St John Chrysostom’s Homiletic Commentary on Hebrews 9:11-15

This is on the Epistle reading used for Passion Sunday in the Extraordinary Form of the Rite.

He 9:11. “But Christ being come an High Priest of good things that are come  by a greater and more perfect tabernacle not made with hands.”

Here he means the flesh. And well did he say, “greater and more perfect,” since God The Word and all the power of The Spirit dwells therein; “For God giveth not the Spirit by measure [unto Him].” (Jn 3:34). And “more perfect,” as being both unblamable, and setting right greater things.

“That is, not of this creation.” See how [it was] “greater.” For it would not have been “of the Spirit” (Mt 1:20), if man had constructed it. Nor yet is it “of this creation”; that is, not of these created things, but spiritual, of the Holy Ghost.

Seest thou how he calls the body tabernacle and veil and heaven. 26 “By a greater and more perfect tabernacle. Through the veil, that is, His flesh.” (Heb 12:20). And again, “into that within the veil.” (Heb 6:19). And again, “entering into  the Holy of Holies, to appear before the face of God.” (Heb 9:24). Why then doth he this? According as one thing or a different one is signified. I mean for instance, the Heaven is a veil, for as a veil it walls off the Holy of Holies; the flesh [is a veil] hiding the Godhead;  and the tabernacle likewise holding the Godhead. Again, Heaven [is] a tabernacle: for the Priest is there within.

“But Christ” (he says) “being come an High Priest ”: he did not say, “become,” but “being come,” that is, having come for this very purpose, not having been successor to another. He did not come first and then become [High Priest], but came and became at the same time. And he did not say “being come an High Priest” of things which are sacrificed, but “of good things that are come,” as if his discourse had not power to put the whole before us.

Heb 9:12. “Neither by the blood,” he says, “of goats and calves” (All things are changed) “but by His own Blood” (he says) “He entered in once for all  into the Holy Place.” See thus he called Heaven. “Once for all” (he says) “He entered into the Holy Place, having obtained eternal redemption.” And this [expression] “having obtained,” was [expressive] of things very difficult, and that are beyond expectation, how by one entering in, He “obtained everlasting redemption.”

Next comes that which is calculated to persuade.

Heb 9:13-14. “For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the Blood of Christ, who through the Holy Spirit offered Himself without spot to God, purge your conscience from dead works, to serve the living God.”

For (he says) if “the blood of bulls” is able to purify the flesh, much rather shall the Blood of Christ wipe away the defilement of the soul. For that thou mayest not suppose when thou hearest [the word] “sanctifieth,” that it is some great thing, he marks out and shows the difference between each of these purifyings, and how the one of them is high and the other low. And says it is so with good reason, since that is “the blood of bulls,” and this “the Blood of Christ.”

Nor was he content with the name, but he sets forth also the manner of the offering. “Who” (he says) “through the Holy Spirit offered Himself without spot to God,” that is, the victim was without blemish, pure from sins. For this is the meaning of “through the Holy Spirit,” not through fire, nor through any other things.

“Shall purge your conscience from dead works.” And well said he “from dead works”; if any man touched a dead body, he was polluted; and here, if any man touch a “dead work,” he is defiled through his conscience. “To serve the Living and true God.” Here he declares that it is not possible while one has “dead works to serve the Living and true God,” for they are both dead and false; and with good reason he says this.

Let no man then enter in here with “dead works.” For if it was not fit that one should enter in who had touched a dead body, much more one that hath “dead works”: for this is the most grievous pollution. And “dead works” are, all which have not life, which breathe forth an ill odor. For as a dead body is useful to none of the senses, but is even annoying to those who come near it, so sin also at once strikes the reasoning faculty, and does not allow the understanding itself to be calm, but disturbs and troubles it.

And it is said too that a plague at its very commencement corrupts the living bodies; such also is sin. It differs in nothing from a plague, not indeed corrupting the air first, and then the bodies, but darting at once into the soul. Seest thou not how persons affected with the plague, are inflamed: how they writhe about, how they are full of an ill scent, how disfigured are their countenances: how wholly unclean they are? Such are they also that sin, though they see it not. For, tell me, is not he who is possessed by the desire of riches or carnal lust, worse than any one that is in a fever? Is he not more unclean than all these, when he does and submits to all shameless things?

For what is baser than a man who is in love with money? Whatever things women that are harlots or on the stage refuse not to do neither does he refuse. Rather it is likely that they would refuse to do a thing, rather than he. He even submits to do things fit for slaves, flattering those whom he ought not; again he is overbearing where he ought not to be, being inconsistent in every respect. He will sit by flattering wicked people, and oftentimes depraved old men, that are of much poorer and meaner condition than himself; and will he insolent and overbearing to others that are good and in all respects virtuous. Thou seest in both respects the baseness, the shamelessness: he is both humble beyond measure, and boastful.

Harlots however stand in front of their house, and the charge against them is that they sell their body for money: yet, one may say, poverty and hunger compel them (although at the most this is no sufficient excuse: for they might gain a livelihood by work). But the covetous man stands, not before his house, but before the midst of the city, making over to the devil not his body but his soul; so that he [the devil] is in his company, and goes in unto him, as verily to a harlot: and having satisfied all his lusts departs; and all the city sees it, not two or three persons only.

And this again is the peculiarity of harlots, that they are his who gives the gold. Even if he be a slave or a gladiator, or any person whatever, yet if he offers their hire, they receive him. But the free, even should they be more noble than all, they do not accept without the money. These men also do the same. They turn away right thoughts when they bring no money; but they associate with the abominable, and actually with those that fight with wild beasts, for the sake of the gold, and associate with them shamelessly and destroy the beauty of the soul. For as those women are naturally of odious appearance and black, and awkward and gross, and formless and ill-shaped, and in all respects disgusting, such do the souls of these men become, not able to conceal their deformity by their outward paintings. For when the ill look is extreme, whatever they may devise, they cannot succeed in their feigning.

For that shamelessness makes harlots, hear the prophet saying, “Thou wert shameless towards all; thou hadst a harlot’s countenance.” (Jer 3:3). This may be said to the covetous also: “Thou wert shameless towards all,” not towards these or those, but “towards all.” How? Such an one respects neither father, nor son, nor wife, nor friend, nor brother, nor benefactor, nor absolutely any one. And why do I say friend, and brother, and father? He respects not God Himself, but all [we believe] seems to him a fable; and he laughs, intoxicated by his great lust, and not even admitting into his ears any of the things which might profit him.

But O! their absurdity! and then what things they say! “Woe to thee, O Mammon, and to him that has thee not.” At this I am torn to pieces with indignation: for woe to those who say these things, though they say them in jest. For tell me, has not God uttered such a threat as this, saying, “Ye cannot serve two masters”? (Matt 6:24). And dost thou set at nought the threat? Does not Paul say that it is Idolatry, and does he not call “the covetous man an Idolater”? (Eph 5:5).

And thou standest laughing, raising a laugh after the manner of women of the world who are on the stage. This has overthrown, this has cast down everything. Our affairs, both our business and our politeness, are turned into laughing; there is nothing steady, nothing grave. I say not these things to men of the world only; but I know those whom I am hinting at. For the Church has been filled with laughter. Whatever clever thing one may say, immediately there is laughter among those present: and the marvelous thing is that many do not leave off laughing even during the very time of the prayer.

Everywhere the devil leads the dance, he has entered into all, is master of all. Christ is dishonored, is thrust aside; the Church is made no account of. Do ye not hear Paul saying, Let “filthiness and foolish talking and jesting” (Eph 5:4) be put away from you? He places “jesting” along with “filthiness,” and dost thou laugh? What is “foolish talking”? that which has nothing profitable. And dost thou, a solitary, laugh at all and relax thy countenance? thou that art crucified? thou that art a mourner? tell me, dost thou laugh? Where dost thou hear of Christ doing this? Nowhere: but that He was sad indeed oftentimes. For even when He looked on Jerusalem, He wept; and when He thought on the Traitor He was troubled; and when He was about to raise Lazarus, He wept; and dost thou laugh? If he who grieves not over the sins of others deserves to be accused, of what consideration will he be worthy, who is without sorrow for his own sins, yea laughs at them? This is the season of grief and tribulation, of bruising and bringing matter [the body], of conflicts and sweatings, and dost thou laugh? Dost not thou see how Sarah was rebuked? dost thou not hear Christ saying, “Woe to them that laugh, for they shall weep”? (Luke 6:25). Thou chantest these things every day, for, tell me, what dost thou say? “I have laughed?” By no means; but what? “I labored in my groaning.” (Ps 6:6).

But perchance there are some persons so dissolute and silly as even during this very rebuke to laugh, because forsooth we thus discourse about laughter. For indeed such is their derangement, such their madness, that it does not feel the rebuke.

The Priest of God is Standing, offering up the prayer of all: and art thou laughing, having no fears? And while he is offering up the prayers in trembling for thee, dost thou despise all? Hearest thou not the Scripture saying, “Woe, ye despisers!” (Acts 13:41 from Hab 1:5); dost thou not shudder? dost thou not humble thyself? Even when thou enterest a royal palace, thou orderest thyself in dress, and look, and gait, and all other respects: and here where there is the true Palace, and things like those of heaven, dost thou laugh? Thou indeed, I know, seest [them] not, but hear thou that there are angels present everywhere, and in the house of God especially they stand by the King, and all is filled by those incorporeal Powers.

This my discourse is addressed to women also, who in the presence of their husbands indeed do not dare readily to do this, and even if they do it, it is not at all times, but during a season of relaxation, but here they do it always. Tell me, O woman, dost thou cover thine head and laugh, sitting in the Church? Didst thou come in here to make confession of sins, to fall down before God, to entreat and to supplicate for the transgressions thou hast wretchedly committed, and dost thou do this with laughter? How then wilt thou be able to propitiate Him?

But (one says) what harm is there in laughter? There is no harm in laughter; the harm is when it is beyond measure, and out of season. Laughter has been implanted in us, that when we see our friends after a long time, we may laugh; that when we see any persons downcast and fearful, we may relieve them by our smile; not that we should burst out violently and be always laughing. Laughter has been implanted in our soul, that the soul may sometimes be refreshed, not that it may be quite relaxed. For carnal desire also is implanted in us, and yet it is not by any means necessary that because it is implanted in us, therefore we should use it, or use it immoderately: but we should hold it in subjection, and not say, Because it is implanted in us, let us use it.

Serve God with tears, that thou mayest be able to wash away your sins. I know that many mock us, 46 saying, “Tears directly.” Therefore it is a time for tears. I know also that they are disgusted, who say, “Let us eat and drink, for to-morrow we die.” (1 Cor 15:32). “Vanity of vanities, all is vanity.” (Eccl 1:2). It is not I that say it, but he who had had the experience of all things saith thus: “I builded for me houses, I planted vineyards, I made me pools of water, [I had] men servants and women servants.” (Eccl 2:4, 6-7). And what then after all these things? “Vanity of vanities, all is vanity.” (Eccl 12:8).

Let us mourn therefore, beloved, let us mourn in order that we may laugh indeed, that we may rejoice indeed in the time of unmixed joy. For with this joy [here] grief is altogether mingled: and never is it possible to find it pure. But that is simple and undeceiving joy: it has nothing treacherous, nor any admixture. In that joy let us delight ourselves; that let us pursue after. And it is not possible to obtain this in any other way, than by choosing here not what is pleasant, but what is profitable, and being willing to be afflicted a little, and bearing all things with thanksgiving. For thus we shall be able to attain even to the Kingdom of Heaven, of which may we all be counted worthy, in Christ Jesus our Lord, with whom to the Father be glory, together with the Holy Ghost, now and for ever and world without end, Amen).

Bishop MacEvilly’s Commentary on Hebrews 5:7-9 for the Fifth Sunday of Lent, Year B

This post includes the Bishop’s brief analysis of chapter 5 as a whole, followed by his notes on the reading. In addition, the Bishop also provides a paraphrase of the text he is commenting on and I have reproduced these in purple text.

Having introduced the subject of Christ’s priesthood rather abruptly in Heb 4:14, the Apostle undertakes in this to show, from the distinguishing marks and qualities which characterised the Aaronic priesthood (for, it is to the Levitical priests, he refers in instituting this comparison), that Christ too was a priest, as possessing in a more excellent degree the qualities of the Aaronic priests. He first points out what these distinguishing qualities are (Heb 5:1-4), and next applies them to Christ. The first note or quality of a priest, viz., that he be a man, he forbears from applying to Christ, as requiring no application, it was a thing known to all. The second, viz., his offering gifts, &c, he defers for a fuller exposition, in a subsequent part of the Epistle. He treats of the two remaining notes, and applies them to Christ, commencing with the last He shows that Christ had as divine a call to the priesthood, as had Aaron or his sons (Heb 5:5-6).

He then applies to him the third mark, viz., his capability of compassionating sinners, and referring to his infirmities and sufferings during his mortal life, he shows that he had an experimental knowledge of the arduous nature of obedience, and of the difficulty of avoiding sin (Heb 5:7-8). And having attained consummate glory by suffering, he became to all his true followers, the cause of eternal glory, by the merits of his passion, which, as High Priest, he offered up in sacrifice for us, having been declared by his Father, a pontiff, according to the order of Melchisedech  [i.e., Melchizedek. The Bishop is using the older English spelling of the Greek form of the name] (Heb 5:9-10).

Heb 5:7  (Jesus) Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.

Who, when living here on earth, clad in weak, mortal flesh, but more especially while suspended on the cross, having offered up earnest prayers and suppliant entreaties to his Father with a strong cry and tears, to rescue him from the corruption of the tomb, was heard on account of the great reverence he had for his Father; or, on account of the great reverence in which the Father held this venerable high priest, his own beloved Son.

He now applies the third mark, viz., his capability of compassionating sinners. “Who in the days,” &c “with strong cry and tears,” &c. This most probably refers to his prayers on the cross, and his cry, “My God, my God, why hast thou forsaken me,” i.e., do not forsake me. “To save him from death,” i.e., from remaining in death. It means, that he begged to be rescued from the grave; and so he was, three days after. “For his reverence.” In Greek, απο της ευλαβειας, may be taken either actively, to denote the reverence which Christ had for the Father; or passively, to denote the Father’s reverence for him. Calvin understands by the Greek word, ευλαβειας, not reverence, but fear of damnation. Christ had fallen into despair, according to the shocking blasphemous notions of this Arch-Heretic.

Heb 5:8  And whereas indeed he was the Son of God, he learned obedience by the things which he suffered.

Nay, although he was the son of God, he still vouchsafed to learn experimentally the difficulty of obedience from the sufferings which he underwent, in compliance with the will of his heavenly Father.

“And whereas he was the Son of God.” The Greek omits the words, “of God.” “Whereas,” in Greek, καιπερ, although. Having experienced the miseries of sinners (except sin), and knowing from experience the sacrifice of obedience, and the difficulty of avoiding sin, Christ is, then, perfectly capable of sympathizing with sinners.

Heb 5:9  And being consummated, he became, to all that obey him, the cause of eternal salvation:

And having attained consummate glory by sufferings, he is become to all those who obey his precepts, the cause of eternal glory.

“And being consummated” by suffering (see Heb 2:10). “He became to all who obey him, i.e., who observe his precepts, among which faith in him is reckoned “the cause of eternal salvation.” And to show us how this was effected, viz.:—by his death on the cross—the Apostle refers to his sacerdotal character, in the following verse.

Father Callan’s Commentary on Hebrews 5:7-9 for the Fifth Sunday of Lent, Year B

Heb 5:7-9 is used as the second reading. Jer 31:31-34 is the first reading and John 12:20-33 is the Gospel. The Responsorial Psalm is taken from Psalm 51. The Scrutiny Readings are Ezekiel 37:12-14; Romans 8:8-11; and John 11:1-45. The Responsorial is Psalm 130:1-8.

This post includes Father Callan’s brief summary of Hebrews 5:1-10, followed by his notes on the reading.

JESUS POSSESSED THE QUALIFICATIONS OF A HIGH PRIEST
A Summary of Hebrews 5:1-10

Every High Priest must, first of all, have the same nature as those for whom he is to act as priest; secondly, he must be able  to understand and have sympathy with human frailty; and thirdly, he must have received a divine call (ver. 1-4). Now all these qualifications were found in Jesus Christ: He was made a priest by the Eternal Father at the time of the Incarnation, when He became the divine mediator between God and man, and in the days of His flesh He showed His love and sympathy for mankind and was perfected as man by suffering, thus, through His sacrifice of obedience, becoming the source of eternal salvation for all who follow Him (ver. 5-10).

7. Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.

The reference in this verse is to the whole sacrifice of Christ, which began with the agony in the garden and terminated with His sufferings and death on the cross. Compare this and the following verse with Phil 2:5 ff.

Who refers to our Lord; and the phrase, “in the days of his flesh,” means His human, mortal Ufe, when He shared our common experience of grief, suffering, and death.

Offering up prayers, etc. Perhaps there is no great distinction to be made between “prayers” and “supphcations” here, though the former term may be more definite and the latter more general in character. “Supplications” also carries with it here the thought of greater fervor and intensity.

Offering up, as a priest; the word is the same as that used in verse 1 for “offering gifts and sacrifices.”

To him that was able, etc., i.e., to God the Father.

From death. Better, “out of death.” Our Lord was not saved from dying, which He did not pray for, but from the effects of death, from the corruption and dominion of death; and this latter was the object of His prayer. Others say, however, that the object of our Lord’s petition was perfect resignation and submission to the divine will. In either case He “was heard”; for He calmly
resigned Himself to the divine will and plan, meeting death without fear, and on the third day He arose to a glorious and immortal life, thus triumphing over death and its powers.

For his reverence. Better, “because of his reverential fear,” i.e., because of the fear, combined with reverence, with which He submitted to the divine will.

8. And whereas indeed he was Son, he learned obedience by the things which he suffered:

Though our Lord was the Son of God and the Creator of the world, He submitted Himself as man entirely to the Father’s will in all things, and learned obedience in an experimental way by the trials and tests of suffering which He endured. It was only experimentally that our Lord could be said to learn anything, for in Him were all the treasures of wisdom and knowledge from the very beginning of His incarnation (see on Col 3:3); and hence it was
only as His obedience was put to test and trial by actual suffering that He is here described as learning “obedience by the things which he suffered.”

9. And being consummated, he became, to all that obey him, the cause of eternal salvation,

Our Lord’s sacrifice of obedience as man had a twofold effect; for Himself it brought to completion and perfection His experimental training as a High Priest, which terminated in His resurrection and glorification (Phil 2:8 ff.); and for man it became the cause and principle of eternal salvation for all those who obey Him, by following His law and practising His precepts. Being consummated. Better, “being made perfect,” as a High Priest; the allusion is to our Lord’s glorification after the resurrection.

 

Father Boylan’s Commentary on Hebrews 2:14-18 for the Feast of the Presentation

(14) Since now children share in blood and ‘flesh, He hath likewise shared therein, that He might by death destroy him who hath power oyer death, that is, the devil,
(15) and set free all those who had been kept in slavery throughout their whole life by the fear of death.
(16) For He indeed taketh not hold of angels, but He taketh hold of the seed of Abraham.

Through their common, origin children have a common nature, and that nature is, in the case of men, liable to pain and death. Christ by His Incarnation became a sharer in that nature, and He became, thus, also liable to death. It was, however, the purpose of the Incarnation that Christ by His own death should overcome the prince of death, and establish the freedom of man which
had been destroyed by the ever-present fear of death. Though the primary purpose of the death of Christ was to overcome death itself, the author says that Christ died to overcome him who has power over death. This reference to the devil would suggest more clearly the origin of death and of the fear of death, and it would also set forth the death of Christ as a personal victory over Satan, the ‘prince of this world’. The devil got his power over flesh through sin (Gen 3:1 ff.; Wisdom 3:24. Cf. John 8:44; 1 John 2:8, 12). By destroying sin Christ has destroyed death, and has deprived of his power him who used death as his servant. If Satan brings men to death, the death of Christ brings them to life, and therefore to freedom from the fear of death. (Cf. 1 Thess 4:12.) Death had been the utmost effeqt of Satan’s power; it now becomes the chief instrument of his . defeat. The defeat of Satan was brought about by the, full atonement for sin which was, made by the death of Christ. We have here the ultimate motive of the Incarnation. Men were to be freed from the fear of death and from Satan. This could only be brought about by the action of One of like nature with men and able to make atonement, who would be willing to undertake the task of setting them free. Hence Christ became man.

The fear of, death is abundantly illustrated in the Old Testament. Christ’s death and resurrection have given death a new , meaning, and stripped it of its terrors.

Angels did not stand under the devil’s power, and Christ did not, therefore need to assume (‘take hold of’) their nature. The seed of Abraham are all who are tempted, and tried, and who trust, as Abraham did. Becoming a man meant for Christ becoming a means for bringing men to God, i. e. a Priest. This leads on
to the following.

(17) Hence it behoved Him to be made like unto the brethren in all respects that He might become a merciful and faithful High Priest in things pertaining to God, so as to atone for the sins of the people.
(18) For because He hath suffered, being tempted Himself thereby. He can give help to those who are tempted.

We have here another reason for the humiliation of Christ — that He might thereby come to have full and sympathetic understanding of our miseries,
and needs. In all essential points, κατα παντα (= “in all respects”), He was one in constitution with men, and He was one with them also in all that followed from that constitution, such as sufferings and trials. He was thus eminently fitted to be a Mediator between men and God, a High Priest. As sin is not a necessary part of a High Priest’s equipment, it is not included in the ‘all things’. (Cf. Heb 4:15.) Christ, being like men in all essential features, is a merciful and faithful High Priest in everything which has to do with religious matters, with man’s relations to God, τα προς τον θεον (= “things pertaining to God”). The most important of a High Priest’s functions was the offering of atoning sacrifices for sin, and for the Jewish High Priest the chief offering of atoning sacrifice took place on the great Day of Atonement. The ritual of Atonement Day is kept closely in view by the author throughout his exposition of the Priesthood of Christ.

The readers of the Epistle were tempted, it would seem, to despair because of their griefs, just as Jesus was ‘tempted’ by His (Luke 22:28). Hence He can sympathise with them, and give them suitable help. Thus we see here again that what might have appeared as a token of weakness in Christ may be set forth as the chief reason for trusting in Him.

The contrast between the temporary humiliation of Jesus, as compared with the angels, and His superiority to them as Son of God is, then, here further explained as due to the need of His sharing in the griefs and sorrows of human nature in order that He might rescue men from sin and death. What follows
immediately is an exhortation to loyalty towards Jesus the high Priest.

In verse 18 εν ω (= “For because”) can be taken either as (a) εαυτον εν ω = “Himself in that” (cf. Roms. 14:22), or (b) as εν τουτω οτι = “by this that” (cf. Rom 8:3: John 16:3o). The main emphasis is on πειραζομενοις (= “suffered”). πειραζομενοις is to be taken in a wide sense here as including all the sorrows of life and death with the temptations that went with them. Christ in
Luke 22:28 calls His sufferings πειρασμοις (= “adversity”, “temptations”).

Simply put, the beginning of Hebrews 2:18 could be translated in three different ways: (1) “For because he hath suffered”; (2) “In that he hath suffered”; (3) “By this that he hath suffered.”

 

St John Chrysostom’s Commentary on Titus 3:4-7

Tit 3:4  But when the goodness and kindness of God our Saviour appeared:
Tit 3:5  Not by the works of justice which we have done, but according to his mercy, he saved us, by the laver of regeneration and renovation of the Holy Ghost.

But after that (i.e., the situation of humanity mentioned in verse 3)  the kindness and love of God our Saviour toward man appeared. How “Not by the works of justice which we have done, but according to His mercy He saved us, by the laver of regeneration, and renovation of the Holy Ghost.

Strange! How were we drowned in wickedness, so that we could not be purified, but needed a new birth? For this is implied by regeneration. For as when a house is in a ruinous state no one places props under it, nor makes any addition to the old building, but pulls it down to its foundations, and rebuilds it anew; so in our case, God has not repaired us, but has made us anew. For this is the renovation of the Holy Ghost. He has made us new men. How? “By His Spirit”; and to show this further, he adds,

Tit 3:6  Whom he hath poured forth upon us abundantly, through Jesus Christ our Saviour:

 

Thus we need the Spirit abundantly.

Tit 3:7  That, being justified by his grace, we may be heirs according to hope of life everlasting.

That being justified by His grace —again by grace and not by debt—we may be heirs according to the hope of life everlasting.

At the same time there is an incitement to humility, and a hope for the future. For if when we were so abandoned, as to require to be born again, to be saved by grace, to have no good in us, if then He saved us, much more will He save us in the world to come.

For nothing was worse than the brutality of mankind before the coming of Christ. They were all affected towards each other as if enemies and at war. Fathers slew their own sons, and mothers were mad against their children. There was no order settled, no natural, no written law; everything was subverted. There were adulteries continually, and murders, and things if possible worse than murders, and thefts; indeed we are told by one of the heathen, that this practice was esteemed a point of virtue. And naturally, since they worshiped a god of such character. Their oracles frequently required them to put such and such men to death. Let me tell you one of the stories of that time. One Androgeus, the son of Minos, coming to Athens, obtained a victory in wrestling, for which he was punished and put to death. Apollo therefore, remedying one evil by another, ordered twice seven youths to be executed on his account. What could be more savage than this tyrannical command? And it was executed too. A man undertook to atone the mad rage of the demon, and slew these young men, because the deceit of the oracle prevailed with them. But afterwards, when the young men resisted and stood upon their defense, it was no longer done. If now it had been just, it ought not to have been prevented, but if unjust, as undoubtedly it was, it ought not to have been commanded at all. Then they worshiped boxers and wrestlers. They waged constant wars in perpetual succession, city by city, village by village, house by house. They were addicted to the love of boys, and one of their wise men made a law that Paedrasty, as well as anointing for wrestling, should not be allowed to slaves, as if it was an honorable thing; and they had houses for this purpose, in which it was openly practiced. And if all that was done among them was related, it would be seen that they openly outraged nature, and there was none to restrain them. Then their dramas were replete with adultery, lewdness, and corruption of every sort. In their indecent nocturnal assemblies, women were admitted to the spectacle. There was seen the abomination of a virgin sitting in the theater during the night, amidst a drunken multitude of young men madly reveling. The very festival was the darkness, and the abominable deeds practiced by them. On this account he says, “For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures.” One man loved his stepmother, a woman her step-son, and in consequence hung herself. For as to their passion for boys, whom they called their “Paedica,” it is not fit to be named. And would you see a son married to his mother? This too happened among them, and what is horrible, though it was done in ignorance, the god whom they worshiped did not prevent it, but permitted this outrage to nature to be committed, and that though she was a person of distinction. And if those, who, if for no other reason, yet for the sake of their reputation with the multitude, might have been expected to adhere to virtue; if they rushed thus headlong into vice, what is it likely was the conduct of the greater part, who lived in obscurity? What is more diversified than this pleasure? The wife of a certain one fell in love with another man, and with the help of her adulterer, slew her husband upon his return. The greater part of you probably know the story. The son of the murdered man killed the adulterer, and after him his mother, then he himself became mad, and was haunted by furies. After this the madman himself slew another man, and took his wife. What can be worse than such calamities as these? But I mention these instances taken from the Heathens, with this view, that I may convince the Gentiles, what evils then prevailed in the world. But we may show the same from our own writings. For it is said, “They sacrificed their sons and daughters unto devils.” (Ps 106:37). Again, the Sodomites were destroyed for no other cause than their unnatural appetites. Soon after the coming of Christ, did not a king’s daughter dance at a banquet in the presence of drunken men, and did she not ask as the reward of her dancing the murder and the head of a Prophet? “Who can utter the mighty acts of the Lord?” (Ps 6:2).

“Hateful,” he says (in verse 3), “and hating one another.” For it must necessarily happen, when we let loose every pleasure on the soul, that there should be much hatred. For where love is, with virtue, no man overreacheth another in any matter. Mc also what Paul says, “Be not deceived, neither fornicators, nor idolaters nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor covetous, nor drunkards, nor revilers, shall inherit the kingdom of God. And such were some of you.” (1 Cor 6:9-10). Dost thou see how every species of wickedness prevailed? It was a state of gross darkness, and the corruption of all that was right. For if those who had the advantage of prophecies, and who saw so many evils inflicted upon their enemies, and even upon themselves, nevertheless did not restrain themselves, but committed numberless foolish crimes, what would be the case with others? One of their lawgivers ordered that virgins should wrestle naked in the presence of men. Many blessings on you! that ye cannot endure the mention of it; but their philosophers were not ashamed of the actual practice. Another, the chief of their philosophers, approves of their going out to the war, and of their being common, as if he were a pimp and pander to their lusts.

“Living in malice and envy” (verse 3).  For if those who professed philosophy among them made such laws, what shall we say of those who were not philosophers? If such were the maxims of those who word a long beard, and assumed the grave cloak, what can be said of others? Woman was not made for this, O man, to be prostituted as common. O ye subverters of all decency, who use men, as if they were women, and lead out women to war, as if they were men! This is the work of the devil, to subvert and confound all things, to overleap the boundaries that have been appointed from the beginning, and remove those which God has set to nature. For God assigned to woman the care of the house only, to man the conduct of public affairs. But you reduce the head to the feet, and raise the feet to the head. You suffer women to bear arms, and are not ashamed. But why do I mention these things? They introduce on the stage a woman that murders her own children, nor are they ashamed to stuff the ears of men with such abominable stories.

(Quoting verses 4-7 in full)~ “But when the goodness and kindness of God our Saviour appeared: Not by the works of justice which we have done, but according to his mercy, he saved us, by the laver of regeneration and renovation of the Holy Ghost.  Whom he hath poured forth upon us abundantly, through Jesus Christ our Saviour: That, being justified by his grace, we may be heirs according to hope of life everlasting.”

What means, “according to the hope”? That, as we have hoped, so we shall enjoy eternal life, or because ye are even already heirs.

It is a faithful saying (verse 8). Because he had been speaking of things future and not of the present, therefore he adds, that it is worthy of credit. These things are true, he says, and this is manifest from what has gone before. For He who has delivered us from such a state of iniquity, and from so many evils, will assuredly impart to us the good things to come, if we abide in grace. For all proceeds from the same kind concern.

Moral (referring to those people mentioned in 2:15-3:2). Let us then give thanks to God, and not revile them; nor accuse them, but rather let us beseech them, pray for them, counsel and advise them, though they should insult and spurn us. For such is the nature of those who are diseased. But those who are concerned for the health of such persons do all things and bear all things, though it may not avail, that they may not have themselves to accuse of negligence. Know ye not that often, when a physician despairs of a sick man, some relative standing by addresses him, “Bestow further attendance, leave nothing undone, that I may not have to accuse myself, that I may incur no blame, no self-reproach.” Do you not see the great care that near kinsmen take of their relations, how much they do for them, both entreating the physicians to cure them, and sitting perseveringly beside them? Let us at least imitate them. And yet there is no comparison between the objects of our concern. For if any one had a son diseased in his body, he could not refuse to take a long journey to free him from his disease. But when the soul is in a bad state, no one concerns himself about it, but we all are indolent, all careless, all negligent, and overlook our wives, our children, and ourselves, when attacked by this dangerous disease. But when it is too late, we become sensible of it. Consider how disgraceful and absurd it is to say afterwards, “we never looked for it, we never expected that this would be the event.” And it is no less dangerous than disgraceful. For if in the present life it is the part of foolish men to make no provision for the future, much more must it be so with respect to the next life, when we hear many counseling us, and informing us what is to be done, and what not to be done. Let us then hold fast that hope. Let us be careful of our salvation, let us in all things call upon God, that He may stretch forth His hand to us. How long will you be slothful? How long negligent? How long shall we be careless of ourselves and of our fellow-servants? He hath shed richly upon us the grace of His Spirit. Let us therefore consider how great is the grace he has bestowed upon us, and let us show as great earnestness ourselves, or, since this is not possible, some, although it be less. For if after this grace we are insensible, the heavier will be our punishment. “For if I,” He says, “had not come and spoken unto them, they had not had sin, but now they have no cloak for their sin.” (Jn 15:22). But God forbid that this should be said of us, and grant that we may all be thought worthy of the blessings promised to those who have loved Him, in Jesus Christ our Lord, &c.

 

 

 

FOURTH UPDATE: Resources for the Christmas Masses (Biblical and Homiletic)

This post will stay at the top of this blog until Christmas Evening and may be updated again. If this happens I’ll change the title of the post to read SECOND UPDATE. At the end of this post you will find a number of Christmas sermons by Church Fathers and others.  To see all of this weeks posts, please go here.

VIGIL MASS:
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Note: The Gospel reading for the Vigil Mass is Matt 1:1-25, but there is also a shorter reading, Matt 1:18-25. The reading has already been used in the liturgy (4th Sunday of Advent)  so don’t let the title’s of the post fool you.

Readings.

Bishop MacEvily’s Commentary on Acts 13:16-17, 22-25.

Maldonado’s Commentary on Matt 1:1-17. Part 1 of the longer reading, part 2 below.

Maldonado’s Commentary on Matt 1:18-25. Part 2 of longer reading, or used as shorter reading.

Cornelius a Lapide’s commentary on Matt 1:18-25.

Aquinas’ Catena Aurea on Matt 1:18-25.

Word Sunday: Translation and commentary

• First Reading
• Psalm
• Second Reading
• Gospel

Lector Notes. Brief historical and theological background.

UPDATE~Navarre Bible Commentary:

• First reading/commentary.
• Second reading/commentary.
• Gospel reading/commentary.

Fr. Guilbeau’s Homily – Christmas Vigil: Play Now | Play in Popup | Download

MASS AT MIDNIGHT
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Readings.

4th UPDATE: A Sermon on Isaiah 9:6. By Father Augustine Wirth, O.S.B., a famed preacher of his day (died 1901). Some sermons from Church Fathers and saints can be found at the end of this post.

4th UPDATE: Isaiah 9:6~The Birth of Jesus Christ. Another sermon on Isaiah 9:6 by Fr. Augustine Wirth.

Pope John Paul II’s Commentary on Psalm 96 (95).

Father Callan’s Commentary on Titus 2:11-14.

2nd UPDATE: St John Chrysostom’s Commentary on Titus 2:11-14.

Aquinas’s Catena Aurea on Luke 2:1-14.

2nd UPDATE: Father Callan’s Commentary on Luke 2:1-14.

3rd UPDATE: Pope St Gregory the Great’s Sermon on Luke 2:1-14. More sermons from saints and fathers of the Church at end of post.

4th UPDATE: Sermon on Luke 2:10-11. By Fr. Augustine Wirth, O.S.B. A famed preacher of his day (died 1901).

Sunday Gospel Scripture Study. Excellent. Audio/video study on Luke 2:1-18.  May take 10 or more seconds for video to activate.

Word Sunday: Translation and commentary

• First Reading
  Psalm
  Second Reading
  Gospel for Midnight. This also contain notes on the Gospel for the Mass at Dawn.

Lector Notes. Brief historical and theological background.

UPDATE~Navarre Bible Commentary:

• First reading/commentary.
• Second reading/commentary.
• Gospel reading/commentary.

Scripture in Depth.

Bible Study. St Charles Borromeo Parish.

Religious Joy. Sermon by St John Henry Newman (on Luke 2:10-11).

Fr. Jones’s Homily – Midnight Mass: Play Now | Play in Popup | Download

MASS AT DAWN
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Readings.

Pope John Paul II’s Commentary on Psalm 97 (96).

3rd UPDATE: St Augustine’s Notes on Psalm 97 (96).

Father Callan’s Commentary on Titus 3:4-7.

2nd UPDATE: St John Chrysostom’s Commentary on Titus 3:4-7.

Aquinas’ Catena Aurea on Luke 2:15-20.

2nd UPDATE: Father Callan’s Commentary on Luke 2:15-20.

4th UPDATE: God’s Gift to Man-Man’s Gift to God. A Sermon on Luke 2:15 by Fr. Augustine Wirth, O.S.B., a famed preacher of his day (died 1901).

Word Sunday: Translation and commentary

• First Reading – Dawn.
  Psalm – Dawn.
  Second Reading – Dawn.
  Gospel for Midnight and Dawn. (Midnight~Luke 2:1-14; Dawn~Luke 2:15-20).

Bible Study. St Charles Borromeo Parish.

UPDATE~Navarre Bible Commentary:

• First reading/commentary.
• Second reading/commentary.
• Gospel reading/commentary.

MASS DURING THE DAY
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Readings.

Pope John Paul II’s Commentary on Psalm 98 (97).

3rd UPDATE: St Augustine’s Notes on Psalm 98 (97).

Father Boylan’s Commentary on Hebrews 1:1-6.

2nd UPDATE: Father Callan’s Commentary on Hebrews 1:1-6.

2nd UPDATE: St John Chrysostom on Hebrews 1:1-6.

Father Callan’s Commentary on the Prologue of John’s Gospel (1:1-18).

Fathers Nolan and Brown’s Commentary on the Prologue of John’s Gospel (1:1-18).

Aquinas’ Catena Aurea on the Prologue of John’s Gospel (1:1-18).

St Augustine’s Commentary on John 1:1-5.

St Augustine’s Commentary on John 1:6-14.

UPDATE~Navarre Bible Commentary:

• First reading/commentary.
• Second reading/commentary.
• Gospel reading/commentary.

Christ Hidden From the World. Sermon by St J.H. Newman (on Jn 1:5).

The Incarnation. Sermon by St John Henry Newman (on John 1:14).

4th UPDATE: A Sermon on John 1:14. By Fr. Augustine Wirth, O.S.B., a famed preacher of his day (died 1901).

Fr. Guilbeau’s Homily – Christmas Day: Play Now | Play in Popup | Download

Today’s Good News. Brief reflection on the Gospel.

A Lectio Divina reading of the Gospel. Prayer, meditation, reflection on the text in the Carmelite tradition.

Word Sunday: Translation and comentary

• First Reading
• Psalm
• Second Reading
• Gospel

Bible Study. St Charles Borromeo Parish.

SERMONS
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Christmas Sermon by St. Isaac the Syrian This brief sermon calls us to not only celebrate Christmas/Nativity, but to remember the ethical implications of the feast. This is a classic.

Nativity Sermon I by Pope St. Leo

Nativity Sermon II by Pope St. Leo

Nativity Sermon III by Pope St. Leo

Nativity Sermon IV by Pope St. Leo

Nativity Sermon VI by Pope St. Leo

Nativity Sermon VII by Pope St. Leo

Nativity Sermon VIII by Pope St. Leo

A Christmas Sermon by St. Gregory of Nazianzus

4th UPDATE: The Spiritual Christmas Tree. A sermon on Ps 1:3 by Fr. Augustine Wirth, O.S.B.

4th UPDATE: The Moral of the Incarnation. A sermon on Luke 2:10-11 by Fr. Augustine Wirth, O.S.B.

Fr. Keitz’s Homily – Christmas Day: Play Now | Play in Popup | Download

In The Beginning Was The Word. Audio homily by Fr. Robert Barron.

Resources for Holy Week 2011 (Sunday, April 17-Sunday, April 24)

Usually, it is my practice when posting notes on the daily Mass readings to schedule them in advance and not make them available for viewing until the day on which the corresponding Mass readings are read. However, for Holy Week I have decided to make all the notes and commentaries available in advance.

I would like to take this opportunity to wish my readers a very blessed and holy Passion Week.

SUNDAY, APRIL 17
PALM SUNDAY OF THE LORD’S PASSION

Mass Readings.

Resources for Palm Sunday Mass (Ordinary and Extraordinary Forms).

Last Weeks Posts.

Today’s Divine Office.
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MONDAY, APRIL 18
MONDAY OF HOLY WEEK

Mass Readings.

St Thomas Aquinas on Today’s Psalm 27 (26). Latin and English side by side.

Pope John Paul II on Today’s Psalm 27 (26).

Aquinas’ Catena Aurea on Today’s Gospel (John 12:1-11).

St Augustine on Today’s Gospel.

Today’s Divine Office.
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TUESDAY, APRIL 19
TUESDAY OF HOLY WEEK

Mass Readings.

Aquinas’ Catena Aurea on Today’s Gospel (John 13:21-33, 36-38).

St Augustine on Today’s Gospel (John 13:21-33, 36-38).

Today’s Divine Office.

Devotional Readings from Jeremiah. Used for Tuesday of Holy Week in the Old Roman Breviary:

• Jer. 11:15-20.
• Jer 12:1-3.
• Jer 12:7-11.

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WEDNESDAY, APRIL 20
WEDNESDAY OF HOLY WEEK

Mass Readings.

Aquinas’ Catena Aurea on Today’s Gospel (Matt 26:14-25).

Today’s Divine Office.

UPDATE: Resources for Easter Sunday Mass (Ordinary and Extraordinary Forms).
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THURSDAY, APRIL 21
HOLY THURSDAY

Readings for the Evening Mass of the Lord’s Supper.

Readings for the Chrism Mass.

Father Callan on 1 Cor 11:23-26 for the Evening Mass of the Lord’s Supper.

Aquinas’ Catena Aurea on John 13:1-15 for the Evening Mass of the Lord’s Supper.

St Cyril of Alexandria on John 13:1-15 for the Evening Mass of the Lord’s Supper.

Bede the Venerable on Revelation 1:5-8 for the Holy Thursday Chrism Mass.

Aquinas’ Catena Aurea on Luke 4:16-21 for the Holy Thursday Chrism Mass. This was previously published and includes commentary on verse 14, 15, 22.

Cornelius a Lapide on Luke 4:16-21 for the Holy Thursday Chrism Mass.

Today’s Divine Office.

UPDATE: Was There a Passover Lamb at the Last Supper. Blog post by Catholic biblical scholar Brant Pitre.

UPDATE: The Hallel Psalms and the Last Supper. Blog post by Catholic biblical scholar John Bergsma.
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FRIDAY, APRIL 21
GOOD FRIDAY OF THE LORD’S PASSION

Mass Readings.

Father Callan on Heb 4:14-16, 5:7-9 for Good Friday.

Post 1: St Cyril of Alexandria on John 18:1-23 for Good Friday.

Post 2: St Cyril of Alexandria on John 18:24-40 for Good Friday.

Post 3: St Cyril of Alexandria on John 19:1-24 for Good Friday.

Post 4: St Cyril of Alexandria on John 19:25-42 for Good Friday.

St Thomas Aquinas’ Lectures on John 18. Six lectures in all.

St Thomas Aquinas’ Lectures on John 19. Also in six lecture.

My Notes on the Passion According to John:

• 18:1-11.
• 18:12-27.
• 18:28-19:16.
• 19:16-22.
• 19:23-27.
• 19:28-37.

Navarre Bible Commentary:

• First reading/commentary.
• Second reading/commentary.
• Gospel reading/commentary.

Word Sunday:

• First Reading.  Text with notes.
• Psalm.  Text with notes.
• Second Reading.  literal and popular translation with notes.
• Passion Part 1.  Literal and popular translation with notes.
• Passion Part 2.  Literal and popular translation with notes.
• Passion Part 3.  Literal and popular translation with notes.

On the Passion of Our Lord. An old sermon originally preached on Palm Sunday but suitable for Good Friday. Use the site’s zoom feature to increas text size.

The Dereliction of Jesus Upon the Cross. Homily. Use site’s zoom feature to increase text size for easy reading.

Today’s Divine Office.

UPDATE: A Scriptural Rosary for Good Friday.

UPDATE: The King and the Cross: Jesus’ Passion, the Psalms & David.

UPDATE: A Look at John’s Passion Narrative. Blog post by Catholic biblical scholar Michael Barber.
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SATURDAY, APRIL 23
EASTER VIGIL

Mass Readings for the Easter Vigil.

Resources for the Easter Vigil.

Today’s Divine Office.
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EASTER SUNDAY

Resources for Easter Sunday for Both Forms of the Rite.

Today’s Divine Office.

April 22: Father Callan on Hebrews 4:14-16, 5:7-9 for Good Friday of the Lord’s Passion

Note: This post contains notes on the second reading for Good Friday, Heb 4:14-16 and 5:7-9. Notes for both parts of the reading  are prefaced with summaries. To view these notes in their wider context you can consult this post on Hebrews 4:12-16, and this one on Heb 5:1-10.

CONFIDENCE IN CHRIST, THE HIGH PRIEST OF THE NEW DISPENSATION
A Summary of Hebrews 4:14-16

In these verses the Apostle introduces his third principal argument to prove the superiority of the New Dispensation to the Old, namely, the High-priesthood of Christ, which he had already mentioned in Heb 2:17 and Heb 3:1, but which will now occupy the rest of the dogmatic part of the Epistle (Heb 4:14—10:8). He has proved so far that Christ, the Mediator of the New Dispensation, is superior to the angels (Heb 1:4—2:18) and to Moses (Heb 3:1—4:13), who were the intermediaries in the giving of the Old Law. Now he will show that the priesthood of Christ is far more excellent than
the priesthood of the Old Law (Heb 4:14—10:18).

In the remaining verses of the present Chapter the Apostle says that, since we now have a High Priest who has passed into the very presence of the Father and who has sympathy for us, having experienced all our sorrows save sin, we must approach the throne of grace with all confidence, so as to receive mercy and the grace we need.

Heb 4:14. Having therefore a great high priest that hath passed through the heavens, Jesus the Son of God, let us hold fast our confession.

Having therefore, etc., i.e., In view of what has been said above (Heb 2:17, 3:1), it is clear that we have a High Priest, and indeed a great High Priest, who is far superior to the angels and Moses of the Old Law. And in contrast with the High Priest of the Old Dispensation, who was accustomed once a year on the Day of Atonement to pass behind the veil of the Temple into the Holy of Holies, into the presence of the Ark which was a symbol of the divine presence, this High Priest of the New Dispensation, who is Jesus the Son of God, “hath passed through the heavens,” i.e., behind the curtain which separates this world from the unveiled presence of God, and into the very presence of the Father Himself. Let us, therefore, hold fast to the faith we profess. The readers of the Epistle were in danger of losing their faith.

Heb 4:15. For we have not a high priest, who can not have compassion on our infirmities, but one tempted in all things like as we are, without sin.

And not only has our High Priest entered into the very presence of the Godhead, thereby estabhshing for us direct communication -with, the Father, but He also retains close relationship with us and feels for us, because He has lived our life, experienced our sorrows and labors, and has allowed Himself to be tried in all things like ourselves, apart from sin.

Unlike ourselves, who suffer from the effects of original sin, our Lord’s temptations were all from without and not at all from within, because there was with Him always perfect harmony between His body and His soul, between His flesh and His spirit. Since our Lord was tempted, He knows how to sympathize with us in our temptations; and since He was sinless, He is able powerfully to plead for us.

Heb 4:16. Let us go therefore with confidence to the throne of grace, that we may obtain mercy and find grace in seasonable aid.

As our High Priest is seated in the presence of the Father, enthroned above the heavens, and yet is able to sympathize with us and knows all our needs, we can go with confidence to His throne of grace, seeking mercy for our infirmities and the help we need at all times.

Throne of grace is likely an allusion to the mercy-seat above the Ark, between the wings of the cherubim (Ex 25:21), where God manifested Himself in a special manner.

JESUS POSSESSED THE QUALIFICATIONS OF A HIGH PRIEST
A Summary of Hebrews 5:1-10

Every High Priest must, first of all, have the same nature as those for whom he is to act as priest; secondly, he must be able  to understand and have sympathy with human frailty; and thirdly, he must have received a divine call (ver. 1-4). Now all these qualifications were found in Jesus Christ: He was made a priest by the Eternal Father at the time of the Incarnation, when He became the divine mediator between God and man, and in the days of His flesh He showed His love and sympathy for mankind and was perfected as man by suffering, thus, through His sacrifice of obedience, becoming the source of eternal salvation for all who follow Him (ver. 5-10).

7. Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.

The reference in this verse is to the whole sacrifice of Christ, which began with the agony in the garden and terminated with His sufferings and death on the cross. Compare this and the following verse with Phil 2:5 ff.

Who refers to our Lord; and the phrase, “in the days of his flesh,” means His human, mortal Ufe, when He shared our common experience of grief, suffering, and death.

Offering up prayers, etc. Perhaps there is no great distinction to be made between “prayers” and “supphcations” here, though the former term may be more definite and the latter more general in character. “Supplications” also carries with it here the thought of greater fervor and intensity.

Offering up, as a priest; the word is the same as that used in verse 1 for “offering gifts and sacrifices.”

To him that was able, etc., i.e., to God the Father.

From death. Better, “out of death.” Our Lord was not saved from dying, which He did not pray for, but from the effects of death, from the corruption and dominion of death; and this latter was the object of His prayer. Others say, however, that the object of our Lord’s petition was perfect resignation and submission to the divine will. In either case He “was heard”; for He calmly
resigned Himself to the divine will and plan, meeting death without fear, and on the third day He arose to a glorious and immortal life, thus triumphing over death and its powers.

For his reverence. Better, “because of his reverential fear,” i.e., because of the fear, combined with reverence, with which He submitted to the divine will.

8. And whereas indeed he was Son, he learned obedience by the things which he suffered:

Though our Lord was the Son of God and the Creator of the world, He submitted Himself as man entirely to the Father’s will in all things, and learned obedience in an experimental way by the trials and tests of suffering which He endured. It was only experimentally that our Lord could be said to learn anything, for in Him were all the treasures of wisdom and knowledge from the very beginning of His incarnation (see on Col 3:3); and hence it was
only as His obedience was put to test and trial by actual suffering that He is here described as learning “obedience by the things which he suffered.”

9. And being consummated, he became, to all that obey him, the cause of eternal salvation,

Our Lord’s sacrifice of obedience as man had a twofold effect; for Himself it brought to completion and perfection His experimental training as a High Priest, which terminated in His resurrection and glorification (Phil 2:8 ff.); and for man it became the cause and principle of eternal salvation for all those who obey Him, by following His law and practising His precepts. Being consummated. Better, “being made perfect,” as a High Priest; the allusion is to our Lord’s glorification after the resurrection.

Father Callan on the Office of Readings (First Reading, Heb 3:1-19)

CHRIST IS SUPERIOR TO MOSES
A Summary of Hebrews 3:1-6

Here we have the second great argument in proof of the Apostle’s thesis. We must bear in mind that his thesis is the superiority of the New Dispensation to the Old. The argument to prove this in the two preceding Chapters was the superiority of Christ, through whom the New Law was given, to the angels, who were the mediators in the giving of the Old Law (see Heb 1:4-14). In these opening verses of the present Chapter the argument is that Christ is superior to Moses, the founder of the theocracy, who delivered to the people of Israel the Law received on Sinai,

Since Christ has been proved superior to the angels, it might seem unnecessary to prove that He is superior to Moses; that conclusion ought to follow as an a fortiori inference. But it was not so to the Jewish mind, which regarded Moses above the angels; for the Jews thought that through Moses they had received God’s final and complete revelation to mankind. It was, therefore, necessary to prove to them that Christ had a greater authority than Moses enjoyed.

1. Wherefore, holy brethren, partakers of the heavenly vocation, consider the apostle and high priest of our confession, Jesus;
2. Who is faithful to him that made him, as was also Moses in all his house.

Wherefore, i.e., since Christ has our human nature and is our great high priest, full of mercy and compassion for our sufferings and miseries, the writer invites his readers to fix their eyes on Jesus, who is God’s messenger to us and our mediator with God, and who, like Moses, was faithful in fulfilling all His duties. The deduction here is an inference from what has been said in the
two previous Chapters.

Holy brethren is a form of address peculiar to this Epistle, but see Rom 1:7; Eph 1:1 ff.; Acts 9:13.

Partakers, etc., i.e., sharers in the faith and grace of Jesus Christ.

Of our confession, i.e., of the faith we profess.

Who is faithful. The readers of this Epistle who were tempted to disloyalty are to keep in view as their model the loyalty to Jesus, “who was faithful to Him that made Him,” i.e., who was loyal to God who invested Him with the high offices of  “apostle,” in preaching God’s revelation to the world, and of “high priest,” to oflfer up an atoning sacrifice for mankind.

As was also Moses in all his house, i.e., as Moses was faithful in teaching and governing the people of Israel (Deut 4:5; Ex 40:16; Num 12:7), who were called the house of God, as in verse 6 below the Christian society is called the family of Jesus Christ (cf. 1 Tim 3:15; Eph 2:21; 1 Peter 4:17, where the Christian community is spoken of as the house of God). It is to be noted that Christ’s superiority as regards God’s people is far greater than that of Moses; for Moses was faithful in all the house of God as a servant (ver. 5), whereas Christ was faithful over the whole house of God as the son in his own house (ver. 6).

3. For this man was counted worthy of greater glory than Moses, by so much as he that hath built the house hath greater honor than the house.
4. For every house is built by some man; but he that created all  things is God.

For goes back to “consider” of verse 1.

This man, i.e., Jesus. The Apostle’s first argument here Is as follows: Moses was only a part of God’s house, that is, of the House of Israel in its covenant relation, though he was indeed a principal part as being God’s direct representative and administrator in the whole theocratic family; but Jesus Christ was the builder, that is, the creator and establisher of the whole family of God including Moses, and is consequently deserving of so much greater honor than Moses as the architect is far superior to the thing he has made.

Hath built. The Greek verb means not only to build, but to furnish and establish.

Every house is built by some man, etc. In Chapter 1 Jesus was described as the creator of the world; here He is spoken of as the builder of the family or community of God. God has made the Church, as He made the universe, through Christ. In this family of God Moses was but the chief administrator of the orders and sovereign will of Jesus Christ.

5. And Moses indeed was faithful in all his house as a servant, for a
testimony of those things which were to be said;
6. But Christ as Son over his house: which house we are, if we hold
firm to the end our confidence and the boasting of our hope.

The second argument here is this: Moses was only a servant in the family of God; Christ was the Son of God in that family, and as such heir and master of it.

His house in both verses means God’s house, which is the Church. There is continuity and identity, along with development, in God’s house both under the Old and under the New Covenant; the Jewish Church was the type, the Christian Church is the antitype of the same divine establishment.

For a testimony of those things, etc. There are two explanations of this passage: (a) it was the duty of Moses as a servant to make known to the people of Israel all of God’s messages to him; (b) the Mosaic legislation and the ceremonies instituted by him pointed to Christ and were a preparation for Christ and the Gospel, and through them, therefore, Moses bore testimony to Christ.

Which house we are, etc. These are familiar Pauline words (cf. 2 Cor 6:16; Eph 2:21-22). The writer here warns his readers who were in danger of relapse that membership in the house and family of God and the enjoyment of its privileges are dependent on our perseverance in unshaken confidence in the profession of our faith and in the firm hope of future rewards to the end of our lives.

Boasting of our hope (a peculiarly Pauline expression), i.e., a boasting that arises from strong hope.

In the Vulgate of verse 6 sua should be eius, referring to God; and sumus nos should be reversed.

EXHORTATION TO PERSEVERANCE IN FAITH
A Summary of Hebrews 3:7-19

Again, as in Chapter 2:1-4, the writer interrupts his argument to make a practical appeal to his readers (which extends from Heb 3:7-4:13) to continue firm in their faith, lest they incur a fate similar to that which befell the Israelites of old. Through their unbelief the Israelites of the desert were excluded from entrance into the Promised Land and condemned to die there in their wanderings; they never attained their destined repose in the place which God had prepared for them and wanted them to have, had they remained faithful. In like manner, if Christians lose their faith, they will never know the joy and repose of heaven to which they have been called and of which the Promised Land of Palestine was a type and figure.

Heb 3:7. Wherefore, as the Holy Ghost saith : Today if you shall hear his voice,

Wherefore. All that follows this word, down to verse 12, is a long parenthesis containing the text of the Psalm ; and hence this conjunction does not find its dependent verb till verse 12. The connection is as follows: Since no one can belong to the house and family of God unless he remains firm in faith and hope, it is necessary, according to the counsel given in Psalm 95 to the people of Israel, that you Christian brethren should take heed lest
any of you abandon the faith you have received.

As the Holy Ghost saith is a regular formula to introduce an inspired Scripture, of which the Holy Ghost is the primary author.

Today is emphatic by its position and means the acceptable time of salvation.

Heb 3:8. Harden not your hearts, as at the provocation, in the day of temptation in the desert,

Harden not your hearts, etc., i.e., do not be stubborn and resist the grace of God appealing to your hearts, as you did at Meribah, the place of strife, and as at Massah, the day of trial, in the desert. In the original Hebrew of the Psalm “provocation” and “temptation” are names of places, Meribah and Massah. At the time in question the Israelites were suffering for want of water
in the desert, and they murmured against Moses (Meribah) and tempted God by doubting His providence and His goodness (Massah). See Ex 17:1-7 and Num 20:1-13, where these facts are narrated.

Heb 3:9. Where your fathers tempted me with tests and saw my works

In this verse God begins to speak to the Israelites in the first person, recalling to their minds how their faithless forefathers “tempted,” i.e., put Him to trial by doubting His power and goodness to help them, though they had been witnesses of His miracles in their behalf for forty years.

Heb 3:10. Forty years: For which cause I was offended with this generation, and I said: They always err in heart. And they have not known my ways,

Forty years. In the Hebrew text these words are joined to the preceding verse, but in the LXX and St. Jerome they are connected with what follows, meaning that for forty years the Lord was “offended with this generation,” i.e., with the faithless people in the desert. As a matter of fact, all during their wanderings in the wilderness the Israelites had grieved the Lord by their doubts. Their hearts were perverse, and they paid no heed to God’s “ways,” i.e., to His precepts, transgressing them at will and in all manners.

Heb 3:11. So I have sworn in my wrath: If they shall enter into my rest.

As a result of their lack of faith, God took a solemn oath that the Israehtes of the desert should all die in their wanderings with the exception of Josue and Caleb, as narrated in Num 14:27 ff., 32:10 ff.; Deut 1:34.

If they shall enter is a Hebrew idiom meaning, “they shall not enter.”

My rest, i.e., the place of repose promised and prepared for them, which in the literal sense was the land of Canaan that the Hebrews were to occupy and enjoy after the fatigue and wanderings of the desert; but in the spiritual sense here applied, “my rest” means celestial beatitude, the eternal Sabbath of heaven, as explained below, in Heb 4:1-4.

Heb 3:12. Take heed, brethren, lest perhaps there be in any of you an evil heart of unbelief, to depart from the living God.

The writer now applies the foregoing Psalm verses to his readers (ver. 12-14), warning them in this verse of the danger of apostasy, which, like all personal moral evil, begins in the heart.

Heb 3:13. But exhort one another every day, whilst it is called today, that none of you be hardened through the deceitfulness of sin.

The Apostle exhorts his readers to give mutual encouragement to one another by word and example constantly throughout their lives, while they have the opportunity: “Whilst you have the light, believe in the light, etc.” (John 12:36; cf. Luke 19:44).

The deceitfulness of sin. Sin is always a delusion, promising pleasure and satisfaction but leading to sorrow and pain; luring to happiness but terminating in grief. The sin directly in question here is that of unbelief and apostasy, against which the writer is warning.

Heb 3:14. For we are made partakers of Christ; yet so, if we hold the beginning of our substance firm unto the end.

By the faith and grace of Christ to which we have been admitted through Baptism we have become incorporated into Christ, thus partaking of His life and blessings now, with the hope and promise of a fuller share in His divine life hereafter in the world to come; but this is only on condition that we retain unshaken to the end of our lives the foundation of all these present and future graces and benefits, namely, our Christian faith.

If we hold the beginning, etc., i.e., if we hold fast to the faith of which we made profession at the time of our conversion.

Substance is a literal translation of the Greek word here used, at least in its later meaning; but according to the sense of the present passage it would probably be rendered better by “confidence.”

15. While it is said, Today if yuu shall hear his voice, harden not your hearts, as at the provocation.
16. For some who had heard did provoke; but not all that came out of Egypt by Moses.

In verses 15-19 we have an explanation of the Psalm passage quoted above in verses 7-1 1. The author tells us who those people were with whom God was angry; they were the people of Israel whom Moses had led out of Egyptian bondage, but whose bones were left bleaching in the wilderness on account of their sins of unbelief.

While it is said. Better, “when it is said.” We shall understand these two verses much better if we take them as going together, putting a comma at the end of verse 15, and, with most modern commentators, make verse 16 consist of two interrogations as follows: “Who were they who heard (the voice of God), and provoked (him) ? Were they not all those who were led out of
Egypt by Moses?” Of the 600,000 Israelites that were led out of Egypt, only Josue and Caleb remained faithful and were permitted to enter the Promised Land (Num 14:38; Josh 14:8-9).

17. And with whom was he offended forty years? Was it not with them that sinned, whose carcasses were overthrown in the desert?

Those Israelites who sinned by unbelief in the desert perished there in the wilderness, and their corpses were left to rot in the sun. See Num 14:29, with which compare 1 Cor 10:5, 8.

18. And to whom did he swear, that they should not enter into his rest, but to them that were incredulous?

Incredulous, better, “disobedient.” The Israelites were not only unbelieving, but disobedient ; and for these sins they were excluded from the land which God had promised them (Ex 16, 17;  Num 14, 21).

19. And we see that they could not enter in, because of unbelief.

We see, etc., i.e., we know from history. They tried to enter the Promised Land, but the favor of God was not with them and all the adults failed and perished in the desert, except Josue and Caleb (Num. xiv. 28-5).

This Weeks Posts: Sunday, April 10-Saurday, April 16 (Fifth Week of Lent)

Some posts are scheduled in advance and will not become available until the time indicated. Posts lacking time indicators or marked “previously posted” are available regardless of the day scheduled. Links to “Today’s Divine Office” are not to the Universalis site, rather, the link will take you to a site maintained by the official English language publisher of the Office.

SUNDAY, APRIL 10
FIFTH SUNDAY OF LENT

Today’s Mass Resources: Ordinary Form…Extraordinary Form.

Today’s Divine Office. Text and podcast available. See next link.

Notes on Psalm 1, 2, & 3, Used in Today’s Office of Readings. Several different commentaries to chose from.

St John Chrysostom’s commentary on the First Reading of the Divine Office (Heb 1:1-2:4). Read Homilies 1 through 3.

Haydock Bible Commentary on Today’s First Reading of the Divine Office(Heb 1:1-2:4).

Last Weeks Posts: Sunday April 3-Saturday April 9. In case you missed something.

Aquinas’ Catena Aurea on Processional Gospel for Palm Sunday (Matt 21:1-11). 12:05 AM EST.

Juan de Maldonado’s Commentary on the Processional Gospel for Palm Sunday (Matt 21:1-11). 12:05 AM EST.

My Notes on the Gospel for Palm Sunday, Post 1 (Matt 26:14-19). This is the first in a series of posts on the regular gospel reading, (Matt 26:14-27:66).
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MONDAY, APRIL 11
MONDAY OF THE FIFTH WEEK OF LENT

Mass Readings.

Today’s Divine Office. Text and podcast available.

The Story of Susanna in the Liturgy of Lent. Scroll down below headlines.

Aquinas’ Catena Aurea on Today’s Gospel (Jn 8:1-11). Previously posted.

Cornelius a Lapide on Today’s Gospel (Jn 8:1-11). Previously posted.

Bishop MacEvily’s Commentary on Today’s Gospel (Jn 8:1-11). Previously posted.

My Notes on the Gospel of Matthew for Palm Sunday, Post 2 (Matt 26:20-25).

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TUESDAY, APRIL 12
TUESDAY OF THE FIFTH WEEK OF LENT

Mass Readings.

Fathers Nolan and Brown on Today’s Gospel (Jn 8:21-30). 12:05 AM EST.

UPDATE: When You Have Lifted Up the Son of Man. A look at Jn 8:28 in relation to its OT background.

Today’s Divine Office. Text and podcast available.

Papal Commentary on the Morning Office Psalms:

Psalm 24
Tobit 13:1-8
Psalm 33

Papal Commentary on the Evening Office Psalms:

Psalm 20
Psalm 21:2-8, 14
Revelation 4:11; 5:9, 10, 12

Father Callan on the First Reading of the Divine Office (Heb 3:1-19). 12:10 AM EST.

UPDATE: Podcast Study of Jeremiah Continues.
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WEDNESDAY, APRIL 13
WEDNESDAY OF THE FIFTH WEEK OF LENT

Mass Readings.

Fathers Nolan and Brown on Today’s Gospel (Jn 8:31-42) 12:05 AM EST.

Today’s Divine Office.

Resources for Palm Sunday Mass (Ordinary and Extraordinary Forms).
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THURSDAY, APRIL 14
THURSDAY OF THE FIFTH WEEK OF LENT

Mass Readings.

Aquinas’ Catena Aurea on Today’s Gospel (Jn 8:51-59). 12:05 AM EST.

Today’s Divine Office.

Papal Commentary on the Psalms of the Morning Office:

• Psalm 57
• Jeremiah 31:10-14
• Psalm 48
• Canticle of Zechariah.

Papal Commentary on the Psalms of the Evening Office:

• Psalm 30
• Psalm 32
• Revelation 11:17-18; 12:10b-12a
• Canticle of Mary.

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FRIDAY, APRIL 15
FRIDAY OF THE FIFTH WEEK OF LENT

Mass Reading.

Aquinas on Today’s Psalm (18). Psalm 17 in Aquinas’ day.

St Cyril of Alexandria on Today’s Gospel (Jn 10:31-42). 12:05 AM EST.

Aquinas’ Catena Aurea on Today’s Gospel (Jn 10:31-42). 12:10 AM EST.

Today’s Divine Office.

Papal Commentary on the Psalms of the  Morning Office.

• Psalm 51.
• Isaiah 45:15-25.
• Psalm 100.
• Canticle of Zechariah.

Papal Commentary on the Psalms of the Evening Office.

• Psalm 41.
• Psalm 46.
• Revelation 15:2-4.
• Canticle of Mary.

UPDATE: Books!

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SATURDAY, APRIL 16
SATURDAY OF THE FIFTH WEEK OF LENT

Mass Readings.

Aquinas’ Catena Aurea on Today’s Gospel (Jn 11:45-56). 12:05 AM EST.

St Cyril of Alexandria on Today’s Gospel (Jn 11:45-56). 12:10 AM EST.

Today’s Divine Office.

Papal Commentary on the Psalms of the Morning Office:

• Psalm 119: 145-152.
  Exodus 15:1-4a, 8-13, 17-18.
  Psalm 117.
  Canticle of Zechariah.

Papal Commentary on the Psalms of the Evening Office:

• Psalm 141:1-9.
  Psalm 142.
  Philippians 2:6-11.
  Canticle of Mary.