Lesson — Daniel 13:1-9, 13:15-17, 13:19-30, 13:33-62
Hippolytus of Rome
On 13:1
What is narrated here, happened at a later time, although it is placed before the first book (at the beginning of the book). For it was a custom with the writers to narrate many things in an inverted order in their writings. For we find also in the prophets some visions recorded among the first and fulfilled among the last; and again, on the other hand, some recorded among the last and fulfilled first. And this was done by the disposition of the Spirit, that the devil might not understand the things spoken in parables by the prophets, and might not a second time lay his snares and ruin man.
On 13:2
This Joakim who lived in Babylon took Susanna as his wife. She was the daughter of Hilkiah, the priest who had found the Book of the Law in the house of the Lord when King Josiah had ordered him to purify the holy of holies. His brother is Jeremiah the prophet, who, like those who remained after the deportation of the people to Babylon, went to Egypt and lived in Taphne, where he was stoned to death by them while he was prophesying. Susanna, being of the priestly line, of the tribe of Levi, intermarried with the tribe of Judah, thus in herself joining these two righteous tribes from whom the righteous seed of Christ would appear, and thus he who was born from them in Bethlehem was manifested as a priest of God. Matthew, in fact, wanting to follow the pure and untainted genealogy along the line of Joseph, when he reached Josiah, omitted his five sons and mentioned Jeconiah, who was born in Babylon from Susanna, passing over one righteous seed in favor of another righteous seed. It says, in fact, "Josiah begat Jeconiah and his siblings at the time of the deportation of Babylon."
On 13:3
Trees are easily recognized from the fruit they have produced. Being devout and full of zeal for the law they bear to the world worthy sons of God, that is, the prophet and witness of Christ and the one who from Babylon has been found tested and faithful, who has manifested the holiness and the wisdom of the blessed Daniel.
On 13:4
It is opportune to ask how those who were captives and had been enslaved by the Babylonian could gather together in the same place as if they were free. It must be known that after he deported them, Nebuchadnezzar dealt with them in a humane way and permitted them to meet together and to do all things according to the law.
On 13:5
Susanna had to endure this from of old, and we still must endure under the princes of Babylon. Susanna was a figure of the church; her husband Joakim, a figure of Christ. The garden that was found near the house represented the communion of saints, planted like fruitful trees in the middle of the church. Babylon is the world. The two elders are figures of the two peoples who conspire against the church, one of the circumcision and the other of the Gentiles.
On 13:8
The leaders of the Jews want to eliminate this episode from the Scriptures, insinuating that none of this happened in Babylon, because they are ashamed of what the elders did then. The economy of the Father does not acknowledge this line of argument since the sacred Scriptures, without qualification and with all frankness, tell us everything, not only the just actions of the people who were saved by what they accomplished but also the scandalous lives of some whose conduct led to their own perdition. In such a way, fortified by the fear of God, we will hurry to imitate the righteous in order to be saved like they were, but those who have done the opposite will have under their eyes the sentence that will be sent from God.
On 13:10
These words are easily understood: the two peoples, incited by Satan who is working in them, never stop trying to raise up persecutions and tribulations against the church. They try to destroy it, but they are not in agreement with each other.
On 13:13
These words indicate that, with regard to food, the Jews are not in agreement with the Gentiles; but in their ideas and in all the other affairs of this world, they are of one mind and can agree with one another.
On 13:14
Thus in revealing themselves to each other they look toward the time when suddenly they will be interrogated by the angels in order to render to God an account of all the sins they have done, according to the word of Solomon, "The interrogation will destroy the impious."
On 13:15
Which is the favorable day if not that of Passover? This is the day in which the laver is prepared in the garden for those who burn with lust; and the church, washed like Susanna, is presented to God as a young and pure spouse. And, like the two attendants who accompanied Susanna, faith and charity prepare the oil and the ointments for those who come to be washed. What do the ointments signify? The commandments of the Word. The oil is nothing other than the gifts of the Spirit. With these the faithful come scented with the anointing that takes place after the laver of washing. These things were prefigured here in the blessed Susanna for our sake.
On 13:18
Thus here it is symbolized that anyone who wants to partake of the water that flows in the garden must renounce the gate that is wide and enter through the tight and narrow door.
On 13:18
Thus just as in paradise the devil hid in the snake, also now, hidden in the elders, it has conceived desire in order to corrupt Eve anew.
On 13:21
Listening to these words, the blessed Susanna was troubled in her heart and set a watch on her mouth since she did not want to be contaminated by the impious elders. It is possible to truly understand what happened to Susanna, you see, since you find the same thing fulfilled now also with the church. When, in fact, the two peoples come to an agreement in order to corrupt some of the saints, they wait for the appropriate moment and then penetrate into the house of God, while all are praying and singing hymns to God, and they drag outside some of those they seize, saying, "Come, consent with us and worship our gods; otherwise we will denounce you." If they do not consent, they drag them before the court and accuse them of acting contrary to the law of Caesar and condemn them to death.
On 13:23–24
And to whom did Susanna cry out? She cried out to God, as Isaiah says, "Then you will call, and the Lord will answer you; while you are still speaking, he will say, Here I am." "And the two elders cried out against her." The wicked never stop crying out against us and say, Away with such people from the earth, for it is not fitting that they should live.
On 13:31
Her beauty was not, in fact, the beauty of the body of a prostitute, like the beauty painted on the body of Jezebel or the face that is made up with makeup of all colors. Rather, it was the beauty of faith, wisdom and holiness.
On 13:46
Let us examine why this visitation of the Lord did not take place before her condemnation but at the moment in which they were taking her away to death. This happens so that the power of God would shine forth. When he wants to save one of his servants, he saves him when he wants to and how he wants to. When he wants the trial to end, he waits patiently, to glorify and crown his servant like a good athlete. When Susanna finished praying and was heard, the angel of the Lord was sent to her, he who is the avenger and helper, to defeat her enemies. When Daniel saw the angel's haste, being a prophet and having the Spirit of God, he shouted, "I am innocent of her blood!" so as not to be responsible for her death with the others. Pilate acted in the same way before the Lord, washing his hands and saying, "I am not responsible for this blood."
Gospel — John 8:1-11
Augustine of Hippo
On 8:1
(Tract. xxxiii. 3) And where ought Christ to teach, except on the mount of Olives; on the mount of ointment, on the mount of chrism. For the name Christ is from chrism, chrism being the Greek word for unction. He has anointed us, for wrestling with the devil.
On 8:1
(de Con. Evang. lib. ii. c. 10) As if to signify that such persons were to be written in earth, not in heaven, where He told His disciples they should rejoice they were written. Or His bowing His head (to write on the ground), is an expression of humility; the writing on the ground signifying that His law was written on the earth which bore fruit, not on the barren stone, as before.
On 8:1
(Tract. xxxiii. 5, 6) There were left however two, the pitiable1 and the pitiful, And Jesus was left alone, and the woman standing in the midst: the woman, you may suppose, in great alarm, expecting punishment from one in whom no sin could be found. But He who had repelled her adversaries with the word of justice, lifted on her the eyes of mercy, and asked; When Jesus had lifted Himself up, and saw none but the woman, He said unto her, Woman, where are these thine accusers? hath no man condemned thee? She said, No man, Lord. We heard above the voice of justice; let us hear now that of mercy: Jesus said unto her, Neither do I condemn thee; I, who thou fearedst would condemn thee, because thou foundest no fault in me. What then, Lord? Dost Thou favour sin? No, surely. Listen to what follows, Go, and sin no more. So then our Lord condemned sin, but not the sinner. For did He favour sin, He would have said, Go, and live as thou wilt: depend on my deliverance: howsoever great thy sins be, it matters not: I will deliver thee from hell, and its tormentors. But He did not say this. Let those attend, who love the Lord’s mercy, and fear His truth. Truly, Gracious and righteous is the Lord. (Ps. 35:7)
On 8:5
(Tract. xxxiii. s. 4) They had remarked upon Him already, as being over lenient. Of Him indeed it had been prophesied, Ride on because of the word of truth, of meekness, and of righteousness. (Ps. 44) So as a teacher He exhibited truth, as a deliverer meekness, as a judge righteousness. When He spoke, His truth was acknowledged; when against His enemies He used no violence, His meekness was praised. So they raised the scandal on the score of justice. For they said among themselves, If He decide to let her go, He will not do justice; for the law cannot command what is unjust: Now Moses in the law commanded us, that such should be stoned: but to maintain His meekness, which has made Him already so acceptable to the people, He must decide to let her go. Wherefore they demand His opinion: And what sayest Thou? hoping to find an occasion to accuse Him, as a transgressor of the law: And this they said tempting Him, that they might have to accuse Him. But our Lord in His answer both maintained His justice, and departed not from meekness. Jesus stooped down, and with His finger wrote on the ground.
On 8:7
(Tract. xxxiii. 5) He did not say, Stone her not, lest He should seem to speak contrary to the law. But God forbid that He should say, Stone her; for He came not to destroy that which He found, but to seek that which was lost. What then did He answer? He that is without sin among you, let him first cast a stone at her. This is the voice of justice. Let the sinner be punished, but not by sinners; the law carried into effect, but not by transgressors of the law.
On 8:8
(Tract. xxxiii. 5) Having with the weapon of justice smitten them, He deigned not even to look on the fallen, but averted His eyes: And again He stooped down, and wrote on the ground.
On 8:9
(Tract. xxxiii. s. 5) Thus smitten then with the voice of justice, as with a weapon, they examine themselves, find themselves guilty, and one by one retire: And they which heard it, went out one by one, beginning at the eldesta.