First Reading — Daniel 13:1-9, 15-17, 19-30, 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."
Responsorial Psalm — Psalm 23:1-3a, 3b-4, 5, 6
Hippolytus of Rome
On 22:1
And, moreover, the ark made of imperishable wood was the Saviour Himself. For by this was signified the imperishable and incorruptible tabernacle of (the Lord) Himself, which gendered no corruption of sin. For the sinner, indeed, makes this confession: "My wounds stank, and were corrupt, because of my foolishness." But the Lord was without sin, made of imperishable wood, as regards His humanity; that is, of the virgin and the Holy Ghost inwardly, and outwardly of the word of God, like an ark overlaid with purest gold.
Gospel — John 8:12-20
Origen
On 8:19
(tom. xix. l. in Joan. in princ.) Ye neither know Me, nor My Father: this seems inconsistent with what was said above, Ye both know Me, and know whence I am. But the latter is spoken in reply to some from Jerusalem, who asked, Do the rulers know indeed that this is the very Christ? Ye neither know Me is addressed to the Pharisees. To the former persons from Jerusalem however He said, He that sent Me, is true, Whom ye know not. You will ask then, How is that true, If ye know Me, ye would know My Father also? when they of Jerusalem, to whom He said, Ye know Me, did not know the Father. To this we must reply, that our Saviour sometimes speaks of Himself as man, and some-times as God. Ye both know Me, He says as man: ye neither know Me, as God.
On 8:19
(tom. xix. l. in Joan. in princ.) It is proper to observe, that the followers of other sects think this text proves clearly, that the God, whom the Jews worshipped, was not the Father of Christ. For if, say they, our Saviour said this to the Pharisees, who worshipped God as the Governor of the world, it is evident that the Father of Jesus, whom the Pharisees knew not, was a different person from the Creator. But they do not observe that this is a usual manner of speaking in Scripture. Though a man may know the existence of God, and have learned from the Father that He only must be worshipped, yet if his life is not good, he is said not to have the knowledge of God. Thus the sons of Eli, on account of their wickedness, are said not to have known God. And thus again the Pharisees did not know the Father; because they did not live according to their Creator’s command. And there is another thing meant too by knowing God, different from merely believing in Him. It is said, Be still then, and know that I am God. (Ps. 45:10) And this, it is certain, was written for a people that believed in the Creator. But to know by believing, and believe simply, are different things. To the Pharisees, to whom He says, Ye neither know Me, nor My Father, He could with right have said, Ye do not even believe in My Father; for he who denies the Son, has not the Father, either by faith or knowledge. But Scripture gives us another sense of knowing a thing, viz. being joined to that thing. Adam knew his wife, when he was joined to her. And if he who is joined to a woman knows that woman, he who is joined to the Lord is one spirit, and knows the Lord. And in this sense the Pharisees neither knew the Father, nor the Son. But may not a man know God, and yet not know the Father? Yes; these are two different conceptions. And therefore among an infinite number of prayers offered up in the Law, we do not find any one addressed to God the Father. They only pray to Him as God and Lord; in order not to anticipate the grace shed by Jesus over the whole world, calling all men to the Sonship, according to the Psalm, I will declare Thy name unto my brethren.
On 8:20
(tom. xix. in Joan.) Whenever it is added, Jesus spoke these words in such a place, you will, if you attend, discover a meaning in the addition. The treasury (γαζοφυλακίῳ) was a place for keeping the money, which was given for the honour of God, and the support of the poor. The coins are the divine words, stamped with the likeness of the great King. In this sense then let every one contribute to the edification of the Church, carrying into that spiritual treasury all that he can collect, to the honour of God, and the common good. But while all were thus contributing to the treasury of the temple, it was especially the office of Jews to contribute his gifts, which were the words of eternal life. While Jesus therefore was speaking in the treasury, no one laid hands on Him; His discourse being stronger than those who wished to take Him; for there is no weakness in that which the Word of God utters.