From: Ephesians 3:2-3a, 5-6
St Paul's Mission
(I am) [2] Assuming that you have heard of the stewardship of God's
grace that was given to me for you, [3a] how the mystery was made
known to me by revelation, [5] which was not made known to the sons
of men in other generations as it has now been revealed to his holy
apostles and prophets by the Spirit; [6] that is, how the Gentiles are
fellow heirs, members of the same body, and partakers of the promise
in Christ Jesus through the gospel.
Commentary:
1-21. Christ's saving work on behalf of the Gentiles, calling them to be,
with the Jews, living stones in the edifice of the Church, leads the Apos-
tle once again to overflow in prayer (vv. 14-21). But first he considers
his own position and what Christ has done in him by making him a mini-
ster or servant of the Mystery of Christ (vv. 2-13). He witnesses to the
revelation he himself has received, which made this Mystery known to
him (vv. 2-5); and he goes on to give a summary of the Mystery, empha-
sizing the call of the Gentiles to the Church through the preaching of the
Gospel (v. 6); he then explains that his mission is precisely to preach
the Mystery of Christ to the Gentiles (vv. 7-13).
1-4. What led to St Paul's imprisonment was Jewish charges that he had
preached against the Law and had brought Gentiles into the temple (they
thought Trophimus, a citizen of Ephesus, was a Gentile: cf. Acts 21:28f).
He did not mind so much the chains or the imprisonment or the Romans
being his judges and jailers: what he wanted to make clear was that he
was imprisoned for preaching to the Gentiles the salvation won by Jesus
Christ.
He is very conscious of being an instrument specially chosen by God:
he has been given the grace to reveal the "Mystery" (cf. Rom 1:15; 2
Cor 12:2f). He is clearly referring to the vision he had on the road to
Damascus (cf. Acts 9:2) and possibly to later revelations as well. His
encounter with the risen Christ, who identifies himself with his Church
(cf. Acts 9:5), is the origin and basis of his grasp of God's eternal plan,
the "Mystery", which is one of the central teachings in this letter. The
fact that Christ revealed himself to Paul and chose him to be the prea-
cher of the Gospel to the Gentiles is something which Paul sees as
part of the systematic implementation--the "oikonomia"--of God's plan.
5. In the Old Testament the promise made to Abraham revealed that
in his offspring all the nations of the earth would be blessed (cf. Gen
12:3; Sir 44:21); but how this would happen was not revealed. The Jews
always thought that it would come about through their exaltation over
other nations. Through the revelation Jesus made to him, St Paul has
discovered that God has chosen another way--that of bringing the Gen-
tiles into the Church, the body of Christ, on equal terms with the Jews.
This is the "Mystery", the plan of God as revealed by the mission Christ
gave his apostles or envoys (cf. Mt 28:19), of whom St Paul is one (cf.
3:8). Once again, as in 2:20, prophets are mentioned together with apos-
tles; this may mean either the Old Testament prophets who announced
the coming Messiah, or the New Testament prophets, that is, the Apos-
tles themselves and other Christians who had insight, through revelation,
into God's saving plans for the Gentiles and who proclaimed them under
the inspiration of the Spirit. The context and other passages in Ephe-
sians and elsewhere in the New Testament (cf. Eph 4:11; 1 Cor 12:28f;
Acts 11:27; etc.) would suggest that he is re- ferring to New Testament
prophets. The Holy Spirit has revealed the Mystery to them "that they
might preach the Gospel, stir up faith in Jesus the Messiah and Lord,
and bring together the Church" (Vatican II, "Dei Verbum", 17). St Paul
does not see himself as the only person to whom it has been given to
know the Mystery revealed in Jesus Christ. All that he is saying is that,
by the grace of God, it has been made known to him and that its prea-
ching has been entrusted to him in a special way, just as it was given
to St Peter to preach it to the Jews cf. Gal 2:7).
St Paul attributes to the Holy Spirit the revelation of the Mystery, recal-
ling, no doubt, how he himself came to know it after his meeting with
Jesus on the road to Damascus (cf. Acts 9:17). It is the Spirit also who
acts in the apostles and prophets (cf. Acts 2:17), and it is he who on
an on-going basis vivifies the Church, enabling it to proclaim the Gospel.
"The Holy Spirit is the soul of the Church. It is he who explains to the
faithful the deep meaning of the teaching of Jesus and of his mystery.
It is the Holy Spirit who, today just as at the beginning of the Church,
acts in every evangelizer who allows himself to be possessed and led
by him. The Holy Spirit places on his lips the words which he could not
find himself, and at the same time the Holy Spirit predisposes the soul
of the hearer to be open and receptive to the Good News and to the
Kingdom being proclaimed" (Paul VI, "Evangelii Nuntiandi", 75).
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.
Reprinted with permission from from Four Courts Press and Scepter Publishers,
the U.S. publishers.
From: Matthew 2:1-12
The Adoration of the Magi
[1] Now when Jesus was born in Bethlehem of Judea in the days of
Herod the king, behold, wise men from the East came to Jerusalem,
saying, [2] "Where is He who has been born King of the Jews? For
we have seen His star in the East, and have come to worship Him."
[3] When Herod the kind heard this, he was troubled, and all Jerusalem
with him; [4] and assembling all the chief priests and scribes of the peo-
ple, he inquired of them where the Christ was to be born. [5] They told
him, "In Bethlehem of Judea; for so it is written by the prophet: [6] `And
you, O Bethlehem, in the land of Judah, are by no means least among
the rulers of Judah; for from you shall come a ruler who will govern my
people Israel.'"
[7] Then Herod summoned the wise men secretly and ascertained from
them what time the star appeared; [8] and he sent them to Bethlehem,
saying, "Go and search diligently for the Child, and when you have found
Him bring me word, that I too may come and worship Him." [9] When
they had heard the king they went their way; and lo, the star which they
had seen in the East went before them, till it came to rest over the place
where the child was. [10] When they saw the star, they rejoiced excee-
dingly with great joy; [11] and going into the house they saw the Child
with Mary His mother, and they fell down and worshipped Him. Then,
opening their treasures, they offered Him gifts, gold and frankincense
and myrrh. [12] And being warned in a dream not to return to Herod,
they departed to their own country by another way.
Commentary:
1. "King Herod": four different Herods are mentioned in the New Testa-
ment. The first is Herod the Great, referred to in this passage and in
the next; the second, his son, Herod Antipas, who had St. John the
Baptist beheaded (Matthew 14:1-12) and who abused our Lord during
His passion (Luke 23:7-11); the third, Herod Agrippa I, a nephew of
Herod the Great, who executed the Apostle St. James the Greater
(Acts 12:1-3), imprisoned St. Peter (Acts 12:4-7), and died suddenly
and mysteriously (Acts 12:20-23). The fourth, Herod Agrippa II, was
Herod Agrippa's son. It was before him that St. Paul answered Jewish
accusations when he was a prisoner in Caesarea (Acts 25:23).
Herod the Great, who appears here, was the son of non-Jewish parents.
He came to power with the aid and as a vassal of the Romans. He was
a consummate politician and among other things he rebuilt the temple
in Jerusalem on a lavish scale. Herod the Great had a persecution com-
plex; everywhere he saw rivals to his throne. He was notorious for his
cruelty: he killed over half of his ten wives, some of his children and
many people of standing. This information derives largely from the
Jewish historian Flavius Josephus, who wrote towards the end of the
first century, and it confirms the cruel picture drawn in the Gospels.
"Wise men": these were learned men, probably from Persia, who de-
voted themselves to the study of the stars. Since they were not Jews,
they can be considered to be the very first Gentiles to receive the call
to salvation in Christ. The adoration of the wise men forms part of the
very earliest documented tradition: the scene is already depicted at
the beginning of the second century in the paintings in the catacombs
of St. Priscilla in Rome.
2. The Jews had made known throughout the East their hope of a Mes-
siah. The wise men knew about this expected Messiah, king of the
Jews. According to ideas widely accepted at the time, this sort of
person, because of his significance in world history, would have a star
connected with his birth. God made use of these ideas to draw to
Christ these representatives of the Gentiles who would later be
converted.
"The star had been hidden from them so that, on finding themselves
without their guide, they would have no alternative but to consult the
Jews. In this way the birth of Jesus would be known to all" (St. John
Chrysostom, "Hom. on St. Matthew", 7).
St. John Chrysostom also points out that "God calls them by means of
the things they are most familiar with; and He shows them a large and
extraordinary star so that they would be impressed by its size and
beauty" ("Hom. on St. Matthew", 6). God called the wise men in the
midst of their ordinary occupations, and He still calls people in that way.
He called Moses when he was shepherding his flock (Exodus 3:1-3),
Elisha the prophet ploughing his land with oxen (1 Kings 19:19-20),
Amos looking after his herd (Amos 7:15).... "What amazes you seems
natural to me: that God has sought you out in the practice of your pro-
fession! That is how He sought the first, Peter and Andrew, James and
John, beside their nets, and Matthew, sitting in the custom-house. And
-- wonder of wonders! -- Paul, in his eagerness to destroy the seed of
the Christians" ([St] J. Escriva, "The Way", 799).
"Like the Magi we have discovered a star--a light and a guide in the sky
of our soul. `We have seen His star in the East and have come to wor-
ship Him.' We have had the same experience. We too noticed a new
light shining in our soul and growing increasingly brighter. It was a de-
sire to live a fully Christian life, a keenness to take God seriously" ([St]
J. Escriva, "Christ Is Passing By", 32).
4. In all Jewish circles at the time of Jesus, the hope was widespread
that the Messiah would come soon. The general idea was that he would
be a king, like a new and even greater David. Herod's worry is therefore
all the more understandable: he governed the Jews with the aid of the
Romans and cruelly and jealously guarded his crown. Due to his politi-
cal ambition and his lack of a religious sense, Herod saw a potential
King-Messiah as a dangerous rival to his own worldly power.
In the time of our Lord, both Herod's monarchy and the occupying Ro-
mans (through their procurators) recognized the Sanhedrin as the repre-
sentative body of the Jewish people. The Sanhedrin was, therefore, the
nation's supreme council which ruled on day-to-day affairs, both reli-
gious and civil. The handling of the more important questions needed
the approval of either the king (under Herod's monarchy) or the Roman
procurator (at the time of the direct Roman occupation of Palestine).
Following Exodus 24:1-9 and Numbers 11:16, the Sanhedrin was com-
posed of 71 members presided over by the high priest. The members
were elected from three groupings: 1) the chief priests, that is, the lea-
ders of the principal priestly families; it was these families who appoin-
ted the high priest (the chief priests also included anybody who had
formerly held the high priesthood); 2) the elders, or the leaders of the
most important families; 3) the scribes, who were teachers of the Law
or experts on legal and religious matters; the majority of these scribes
belonged to the party or school of the Pharisees.
In this passage of St. Matthew only the first and third of the above
groups are mentioned. This is understandable since the elders would
have no authority in the matter of the birth of the Messiah--a purely
religious question.
5-6. The prophecy referred to in this passage is Micah 5:1. It is worth
noting that Jewish tradition interpreted this prophecy as predicting the
Messiah's exact place of birth and as referring to a particular person.
The second text thus teaches us once more that the prophecies of the
Old Testament are fulfilled in Jesus Christ.
8. Herod tried to find out exactly where the Child was--not, of course, to
adore Him, as he said, but to dispose of Him. Such was Herod's exclu-
sively political view of things. Yet neither his shrewdness nor his wicked-
ness could prevent God's plans from being fulfilled. Despite Herod's am-
bition and his scheming, God's wisdom and power were going to bring
salvation about.
9. "It might happen at certain moments of our interior life--and we are
nearly always to blame--that the star disappears, just as it did to the
wise kings on their journey.... What should we do if this happens?
Follow the example of those wise men and ask. Herod used know-
ledge to act unjustly. The Magi used it to do good. But we Christians
have no need to go to Herod nor to the wise men of this world. Christ
has given His Church sureness of doctrine and a flow of grace in the
Sacraments. He has arranged things so that there will always be peo-
ple to guide and lead us, to remind us constantly of our way" ([St] J.
Escriva, "Christ Is Passing By", 34).
11. The gifts they offered--gold, frankincense and myrrh--were those
most valued in the East. People feel the need to give gifts to God to
show their respect and faith. Since they cannot give themselves as
a gift, which is what they would wish, they give instead what is most
valuable and dear to them.
The prophets and the psalmists foretold that the kings of the earth
would pay homage to God at the time of the Messiah (Isaiah 49:23).
They would offer Him their treasures (Isaiah 60:5) and adore Him
(Psalm 72:10-15). Through this action of the wise men and the offe-
ring of their gifts to Jesus, these prophecies begin to be fulfilled.
The Council of Trent expressly quotes this passage when it underlines
the veneration that ought to be given to Christ in the Eucharist: "The
faithful of Christ venerate this most holy Sacrament with the worship
of latria which is due to the true God.... For in this Sacrament we be-
lieve that the same God is present whom the eternal Father brought
into the world, saying of Him, `Let all God's angel worship Him' (He-
brews 1:6; cf. Psalm 97:7). It is the same God whom the Magi fell
down and worshipped (cf. Matthew 2:11) and, finally, the same God
whom the Apostles adored in Galilee as Scriptures says (Matthew
28:17)" (Decree, "De SS. Eucharista", Chapter 5).
St. Gregory of Nazianzen has also commented on this verse, as follows:
"Let us remain in adoration; and to Him, who, in order to save us,
humbled Himself to such a degree of poverty as to receive our body, let
us offer not only incense, gold and myrrh (the first as God, the second
as king, and the third as one who sought death for our sake), but also
spiritual gifts, more sublime than those which can be seen with the
eyes" ("Oratio", 19).
12. The involvement of the wise men in the events at Bethlehem ends
with yet another act of respectful obedience and cooperation with God's
plans. Christians also should be receptive to the specific grace and
mission God has given them. They should persevere in this even if it
means having to change any personal plans they may have made.
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.
Reprinted with permission from from Four Courts Press and Scepter Publishers,
the U.S. publishers.