First Reading — Tobit 2:9-14
George Leo Haydock
On 2:9
But. This version is not in Greek or Hebrew. (Calmet) — True zeal is not repressed by fear, as charity expels it, 1 John iv. (Worthington)
On 2:10
Now. Greek, “And that very night I was.” — He came. Greek, “I lay myself down, being defiled, beside the wall of the court, and my face was uncovered.” (Haydock) — The touching the dead rendered a person unclean, Numbers xix. 11.
On 2:11
Swallow’s. Greek denotes “sparrows,” or any other small birds: strouthia . (Serarius) — Eyes. Greek observes that they were “opened.” Hebrew, “by chance.” Yet “hares, and many men, sleep with their eyes open,” (Pliny [Natural History?] xi. 37.) as was here the case. (St. Athanasius, Synops.) — lf not, the dung might insinuate itself by rubbing. It is extremely caustic. (Vales. 42.; Aldrov.17.; &c.) — The blindness of Tobias was only a suspension of sight. (Calmet) — Blind. Greek, “white specks or skins came upon my eyes, and I went to the physicians, but they afforded me no relief. But Achiachar fed me (Haydock) till I (or he) went to Elymais;” Hebrew of Fagius, “into Germany.” (Calmet) — Almniim. (Haydock)
On 2:12
Now. This is omitted in Greek and Hebrew as far as ver. 19. St. Ambrose says beautifully, that Tobias “was more grieved that he could yield no assistance to others, than for the loss of his sight.”
Responsorial Psalm — Psalm 112:1-2, 7-8, 9
Clement of Alexandria
On 111:9
However, in my opinion, he who possesses things of higher value is the one, and the only one, who is truly wealthy, without passing for such. A gem is not worth much, nor is silver, nor clothes nor beauty of body; but virtue is, because it is reason translated into deeds under the guidance of the Educator [Christ]. This is reason forbidding luxuriousness, stimulating independent service of self and singing the praises of frugality, offspring of self-control. "Receive instruction," Scripture says, "and not money, and choose knowledge rather than gold. For wisdom is better than precious stones, and all that is priceless cannot be compared with it." And, again, "My fruit is better than gold and precious stone and silver; and my blossoms than choice silver." If we must make distinctions, let the person with a fortune be considered the wealthy one, loaded down as he is with gold like a dingy purse; but the holy one is the discreet one, for discretion is the quality that maintains a properly balanced moderation between spending and giving. "Some distribute their own goods," it is written, "and become richer." Of such people, Scripture says, "He has distributed, he has given to the poor; his justice remains forever." Therefore, it is not he who possesses and retains his wealth who is wealthy but he who gives; it is giving, not receiving, that reveals the happy person. Generosity is a product of the soul; so, true wealth is in the soul.
Gospel — Mark 12:13-17
Bede the Venerable
On 12:13
(ubi sup.) The Chief Priests though they sought to take Him, feared the multitude, and therefore they endeavoured to effect what they could not do of themselves, by means of earthly powers, that they might themselves appear to be guiltless of His death; and therefore it is said, And they send, unto him certain of the Pharisees and of the Herodians, to catch him in his words.
On 12:14
(ubi sup.) But this bland and crafty question was intended to induce Him in His answer rather to fear God than Cæsar, and to say that tribute should not be paid, so that the Herodians immediately on hearing it might hold Him to be an author of sedition against the Romans; and therefore they add, And carest for no man: for thou regardest not the person of any.
On 12:17
(ubi sup.) A denarius was a piece of money, accounted equal to ten smaller coins, and bearing the image of Cæsar; wherefore there follows: And he saith unto them, Whose is this image and superscription? And they said unto him, Cæsar’s. Let those who think that our Saviour asked the question through ignorance and not by an economy, learn from this that He might have known whose image it was; but He puts the question, in order to return them a fitting answer; wherefore there follows: And Jesus answering said unto them, Render unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s.
On 12:17
(ubi sup.) That is, tithes, first-fruits, oblations, and victims. In the same way as He gave tribute both for Himself and Peter, He also gave to God the things that are God’s, doing the will of His Father.