Catholic lectionary for 30 May 2010

King James Version (en)

King James Version (en)

Proverbs, Chapter 8, verses 22-31

²² and the eternity of wisdom

²²The LORD possessed me in the beginning of his way, before his works of old.

²³I was set up from everlasting, from the beginning, or ever the earth was.

²⁴When there were no depths, I was brought forth; when there were no fountains abounding with water.

²⁵Before the mountains were settled, before the hills was I brought forth:

²⁶While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world.

²⁷When he prepared the heavens, I was there: when he set a compass upon the face of the depth:

²⁸When he established the clouds above: when he strengthened the fountains of the deep:

²⁹When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:

³⁰Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him;

³¹Rejoicing in the habitable part of his earth; and my delights were with the sons of men.

Read more:Proverbs, Chapter 8

Comments:

Comments on the current fragment

Comments on the book

Comments on the part

8 A recommendation of Divine wisdom, Pro 8:1-21.
The praise of the Son of God, the eternal Wisdom of the Father, Pro 8:22-31.
An exhortation to hearken to him, Pro 8:32-36.

8:22 Possessed me - As his son by eternal generation, before the beginning. Of old - His works of creation.

8:23 Set up - Heb. anointed, constituted to be the person by whom the Father resolved to do all his works, to create, to uphold and govern and judge, to redeem and save the world. From the beginning - Before which, there was nothing but a vast eternity. The earth - Which together with the heaven, was the first of God's visible works.

8:24 No depths - No abyss or deep waters. Brought forth - Begotten of my father.

8:26 The earth - The dry land called earth after it was separated from the waters Gen 1:10.Fields - The plain and open parts of the earth distinguished from the mountains. Dust - Of this lower part of the world which consists of dust.

8:27 I was there - As co - worker with my Father. Depth - Of that great abyss of water and earth mixed together, which is called both earth and water and the deep, Gen 1:2, when he made this lower world in the form of a globe.

8:28 Strengthened - When he shut up the fountains in the cavities of the earth, and kept them there as it were by a strong band.The deep - Which have their original from the deep, either from the sea, or from the abyss of waters in the bowels of the earth.

8:31 My delights were - To uphold them by my power and providence, to reveal myself and my Father's will to them from age to age, to assume their nature, and to redeem and save them.

Romans, Chapter 5, verses 1-5

¹ Being justified by faith, we have peace with God, ² and joy in our hope, that sith we were reconciled by his blood when we were enemies, we shall much more be saved being reconciled

¹Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

²By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

³And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;

⁴And patience, experience; and experience, hope:

⁵And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.

Read more:Romans, Chapter 5

Comments:

Comments on the current fragment

Comments on the book

Comments on the part

5

5:1 Being justified by faith - This is the sum of the preceding chapters. We have peace with God - Being enemies to God no longer, Rom 5:10; neither fearing his wrath, Rom 5:9.We have peace, hope, love, and power over sin, the sum of the fifth, sixth, seventh, and eighth chapters. These are the fruits of justifying faith: where these are not, that faith is not.

5:2 Into this grace - This state of favour.

5:3 We glory in tribulations also - Which we are so far from esteeming a mark of God's displeasure, that we receive them as tokens of his fatherly love, whereby we are prepared for a more exalted happiness. The Jews objected to the persecuted state of the Christians as inconsistent with the people of the Messiah. It is therefore with great propriety that the apostle so often mentions the blessings arising from this very thing.

5:4 And patience works more experience of the sincerity of our grace, and of God's power and faithfulness.

5:5 Hope shameth us not - That is, gives us the highest glorying. We glory in this our hope, because the love of God is shed abroad in our hearts - The divine conviction of God's love to us, and that love to God which is both the earnest and the beginning of heaven. By the Holy Ghost - The efficient cause of all these present blessings, and the earnest of those to come.

John, Chapter 16, verses 12-15

¹ Christ comforteth his disciples against tribulation by the promise of the holy Ghost, and by his resurrection and ascension

¹²I have yet many things to say unto you, but ye cannot bear them now.

¹³Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.

¹⁴He shall glorify me: for he shall receive of mine, and shall shew it unto you.

¹⁵All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

Read more:John, Chapter 16

Comments:

Comments on the current fragment

Comments on the book

Comments on the part

16

16:12 I have yet many things to say - Concerning my passion, death, resurrection, and the consequences of it. These things we have, not in uncertain traditions, but in the Acts, the Epistles, and the Revelation. But ye cannot bear them now - Both because of your littleness of faith, and your immoderate sorrow.

16:13 When he is come - It is universally allowed that the Father, Son, and Holy Ghost dwell in all believers. And the internal agency of the Holy Ghost is generally admitted. That of the Father and the Son, as represented in this Gospel, deserves our deepest consideration.

16:15 All things that the Father hath are mine - Could any creature say this?

NOTES

In speaking to His disciples about His path and His ministry, Jesus could not avoid telling them the meaning of the death that awaited Him. He tells the apostles: My earthly journey is complete; the time has come to part. But this is not simply a parting—Jesus leaves so that...

In speaking to His disciples about His path and His ministry, Jesus could not avoid telling them the meaning of the death that awaited Him. He tells the apostles: My earthly journey is complete; the time has come to part (vv. 5-6). But this is not simply a parting—Jesus leaves so that the Kingdom may be revealed to the world in all its fullness. He says: if I do not complete My earthly, human journey, then My divine fullness will also remain hidden from the world. The apostles themselves will not feel God's breath or come to know the Spirit-Comforter of whom Jesus spoke to them (vv. 6-7).

Meanwhile, the Savior tells His disciples about the coming of the Kingdom. He says that when God's Spirit comes into the world, He will become the chief witness to everything that many people did not want to hear from Jesus and His disciples: the witness to His mission, the defeat of the dark powers, and the sin of rejecting the Messiah sent by God (vv. 8-11). The meaning of this testimony is clear: it is testimony to the Kingdom and to Jesus as the Messiah who brought the Kingdom into the world. No testimony in itself deprives anyone of freedom of choice, of course, and those who reject the testimony of God's Spirit will become persecutors of the witnesses to the Kingdom (vv. 1-4). This is the chief thing; the disciples will learn and understand the rest when they enter the Kingdom and receive the revelation of God's Spirit (vv. 12-15).

Yet the disciples still do not seem fully to believe that Jesus is speaking to them about His death. They are bewildered: what does He mean? Where is He going, and why does He want to hide from them (vv. 16-18)? Jesus then speaks to the apostles with the greatest possible clarity about His death and resurrection. He warns His disciples that they are to experience great sorrow, which will soon give way to even greater joy (vv. 21-22). He promises them that the day will come when they meet again, the day when everything becomes clear to them and they have no questions left (vv. 22-23). Finally, Jesus tells His disciples directly: I came into the world from the Father, and now I am leaving the world again and going to the Father (v. 28).

After these words from their Teacher, the apostles think that at last they understand everything, but Jesus apparently thinks otherwise. He tells the disciples plainly that soon they will all scatter and leave Him alone (vv. 29-32). Yet even the flight of the bewildered disciples is of no consequence: victory over the powers of evil that hold the world captive has been won, and no suffering of the Kingdom's witnesses can now undo it (v. 33).

As we see, Jesus' disciples understand their Teacher with difficulty. And He continues speaking to them in hints and figures of speech. It would appear that if you are not understood, or not fully understood, it would be better to...

As we see, Jesus' disciples understand their Teacher with difficulty. And He continues speaking to them in hints and figures of speech. It would appear that if you are not understood, or not fully understood, it would be better to refrain from figures of speech, since in such a situation they can confuse the matter even more. And yet Jesus continues to speak as He speaks. Why?

On the one hand, one could say that He had already more than once, perhaps even in plain words, told the apostles about what awaited Him. As we see, they did not understand Him then either, just as they do not understand now, and therefore Jesus resorts to images and figures of speech in order to convey better to the disciples what is so important for them to understand.

But the matter was perhaps not only this. Why did the apostles understand Jesus with difficulty when He told them about His death on the cross and His Resurrection? Perhaps, above all, because they were completely unready to hear anything like this, and what they heard shocked them. In a state of shock a person is unable to perceive and analyze anything; he simply falls into a stupor.

Seeing this reaction from the disciples, Jesus turns to images, allegories, and figures of speech, because all this forces the listener not simply to listen, but constantly to think over what has been heard, so that the listener himself can come to the conclusions that otherwise would simply shock him. But when you come to shocking conclusions yourself, as the result of your own reflection, they, while remaining shocking and requiring further thought, still do not knock you off balance as much as the words of a person you trust can do when he lays out before you the very same facts in ready-made form.

And Jesus, like a wise teacher, tries during His last earthly meeting with the disciples to lead them toward an understanding of things without which one cannot enter the Kingdom. For He understands perfectly what they will have to live through in the coming days, and He tries to do everything possible so that the prospect of the Kingdom coming into the world will not be hidden by what they will have to experience.

When telling His disciples about the Kingdom, Jesus more than once mentioned its organic incompatibility with the untransfigured world. This, and nothing else, is how He explains...

When telling His disciples about the Kingdom, Jesus more than once mentioned its organic incompatibility with the untransfigured world. This, and nothing else, is how He explains the persecutions that will become the inevitable companion of Christians throughout the Church's historical path. What, then, proves to be such an unbearable rebuke to the world, provoking such a violent reaction in response?

First of all, of course, the witness that the "prince of this world" has already been judged. Perhaps if the point were precisely the devil, dark powers, or the forces of evil, there would not be such a sharp reaction to this witness. But the point is the "prince of this world," and therefore the entire order of things existing in the world. Even the righteous who follow the Torah are justified in it not because they are part of this world, but because, and only insofar as, being righteous and following the Torah, they already do not belong to it. The world would like to appropriate to itself everything good that sometimes happens in it contrary to its own nature, and to wash its hands of all the evil that it itself produces by virtue of that nature. But the Kingdom, entering the world, bears witness to the world's true nature, corrupted by sin, thereby provoking the fury of the forces of this world: the fury of a villain whose mask has been publicly torn off.

An additional irritant is the reminder of the One whom the world would like to forget, but of whom it is constantly reminded. No, of course, if the world were reminded of Jesus as, for example, some great theologian, religious reformer, or, at worst, a teacher of morality, this would still be bearable: after all, He is not the first and not the last. But He is pointed to as Someone unique and unrepeatable, who in addition has no desire at all to take account of the world or of its weaknesses and sins.

As we see, the conflict is caused by the very essence of the differences that separate the Kingdom from the world mired in evil. No wonder it will last until the end of time, only becoming sharper with the years.

${currentDateString}