Lectionary 354 · Year I · Weekdays in Ordinary Time — Year I

Tuesday of the 9th week in Ordinary Time

read on Tue · Jun 1, 2027

DRC

9But Tobias fearing God more than the king, carried off the bodies of them that were slain, and hid them in his house, and at midnight buried them.10Now it happened one day that being wearied with burying, he came to his house, and cast himself down by the wall and slept,11And as he was sleeping, hot dung out of a swallow's nest fell upon his eyes, and he was made blind.12Now this trial the Lord therefore permitted to happen to him, that an example might be given to posterity of his patience, as also of holy Job.13For whereas he had always feared God from his infancy, and kept his commandments, he repined not against God because the evil of blindness had befallen him,14But continued immoveable in the fear of God, giving thanks to God all the days of his life.

CPDV

9But Tobit, fearing God more than the king, stole away the bodies of the slain and concealed them in his house, and in the middle of the night, he buried them.10But it happened one day, being tired from burying the dead, he came into his house, and he threw himself down next to the wall, and he slept.11And, as he was sleeping, warm droppings from a swallow’s nest fell upon his eyes, and he was made blind.12And so the Lord permitted this trial to befall him, in order that an example might be given to posterity of his patience, which is even like that of holy Job.13For, even from his infancy, he had always feared God and kept his commandments, so he was not discouraged before God because of the scourge of blindness that had befallen him.14But he remained immoveable in the fear of God, giving thanks to God all the days of his life.

· commentary ·

first reading

The Douay's account of Tobias's blindness is longer than the Greek's, and Haydock marks where. From verse 12 to verse 19, the lines that compare Tobias to holy Job are absent from the Greek and the Hebrew alike. The bird differs too. Where the Latin has a swallow's nest (v. 11), the Greek word strouthia means sparrows or any small birds (Serarius). The Greek also says Tobias slept with his eyes "opened", and Haydock answers the obvious objection with Pliny's remark that hares and many men sleep that way. In the Greek, Tobias tells the rest himself: "white specks or skins came upon my eyes," the physicians gave no relief, and Achiachar fed him. Calmet judges the blindness only a suspension of sight. The Greek also has him lie down by the wall "being defiled" (v. 10), since touching the dead made a man unclean.

The commentators keep the two halves of the reading together. St. Ambrose, cited by Haydock, says Tobias "was more grieved that he could yield no assistance to others, than for the loss of his sight." The kings who insulted Job (v. 15) are his three friends, princes in their own territories (Challoner), and the relations who mock Tobias are kinsmen, not parents, for Worthington notes his father and mother were dead. Their taunt, Where is thy hope, for which thou gavest alms (v. 16), returns in his wife's mouth six verses later, and Haydock's reading of Anna is not gentle. She "indirectly finds fault with Providence," or else hints that he must have been a hypocrite, "as the friends of Job unjustly argued, from his being afflicted." Menochius defends Tobias over the kid. As master of the house he knew there was no money in it, so his suspicion was not rash judgment, though Anna might naturally be offended. The Greek, as Haydock gives it, makes the quarrel sharper: she protests that the kid was a gift beyond her wages, he still does not believe her and blushes for her, and when she has spoken, he weeps. Against the kinsmen Tobias sets one line: we are the children of saints (v. 18). Haydock sets beside it Mathathias encouraging his children in the same way, and adds that the hope of eternal life was spoken more plainly as the Messias drew near.

The passage rebukes the belief that faithfulness pays visibly, and the suspicion that when it does not, the faithful man was a fraud. Both the kinsmen and Anna argue from the empty purse to the emptiness of the alms. The text answers with a blind man who, even in poverty, will not keep an animal that might be stolen, for it is not lawful for us either to eat or to touch any thing that cometh by theft (v. 21). His integrity is tested by a bleating kid in a house with nothing in it.

DRC

1Blessed is the man that feareth the Lord: he shall delight exceedingly in his commandments.2His seed shall be mighty upon earth: the generation of the righteous shall be blessed.7The just shall be in everlasting remembrance: he shall not fear the evil hearing. His heart is ready to hope in the Lord:8His heart is strengthened, he shall not be moved until he look over his enemies.9He hath distributed, he hath given to the poor: his justice remaineth for ever and ever: his horn shall be exalted in glory.

CPDV

1Alleluia. Of the return of Haggai and Zachariah. Blessed is the man who fears the Lord. He will prefer his commandments exceedingly.2His offspring will be powerful on the earth. The generation of the upright will be blessed.7The just one will be an everlasting memorial. He will not fear a report of disasters. His heart is prepared to hope in the Lord.8His heart has been confirmed. He will not be disturbed, until he looks down upon his enemies.9He has distributed, he has given to the poor. His justice shall remain from age to age. His horn shall be exalted in glory.

· commentary ·

responsorial psalm

The Greek and Latin give this psalm a title the Hebrew lacks, "of the returning," and Augustine reads it as "The conversion of Haggai and Zechariah," prophets not yet born when the verses were first sung. Challoner takes the title to mean the psalm was meant for the people coming back from captivity, to show them how happy they might be if they stayed constant. Haydock adds that not all Greek copies carry it, some having only Alleluia, as the Hebrew does. The Douay's "he shall not fear the evil hearing" (v. 7) is an odd phrase. Calmet takes it as detraction, which the just man need not fear "since God is the judge"; Jerome as the sentence of condemnation; Chrysostom as bad "news," which cannot touch a man whose goods are kept where thieves do not steal. Augustine hears in it the words spoken to those on the left hand, "Depart into everlasting fire." In v. 8 the just man stands firm "until he look over his enemies," and Calmet warns against reading until as though he would be shaken afterwards.

The commentators split over the "seed" that "shall be mighty upon earth" (v. 2). Calmet says temporal rewards were held out to "the carnal Jews," while the more enlightened sought other riches, and Haydock adds that the prosperity comes "at least in the next world." Augustine turns the seed into works of mercy, the sowing of a future harvest, and his account of how strong that seed is shows the economy of the psalm: Zacchaeus buys the kingdom with half his goods, the widow with two mites, and each holds "an equal share there," the kingdom worth treasures to the rich man and a cup of cold water to the poor. Worthington explains why giving to the poor is called justice (v. 9): works of mercy "concur to man's justification." For Augustine the giver "saw not, yet he kept buying," while the one storing up the treasure is Christ, "who deigned to hunger and thirst in the poor on earth."

Augustine names the enemies who wished "to see good things here" and mocked "him who hopeth for what he seeth not." Their modern form is the person who measures blessing by what can be counted now. The psalm answers with a heart "ready to hope" (v. 7), and Calmet sets a limit on giving in both directions: we must know whom to relieve and may keep what is necessary, yet the saints have often "stripped themselves, to clothe others." Chrysostom ranks such liberality above the vain man's giving of shows, whose praise, Berthier adds, "is presently at an end." The horn that is lifted up in glory, on Augustine's reading, belongs to the man whose humility "was scorned by the proud."

DRC

13And they sent to him some of the Pharisees and of the Herodians: that they should catch him in his words.14Who coming, say to him: Master, we know that thou art a true speaker and carest not for any man; for thou regardest not the person of men, but teachest the way of God in truth. Is it lawful to give tribute to Caesar? Or shall we not give it?15Who knowing their wiliness, saith to them: Why tempt you me? Bring me a penny that I may see it.16And they brought it him. And he saith to them: Whose is this image and inscription? They say to him, Caesar's.17And Jesus answering, said to them: Render therefore to Caesar the things that are Caesar's and to God the things that are God's. And they marvelled at him.

CPDV

13And they sent some of the Pharisees and Herodians to him, so that they might trap him with words.14And these, arriving, said to him: “Teacher, we know that you are truthful and that you do not favor anyone; for you do not consider the appearance of men, but you teach the way of God in truth. Is it lawful to give the tribute to Caesar, or should we not give it?”15And knowing their skill in deception, he said to them: “Why do you test me? Bring me a denarius, so that I may see it.”16And they brought it to him. And he said to them, “Whose image and inscription is this?” They said to him, “Caesar’s.”17So in response, Jesus said to them, “Then render to Caesar, the things that are of Caesar; and to God, the things that are of God.” And they wondered over him.

· commentary ·

gospel

Witham stops on the word that describes what Jesus saw. The Vulgate's versutiam ordinarily means cunning, but the Greek behind it — his note prints it ten upokrisin — carries dissimulation, play-acting: not that the questioners were clever but that they were performing. The compliment in v. 14 is the performance; the catena describes the machine behind it. The plot "had a precipice on both sides": say the tribute is lawful and the people can be turned against him as one who would enslave the nation; say it is unlawful and he can be denounced to Rome. Bring me a penny that I may see it — Bede notes the denarius was reckoned at ten smaller coins and bore Caesar's image, so the answer to Whose is this image? was known to everyone present. The exposition insists the question was asked by economy, not ignorance: he "might have known whose image it was," but puts the question "in order to return them a fitting answer." The trap springs when its authors say the one word the reply needs.

The commentators are sharpest on who was in the room and why. Bede reads the delegation as outsourcing: the chief priests feared the multitude, so they worked through earthly powers, "that they might themselves appear to be guiltless of His death" — and the bland question was designed to make him fear God rather than Caesar, so the Herodians could take him for an author of sedition. Who those Herodians were, Theophylact will not settle: either a sect holding Herod to be the Christ, since the succession of Judah's kingdom had failed, or simply Herod's soldiers, brought as witnesses to whatever he said. Pseudo-Jerome supplies the image: they questioned him with honied words, surrounding him "as bees, who carry honey in their mouth, but a sting in their tail." What is contested is the second half of the answer. Theophylact states the principle — give what bears an image to him whose image it bears — but the sources then fill in the things that are God's three different ways. Bede's is cultic: tithes, first-fruits, oblations and victims, on the model of Christ, who paid tribute for himself and Peter and rendered God his own by doing the Father's will. Pseudo-Jerome's is personal: render the coin bearing Caesar's stamp, and "render yourselves willingly up to God, for the light of thy countenance, O Lord, and not of Caesar's, is stamped upon us." Theophylact's is ascetical: the body's inevitable wants are "as Caesar unto each of us," to be paid their food and raiment and no more.

The saying is now heard as a clean partition of two spheres, and none of these readings produces one. The note Haydock prints under Jerome's name has Christ establishing the strict obligation of paying Caesar what is Caesar's "to the confusion of his very enemies" — and records that those same enemies would shortly charge him with forbidding tribute (Luke xxiii. 2) — what happens to any position too exact to serve as a slogan. The obedience the Church has taught with Paul is not resignation but a motive: owed "not for fear of their wrath, but for conscience sake." The coin settles nothing about the person carrying it. On Pseudo-Jerome's reading the two renderings are asymmetrical: metal stamped with a man's face goes back to the man; what has God's countenance stamped on it goes back willingly. They marvelled at him, the catena notes, when they ought to have believed — impressed by an answer they had been forced to help compose, holding a coin they produced themselves.

USCCB ↗

First Reading · Tobit 2:9-14

commentary

Responsorial Psalm · Psalm 112:1-2, 7-8, 9

commentary

Gospel · Mark 12:13-17

commentary

· sources ·

The complete public-domain commentary this reading's note draws from, unabridged. Every claim in the note traces to a passage here.

First Reading Tobit 2:9-14

Haydock Catholic Bible Commentary · Public Domain

2:9

But. This version is not in Greek or Hebrew. (Calmet) --- True zeal is not repressed by fear, as charity expels it, 1 John iv. (Worthington)

2:10

Now. Greek, "And that very night I was." --- He came. Greek, "I lay myself down, being defiled, beside the wall of the court, and my face was uncovered." (Haydock) --- The touching the dead rendered a person unclean, Numbers xix. 11.

2:11

Swallow's. Greek denotes "sparrows," or any other small birds: Greek: strouthia. (Serarius) --- Eyes. Greek observes that they were "opened." Hebrew, "by chance." Yet "hares, and many men, sleep with their eyes open," (Pliny [Natural History?]xi. 37.) as was here the case. (St. Athanasius, Synops.) --- lf not, the dung might insinuate itself by rubbing. It is extremely caustic. (Vales. 42.; Aldrov.17.; &c.) --- The blindness of Tobias was only a suspension of sight. (Calmet) --- Blind. Greek, "white specks or skins came upon my eyes, and I went to the physicians, but they afforded me no relief. But Achiachar fed me (Haydock) till I (or he) went to Elymais;" Hebrew of Fagius, "into Germany." (Calmet) --- Almniim. (Haydock)

2:12

Now. This is omitted in Greek and Hebrew as far as ver. 19. St. Ambrose says beautifully, that Tobias "was more grieved that he could yield no assistance to others, than for the loss of his sight."

Responsorial Psalm Psalm 112:1-2, 7-8, 9

Expositions on the Psalms (Enarrationes in Psalmos), NPNF1-08 · Public Domain

Vulgate Ps 111:1

1. I believe, brethren, that ye remarked and committed to memory the title of this Psalm. "The conversion," he saith, "of Haggai and Zechariah." These prophets were not as yet in existence, when these verses were sung. ...But both, the one within a year after the other, began to prophesy that which seemeth to pertain to the restoration of the temple, as was foretold so long before. ..."For the temple of God is holy, which temple ye are." Whoever therefore converteth himself to the work of this building together, and to the hope of a firm and holy edifice, like a living stone from the miserable ruin of this world, understandeth the title of the Psalm, understandeth "the conversion of Haggai and Zechariah." Let him therefore chant the following verses, not so much with the voice of his tongue as of his life. For the completion of the building will be that ineffable peace of wisdom, the "beginning" of which is the "fear of the Lord:" let him therefore, whom this conversion buildeth together, begin thence.

2. "Blessed is the man that feareth the Lord: he will have great delight in His commandments"

Vulgate Ps 111:1

(ver. 1). God, who alone judgeth both truthfully and mercifully, will see how far he obeyeth His commandments: since "the life of man on earth is a temptation," as holy Job saith. But "He who judgeth us is the Lord." ...He therefore will see how far each man profiteth in His commandments; yet he who loveth the peace of this building together, shall have great delight in them; nor ought he to despair, since there is "peace on earth for men of good will."

3. Next follows, "His seed shall be mighty upon earth"

Vulgate Ps 111:2

(ver. 2). The Apostle witnesseth, that the works of mercy are the seed of the future harvest, when he saith, "Let us not be weary in well doing, for in due season we shall reap;" and again, "But this I say, He which soweth sparingly, shall reap also sparingly." But what, brethren, is more mighty than that not only Zacchæus should buy the kingdom of Heaven by the half of his goods, but even the widow for two mites, and that each should possess an equal share there? What is more mighty, than that the same kingdom should be worth treasures to the rich man, and a cup of cold water to the poor?..."Glory and riches shall be in his house"

Vulgate Ps 111:7

(ver. 7). Such as the words which he will hear addressed to those on the left hand, "Depart into everlasting fire, prepared for the devil and his angels." He therefore who seeketh here not his own things, but those of Jesus Christ, most patiently endureth sufferings, waiteth for the promises with faith. Nor is he broken down by any temptations: "His heart is established, and will not shrink, until he see beyond his enemies"

Vulgate Ps 111:8–9

(ver. 8). His enemies wished to see good things here, and when invisible blessings were promised them, used to say, "Who will show us any good?" Let our heart therefore be established, and shrink not, until we see beyond our enemies. For they wish to see good things of men in the land of the dying; we trust to see the good things of the Lord in the land of the living.

6. But it is a great thing to have the heart established, and not to be moved, while they rejoice who love what they see, and mock at him who hopeth for what he seeth not; "what the Lord hath prepared for them that love Him." How great is the value of this which is not seen, and it is bought for so much as each man is able to give for it. On this account he also "dispersed abroad, and gave to the poor" (ver. 9): he saw not, yet he kept buying; but He was storing up the treasure in heaven, who deigned to hunger and thirst in the poor on earth. It is no wonder then if "his righteousness remaineth for ever:" He who created the ages being his guardian. "His horn," whose humility was scorned by the proud, "shall be exalted with honour."

7. "The ungodly shall see it, and he shall be angered"

Haydock Catholic Bible Commentary · Public Domain

Vulgate Ps 111:1

Of the returning, &c. This is in the Greek and Latin, but not in the Hebrew. It signifies, that his psalm was proper to be sung at the time of the return of the people from their captivity: to inculcate to them, how happy they might be, if they would be constant in the service of God. (Challoner) --- Yet all Greek copies have not this title, (Haydock) but only Alleluia, with the Hebrew, Syriac, &c. --- It might be composed by Aggæus, &c., as it relates to the captivity, (ver. 4.) and to the overthrow of Babylon, (ver. 10.; Calmet) or David might thus describe the happiness of the virtuous, (Berthier) and give the captives to understand, that sin was the source of all temporal as well as spiritual miseries. (Worthington) --- Delight. We must love God for his own sake. (St. Chrysostom) --- Those who sincerely fear God, will take great delight in keeping his commandments. (Worthington)

Vulgate Ps 111:2

Earth. Temporal rewards were proposed to the carnal Jews; but the more enlightened knew what was to be most desired. They sought after the riches, mentioned by the apostle, 1 Corinthians i. 5., and 1 Timothy vi. 18. (Calmet) --- The just and their seed shall prosper, (Worthington) at least in the next world. (Haydock)

Vulgate Ps 111:7

Hearing. Though detraction may assail him, he shall not fear, (Calmet) since God is the judge. (Haydock) --- He shall have no cause to apprehend being condemned, (St. Jerome) nor be disturbed about "news," because his goods are in a place of safety, (St. Chrysostom, &c.) where thieves cannot steal. (Haydock)

Vulgate Ps 111:8

Until. Not that he will be disturbed afterwards, (Psalm cix. 1.; Calmet) when his enemies shall be punished. (Haydock) --- The captives saw the fall of Babylon. (Calmet)

Vulgate Ps 111:9

Poor. We must know whom we ought to relieve. Though we may be allowed to retain what is necessary, (2 Corinthians viii. 13., and ix. 11.) yet the saints have often very laudably stripped themselves, to clothe others, abandoning perishable goods, that they might obtain heaven. (Calmet) --- Justice. Works of mercy are so called, because they concur to man's justification. (Worthington) --- Horn. Power, &c. Cyrus, and the best of his successors, honoured the Jews. (Calmet) --- The liberality of the just towards the indigent, is far more glorious than that which prompts the vain to give shews, &c. (St. Chrysostom) --- The praise of the latter is presently at an end. (Berthier)

Matthew Henry's Complete Commentary on the Whole Bible · Public Domain

112:1–5

1 Praise ye the Lord . Blessed is the man that feareth the Lord , that delighteth greatly in his commandments. 2 His seed shall be mighty upon earth: the generation of the upright shall be blessed. 3 Wealth and riches shall be in his house: and his righteousness endureth for ever. 4 Unto the upright there ariseth light in the darkness: he is gracious, and full of compassion, and righteous. 5 A good man showeth favour, and lendeth: he will guide his affairs with discretion.

The psalmist begins with a call to us to praise God, but immediately applies himself to praise the people of God; for whatever glory is acknowledged to be on them it comes from God, and must return to him; as he is their praise, so they are his. We have reason to praise the Lord that there are a people in the world who fear him and serve him, and that they are a happy people, both which are owing entirely to the grace of God. Now here we have,

I. A description of those who are here pronounced blessed, and to whom these promises are made.

1. They are well-principled with pious and devout affections. Those have the privileges of God's subjects, not who cry, Lord, Lord, but who are indeed well affected to his government. (1.) They are such as stand in awe of God and have a constant reverence for his majesty and deference to his will. The happy man is he that fears the Lord, v. 1 . (2.) They are such as take a pleasure in their duty. He that fears the Lord, as a Father, with the disposition of a child, not of a slave, delights greatly in his commandments, is well pleased with them and with the equity and goodness of them; they are written in his heart; it is his choice to be under them, and he calls them an easy, a pleasant, yoke; it is his delight to be searching into and conversing with God's commandments, by reading, hearing, and meditation, Ps. i. 2 . He delights not only in God's promises, but in his precepts, and thinks himself happy under God's government as well as in his favour. It is a pleasure to him to be found in the way of his duty, and he is in his element when he is in the service of God. Herein he delights greatly, more than in any of the employments and enjoyments of this world. And what he does in religion is done from principle, because he sees amiableness in religion and advantage by it.

2. They are honest and sincere in their professions and intentions. They are called the upright ( v. 2 , 4 ), who are really as good as they seem to be, and deal faithfully both with God and man. There is no true religion without sincerity; that is gospel-perfection.

3. They are both just and kind in all their dealings: He is gracious, full of compassion, and righteous ( v. 4 ), dares not do any wrong to any man, but does to every man all the good he can, and that from a principle of compassion and kindness. It was said of God, in the foregoing psalm ( v. 4 ), He is gracious, and full of compassion; and here it is said of the good man that he is so; for herein we must be followers of God as dear children; be merciful as he is. He is full of compassion, and yet righteous; what he does good with is what he came honestly by. God hates robbery for burnt-offerings, and so does he. One instance is given of his beneficence ( v. 5 ): He shows favour and lends. Sometimes there is as much charity in lending as in giving, as it obliges the borrower both to industry and honesty. He is gracious and lends ( Ps. xxxvii. 26 ); he does it from a right principle, not as the usurer lends for his own advantage, nor merely out of generosity, but out of pure charity; he does it in a right manner, not grudgingly, but pleasantly, and with a cheerful countenance.

II. The blessedness that is here entailed upon those that answer to these characters. Happiness, all happiness, to the man that feareth the Lord. Whatever men think or say of them, God says that they are blessed; and his saying so makes them so.

1. The posterity of good men shall fare the better for his goodness ( v. 2 ): His seed shall be mighty on earth. Perhaps he himself shall not be so great in the world, nor make such a figure, as his seed after him shall for his sake. Religion has been the raising of many a family, if not so as to advance it high, yet so as to fix it firmly. When good men themselves are happy in heaven their seed perhaps are considerable on earth, and will themselves own that it is by virtue of a blessing descending from them. The generation of the upright shall be blessed; if they tread in their steps, they shall be the more blessed for their relation to them, beloved for the Father's sake ( Rom. xi. 28 ), for so runs the covenant— I will be a God to thee, and to thy seed; while the seed of evil-doers shall never be renowned. Let the children of godly parents value themselves upon it, and take heed of doing any thing to forfeit the blessing entailed upon the generation of the upright.

2. They shall prosper in the world, and especially their souls shall prosper, v. 3 . (1.) They shall be blessed with outward prosperity as far as is good for them: Wealth and riches shall be in the upright man's house, not in his heart (for he is none of those in whom the love of money reigns), perhaps not so much in his hand (for he only begins to raise the estate), but in his house; his family shall grow rich when he is gone. But, (2.) That which is much better is that they shall be blessed with spiritual blessings, which are the true riches. His wealth shall be in his house, for he must leave that to others; but his righteousness he himself shall have the comfort of to himself, it endures for ever. Grace is better than gold, for it will outlast it. He shall have wealth and riches, and yet shall keep up his religion, and in a prosperous condition shall still hold fast his integrity, which many, who kept it in the storm, throw off and let go in the sunshine. Then worldly prosperity is a blessing when it does not make men cool in their piety, but they still persevere in that; and when this endures in the family, and goes along with the wealth and riches, and the heirs of the father's estate inherit his virtues too, that is a happy family indeed. However, the good man's righteousness endures for ever in the crown of righteousness which fades not away.

3. They shall have comfort in affliction ( v. 4 ): Unto the upright there arises light in the darkness. It is here implied that good men may be in affliction; the promise does not exempt them from that. They shall have their share in the common calamities of human life; but, when they sit in darkness, the Lord shall be a light to them, Mic. vii. 8 . They shall be supported and comforted under their troubles; their spirits shall be lightsome when their outward condition is clouded. Sat lucis intus—There is light enough within. During the Egyptian darkness the Israelites had light in their dwellings. They shall be in due time, and perhaps when they least expect it, delivered out of their troubles; when the night is darkest the day dawns; nay, at evening-time, when night was looked for, it shall be light.

112:6–10

6 Surely he shall not be moved for ever: the righteous shall be in everlasting remembrance. 7 He shall not be afraid of evil tidings: his heart is fixed, trusting in the Lord . 8 His heart is established, he shall not be afraid, until he see his desire upon his enemies. 9 He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honour. 10 The wicked shall see it, and be grieved; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish.

In these verses we have,

I. The satisfaction of saints, and their stability. It is the happiness of a good man that he shall not be moved for ever, v. 6 . Satan and his instruments endeavour to move him, but his foundation is firm and he shall never be moved, at least not moved for ever; if he be shaken for a time, yet he settles again quickly.

1. A good man will have a settled reputation, and that is a great satisfaction. A good man shall have a good name, a name for good things, with God and good people: The righteous shall be in everlasting remembrance ( v. 6 ); in this sense his righteousness (the memorial of it) endures for ever, v. 9 . There are those that do all they can to sully his reputation and to load him with reproach; but his integrity shall be cleared up, and the honour of it shall survive him. Some that have been eminently righteous are had in a lasting remembrance on earth; wherever the scripture is read their good deeds are told for a memorial of them. And the memory of many a good man that is dead and gone is still blessed; but in heaven their remembrance shall be truly everlasting, and the honour of their righteousness shall there endure for ever, with the reward of it, in the crown of glory that fades not away. Those that are forgotten on earth, and despised, are remembered there, and honoured, and their righteousness found unto praise, and honour, and glory ( 1 Pet. i. 7 ); then, at furthest, shall the horn of a good man be exalted with honour, as that of the unicorn when he is a conqueror. Wicked men, now in their pride, lift up their horns on high, but they shall all be cut off, Ps. lxxv. 5 , 10 . The godly, in their humility and humiliation, have defiled their horn in the dust ( Job xvi. 15 ); but the day is coming when it shall be exalted with honour. That which shall especially turn to the honour of good men is their liberality and bounty to the poor: He has dispersed, he has given to the poor; he has not suffered his charity to run all in one channel, or directed it to some few objects that he had a particular kindness for, but he has dispersed it, given a portion to seven and also to eight, has sown beside all waters, and by thus scattering he has increased: and this is his righteousness, which endures for ever. Alms are called righteousness, not because they will justify us by making atonement for our evil deeds, but because they are good deeds, which we are bound to perform; so that if we are not charitable we are not just; we withhold good from those to whom it is due. The honour of this endures for ever, for it shall be taken notice of in the great day. I was hungry, and you gave me meat. This is quoted as an inducement and encouragement to charity, 2 Cor. ix. 9 .

2. A good man shall have a settled spirit, and that is a much greater satisfaction than the former; for so shall a man have rejoicing in himself alone, and not in another. Surely he shall not be moved, whatever happens, not moved either from his duty or from his comfort; for he shall not be afraid; his heart is established, v. 7, 8 . This is a part both of the character and of the comfort of good people. It is their endeavour to keep their minds stayed upon God, and so to keep them calm, and easy, and undisturbed; and God has promised them both cause to do so and grace to do so. Observe, (1.) It is the duty and interest of the people of God not to be afraid of evil tidings, not to be afraid of hearing bad news; and, when they do, not to be put into confusion by it and into an amazing expectation of worse and worse, but whatever happens, whatever threatens, to be able to say, with blessed Paul, None of these things move me, neither will I fear, though the earth be removed, Ps. xlvi. 2 . (2.) The fixedness of the heart is a sovereign remedy against the disquieting fear of evil tidings. If we keep our thoughts composed, and ourselves masters of them, our wills resigned to the holy will of God, our temper sedate, and our spirits even, under all the unevenness of Providence, we are well fortified against the agitations of the timorous. (3.) Trusting in the Lord is the best and surest way of fixing and establishing the heart. By faith we must cast anchor in the promise, in the word of God, and so return to him and repose in him as our rest. The heart of man cannot fix any where, to its satisfaction, but in the truth of God, and there it finds firm footing. (4.) Those whose hearts are established by faith will patiently wait till they have gained their point: He shall not be afraid, till he see his desire upon his enemies, that is, till he come to heaven, where he shall see Satan, and all his spiritual enemies, trodden under his feet, and, as Israel saw the Egyptians, dead on the sea-shore. Till he look upon his oppressors (so Dr. Hammond), till he behold them securely, and look boldly in their faces, as being now no longer under their power. It will complete the satisfaction of the saints, when they shall look back upon their troubles and pressures, and be able to say with St. Paul, when he had recounted the persecutions he endured ( 2 Tim. iii. 11 ), But out of them all the Lord delivered me.

II. The vexation of sinners, v. 10 . Two things shall fret them:—1. The felicity of the righteous: The wicked shall see the righteous in prosperity and honour and shall be grieved. It will vex them to see their innocency cleared and their low estate regarded, and those whom they hated and despised, and whose ruin they sought and hoped to see, the favourites of Heaven, and advanced to have dominion over them ( Ps. xlix. 14 ); this will make them gnash with their teeth and pine away. This is often fulfilled in this world. The happiness of the saints is the envy of the wicked, and that envy is the rottenness of their bones. But it will most fully be accomplished in the other world, when it shall make damned sinners gnash with their teeth, to see Abraham afar off, and Lazarus in him bosom, to see all the prophets in the kingdom of God and themselves thrust out. 2. Their own disappointment: The desire of the wicked shall perish. Their desire was wholly to the world and the flesh, and they ruled over them; and therefore, when these perish, their joy is gone, and their expectations from them are cut off, to their everlasting confusion; their hope is as a spider's web.

Gospel Mark 12:13-17

The Great Biblical Commentary of Cornelius a Lapide · Public Domain

12:1–44

CHAPTER 12

1 The parable of the vineyard. 13 Touching the paying of tribute. 18 The Sadducees confuted. 35 A difficulty proposed to the scribes.

Ver. 1. Planted a vineyard. Gr. ε̉φύτευσεν, Vulg. pastinavit. The verb pastinare is especially used of vines. It means to dig the soil of the vineyard, and prepare it for planting vines, So the word repastinare means to dig up vines when they are sterile.

And dug a lake (Vulg.), a receptacle into which the must pressed from the grapes might flow. The Gr. is ύπολήνιον, i.e., beneath the winepress. For ληνός means winepress. Hence the Arabic translates, and dug a winepress in it. S. Matthew (xxi. 33) uses the same expression. For torcular, or winepress, means not only the actual press itself, but the vat or receptacle beneath the press in which the grape juice was received. This last was said to be dug, or, as in Isa_5:1, to be cut out.

Ver. 33. And to love one's neighbour as oneselg is a greater thing than all holocausts and sacrifices. Holocausts were sacrifices in which the whole victim was burnt and sacrificed to God by fire. This is what God says, "I will mercy [prefer] and not sacrifice, and the knowledge of God more than holocausts" (Hos_6:6). This young man tacitly assents to the saying of Christ, and condemns the scribes, who preferred sacrifices, which yielded profit to themselves, to mercy and the love of our neighbour. And this was why they bade children say to their parents, when they were in need, corban, i.e., oblation (see on Mat_15:6).

Ver. 34. Thou art not far from the kingdom of God. Thou art not far from the way of salvation, for the love of God and our neighbour is the pathway to heaven. Again it means, thou art not far from My Church, by which, militant here on earth, we go to the Church triumphant in heaven. "Still, as yet thou lackest faith to believe in Me as the Messiah, the Saviour of the world, and to obey My commands, so that thou mayest indeed become a Christian. And if thou wilt be perfect, leave all things and follow Me, as the Apostles have done." When, then, He says, thou art not far, "He shows," says Victor of Antioch, "that he was still at some distance, and that he ought to reach forward to that which was before, and seek diligently for the things that were yet wanting unto him."

Ver. 38. Who love to walk in long robes,stolis (Vulg.). The stole was an elegant garment, flowing down to the heels. Wherefore the Scribes wore it for the sake of ostentation.

Ver. 40. Who devour, Gr. οί κατεσθίοντες, i.e., who altogether consume and lick up the houses of widows, both by reason of the sumptuous feasts which they ask of them, as well as by the gifts and money which they avariciously extort from them under the pretext of offering prayers for them. "When, therefore," says Bede, "the hand is stretched out to the poor, it is wont to help prayer; but those men passed whole nights in prayer that they might take from the poor."

These shall receive greater judgment. A severer sentence of God, and a heavier condemnation shall press upon the Scribes in the day of judgment, because by a pretence of probity they are aiming at wrong-doing; and being clothed in the garments of God, they are fighting on the devil's side. "Simulated holiness," says S. Chrysostom, "is a double iniquity."

Ver. 41. How the people cast money: æs, brass (Vulg.), i.e., all sorts of money, whether brass, silver, or gold. For the first money was made of brass, hence all money was afterwards called brass, even when made of silver or gold.

Into the treasury; gazophylacium (Vulg.). For gaza is a Persian word, meaning riches; and φυλάττειν is to keep. This was a chest into which gifts were cast by the people, and kept for the service of the Temple, and for supporting the priests and the poor. Hence, also, the porch in which the chest was kept was called by the same name. Thus it is said in John viii. 20, "These words spake Jesus in the treasury (gazophylacio), teaching in the Temple." So Bede.

Ver. 42. A certain poor widow cast in two mites, which make a farthing. Not as if one mite made a farthing, as Euthymius understands, relying on Mat_5:26. But two mites were equivalent to one farthing, as is here clearly expressed. For a farthing was the fourth part of a little ass; and ten small asses made a denarius. A mite was half a farthing.

Ver. 43. This poor widow hath cast in more than all. For although per se, and other things being equal, the greatest and best alms and oblations is that which is most, yet, per accidens, when other things are not equal, the greater alms is that which is offered with the greater devotion of charity and religion. For God does not so much regard the gift as the disposition of the giver. Again, the greater gift is not that which is of the greater value considered in itself, as that which is the greater and more difficult in respect of the giver. This widow, therefore, in giving a farthing, gave more than all, because she gave all that she had, although it was necessary for her life. And she would have given more if she had had more. For she trusted in God, that He in return would be more liberal to her, and provide for her necessity, according to the saying, "Give God an egg, and receive a sheep." Others truly gave of their abounding superfluities, as Christ here says. As Titus of Bostra says on Luke xxi. 3, "With such magnanimity and devotion did she offer two mites, that is, all that she had, as if she counted her own life as nothing." S. Paul gives the a priori reason (2Co_8:12), "If there be a ready mind, it is accepted according to what a man hath, not according to that which he hath not." As Victor of Antioch says on this passage, "For God does not so much consider the greatness of the gifts, as weigh the greatness and alacrity of the mind." And Bede, "He weighs not the substance, but the conscience of the offerers."

For, as S. Thomas says, inasmuch as the widow gave according to her ability, therefore it was the greater affection of charity which was valued in her. S. Ambrose thought the same (lib. 2, Offic. c. 30), "The two mites of that widow surpassed the offerings of the rich, because she gave all she had; but they offered only a small portion of their abundance." Whence he infers, "The disposition therefore makes the offering poor or valuable, and sets their true price upon things." (Top)

Catena Aurea (Golden Chain) · Public Domain

12:13–17 (block headed 12:13)

And they send unto Him certain of the Pharisees and of the Herodians, to catch Him in His words.14. And when they were come, they say unto Him, "Master, we know that thou art true, and carest for no man; for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Caesar, or not?15. Shall we give, or shall we not give?" But He, knowing their hypocrisy, said unto them, "Why tempt ye me? bring me a penny, that I may see it."16. And they brought it. And He saith unto them, "Whose is this image and superscription?" And they said unto Him, "Caesar’s."17. And Jesus answering said unto them, "Render to Caesar the things that are Caesar’s, and to God the things that are God’s." And they marvelled at Him.

12:13–17 (block headed 12:13)

The Chief Priests though they sought to take Him, feared the multitude, and therefore they endeavored to effect what they could not do of themselves, by means of earthly powers, that they might themselves appear to be guiltless of His death.And therefore it is said, "And they send unto Him certain of the Pharisees and of the Herodians, to catch Him in His words."

12:13–17 (block headed 12:13)

We have said elsewhere of the Herodians, that they were a certain new heresy, who said that Herod was the Christ, because the succession of the kingdom of Judah had failed. Others however say that the Herodians were the soldiers of Herod, whom the Pharisees brought as witnesses of the words of Christ, that they might take Him, and lead Him away. But observe how in their wickedness they wished to deceive Christ by flattery; for it goes on: "Master, we know that thou art true."

12:13–17 (block headed 12:13)

For they questioned Him with honied words, and they surrounded Him as bees, who carry honey in their mouth, but a sting in their tail.

12:13–17 (block headed 12:13)

But this bland and crafty question was intended to induce Him in His answer rather to fear God than Caesar, and to say that tribute should not be paid, so that the Herodians immediately on hearing it might hold Him to be an author of sedition against the Romans.

12:13–17 (block headed 12:13)

for thou regardest not the person of any."

12:13–17 (block headed 12:13)

So that thou wilt not honour Caesar, that is, against the truth. Therefore they add, "But teachest the way of God in truth. Is it lawful to give tribute to Caesar, or not? Shall we give, or shall we not give?"

12:13–17 (block headed 12:13)

For their whole plot was one which had a precipice on both sides, so that if He said that it was lawful to give tribute to Caesar, they might provoke the people against Him, as though He wished to reduce the nation itself to slavery; but if He said, that it was not lawful, they might accuse Him, as though He was stirring up the people against Caesar; the Fountain of wisdom escaped their snares.

12:13–17 (block headed 12:13)

"But He, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see it. And they brought it."

12:13–17 (block headed 12:13)

A denarius was a piece of money, accounted equal to ten smaller coins, and bearing the image of Caesar; wherefore there follows: "And He saith unto them, Whose is this image and superscription? And they said unto Him, Caesar’s.

12:13–17 (block headed 12:13)

Let those who think that our Saviour asked the question through ignorance and not by an economy, learn from this that He might have known whose image it was; but He puts the question, in order to return them a fitting answer.

12:13–17 (block headed 12:13)

"And Jesus answering said unto them, Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s."

12:13–17 (block headed 12:13)

As if He had said, Give what bears an image to him whose image it bears, that is, the penny to Caesar; for we can both pay Caesar his tribute, and offer to God what is His own.

12:13–17 (block headed 12:13)

That is, tithes, first-fruits, oblations, and victims. In the same way as He gave tribute both for Himself and Peter, He also gave to God the things that are God’s, doing the will of his Father.

12:13–17 (block headed 12:13)

Render to Caesar the money bearing his image, which is collected for him, and render yourselves willingly up to God, for the light of thy countenance, O Lord [ Psa 4:6 ], and not of Caesar’s, is stamped upon us.

12:13–17 (block headed 12:13)

The inevitable wants of our bodies is as Caesar unto each of us; the Lord therefore orders that there should be given to the body its own, that is, food and raiment, and to God the things that are God’s. It goes on: "And they marvelled at Him." They who ought to have believed, wondered at such great wisdom, because they had found no place for their craftiness.

Matthew Henry's Complete Commentary on the Whole Bible · Public Domain

12:13–17

13 And they send unto him certain of the Pharisees and of the Herodians, to catch him in his words. 14 And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Cæsar, or not? 15 Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see it. 16 And they brought it. And he saith unto them, Whose is this image and superscription? And they said unto him, Cæsar's. 17 And Jesus answering said unto them, Render to Cæsar the things that are Cæsar's, and to God the things that are God's. And they marvelled at him.

When the enemies of Christ, who thirsted for his blood, could not find occasion against him from what he said against them, they tried to ensnare him by putting questions to him. Here we have him tempted, or at tempted rather, with a question about the lawfulness of paying tribute to Cæsar. We had this narrative, Matt. xxii. 15 .

I. The persons they employed were the Pharisees and the Herodians, men that in this matter were contrary to one another, and yet concurred against Christ, v. 13 . The Pharisees were great sticklers for the liberty of the Jews, and, if he should say, It is lawful to give tribute to Cæsar, they would incense the common people against him, and the Herodians would, underhand, assist them in it. The Herodians were great sticklers for the Roman power, and, if he should discountenance the paying of tribute to Cæsar, they would incense the governor against hum, yea, and the Pharisees, against their own principles, would join with them in it. It is no new thing for those that are at variance in other things, to join in a confederacy against Christ.

II. The pretence they made was, that they desired him to resolve them a case of conscience, which was of great importance in the present juncture; and they take on them to have a high opinion of his ability to resolve it, v. 14 . They complimented him at a high rate, called him Master, owned him for a Teacher of the way of God, a Teacher of it in truth, one who taught what was good, and upon principles of truth, who would not be brought by smiles or frowns to depart a step from the rules of equity and goodness; " Thou carest for no man, nor regardest the person of men, thou art not afraid of offending either the jealous prince on one hand, or the jealous people on the other; thou art right, and always in the right, and dost in a right manner declare good and evil, truth and falsehood." If they spoke as they thought concerning Christ, when they said, We know that thou art right, their persecuting him, and putting him to death, as a deceiver, was sin against knowledge; they knew him, and yet crucified him. However, a man's testimony shall be taken most strongly against himself, and out of their own mouths are they judged; they knew that he taught the way of God in truth, and yet rejected the counsel of God against themselves. The professions and pretences of hypocrites will be produced in evidence against them, and they will be self-condemned. But if they did not know or believe it, they lied unto God with their mouth, and flattered him with their tongue.

III. The question they put was, Is it lawful to give tribute to Cæsar, or not? They would be thought desirous to know their duty. As a nation that did righteousness, they ask of God the ordinances of justice, when really they desired nothing but to know what he would say, in hopes that, which side soever he took of the question, they might take occasion from it to accuse him. Nothing is more likely to ensnare ministers, than bringing them to meddle with controversies about civil rights, and to settle land-marks between the prince and the subject, which it is fit should be done, while it is not at all fit that they should have the doing of it. They seemed to refer the determining of this matter to Christ; and he indeed was fit to determine it, for by him kings reign, and princes decree justice; they put the question fairly, Shall we give, or shall we not give? They seemed resolved to stand to his award; "If thou sayest that we must pay tribute, we will do it, thou we be made beggars by it. If thou sayest that we must not, we will not, though we be made traitors for it." Many seemed desirous to do it; as those proud men, Jer. xlii. 20 .

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) · Public Domain

12:13

See on Mt 21:33-46 .

The time of this section appears to be still the third day (Tuesday) of Christ's last week. Matthew introduces the subject by saying ( Mt 22:15 ), "Then went the Pharisees and took counsel how they might entangle Him in His talk."

13. And they send unto him certain of the Pharisees-- "their disciples," says Matthew ( Mt 22:16 ); probably young and zealous scholars in that hardening school.

and of the Herodians-- (See on Mt 12:14 ). In Lu 20:20 these willing tools are called "spies, which should feign themselves just [righteous] men, that they might take hold of His words, that so they might deliver Him unto the power and authority of the governor." Their plan, then, was to entrap Him into some expression which might be construed into disaffection to the Roman government; the Pharisees themselves being notoriously discontented with the Roman yoke.

Tribute to Cæsar ( Mr 12:14-17 ).

12:14

14. And when they were come, they say unto him, Master-- Teacher.

we know that thou art true, and carest for no man; for thou regardest not the person of men, but teachest the way of God in truth-- By such flattery--though they said only the truth--they hoped to throw Him off His guard.

Is it lawful to give tribute to Cæsar, or not?-- It was the civil poll tax paid by all enrolled in the "census." See on Mt 17:25 .

12:15

15. Shall we give, or shall we not give? But he, knowing their hypocrisy-- "their wickedness" ( Mt 22:18 ); "their craftiness" ( Lu 20:23 ). The malignity of their hearts took the form of craft, pretending what they did not feel--an anxious desire to be guided aright in a matter which to a scrupulous few might seem a question of some difficulty. Seeing perfectly through this,

He said unto them, Why tempt ye me?-- "hypocrites!"

bring me a penny that I may see it-- "the tribute money" ( Mt 22:19 ).

12:16

16. And they brought it. And he saith unto them, Whose is this image-- stamped upon the coin.

and superscription?-- the words encircling it on the obverse side.

And they said unto him, Cæsar's.

12:17

17. And Jesus answering said unto them, Render to Cæsar the things that are Cæsar's-- Putting it in this general form, it was impossible for sedition itself to dispute it, and yet it dissolved the snare.

and to God the things that are God's-- How much is there in this profound but to them startling addition to the maxim, and how incomparable is the whole for fulness, brevity, clearness, weight!

and they marvelled at him-- "at His answer, and held their peace" ( Lu 20:26 ), "and left Him, and went their way" ( Mt 22:22 ).

The Resurrection ( Mr 12:18-27 ).

First Reading — Tobit 2:9-14

Responsorial Psalm — Psalm 112:1-2, 7-8, 9

Gospel — Mark 12:13-17

First Reading · Tobit 2:9-14

Responsorial Psalm · Psalm 112:1-2, 7-8, 9

Gospel · Mark 12:13-17

· sources ·

First Reading Tobit 2:9-14

Responsorial Psalm Psalm 112:1-2, 7-8, 9

Gospel Mark 12:13-17