First Reading — Acts 20:28-38
Clement of Rome
On 20:35
Moreover, you were all distinguished by humility, and were in no respect puffed up with pride, but yielded obedience rather than extorted it, and were more willing to give than to receive. [Acts 20:35] Content with the provision which God had made for you, and carefully attending to His words, you were inwardly filled with His doctrine, and His sufferings were before your eyes. Thus a profound and abundant peace was given to you all, and you had an insatiable desire for doing good, while a full outpouring of the Holy Spirit was upon you all. Full of holy designs, you did, with true earnestness of mind and a godly confidence, stretch forth your hands to God Almighty, beseeching Him to be merciful unto you, if you had been guilty of any involuntary transgression. Day and night you were anxious for the whole brotherhood, [1 Peter 2:17] that the number of God's elect might be saved with mercy and a good conscience. You were sincere and uncorrupted, and forgetful of injuries between one another. Every kind of faction and schism was abominable in your sight. You mourned over the transgressions of your neighbours: their deficiencies you deemed your own. You never grudged any act of kindness, being "ready to every good work." [Titus 3:1] Adorned by a thoroughly virtuous and religious life, you did all things in the fear of God. The commandments and ordinances of the Lord were written upon the tablets of your hearts. [Proverbs 7:3]
Responsorial Psalm — Psalm 68:29-30, 33-35a, 35bc-36ab
Augustine of Hippo
On 67:30
"From Your Temple in Jerusalem, to You kings shall offer presents" [Psalm 68:29]. Jerusalem, which is our free mother, [Galatians 4:26] because the same also is Your holy Temple: from that Temple then, "to You kings shall offer presents." Whatever kings be understood, whether kings of the earth, or whether those whom "He that is above the heavens distinguishes over the dove silvered;" "to You kings shall offer presents." And what presents are so acceptable as the sacrifices of praise? But there is a noise against this praise, from men bearing the name of Christian, and having diverse opinions.
On 67:30
Be there done that which followeth, "Rebuke Thou the beasts of the cane" [Psalm 68:30]. For both beasts they are, since by not understanding they do hurt: and beasts of the cane they are, since the sense of the Scriptures they wrest according to their own misapprehension. For in the cane the Scriptures are as reasonably perceived, as language in tongue, according to the mode of expression whereby the Hebrew or the Greek or the Latin tongue is spoken of, or the like; that is to say, by the efficient cause the thing which is being effected is implied. Now it is usual in the Latin language for writing to be called style, because with the stilus it is done: so then cane also, because with a cane it is done. The Apostle Peter saith, that "men unlearned and unstable do wrest the Scriptures to their own proper destruction:" these are the beasts of the cane, whereof here is said, "Rebuke Thou the beasts of the cane."
On 67:32
"There shall come ambassadors out of Egypt, Ethiopia shall prevent the hands of Him" [Psalm 68:31]. Under the name of Egypt or of Ethiopia, he has signified the faith of all nations, from a part the whole: calling the preachers of reconciliation ambassadors. "For Christ," he says, "we have an embassy, God as it were exhorting through us: we beseech you for Christ to be reconciled to God." [2 Corinthians 5:20] Not then of the Israelites alone, whence the Apostles were chosen, but also from the rest of the nations that there should be preachers of Christian peace, in this manner has been mystically prophesied. But by that which he says, "shall prevent the hands of Him," he says this, shall prevent the vengeance of Him: to wit, by turning to Him, in order that their sins may be forgiven, lest by continuing sinners they be punished. Which thing also in another Psalm is said, "Let us come before the face of Him in confession." As by hands he signifies vengeance, so by face, revelation and presence, which will be in the Judgment. Because then, by Egypt and Ethiopia he has signified the nations of the whole world; immediately he has subjoined, "to God (are) the kingdoms of the earth." Not to Sabellius, not to Arius, not to Donatus, not to the rest of the bulls stiff-necked, but "to God (are) the kingdoms of the earth." But the greater number of Latin copies, and especially the Greek, have the verses so punctuated, that there is not one verse in these words, "to God the kingdoms of the earth," but, "to God," is at the end of the former verse, and so there is said, "Ethiopia shall come before the hands of her to God," and then there follows in another verse, "Kingdoms of the earth, sing ye to God, psalm ye to the Lord" [Psalm 68:32]. By which punctuation, doubtless to be preferred by the agreement of many copies, and those deserving of credit, there seems to me to be implied faith which precedes works: because without the merits of good works through faith the ungodly is justified, just as the Apostle said, "To one believing in Him that justifies the ungodly, his faith is counted for righteousness:" [Romans 4:5] in order that afterwards faith itself through love may begin to work. For those alone are to be called good works, which are done through love of God. But these faith must needs go before, so that from thence these may begin, not from these this....This is faith, whereof to the Church Herself is said in the Song of Songs, "You shall come and shall pass hence from the beginning of faith." For She has come like the chariot of God in thousands of men rejoicing, having a prosperous course, and She has passed over from this world to the Father: in order that there may come to pass in Her that which the Bridegroom Himself says, who has passed hence from this world to the Father, [John 13:1] "I will that where I am, these also may be with Me:" [John 17:24] but from the beginning of faith. Because then in order that good works may follow, faith does precede; and there are not any good works, save those which follow faith preceding: nothing else seems to have been meant in, "Ethiopia shall come before the hands of her to God," but, Ethiopia shall believe in God. For thus she "shall come before the hands of her," that is, the works of her. Of whom, except of Ethiopia herself? For this in the Greek is not ambiguous: for the word "of her" there in the feminine gender most clearly has been put down. And thus nothing else has been said than "Ethiopia shall come before her hands to God," that is, by believing in God she shall come before her works. For, "I judge," says the Apostle, "that a man is justified through faith without the works of the Law. Is He God of the Jews only? Is He not also of the Gentiles?" So then Ethiopia, which seems to be the utmost limit of the Gentiles, is justified through faith, without the works of the Law....For the expression in Greek, χεῖρα αὐτῆς, which most copies have, both of "hand of her" and "her own hand" may be understood: but that which is uncommon in the Greek copies, χειρας αὐτῆς, by both "hands of her" and "her own hands," in Latin may be expressed.
On 67:33
Henceforward, as if through prophecy all things had been discoursed of which now we see fulfilled, he exhorteth to the praise of Christ, and next He foretelleth His future Advent. "Kingdoms of earth, sing ye to God, psalm ye to the Lord: psalm ye to God, who hath ascended above the Heaven of Heavens to the East" [Psalm 68:33]. Or, as some copies have it, "who hath ascended above the Heaven of Heaven to the East." In these words he perceiveth not Christ, who believeth not His Resurrection and Ascension. But hath not "to the East," which he hath added, expressed the very spot; since in the quarters of the East is where He rose again, and whence He ascended? Therefore above the Heaven of Heaven He sitteth at the right hand of the Father. This is what the Apostle saith, "the Same is He that hath ascended above all Heavens." For what of Heavens doth remain after the Heaven of Heaven? Which also we may call the Heavens of Heavens, just as He hath called the firmament Heaven: which Heaven, however, even as Heavens we read of, in the place where there is written, "and let the waters which are above the Heavens praise the name of the Lord." And forasmuch as from thence He is to come, to judge quick and dead, observe what followeth: "behold, He shall give His voice, the voice of power." He that like a lamb before the shearer of Him was without voice, "behold shall give His voice," and not the voice of weakness, as though to be judged; but "the voice of power," as though going to judge. For God shall not be hidden, as before, and in the judgment of men not opening His mouth; but "God shall come manifest, our God, and He shall not be silent." Why do ye despair, ye unbelieving men? Why do ye mock? What saith the evil servant? "My Lord delayeth to come." "Behold, He shall give His voice, the voice of power."
On 67:35
"Give ye glory to God, above Israel is the magnificence of Him" [Psalm 68:34]. Of whom says the Apostle, "Upon the Israel of God." [Galatians 6:16] For "not all that are out of Israel, are Israelites:" [Romans 9:6] for there is also an Israel after the flesh. Whence he says, "See ye Israel after the flesh." [1 Corinthians 10:18] "For not they that are sons of the flesh, are sons of God, but sons of promise are counted for a seed." [Romans 9:8] Therefore at that time when without any intermixture of evil men His people shall be, like a heap purged by the fan, [Matthew 3:12] like Israel in whom guile is not, [John 1:47] then most pre-eminent "above Israel" shall be "the magnificence" of "Him: and the virtue of Him in the clouds." For not alone He shall come to judgment, but with the elders of His people: [Isaiah 3:14] to whom He has promised that they shall sit upon thrones to judge, [Matthew 19:28] who even shall judge angels. [1 Corinthians 6:3] These be the clouds.
On 67:35
Lastly, lest of anything else the clouds be understood, he hath in continuation added, "Wonderful is God in His saints, the God of Israel" [Psalm 68:35]. For at that time even most truly and most fully there shall be fulfilled the name Israel itself, which is one "seeing God:" for we shall see Him as He is. "He Himself shall give virtue and strength to His people, blessed be God:" to His people now frail and weak. For "we have this treasure in earthen vessels." But then by a most glorious changing even of our bodies, "He Himself shall give virtue and strength to His people." For this body is sown in weakness, shall rise in virtue. He Himself then shall give the virtue which in His own flesh He hath sent before, whereof the Apostle saith, "the power of His Resurrection." But strength whereby shall be destroyed the enemy death. Now then of this long and difficultly understood Psalm we have at length by His own aid made an end. "Blessed be God. Amen."
Gospel — John 17:11b-19
John Chrysostom
On 17:12
(Hom. lxxxi) Again He speaks as man: While I was with them in the world, I kept them in Thy name; i. e. by Thy help. He speaks in condescension to the minds of His disciples, who thought they were more safe in His presence.
On 17:12
(Hom. lxxxi) He was the only one indeed who perished then, but there were many after. None of them is lost, i. e. as far as I am concerned; as He says above more clearly; I will in no wise cast out. But when they cast themselves out, I will not draw them to Myself by dint of compulsion. It follows: And now I come to Thee. But some one might ask, Canst Thou not keep them? I can. Then why sayest Thou this? That they may have My joy fulfilled in them, i. e. that they may not be alarmed in their as yet imperfect state.
On 17:14
(Hom. lxxxii) Again, our Lord gives a reason why the disciples are worthy of obtaining such favour from the Father: I have given them Thy word; and the world hath hated them; i. e. They are had in hatred for Thy sake, and on account of Thy word.
On 17:15
(Hom. lxxxii. 1) Above, when He said, Them whom Thou gavest Me out of the world, He meant their nature; here He means their actions. They are not of the world; because they have nothing in common with earth, they are made citizens of heaven. Wherein He shews His love for them, thus praising them to the Father. The word as when used with respect to Him and the Father expresses likeness of nature; but between us and Christ there is immense distance. Keep them from the evil, i. e. not from dangers only, but from falling away from the faith.
On 17:17
(Hom. lxxxii) Or thus: Sanctify them in Thy truth; i. e. Make them holy, by the gift of the Holy Spirit, and sound doctrines: for sound doctrines give knowledge of God, and sanctify the soul. And as He is speaking of doctrines, He adds, Thy word is truth, i. e. there is in it no lie, nor any thing typical, or bodily. Again, Sanctify them in Thy truth, may mean, Separate them for the ministry of the word, and preaching.
On 17:19
(Hom. lxxxii) Or thus: For their sakes I sanctify Myself, i. e. I offer Myself as a sacrifice to Thee; for all sacrifices, and things that are offered to God, are called holy. And whereas this sanctification was of old in figure, (a sheep being the sacrifice,) but now in truth, He adds, That they also might be sanctified through the truth; i. e. For I make them too an oblation to Thee; either meaning that He who was offered up was their head, or that they would be offered up too: as the Apostle saith, Present your bodies a living sacrifice, holy. (Rom. 12:1)