From: Hebrews 2:14-18
Jesus, Man’s Brother, was Crowned with Glory and Honor Above the Angels
(Continuation)
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Commentary:
14. As in the prologue of St John’s Gospel (In 1:12-13), “flesh” and “blood” apply
to human nature in its weakened condition. Jesus has assumed man’s nature:
“He has taken it on without sin but with all its capacity to suffer pain, given that
he took a flesh similar to sinful flesh; he ‘shared therefore in flesh and blood’, that
is, he took on a nature in which he could suffer and die—which could not occur in
a divine nature” (St Thomas, “Commentary on Heb.”, 2, 4).
Christ chose to submit to death, which is a consequence of sin, in order to des-
troy death and the power of the devil. The Council of Trent teaches that, as a re-
sult of original sin, man “incurred the wrath and indignation of God, and conse-
quently incurred death [...] and, together with death, bondage in the power of him
who from that time had the empire of death” (”De Peccato Originali”, Can. 3; cf.
Rom 5:12; 6:12-14; 7:5; etc.). To explain this power of the devil, St Thomas com-
ments: “A judge has one kind of power of death: he can punish people with death;
a criminal has a different kind of power of death—a power he usurps by killing
another [...]. God has the first kind of dominion over death; the devil has the se-
cond kind, for he seduces man to sin and leads him to death” (”Commentary on
Heb.”, 2, 4).
Addressing Christ and his cross, the Church sings, “O altar of our victim raised,
/ 0 glorious passion ever praised, / by which our Life to death was rendered,
/ that death to life might thence be mended” (Hymn “Vexilla Regis”). The death
of Christ, the only one who could atone for man’s sin, wipes out sin and makes
death a way to God. “Jesus destroyed the demon”, St Alphonsus writes; “that
is, he destroyed his power, for the demon had been lord of death on account of
sin, that is, he had power to cause temporal and eternal death to all the children
of Adam infected by sin. And this was the victory of the Cross that Jesus, the
author of life, by dying obtained Life for us through that death” (”Reflections on
the Passion”, Chap. 5, 1).
15. Christ has freed men not from physical but from spiritual death and therefore
from fear of death, because he has given us certainty of future resurrection.
Man’s natural fear of death is easily explained by his fear of the unknown and his
instinctive aversion to what death involves; but it can also be a sign of excessive
attachment to this life. “Because it does not want to renounce its desires, the
soul fears death, it fears being separated from the body” (St Athanasius, “Oratio
Contra Gentes”, 3).
The fear of death which some people in the Old Testament had can be explained
by their not knowing what fate awaited them, and by the possibility of being com-
pletely cut off from God. But physical death is not something to be feared by
those who sincerely seek God: “To me to live is Christ, and to die is gain,” St
Paul explains (Phil 1:21). “Don’t be afraid of death. Accept it from now on, gene-
rously...when God wills it, where God wills it, as God wills it. Don’t doubt what
I say: it will come in the moment, in the place and in the way that are best sent
by your Father-God. Welcome be our sister death!” (St. J. Escriva, “The Way”,
739).
16. “It is not with angels that he is concerned”: the original text says literally “he
did not take angels with his hand”, “ did not catch hold of”, “did not take [the na-
ture of angels]”; meaning that Christ took to himself a human nature, not an an-
gelic nature. St John Chrysostom explains the text in this way: “What does he
mean by ‘take with his hand’; why does he not say ‘took on/assumed’ but instead
uses the expression ‘took with his hand’? The reason is this: this verb has to do
with those who are in pursuit of their enemies and are doing all they can to catch
those who are in flight from them and to seize those who resist. In other words,
humankind had fled from him and fled very far, for it says ‘we were very far from
God and were almost without God in the world’ (Eph 2:12). That is why he came
in pursuit of us and ‘seized us for himself’. The Apostle makes it clear that he
did all this entirely out of love for men, in his charity and solicitude for us” (”Hom.
on Heb.”, 2).
“This single reflection, that he who is true and perfect God became man, sup-
plies sufficient proof of the exalted dignity conferred on the human race by the
divine bounty; since we may now glory that the Son of God is bone of our bone,
and flesh of our flesh, a privilege not given to angels” (”St Pius V Catechism”,
I, 4, 11).
17. This is the first mention of the central theme of the epistle, the priesthood
of Christ. Because he is God and man, Jesus is the only Mediator between God
and men, who have lost God’s friendship and divine life on account of sin; he exer-
cises this mediation as High Priest; his Love saves men by bridging the abyss
which separates the sinful stock of Adam from God whom it has outraged.
It first refers clearly to our Lord’s human nature: he is in no way different from
men (except that he is not guilty of sin: cf. Heb 4:15). “These words mean that
Christ was reared and educated and grew up and suffered all he had to suffer and
finally died” (Chrysostom, “Hom. on Heb.”, 5). “He partook of the same food as
we do,” writes Theodoret of Cyrus, “and he endured work; he experienced sad-
ness in his soul and shed tears; he underwent death” (”Interpretatio Ep. Ad
Haebr.”, II).
Christ the Priest is able perfectly to understand the sinner and make satisfaction
to divine Justice. “In a judge what one most desires is mercy,” St Thomas writes,
“in an advocate, reliability. The Apostle implies that both things were found in
Christ by virtue of his Passion. Mankind desires mercy of him as judge, and re-
liability of him as advocate” (”Commentary on Heb.”, 2, 4).
Christ’s priesthood consists in making expiation by a sacrifice of atonement and
a peace-offering for the sins of men: he takes our place and atones on our behalf:
“Christ merited justification for us [...] and made satisfaction for us to God the
Father” (Council of Trent, “De Iustificatione”, Chap. 7).
18. Suffering can link a person to Christ in a special and mysterious way. “The
Redeemer suffered in place of man and for man. Every man has his own share in
the Redemption. Each one is also called to share in that suffering through which
the Redemption was accomplished. He is called to share in that suffering through
which all human suffering has also been redeemed. In bringing about the Redemp-
tion through suffering, Christ has also raised human suffering to the level of the
Redemption. Thus each man, in his suffering, can also become a sharer in the
redemptive suffering of Christ” (John Paul II, “Salvifici Doloris”, 19).
Christ’s main purpose in undergoing his passion was the Redemption of mankind,
but he also suffered in order to strengthen us and give us an example. “By taking
our weaknesses upon himself Christ has obtained for us the strength to overcome
our natural infirmity. On the night before his passion, by choosing to suffer fear,
anguish and sorrow in the garden of Gethsemane he won for us strength to resist
harassment by those who seek our downfall; he obtained for us strength to over-
come the fatigue we experience in prayer, in mortification and in other acts of de-
votion, and, finally, the fortitude to bear adversity with peace and joy” (St Alphon-
sus, “Reflections on the Passion”, Chap. 9, 1).
A person who suffers, and even more so a person who does penance, should re-
alize that he is understood by Christ. Christ will then console him and help him
bear affliction: “You too some day may feel the loneliness of our Lord on the
Cross. If so, seek the support of him who died and rose again. Find yourself a
shelter in the wounds in his hands, in his feet, in his side. And your willingness
to start again will revive, and you will take up your journey again with greater de-
termination and effectiveness” (St. J. Escriva, “The Way of the Cross”, XII, 2).
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Mark 1:29-39
The Curing of Peter’s Mother-In-Law
Jesus Cures Many Sick People
Jesus Goes To a Lonely Place To Pray
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Commentary:
34. Demons possess a supernatural type of knowledge and therefore they recog-
nize Jesus as the Messiah (Mark 1:24). Through the people they possess they
are able to publish this fact. But our Lord, using His divine powers, orders them
to be silent. On other occasions He also silences His disciples (Mark 8:30; 9:9),
and He instructs people whom He has cured not to talk about their cure (Mark1:
4; 5:43; 7:36; 8:26). He may have acted in this way to educate the people away
from a too human and political idea of the Messiah (Matthew 9:30). Therefore,
He first awakens their interest by performing miracles and gradually, through
His preaching, gives them a clearer understanding of the kind of Messiah He is.
Some Fathers of the Church point out that Jesus does not want to accept, in
support of the truth, the testimony of him who is the father of lies.
35. Many passages of the New Testament make reference to Jesus praying.
The evangelists point to Him praying only on specially important occasions du-
ring His public ministry: Baptism (Luke 3:1), the choosing of the Twelve (Luke 6:
12), the first multiplication of the loaves (Mark 6:46), the Transfiguration (Luke 9:
29), in the garden of Gethsemane prior to His passion (Matthew 26:39), et cetera.
Mark for his part, refers to Jesus’ prayer at three solemn moments: at the begin-
ning of His public ministry (1:35), in the middle of it (6:46), and at the end, in
Gethsemane (14:32).
Jesus’ prayer is prayer of perfect praise to the Father; it is prayer of petition for
Himself and for us; and it also a model for His disciples. It is a prayer of perfect
praise and thanksgiving because He is God’s beloved Son in whom the Father is
well pleased (cf. Mark 1:11). It is a prayer of petition because the first spontane-
ous movement of a soul who recognizes God as Father is to ask Him for things.
Jesus’ prayer, as we see in very many passages (e.g. John 17:9ff) was a conti-
nuous petition to the Father for the work of redemption which He, Jesus, had to
achieve through prayer and sacrifice.
Our Lord wants to give us an example of the kind of attitude a Christian should
have: he should make a habit of addressing God as son to Father in the midst
of and through his everyday activities—work, family life, personal relationships,
apostolate—so as to give his life a genuinely Christian meaning, for, as Jesus
will point out later on, “apart from Me you can do nothing” (John 15:5).
“You write: ‘To pray is to talk with God. But about what?’ About what? About
Him, about yourself: joys, sorrows, successes and failures, noble ambitions,
daily worries, weaknesses! And acts of thanksgiving and petitions: and love
and reparation. In a word: to get to know Him and to get to know yourself: ‘to
get acquainted!’” (St. J. Escriva, “The Way”).
38. Jesus tells us here that His mission is to preach, to spread the Good News.
He was sent for this purpose (Luke 4:43). The Apostles, in turn, were chosen by
Jesus to be preachers (Mark 3:14; 16:15). Preaching is the method selected by
God to effect salvation: “it pleased God through the folly of what we preach to
save those who believe” (1 Corinthians 1:21). This is why St. Paul says to Timo-
thy: “Preach the word, be urgent in season and out of season, convince, rebuke,
and exhort, be unfailing in patience and teaching” (2 Timothy 4:1-2). Faith
comes from hearing, we are told in Romans 10:17, where St. Paul enthusiasti-
cally quotes Isaiah: “How beautiful are the feet of those who preach good news!”
(Romans 10:15; Isaiah 52:7).
The Church identifies preaching the Gospel as one of the main tasks of bishops
and priests. St. Pius X went so far as saying that “for a priest there is no duty
more grave or obligation more binding (to dispel ignorance)” (”Acerbo Nimis”). In
this connection Vatican II states: “The people of God is formed into one in the
first place by the Word of the living God (cf. 1 Peter 1:23; Acts 6:7; 12:24),
which is quite rightly sought from the mouths of priests (2 Corinthians 11:7).
For since nobody can be saved who has not first believed (Mark 16:16), it is the
first task of priests as co-workers of the bishops to preach the Gospel of God to
all men (2 Corinthians 11:7). In this way they carry out the Lord’s command ‘Go
into all the world and preach the Gospel to every creature’ (Mark 16:15) (cf. Mala-
chi 2:7; 1 Timothy 4:11-13; etc.) and thus set up and increase the people of God”
(”Presbyterorum Ordinis”).
Jesus’ preaching is not just limited to words: He backs up His teaching with His
authority and with deeds. The Church also has been sent to preach salvation and
to effect the work of salvation which it proclaims—a work done through the Sacra-
ments and especially through the renewal of the sacrifice of Calvary in the Mass
(Vatican II, “Sacrosanctum Concilium”, 6).
In the Church of God all of us should listen devoutly to the preaching of the Gos-
pel and we all should feel a responsibility to spread the Gospel by our words and
actions. It is the responsibility of the hierarchy of the Church to teach the Gospel
authentically—on the authority of Christ.
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.