Psalm 121
New Catholic Bible
Psalm 121[a]
God, Guardian of His People
1 A song of ascents.
I lift up my eyes to the mountains;[b]
from where will I receive help?
2 My help comes from the Lord,
the Maker of heaven and earth.[c]
3 He will not permit your foot to stumble;
he who guards you will not fall asleep.[d]
4 Indeed, the one who guards Israel
never slumbers, never sleeps.[e]
5 [f]The Lord serves as your guardian;
he is at your right hand to serve as your shade.
6 The sun will not strike you during the day,
nor the moon during the night.
7 [g]The Lord will protect you against all evil;
he will watch over your life.
8 The Lord will watch over your coming and your going
both now and forevermore.
Footnotes
- Psalm 121:1 The ground of Palestine is rough, and journeys meant discomforts: rocks, cold, nights in the open; but the pilgrim took courage, for the Lord protects each of his own.
This psalm is a prayer for Christians in a time of uncertainty. We find ourselves engaged, like the patriarchs, in the adventure that will lead us to the “rest” of the Promised Land, across the difficulties and dangers of the wilderness of this world (see Heb 11). We can ask ourselves with distress whence help will come to us that will enable us to complete our pilgrimage. We can be reassured. Sending us into the world on mission and pilgrimage, Jesus guarantees us his almighty assistance together with that of his Father (see Mt 28:19f; Jn 17:15-17). To enable us to overcome the world, its seductions, and its snares, Christ sends us the Holy Spirit, who continues the safeguarding solicitude of the Master toward us (see Jn 14:16f; 16:8). - Psalm 121:1 Mountains: the ridge on which Mount Zion with its temple was situated (see Pss 87:1; 125:2).
- Psalm 121:2 Maker of heaven and earth: the psalmist makes what amounts to a credal statement, which has been incorporated into the Apostles’ Creed. It affirms the Lord’s sovereignty over the whole universe—heaven and earth—and demolishes all claims of sovereignty made for the pagan gods. The source of help can come only from the Lord, whose power is unlimited (see Pss 115:3; 124:8; 134:3; 146:6; Jer 10:11f).
- Psalm 121:3 The pagan gods were said to sleep (as well as eat and drink), but the psalmist points out that the Lord never sleeps. Therefore, he can protect his devoted servants at all times and in all circumstances. The psalmist goes on to specify what this divine guardianship means. The Lord will not permit his faithful to “stumble” (see Pss 55:23; 66:9). He will also be their “shade” (v. 5; see Ps 91:1; Num 14:9; Jer 48:45; Lam 4:20), protecting them during the day or night (v. 6: see Pss 16:8; 91:5-6; 109:31). For the Lord is the Shepherd of his people (see Ps 23), who protects and guides them whether they are awake or sleeping, at home or on a journey, working or resting.
- Psalm 121:4 The Lord also watches over Israel without sleeping. He is a guard who never falls asleep at his post, never goes off duty. He is always watching over his people to protect them from their enemies.
- Psalm 121:5 The Lord maintains himself at his faithful’s “right hand,” the side of favor and trust, to “shade” them from the fierce heat of the sun and the malevolent influence of the moon. The ancients feared the evil spiritual effects of the moon (see Mt 17:15) as well as the bad physical effects of the sun (see Jud 8:3; Isa 49:10). The antiphon used with this psalm during the Easter Season in the Liturgy of the Hours, “The Lord watches over his people, and protects them as the apple of his eye,” reminds us that because of Christ’s Passion and Resurrection no physical or spiritual force can ever separate us from the love of God that is in Christ Jesus (see Rom 8:31-39).
- Psalm 121:7 The Lord is present to deliver his faithful both now and forever. Your coming and your going: an idiom signifying all ordinary human activity (see Deut 28:6; 31:2; Jos 14:11; 2 Sam 3:25).
Proverbs 28:7-9
New Catholic Bible
7 A wise son obeys the law,
but a companion of gluttons shames his father.
8 Whoever increases his wealth by charging exorbitant interest[a]
amasses it for another who will be generous to the poor.
9 When anyone turns a deaf ear to the law,
even his prayer is detestable.[b]
Footnotes
- Proverbs 28:8 Exorbitant interest: was forbidden (see Ex 22:24; Lev 25:35-37; Deut 23:20-21; Ezek 22:12). Amasses it for another: see Prov 13:22. Generous to the poor: see Prov 14:31.
- Proverbs 28:9 Prayers offered without good faith are detestable—like the sacrifice of the wicked (see Prov 15:8; see also Prov 3:32; Ps 66:18; Isa 1:15; 59:1-2).
John 9:1-12
New Catholic Bible
A Sign of the Triumph of the Light[a]
Chapter 9
Jesus Cures a Man Born Blind.[b] 1 As Jesus walked along, he saw a man who had been blind from birth. 2 His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” 3 Jesus answered,
“Neither this man nor his parents sinned,
but it happened
so that the works of God
might be revealed in him.
4 We must do
the works of him who sent me
while it is still day.
Night is coming when no one can work.
5 While I am in the world,
I am the light of the world.”
6 When he had said this, he spat on the ground, made a paste with the saliva, and smeared the paste on the eyes of the blind man. 7 Then he said to him, “Go and wash in the Pool of Siloam.”[c] (The name means “Sent.”) The man went forth and washed, and he returned seeing.
That Man Is a Prophet.[d] 8 His neighbors and those who had seen him begging asked, “Is this not the man who used to sit and beg?” 9 Some were saying, “Yes, this is the same man,” but others insisted, “No. It simply is someone who looks like him.” He said, “I am the man.”
10 Therefore, they asked him, “Then how were your eyes opened?” 11 He replied, “The man called Jesus made a paste and smeared it over my eyes. Then he said to me, ‘Go to Siloam and wash.’ So I went and washed, and then I was able to see.” 12 They asked him, “Where is he?” He replied, “I do not know.”
Read full chapterFootnotes
- John 9:1 The preceding chapters have made grand statements about Jesus, e.g., that he is the light of the world; in those chapters, however, the evangelist was guiding us through sometimes difficult reasonings. Here, on the other hand, is a lively story that illustrates the teaching that has been given. The man born blind is an image of the catechumen and of Christians, who allow themselves to be enlightened by Jesus. Not only their eyes but their hearts open to the light.
- John 9:1 In the view of the ancients, every illness had its origin in some sin, perhaps a secret one. Jesus firmly condemns this mentality. The blind man must take himself to the Pool of “Siloam” (= “Sent”); the evangelist emphasizes the word. Jesus is the one sent by the Father to bring light; it is he who opens the eyes of faith in those who go down into the pool of Baptism.
- John 9:7 The Pool of Siloam: it was at the foot of the southern spur of the temple mount.
- John 9:8 Who, then, is Jesus? Again there is questioning. Again also Jesus upsets the Pharisees, who have lost the essence of religion in the complexities of their traditions. The care for observances makes them forget that the Sabbath is first of all a testimony of liberty. In the presence of these teachers, the blind man who has been cured declares that Jesus is a prophet. They challenge his attestation and denounce it as a fraud. Thus, an inquiry is made to give themselves basis for their treatment of the man. A climate of fear ensues, and no one feels free to speak.
Jude 8-16
New Catholic Bible
8 In the same way, these dreamers defile their bodies, make light of authority, and insult celestial beings.[a] 9 Even the archangel Michael, when he engaged in an argument with the devil about the body of Moses, did not dare to bring a slanderous accusation against him, but instead said: “May the Lord rebuke you!”[b] 10 However, these people pour abuse on anything they do not understand, and the very things that they know by instinct, like irrational animals, lead to their destruction.
11 Woe to them! They have followed in the footsteps of Cain; they have abandoned themselves to the error of Balaam for the sake of gain; and they have perished in the rebellion of Korah.[c] 12 [d]They are blemishes at your love feasts, eating with you without fear. They are shepherds who feed only themselves. They are like clouds blown about by winds without giving rain, or like trees in autumn barren and uprooted and so twice dead. 13 They are like wild sea waves whose foam reflects their shameless deeds, or like wandering stars for whom the gloom of darkness is stored up forever. 14 [e]Enoch, in the seventh generation from Adam, also prophesied against them when he said, “Behold, the Lord is coming with tens of thousands of his saints, 15 to pronounce judgment on humanity and to convict all the ungodly for all the godless deeds that each has impiously committed and for all the defiant words spoken against him by godless sinners.” 16 These are grumblers and fault-finders. They indulge their own passions,[f] and their mouths are full of bombastic talk as they flatter others in order to achieve their own ends.
Read full chapterFootnotes
- Jude 1:8 The false teachers are undeterred by the punishment of the fallen angels (vv. 6-7). Yet they themselves, by their crime and punishment, are like those who were chastised in the Old Testament.
- Jude 1:9 This is a reference to an incident recorded in the apocryphal Assumption of Moses, in which Michael the archangel has a dispute with the devil concerning who can claim Moses’ body after his death. Jude argues that if an archangel refrained from reviling even the devil, mere human beings are certainly wrong to revile angels (celestial beings—v. 8).
- Jude 1:11 The author gives three Old Testament personalities who each in some way illustrate the character of the false teachers: (1) footsteps of Cain: selfishness and hatred for a brother (see Gen 4:3f); (2) error of Balaam: surrendering integrity as a spiritual leader because of consuming greed (see note on 2 Pet 2:15); (3) rebellion of Korah: rebelling against God’s appointed leadership (see Num 16). Thus, the false teachers are loveless, greedy, and insubordinate—and destruction is sure to overtake them.
- Jude 1:12 Jude now characterizes the false teachers by the use of six graphic metaphors: (1) blemishes at your love feasts: see notes on 1 Cor 11:17-34; 11:27-34; and 2 Pet 2:13; (2) shepherds who feed only themselves: instead of caring for their sheep (see Ezek 34:8-10; Jn 10:12f); (3) clouds blown about by winds without giving rain: the false teachers promise much but give nothing; (4) trees in autumn barren and uprooted and so twice dead: once again, a figure of empty promises; (5) wild sea waves whose foam reflects their shameless deeds: their product is like the foam or scum at the seashore; (6) wandering stars: as these provide no guidance for navigation, neither do the false teachers give any reliable guide to the Christian life.
- Jude 1:14 Cited from the noncanonical Book of Enoch 1:9, probably from memory. Enoch, in the seventh generation from Adam: cited from Enoch 60:8; this refers to the Enoch in the line of Seth (Gen 5:18-24; 1 Chr 1:1-3), not the one in the line of Cain (Gen 4:17). The Book of Enoch was highly respected by many Jews and Christians of that time.
- Jude 1:16 These are . . . passions: suggested by Enoch 5:5.
