First Reading — Sirach 4:11-19
George Leo Haydock
On 4:15
One. Or “sanctuary.” They shall be honoured like priests, Isaias lxi. 6. Birth, rather than merit, gave a title to the Jewish priests; but those who are wise shall minister in a more glorious temple. (Calmet)
On 4:18
In temptation, &c. The meaning is, that before wisdom will choose any for her favourites, she will try them by leading them through contradictions, afflictions, and temptations, the usual noviceship of the children of God. (Challoner) — Greek, “for sideways or through crooked paths she shall walk with him at first, ( 19. ) she,” &c. (Haydock) — The narrow path leads to heaven, (Matthew vii. 13.) and to virtue. (Hesiod.)
Responsorial Psalm — Psalm 119:165, 168, 171, 172, 174, 175
Augustine of Hippo
On 118:165
"Great is the peace," he saith, "that they have who love Thy law: and there is no offence to them" (ver. 165). Doth this mean that the law itself is not an offence to them that love it, or that there is no offence from any source unto them that love the law? But both senses are rightly understood. For he who loveth the law of God, honoureth in it even what he doth not understand; and what seemeth to him to sound absurd, he judgeth rather that he doth not understand, and that there is some great meaning hidden: thus the law of God is not an offence to him...
On 118:165
But who are they that the Church as the moon burneth by night? They that have made schisms. Hear the very word used in the apostle: "Who is offended, and I burn not?" In what sense then is it, that there is no scandal or occasion of stumbling in him that loveth his brother? Because he that loveth his brother, beareth all things for unity's sake; because it is in the unity of charity that brotherly love exists. Some one, I know not who, offendeth thee: whether it be a bad man, or as thou supposest a bad man, or as thou pretendest a bad man: and dost thou desert so many good men? What sort of brotherly love is that which hath appeared in these persons? While they accuse the Africans, they have deserted the whole world! What, were there no saints in the whole world? Or was it possible they should be condemned by you unheard? But oh! if ye loved your brethren, there would be none occasion of stumbling in you. Hear thou the Psalm, what it saith: "Great peace have they that love Thy law, and there is to them none occasion of stumbling." Great peace it saith there is for them that love the law of God, and that is why there is to them none occasion of stumbling. Those then who take scandal, or, occasion of stumbling, destroy peace. And of whom saith he that they take not and make not occasion of stumbling? They that love God's law. Consequently they are in charity. But some man will say, "He said it of them that love God's law, not of the brethren." Hear thou what the Lord saith: "A new commandment give I unto you that ye love one another." What is the Law but commandment? Moreover, how is it they do not take occasion of stumbling, but because they forbear one another? As Paul saith, "Forbearing one another in love, studying to keep the unity of the Spirit in the bond of peace." And to show that this is the law of Christ, hear the same apostle commending this very law. "Bear ye one another's burdens," saith he, "and so shall ye fulfill the law of Christ."
On 118:166
"I have waited," he saith, "for Thy saving health, O Lord, and have loved Thy commandments" (ver. 166). For what would it have profited the righteous of old to have loved the commandments of God, save Christ, who is the saving health of God, had freed them; by the gift of whose Spirit also they were able to love the commandments of God? If therefore they who loved God's commandments, waited for His saving health; how much more necessary was Jesus, that is, the saving Health of God, for the salvation of those that did not love His commandments? This prophecy may suit also the Saints of the period since the revelation of grace, and the preaching of the Gospel, for they that love God's commandments look for Christ, that "when Christ, our life, shall appear, we" may then "appear with Him in glory."
On 118:167
"My soul hath kept Thy testimonies, and I have loved them exceedingly:" or, as some copies read, "hath loved them," understanding, "my soul" (ver. 167). The testimonies of God are kept, while they are not denied. This is the office of Martyrs, for testimonies are called Martyria in Greek. But since it profiteth nothing, even to be burnt with flames without charity, he addeth, "and I have loved them exceedingly." ...For he who loveth, keepeth them in the Spirit of truth and faithfulness. But generally, while the commandments of God are kept, they against whose will they are kept become our foes: then, indeed, His testimonies also must be kept courageously, lest they be denied when the enemy persecuteth.
On 118:168
After the Psalmist, then, had declared that he had done both these things, he ascribeth unto God his having been enabled to do so, by adding, "because all my ways are in Thy sight." He saith therefore, "I have kept Thy commandments and Thy testimonies; because all my ways are in Thy sight" (ver. 168). As much as to say, Hadst Thou turned away Thy face from me, I should have been confounded, nor could I keep Thy commandments and testimonies. "I have kept them," then, because "all my ways are in Thy sight." With a look favouring and aiding man, he meant it to be understood that God seeth his ways: according to the prayer, "O hide not Thou Thy face from me."...
On 118:169
Let us now hear the words of one praying: since we know who is praying, and we recognise ourselves, if we be not reprobate, among the members of this one praying. "Let my prayer come near in Thy sight, O Lord" (ver. 169): for, "The Lord is nigh unto them that are of a contrite heart." "Give me understanding, according to Thy word." He claimeth a promise. For he saith, "according to Thy word," which is to say, according to Thy promise. For the Lord promised this when He said, "I will inform thee."
On 118:170
"Let my request come before Your presence, O Lord: deliver me, according to Your word" [Psalm 119:170]. He repeats what he has asked. For his former words, "Let my prayer come near in Your presence, O Lord:" are like what he says, "Let my request come before Your presence, O Lord:" and the words, "Give me understanding according to Your word," agree with these, "Deliver me according to Your word." For by receiving understanding he is delivered, who of himself through want of understanding is deceived.
On 118:171
"My lips shall burst forth praise: when You have taught me Your righteousnesses" [Psalm 119:171]. We know how God teaches those who are docile unto God. For every one who has heard from the Father and has learned, comes unto Him "who justifies the ungodly:" so that he may keep the righteousnesses of God not only by retaining them in his memory, but also by doing them. Thus does he who glories, glory not in himself, but in the Lord, [1 Corinthians 1:31] and burst forth praise.
On 118:172
But as he has now learned, and praised God his Teacher, he next wishes to teach. "Yea, my tongue shall declare Your word: for all Your commandments are righteousness" [Psalm 119:172]. When he says that he will declare these things, he becomes a minister of the word. For though God teach within, nevertheless "faith comes from hearing: and how do they hear without a preacher?" For, because "God gives the increase," [1 Corinthians 3:7] is no reason why we need not plant and water.
On 118:173
"Let Your hand be stretched forth (fiat, be made) to save me, for I have chosen Your commandments" [Psalm 119:173]. That I might not fear, and that not only might my heart hold fast, but my tongue also utter Your words: "I have chosen Your commandments," and have stifled fear with love. Let Your hand therefore be stretched forth, to save me from another's hand. Thus God saved the Martyrs, when He permitted them not to be slain in their souls: for "vain is the safety of man" in the flesh. The words, "Let Your hand be made," may also be taken to mean Christ the Hand of God.
On 118:174
"I have longed for Your salvation, O Lord" [Psalm 119:174]: even if all our foes be reluctant, let Christ the Salvation of God occur to us: the righteous men of old confess that they longed for Him, the Church longed for His destined coming from His mother's womb, the Church longs for His coming at His Father's right hand. Subjoined to this sentence are the words, "And Your law is my meditation:" for the Law gives testimony unto Christ.
On 118:175
But in this faith, though the heathen rage furiously, and the people imagine a vain thing: though the flesh be slain while it preaches You: "My soul shall live, and shall praise You: and Your judgments shall help me" [Psalm 119:175]. These are those judgments, which it was time should begin at the house of the Lord. [1 Peter 4:17] But "they will help me," he says. And who cannot see how much the blood of the Church has aided the Church? How great a harvest has risen in the whole world from that sowing?
Gospel — Mark 9:38-40
Augustine of Hippo
On 9:38
(de Con. Evan. 4. 5.) We must take care that this saying of the Lord appear not to be contrary to that, where He says, He who is not with me is against me. (Luke 11:23) Or will any one say that the difference lies in that here He says to His disciples, For he that is not against you is on your part, but in the other He speaks of Himself, He who is not with me is against me? As if indeed it were possiblel that he who is joined to Christ’s disciples, who are as His members, should not be with Him. How if it were so, could it be true that he that receiveth you receiveth me? (Matt. 10:40) Or how is he not against Him, who is against His disciples? Where then will be that saying, He who despiseth you, despiseth me? But surely what is implied is, that a man is not with Him in as far as he is against Him, and is not against Him in as far as he is with Him. For instance, he who worked miracles in the name of Christ, and yet did not join himself to the body of His disciples, in as far as he worked the miracles in His name, was with them, and was not against them: again, in that he did not join their society, he was not with them, and was against them. But because they forbade his doing that in which he was with them, the Lord said unto them, Forbid him not; for they ought to have forbidden his being without their society, and thus to have persuaded him of the unity of the Church, but they should not have forbidden that in which he was with them, that is, his commendation of the name of their Lord and Master by the expulsion of devils. Thus the Church Catholic does not disapprove in heretics the sacraments, which are common, but she blames their division, or some opinion of theirs adverse to peace and to truth; for in this they are against us.
On 9:40
(de Con. Evan. 4. 6) By which He shews, that he of whom John had spoken was not so far separated from the fellowship of the disciples, as to reject it, as a heretic, but as men are wont to hang back from receiving the Sacraments of Christ, and yet favour the Christian name, so as even to succour Christians, and do them service only because they are Christians. Of these He says they shall not lose their reward; not that they ought already to think themselves secure on account of this good will which they have towards Christians, without being washed with His baptism, and incorporated in His unity, but that they are already so guided by the mercy of God, as also to attain to these, and thus to go away from this life in security.