Catholic Caucus: Daily Mass Readings 06-04-2021

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Prayer thread for Salvation's recovery

Catena Aurea by St. Thomas Aguinas

Mark CHAP. 12

12:35–40

35. And Jesus answered and said, while he taught in the temple, How say the Scribes that Christ is the Son of David?

36. For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.

37. David therefore himself calleth him Lord; and whence is he then his son? And the common people heard him gladly.

THEOPHYLACT. Because Christ was coming to His Passion, He corrects a false opinion of the Jews, who said that Christ was the Son of David, not his Lord; wherefore it is said, And Jesus answered and said, while he taught in the temple.

PSEUDO-JEROME. That is, He openly speaks to them of Himself, that they may be inexcusable; for it goes on: How say the Scribes that Christ is the Son of David?

THEOPHYLACT. But Christ shews Himself to be the Lord, by the words of David. For it goes on: For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand; as if He had said, Ye cannot say that David said this without the grace of the Holy Spirit, but he called Him Lord in the Holy Spirit; and that He is Lord, he shews, by this that is added, Till I make thine enemies thy footstool; for they themselves were His enemies, whom God put under the footstool of Christ.

BEDE. (ubi sup.) But the putting own of His enemies by the Father, does not shew the weakness of the Son, but the unity of nature, by which One works in the Other; for the Son also subjects the Father’s enemies, because He glorifies His Father upon earth.

GLOSS. (non occ.) Thus then the Lord concludes from what has gone before the doubtful question. For from the foregoing words of David it is proved that Christ is the Lord of David, but according to the saying of the Scribes, it is proved that He is his son. And this is what is added, David himself then calls him Lord, how is he then his son?

BEDE. (ubi sup.) The question of Jesus is useful for us even now against the Jews; for they, acknowledging that Christ is to come, assert that He is a mere man, a holy Person descended from David. Let us then ask them, as our Lord has taught us, if He be a mere man, and only the son of David, how David in the Holy Spirit calls Him Lord. They are not however reproved for calling Him David’s son, but for not believing Him to be the Son of God. It goes on, And the common people heard him gladly.

GLOSS. (non occ.) Namely, because they saw that He answered and put questions wisely.

38. And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces,

39. And the chief seats in the synagogues, and the uppermost rooms at feasts:

40. Which devour widows’ houses, and for a pretence make long prayers: these shall receive greater damnation.

PSEUDO-JEROME. After confuting the Scribes and Pharisees, He burns up as a fire their dry and withered examples; wherefore it is said, And he said unto them in his doctrine, Beware of the Scribes, which love to go in long clothing.

BEDE. (ubi sup.) To walk in long clothing is to go forth into public clad in garments too much ornamented, in which amongst other things, that rich man, who fared sumptuously every day, is said to have sinned.

THEOPHYLACT. But they used to walk in honourable garments, because they wished to be highly esteemed for it, and in like manner they desired other things, which lead to glory. For it goes on: And love salutations in the marketplaces, and the chief seats in the synagogues, and the uppermost rooms at feasts.

BEDE. (ubi sup.) We must observe that He does not forbid that those, to whom it falls by the rule of their office, should be saluted in the marketplace, or have chief seats and places at feasts, but He teaches that those who love those things unduly, whether they have them or no, are to be avoided by the faithful as wicked men: that is, He blames the intention and not the office; although this too is culpable, that the very men who wish to be called masters of the synagogue in Moses’ seat, should have to do with lawsuits in the marketplace. We are in two ways ordered to beware of those who are desirous of vain glory; first, we should not be seduced by their hypocrisy into thinking that what they do is good; nor secondly, should we be excited to imitate them, through a vain rejoicing in being praised for those virtues which they affect.

THEOPHYLACT. He also especially teaches the Apostles, not to have any communication with the scribes, but to imitate Christ Himself; and in ordaining them to be masters in the duties of life, He places others under themv.

BEDE. (ubi sup.) But they do not only seek for praise from men, but also for gain. Wherefore there follows, Which devour widows’ houses, under the pretence of long prayers. For there are men who pretending to be just hesitate not to receive money from persons who are troubled in conscience, as though they would be their advocates in the judgment. A hand stretched out to the poor is always an accompaniment to prayer, but these men pass the night in prayer, that they may take away money from the poor.

THEOPHYLACT. But the Scribes used to come to women, who were left without the protection of their husbands, as though they were their protectors; and by a pretence of prayer, a reverend exterior and hypocrisy, they used to deceive widows, and thus also devour the houses of the rich. It goes on, These shall receive a greater damnation, that is, than the other Jews, who sinned.

By Michael Damaskenos - Icon of the Holy Liturgy, from the 16th-century Cretan school, showing Western stylistic influence.

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NAVARRE BIBLE COMMENTARY (RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

Tobit 11:5-17 (Revised Standard Version)

Arrival in Nineveh and Cure of Tobit
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[5] Now Anna sat looking intently down the road for her son. [6] And she caught sight of him coming, and said to his father, “Behold, your son is coming, and so is the man who went with him!” [7] Raph′ael said, “I know, Tobi′as, that your father will open his eyes. [8] You therefore must anoint his eyes with the gall; and when they smart he will rub them, and will cause the white films to fall away, and he will see you.”

[9] Then Anna ran to meet them, and embraced her son, and said to him, “I have seen you, my child; now I am ready to die.” And they both wept. [10] Tobit started toward the door, and stumbled. But his son ran to him [11] and took hold of his father, and he sprinkled the gall upon his father’s eyes, saying, “Be of good cheer, father.” [12] And when his eyes began to smart he rubbed them, [13] and the white films scaled off from the corners of his eyes. [14] Then he saw his son and embraced him, and he wept and said, “Blessed art thou, O God, and blessed is thy name for ever, and blessed are all thy holy angels. [15] For thou hast afflicted me, but thou hast had mercy upon me; here I see my son Tobi′as!” And his son went in rejoicing, and he reported to his father the great things that had happened to him in Media.

[16] Then Tobit went out to meet his daughter-in-law at the gate of Nin′eveh, rejoicing and praising God. Those who saw him as he went were amazed because he could see. [17] And Tobit gave thanks before them that God had been merciful to him. When Tobit came near to Sarah his daughter-in-law, he blessed her, saying, “Welcome, daughter! Blessed is God who has brought you to us, and blessed are your father and your mother.” So there was rejoicing among all his brethren in Nin′eveh.

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Commentary:

11:1-14:15. This last part of the story takes us back to Nineveh. The author tells about Tobias’ arrival home with Sarah and the angel, and how Tobit is cured of his blindness (11:1-19). The angel has completed his mission (cf. 3:16-17) and can now reveal who he is, and go back to God (12:1-22). Tobit praises God in a long prayer of rejoicing (13:1-18), and, in due course, after giving his son his spiritual testament, he dies (14:1-11). Having done all that piety demands in Nineveh, Tobias and Sarah move to Media to be with Sarah’s parents (14:12-15).

The story has a happy ending, befitting Tobit’s good works and the mercy of God, who never neglects the righteous. There have been severe trials, but trust in God has been rewarded by special intervention of divine providence through the angel Raphael. This is the main message of the book of Tobias. True, not all painful situations are resolved by angels in the same remarkable way as in the story of Tobit. But we always have angels with us, and they will comfort us if we put our trust in God. We can see this in the life of our Lord: during his passion, an angel of heaven comforted him in the garden of olives (cf. Lk 22:43); but Jesus still had to drink the chalice of suffering and death in order to do his Father’s will and bring about the redemption of mankind.

11:1-15a. The scene prior to the travellers’ entry into Nineveh (vv 1-8) is similar to that described earlier, when Tobias and the angel were nearing Ecbatana (cf. 6:10-17), and it connects up with the passage about the start of the journey through the mention of the dog (cf. 5:16). Once again the angels takes the initiative, by telling Tobit how to cure his father. Then (vv 9-15) everything happens very quickly. Anna is cured of her spiritual blindness on seeing her son, and Tobit of his physical blindness thanks to the angel’s wisdom and Tobias’ obedience. Tobit launches into a spontaneous prayer, blessing God and all his angels, still not knowing who Raphael is.

11:15b-19 The recovery of the money deposited at Rages (which was why Tobias set out in the first place) pales in importance when Tobias tells his father about his marriage to Sarah (v. 15)/ Tobit rejoices at his good fortune (v. 16) and welcomes his daughter-in-law, and a new wedding feast is held (vv. 17-19).

From: Mark 12:35-37

Christ the Son and Lord of David
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[35] And as Jesus taught in the temple, He said, "How can the scribes say that the Christ is the son of David? [36] David himself, inspired by the Holy Spirit, declared, `The Lord said to the Lord, Sit at My right hand, till I put Thy enemies under Thy feet'. [37] David himself calls Him Lord; so how is He his son?" And the throng heard Him gladly.

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35-37. Jesus here bears witness, with His special authority, to the fact that Scripture is divinely inspired, when He says that David was inspired by the Holy Spirit when writing Psalm 110. We can see from here that Jews found it difficult to interpret the beginning of the Psalm. Jesus shows the messianic sense of the words "The Lord said to my Lord": the second "Lord" is the Messiah, with whom Jesus implicitly identifies Himself. The mysteriously transcendental character of the Messiah is indicated by the paradox of His being the son, the descendant, of David, and yet David calls Him his Lord. Cf. note on Matthew 22:41-46.

[Note on Matthew 22:41-46 states:
41-46. God promised King David that one of his descendants would reign forever (2 Samuel 7:12ff); this was obviously a reference to the Messiah, and was interpreted as such by all Jewish tradition, which gave the Messiah the title of "Son of David". In Jesus' time this messianic title was understood in a very nationalistic sense: the Jews were expecting an earthly king, a descendant of David, who would free them from Roman rule. In this passage Jesus shows the Pharisees that the Messiah has a higher origin: He is not only "Son of David"; His nature is more exalted than that, for He is the Son of God and transcends the purely earthly level. The reference to Psalm 110:1 which Jesus uses in His argument explains that the Messiah is God: which is why David calls Him Lord--and why He is seated at the right hand of God, His equal in power, majesty and glory (cf. Acts of the Apostles 33-36; 1 Corinthians 6:25).]

Daily Word for Reflection—Navarre Bible Commentary

Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 12
35.	And Jesus answering, said, teaching in the temple: How do the scribes say, that Christ is the son of David?	Et respondens Jesus dicebat, docens in templo : Quomodo dicunt scribæ Christum filium esse David ?	και αποκριθεις ο ιησους ελεγεν διδασκων εν τω ιερω πως λεγουσιν οι γραμματεις οτι ο χριστος υιος εστιν δαυιδ
36.	For David himself saith by the Holy Ghost: The Lord said to my Lord, Sit on my right hand, until I make thy enemies thy footstool.	Ipse enim David dicit in Spiritu Sancto : Dixit Dominus Domino meo : Sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum.	αυτος γαρ δαυιδ ειπεν εν πνευματι αγιω λεγει ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου
37.	David therefore himself calleth him Lord, and whence is he then his son? And a great multitude heard him gladly.	Ipse ergo David dicit eum Dominum, et unde est filius ejus ? Et multa turba eum libenter audivit.	αυτος ουν δαυιδ λεγει αυτον κυριον και ποθεν υιος αυτου εστιν και ο πολυς οχλος ηκουεν αυτου ηδεως