Question concerning today's Gospel reading (08082025)
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BartholomewB
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The New Jerome Biblical Commentary gives these two verses only a brief mention in a few lines. It's on p. 660a (link below).
27-28. The last two sayings involve an apocalyptic picture of the rewards of discipleship. The Son of Man acts as judge and the kingdom is his. 27. requite: An allusion to Ps 62:13.13. 28. shall not taste death: The time frame is incorrect if it refers to the coming of the kingdom in its fullness (cf Mark 13:32). But some have seen the promise fulfilled in the Transfiguration (17:1-9, described as a vision in v 9).
27-28. The last two sayings involve an apocalyptic picture of the rewards of discipleship. The Son of Man acts as judge and the kingdom is his. 27. requite: An allusion to Ps 62:13.13. 28. shall not taste death: The time frame is incorrect if it refers to the coming of the kingdom in its fullness (cf Mark 13:32). But some have seen the promise fulfilled in the Transfiguration (17:1-9, described as a vision in v 9).
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po18guy
Well-known member
Notice that the next verses (Mt. 17) explain the Transfiguration. Jesus' glory was made manifest as He spoke with Moses and Elijah.
Comment on Matthew 16:28 "Ver. 28. Till they see the Son of man coming in his kingdom. Some expound this, as fulfilled at his transfiguration, which follows in the next chapter. Others understand it of the glory of Christ, and of his Church, after his resurrection and ascension, when he should be owned for Redeemer of the world: and this state of the Christian Church might be called the kingdom of Christ. (Witham) — This promise of a transitory view of his glory he makes, to prove that he should one day come in all the glory of his Father, to judge each man according to his works: not according to his mercy, or their faith, but according to their works. (St. Augustine, de verb. apos. serm. 35.) — Again, asks St. Augustine, how could our Saviour reward every one according to his works, if there were no free will? (lib. ii. chap. 4. 5. 8, de act. cum Fœlic. Manich.) (Bristow)"
And immediately following in Mathew 17:
Matthew 17: https://haydockcommentary.com/matthew-17
Comment on Matthew 16:28 "Ver. 28. Till they see the Son of man coming in his kingdom. Some expound this, as fulfilled at his transfiguration, which follows in the next chapter. Others understand it of the glory of Christ, and of his Church, after his resurrection and ascension, when he should be owned for Redeemer of the world: and this state of the Christian Church might be called the kingdom of Christ. (Witham) — This promise of a transitory view of his glory he makes, to prove that he should one day come in all the glory of his Father, to judge each man according to his works: not according to his mercy, or their faith, but according to their works. (St. Augustine, de verb. apos. serm. 35.) — Again, asks St. Augustine, how could our Saviour reward every one according to his works, if there were no free will? (lib. ii. chap. 4. 5. 8, de act. cum Fœlic. Manich.) (Bristow)"
And immediately following in Mathew 17:
Matthew 17: https://haydockcommentary.com/matthew-17
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BartholomewB
Member
Alternatively, there’s this footnote in the original (1966) Jerusalem Bible. It’s footnote “o” on p. 43.
Neither of these links is going to bring much enlightenment, I recognize that. You have picked a very difficult verse!
o. In vv. 27-28 two sayings of Christ, each dealing with a different event, have been grouped together because they have a common reference to the coming kingdom of God: v. 27 refers to the Last Judgment which inaugurates the kingdom of the Father; v. 28 refers to the destruction of Jerusalem which demonstrates the presence of the kingdom of Christ, cf. 24:l +.
https://archive.org/details/thejerusalembible1966/page/42/mode/2up
Neither of these links is going to bring much enlightenment, I recognize that. You have picked a very difficult verse!
o. In vv. 27-28 two sayings of Christ, each dealing with a different event, have been grouped together because they have a common reference to the coming kingdom of God: v. 27 refers to the Last Judgment which inaugurates the kingdom of the Father; v. 28 refers to the destruction of Jerusalem which demonstrates the presence of the kingdom of Christ, cf. 24:l +.
https://archive.org/details/thejerusalembible1966/page/42/mode/2up
po18guy
Well-known member
Do you have Fr. Brown's book? OPINION ALERT: I rely on the Haydock commentary, as Fr. Brown taught, among other "modern" thoughts, that today's Bishops do not trace in any concrete sense to the Apostles. A connection might be made only in the nuanced sense. He is not remembered well by Church historian and Lutheran convert Dr. William Marshner. I have found this 54 minute video to be very helpful. Dr. Marshner specifically addresses Fr. Brown at the 32:50 mark.
BartholomewB
Member
I have the New Jerome as a free download from Archive. Also the Jerusalem Bible and several other books of various kinds. One that I found just recently, and that I have an idea you might like, is a bilingual Bible in three volumes with the Clementine Vulgate in one column and Challoner's Douay Rheims in the other. I can't find the link right now but I'll carry on looking.
Yes, I'm well aware of the objections to Raymond Brown's writings in general, and those objections certainly have to be taken into account. No doubt about it. But I've never expected to find all the answers I'm looking for in one single source, and most of the time the New Jerome can be useful and instructive.
Haydock I find less useful on the whole, simply because his comments tend to be so very short. There's certainly nothing wrong with succinctness: in fact ir's a quality I admire in writers. But in the case of Bible commentaries, someone who is prepared to ramble on a bit, weighing the pros and cons of this and that reading, can provide helpful insights that we wouldn't normally expect to find in Haydock.
Yes, I'm well aware of the objections to Raymond Brown's writings in general, and those objections certainly have to be taken into account. No doubt about it. But I've never expected to find all the answers I'm looking for in one single source, and most of the time the New Jerome can be useful and instructive.
Haydock I find less useful on the whole, simply because his comments tend to be so very short. There's certainly nothing wrong with succinctness: in fact ir's a quality I admire in writers. But in the case of Bible commentaries, someone who is prepared to ramble on a bit, weighing the pros and cons of this and that reading, can provide helpful insights that we wouldn't normally expect to find in Haydock.
BartholomewB
Member
@po18guy, I still haven't found the three links to the free download, one for each volume, but just to give you an idea of what it is, this is the publisher's webpage for vol. 3, the NT:
loretopubs.org
Clementine Vulgate & Challoner Rheims New Testament, The
In keeping with the wishes of the current Holy Father, Benedict XVI, Loreto Publications has published this truly unique edition of the Bible in Latin and English.
loretopubs.org
po18guy
Well-known member
I have the Vulgate/Douay/Knox link and refer to it from time to time. I am skeptical of most "modern" critique and the theology it represents. Knowing that entropy applies to all things, save for the laws of physics, I hold that it is unreasonable to expect that the further in time we are from an incident, the more we know of it.
The late Fr. Benedict Groeschel, in a talk on the three theological virtues (faith, hope and love), stated "they are not called the theological virtues because theologians necessarily have them."
The late Fr. Benedict Groeschel, in a talk on the three theological virtues (faith, hope and love), stated "they are not called the theological virtues because theologians necessarily have them."