From: Wisdom 2:1a, 12-22

Life Leads to Death (Continuation)

[1a] For they reasoned unsoundly, saying to themselves,
[12] “Let us lie in wait for the righteous man,
because he is inconvenient to us and opposes our actions;
he reproaches us for sins against the law,
and accuses us of sins against our training.
[13] He professes to have knowledge of God,
and calls himself a child of the Lord.
[14] He became to us a reproof of our thoughts;
[15] the very sight of him is a burden to us,
because his manner of life is unlike that of others,
and his ways are strange.
[16] We are considered by him as something base,
and he avoids our ways as unclean;
he calls the last end of the righteous happy,
and boasts that God is his father.
[17] Let us see if his words are true,
and let us test what will happen at the end of his life;
[18] for if the righteous man is God’s son, he will help him,
and will deliver him from the hand of his adversaries.
[19] Let us test him with insult and torture,
that we may find out how gentle he is,
and make trial of his forbearance.
[20] Let us condemn him to a shameful death,
for, according to what he says, he will be protected.”

The Origin of Evil and Death

[21] Thus they reasoned, but they were led astray,
for their wickedness blinded them,
[22] and they did not know the secret purposes of God,
nor hope for the wages of holiness,
nor discern the prize for blameless souls.

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Commentary:

1:16-2:24 This section describes the way the ungodly think and behave, and
their error in so doing. Righteousness is immortal; but the ungodly think that life
ends at death and therefore they try to strike a bargain with death (1:16-2:19).
Moreover, they hound the righteous man because he thinks and acts differently
from the way they do (2:10-20). They have no idea what life is all about (2:21-24).

1:16-2:9. The sort of thinking attributed here to the ungodly connects up with ma-
terialistic and hedonist philosophies, maybe with Epicureanism. The sacred wri-
ter probably also had in mind some Jews who, turning their backs on their faith,
fell victim to the materialism and skepticism associated with certain streams of
Greek thought. Philosophers of such schools based their arguments on two veri-
fiable facts: death is inevitable, and life is short. They had no notion of immortali-
ty, and no faith, and therefore only one policy seemed to make sense: seize eve-
ry chance that life offers for pleasure and enjoyment. It is reminiscent of the “Let
us eat and drink, for tomorrow we die” (Is 22:13; 1 Cor 15:32).

2:10-20. Not content with enjoying the pleasures of life, the ungodly go further:
they persecute the just man because he is a constant reproach to them. They
want to see if God, whom the just man calls his father, will protect and rescue
him. He calls God his father? Let us see what protection God gives him. If God
fails to come to his aid, then they are proved right, and the just man wrong. Their
words are echoed in the insults offered by scribes and Pharisees to Jesus when
he was on the cross (cf. Mt 27:40-43; Mk 15:31-32; Lk 23:35-37).

Interestingly, the just man calls himself a “child of God” (v. 13). This is some-
thing new in Jewish thinking, because prior to this it was the entire people of Is-
rael or the king their representative who was considered a “son of God” (cf. Ex
4:22; Deut 14:1; 32:6; Ps 2; Is 30:1, 9; Hos 11:1). But in the later books of the
Old Testament (for example, in Sir 23:4; 51:14) we begin to see the fatherhood
of God towards every just person. The title of “child of God” is applied to all the
righteous, and more properly to the Messiah, who is the Righteous One.

As the RSV note “e” points out, the Greek word “pais” which it translates as
“child” can also mean “servant”. The “servant” in the Old Testament acquires
special significance from the book of Isaiah forward, where the “Suffering Servant”
appears (cf. Is 52:13-53:12). This man will, through his suffering, set Israel free
of its sins. This dual meaning of “pais” prepares the way for the revelation of
Jesus Christ, Son of God and Servant of the Lord.

2:21-24. The mistake of the ungodly is to think that nothing lies beyond death.
But this way of thinking stems from the wickedness of their lives which prevents
them from knowing God’s purposes and causes them to despise the way upright
people live. The inspired author takes issue with them and spells out God’s plan
for man and how death came to be (vv. 23-24). But here again “death” has a far-
reaching meaning: it means losing that incorruptibility which, as the author sees
it, lies beyond physical death. The death that entered the world through the devil’s
envy, the death experienced by those who belong to the devil’s “party”, means to
be reduced to nothing, to become “dishonored corpses” (4:18), through losing the
incorruptibility that comes from God. What the author is saying here presupposes
the Genesis account of how man was created in the image and likeness of God
(Gen 1:26) and therefore with a seed of immortality, and how the devil tempted
man to commit the original sin that resulted in the loss of immortality (cf. Gen
3-4). But the author of Wisdom goes further than that: he says that only those
who belong to the devil lose the “immortality” (which he terms “incorruption”) of
the human person as an entity made up of soul and body. On the basis of this
interpretation and in the light of the resurrection of Jesus Christ, St Paul teaches
that death, both physical and spiritual, reaches all human beings through the sin
committed by Adam; but Christ, the new Adam, redeems all from death.

The devil, in Greek “diabolos”, means “accuser, calumniator” and is the usual
translation given for the Hebrew “Satan”. These verses do not quote Genesis ex-
plicitly, but Genesis is in the background, for it is there we find the serpent iden-
tified as God’s enemy and man’s. The New Testament writer remind us that the
devil was a murderer from the beginning (cf. Jn 8:44); and in its account of the
battle between good and bad angels, the book of Revelation will say: “The great
dragon was thrown down, that ancient serpent, who is called the Devil and Sa-
tan, the deceiver of the whole world” (Rev 12:9).

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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: John 7:1-2, 10, 25-30

Jesus Goes Up to Jerusalem During the Feast of Tabernacles

[1] After this Jesus went about in Galilee; He would not go about in Judea, be-
cause the Jews sought to kill Him. [2] Now the Jews’ feast of Tabernacles was
at hand. [10] But after His brethren had gone up to the feast, then He also went
up, not publicly but in private.

[25] Some of the people of Jerusalem therefore said, “Is not this the man whom
they seek to kill? [26] And here He is, speaking openly, and they say nothing
to Him! Can it be that the authorities really know that this is the Christ? [27]
Yet we know where this man comes from; and when the Christ appears, no one
will know where He comes from. [28] So Jesus proclaimed, as He taught in the
temple, “You know where I come from? But I have not come of My own accord;
He who sent Me is true, and Him you do not know. [29] I know Him, for I come
from Him, and He sent Me.” [30] So they sought to arrest Him; but no one laid
hands on Him, because His hour had not yet come.

*********************************************************************************************
Commentary:

1-2. The Jewish custom was for closer relatives to be called “brothers”, brethren
(cf. notes on Matthew 12:46-47 and Mark 6:1-3). These relatives of Jesus fol-
lowed Him without understanding His teaching or His mission (cf. Matthew 3:31);
but because He worked such obvious miracles in Galilee (cf. Matthew 15:32-39;
Mark 8:1-10, 22-26) they suggest to Him that He show Himself publicly in Jeru-
salem and throughout Judea. Perhaps they wanted Him to be a big success,
which would have indulged their family pride.

2. The name of the feast recalls the time the Israelites spent living under canvas
in the wilderness (cf. Leviticus 23:34-36). During the eight days the feast lasted
(cf. Nehemiah 8:13-18), around the beginning of autumn, the Jews commemo-
rated the protection God had given the Israelites over the forty years of the
Exodus. Because it coincided with the end of the harvest, it was also called
the feast of ingathering (cf. Exodus 23:16).

10. Because He had not arrived in advance of the feast (which was what people
normally did), the first caravans would have reported that Jesus was not coming
up, and therefore the members of the Sanhedrin would have stopped planning
anything against Him (cf. 7:1). By going up later, the religious authorities would
not dare make any move against Him for fear of hostile public reaction (cf. Mat-
thew 26:5). Jesus, possibly accompanied by His disciples, arrives unnoticed at
Jerusalem, “in private”, almost in a hidden way. Half-way through the feast, on
the fourth or fifth day, He begins to preach in the temple (cf. 7:14).

27. In this chapter we often see the Jews disconcerted, in two minds. They argue
with one another over whether Jesus is the Messiah, or a prophet, or an impostor
(verse 12); they do not know where He gets His wisdom from (verse 15); they are
short-tempered (verses 19-20); and they are surprised by the attitudes of the
Sanhedrin (verse 26). Despite the signs they have seen (miracles, teaching) they
do not want to believe that Jesus is the Messiah. Perhaps some, thinking that
He came from Nazareth and was the son of Joseph and Mary, cannot see how
this fits in with the notion usually taken from Isaiah’s prophecy (Isaiah 53:1-8)
about the Messiah’s origin being unknown—except for His coming from the line
of David and being born in Bethlehem (cf. Matthew 2:5 which quotes Micah 5:2;
cf. John 7:42). In fact Jesus did fulfill those prophetic predictions, though most
Jews did not know it because they knew nothing about His virginal birth in Beth-
lehem or His descent from David. Others must have known that He was of the
house of David and had been born in Bethlehem, but even so they did not want
to accept His teaching because it demanded a mental and moral conversion
which they were not ready to make.

28-29. Not without a certain irony, Jesus refers to the superficial knowledge
these Jews had of Him: however, He asserts that He comes from the Father
who has sent Him, whom only He knows, precisely because He is the Son of
God (cf. John 1:18).

30. The Jews realized that Jesus was making Himself God’s equal, which was
regarded as blasphemy and, according to the Law, was something punishable
by death by stoning (cf. Leviticus 24:15-16, 23).

This is not the first time St. John refers to the Jews’ hostility (cf. John 5:10), nor
will it be the last (8:59; 10:31-33). He stresses this hostility because it was a
fact and perhaps also to show that Jesus acts freely when, to fulfill the Father’s
will He gives Himself over to His enemies when His “hour” arrives (cf. John 18:
4-8). “He did not therefore mean an hour when He would be forced to die, but
one when He would allow Himself to be put to death. For He was waiting for the
time in which He should die, even as He waited for the time in which He should
be born (St. Augustine, “In Ioann. Evang., 31, 5).

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

Scripture readings from the Jerusalem Bible by Darton, Longman & Todd

Readings at Mass

Liturgical Colour: Violet.

First reading
Wisdom 2:1,12-22 ©

Let us lie in wait for the virtuous man and condemn him to a shameful death

The godless say to themselves, with their misguided reasoning:

‘Our life is short and dreary,

nor is there any relief when man’s end comes,

nor is anyone known who can give release from Hades.

Let us lie in wait for the virtuous man, since he annoys us

and opposes our way of life,

reproaches us for our breaches of the law

and accuses us of playing false to our upbringing.

He claims to have knowledge of God,

and calls himself a son of the Lord.

Before us he stands, a reproof to our way of thinking,

the very sight of him weighs our spirits down;

his way of life is not like other men’s,

the paths he treads are unfamiliar.

In his opinion we are counterfeit;

he holds aloof from our doings as though from filth;

he proclaims the final end of the virtuous as happy

and boasts of having God for his father.

Let us see if what he says is true,

let us observe what kind of end he himself will have.

If the virtuous man is God’s son, God will take his part

and rescue him from the clutches of his enemies.

Let us test him with cruelty and with torture,

and thus explore this gentleness of his

and put his endurance to the proof.

Let us condemn him to a shameful death

since he will be looked after – we have his word for it.’

This is the way they reason, but they are misled,

their malice makes them blind.

They do not know the hidden things of God,

they have no hope that holiness will be rewarded,

they can see no reward for blameless souls.

Responsorial Psalm
Psalm 33(34):16,18,19-21,23 ©

The Lord is close to the broken-hearted.

The Lord turns his face against the wicked

to destroy their remembrance from the earth.

They call and the Lord hears

and rescues them in all their distress.

The Lord is close to the broken-hearted.

The Lord is close to the broken-hearted;

those whose spirit is crushed he will save.

Many are the trials of the just man

but from them all the Lord will rescue him.

The Lord is close to the broken-hearted.

He will keep guard over all his bones,

not one of his bones shall be broken.

The Lord ransoms the souls of his servants.

Those who hide in him shall not be condemned.

The Lord is close to the broken-hearted.

Gospel Acclamation	Joel2:12-13

Praise to you, O Christ, king of eternal glory!

Now, now – it is the Lord who speaks –

come back to me with all your heart,

for I am all tenderness and compassion.

Praise to you, O Christ, king of eternal glory!

Or:	Mt4:4

Praise to you, O Christ, king of eternal glory!

Man does not live on bread alone,

but on every word that comes from the mouth of God.

Praise to you, O Christ, king of eternal glory!

Gospel
John 7:1-2,10,25-30 ©

They would have arrested him, but his time had not yet come

Jesus stayed in Galilee; he could not stay in Judaea, because the Jews were out to kill him.

As the Jewish feast of Tabernacles drew near, after his brothers had left for the festival, he went up as well, but quite privately, without drawing attention to himself. Meanwhile some of the people of Jerusalem were saying, ‘Isn’t this the man they want to kill? And here he is, speaking freely, and they have nothing to say to him! Can it be true the authorities have made up their minds that he is the Christ? Yet we all know where he comes from, but when the Christ appears no one will know where he comes from.’

Then, as Jesus taught in the Temple, he cried out:

‘Yes, you know me

and you know where I came from.

Yet I have not come of myself:

no, there is one who sent me

and I really come from him,

and you do not know him,

but I know him because I have come from him

and it was he who sent me.’

They would have arrested him then, but because his time had not yet come no one laid a hand on him.

John
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	John 7
1.	AFTER these things Jesus walked in Galilee; for he would not walk in Judea, because the Jews sought to kill him.	Post hæc autem ambulabat Jesus in Galilæam : non enim volebat in Judæam ambulare, quia quærebant eum Judæi interficere.	και περιεπατει ο ιησους μετα ταυτα εν τη γαλιλαια ου γαρ ηθελεν εν τη ιουδαια περιπατειν οτι εζητουν αυτον οι ιουδαιοι αποκτειναι
2.	Now the Jews' feast of tabernacles was at hand.	Erat autem in proximo dies festus Judæorum, Scenopegia.	ην δε εγγυς η εορτη των ιουδαιων η σκηνοπηγια
[...]
10.	But after his brethren were gone up, then he also went up to the feast, not openly, but, as it were, in secret.	Ut autem ascenderunt fratres ejus, tunc et ipse ascendit ad diem festum non manifeste, sed quasi in occulto.	ως δε ανεβησαν οι αδελφοι αυτου τοτε και αυτος ανεβη εις την εορτην ου φανερως αλλ ως εν κρυπτω
[...]
25.	Some therefore of Jerusalem said: Is not this he whom they seek to kill?	Dicebant ergo quidam ex Jerosolymis : Nonne hic est, quem quærunt interficere ?	ελεγον ουν τινες εκ των ιεροσολυμιτων ουχ ουτος εστιν ον ζητουσιν αποκτειναι
26.	And behold, he speaketh openly, and they say nothing to him. Have the rulers known for a truth, that this is the Christ?	et ecce palam loquitur, et nihil ei dicunt. Numquid vere cognoverunt principes quia hic est Christus ?	και ιδε παρρησια λαλει και ουδεν αυτω λεγουσιν μηποτε αληθως εγνωσαν οι αρχοντες οτι ουτος εστιν αληθως ο χριστος
27.	But we know this man, whence he is: but when the Christ cometh, no man knoweth whence he is.	Sed hunc scimus unde sit : Christus autem cum venerit, nemo scit unde sit.	αλλα τουτον οιδαμεν ποθεν εστιν ο δε χριστος οταν ερχηται ουδεις γινωσκει ποθεν εστιν
28.	Jesus therefore cried out in the temple, teaching, and saying: You both know me, and you know whence I am: and I am not come of myself; but he that sent me, is true, whom you know not.	Clamabat ergo Jesus in templo docens, et dicens : Et me scitis, et unde sim scitis : et a meipso non veni, sed est verus qui misit me, quem vos nescitis.	εκραξεν ουν εν τω ιερω διδασκων ο ιησους και λεγων καμε οιδατε και οιδατε ποθεν ειμι και απ εμαυτου ουκ εληλυθα αλλ εστιν αληθινος ο πεμψας με ον υμεις ουκ οιδατε
29.	I know him, because I am from him, and he hath sent me.	Ego scio eum : quia ab ipso sum, et ipse me misit.	εγω οιδα αυτον οτι παρ αυτου ειμι κακεινος με απεστειλεν
30.	They sought therefore to apprehend him: and no man laid hands on him, because his hour was not yet come.	Quærebant ergo eum apprehendere : et nemo misit in illum manus, quia nondum venit hora ejus.	εζητουν ουν αυτον πιασαι και ουδεις επεβαλεν επ αυτον την χειρα οτι ουπω εληλυθει η ωρα αυτου

1. After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him.
2. Now the Jews' feast of tabernacles was at hand.

AUG. As the believer in Christ would have in time to, come to hide himself from persecution, that no guilt might attach to such concealment, the Head began with doing Himself, what He sanctioned in the member; After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill Him.

BEDE. The connection of this passage admits of much taking place in the interval previously. Judea and Galilee are divisions of the province of Palestine. Judea has its name from the tribe of Judah; but it embraces not only the territories of Judah, but of Benjamin, all of which were called Judea, because Judah was the royal tribe Galilee has its name, from the milky, i.e. white, color of its inhabitants; Galilee being Greek for milk.

AUG. It is not meant that our Lord could not walk among the Jews, and escape being killed; for He had this power, whenever He chose to show it: but He set the example of so doing, as an accommodation to our weakness. He had not lost His power, but He indulged our frailty.

CHRYS. That is to say, He displayed the attribute both of divinity and humanity. He fled from His persecutors as man, He remained and appeared amongst them as God; being really both.

THEOPHYL. He withdrew too now to Galilee, because the hour of His passion was not yet come; and He thought it useless to stay in the midst of His enemies, when the effect would only have been to irritate them the more. The time at which this happened is then given; Now the Jews; feast of tabernacles was at hand.

AUG. What the feast of tabernacles is, we read in the Scriptures. They used to make tents on the festival, like those in which they lived during their journey in the desert, after their departure from Egypt. They celebrated this feast in commemoration of the good things the Lord had done for them; though they were the very people who were about to slay the Lord. It is called the day of the feast, though it lasted many days.

CHRYS. It appears here, that a considerable time had passed since the last events. For when our Lord sat upon the mount, it was near the feast of the Passover and now it is the feast of tabernacles: so that in the five intermediate months the Evangelist has related nothing but the miracle of the loaves, and the conversation with those who ate of them. As our Lord was unceasingly working miracles, and holding disputes with people, the Evangelists could not relate all; but only aimed at giving those, in which complaint or opposition had followed on the part of the Jews as was as the case here.

10. But when his brethren were gone up, then went he also up to the feast, not openly, but as it were in secret.

THEOPHYL. Our Lord at first declares that He will not go up to the feast, (I go not up with you,) in order not to expose Himself to the rage of the Jews; and therefore we read, that, When He had said these words to them, He abode still in Galilee. Afterwards, however, He goes up; But when His brethren were gone up, then went He also up to the feast.

AUG. He went up, however, not to get temporary glory, but, to teach wholesome doctrine, and remind men of the eternal feast.

CHRYS. He goes up, not to suffer, but to teach. And He goes up secretly; because, though He could have gone openly, and kept the violence and impetuosity of the Jews in check, as He had often done before; yet to do this every time, would have disclosed His divinity; and he wished to establish the fact of His incarnation, and to teach us the way of life. And He went up privately too, to show us what we ought to do, who cannot check our persecutors. It is not said, however, in secret, but, as it were in secret; to show that it was done as a kind of economy. For had He done all things as God, how should we of this world know what to do, when we fell into danger?

ALCUIN. Or, He went up in secret, because He did not seek the favor of men, and took no pleasure in pomp, and being followed about with crowds.

BEDE. The mystical meaning is, that to all those carnal persons who seek human glory, the Lord remains in Galilee; the meaning of which name is, "passing over;" applying to those his members who pass from vice to virtue, and make progress in the latter. And our Lord Himself delayed to go up, signifying that Christ's members seek not temporal but eternal glory. And He went up secretly, because all glory is from within: that is, from a pure heart and good conscience, and faith unfeigned.

AUG. Or the meaning is, that all the ceremonial of the ancient people was the figure of what was to be; such as the feast of tabernacles. Which figure is now unveiled to us. Our Lord went up in secret, to represent the figurative system. He concealed Himself at the feast itself, because the feast itself signified, that the members of Christ were in a strange country. For he dwells in the tents, who regards himself as a stranger in the world. The word scenopegia here means the feast of tabernacles.

25. Then said some of them of Jerusalem, Is not this he, whom they seek to kill?
26. But, lo, he speaks boldly, and they say nothing to him. Do the rulers know indeed that this is the very Christ?
27. Howbeit we know this man whence he is: but when Christ comes, no man knows whence he is.
28. Then cried Jesus in the temple as he taught, saying, You both know me, and you know whence I am: and I am not come of myself, but he that sent me is true, whom you know not.
29. But I know him: for I am from him, and he has sent me.
30. Then they sought to take him: but no man laid hands on him, because his hour was not yet come.

AUG. It was said above that our Lord went up to the feast secretly, not because He feared being taken, (for He had power to prevent it,) but to show figuratively, that even in the very feast which the Jews celebrated, He was hid, and that it was His mystery. Now however the power appears, which was thought timidity: He spoke publicly at the feast, in so much that the multitude marveled: They said some of them at Jerusalem, Is not this He, whom they seek to kill? but, lo, He speaks boldly, and they say nothing to Him. They knew the fierceness with which He had been sought for; they marveled at the power by which he was not taken.

CHRYS. The Evangelist adds, from Jerusalem: for there had been the greatest display of miracles, and there the people were in the worst state, seeing the strongest proofs of His divinity, and yet willing to give up all to the judgment of their corrupt rulers. Was it not a great miracle, that those who raged for His life, now that they had Him in their grasp, became on a sudden quiet?

AUG. So, not fully understanding Christ's power, they supposed that it was owing to the knowledge of the rulers that He was spared: Do the rulers know indeed that this is the very Christ?

CHRYS. But they do not follow the opinion of the rulers, but put forth another most perverse and absurd one; Howbeit we know this Man, whence He is; but when Christ comes, no man knows whence He is.

AUG. This notion did not arise without foundation. We find indeed that the Scriptures said of Christ, He shall be called a Nazarene, and thus predicted whence He would come. And the Jews again told Herod, when he inquired, that Christ would be born in Bethlehem of Judah, and adduced the testimony of the Prophet. How then did this notion of the Jews arise, that, when Christ came, no one would know whence He was? From this reason, viz. that the Scriptures asserted both. As man, they foretold whence Christ would be; as God, He was hid from the profane, but revealed Himself to the godly. This notion they had taken from Isaiah, Who shall declare His generation? Our Lord replies, that they both knew Him, and knew Him not: Then cried Jesus in the temple as He taught, saying, You both know Me, and know whence I am: that is to say, You both know whence I am, and do not know whence I am: you know whence I am, that I am Jesus of Nazareth, whose parents you know. The birth from the Virgin was the only part of the matter unknown to them: with this exception, they knew all that pertained to Jesus as man. So He well says, You both know Me, and know whence I am: i.e. according to the flesh, and the likeness of man. But in respect of His divinity, He says, I am not come of Myself, but He that sent Me is true.

CHRYS. By which He discloses what was in their minds. I am not, He seems to say, of the number of those who have come without reason, but He is true that sent Me; and if He is true, He has sent Me in truth; and therefore He who is sent must needs speak the truth. He then convicts them from their own assertions. For whereas they had said, When Christ comes, no man knows whence He is, He shows that Christ did come from one whom they knew not, i.e. the Father. Wherefore He adds, Whom you know not.

HILARY. Every man, ever born in the flesh, is in a certain sense from God. How then could He say that they were ignorant who He was, and whence He was.? Because our Lord is here referring to His own peculiar birth from God, which they were ignorant of, because they did not know that He was the Son of God. His very saying then that they did not know whence He was, was telling them whence He was. If they, did not know whence He was, He could not be from nothing; for then there would be no whence to be ignorant of. He must therefore be from God. And then not knowing whence He is, was the reason that they did not know who He is. He does not know the Son who does not know His birth from the Father.

CHRYS. Or the ignorance, He here speaks of, is the ignorance of a bad life; as Paul said, They profess that they know God, but in words they deny Him. Our Lord's reproof is twofold: He first published what they were speaking secretly, crying out, in order to put them to shame.

AUG. Lastly, to show whence they could get to know Him (who had sells Him), He adds, I know Him: so if you would know Him, inquire of Me. No one knows the Father, save the Son, and he to whom the Son will reveal Him. And if I should say, I know Him not, I should be a liar like to you.

CHRYS. Which is impossible for He that sent Me is true, and therefore He that is sent must be true likewise He every where attributes the knowledge of the Father to Himself, as being from the Father: thus here, But I know Hint, for I am from Him.

HILARY. I ask however does the being from Him express a work of creation, or a birth by generation? If a work of creation, then every thing which is created is from Him. And how then does not all creation know the Father, if the Son knows Him, because He is from Him? But if the knowledge of the Father is peculiar to Him, as being from Him, then the being from Him is peculiar to Him also; i.e. the being the true Son of God by nature. So you have then a peculiar knowledge springing from a peculiar generation. To prevent however ever any heresy applying the being from Him, to the time of His advent He adds, And He has sent Me; thus preserving, the order of the Gospel sacrament; first announcing Himself born, and then sent.

AUG. I am from Him, He says, i.e. as the Son from the Father: but that you see Me in the flesh is because He has sent Me. Wherein understand not a difference of nature, but the authority of a father.

CHRYS. His saying however, Whom you know not, irritated the Jews, who professed to have knowledge; and they sought to take Him, but no man laid hands on Him. Mark the invisible check which is kept upon their fury: though the Evangelist does not mention it, but preserves purposely a humble and human way of speaking, in order to impress us with Christ's humanity; and therefore only adds, Because His hour was not yet come.

AUG. That is, because He was not so pleased; for our Lord was not born subject to fate. You must not believe this even of yourself, much less of Him by Whom you were made. And if your hour is in His will, is not His hour in His own will? His home then here does not mean the time that He was obliged to die, but the time that He deigned to be put to death.

Catena Aurea John 7

April 5 - Memorial of Saint Vincent Ferrer, priest

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 12
35.	Let your loins be girt, and lamps burning in your hands.	Sint lumbi vestri præcincti, et lucernæ ardentes in manibus vestris,	εστωσαν υμων αι οσφυες περιεζωσμεναι και οι λυχνοι καιομενοι
36.	And you yourselves like to men who wait for their lord, when he shall return from the wedding; that when he cometh and knocketh, they may open to him immediately.	et vos similes hominibus exspectantibus dominum suum quando revertatur a nuptiis : ut, cum venerit et pulsaverit, confestim aperiant ei.	και υμεις ομοιοι ανθρωποις προσδεχομενοις τον κυριον εαυτων ποτε αναλυση εκ των γαμων ινα ελθοντος και κρουσαντος ευθεως ανοιξωσιν αυτω
37.	Blessed are those servants, whom the Lord when he cometh, shall find watching. Amen I say to you, that he will gird himself, and make them sit down to meat, and passing will minister unto them.	Beati servi illi quos, cum venerit dominus, invenerit vigilantes : amen dico vobis, quod præcinget se, et faciet illos discumbere, et transiens ministrabit illis.	μακαριοι οι δουλοι εκεινοι ους ελθων ο κυριος ευρησει γρηγορουντας αμην λεγω υμιν οτι περιζωσεται και ανακλινει αυτους και παρελθων διακονησει αυτοις
38.	And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.	Et si venerit in secunda vigilia, et si in tertia vigilia venerit, et ita invenerit, beati sunt servi illi.	και εαν ελθη εν τη δευτερα φυλακη και εν τη τριτη φυλακη ελθη και ευρη ουτως μακαριοι εισιν οι δουλοι εκεινοι
39.	But this know ye, that if the householder did know at what hour the thief would come, he would surely watch, and would not suffer his house to be broken open.	Hoc autem scitote, quoniam si sciret paterfamilias, qua hora fur veniret, vigilaret utique, et non sineret perfodi domum suam.	τουτο δε γινωσκετε οτι ει ηδει ο οικοδεσποτης ποια ωρα ο κλεπτης ερχεται εγρηγορησεν αν και ουκ αν αφηκεν διορυγηναι τον οικον αυτου
40.	Be you then also ready: for at what hour you think not, the Son of man will come.	Et vos estote parati : quia qua hora non putatis, Filius hominis veniet.	και υμεις ουν γινεσθε ετοιμοι οτι η ωρα ου δοκειτε ο υιος του ανθρωπου ερχεται

35. Let your loins be girded about, and your lights burning;
36. And you yourselves like to men that wait for their lord, when he will return from the wedding; that when he comes and knocks, they may open to him immediately.
37. Blessed are those servants, whom the lord when he comes shall find watching: verily I say to you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.
38. And if he shall come in the second watch, or in the third watch, and find them so, blessed are those servants.

THEOPHYL. Our Lord having taught His disciples moderation, taking from them all care and conceit of this life, now leads them on to serve and obey, saying, Let your loins be girded, that is, always ready to do the work of your Lord, and your lamps burning, that is, do not lead a life in darkness, but have with you the light of reason, showing you what to do and what to avoid. For this world is the night, but they have their loins girded, who follow a practical or active life. For such is the condition of servants who must have with them also lamps burning; that is, the gift of discernment, that the active man may be able to distinguish not only what he ought to do, but in what way; otherwise men rush down the precipice of pride. But we must observe, that He first orders our loins to be girded, secondly, our lamps to be burning. For first indeed comes action, then reflection, which is an enlightening of the mind. Let us then strive to exercise the virtues, that we may have two lamps burning, that is, the conception of the mind ever shining forth in the soul, by which we are ourselves enlightened, and learning, whereby we enlighten others.

MAXIM. Or, he teaches us to keep our lamps burning, by prayer and contemplation and spiritual love.

CYRIL; Or, to be girded, signifies activity and readiness to undergo evils from regard to Divine love. But the burning of the lamp signifies that we should not suffer any to live in the darkness of ignorance.

GREG. Or else, we gird our loins when by continence we control the lusts of the flesh. For the lust of men is in their loins, and of women in their womb; by the name of loins, therefore, from the principal sex, lust is signified. But because it is a small thing not to do evil, unless also men strive to labor in good works, it is added, And your lamps burning in your hands; for we hold burning lamps in our hands, when by good works we show forth bright examples to our neighbors.

AUG. Or, He teaches us also to gird our loins for the sake of keeping ourselves from the love of the things of this world, and to have our lamps burning, that this thing may be done with a true end and right intention.

GREG. But if a man has both of these, whosoever he be, nothing remains for him but that he should place his whole expectation on the coming of the Redeemer. Therefore it is added, And be you like to men that wait for their Lord, when he will return from the wedding, &c. For our Lord went to the wedding when ascending up into heaven as the Bridegroom He joined to Himself the heavenly multitude of angels.

THEOPHYL. Daily also in the heavens He betroths the souls of the Saints, whom Paul or another offers to Him, as a chaste virgin. But He returns from the celebration of the heavenly marriage, perhaps to all at the end of the whole world, when He shall come from heaven in the glory of the Father; perhaps also every hour standing suddenly present at the death of each individual.

CYRIL; Now consider that He comes from the wedding as from a festival, which God is ever keeping; for nothing can cause sadness to the Incorruptible Nature.

GREG. NYSS. Or else, when the wedding was celebrated and the Church received into the secret bridal chamber, in the angels were expecting the return of the King to His own natural blessedness. And after their example we order our life, that as they living together without evil, are prepared to welcome their Lord's return, so we also, keeping watch at the door, should make ourselves ready to obey Him when He comes knocking; for it follows, that when he comes and knocks, they may open to him immediately.

GREG. For He comes when He hastens to judgment, but He knocks, when already by the pain of sickness He denotes that death is at hand; to whom we immediately open if we receive Him with love. For he who trembles to depart from the body, has no wish to open to the Judge knocking, and dreads to see that Judge whom he remembers to have despised. But he who rests secure concerning his hope and works, immediately opens to Him that knocks; for when he is aware of the time of death drawing near, he grows joyful, because of the glory of his reward; and hence it is added, Blessed are the servants whom the Lord when he comes shall find watching. He watches who keeps the eyes of his mind open to behold the true light; who by his works maintains that which he beholds, who drives from himself the darkness of sloth and carelessness.

GREG. NYSS. For the sake then of keeping watch, our Lord advised above that our loins should be girded, and our lamps burning, for light when placed before the eyes drives away sleep. The loins also when tied with a girdle, make the body incapable of sleep. For he who is girt about with chastity, and illuminated by a pure conscience, continues wakeful.

CYRIL; When then our Lord coming shall find us awake and girded, having our hearts enlightened, He will then pronounce us blessed, for it follows, Verily I say to you, that he shall gird himself, from which we perceive that He will recompense us in like manner, seeing that He will gird Himself with those that are girded.

ORIGEN; For He will be girded about His loins with righteousness.

GREG. By which He girds Himself, that is, prepares for judgment.

THEOPHYL. Or, He will gird Himself, in that He imparts not the whole fullness of blessings, but confines it within a certain measure. For who can comprehend God how great He is? Therefore are the Seraphims said to veil their countenance, because of the excellence of the Divine brightness. It follows, and will make them to sit down; for as a man sitting down causes his whole body to rest, so in the future coming the Saints will have complete rest; for here they have not rest for the body, but there together with their souls their spiritual bodies partaking of immortality will rejoice in perfect rest.

CYRIL; He will then make them to sit down as a refreshment to the weary, setting before them spiritual enjoyments, and ordering a sumptuous table of His gifts.

DIONYSIUS AR. The "sitting down" is taken to be the repose from many labors, a life without annoyance, the divine conversation of those that dwell in the region of light enriched with all holy affections, and an abundant pouring forth of all gifts, whereby they are filled with joy. For the reason why Jesus makes them to sit down, is that He might give them perpetual rest, and distribute to them blessings without number. Therefore it follows, And will pass over and serve them.

THEOPHYL. That is, Give back to them, as it were, an equal return, that as they served Him, so also He will serve them.

GREG. But He is said to be passing over, when He returns from the judgment to His kingdom. Or the Lord passes to us after the judgment, and raises us from the form of His humanity to a contemplation of His divinity.

CYRIL; Our Lord knew the proneness of human infirmity to sin, but because He is merciful, He does not allow us to despair, but rather has compassion, and gives us repentance as a saving remedy. And therefore He adds, And if he shall come in the second watch, &c. For they who keep watch on the walls of cities, or observe the attacks of the enemy, divide the night into three or four watches.

GREG. The first watch then is the earliest time of our life, that is, childhood, the second youth and manhood, but the third represents old age. He then who is unwilling to watch in the first, let him keep even the second. And he who is unwilling in the second, let him not lose the remedies of the third watch, that he who has neglected conversion in childhood, may at least in the time of youth or old age recover himself.

CYRIL; Of the first watch, however, he makes no mention, for childhood is not punished by God, but obtains pardon; but the second and third age owe obedience to God, and the leading of an honest life according to His will.

GREEK EX. Or, to the first watch belong those who live more carefully, as having gained the first step, but to the second, those who keep the measure of a moderate conversation, but to the third, those who are below these. And the same must be supposed of the fourth, and if it should so happen also of the fifth. For there are different measures of life, and a good rewarder metes out to every man according to his deserts.

THEOPHYL. Or since the watches are the hours of the night which lull men to sleep, you must understand that there are also in our life certain hours which make us happy if we are found awake. Does any one seize your goods? Are your children dead? Are you accused? But if at these times you have done nothing against the commandments of God, He will find you watching in the second and third watch, that is, at the evil time, which brings destructive sleep to idle souls.

39. And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.
40. Be you therefore ready also: for the Son of man comes at an hour when you think not.

GREG. But to shake off the sloth of our minds, even our external losses are by a similitude set before us. For it is added, And this know, that if the goodman of the house had known what hour the thief would come.

THEOPHYL. Some understand this thief to be the devil, the house, the soul, the goodman of the house, man. This interpretation, however, does not seem to agree with what follows. For the Lord's coming is compared to the thief as suddenly at hand, according to the word of the Apostle, The day of the Lord so comes as a thief in the night. And hence also it is here added, Be you also ready, for the Son of man comes at an hour when you think not.

GREG. Or else; unknown to the master the thief breaks into the house, because while the spirit sleeps instead of guarding itself; death comes unexpectedly, and breaks into the dwelling place of our flesh. But he would resist the thief if he were watching, because being on his guard against the coming of the Judge, who secretly seizes his soul, he would by repentance go to meet Him, lest he should perish impenitent. But the last hour our Lord wishes to be unknown to us, in order as we cannot foresee it, we may be unceasingly preparing for it.

Catena Aurea Luke 12

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April 5 2019

Friday of the Fourth Week of Lent

Reading 1 Wis 2:1a, 12-22

Responsorial Psalm Ps 34:17-18, 19-20, 21 and 23

Verse Before the Gospel Mt 4:4b

Gospel Jn 7:1-2, 10, 25-30

For the readings of the Optional Memorial of Saint Vincent Ferrer, please go here.

Readings at Mass