The question on my mind for these readings is what it means
to be saved. From what, for what? From anything less than God, for God. From hell for heaven, fundamentally means
from something less than God, for God. For
truth, from error. Jesus said, “I am the
truth …” from not recognizing who Jesus is.
Saved from lack of integrity, for the fullness of truth. Lack of integrity is racism and sexism,
fullness of integrity is the recognition that we are all brothers and sisters
Isaiah 56:1, 6-7
Verse 1 Thus says the Lord: Observe what is right, do what is just; for my salvation is about to come, my justice, about to be revealed.
The King James Version (KJV) has, “Thus saith the Lord, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed;” the Jerusalem Bible (JB) has, “Thus says Yahweh: Have a care for justice, act with integrity, for soon my salvation will come and my integrity be manifest.” The New Jerusalem Bible (NJB) has, “Thus says Yahweh: Make fair judgment your concern, act with justice, for soon my salvation will come and my saving justice be manifest.” Isaiah may well have had in mind the Babylonians or Assyrians who were holding the Chosen People in captivity. Christians see salvation in a new and different sense. Salvation here is from human injustice for Divine justice.
One scholar points out: “… There is no room for royal messianism here. The priesthood will no longer be able to exclude foreigners and others, for the nations too will become part of God’s covenantal people (cf. Isa 56:1-8).”
Another scholar puts it yet differently:
conception of what Jesus was hoping to find when he “looked around at
everything” in the temple is further elucidated by the allusions to Isa 56:7 and Jer 7:11 within his
prophetic judgment of the temple in Mark 11:17.
The larger context of Isa 56:1-8
Psalm 67:2-3, 5, 6, 8
Verse 2 May he let his face shine upon us.
A scholar hints at how the Jews apparently used “savage/pagan” motifs to connect with salvation from the Lord. The scholar writes:
… The frightening and miraculous
transformation of Moses’ face and its subsequent concealment by a veil
constitute a kind of theophany. Just as
the face of God is usually off-limits to
Verse 3 So may your way be known upon earth; among all nations, your salvation.
Romans 11:13-15, 29-32
A general observation by a scholar:
… In any event, regardless of Matthew’s social setting, modern anti-Semitism must be countered with stronger ammunition. The most effective deterrent to Christian anti-Semitism remains sound teaching about the faithfulness of God revealed in the Hebrew Scriptures and in Romans 9—11.
With respect to Judaism and specifically the Mosaic Law, one finds in Romans the discontinuity apparent in Galatians, though with the rougher edges of expression knocked off, and with a positive vision, wholly lacking in Galatians, of Israel’s ultimate inclusion in the saved people of God (Rom 11:25-32). …
Verse 13 I am speaking to you Gentiles.
One scholar writes, “Romans gives every indication that the implied audience consists exclusively of Christian Gentiles (1:5-6, 13-15; -14; -18; cf. with ; -14.),”
Verse 15 For
if their [the Chosen People’s] rejection [of
A scholar writes, “Into this world came sin “and death
through sin” (Rom ); but
into it also has come
Verses 21-22 At
First a scholarly overview:
Moving on in our survey we come to
Another scholarly consideration:
Recent discussions about the title “Son of David” have sought to answer the
question why Matthew seems to have associated the title particularly with Jesus
as healer, adding it to his tradition (in 12:23; 15:22; 21:15) and duplicating the Marcan Son of David passage (Mark 10:46-52) in 9:27-31 and 20:29-34. B.
Others have sought to explain
A. Suhl has sought to demonstrate that
I believe that the position stated by Kingsbury
proves the most enlightening for understanding “Son of David” in the gospel.
It can find confirmation and be supplemented through a consideration of
the nexus of ideas linking “Son of David”
to the motifs of blindness, possession, and duality, which
Verse 23 … send her away …
The Jerusalem and New Jerusalem Bible translate this far differently, “`Give her what she wants’”
The reason for the difference in the translations has something to do with the aorist imperfect tense of the Greek.
Verse 25 But the woman came and did
The Nova Vulgata
Finally, my comment on the “Day-by-Day” readings in the Magnificat. Saint Thomas is a good author, badly used. Thomas is so correct to write, “…Now it is clear that the rational creature is more excellent than all transient and corporeal creatures, so that he becomes impure through subjecting himself to transient things by loving them.” The false implication is that the rational creature errs to be active, rather than passive. The Magnificat quotation goes on, “Hence the first beginning of the heart’s purification is faith, by which the impurity of error is purified and if this be perfected through being quickened by charity the heart will be perfectly purified thereby.” Charity is something active, something a human does actively. The Magnificat miscasts charity into something a human receives, passively.
The idea that draws me through these readings is that Amazing Grace saves a sinner like me from hating and for loving in the best sense of that term.
 National Conference of Catholic Bishops, The Roman Missal Restored by Decree of the Second Ecumenical Council of the Vatican and Promulgated by Authority of Pope Paul VI: Lectionary for Mass: For Use in the Dioceses of the United States of America: Second Typical Edition: Volume I: Sundays, Solemnities, Feasts of the Lord and Saints (Collegeville, Minnesota: The Liturgical Press, 1998) I refer to this book as the Lectionary. This is the case with of all sixteen point, bold verses and in the first quotation in the line beginning with the word “verse.” Anyone not having the Lectionary may use the Saint Joseph Edition of The New American Bible: Translated from the Original Languages with Critical Use of All the Ancient Sources: Including The Revised New Testament and the Revised Psalms Authorized by the Board of Trustees of the Confraternity of Christian Doctrine and Approved by the Administrative Committee/Board of the National Conference of Catholic Bishops and the United States Catholic Conference: with many helps for Bible reading: Vatican II Constitution on Divine Revelation, How to Read the Bible, Historical Survey of the Lands of the Bible, Bible Dictionary, Liturgical Index of Sunday Readings, Doctrinal Bible Index, and over 50 Photographs and Maps of the Holy Land (New York: Catholic Book Publishing Co., 1992), which is almost always the source for the Lectionary.
General Editor, The
 Alexander Jones, General Editor, The Jerusalem Bible: Reader’s Edition (Garden City, New York: Double Day * Company, Inc., 1968).
 Henry Wansbrough, General Editor, The New Jerusalem Bible (New York: Doubleday, 1985).
 The source for the Fourteenth Sunday comments is Adrian M. Leske, “Context and Meaning of Zechariah 9:9,” the Catholic Biblical Quarterly, Vol. 62, No. 4 (October 2000), 677.
 Douglas R. A. Hare, “How Jewish Is the Gospel of Matthew?” the Catholic Biblical Quarterly, Vol. 62, No. 2 (April 2000), 276.
 Brendan Byrne, S.J., “The problem of Nomos and the Relationship with Judaism in Romans," the Catholic Biblical Quarterly, Vol. 62, No. 2 (April 2000), 309.
 Stanley B. Marrow, “Kosmos in John," the Catholic Biblical Quarterly, Vol. 64, No. 1 (January 2002), 95.
 W. R. G. Loader, “Son of David, Blindness, Possession, and Duality in Matthew,” the Catholic Biblical Quarterly, Vol. 44, No. 4 (October, 1982), 570-572, 578.
 Nova Vulgata: Bibliorum Sacrorum Editio: Sacrosancti Oecumenici Concilii Vaticani II ratione habita Iussu Pauli PP, VI Recognita Auctoritate Joannis Pauli PP, II Promulgata Editio Typica Altera (00120 Citta Del Vaticano: Libreria Editrice Vaticana, 1979, 1986, 1998) ISBN 88-2209-2163-4.
Saint Thomas Aquinas, From Saint Thomas Aquinas Meditations,