vv. 5-7. The terrors of death surged round me, the cords of the nether world enmeshed me. In my distress I called upon the Lord; from His holy temple He heard my voice.

vv. 2-3. I love You, O Lord, my strength, O Lord, my rock, my fortress, my deliverer.

The title of this Psalm contains the following information: for David, the servant of the Lord, who spoke to the Lord the words of this canticle, in the day that the Lord delivered him from the hand of all his enemies, and from the hand of Saul. And a Jewish Targum relates the following: “For singing concerning the marvels which abundantly happened to David, the servant of the Lord, who sang in prophecy before the Lord the words of this song for all the days wherein the Lord delivered him out of the hands of all his enemies, and from the sword of Saul.”

We need deliverance from enemies too, enemies far greater and more dangerous than King Saul or the Philistines. We need deliverance from our sins, as the Collect prayer says: “O Lord, we beseech You, graciously hear the prayers of Your people, that we who are justly punished for our sins may be mercifully delivered for the glory of your name.”

We need deliverance from death, and from him who has the empire of death, that is to say, the devil (Heb 2:14). St Paul sometimes describes the Christian life as a battle against such things: Finally, brethren, be strengthened in the Lord and in the might of his power. Put you on the armour of God, that you may be able to stand against the deceits of the devil. For our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places. Therefore, take unto you the armour of God, that you may be able to resist in the evil day and to stand in all things perfect. Stand therefore, having your loins girt about with truth and having on the breastplate of justice: And your feet shod with the preparation of the gospel of peace. In all things taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one. And take unto you the helmet of salvation and the sword of the Spirit which is the word of God (Eph 6:10-17). But in today’s Epistle Lesson (1 Cor 9:24-10:5) he describes it using athletic imagery:

Know you not that they that run in the race, all run indeed, but one receiveth the prize. So run that you may obtain. And every one that striveth for the mastery refraineth himself from all things. And they indeed that they may receive a corruptible crown: but we an incorruptible one. I therefore so run, not as at an uncertainty: I so fight, not as one beating the air. But I chastise my body and bring it into subjection: lest perhaps, when I have preached to others, I myself should become a castaway (1 Cor 9:24-27).

Castaway, thrown over the shoulder or tossed to the ground like so much useless stuff. Hence St Paul’s warning in 1 Cor 10:1-5~For I would not have you ignorant, brethren, that our fathers were all under the cloud: and all passed through the sea….But with most of them God was not well pleased: for they were overthrown in the desert.

The first generation to go out into the desert for the purpose of worship God, escaping oppression, and entering into the promised land became the last in every sense of the word: In the wilderness shall your carcasses lie. All you that…have murmured against me, shall not enter into the land, over which I lifted up my hand to make you dwell therein…. But your children, of whom you said, that they should be a prey to the enemies, will I bring in: that they may see the land which you have despised (see Num 14:29-31). And so we read in today’s gospel that the first shall be last and the last shall be first (see Matt 20:1-16)

Fortunately, as is said in he Gradual, God is “a helper in due time in tribulation.” Those who trust in him and know his name, know that he forsakes not those who seek him, and thus they cry: Out of the depths I cry to You, O Lord; Lord, hear my voice!” (The Gradual is based upon Ps 9:10-11, 19-20; 129 [130]:1-4)

It has been doubted on what occasion they asked this. S. Jerome, Bede, and Euthymius think that it was when they saw Christ pay the tribute for Himself and Peter. Others differ, because it appears from S. Mark 9:33 that they had had their thoughts on the subject in the way before they came to Capernaum and the tribute had been paid; but we have said from S. Chrysostom and Euthymius that they had frequently and on different occasions discussed the question. The payment of the tribute, therefore, did not put the thought into their minds, but only strengthened that which was in them already. For there had been often occasions before. They had seen Peter, with two others, go up the mountain with Christ, and the keys of the kingdom of heaven given to him (Matt 16:19), as again S. Chrysostom and Euthymius say. Others give another and not unacceptable reason that they had heard Christ often speak of His death as being now very near at hand, and wondered which of them would be, so to speak, His heir that is, His vicar after His death. This is very agreeable to human nature and custom, when men stand around those who are at the point of death, with thoughts of their succession. The Apostles seem to have done this on the eve of Christ s Passion (S. Luke 22:24).

Who thinkest thou. The comparative is put for the superlative, and the present for the future, by a Greek idiom, as if it were written, Which of us is to be the greatest in the kingdom of heaven?

In the kingdom of heaven. Some, as SS. Chrysostom and Epiphanius, take these words to mean the kingdom of heaven itself, and the celestial glory, which from verse 3 seems probable. It is credible that Christ answered the Apostles about the same kingdom of heaven as they spoke of.

But it is more likely that in this instance the Church is termed the kingdom of heaven (1) From the cause of their asking the question when they saw Peter in every respect preferred, and they thought that he would be the head of all the Church; (2) From their having been blamed by Christ when He rebuked their ambition. To wish to be the first in the kingdom of heaven is love, not ambition; but to wish to be first in the Church, and to be placed over others, was to incur blame as being ambitious. This may be proved from verse 3, where the contrary opinion is approved. For Christ would say that he who is least in the present kingdom of heaven that is, the Church should be accounted greatest, and should, therefore, be the greatest in heaven. So speaks S. Luke of the present kingdom of the Church (S. Luke 9:48). Christ therefore plays on the ambiguity of the words, when He says, Except ye be converted, as we have observed that He has often done before.

Verse 2. And Jesus calling to Him a little child. Some think that it was an infant, because S. Mark says that Christ took him up in His arms (S. Mark 9:35; 10:6). But they are in error. For a child larger than an infant may be small enough to be taken up in arms, and this child was able to walk. Christ then called, not an infant, but a child, and an innocent one, and placed him in the midst, that, as has been observed by S. Chrysostom, he might teach humility, not in words, but by actual facts.

Verse 3. Unless you be converted. It has been erroneously inferred from these words that the Apostles were then in a state of mortal sin, because Christ said except, as if they were not able to enter the kingdom of heaven at that time. Christ meant simply that they could not enter it themselves unless they were like children in simplicity and humility. This is not to be understood as if a humility and simplicity equal to that of children were required in all men. For if so, who would ever enter the kingdom of heaven? But the greatest example of humility is put forward, not that we may wholly come up to it, but that we may approach as near to it as we possibly can. So we are commanded to be perfect as our Father in heaven is perfect (S. Matt 5:48). Nor is it intended that the Apostles had not such humility as would enable them to enter the kingdom of heaven; but they have what is required shown to them, that if they have it not, they may gain it, and if they have it, they may keep it. The expression, unless you become, &c., does not mean that they were not such then. It alludes to their age, that as they are fully grown now, they should become as little children, as Christ said to Nicodemus (S. John 3:3).

But Christ blamed the ambition of the Apostles. Granted. It does not follow, however, that it was such as to be a mortal sin, or to hinder them from entering the kingdom of heaven; for it might be venial, and it is right that we should believe it to have been such. The Apostles, therefore, are to be excused by this or some other better reason, as S. Chrysostom excuses them, not blamed. Christ commands us to be like children, not in all things, but in simplicity, in humility, and in innocence, as S. Paul (1 Cor 14:20), as say S. Clement of Alexandria (Pædag., i. 5), S. Ambrose (Serm. x.).

Verse 5. And he that shall receive one such little child. The reason of Christ’s saying this may easily be gathered from what has gone before and from what follows. He would prove that he is the greatest who most resembles the least, because a child is most like Himself and bears His Person. He proves this by the fact that whoever receives a child receives Him. But to receive does not only mean, as some think, to receive Him into our houses, but to follow this up by every kind of well-doing in our power: in a word, to do good, as He will say in the judgment (Matt 25:40). S. Mark and S. Luke relate only this part of Christ’s conversation, omitting what S. Matthew has added. Probably because in this lay the sum of the whole matter.

Shall be like. That is, what does not appear now, while the good are joined with the evil in the Church, will appear then. The same thing takes place in the kingdom of heaven, that is, the Church; as if the ten virgins received the lamps to go out to meet the bridegroom, as explained in Matt 15:16. To what the whole parable tends is clear from the conclusion (verse 13), that we ought always to watch, always to be ready, as the Lord will come in an hour we know not of; and always to prepare by good works for His presence. The argument of the last chapter is followed up in this.

The parable consists of fifteen portions:

1. The Bridegroom, who, beyond doubt, is Christ, as has been explained Matt 11:15; 22:2. The words, and the bride, are not found in the Greek, nor do S. Basil, S. Chrysostom, Theophylact, or Euthymius read them, but they are found in Origen, S. Hilary, S. Augustin, and the Syriac. They should, therefore, be read: if not of necessity, yet on account of their antiquity, and the authority of the above early Fathers. S. John (Apoc 21:2) shows that the Church triumphant, like a bride, will come forth with Christ to judgment.

2. The second part of the parable is the Ten Virgins, on which there is a threefold question: (1) Why they were virgins; (2) Why the kingdom of heaven is compared to ten; (3) What the virgins signify.

Origen and others think that the kingdom of heaven is compared to virgins rather than to others, to signify the integrity of faith, which has its parallel in purity of the body. S. Chrysostom, Theophylact, and Euthymius say, that as virginity is the highest point of perfection, so Christ declares that no one ought to trust to his own good, because not all virgins, though of the most spotless purity, entered into the marriage, that is, the kingdom of heaven. Others, more modern, whose opinion seems preferable, say that the kingdom of heaven is specially compared to virgins only, because it was the custom of virgins before others to carry torches and to conduct the bride and bridegroom to their house.

As to the number ten, S. Jerome, S. Augustin, and others say that it shows the five senses; they who rule them well being wise, and they who do otherwise foolish. So say S. Jerome and Bede (in loc.), S. Augustin (Ep. cxx. 33), S. Gregory (Hom, xii. in Evang.). Thus there are ten. It would rather appear that this number was chosen to show a great number of persons, and that universality was meant. So Gen 31:7, 41; Lev 26:26; Num 14:22. Thus the kingdom of heaven is said to be like ten, that is, to many. By ten virgins, S. Chrysostom, Theophylact, Euthymius, S. Augustin, S. Gregory, as cited above, think that all who were truly virgins are meant, but this is too forced a sense, perhaps. S. Hilary and The Author, on the contrary, hold that all mankind are intended, the faithful and unbelieving alike, with a meaning perhaps too extended; Origen and S. Jerome (in loc.0, and, as appears, S. Ambrose (Serm. xiv. on Ps. cxviii.), neither of all men, nor of virgins alone, but of all the faithful, and of these alone. Their opinion seems good first, because it is plain that Christ speaks only of those who had received lamps, which only the faithful have: for the lamp is faith (Ps 119:105); secondly, because Christ teaches that faith without good works does not satisfy for salvation.

Another part of the question is the meaning of the five wise and the five foolish. S. Hilary says that the five wise include all the faithful, and the five foolish all the contrary. The Author makes the wise all spiritual men, and the unwise all carnal; or, by the former, all who are, as S. Paul says (1 Cor 7:34), virgins both in body and spirit; by the latter, those that are virgins in body but corrupt in soul. S. Chrysostom, Theophylact, Euthymius, and, perhaps, S. Ambrose (Serm. xiv. on Ps. cxviii.), by the wise, all who, besides the true virginity of mind and person, have also mercy and charity, and show them in giving of alms largely; by the foolish, all who, though virgins, are not merciful, that is, have no oil in their vessels, and, therefore, do not works of almsgiving. S. Augustin (Ep. cxx.), S. Gregory (Hom. xii. on Gospels0, and Bede (in loc.) make the five wise all virgins who have, as is said, a good intention and seek praise for their virtue, not from men, but from God; the others are such as seek after human praise and flattery. Origen, S. Jerome, and S. John Damascus, or whoever is the author of his history, say that the wise virgins are all men who have good works with faith, and that the foolish are such as have faith indeed, but not works.

This seems not merely the best, but the only good explanation, because the great subject of the parable is that faith without works is of no avail for salvation. Again, because the same is taught both by previous parables (Matt 24:45) and subsequent ones (verse 14), that it is not enough to believe unless we also watch to good works, because we know not at what hour the Lord will come. The same is again inculcated in another parable (Matt 22:12), in which, as here are the virgins, so there is the guest who entered in at the wedding feast by faith, but who, because he had no wedding-garment, that is, works, was cast out.

3. The third point of the parable is the lamps which all the virgins received, and by which S. Hilary understands our human bodies, in which the divine light of the soul shines. S. Chrysostom, Theophylact, Euthymius, Bede, S. Augustin, and S. Gregory, in the works cited above, think that bodily virginity is intended. S. Jerome, of the bodily senses, and with S. Hilary, Origen, and The Author he explains it of faith. This agrees well with the sense of the parable; for all take that to be faith from which they went out to meet Christ, but all did not go in with Him to the marriage, because all had not good works.

4. The fourth point is the oil which the wise virgins had and the foolish ones had not, and which S. Chrysostom, Euthymius, Theophylact, and S. Ambrose explain to be alms and mercy, as these are compared in Scripture to oil. But S. Augustin, S. Gregory, and Bede think it the good will which, as said before, seeks praise, not of men, but of God. The opinion of Origen, S. Hilary, The Author, and S. John Damascus is the only true and probable one. They understand by the oil good works, without which faith does not shine, that is, is dead (S. James 2:26), and by which, if present, faith is kindled, shines, is made to appear, to show (S. James 2:17). The foolish virgins say (verse 8), Give us of your oil, for our lamps are gone out. Not that without works faith is at once extinguished, but that when it does not shine through works, it appears to be so, and avails no more to salvation than if it were wholly extinct; or, as The Author says, because it is so ordered by nature that whereas faith is cherished and kept alive by good works, so without them it languishes, and by degrees becomes dead. To take oil then in the lamps is to lay up a plenty and, as it were, a treasure of good works against the future coming of Christ, as in Matt 6:20.

5. The fifth part is the vessels which, S. Hilary says, are our human bodies, as S. Paul wrote (2 Cor 4:7). It would be better understood as the soul or conscience, which is the seat and receptacle of good works.

6. The sixth part is the bridegroom being said to have tarried. It cannot be doubted that by this Christ meant to teach us that the time of His second coming would be long, that He might disabuse the disciples of the false idea that He would come immediately after His Resurrection, as S. Chrysostom has observed. To the same purpose, S. Jerome and S. Hilary say that the delay of the bridegroom is a time of penance. But Christ speaks accommodatingly to the virgins, to whom, because He did not come immediately, as they expected, He appeared to delay too long; for, to those who are waiting, all time naturally seems long. Otherwise Christ did not desire to signify of His own intention that His absence should be greatly prolonged; for, as S. John says (1 Jn 2:18), It is the last hour; and it was not in harmony with the parable to teach that His absence would be long, lest men whom He desired to teach to be diligent, watching, and always ready, should become negligent, slothful, and secure.

7. The seventh part is all the virgins being said to have slumbered and slept, which S. Hilary and S. Chrysostom (in Loc.), S. Augustin (Ep. cxx., chap, xxxii.), S. Basil (In Moral., chap, v.), explain by saying that all the virgins were dead before Christ came. The Author says that they were negligent. This would seem very good were it not said that both the wise and the foolish slept. It should therefore, perhaps, be understood that they had ceased to think of the bridegroom coming, and did not expect him when he came. This would happen both to the good and the bad. For they who wait long for a person often cease to expect him, and when they are not looking for or thinking of him, that is, when they are sleeping, he suddenly comes. This is shown further by the time at which the bridegroom came: midnight.

8. The time at which the bridegroom came that is, midnight is the eighth part of the parable. They who think from this, as some do, that the usual hour of the bridegroom’s coming to the house of the bride was midnight, seem not only to miss the point of the parable, but to pervert it, and to seek to reconcile things contradictory. For if midnight, and not earlier, were the time of the coming of the bridegroom, how did he delay when that period had not yet arrived? how did he seem to the virgins to tarry overlong, when they knew that he would not come before it? Some ancient Fathers believed that Christ would come at midnight, and so the Church Hymn seems to imply. S. Jerome says that it was an apostolic tradition that, at the Passover, it was not lawful to dismiss the people before midnight, because it was thought that He would come at that hour, as in Egypt of old. The Jews also expected their Messiah at midnight. But we must keep to the words, You know not the day nor the hour. The meaning, therefore, is that He will come when He is least expected. For who could believe that He would come in the middle of the night, when men are buried in repose? So say, with justice, S. Gregory, S. Hilary, S. Jerome, S. Augustin, Theophylact, and Bede.

9. The ninth point is the cry Behold. This doubtless is the great voice mentioned in Matt 24:31, and the trumpet; as Origin, S. Chrysostom, The Author, Euthymius, Theophylact, S. Jerome, S. Augustin (Ep. cxx., chap, iii.), have explained.

10. The tenth point is contained in verse 7: Then all those virgins arose and trimmed their lamps, which is explained by S. Hilary of the resurrection of the body, and the restoration of all things. S. Augustin (in the above Epistle), The Author, and Bede (in loc) explain it better, that a rumour will be heard of the coming of Christ; all men who, as if oppressed with sleep, had not thought of Him would arise, as S. Paul says (Rom 13:11). To trim the lamps is to call to mind the works which everyone has done, to give account of them in the judgment.

11. The eleventh point is the saying of the foolish virgins to the wise: Give us of your oil, for our lamps are gone out. It is clear that the meaning is that men who have no good works of their own, when it is too late, and they are called to judgment, will implore the help of the saints, as The Author explains it; as if they wished to cover themselves under the good works of others.

12. The twelfth point is the answer of the wise virgins: Lest, perhaps, there be not enough for us and for you, go ye rather to them that sell and buy for yourselves. In this two things seem remarkable:

(a) That the wise virgins refuse their help to the foolish, not because they would not give it if they could, but because at so late an hour they were not able. So say S. Chrysostom, Euthymius, and Theophylact. Or, as is more probable (as The Author says), because in that dreadful judgment no one will have sufficient confidence in himself, or appear to have enough of good works ; for the words, lest, perhaps, there be not enough for us and for you, evidently point to this. In these words, neither the treasure of the Church, which consists of the merits of the saints, nor their suffrages for others, are destroyed, as if the good works of one could not profit another. By the same reasoning, it would be proved that the saints, even while alive, could not help other living persons by their prayers, which is contrary to all Scripture, from which we learn that by the merits of the saints the dead are aided. We find this in S. Luke 16:9: Make unto you friends of the mammon of iniquity, that when you shall fail they may receive you into everlasting dwellings, where Christ says that the faith and labour of some can profit others. Many Ancients have rightly concluded the same from Matt 11:2: And Jesus, seeing their faith, said to the man sick with the palsy, Be of good heart, son, thy sins be forgiven thee, as has there been explained. What, then, is the meaning of the passage? This, that everyone in that last great final judgment will be judged by his own works, and not by those of others, as S. Paul said (2 Cor 5:10), and should bear his own burden (Gal 6:5). S. Augustin, in his oft-cited Ep. cxxix., S. Hilary, and S. Chrysostom are to be understood in this sense when they say that this passage shows that no one is aided by the works of another.

(b) The second point is the foolish virgins being sent to those who sold, to buy oil for themselves. Origen and The Author explain this to mean the teachers of the Church, who sell the Word of God, not for a price, but for salvation and by the confession of faith, as is said by S. Paul (2 Cor 12:14), and as he calls those whom he brought to the Gospel his joy and crown (Phil 4:1). S. Augustin, S. Gregory, and Bede, by the sellers understand flatterers, who sell the fumes of false praise; as if it were said in irony, “Go to those flatterers in whose praises you take delight, and see what good they can do you”. S. Jerome thinks that the foolish virgins that is, those who have no good works are sent into the world to gain with much labour the oil of good works. This would appear to be no part of the parable, but an offshoot of what either might have been or was very probable, and added to complete the narrative, as were the words of the wise virgins, lest, perhaps, there be not enough for us and for you. Both may have been added, not to carry any meaning, but as it was very probable that the virgins would have spoken in this manner. The words cannot mean that those who had no good works should be sent into the world to buy, that is, procure them. It was said because it was very probable that the foolish virgins would go to buy oil when they could obtain none from the others, and Christ must form a truth-like narrative. Or, if this part have any meaning at all, it may only be that the foolish and improvident would desire to do good works, and to be diligent in them, when the time is past and it is too late.

13. The thirteenth point is the coming of the bridegroom, which means, as no one doubts, the coming of Christ to judgment.

14. The fourteenth is the entering in of those who were prepared with the bridegroom into the marriage and the supper, by which the beatific life is described, as Apoc 19:7.

15. The fifteenth is the door being shut when the foolish virgins returned; which only means that they wished to do good works when it was too late, and when it was no longer a time to work, as Christ said (S. John 9:4), The night cometh when no man can work. Nor needs there further discussion of how, when the final judgment was ended, the foolish virgins returned to heaven, and beat the door, and entreated Christ with prayers to open to them. All this, as has been said, was added, not for a meaning, but to amplify and adorn the parable; nor that it would happen in heaven, but that it was very likely to happen among men; and, as S. Gregory said (Hom, xii.) on these words, this only was intended, that he cannot possibly merit to obtain from God what he asks there, who would not listen to what He commands here.

Verse 12. I know you not. All authorities, ancient and modern, agree that the word know here and in other places does not mean recognition, but feeling, and, as they say, scientia approbationis; as if Christ said, “I do not approve you; I do not acknowledge you as My children”; or, as the Author says, “I do not see in you the marks of My spirit,” of which S. Paul speaks (2 Cor 1:22; and Eph 1:3; 4:30).

1. Then shall the kingdom of heaven be like to ten virgins, who taking their lamps went out to meet the bridegroom and the bride.

This Parable of the Ten Virgins (verses 1-13) is peculiar to St. Matthew.

Then; i.e., in the Day of Judgment, at the second coming of Christ.

The kingdom of heaven means the Church militant; the ten virgins represent all the faithful. The number “ten” is not accidental, because it took just so many to make a company among the Jews. The virginity here attributed to them means purity of faith, absence of spiritual fornication through corruption of doctrine.

Taking their lamps. Marriages, in the East, were, and are still, always celebrated at night.

Went out to meet the bridegroom. The bridal procession among the Jews was as follows: the bridegroom, accompanied by his friends, went to the home of the bride to lead her, with joy and gladness ( 1 Macc 9:37-39) , to his own house; or, if that was too small, to some apartment large enough to accommodate the wedding party. The bride was accompanied from her father’s house by her youthful friends and companions (Ps 45:15), and others, here called “virgins,” joined the procession along the way, to enter with the rest of the company the hall of feasting (Cant 3:4). Bridegroom means Christ, who will come at the end of the world to take the Church, His Bride, to Himself (Trench).

And the bride. These words are not found in the best MSS. and should be omitted here.

2. And five of them were foolish, and five wise.

Five foolish . . . five wise. All were virgins, because all had the true faith, but the difference between them was that the faith of the foolish virgins, being without good works, was dead.

Origen: They that believe rightly, and live righteously, are likened to the five wise; they that profess the faith of Jesus, but prepare themselves not by good works to salvation, are likened to the five foolish.~Quoted in Aquinas’ Catena Aurea.

Lumen Gentium 14:  They are fully incorporated in the society of the Church who, possessing the Spirit of Christ accept her entire system and all the means of salvation given to her, and are united with her as part of her visible bodily structure and through her with Christ, who rules her through the Supreme Pontiff and the bishops. The bonds which bind men to the Church in a visible way are profession of faith, the sacraments, and ecclesiastical government and communion. He is not saved, however, who, though part of the body of the Church, does not persevere in charity. He remains indeed in the bosom of the Church, but, as it were, only in a “bodily” manner and not “in his heart.”(Cfr. S. Augustinus, Bapt. c. Donat. V, 28, 39; PL 43, 197: Certe manifestum est, id quod dicitur, in Ecdesia intus et foris, in corde, non in corpore cogitandum. Cfr. ib., III, 19, 26: col. 152; V, 18, 24: col. 189; In Io. Tr. 61, 2: PL 35, 1800, et alibi saepe.) All the Church’s children should remember that their exalted status is to be attributed not to their own merits but to the special grace of Christ. If they fail moreover to respond to that grace in thought, word and deed, not only shall they not be saved but they will be the more severely judged.(Cfr. Lc. LC 12,48): Omni autem, cui multum datum est, multum quaeretur ab eo. Cfr. etiam (MT 5,19-20 MT 7,21-22 MT 25 41-46 Jc 2,14)

3. But the five foolish, having taken their lamps, did not take oil with them:
4. But the wise took oil in their vessels with the lamps.

Lamps . . . oil. The lamps represent faith; oil, good works.

St Augustine: Or, “The lamps” which they carry in their hands are their works, of which it was said above, “Let your works shine before men.” [Matt 5:16]~Quoted in Aquinas’ Catena Aurea.

Cornelius a Lapide: Thus their lamps are dying out, yea, as the Syriac hath it, they have been extinguished; according to the words of S. James, “Faith without works is dead.” The lamp, therefore, is the faithful mind, or faith itself. The oil is good works, without which faith is dead, and, as it were, extinct; but with them, alive and burning. The light, or flame of the lamps, is charity. For this is fed by zeal for good works, just as the flame of a lamp is fed with oil. The vessel is conscience, or the believing soul. And this is the reason why we place a lighted candle in the hands of dying persons, denoting, or at least praying, that they may have faith with works, that like brides with burning lamps, they may worthily meet Christ the Lord, as it were their Bridegroom.~From the Great Commentary of Cornelius a Lapide.

5. And the bridegroom tarrying, they all slumbered and slept.

The bridegroom tarrying represents the delay in Christ’s second coming. Our Lord never gave any hint as to the exact time when He should come. We know neither the day of our own death, nor that of the end of the world. Hence it behooves us ever to watch.

Slumbered; i.e., ceased to look for His coming; not that all had sinned, or were unprepared.

Pope St Gregory the Great: To sleep is to die, to slumber before sleep is to faint from salvation before death, because, by the burden of sickness we come to the sleep of death.~Quoted in Aquinas’ Catena Aurea.

6. And at midnight there was a cry made: Behold the bridegroom cometh, go ye forth to meet him.

At midnight means at the most unexpected time (Luke 12:40; 1 Thess 5:2).

A cry refers to the voice of the last trumpet (1 Thess 4:15). Actually, the verse in 1 Thess speaks of a cry of command, the voice of an archangel, and a trumpet.

St Jerome: Suddenly thus, as on a stormy night, and when all think themselves secure, at the hour when sleep is the deepest, the coming of Christ shall be proclaimed by the shout of Angels, and the trumpets of the Powers that go before Him. This is meant when it says, “Lo, the bridegroom cometh, go ye out to meet him.”~Quoted in Aquinas’ Catena Aurea.

7. Then all those virgins arose and trimmed their lamps.
8. And the foolish said to the wise: Give us of your oil, for our lamps are gone out.

Give us of your oil, — words which signify the miserable plight of those who, at the last, shall find themselves in the presence of the Judge without good works, with no fruits of faith.

St Gregory Nanzianzus: But then what advocate shall we have? What pretext? What false excuse? What plausible artifice? What device contrary to the truth will impose upon the court, and rob it of its right judgment, which places in the balance for us all, our entire life, action, word, and thought, and weighs against the evil that which is better, until that which preponderates wins the day, and the decision is given in favour of the main tendency; after which there is no appeal, no higher court, no defence on the ground of subsequent conduct, no oil obtained from the wise virgins, or from them that sell, for the lamps going out,51 no repentance of the rich man wasting away in the flame,52 and begging for repentance for his friends, no statute of limitations; but only that final and fearful judgment-seat, more just even than fearful; or rather more fearful because it is also just; when the thrones are set and the Ancient of days takes His seat,53 and the books are opened, and the fiery stream comes forth, and the light before Him, and the darkness prepared; and they that have done good shall go into the resurrection of life,54 now hid in Christ55 and to be manifested hereafter with Him, and they that have done evil, into the resurrection of judgment,56 to which they who have not believed have been condemned already by the word which judges them.57 Some will be welcomed by the unspeakable light and the vision of the holy and royal Trinity, Which now shines upon them with greater brilliancy and purity and unites Itself wholly to the whole soul, in which solely and beyond all else I take it that the kingdom of heaven consists. The others among other torments, but above and before them all must endure the being outcast from God, and the shame of conscience which has no limit. But of these anon.Taken from his Sixteenth Oration. (Notes: 51-Mt 25,8; 52-Luk. 16,24; 53-Dan 7,9; 54-Jn 5,29; 55-Col 3,3; 56-Jn 5,29; 57-Jn 3,18; 12,48).

9. The wise answered, saying: Lest perhaps there be not enough for us and for you, go ye rather to them that sell, and buy for yourselves.

This answer of the wise virgins does not imply a lack of charity; they only wished to express their inability to supply what God alone can give.

St John Chrysostom: But the wise answered, saying, “Not so, lest there be not enough for us and you;” hence we learn that none of us shall be able in that day to stand forth as patron [marg. note:  of those who are betrayed by their own works, not because he will not, but because he cannot].~Quoted in Aquinas’ Catena Aurea.

Again, St John Chrysostom: Let us not then, in order that for a single moment (for such is this present life) we may live luxuriously, draw on ourselves punishment through endless ages: but let us toil for a moment, that we may be crowned for ever. See ye not that even in worldly things most men act in this manner: and choose a brief toil in order to a long rest, even though the opposite falls out unto them? For in this life indeed there is an equal portion of toils and reward; yea, often, on the contrary, the toil is endless whilst the fruit is little, or not even a little; but in the case of the kingdom conversely, the labor is little whilst the pleasure is great and boundless. For consider: the husbandman wearieth himself the whole year through, and at the very end of his hope of times misses of the fruit of those many toils. The shipmaster again and the soldier, until extreme old age, are occupied with wars and labors; and oftentimes hath each of them departed, the one with the loss of his wealthy cargoes, the other, along with victory, of life itself. What excuse then shall we have, tell me, if in worldly matters indeed we prefer what is laborious in order that we may rest for a little, or not a little even; (for the hope of this is uncertain;) but in spiritual things do the converse of this and draw upon ourselves unutterable punishment for a little sloth? Wherefore I beseech you all, though late, yet still at length to recover from this frenzy. For none shall deliver us in that day; neither brother, nor father, nor child, nor friend, nor neighbor, nor any other: but if our works play us false, all will be over and we must needs perish. How many lamentations did that rich man make, and besought the Patriarch and begged that Lazarus might be sent! But hear what Abraham said unto him: “There is a gulf betwixt us and you, so that they who wish to go forth cannot pass thither.” (Lc 16, 26) How many petitions did those virgins make to their fellows for a little oil! But hear what they also say; “Peradventure there will not be enough for you and for us;” (Mt 25, 9) and none was able to bring them in to the bridal chamber.~Taken from his Ninth Homily on Second Corinthians 

St Jerome: For these wise virgins do not answer thus out of covetousness, but out of fear. Wherefore, each man shall receive the recompense of his own works, and the virtues of one cannot atone for the vices of another in the day of judgment. The wise admonish them not to go to meet the bridegroom without oil, “Go ye rather to them that sell, and buy for yourselves.”~Quoted in Aquinas’ Catena Aurea.

10. Now whilst they went to buy, the bridegroom came: and they that were ready, went in with him to the marriage, and the door was shut.

Went in with him to the marriage, which represents the reception of the Elect into the abode of the Blessed.

St Jerome: After the day of judgment, there is no more opportunity for good works, or for righteousness, and therefore it follows, “And the door was shut.”~Quoted in Aquinas’ Catena Aurea.

11. But at last came also the other virgins, saying: Lord, Lord, open to us.
12. But he answering said : Amen I say to you, I know you not.

Lord, Lord, open to us. Not that they had obtained oil, or enriched meanwhile their faith by works; they wished only to entreat for mercy. The Judge answers them (verse 12) that it is too late, the time for work and merit is over forever.

St Hilary: Yet though the season of repentance is now past, the foolish virgins come and beg that entrance may be granted to them.~Quoted in Aquinas’ Catena Aurea.

St Jerome: Their worthy confession calling Him, “Lord, Lord,” is a mark of faith. But what avails it to confess with the mouth Him whom you deny with your works?~Quoted inAquinas’ Catena Aurea.

St Jerome: “Amen I say to you, I know you not.” For “the Lord knoweth them that are his,” [2 Tim 2:19] and he that knoweth not shall not be known, and though they be virgins in purity of body, or in confession of the true faith, yet forasmuch as they have no oil, they are unknown by the bridegroom. When He adds, “Watch therefore, because ye know not the day nor the hour,” He means that all that has been said points to this, namely, that seeing we know not the day of judgment, we should be careful in providing the light of good works.~Quoted in Aquinas’ Catena Aurea.

13. Watch ye therefore, because you know not the day nor the hour.

Watch ye therefore. The whole purpose of the parable is to teach us vigilance and preparation against the coming of Christ, whether at the end of the world, or at our own death.

Pope St Gregory the Great: ”Forasmuch as ye know not the day of judgment, prepare the light of good works. For He who has guaranteed pardon to the penitent has not promised to-morrow to the sinner”~Quoted by Cornelius a Lapide in The Great Commentary.

St Augustine: For indeed we know the day and the hour neither of that future time when the Bridegroom will come, nor of our own falling asleep each of us; if then we be prepared for this latter, we shall also be prepared when that voice shall sound, which shall arouse us all.~Quoted in Aquinas’ Catena Aurea.

Catechism of the Catholic Church #672:Before his Ascension Christ affirmed that the hour had not yet come for the glorious establishment of the messianic kingdom awaited by Israel[Acts 1:6-7] which, according to the prophets, was to bring all men the definitive order of justice, love and peace.[Isa 11:1-9] According to the Lord, the present time is the time of the Spirit and of witness, but also a time still marked by “distress” and the trial of evil which does not spare the Church[Acts 1:8; 1 Cor 7:26; Eph 5:16; 1 Pet 4:17] and ushers in the struggles of the last days. It is a time of waiting and watching.[Matt 25:1-13; Mk 13:33-37; Jn 2:18; Jn 4:3; 1 Tim 4:1].

THANKSGIVING FOR RECENT BENEFITS

A Summary of 2 Corinthians 1:3-11~The Apostle has lately passed through dire perils, for deliverance from which he now thanks God, especially since his trials and his safe escape from them have been ordained to the ultimate good and comfort of his dear ones in the faith. It was by their prayers that he was assisted in time of danger, and he trusts to their devout cooperation for deliverance from similar circumstances in the future.

3. Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort.

The Apostle now thanks God the Father for the mercy and comfort which he, Timothy, and perhaps other fellow-laborers (verse 19) have experienced in their trials and toils.

The God and Father ( ο θεος και πατηρ). The one article for the two names shows that they both refer to the one Divine Person. The Father is called the God of our Lord Jesus Christ, just as the Saviour Himself said: “I ascend to my Father and your Father, my God and your God” (John 20:17).

The Father of mercies, etc., i.e., the merciful Father who is the source of all consolation (Eph 2:4).

4. Who comforteth us in all our tribulation; that we also may be able to comfort them who are in all distress, by the exhortation wherewith we also are exhorted by God.

God comforts St. Paul, Timothy and their fellow-workers in the ministry, in order that they in turn may comfort the faithful in their afflictions.

Distress represents the same word in Greek (θλιψει) as tribulation; and likewise comfort and comforteth render the same Greek terms as exhortation and exhorted. The same variation between our version and the Vulgate, on the one hand, and the Greek text, on the other, occurs again in verse 6.

The et . . . et (“also”) of the Vulgate here are not in the Greek. The Vulgate reads: qui consolatur nos in omni tribulatione nostra ut possimus et ipsi consolari eos qui in omni pressura sunt per exhortationem qua exhortamur et ipsi a Deo.

5. For as the sufferings of Christ abound in us: so also by Christ doth our comfort abound.

If the sufferings of the Apostles were extraordinary, their consolations were correspondingly great.

The sufferings of Christ, i.e., the sufferings which Christ bore for the diffusion of the Gospel and the salvation of souls, and which are continued in the members of His mystical body (Col 1:24). There is no thought here of Christ now suffering in glory.

6. Now whether we be in tribulation, it is for your exhortation and salvation: or whether we be comforted, it is for your consolation: or whether we be exhorted, it is for your exhortation and salvation, which worketh the enduring of the same sufferings which we also suffer.

The Apostle wishes to say now that whatever happens to him and his fellow workers for Christ—whether it be joy or sorrow, comfort or affliction, it is all ordained for the good of the faithful. Their afflictions beget patience, and their comfort inspires hope in the goodness of God.

The text of this verse causes much confusion. In the first place the Vulgate clause, sive autem tribulamur pro vestra exhortatione et salute must be omitted as a repetition of the last part of the first clause (a case of scribal dittography). The corresponding words in our version, or whether we be
exhorted, it is for your exhortation and salvation must likewise be omitted.

This done, there are two principal readings of the verse: (a) “Now whether we be in tribulation, it is for your consolation and salvation, which is wrought out in the endurance of the same sufferings which we also suffer; or whether we be comforted it is for your consolation, knowing that,” etc. [as in verse 7] (see manuscripts B D F G K L); (b) “Now whether we be in tribulation, it is for your comfort and salvation; or whether we be comforted, it is for your comfort, which worketh in the endurance of the same sufferings that we also suffer” (see manuscripts A C M P). The latter reading is more like the Vulgate and is preferable.

7. That our hope for you may be steadfast: knowing that as you are partakers of the sufferings, so shall you be also of the consolation.

The Apostle expresses his unwavering hope that as the Corinthians bear their afflictions courageously they may also experience much comfort and consolation.

That our hope, etc. ( Vulg., Ut spes nostra, etc.) should be “And our hope,” etc. This clause is transferred by the Vatican MS. and many other authorities to the middle of the preceding verse, but such placing is against the best internal and external evidence. It is true that the participle knowing is without an antecedent, but this is not uncommon in St. Paul.

SUNDAY, JANUARY 29
FOURTH SUNDAY IN ORDINARY TIME

Today’s Mass Resources (Ordinary and Extraordinary Forms. A weekly feature of this blog. Next Sunday’s resources will be posted on Wednesday (or Thursday) evening.

Today’s Divine Office.

Roman Breviary/Divine Office. Pre-Vatican II. Latin and English side by side.

Last Week’s Posts: Saturday, January 22-Saturday, January 28.

MONDAY, JANUARY 30
MONDAY OF THE FOURTH WEEK IN ORDINARY TIME
In the old calendar today is the Memorial of St Martina.

ORDINARY FORM:

• Today’s Mass Readings.
• Today’s Divine Office.
• St Thomas Aquinas’ Lecture on Today’s Psalm (3).
• A Patristic/Medieval Commentary on Today’s Psalm (3).
• My Notes on Today’s Psalm (3).
• Aquinas’ Catena Aurea on Today’s Gospel (Mark 5:1-20).

EXTRAORDINARY FORM:

• English and Latin Roman Missal for the Extraordinary Form of the Rite. Changes daily but you can access earlier or future dates by using the blue arrows and then clicking on the square box between them.
• Roman Breviary/Divine Office. See my note at the top of this post.
• Pending: My Notes on the First Lesson (Ecclesiasticus [Sirach] 51:1-8, 12).
•  Aquinas’ Catena Aurea on Matthew 25:1-13.
• Gospel Scripture Study on Matthew 25:1-13. Video. This was the reading in the Ordinary Form of the Rite for the 32 Sunday in Ordinary time.
• Pending:  Cornelius a Lapide’s Commentary on Matthew 25:1-13.
• Father Callan’s Commentary on Matthew 25:1-13.
• Maldonado’s Commentary on Matthew 25:1-13.

TUESDAY, JANUARY 31
MEMORIAL OF ST JOHN BOSCO, PRIEST

ORDINARY FORM:

• Today’s Mass Readings.
• Today’s Divine Office.
• Pope John Paul II’s Commentary/Meditation on Today’s Psalm (86).
• Aquinas’ Catena Aurea on Today’s Gospel (Mark 5:21-43).

EXTRAORDINARY FORM:

• English and Latin Roman Missal. See my note at top of post.
• Roman Breviary/Divine Office. See my note at top of this post.
• Bernardin de Piconio’s Commentary on Philippians 4:4-9.
• Father Callan’s Commentary on Philippians 4:4-9.
• Cornelius a Lapide’s Commentary on Matthew 18:1-5. Includes a note on verse 10 also.
• Aquinas’ Catena Aurea on Matthew 18:1-5. Includes note on verse 6.
• Maldonado’s Commentary on Matthew 18:1-5.

WEDNESDAY, FEBRUARY 1
WEDNESDAY OF THE FOURTH WEEK IN ORDINARY TIME

ORDINARY FORM:

• Today’s Mass Readings.
• Today’s Divine Office.
• St Augustine’s Notes on Psalm 32.
• Pope John Paul II’s Commentary/Meditation on Psalm 32.
• Aquinas’ Catena Aurea on Mark 6:1-6.

EXTRAORDINARY FORM: Memorial of St Ignatius of Antioch, Bishop and Martyr. His memorial is celebrated on October 17 in the Ordinary Form.

• English and Latin Roman Missal. See my note at top of this post.
• Roman Breviary/Divine Office. See my note at top of this post.
• Bernardin de Piconio’s Commentary on Romans 13:8-10.
• Bishop MacEvily’s Commentary on Romans 13:8-10.
• Father Callan’s Commentary on Romans 13:8-10.
• St John Chrysostom’s Commentary on Romans 13:8-10.
• Cornelius a Lapide’s Commentary on Matthew 8:23-27.
• Aquinas’ Catena Aurea on Matthew 8:23-27.
• St Jerome’s Homily on Matthew 8:23-27.
• St Peter Chrysologus’ Homily on Matthew 8:23-27.

Pending: RESOURCES FOR SUNDAY MASS (ORDINARY AND EXTRAORDINARY FORMS).

THURSDAY, FEBRUARY 2
FEAST OF THE PRESENTATION OF THE LORD

ORDINARY FORM:

• Today’s Mass Readings.
• Today’s Divine Office.
• My Notes on Malachi 3:1-4.
• Father Boylan’s Introduction to Psalm 24.
• Part 1: A Patristic/Medieval Commentary on Psalm 24. On verses 1-6.
• Part 2: A Patristic/Medieval Commentaryon Psalm 24. On verses 7-10.
• St Thomas Aquinas Lecture on Psalm 24.
• Pope John Paul II’s Commentary/Meditation on Psalm 24.
• Father Callan on Hebrews 2:14-18.
• Father Boylan’s Commentary on Hebrews 2:14-18.
• Aquinas’ Catena Aurea on Luke 2:22-40.
• Father Callan’s Commentary on Luke 2:22-40.

EXTRAORDINARY FORM:Feast of the Presentation

• English and Latin Roman Missal. See my note at top of this post.
• Roman Breviary/Divine Office. See my note at top of this post.
• My Notes on Malachi 3:1-4.
• Aquinas’ Catena Aurea on Luke 2:22-32. Actually this post is on 22-40.
• Father Callan’s Commentary on Luke 2:22-32. On verses 22-40.

FRIDAY, FEBRUARY 3
FRIDAY OF THE FOURTH WEEK IN ORDINARY TIME

ORDINARY FORM:

• Today’s Mass Readings.
• Today’s Divine Office.
• Pope John Paul II’s Commentary/Meditation Psalm 18.
• St Thomas Aquinas’ Lecture on Psalm 18 (17). Aquinas’ translation of the Psalter followed the numbering of the Psalms employed by the Septuagint (LXX), as a consequence, the Psalm usually designated as 18 today was, in his day, designated 17.
• Aquinas’ Catena Aurea on Mark 6:14-29.

EXTRAORDINARY FORM:Memorial of St Blaise

• English and Latin Roman Missal. See my note at top of this post.
• Roman Breviary/Divine Office. See my note at top of this post.
• Father Callan’s Commentary on 2 Corinthians 1:3-7.
• MORE POSTS PENDING.

POSTS FOR SATURDAY PENDING.

Filed under: Uncategorized ]]> http://thedivinelamp.wordpress.com/2012/01/28/this-weeks-posts-sunday-january-29-saturday-february-4/feed/ 0 Dim Bulb http://thedivinelamp.wordpress.com/2012/01/28/father-callans-commentary-on-luke-222-40-for-the-feast-of-the-presentation/ http://thedivinelamp.wordpress.com/2012/01/28/father-callans-commentary-on-luke-222-40-for-the-feast-of-the-presentation/#comments Sat, 28 Jan 2012 19:15:12 +0000 Dim Bulb http://thedivinelamp.wordpress.com/?p=13749 ]]> 22. And after the days of her purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord:
23. As it is written in the law of the Lord: Every male opening the womb shall be called holy to the Lord:
24. And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtledoves, or two young pigeons:

After the days of her purification, etc. ; i.e., on the fortieth day after the birth of her son. According to the Law of Moses (Lev 12:1-6), a mother remained “unclean” forty days after the birth of a male child, and eighty days after the birth of a female child; at the end of these periods, she was to present herself in the Temple, to be purified by certain ceremonies.

Another enactment of the Law (Lev 12:6-8) required a mother at her purification, to offer in the Temple to the priests a lamb, one year old, for a holocaust, and a turtle-dove, or young pigeon, for a sin offering, provided the parents were rich; if the family was poor, two turtle doves, or two young pigeons, one for a holocaust and the other for a sin offering, were to be offered. As the Blessed Virgin was poor, she made the second offering.

According to a third enactment of the Law (Exod 13:2; Num 18:15), the child, if a first-born, belonged to God, and was to be a priest of the family, unless redeemed by an offering of five shekels.

25. And behold there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel; and the Holy Ghost was in him.

Waiting for the consolation of Israel; i.e., waiting for the Christ, the Messiah, who was expected to be the Saviour and consoler of Israel.

The Holy Ghost was in him, — rendering him pleasing to God through sanctifying grace, and endowing him with the gift of prophecy.

26. And he had received an answer from the Holy Ghost, that he should not see death, before he had seen the Christ of the Lord.

An answer here means an interior assurance. The Christ of the Lord; i.e., the Messiah.

27. And he came by the Spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law,

And he came by the Spirit into the temple; i.e., under the direction and inspiration of the Holy Ghost he came to the Temple.

28. He also took him into his arms, and blessed God, and said:

And blessed God; i.e., he thanked the Eternal Father for having fulfilled His promise by giving to the world a Redeemer.

29. Now thou dost dismiss thy servant, O Lord, according to thy word in peace;

Here begins the Canticle of Simeon, the third canticle of the New Testament.

Thou dost dismiss thy servant, — literally, “Thou dost loosen or dissolve
(απολυεις) thy servant.” The meaning is, that, since Simeon had lived to see the Christ, he was willing that God should take him from this world.

According to thy word in peace; i.e., according to Thy promise. Simeon thought the fulfillment of the promise that he should live to see the Christ, implied the further promise to call him to his reward.

30. Because my eyes have seen thy salvation,

Thy salvation; i.e., the Only-begotten Son of God, who in Scripture is often called “Salvation.” Cf. Gen 49:18; Isa 33:2; Ps 51:14.

31. Which thou hast prepared before the face of all peoples:

Before the face of all peoples; i.e., for all Jews and Gentiles alike, to all of whom our Lord was to be a Saviour.

32. A light to the revelation of the Gentiles, and the glory of thy people Israel.

A light to the revelation of the Gentiles . . . glory of thy
people, etc. Our Lord was a light to deliver the Gentiles from the darkness of sin and ignorance, and He was also the glory of the Jewish people, among whom He was bom, among whom He preached, worked miracles and passed His earthly life.

33. And his father and mother were wondering at those things which were spoken concerning him.

Were wondering. Mary and Joseph wondered at the prophecy of Simeon and doubtless also at many of the details of our Lord’s future mission which Simeon pointed out. They knew very well that their child was the Son of God, but all the details of His ministry, especially in regard to the Gentiles, even His mother most likely did not know.

34. And Simeon blessed them, and said to Mary his mother: Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted;

And Simeon blessed them. From this some believe Simeon to have been a priest; but it is improbable that he was, otherwise St. Luke would have told us so. The blessing Simeon gave Mary and Joseph was, therefore, that which it was customary for venerable and holy men to confer.

This child is set for the fall, etc. The Saviour was directly intended by Almighty God to raise many in Israel from a state of sin and ignorance; He became at the same time the occasion of the fall and ruin of many, who through their own perversity rejected Him and His doctrine.

And for a sign, etc. Our Lord was not only a sign, but He was in reality a Redeemer and a Saviour; but there were to be many who by their own obstinacy would make Him the opposite in their regard.

35. And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed.

A sword shall pierce. Simeon is here prophesying the dolors (i.e., sufferings) which Mary in future was to suffer as a consequence of the future sufferings, Passion, and death of her divine Son.

That out of many hearts, etc. Some connect this clause with the end of the preceding verse, in which case the meaning would be, that our Lord was to be the cause or the occasion of making manifest what were the thoughts and dispositions of many in Israel; some, like Mary, Joseph, Simeon, Zachary, Elizabeth, the Apostles, etc., would show the sincerity of their thoughts and sentiments, by welcoming the advent and the teachings of the Messiah; others, like the Pharisees, would deceitfully plot against and reject Him. Other commentators, however, connect the above words with the preceding clause; and for them the meaning would be that the sorrows of the Blessed Virgin would be the cause of producing in the hearts of many a belief in her Son.

36. And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser; she was far advanced in years, and had lived with her husband seven years from her virginity.

Anna means “grace.” She was far advanced in years, about eighty-four years old (verse 37).

Seven years from her virginity; i.e., she had been a virgin up to the time of her marriage, and had thereafter lived seven years in the married state. She was fifteen years old when married.

37. And she was a widow until fourscore and four years; who departed not from the temple, by fastings and prayers serving night and day.

Who departed not from the temple, etc. These words simply mean that a great part of her time was spent in the Temple.

38. Now she, at the same hour, coming in, confessed to the Lord; and spoke of him to all that looked for the redemption of Israel.

Coming in, — rather “coming up” (επιστασα) towards the Holy Family from the place she had been occupying in the Temple. Anna’s confession was the second testimony to our Lord’s Divinity given at His presentation in the Temple.

30. And after they had performed all things according to the law of the Lord, they returned into Galilee, to their city Nazareth.

They returned into Galilee. St. Luke makes no mention of the visit of the Magi and of the flight into Egypt, perhaps because these events had already been treated by St. Matthew. St. Luke does not say just when the Holy Family went to Nazareth, he merely wishes to state that whereas our Lord had been born at Bethlehem, He afterwards had His home at Nazareth. It is also probable that St. Luke knew nothing about the visit of the Magi and the flight into Egypt. See on Matthew 2:1.

40. And the child grew, and waxed strong, full of wisdom; and the grace of God was in him.

Child grew . . . full of wisdom. Our Lord progressed physically as did other children, thereby proving the reality of His human body. He also appeared externally and in the sight of man to advance in wisdom and knowledge, but internally He could have no increase in knowledge, because from the first moment of His Incarnation “in him were hidden all the treasures of wisdom,” etc. (Col 2:3). Experimentally, however, there was progress in our Lord’s knowledge.

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.”

3:1.  “Behold, I send my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple; the messenger of the covenant in whom you delight, behold, he is coming, says the LORD of hosts.

Behold, I send my messenger to prepare the way before me. It is important to keep in mind that there are two messengers mentioned in this verse. The first will prepare the way before the Lord and he is later identified as being Elijah (Mal 3:23-24, in some translation 4:5-6). The second is the messenger of the covenant, the Lord himself.

Concerning the first messenger he is to prepare the way of the Lord, he will turn the hearts of fathers to their children and the hearts of children to their fathers (3:24, 4:6 some translations). He will, in other words, do what the priest of Levi should have done; he will turn many from iniquity (2:6). The priests could never turn the hearts of a father or child to one another for they had destroyed their own relationship with God the Father: A son honors his father, and a servant his master. If then I am a father, where is my honor? And if I am a master, where is my fear? says the LORD of hosts to you, O priests, who despise my name (1:6).

3:1 cont. And the Lord whom you seek will suddenly come to his temple; the messenger of the covenant in whom you delight, behold, he is coming. The words seek and delight are biting sarcasm. The priests, rather than seeking the Lord turned aside from him and caused many of the people to stumble (2:8). The people themselves will be accused of turning aside in 3:7, and the last thing people who have turned aside from the Lord want is his coming to them: Woe to you who desire the day of the LORD! Why would you have the day of the LORD? It is darkness, and not light (Amos 5:18). And recall that in the previous verse (2:17) the people were shown as claiming that God “delights” in everyone who does evil. The people are ill-prepared to either seek or delight in the Lord (see next verse), hence the need for the Messenger to come before him.

In the Gospels this messenger is identified as St John the Baptist who went before the Lord Jesus in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared (Lk 1:17).  See also Lk 1:76, 7:27; Matt 11:10; Mark 1:2.

The Lord you seek will suddenly come to his temple. Recall Luke’s account of what immediately precedes the Lord’s cleansing of the Temple: And when he drew near and saw the city he wept over it, saying, “Would that even today you knew the things that make for peace! But now they are hid from your eyes…because you did not know the time of your visitation (See Lk 19:41-44).

3:2 But who can endure the day of his coming, and who can stand when he appears? “For he is like a refiner’s fire and like fullers’ soap;

Who can endure the day of his coming, and who can stand when he appears? The question is addressed to sinners and has a negative meaning, much like that of Isaiah 53:1~Who has believed what we have heard? And to whom has the arm of the LORD been revealed? Once again we come up against the need for the messenger who will be called the prophet of the Most High and who will go before the Lord to prepare his ways,to give knowledge of salvation to his people in the forgiveness of their sins (Lk 1:76-77).  For If thou, O LORD, shouldst mark iniquities, Lord, who could stand? But there is forgiveness with thee, that thou mayest be feared (Ps 130:3-4).

The Messenger of the Covenant, the Lord himself is like a refiner’s fire and like fullers’ soap.

Cornelius a Lapide: How can the weakness of man endure such might; his blindness, such light; his frailty such power; his uncleanness, such holiness; the chaff, such a fire? “For he is like a refiner’s fire.” Who would not fail through stupefaction, fear, horror, shrinking reverence from such Majesty? (Commentary on Malachi).

An idea similar to the present verse appears later: For behold, the day comes, burning like an oven, when all the arrogant and all evildoers will be stubble; the day that comes shall burn them up, says the LORD of hosts, so that it will leave them neither root nor branch. But the prophet goes on to add: But for you who fear my name the sun of righteousness shall rise (3:19-20 or 4:1-2 in some translations).

St Jerome: He shall come like a refining fire; “A fire shall burn before him: and a mighty tempest shall be round about him. He shall call heaven from above, and the earth, to judge his people.” streams of fire shall sweep before him, bearing away all sinners. For the Lord is called a fire, and a “consuming fire” (Ps 50:3-4) so as to burn our “wood, hay, stubble” (1 Cor 3:12), and not fire only, but “fuller’s soap.” To those who sin heavily, He is a refining and “consuming fire”, but to those who commit light sins, fuller’s soap, to restore cleanness to it, when washed…The nitrum and the fuller’s soap are penitence (Commentary on Malachi).

3:3 he will sit as a refiner and purifier of silver, and he will purify the sons of Levi and refine them like gold and silver, till they present right offerings to the LORD.

He will sit. Sitting is the common posture of a judge issuing decrees and sentences. For those who will have it, God’s punishing judgements are intended to purify: I will turn my hand against you and will smelt away your dross as with lye and remove all your alloy. And I will restore your judges as at the first, and your counselors as at the beginning. Afterward you shall be called the city of righteousness, the faithful city.” Zion shall be redeemed by justice, and those in her who repent, by righteousness (Isa 1:25-27). And I will put this third into the fire, and refine them as one refines silver, and test them as gold is tested. They will call on my name, and I will answer them. I will say, `They are my people’; and they will say, `The LORD is my God‘ (Zech 13:9).

He will purify the sons of Lev.This contrasts nicely with the threats of 2:2-3~I will send the curse upon you and I will curse your blessings; indeed I have already cursed them, because you do not lay it to heart. Behold, I will rebuke your offspring, and spread dung upon your faces, the dung of your offerings, and I will put you out of my presence.

Till they present right offerings to the Lord. The Douay-Rheims has, they shall offer sacrifices to the Lord in justice.   The priests had been offering unjust or unrighteous sacrifices (1:6-14).

3:4 Then the offering of Judah and Jerusalem will be pleasing to the LORD as in the days of old and as in former years.

Pleasing to the Lord. Recalls the Lord’s words from 1:8~When you offer blind animals in sacrifice, is that no evil? And when you offer those that are lame or sick, is that no evil? Present that to your governor; will he be pleased with you or show you favor? says the LORD of hosts.

As in the days of old and as in the former years. An allusion to the covenant with Levi mentioned in 2:4-6.

Theophylact: After the miracles which have been related, the Lord returns into His own country, not that He was ignorant that they would despise Him, but that they might have no reason to say, If Thou hadst come, we had believed Thee. Wherefore it is said, “And He went out from thence, and came into His own country.”

Bede, in Marc., 2, 23: He means by His country, Nazareth, in which He was brought up. But how great the blindness of the Nazarenes! they despise Him, Who by His words and deeds they might know to be the Christ, solely on account of His kindred.

It goes on: “And when the sabbath day was come, He began to teach in the synagogue; and many hearing Him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?”

By wisdom is meant His doctrine, by powers, the cures and miracles which He did.  It goes on: Is not this the carpenter, the son of Mary?”

Augustine, de Con. Evan., ii, 42: Matthew indeed says that He was called the son of a carpenter; nor are we to wonder, since both might have been said, for they believed Him to be a carpenter, because He was the son of a carpenter.

Pseudo-Jerome: Jesus is called the son of a workman, of that one, however, whose work was the morning and the sun, that is, the first and second Church, as a figure of which the woman and the damsel are healed.

Bede: For although human things are not to be compared with divine, still the type is complete, because the Father of Christ works by fire and spirit.  It goes on: “The brother of James, and Joses, of Jude, and of Simon. And are not his sisters here with us?”

They bear witness that His brothers and sisters were with Him, who nevertheless are not to be taken for the sons of Joseph or of Mary, as heretics say, but rather, as is usual in Scripture, we must understand them to be His relations, as Abraham and Lot are called brothers, though Lot was brother’s son to Abraham.

“And they were offended at Him.” The stumbling and the error of the Jews is our salvation, and the condemnation of heretics. For so much did they despise the Lord Jesus Christ, as to call Him a carpenter, and son of a carpenter.  It goes on: “And Jesus said unto them, A prophet is not without honour, but in his own country.”

Even Moses bears witness that the Lord is called a Prophet in the Scripture, for predicting His future Incarnation to the sons of Israel, he says, “A Prophet shall the Lord raise up unto you of your brethren.” [Acts 7:37] But not only He Himself, Who is Lord of prophets, but also Elias, Jeremiah, and the remaining lesser prophets, were worse received in their own country than in strange cities, for it is almost natural for men to envy their fellow-townsmen; for they do not consider the present works of the man, but they remember the weakness of Him infancy.

Pseudo-Jerome: Oftentimes also the origin of a man brings him contempt, as it is written, “Who is the son of Jesse?” [1 Sam 25:10] for the Lord “hath respect unto the lowly; as to the proud, He beholdeth them afar off.”Theophylact: Or again, if the prophet has noble relations, his countrymen hate them, and on that account do not honour the prophet.

There follows, “And He could there do no mighty work, &c.” What, however, is here expressed by He could not, we must take to mean, He did not choose, because it was not that He was weak, but that they were faithless; He does not therefore work any miracles there, for He spared them, lest they should be worthy of greater blame, if they believed not, even with miracles before their eyes.

Or else, for the working of miracles, not only the power of the Worker is necessary, but the faith of the recipient, which was wanting in this case: therefore Jesus did not choose to work any signs there.  There follows: “And He marvelled at their unbelief.”

Bede: Not as if He Who knows all things before they are done, wonders at what He did not expect or look forward to, but knowing the hidden things of the heart, and wishing to intimate to men that it was wonderful, He openly shews that He wonders. And indeed the blindness of the Jews is wonderful, for they neither believed what their prophets said of Christ, nor would in their own persons believe on Christ, Who was born amongst them. Mystically again; Christ is despised in His own house and country, that is, amongst the people of the Jews, and therefore He worked few miracles there, lest they should become altogether inexcusable. But He performs greater miracles every day amongst the Gentiles, not so much in the healing of their bodies, as in the salvation of their souls.