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[Fidelis]

**22:2  only-begotten son:** Follows the reading of the Latin Vulgate. The Hebrew text states that Isaac is the “only son” of Abraham, with the added nuance that he is “unique” and “precious”. The expulsion and disinheritance of Ishmael in the preceding chapter is presupposed (21:8-14). The Greek LXX translates the Hebrew “only son” as “beloved son” in all three of its occurrences (22:2, 12, 16). * The epithet “beloved son” is given to Jesus at his Baptism (Mt 3:17) and Transfiguration (Mt 17:5). * Isaac is a type of Christ, for he was a son as Christ was a Son, and he carried the wood of his sacrifice just as the Lord bore the wood of the Cross (St. Clement of Alexandria, *Christ the Educator* 1, 5, 23). The Lord carried his Cross as Isaac carried the wood; and the ram, caught by its horns in the thicket, prefigures Jesus crowned with thorns and then slain in sacrifice (St. Augustine, City of God 16, 32).** Moriah:**  The future site of the Jerusalem Temple according to Scripture (2 Chron 3:1) and Jewish tradition (Jubilees 18, 13; Josephus, *Antiquities* 1, 226).
**22:5 come again:  **By faith, Abraham anticipates the safe return of Isaac, if necessary, by a resurrection from the dead (Heb 11:17-19).
**22:9 bound Isaac:** The text does not specify Isaac’s age, only that he was old enough to talk and carry firewood (22:6-7). Jewish tradition believed him to be a grown man, either 25 (Josephus, *Antiquities* 1, 227) or 37 years old (Targum *Neofiti* at Ex 12:42). This would suggest that Isaac gave consent to be tied up and sacrificed, a notion found in ancient Jewish and Christian writings (Josephus, *Antiquities* 1, 232; 4 Maccabees 13, 12; St. Clement of Rome, *1 Clement *31).
**22:11 angel of the Lord: ** Sent to rescue Isaac and reward Abraham for his obedience (22:15-18)…
**22:12 not withheld your son:**  Abraham has learned the lesson of total surrender to God. * Paul alludes to this verse when he marvels that God the Father did not spare his own Son but surrendered him to be sacrificed for the world (Rom 8:32).
**22:14 The LORD will provide: ** The Hebrew is *YHWH yir’eh*, “the LORD will see”. The idea is that God will “see to” providing a lamb for sacrifice (22:8). * The announcement in Jn 1:29 that Jesus is the “Lamb of God” is connected partly with this prophecy.
**22:16-18** God swears an unconditional oath to bless the world through Abraham’ offspring (CCC 706). * The divine oath of Gen 22 is central to Paul’s discussion in Gal 3:6-18. It indicates that God assumed full responsibility for blessing Israel and the Gentiles in spite of their sins and the curses later imposed by the Mosaic covenant. For Paul, the act that elicits the oath (the binding of Isaac) prefigures the act that fulfills the oath (the Crucifixion of Jesus).
**22:16 By myself: ** Men swear oaths by calling on the name of the Lord. God, who has no superior to invoke, must swear by his own name to guarantee the fulfillment of his pledge. For the significance of this, see Heb 6:13-18.
**22:18 bless themselves:** Or, “be blessed”. See note on 12:3.

• 12:3 shall bless themselves: A recurring promise in the patriarchal narratives (18:18; 22:18; 26:4; 28:14). Though translated in the RSV as reflexive, the verb can also be rendered in the passive voice: “shall be blessed” (textual note: Or in you all the families of the earth shall be blessed.). This is how the text was understood in early Jewish tradition (Greek LXX of Gen 12:3 and Sir 44:21) and in the NT (Acts 3:25; Gal 3:8).
You have obeyed my voice: Abraham’s obedience is rewarded with blessings for his descendants and the world (26:4-5). This is in contrast to Adam, who obeyed the voice of his wife instead of the Lord (3:17) and brought curses upon his descendants and the world (Rom 5:12; 1 Cor 15:22).

 

[Fidelis]

Ignatius Catholic Study Bible—2nd Sunday of Lent

Second Reading
**From: Romans 8:31b-34

God’s Love in Christ Jesus
------------------------------**
[31b] If God is for us, who is against us? [32] He who did not spare things with him? [33] Who shall bring any charge against God’s elect? It is God who justifies; [34] who is to condemn? Is it Christ Jesus, who died, yes, who was raised from the dead, who is at the right hand of God, who indeed intercedes for us?

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Commentary:*

**8:32 did not spare:**  Paul takes this expression from the Greek version of Gen 22:12 to compare the Father’s surrender of Christ with Abraham’s sacrifice of Isaac. This memorable event, which took place in Moriah (Gen 22:2), prefigures the sacrifice of Jesus in Jerusalem, which is built in part on Mt. Moriah (2 Chron 3:1) (CCC 2572)

 

[Fidelis]

Ignatius Catholic Study Bible—2nd Sunday of Lent

Gospel Reading
**From: Mark 9:2-10

The Transfiguration
------------------------------------**
[2] And after six days Jesus took with Him Peter and James and John, and led them up a high mountain apart by themselves; and He was transfigured before them, [3] and His garments became glistening, intensely white, as no fuller on earth bleach them. [4] And there appeared to them Elijah with Moses; and they were talking to Jesus. [5] And Peter said to Jesus, “Master, it is well that we are here; let us make three booths, one for You and one for Moses and one for Elijah.” [6] For he did not know what to say, for they were exceedingly afraid. [7] And a cloud overshadowed them, and a voice came out of the cloud, “This is My beloved Son; listen to Him.” [8] And suddenly looking around they no longer saw any one with them but Jesus only. [9] And as they were coming down the mountain, He charged them to tell no one what they had seen, until the Son of Man should have risen from the dead. [10] So they kept the matter to themselves, questioning what the rising from the dead meant.

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Commentary:*

**9:2-8 ** The Transfiguration balances out the shock of Jesus’ first Passion prediction in 8:31-33, strengthening the faith of the three apostles (9:2) destined for special leadership positions in the early Church. Beholding the glory of Jesus assures them of his divine Sonship and foreshadows their own glorification at the resurrection (CCC 554-555). Like Jesus’ Baptism, this event reveals the Trinity: the Father’s **voice** is heard (9:7), the Son is **transfigured** (9:2), and the Spirit is present in the **cloud** (9:7). *** ***Morally* (Origen, *Comm. In Matt.* 12, 36), Christ led the disciples up the mountain after six days to show that we must rise above our love of created things, which were made by God in six days, to enter on the seventh day into the vision of Christ’s glory.

Concluded on the next post…

 

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**9:2 Peter…James…John:  **Three of Jesus’ closest companions. See note on 5:37:

**• 5:37 Peter…James…John: ** Three of Jesus’ closest companions, who were also present with him at the Transfiguration (9:2) and the garden of Gethsemane (14:33). They are likewise the only apostles Jesus renamed: Simon became “Peter”, which means “rock”, while James and John were called “Boanerges”, which means sons of “thunder”.

• Anagogically (Rabanus Maurus, Comm. in Matt. 5, 17), Christ took three disciples up the mountain to signify that those who in this life believe in the Holy Trinity will in the next life behold the three Persons of the Godhead in heavenly glory.** high mountain:** Traditionally identified with Mt. Tabor in lower Galilee. Theologically, this mountain is the New Covenant counterpart to Mt. Sinai, where Jesus manifests his divine splendor just as God revealed his glory to Moses (Ex 24:15-18) and Elijah (1 Kings 19:8-18) on Sinai (Horeb). See note on Mt 17:1-8.
  • [Mt] 17:1-8: Jesus’ Transfiguration confirms his divine Sonship (3:17; 16:16). It also strengthens three early Church leaders (Peter, James, and John) after Jesus’ first Passion prediction (16:21). Being transfigured before them (17:2). Jesus unveils his glory, later manifest in his Resurrection and shared by his angels (28:2-3) and Virgin Mother in heaven (Rev 12:1) (CCC 555-56). ***** The OT background for this event is God’s self-revelation to Moses on Mt. Sinai.** (1)** Both take place on the seventh day (17:1; Ex 24:16); **(2) **Both occur on a mountain (17:1; Ex 24:13, 15); **(3) **Both Jesus and Moses take three companions with them (17:1; Ex 24:1); (4) the faces of both Jesus and Moses shine with God’s glory (17:2; Ex 34:29); (5) Both involve the glory-cloud of God’s Presence; (6) and both events involve God speaking through a heavenly voice (17:5; Ex 24:16). * Anagogically, (Dionysius, The Divine Names 1.4), the glory that shone around the disciples on the Mount of Transfiguration prefigures the contemplation of God in eternity, when the minds of the saints will be for ever lifted up from lower concerns and engulfed in the blazing light of the Trinity.

**9:4 Elijah with Moses:** Representatives of the prophets and the Law of the OT. Together they testify that Jesus is the foretold Messiah and mediator of the New Covenant (cf. Lk 24:25-27; Jn 5:39; Rev 11:3-6).

9:5 three booths: Small shelters in which the Israelites dwelt during the liturgical feast of Booths (Lev 23:39-43). Peter requests to build these shelters in his desire to prolong the heavenly experience.

**9:7 listen to him:** This final injunction alludes to Deut 18:15. ***** Yahweh promised to raise up another prophet like Moses, so just as Israel received instructions for worship and life issued through Moses, so they must obey the words of his prophetic successor. The Father uses this passage to identify Jesus as this Mosaic prophet (Jn 6:14; Acts 3:22).

**9:10 rising from the dead: ** The belief of a collective resurrection was accepted by many Jews during NT times (Dan 12:2; Jn 11:23-25; Acts 24:15). Only the Sadducees expressly denied it (12:18). The disciples are here perplexed that Jesus speaks of an individual resurrection, since they had as yet no clear understanding  of a dying and rising Messiah (8:31-33).

 

[Fidelis]

That’s it for this week. If anyone has any questions about last week’s readings or the upcoming readings, post them here and we can discuss. God bless.

 

[generh55]

Please do continue…I was late in getting started but want to continue.

 

[generh55]

Lots to digest and understand…but great teachings. Thank you!

 

[AuroraB]

I always find that rather touching: that Peter wanted to build three booths. Not that he wanted to prolong the experience, but that somehow he was so overwhelmed that he felt called to do something to honour what was happening, and since it was the time of the festival of the booths, that was the first thing that entered his mind. That was his immediate response, as he often did respond on other occasions: " Lord if it is you, bid me come to you" “Lord this must not happen to you” “You are the Christ the Son of the Living God”. He wasn’t a pew sitter, Peter was always the first to respond to what he was hearing or seeing. And that was another reason why he was fit to be chosen as the leader.
Jesus spoke about bringing fire to the earth and how he wished it was blazing already, it seems to me that Peter was catching the fire, though his first response wasn’t always the right one.

 

[Fidelis]

I always find that rather touching: that Peter wanted to build three booths. Not that he wanted to prolong the experience, but that somehow he was so overwhelmed that he felt called to do something to honour what was happening, and since it was the time of the festival of the booths, that was the first thing that entered his mind. That was his immediate response, as he often did respond on other occasions: " Lord if it is you, bid me come to you" “Lord this must not happen to you” “You are the Christ the Son of the Living God”. He wasn’t a pew sitter, Peter was always the first to respond to what he was hearing or seeing. And that was another reason why he was fit to be chosen as the leader.
Jesus spoke about bringing fire to the earth and how he wished it was blazing already, it seems to me that Peter was catching the fire, though his first response wasn’t always the right one.

I think that is true of Peter as well. I also find it endearing that in the many times that Peter did say or do something impulsive or bumbling, you rarely hear Jesus reproach him for it. Rather, he either gently chides him (like after Peter tried to walk on water and almost drowns) or let’s him learn the hard way where his impulsiveness takes him. The exception would be when Jesus announces his Passion and Peter objects, implying he will do everything he can to keep that from happening. In no uncertain terms, Jesus compares Peter’s efforts to Satan’s and tells him to get in line. This episode occurs, BTW, right before the events on this week’s Gospel reading, the Transfiguration.

 

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Time to start preparing for next week, the 3rd Sunday of Lent. Here are the links to the first group of study aides:

St. Charles Borromeo Bible Study

Catholic Matters

Sunday Preachers Resource

Haydock Commentary, 1st Reading
Haydock Commentary, 2nd Reading
Haydock Commentary, Gospel

Catena Aurea

Sunday Scripture Study for Catholics

Consider subscribing to this thread so you will be notified when updates are posted.

 

[Fidelis]

From the Navarre Bible Commentary–3rd Sunday of Lent

First Reading
**From: Exodus 20:1-17

The Ten Commandments
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[1] And God spoke all these words, saying, [2] "I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage.

[3] "You shall have no other gods before me.

[4] "You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; [5] you shall not bow down to them or serve them; for the LORD your God am a jealous God, visiting the iniquity of the fathers upon the children to the third and the fourth generation of those who hate me, [6] but showing steadfast love to thousands of those who love me and keep my commandments.

[7] "You shall not take the name of the Lord your God in vain; for the LORD will not hold him guiltless who takes his name in vain.

[8] "Remember the sabbath day, to keep it holy. [9] Six days you shall labor, and do all your work; [10] but the seventh day is a sabbath to the LORD your God; in it you shall not do any work, you, or your son, or your daughter, your manservant, or your maidservant, or your cattle, or the sojourner who is within your gates; [11] for in six days the LORD made heaven and earth, the sea, and all that is in them, and rested the seventh day; therefore the LORD blessed the sabbath day and hallowed it.

[12] "Honor your father and your mother, that your days may be long in the land which the LORD your God gives you.

[13] "You shall not kill.

[14] "You shall not commit adultery.

[15] "You shall not steal.

[16] "You shall not bear false witness against your neighbor.

[17] “You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his manservant, or his maidservant, or his ox, or his ***, or anything that is your neighbor’s.”

Continued on the next post…

 

[Fidelis]

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Commentary:*

**20:1-21. **“Decalogue” comes from the Greek, meaning “ten words” (cf. the literal sense of Deut 4: l3). It consists of the Ten Commandments or moral code, recorded here. and in Deuteronomy 5:6-21. The Decalogue is dealt with in a very special way here: for one thing, it is embedded in the account of the theophany, slotted in between 19:19 and 20:18; for another, attached to the concise commandments (identical in Exodus and Deuteronomy) are other more elaborate commandments (giving reasons and explanations) which differ as between the two versions. The fact that the Decalogue (and not any other legal code of the Pentateuch) is repeated practically verbatim in Exodus and Deuteronomy and has from ancient times been reproduced separately, as the Nash papyrus (2nd century BC) shows, indicates the importance the Decalogue always had among the people of Israel as a moral code.

On the supposition that the versions in Exodus and Deuteronomy can be reduced to a single original text, the variations between them can be explained in terms of the applications of the commandments to the circumstances of the period when each version was made; the final redaction, which we have here, is the one held to be inspired. The apodictic form (future imperative, second person: “You shall not kill”) is that proper to biblical commandments and it differs from the casuistical type of wording that Israel shares with other Semitic people, as can be seen from the Code of the Covenant (chaps 21-23).

The ten commandments are the core of Old Testament ethics and they retain their value in the New Testament. Jesus often reminds people about them (cf Lk 18:20) and he fills them out (cf. Mt 5:17ff). The Fathers and Doctors of the Church have commented on them at length because, as St Thomas points out, all the precepts of the natural law are contained in the Decalogue: the universal precepts, such as “Do good and avoid evil”, “which are primary and general, are contained theirein as principles in their proximate conclusions, while conversely, those which are mediated by the wise are contained in them as conclusions in their principles” (“Summa Theologiae”, 1-2, 100, 3).

The commandments tend to be divided up in two different ways: thus, Jews and many Christian confessions divide the first commandment into two–the precept to adore only one God (vv. 2-3) and that of not making images (vv. 3-6); whereas Catholics and Lutherans (following St Augustine) make these commandments one and divide into two the last commandments (not to covet one’s neighbor’s wife: the ninth; and not to covet his goods: the tenth).

There is nothing sacrosanct about these divisions (their purpose is pedagogical); whichever way the commandments are divided, the Decalogue stands. In our commentary we follow St Augustine’s division and make reference to the teaching of the Church, because the Ten Commandments contain the core of Christian morality (cf. the notes on Deut 5:1-22).

20:2. Hittite peoples (some of whose political and social documents have survived) used to begin peace treaties with an historical introduction, that is, by recounting the victory of a king over a vassal on whom specific obligations were being imposed. In a similar sort of way, the Decalogue begins by recalling the Exodus. However, what we have here is something radically different from a Hittite pact, because the obligation that the commandments imply is not based on a defeat but on a deliverance. God is offering the commandments to the people whom he has delivered from bondage, whereas human princes imposed their codes on peoples whom they had reduced to vassalage. The commandments are therefore an expression of the Covenant. Acceptance of them is a sign that man has attained maturity in his freedom. "Man becomes free when he enters into the Covenant of God? (Aphraates, “Demonstrationes”, 12). Jesus stressed the same idea: “My yoke is easy, and my burden is light” (Mt 11:30).

Continued on the next post…

 

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20:3-6 “You shall love God above all things” is the wording of the first commandment given in most catechisms (cf. “Catechism of the Catholic Church”, 2083) summarizing the teaching of Jesus (cf. Mk 12:28-31, which quotes the text of Deuteronomy 6:4-5. In the ten commandments this precept covers two aspects–rnonotheism (v. 3) and the obligation not to adore idols or images of the Lord (vv. 4-6). Belief in the existence of only one God is the backbone of the entire Bible message. The prophets will openly teach monotheism, holding that God is the sovereign Lord of the universe and of time; but this ban on other gods itself implies the sure conviction that there is only onetrue God. “You shall have no other gods before [or, besides] me”, implies a belief in one God, that is monotheism.

The ban on images was something that marked Israel as different from other peoples. The ban not only covered idols or images of other gods, but also representations of the Lord.

The one true God is spiritual and transcendent: he cannot be controlled or manipulated (unlike the gods of Israel’s neighbors). On the basis of the mystery of the incarnate Word Christians began to depict scenes from the Gospel and in so doing they knew that this was not at odds with God’s freedom nor did it make for idolatry. The Church venerates images because they are representations either of Jesus who, being truly man had a body, or of saints, who as human beings were portrayable and worthy of veneration. The Second Vatican Council recommended the veneration of sacred images, while calling for sobriety and beauty: “The practice of placing sacred images in churches so that they be venerated by the faithful is to be maintained. Nevertheless their number should be moderate and their relative positions should reflect right order. For otherwise the Christian people may find them incongruous and they may foster devotion of doubtful orthodoxy” (“Sacrosancturn Concilium”, 125).
**
20:5-6.** “A jealous God”: an anthropomorphism emphasizing the uniqueness of God. Since he is the only true God, he cannot abide either the worship of other gods (cf. 34:14) or worship of idols. Idolatry is the gravest and most condemned sin in the Bible (cf. “Catechism of the Catholic Church”, 2113). Those in charge of worship in the temple are described as being “jealous” for the Lord (cf. Num 25:13; 1 Kings 19:10, 14), because they have to watch to ensure that no deviations occur. When expelling the money-changers from the temple (Jn 2:17), Jesus refers to this aspect of priests’ responsibility; “Zeal for thy house has consumed me” (Ps 69:9).

On the Lord’s merciful retribution, cf. the note on Ex 34:6-7.
**
20:7. **Respect for God’s name is respect for God himself. Hence this prohibition on invoking the name of the Lord to gain credence for evil, be it at a trial (by committing perjury), or by swearing to do something evil, or by blasphemy (cf. Sir 23:7-12). In ancient times, Israel’s neighbors used the names of their gods in magical conjuration; in such a situation the invoking of the Lord’s name is idolatrous. In general, this commandment forbids any abuse, any disrespect, any irreverent use of the name of God. And, to put it positively, “The second commandment ‘prescribes respect for the Lord’s name’. Like the first commandment, it belongs to the virtue of religion and more particularly it governs our use of speech in sacred matters” (“Catechism of the Catholic Church”, 2142).

20:8-11 Israel’s history evidently influenced the formulation of the sabbath precept, given that the usual apodictic mode is not used and that the prescriptions concerning this day are very well developed.

The commandment includes three ideas: the sabbath is a holy day, dedicated to the Lord; work is forbidden on it; one reasons for it is to imitate God, who rested from creation on the seventh day.

The sabbath is a holy day, that is, different from ordinary days (cf. Lev 23:3) because it is dedicated to God. No special rites are prescribed but the word “remember” (different from “observe” in Deuteronomy 5:10) is a word with cultic associations. Whatever the etymology or social origin of the sabbath was, in the Bible it is always something holy (cf. 16:22-30).

Sabbath rest implies that there is an obligation to work on the previous six days (v. 9). Work is the only justification for rest. The Hebrew word “sabat” actually means “sabbath” and “rest”. But on this day rest acquires a cultic value, for no special sacrifices or rites are prescribed for the sabbath: the whole community, and even animals, render homage to God by ceasing from their labors.

Continued on the next post…

 

[Fidelis]

**
20:12 **The fourth is the first commandment to do with inter-personal relationships (the subject of the second “table” as ancient Christian writers used to term these commandments: cf. “Catechism of the Catholic Church”, 2197). Like the sabbath precept, it is couched in a positive way, its direct reference is to family members. The fact that it comes immediately after the precepts that refer to God shows its importance. Parents, in effect, represent God within the family circle.

The commandment has to do not only with young children (cf. Prov 19:26; 20:20; 23:22;; 30:17), who have a duty to remain subject to their parents (Deut 21:18-21), but to all children whatever their age, because it is offenses committed by older children that incur a curse (cf. Deut 17:16).

The promise of a long life to those who keep this commandment shows how important it is for the individual, and also the importance the family has for society. The Second Vatican Council summed up the value of the family by calling it the “domestic church” (“Lumen Gentium”, 11; cf. John Paul II, “Familiaris Consortio”, 21).

20:13. The fifth commandment directly forbids vengeful killing of one’s enemy, that is, murder; so it protects the sacredness of human life. The prohibition on murder already comes across in the account of the death of Abel (cf. Gen 4:10) and the precepts given to Noah (cf. Gen 9:6): life is something that belongs to God alone.

Revelation and the teaching of the Church tell us more about the scope of this precept: it is only in very specific circumstances (such as social or personal self-defense) that a person may be deprived of his or her life. Obviously, the killing of weaker members of society (abortion, direct euthanasia) is a particularly grave sin.

The encyclical “Evangelium Vitae” spells out the Church s teaching on this commandment which “has absolute value when it refers to the ‘innocent person’. …] Therefore, by the authority which Christ conferred upon Peter and his Successors, and in communion with the Bishops of the Catholic Church, ‘I confirm that the direct and voluntary killing of an innocent human being is always gravely immoral’” (John Paul II, “Evangelium Vitae”, 57).

Our Lord taught that the positive meaning of this commandment was the obligation to practise charity (cf. Mt 5:21-26): “In the Sermon on the Mount, the Lord recalls the commandment, ‘You shall not kill’ (Mt 5:21), and adds to it the proscription of anger, hatred and vengeance. Going further, Christ asks his disciples to turn the other cheek, to love their enemies (cf. Mt 5:22-28). He did not defend himself and told Peter to leave his sword in its sheath (cf. Mt 26:52)?”(“Catechism of the Catholic Church”, 2262).

Concluded on the next post…

 

[Fidelis]

20:14. The sixth commandment is orientated to safeguarding the holiness of marriage. In the Old Testament there were very severe penalties for those who committed adultery (cf. Deut 22:23ff; Lev 20:10). As Revelation progresses, it will become clear that not only is adultery grave, because it damages the rights of the other spouse, but every sexual disorder degrades the dignity of the person and is an offense against God (ef., e.g., Prov 7:8-27; 23:27-28). Jesus Christ, by his life and teaching, showed the positive thrust of this precept (cf. Mt 5:27-32): “Jesus came to restore creation to the purity of its origins. In the Sermon on the Mount, he interprets God’s plan strictly: ‘You have heard that it was said, “You shall not commit adultery.” But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart’ (Mt 5:27-28). What God has joined together, let not man put asunder (cf. Mt 19:6). The tradition of the Church has understood the sixth commandment as encompassing the whole of human sexuality?”(“Catechism of the Catholic Church”, 2336).
**
20:15. **Because the Decalogue is regulating inter-personal relationships, this commandment condemns firstly the abducting of persons in order to sell them into slavery (cf. Deut 24:7) but obviously it covers unjust appropriation of another’s goods. The Church continues to remind us that every violation of the right to property is unjust (cf. “Catechism of the Catholic Church”, 2409); but this is particularly true if actions of that type lead to the enslavement of human beings, or to depriving them of their dignity, as happens in traffic in children, trade in human embryos, the taking of hostages, arbitrary arrest or imprisonment, racial segregation, concentration camps, etc. “The seventh commandment forbids acts or enterprises that for any reason–selfish or ideological, commercial or totalitarian–lead to the “enslavement of human beings”, to their being bought, sold and exchanged like merchandise, in disregard for their personal dignity. It is a sin against the dignity of persons and their fundamental rights to reduce them by violence to their productive value or to a source of profit. St Paul directed a Christian master to treat his Christian slave ‘no longer as a slave but more than a slave, as a beloved brother…both in the flesh and in the Lord’ (Philem 16)”(“Catechism of the Catholic Church”, 24 14).

20:16. Giving false testimony in court can cause one’s neighbor irreparable damage because an innocent person may be found guilty. But, given that truth and fidelity in human relationships is the basis of social life (cf. Vatican II, “Gaudium Et Spes”, 26), this commandment prohibits lying, defamation (cf. Sir 7:12-13), calumny and the saying of anything that might detract from a neighbor’s dignity (cf. Jas 3:1-12). “This moral prescription flows from the vocation of the holy people to bear witness to their God who is the truth and wills the truth. Offenses against the truth express by word or deed a refusal to commit oneself to moral uprightness: they are fundamental infidehties to God and, in this sense, they undermine the foundations of the covenant” (“Catechism of the Catholic Church”, 2464).

**20:17. **The wording of this precept is different from that in Deuteronomy: there the distinction is made between coveting one’s neighbor’s wife and coveting his goods (cf. Deut 5:21). “St John distinguishes three kinds of covetousness or concupiscence: lust of the flesh, lust of the eyes and pride of life (cf. 1 Jn 2:16). In the Catholic catechetical tradition, the ninth commandment forbids carnal concupiscence; the tenth forbids coveting another’s goods” (“Catechism of the Catholic Church”, 2514).

 

[Fidelis]

From the Navarre Bible Commentary–3rd Sunday of Lent

Second Reading
**From: 1 Corinthians 1:22-25

The Wisdom of the Cross
-----------------------**
[22] For Jews demand signs and Greeks seek wisdom, [23] but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, [24] but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. [25] For the foolishness of God is wiser than men, and the weakness of God is stronger than men.

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Commentary:*

1:18-4:21. St Paul’s writings are not an academic study of particular doctrinal subjects, one after the other, logically arranged. The Apostle’s lively mind and the letter-form he uses create an interweaving of profound theological ideas, practical applications of teaching and expressions of warm, apostolic affection. In this section of the letter St Paul discusses the causes of divisions among the Corinthian Christians: they have failed to discover where true wisdom lies (1:18-3:3), or what the true mission of Church ministers is (3:4-4:13). He ends this part of the letter with some words of warning (4:14-21).

Human wisdom ought to be in line with the wisdom of God. But it has gone off course and become “wisdom of the world”, relying only on miracles or on logic; only grace can make a person truly wise: therefore, no Christian can boast of obtaining wisdom by his own efforts (1:18-31). Even St Paul relied only on the wisdom of the Cross (2:1-5).

Divine wisdom, which men are called to have a share in, is the plan of salvation revealed by God and taught by the Holy Spirit (2:6-16); the Corinthians have not yet attained it (3:1-3).

The Corinthians’ second shortcoming is that they fail to understand the role of Church ministers: these are not working for themselves but for the building-up of the whole Church; every Christian–and the entire Church–belongs to God and Christ alone (3:4-23); Christians are not to sit in judgment over God’s ministers: God is their judge (4:1-7). Therefore, the important thing is for Christians to be faithful and to abound in the grace of God, even if the holders of Church office are not very impressive (4:8-13).
**
20-25.** After stressing the importance of the message of the Cross, St Paul now contrasts the wisdom of God and the wisdom of the world.

By “wisdom of the world” he means the attitude of man when he is not pursuing his proper goal: this term “world”, which has various meanings in Sacred Scripture (cf. note on Jn 17:14-16), in St Paul has the pejorative meaning of “all sinful men”, people estranged from God (cf. 1 Cor 1:27; 2:12; 3:19; 5:10; 11:32). This human wisdom cannot attain knowledge of God (cf. Rom 1:19-25), either because it demands external signs or because it accepts only rational arguments.

For the Jews only signs will do–miracles which prove God’s presence (cf. Mt 12:38ff; Lk 11:29); they want to base their faith on things the senses can perceive. For people with this attitude, the cross of Christ is a scandal, that is, a stumbling block, which makes it
impossible for them to gain access to divine things, because they have in some way imposed limits as to how God may reveal himself and how he may not.

Concluded on the next post…

 

[Fidelis]

The Greeks–St Paul is referring to the Rationalists of his time—think that they are the arbiters of truth, and that anything which cannot be proved by logical argument is nonsense. “For the world, that is, for the prudent of the world, their wisdom turned into blindness; it could not lead them to see God …]. Therefore, since the world had become puffed up by the vanity of its dogmas, the Lord set in place the faith whereby believers would be saved by what seemed unworthy and foolish, so that, all human conjecture being of no avail, only the grace of God might reveal what the human mind cannot take in” (St Leo the Great, “Fifth Nativity Sermon”).

Christians, whom God has called out from among the Jews and the Gentiles, do attain the wisdom of God, which consists in faith, “a supernatural virtue. By that faith, with the inspiration and help of God’s grace, we believe that what he has revealed is true–not because its intrinsic truth is seen by the natural light of reason, but because of the authority of God who reveals it, who can neither deceive nor be deceived” (Vatican I, “Dei Filius”, chap. 3). The same council goes on to teach that faith is in conformity with reason (cf. Rom 12:1) and that, in addition to God’s help, external signs–miracles and prophecies–and rational argument do act as supports of faith.

21. “In the wisdom of God …”: this has been interpreted in two ways, which complement one another. Roughly, the first interpretation is this: according to God’s most wise designs, since the world could not attain knowledge of God by its own efforts, through philosophy, through those elaborate systems of thought the Greeks were so proud of, God decided to save believers through the preaching of the Cross, which to human eyes seemed foolishness, a stumbling block (v. 22).

The second interpretation, favored by many Fathers and by St Thomas Aquinas, contrasts divine wisdom–as manifested in creation and in the Old Testament–with human wisdom. It runs on these lines: since the world, because of its distorted view of things, failed to attain knowledge of God, despite the way he manifested himself in creation (cf. Rom 1:19-20) and Sacred Scripture, God has decided to save man in a remarkable, paradoxical way which better reflects divine wisdom—the preaching of the Cross.

In both interpretations it is clear that the Apostle is trying to squeeze into one expression a number of truths–that God’s salvific plans are eternal; that human wisdom, which is capable, on its own, of discovering God through his works, has become darkened; that the Cross is the climax of the all-wise plans of God; that man cannot be truly wise unless he accepts “the wisdom of the cross”, no matter how paradoxical it may seem.

25. In his plan of salvation God our Lord wants to use things which to man’s mind seem foolish and weak, so that his wisdom and power will shine out all the more. “All that Jesus Christ did for us has been meritorious for us; it has all been necessary and advantageous to our salvation; his very weakness has been for us no less useful than his majesty. For, if by the power of his divinity he has released us from the captivity of sin, he has also, through the weakness of his flesh, destroyed death’s rights. As the Apostle so beautifully said, ‘the weakness of God is stronger than men’; indeed, by this folly he has been pleased to save the world by combating the wisdom of the world and confounding the wise; for, possessing the nature of God and being equal to God, he abased himself, taking the form of a servant; being rich, he became poor for love of us: being great, he became little; being exalted, humble; he became weak, who was powerful; he suffered hunger and thirst, he wore himself out on the roads and suffered of his own free will and not by necessity. This type of folly, I repeat: has it not meant for us a way of wisdom, a model of justice and an example of holiness, as the same Apostle says: ‘The foolishness of God is wiser than men’? So true is this, that death has freed us from death, life
has freed us from error, and grace from sin” (St Bernard, “De Laudibus Novae Militiae”, XI, 27).

 

[Fidelis]

From the Navarre Bible Commentary–3rd Sunday of Lent

Gospel Reading
**From: John 2:13-22

The Cleansing of the Temple
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[13] The Passover of the Jews was at hand, and Jesus went up to Jerusalem. [14] In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers at their business. [15] And making a whip of cords, he drove them all, with the sheep and oxen, out of the temple; and he poured out the coins of the money-changers and overturned their tables. [16] And he told those who sold the pigeons, “Take these things away; you shall not make my Father’s house a house of trade.” [17] His disciples remembered that it was written, “Zeal for thy house will consume me.” [18] The Jews then said to him, “What signs have you to show us for doing this?” [19] Jesus answered them, “Destroy this temple, and in three days I will raise it up.” [20] The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?” [21] But he spoke of the temple of his body. [22] When therefore he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word which Jesus had spoken.

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Commentary:*

**13. **“The Passover of the Jews”: this is the most important religious feast for the people of the Old Testament, the prefiguring of the Christian Easter (cf. note on Mt 26:2). The Jewish Passover was celebrated on the fourteenth day of the month of Nisan and was followed by the festival week of the Azymes (unleavened bread). According to the Law of Moses, on those days every male Israelite had to “appear before the Lord God” (Ex 34:23; Deut 16:16)–hence the pious custom of making a pilgrimage to the temple of Jerusalem for these days, hence the crowd and all the vendors to supply the needs of the pilgrims; this trading gave rise to abuses.

“Jesus went up to Jerusalem”: by doing this Jesus publicly shows that he observes the Law of God. But, as we shall soon see, he goes to the temple as the only-begotten Son who must ensure that all due decorum is observed in the House of the Father: “And from thenceforth Jesus, the Anointed of God, always begins by reforming abuses and purifying from sin; both when he visits his Church, and when he visits the Christian soul” (Origen, “Hom. on St John”, 1).

Concluded on the next post…

 

[Fidelis]

14-15. Every Israelite had to offer as a passover sacrifice an ox or a sheep, if he was wealthy; or two turtle-doves or two pigeons if he was not (Lev 5:7). In addition he had to pay a half shekel every year, if he was twenty or over. The half shekel, which was the equivalent of a day’s pay of a worker, was a special coin also called temple money (cf. Ex 30:13); other coins in circulation (denarii, drachmas, etc.) were considered impure because they bore the image of pagan rulers. During the Passover, because of the extra crowd, the outer courtyard of the temple, the court of the Gentiles, was full of traders, money-changers etc., and inevitably this meant noise, shouting, bellowing, manure etc. Prophets had already fulminated against these abuses, which grew up with the tacit permission of the temple authorities, who made money by permitting trading. Cf. notes on Mt 21:12-13 and Mk 11:15-18.

16-17. “Zeal for thy house will consume me”–a quotation from Psalm 69:10. Jesus has just made a most significant assertion: “You shall not make my Father’s house a house of trade.” By calling God his Father and acting so energetically, he is proclaiming he is the Messiah, the Son of God. Jesus’ zeal for his Father’s glory did not escape the attention of his disciples who realized that what he did fulfilled the words of Psalm 69.

18-22. The temple of Jerusalem, which had replaced the previous sanctuary which the Israelites carried around in the wilderness, was the place selected by God during the Old Covenant to express his presence to the people in a special way. But this was only an imperfect anticipation or prefiguring of the full expression of his presence among men–the Word of God became man. Jesus, in whom “the whole fullness of deity dwells bodily” (Col 2:9), is the full presence of God here on earth and, therefore, the true temple of God. Jesus identifies the temple of Jerusalem with his own body, and by so doing refers to one of the most profound truths about himself—the Incarnation. After the ascension of the Lord into heaven this real and very special presence of God among men is continued in the sacrament of the Blessed Eucharist.

Christ’s words and actions as he expels the traders from the temple clearly show that he is the Messiah foretold by the prophets. That is why some Jews approach him and ask him to give a sign of his power (cf. Mt 16:1; Mk 8:11; Lk 11:29). Jesus’ reply (v. 20), whose meaning remains obscure until his resurrection, the Jewish authorities try to turn into an attack on the temple–which merits the death penalty (Mt 26:61; Mk 14:58; cf. Jer 26:4ff); later they will taunt him with it when he is suffering on the cross (Mt 27:40; A 15:29) and later still in their case against St Stephen before the Sanhedrin they will claim to have heard him repeat it (Acts 6:14).

There was nothing derogatory in what Jesus said, contrary to what false witnesses made out. The miracle he offers them, which he calls “the Sign of Jonah” (cf. Mt 16:4), will be his own resurrection on the third day. Jesus is using a metaphor, as if to say: Do you see this temple? Well, imagine if it were destroyed, would it not be a great miracle to rebuild it in three days? That is what I will do for you as a sign. For you will destroy my body, which is the true temple, and I will rise again on the third day.

No one understood what he was saying. Jews and disciples alike thought he was speaking about rebuilding the temple which Herod the Great had begun to construct in 19-20 B.C. Later on the disciples grasped what he really meant.

 

[Fidelis]

From the* Ignatius Catholic Study Bible*–3rd Sunday of Lent

Second Reading
**From: 1 Corinthians 1:22-25

Christ the Power and Wisdom of God
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[22] For Jews demand signs and Greeks seek wisdom, [23] but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, [24] but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. [25] For the foolishness of God is wiser than men, and the weakness of God is stronger than men.

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Commentary*

**1:22 Jews:**  Israel expected outstanding miracles (**signs**) from the Messiah to authenticate his mission (Mt 16:1; Jn 6:30). **Greeks:  **Hellenistic thinkers were always on the lookout for new and compelling explanations of the universe (**wisdom**).

**1:23 we preach Christ crucified:** Roman crucifixion was normally a sign of disgrace and defeat for its victims. The crucifixion of Christ, however, was a deathblow to the devil and the means of our salvation (CCC 272).** stumbling block to Jews: ** For some Jews, such as those who wrote the Dead Sea Scrolls, crucifixion was connected to the curse of God in Deut 21:22-23. Paul deals with this apparent difficulty in Gal 3:13, where he insists that Christ endured the curse of death so that Israel and the Gentiles could be blessed with new life.