of
the twelve” occurs in many manuscripts (it is similar to the phrase “He appoin-
ted twelve” in v. 14) but it is not included in the New Vulgate. The repetition of
the same expression and the article in “the twelve” show the importance of the
establishment of the Apostolic College.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.