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| “Susanna in the Bath” by Paolo Veronese, 1565-70 |
Readings and Commentary:[3]
During the Fifth Week of Lent (especially in
cycles B and C when the Gospel of Lazarus is not read on the Fifth Sunday of
Lent) optional Mass Texts are offered.
Reading 1: Daniel 13:1-9,
15-17, 19-30, 33-62
In Babylon there lived a man named
Joakim,
who married a very beautiful and God-fearing
woman, Susanna,
the daughter of Hilkiah;
her pious parents had trained their daughter
according to the law of Moses.
Joakim was very rich;
he had a garden near his house,
and the Jews had recourse to him often
because he was the most respected of them all.
That year, two elders of the people were
appointed judges,
of whom the Lord said, "Wickedness has come
out of Babylon:
from the elders who were to govern the people as
judges."
These men, to whom all brought their cases,
frequented the house of Joakim.
When the people left at noon,
Susanna used to enter her husband's garden for a
walk.
When the old men saw her enter every day for her
walk,
they began to lust for her.
They suppressed their consciences;
they would not allow their eyes to look to
heaven,
and did not keep in mind just judgments.
One day, while they were waiting for the right
moment,
she entered the garden as usual, with two maids
only.
She decided to bathe, for the weather was warm.
Nobody else was there except the two elders,
who had hidden themselves and were watching her.
"Bring me oil and soap," she said to
the maids,
"and shut the garden doors while I
bathe."
As soon as the maids had left,
the two old men got up and hurried to her.
"Look," they said, "the garden
doors are shut, and no one can see us;
give in to our desire, and lie with us.
If you refuse, we will testify against you
that you dismissed your maids because a young man
was here with you."
"I am completely trapped," Susanna
groaned.
"If I yield, it will be my death;
if I refuse, I cannot escape your power.
Yet it is better for me to fall into your power
without guilt
than to sin before the Lord."
Then Susanna shrieked, and the old men also
shouted at her,
as one of them ran to open the garden doors.
When the people in the house heard the cries
from the garden,
they rushed in by the side gate to see what had
happened to her.
At the accusations by the old men,
the servants felt very much ashamed,
for never had any such thing been said about
Susanna.
When the people came to her husband Joakim the
next day,
the two wicked elders also came,
fully determined to put Susanna to death.
Before all the people they ordered:
"Send for Susanna, the daughter of Hilkiah,
the wife of Joakim."
When she was sent for,
she came with her parents, children and all her
relatives.
All her relatives and the onlookers were
weeping.
In the midst of the people the two elders rose
up
and laid their hands on her head.
Through tears she looked up to heaven,
for she trusted in the Lord wholeheartedly.
The elders made this accusation:
"As we were walking in the garden alone,
this woman entered with two girls
and shut the doors of the garden, dismissing the
girls.
A young man, who was hidden there, came and lay
with her.
When we, in a corner of the garden, saw this
crime,
we ran toward them.
We saw them lying together,
but the man we could not hold, because he was
stronger than we;
he opened the doors and ran off.
Then we seized her and asked who the young man
was,
but she refused to tell us.
We testify to this."
The assembly believed them,
since they were elders and judges of the people,
and they condemned her to death.
But Susanna cried aloud:
"O eternal God, you know what is hidden
and are aware of all things before they come to
be:
you know that they have testified falsely
against me.
Here I am about to die,
though I have done none of the things
with which these wicked men have charged
me."
The Lord heard her prayer.
As she was being led to execution,
God stirred up the holy spirit of a young boy
named Daniel,
and he cried aloud:
"I will have no part in the death of this
woman."
All the people turned and asked him, "What
is this you are saying?"
He stood in their midst and continued,
"Are you such fools, O children of Israel!
To condemn a woman of Israel without
examination
and without clear evidence?
Return to court, for they have testified falsely
against her."
Then all the people returned in haste.
To Daniel the elders said,
"Come, sit with us and inform us,
since God has given you the prestige of old
age."
But he replied,
"Separate these two far from each other
that I may examine them."
After they were separated one from the other,
he called one of them and said:
"How you have grown evil with age!
Now have your past sins come to term:
passing unjust sentences, condemning the
innocent,
and freeing the guilty, although the Lord says,
‘The innocent and the just you shall not put
to death.'
Now, then, if you were a witness,
tell me under what tree you saw them together."
"Under a mastic tree," he answered.
Daniel replied, "Your fine lie has cost you
your head,
for the angel of God shall receive the sentence
from him
and split you in two."
Putting him to one side, he ordered the other
one to be brought.
Daniel said to him,
"Offspring of Canaan, not of Judah,
beauty has seduced you,
lust has subverted your conscience.
This is how you acted with the daughters
of Israel,
and in their fear they yielded to you;
but a daughter of Judah did not
tolerate your wickedness.
Now, then, tell me under what tree you surprised
them together."
"Under an oak," he said.
Daniel replied, "Your fine lie has cost you
also your head,
for the angel of God waits with a sword to cut
you in two
so as to make an end of you both."
The whole assembly cried aloud,
blessing God who saves those who hope in him.
They rose up against the two elders,
for by their own words Daniel had convicted them
of perjury.
According to the law of Moses,
they inflicted on them
the penalty they had plotted to impose on their
neighbor:
they put them to death.
Thus was innocent blood spared that day.
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Commentary on Dn 13:1-9, 15-17, 19-30, 33-62
The story of Susanna and the Elders is one of
three stories that now exist only in Greek. Neither this story nor the stories
of "Bel and the Dragon" (Daniel 14) and The prayer
of Azariah" (Daniel 3:24ff) are included in the Hebrew Canon but have always been included
by the Church.
This story is one of justice and the application
of Mosaic Law. Mosaic Law states in Deuteronomy 17:6, 19:5 that two
witnesses must corroborate testimony against one charged. The innocent Susanna
is rescued by the hero of the book, Daniel. In demanding the law be followed
scrupulously, he rescues Susanna and expunges wickedness.
Within the story we find Susanna and her family
likely intended to represent Israel. The two elders may have some link with the
two false prophets who committed adultery and who are denounced in Jeremiah 29:21-23. The point is
clearly made that what leads them astray is lust. A work attributed to St John
Chrysostom comments on this passage: "If no passion undermines and
corrupts it, the soul will remain clean and unstained. But if he does not guard
his eyes, and looks at whatever he wants around him in the world, […] the
poison of desire will enter through a man's sight and strike to the bottom of
his heart; and he who was once a sober and modest man will be overwhelmed by a
whirlwind of passions" (De Susanna, col. 591).[4]
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OR
Shorter Form: Daniel 13:41c-62
The assembly condemned Susanna to death.
But Susanna cried aloud:
"O eternal God, you know what is hidden
and are aware of all things before they come to
be:
you know that they have testified falsely
against me.
Here I am about to die,
though I have done none of the things
with which these wicked men have charged
me."
The Lord heard her prayer.
As she was being led to execution,
God stirred up the holy spirit of a young boy
named Daniel,
and he cried aloud:
"I will have no part in the death of this
woman."
All the people turned and asked him,
"What is this you are saying?"
He stood in their midst and continued,
"Are you such fools, O children of Israel!
To condemn a woman of Israel without
examination
and without clear evidence?
Return to court, for they have testified falsely
against her."
Then all the people returned in haste.
To Daniel the elders said,
"Come, sit with us and inform us,
since God has given you the prestige of old
age."
But he replied,
"Separate these two far from each other
that I may examine them."
After they were separated one from the other,
he called one of them and said:
"How you have grown evil with age!
Now have your past sins come to term:
passing unjust sentences, condemning the
innocent,
and freeing the guilty, although the Lord says,
‘The innocent and the just you shall not put
to death.'
Now, then, if you were a witness,
tell me under what tree you saw them
together."
"Under a mastic tree," he answered.
Daniel replied, "Your fine lie has cost you
your head,
for the angel of God shall receive the sentence
from him
and split you in two."
Putting him to one side, he ordered the other
one to be brought.
Daniel said to him, "Offspring of Canaan,
not of Judah,
beauty has seduced you, lust has subverted your
conscience.
This is how you acted with the daughters
of Israel,
and in their fear they yielded to you;
but a daughter of Judah did not
tolerate your wickedness.
Now, then, tell me under what tree you surprised
them together."
"Under an oak," he said.
Daniel replied, "Your fine lie has cost you
also your head,"
for the angel of God waits with a sword to cut
you in two
so as to make an end of you both."
The whole assembly cried aloud,
blessing God who saves those who hope in him.
They rose up against the two elders,
for by their own words Daniel had convicted them
of perjury.
According to the law of Moses,
they inflicted on them
the penalty they had plotted to impose on their
neighbor:
they put them to death.
Thus was innocent blood spared that day.
---------------------------------------------------------------------
Commentary on Dn 13:41c-62
The shorter version omits all that led up to the
trial and conviction of Susanna. In doing so, this shorter form requires the
reader to infer, based upon the final verdict, the injustice being plotted by
the wicked elders. Daniel, now a judge raised up by God to protect the innocent,
not a seer or interpreter of dreams, intervenes to rescue Susanna and
demonstrate the justice of Mosaic Law.
---------------------------------------------------------------------
Responsorial Psalm: Psalm 23:1-3a,
3b-4, 5, 6
R. (4ab) Even though I walk in the
dark valley I fear no evil; for you are at my side.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
Beside restful waters he leads me;
he refreshes my soul.
R. Even though I walk in the dark valley I fear
no evil; for you are at my side.
He guides me in right paths
for his name's sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
With your rod and your staff
that give me courage.
R. Even though I walk in the dark valley I fear
no evil; for you are at my side.
You spread the table before me
in the sight of my foes;
You anoint my head with oil;
my cup overflows.
R. Even though I walk in the dark valley I fear
no evil; for you are at my side.
Only goodness and kindness follow me
all the days of my life;
And I shall dwell in the house of the LORD
for years to come.
R. Even though I walk in the dark valley I fear
no evil; for you are at my side.
---------------------------------------------------------------------
Commentary on Ps 23:1-3a, 3b-4, 5, 6
Psalm 23 is one of the most familiar songs in
the entire psalter. “God's loving care for the psalmist is portrayed under the
figures of a shepherd for the flock (Psalm 23:1-4) and a host's
generosity toward a guest (Psalm 23:5-6). The imagery of
both sections is drawn from traditions of the exodus (Isaiah 40:11; 49:10; Jeremiah 31:10).”[5] While the theme of
Shepherd is mentioned in the first strophe, the psalm really speaks to the
peace given to those who follow the Lord and place their trust in Him, even
into the “dark valley.”
The reference in the third strophe above: “'You
spread the table before me in the sight of my foes' occurs in an
exodus context in Psalm 78:19. As my enemies watch: my enemies see that I am God's friend and
guest. Oil: a perfumed ointment made from olive oil, used especially at
banquets (Psalm 104:15; Matthew 26:7; Luke 7:37, 46; John 12:2).”[6]
CCC: Ps 23:5 1293
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Gospel: John 8:1-11
Jesus went to the Mount of Olives.
But early in the morning he arrived again in the
temple area,
and all the people started coming to him,
and he sat down and taught them.
Then the scribes and the Pharisees brought a
woman
who had been caught in adultery
and made her stand in the middle.
They said to him,
"Teacher, this woman was caught
in the very act of committing adultery.
Now in the law, Moses commanded us to stone such
women.
So what do you say?"
They said this to test him,
so that they could have some charge to bring
against him.
Jesus bent down and began to write on the ground
with his finger.
But when they continued asking him,
he straightened up and said to them,
"Let the one among you who is without sin
be the first to throw a stone at her."
Again he bent down and wrote on the ground.
And in response, they went away one by one,
beginning with the elders.
So he was left alone with the woman before him.
Then Jesus straightened up and said to her,
"Woman, where are they?
Has no one condemned you?"
She replied, "No one, sir."
Then Jesus said, "Neither do I condemn you.
Go, and from now on do not sin any more."
---------------------------------------------------------------------
Commentary on Jn 8:1-11
John’s Gospel places Jesus once more in the temple precincts. The story of Jesus and the Adulterous Woman constitutes another example of how the Jewish leadership attempts to trap Jesus with a difficult legal problem. They have no doubt heard the Lord’s teaching about loving one another and believe that he will not condemn the adulterous woman and thereby give them reason to call him “blasphemer.” As a side note, most scripture scholars believe this passage was not originally in St. John’s Gospel but was borrowed from St. Luke. Regardless, from a very early period it has been considered sacred in the current context.
It is not completely clear what Jesus is being
asked to judge. The law concerning adultery by a betrothed virgin was
stoning (see Deuteronomy 22:23-24). However, the law concerning married
women was simply death (see Leviticus 20:10 and Deuteronomy 22:22) and was
generally carried out by strangulation.
In response, rather than debating the law, he
simply begins writing in the dust. Tradition tells us that what he wrote with
his finger was a list of the sins of those gathered to stone the woman caught
in adultery. He then asked that the one without sin should cast the first
stone. (The first stones were to be thrown by the witnesses.)
In either case, Jesus should not have been able
to commute her sentence without going against the law so he uses his knowledge
of people’s hearts to have the charges withdrawn. As we saw in the first
reading, two accusers are required to condemn a person under the law.
The story continues that after his second set of
writings in the dust, the group gathered to stone the woman; “went away one by
one, beginning with the elders.” Even, or more importantly, first the elders
left. No one was without sin. In the closing statement Jesus does something
unexpected. He does not judge the woman either; rather he tells her to go and
sin no more, emphasizing that Jesus came into the world not to judge it but
through his presence save it.
CCC: Jn 8:2 583
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Reflection:
Today we ask a rhetorical question: what do you
suppose Jesus wrote on the ground with his finger? The stage is
set. Jesus is in the temple area teaching. The religious leaders
who have been looking for a means by which he could be arrested decide to set a
fool-proof trap for him; they bring him a woman who has been convicted of
adultery and sentenced to death under the Law of Moses (would you prefer
strangulation or stoning?).
The logic of the scribes and Pharisees was that
if Jesus, well known for his mercy and forgiveness, pardoned her; he would have
gone against the Law of Moses and they would have grounds to arrest him.
If he condemned her, they would lay her death at his feet, just as the death of
St. Stephen was laid at the feet of Saul (St. Paul): “They threw him out of
the city, and began to stone him. The witnesses laid down their cloaks at the
feet of a young man named Saul “(Acts 7:58).
Instead of taking either side, guilt or
innocence, Jesus begins writing on the ground with his finger. What, we
wonder, did he write? There has been much speculation about this.
The most common belief is that he was writing the sins committed by the woman’s
accusers – the witnesses against her. The details of what those sins may
have been are not recorded. The results, however, were that those who
attempted to defeat Jesus left.
The lesson of forgiveness is hammered home in
the final verses of the passage as the Lord neither condemns the woman nor
condones her actions. Under the Law of Moses, for a person to be found
guilty of a crime, two witnesses must testify to the guilt of the
accused. In this case, there were none left and the woman was free to
go. Was she guilty of adultery? No statement of guilt or innocence
is mentioned. (It is interesting, however, that this story is described as “The
Story of the Adulterous Woman” inferring a presumption of guilt.)
The next time we feel as though someone has
wronged us and presume to punish them with angry words or legal action, let us
envision the Lord calmly stooping down to write in the dirt with his
finger. We as Christians are called to a forgiveness that the Lord died
for. Can we do less for others?
Pax
[1]
The picture
is “Susanna in the Bath” by Paolo Veronese, 1565-70.
[3]
The
readings are taken from the New American Bible, with the exception of the psalm
and its response which were developed by the International Committee for
English in Liturgy (ICEL). This republication is not authorized by USCCB and is
for private use only.
[4]
The Navarre
Bible: “Major Prophets”, Scepter Publishers, Princeton, NJ, © 2002, p. 873.
[5]
See NAB
footnote on Psalm 23.
[6]
Ibid.
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