Looking for and hasting unto the coming of the day of the Lord, by which the heavens being on fire shall be dissolved, and the elements shall melt with the burning heat?13 But we look for new heavens and a new earth according to his promises, in which justice dwelleth.14 Wherefore, dearly beloved, waiting for these things, be diligent that you may be found before him unspotted and blameless in peace.15 And account the longsuffering of our Lord, salvation; as also our most dear brother Paul, according to the wisdom given him, hath written to you:17 You therefore, brethren, knowing these things before, take heed, lest being led aside by the error of the unwise, you fall from your own steadfastness.18 But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and unto the day of eternity. Amen.†
These things, brethren, I write to you concerning righteousness, not because I take anything upon myself, but because ye have invited me to do so. For neither I, nor any other such one, can come up to the wisdom of the blessed and glorified Paul. He, when among you, accurately and stedfastly taught the word of truth in the presence of those who were then alive. And when absent from you, he wrote you a letter, which, if you carefully study, you will find to be the means of building you up in that faith which has been given you, and which, being followed by hope, and preceded by love towards God, and Christ, and our neighbour, "is the mother of us all." For if any one be inwardly possessed of these graces, he hath fulfilled the command of righteousness, since he that hath love is far from all sin.
Responsorial Psalm — Psalm 90:2, 3-4, 10, 14 and 16
Ps 89:2-2
Before the mountains were made, or the earth and the world was formed; from eternity and to eternity thou art God.3 Turn not man away to be brought low: and thou hast said: Be converted, O ye sons of men.4 For a thousand years in thy sight are as yesterday, which is past. And as a watch in the night,10 The days of our years in them are threescore and ten years. But if in the strong they be fourscore years: and what is more of them is labour and sorrow. For mildness is come upon us: and we shall be corrected.14 We are filled in the morning with thy mercy: and we have rejoiced, and are delighted all our days.16 Look upon thy servants and upon their works: and direct their children.
For in the most general sense it holds good that it is apparently not possible for any person to remain altogether without experience of ill. For, as one says, "the whole world lies in wickedness"; and again, "Most of the days of human life are labor and trouble." But you will perhaps say, "What difference is there between being tempted, and falling or entering into temptation?" Well, if one is overcome by evil—and he will be overcome unless he struggles against it himself and unless God protects him with his shield—that person has entered into temptation, and is in it and is brought under it like one that is led captive. But if one withstands and endures, he is indeed tempted; but he has not entered into temptation or fallen into it. Thus Jesus was led up of the Spirit, not indeed to enter into temptation but to be tempted of the devil. And Abraham, again, did not enter into temptation, neither did God lead him into temptation, but he tried [tested] him; yet he did not drive him into temptation. The Lord, moreover, tested the disciples. Thus the wicked one, when he tempts us, draws us into the temptations, as dealing himself with the temptations of evil. But God, when he tests, presents the tests as one untempted by evil. For God, it is said, "cannot be tempted by evil." The devil, therefore, drives us on by violence, drawing us to destruction; but God leads us by hand, training us for our salvation.
And they sent to him some of the Pharisees and of the Herodians; that they should catch him in his words.14 Who coming, say to him: Master, we know that thou art a true speaker, and carest not for any man; for thou regardest not the person of men, but teachest the way of God in truth. Is it lawful to give tribute to Caesar; or shall we not give it?15 Who knowing their wiliness, saith to them: Why tempt you me? bring me a penny that I may see it.16 And they brought it him. And he saith to them: Whose is this image and inscription? They say to him, Caesar’s.17 And Jesus answering, said to them: Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s. And they marvelled at him.
(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.
(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.
(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.
(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.
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.)