From: Baruch 5:1-9
A summing up, by way of conclusion
[5] Arise, O Jerusalem, stand upon the height
and look toward the east,
and see your children gathered from west and east,
at the word of the Holy One,
rejoicing that God has remembered them.
[6] For they went forth from you on foot,
led away by their enemies;
but God will bring them back to you,
carried in glory, as on a royal throne.
[7] For God has ordered that every high mountain
and the everlasting hills be made low
and the valleys filled up, to make level ground,
so that Israel may walk safely in the glory of God.
[8] The woods and every fragrant tree
have shaded Israel at God’s command.
[9] For God will lead Israel with joy,
in the light of his glory,
with the mercy and righteousness that come from him.
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Commentary:
5:1-9. By way of recapitulation, the book ends with a new song of consolation,
the fourth in the book. It promises everlasting happiness, and the tone is escha-
tological. The new Jerusalem will be given a symbolic name that indicates not
only that she belongs to God but also her main features: she will be “peace of
righteousness” and “glory of godliness”, that is, just peace and glorious devotion.
Olympiodorus offers a spiritual interpretation: “Christ is our peace and our justice
and our glory, and the example of the piety with which we should live: we, too,
will receive those names from him” (”Fragmenta in Baruch”, 5, 4).
This passage has many parallels in the prophetical and Wisdom books — Is 40:
4-5; 49:18-22; 60:1-4; Jer 30:15-22; Ps 126; etc. But particularly intriguing is the
connexion between vv. 1-9 and the vision of the messianic Jerusalem in the Re-
velation to John 21:1-4, which St Irenaeus noticed in his “Adversus haereses”,
where he concludes: “No allegorical interpretation of this can be given: every-
thing is true and clear and defined, and God desires that it be so for the glory of
righteous men. God raises man from the dead and, when the Kingdom comes,
man will be brought to life with incorruptibility and made strong, and he will wel-
come in the glory of the Father. When everything has been renewed, he will tru-
ly live in the city of God” (5, 35, 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: Philippians 1:3-6, 8-11
Thanksgiving and Prayer
[8] For God is my witness, how I yearn for you all with the affection of Christ
Jesus. [9] And it is my prayer that your love may abound more and more, with
knowledge and all discernment, [10] so that you may approve what is excellent,
and may be pure and blameless for the day of Christ, [11] filled with the fruits of
righteousness which comes through Jesus Christ, to the glory and praise of God.
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Commentary:
3-5. “Your partnership”: in the original this reads “your communion”. In the New
Testament this term has a wide meaning, mainly denoting closeness of thought,
action and lifestyle. It is sometimes used in connection with collections made in
favor of the needy (cf. Rom 15:26; 2 Cor 9:13).
Despite the fact that the faithful at Philippi were in general people of modest
means and were themselves experiencing hardship (cf. 2 Cor 8:2), they never
spared any effort when others were in need, and always did what they could to
help the spread of the Church, by both almsgiving (cf. 2 Cor 8:3-4) and personal
commitment (cf. 2 Cor 8:5), prayer and help to the ministers of the Gospel, as
the Apostle knew from personal experience (cf. Phil 4:14-16).
St Paul recognizes their difficulties are due to their generous response to the de-
mands of the faith — a gift from God (cf. v. 29); that is why he continually prays
that they may always have the grace they need.
4. “With joy”: the Apostle’s joy is one of the outstanding features of this epistle;
the good spirit of the Philippians makes him particularly happy: the very thought
of them brings him joy. Further on, in 3:1, he tells them to rejoice in the Lord;
and in 4:4 he twice repeats this exhortation to a joy that comes from closeness
to the Lord (cf. notes on Phil 4:4; 4:5-7).
The same exhortation to true joy is very often to be found in early Christian wri-
tings: “Clothe yourself with cheerfulness, which always finds favor with God and
is acceptable to him. Take all your delight in this, for every cheerful man does
good, has good thoughts, and despises melancholy” (”The Pastor of Hermas”,
X, 3, 1).
Joy is a fruit of the Holy Spirit (cf. Gal 5:22) and a virtue intimately connected
with supernatural charity, from which it derives (cf. “Summa Theologiae”, II-II, q.
23, a. 4). It is a gift a soul in grace experiences, irrespective of its personal situa-
tion or circumstances. It comes from union with God and recognition of his loving
Providence towards all creation and especially towards his children. Joy gives
the Christian peace and objectivity in everything he does.
6. The Old Testament teaches that God is “merciful and gracious, slow to anger,
and abounding in steadfast love and faithfulness” (Ex 34:6; Ps 119:137). His faith-
fulness means that he always is true to his word, always keeps the promises he
makes to his people (cf. Deut 34:4); therefore man can abandon himself into
God’s hand without fear, for there he will find a safe refuge (cf. Ps 31:5-6). God,
who initiated the work of salvation by giving Christians the gift of faith and filling
them with sanctifying grace, will continue to enrich them with his grace until they
at last encounter Christ in heaven (cf. 1 Cor 1:4-9).
On the basis of this verse of Scripture, the Church’s Magisterium, in reaction to
the Pelagian heresy, taught that the beginnings of faith, as also increase of faith
and the act of faith whereby we believe, are all the result of grace and man’s free
response to that gift (cf. Second Council of Orange, can. 5). Centuries later, the
Council of Trent repeated this teaching: just as God began this good work, he
will bring it to completion, if we for our part cooperate (cf. “De Iustificatione”,
chap. 13).
By reflecting on this truth, St. Francis de Sales tells us, we shall come to realize
how much we ought to trust in God: “Our Lord is ever watchful of the actions of
his children; he gets them to walk ahead of him and gives them a helping hand if
they meet up with difficulty. He said as much through Isaiah: ‘For I, the Lord your
God, hold your right hand; it is I who say to you, Fear not, I will help you” (Is 41:
13). So, in addition to having good morale, we should put all our trust in God and
in his help, for, provided we don’t lose the state of grace, he will complete in us
the good work of our salvation which he has already begun” (”Treatise on the
Love of God”, 3. 4).
To this trust in divine help must be added a personal effort to respond to grace,
for, in the words of St. Augustine, “God who created you without your coopera-
tion will not save you without your cooperation” (”Sermon 169”, 13).
“The day of Christ Jesus”: see the note on 1 Cor 1:8-9.
8. “With all the affection of Christ Jesus”: St Paul is so identified with our Lord
that he can say that he has the same sentiments towards them as Christ has.
This supernatural love is quite compatible with human affection, but it raises it
on to a higher level. This entire epistle is an excellent proof of how the two kinds
of love — human and divine — interweave. Charity “joins closely to God those in
whom it reigns”, Leo XIII teaches, “and causes them to receive from God the life
of the soul and to live with him and for him. Love of neighbor has to go hand in
hand with charity and love of God, for (we must recognize that) all mankind share
in God’s infinite goodness and are made in his image and likeness” (”Sapientiae
Christianae”, 51-52).
Helping others is the surest sign of true love, for, writes St Teresa of Avila, “we
cannot be sure if we are loving God, although we may have good reasons for be-
lieving that we are, but we can know quite well if we are loving our neighbor. And
be certain that, the farther advanced you find you are in this, the greater the love
you will have for God; for so dearly does His Majesty love us that He will reward
our love for our neighbor by increasing the love which we bear to himself, and
that in a thousand ways” (”Interior Castle”, 5, 3, 8).
This love is the basis of apostolic effectiveness: “A sign of love will be the con-
cern to give the truth and to bring people into unity. Another sign of love will be a
devotion to the proclamation of Jesus Christ, without reservation or turning back”
(Paul VI, “Evangelii Nuntiandi”, 79).
9-11. “Discernment”: a deeply Christian view of things, which enables one to see
the events of everyday life in a supernatural light and therefore understand them
properly — very much the same idea as conveyed by the “wisdom” so often refer-
red to in the Old Testament.
Up to this point St Paul’s prayers and exhortations have had to do with steady
growth in charity. Since charity is a supernatural virtue, “one needs to ask God
to increase it, since God alone can bring that about in us” (St Thomas Aquinas,
“Commentary on Phil, ad loc.”). Growth in charity means our attaining greater
“knowledge” of God. “The lover”, St Thomas says, “is not satisfied with superfi-
cial knowledge of the beloved, but strives to gain an intimate knowledge of every-
thing pertaining to him, so as to penetrate his very soul” (”Summa Theologiae”,
I-II, q. 28, a. 2). Eagerness to know God brings one closer and closer to Jesus
Christ, in an effort to absorb his teachings and put into practice the saving truths
they contain — to act “with discernment”, knowing what is the best thing to do in
every situation.
A personal relationship with God through prayer, identification with Christ by fre-
quent reception of the sacraments, and the action of the Holy Spirit indwelling in
the soul in grace, give the Christian a special insight that enables him to distin-
guish good from evil in the concrete situations that arise. The gift of wisdom “al-
lows us to know God and rejoice in his presence; it enables us to judge accu-
rately the situations and events of this life [...].
“Not that the Christian should neglect to see all that is good in humanity, appre-
ciate its healthy joys or participate in its enthusiasm and ideals. On the contrary,
a true Christian will vibrate in unison with all the good he finds in the world. And
he will live in the midst of it with a special concern, since he knows, better than
anyone, the depth and the richness of the human spirit.
“A Christian’s faith does not diminish his spirit or limit the noble impulses of his
soul: rather it makes them grow with the realization of their true and authentic
meaning” (St. J. Escriva, “Christ Is Passing By”, 133).
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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.