Eleazar one of the chief of the scribes, a man advanced in years, and of a comely countenance, was pressed to open his mouth to eat swine’s flesh.19 But he, choosing rather a most glorious death than a hateful life, went forward voluntarily to the torment.20 And considering in what manner he was come to it, patiently bearing, he determined not to do any unlawful things for the love of life.21 But they that stood by, being moved with wicked pity, for the old friendship they had with the man, taking him aside, desired that flesh might be brought, which it was lawful for him to eat, that he might make as if he had eaten, as the king had commanded of the flesh of the sacrifice:22 That by so doing he might be delivered from death: and for the sake of their old friendship with the man they did him this courtesy.23 But he began to consider the dignity of his age, and his ancient years, and the inbred honour of his grey head, and his good life and conversation from a child: and he answered without delay, according to the ordinances of the holy law made by God, saying, that he would rather be sent into the other world.24 For it doth not become our age, said he, to dissemble: whereby many young persons might think that Eleazar, at the age of fourscore and ten years, was gone over to the life of the heathens:25 And so they, through my dissimulation, and for a little time of a corruptible life, should be deceived, and hereby I should bring a stain and a curse upon my old age.26 For though, for the present time, I should be delivered from the punishments of men, yet should I not escape the hand of the Almighty neither alive nor dead.27 Wherefore by departing manfully out of this life, I shall shew myself worthy of my old age:28 And I shall leave an example of fortitude to young men, if with a ready mind and constancy I suffer an honourable death, for the most venerable and most holy laws. And having spoken thus, he was forthwith carried to execution.29 And they that led him, and had been a little before more mild, were changed to wrath for the words he had spoken, which they thought were uttered out of arrogancy.30 But when he was now ready to die with the stripes, he groaned, and said: O Lord, who hast the holy knowledge, thou knowest manifestly that whereas I might be delivered from death, I suffer grevious pains in body: but in soul am well content to suffer these things because I fear thee.31 Thus did this man die, leaving not only to young men, but also to the whole nation, the memory of his death for an example of virtue and fortitude.
Responsorial Psalm — Psalm 3:2-3, 4-5, 6-7
Ps 3:2-3
Why, O Lord, are they multiplied that afflict me? many are they who rise up against me.3 Many say to my soul: There is no salvation for him in his God.4 But thou, O Lord art my protector, my glory, and the lifter up of my head.5 I have cried to the Lord with my voice: and he hath heard me from his holy hill.6 I have slept and taken my rest: and I have risen up, because the Lord hath protected me.7 I will not fear thousands of the people, surrounding me: arise, O Lord; save me, O my God.
It is shown in various statements and examples of holy Scripture that God has used domestic disputes, rebellion and multiple disasters in the punishment of sin. The purpose of David was to chastise and to edify life through the psalm, so that no one would do evil, or violate the law of God or experience what befalls a sinner. David was fleeing his son because he had acted unchastely; he was fleeing his son because he had violated purity in marriage; he was fleeing his son because he had departed from the law of God, which says, "You shall not kill; you shall not commit adultery." … Many today wage wars in their homes; one is opposed by his wife, another is besieged by his son; one is ruled by a brother, and another by a slave; and each one is in anguish and afflicted. He fights, wages war and is harassed by war, and no one can understand why. But if he had not planted the seeds of sin, it would have never happened that thorny plants and prickly bushes would grow up in his home; if he had not hidden the glare of his sins, his home would not burn.
And entering in, he walked through Jericho.2 And behold, there was a man named Zacheus, who was the chief of the publicans, and he was rich.3 And he sought to see Jesus who he was, and he could not for the crowd, because he was low of stature.†4 And running before, he climbed up into a sycamore tree, that he might see him; for he was to pass that way.†5 And when Jesus was come to the place, looking up, he saw him, and said to him: Zacheus, make haste and come down; for this day I must abide in thy house.6 And he made haste and came down; and received him with joy.7 And when all saw it, they murmured, saying, that he was gone to be a guest with a man that was a sinner.8 But Zacheus standing, said to the Lord: Behold, Lord, the half of my goods I give to the poor; and if I have wronged any man of any thing, I restore him fourfold.†9 Jesus said to him: This day is salvation come to this house, because he also is a son of Abraham.10 For the Son of man is come to seek and to save that which was lost.
The seed of salvation had begun to spring up in him, for he desired to see Jesus, having never seen Him. For if he had seen Him, he would long since have given up the Publican’s wicked life. No one that sees Jesus can remain any longer in wickedness. But there were two obstacles to his seeing Him. The multitude not so much of men as of his sins prevented him, for he was little of stature.
But he discovered a good device; running before he climbed up into a sycamore, and saw Him whom he had long wished for, i. e. Jesus, passing by. Now Zacchæus desired no more than to see, but He who is able to do more than we ask for, granted to Him far above what he expected; as it follows, And when Jesus came to the place, he looked up, and saw him. He saw the soul of the man striving earnestly to live a holy life, and converts him to godliness.
About CSB. A personal translation of the New Testament, rendered directly from the public-domain Greek in a literary style — not a scholarly critical edition, and not for liturgical or doctrinal authority. It is one reader's work, offered for enjoyment; where it matters, weigh it against an established translation. (Placeholder text — final wording to come.)