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Compiled by: Michael Lewis & Friends (Angel Investors) with the Smart Singaporeans
Important note: Please print this if you need it for future reference, as what listed here will be archived (from 18 April 2026) to make room for Summaries of the Latest Saints’ Commentaries. Although we have done our best to summarise the Saints’ Commentaries (including comparison with AI), please refer to the original Saints’ commentaries listed after reading these. Thanks for following us.
14 September 2026 (Feast of the Exaltation of the Holy Cross) Mass Readings https://bible.usccb.org/bible/readings/091426.cfm (English) Chinese Mass Readings below. Saints’ Commentaries: Summaries below. Numbers 21:4b-9 (wallpaper) by Reverend George Leo Haydock https://www.ecatholic2000.com/haydock/untitled-146.shtml The Book of Numbers [audiobook with text English, Chinese] 戶籍紀 21:4-9 4 那時候，以色列子民由曷尔山沿红海的路起程出发，绕过厄东地；在路上人民已不耐烦，
Summary of the commentary of Rev. George Leo Haydock on Numbers 21:4–9 The Israelites became discouraged during their journey around Edom. They complained about the difficult journey and began speaking against both God and Moses. They despised the manna, calling it worthless food, even though it was God's provision for them. The commentary sees this as an example of people losing appreciation for heavenly gifts. In response to their rebellion, God allowed fiery/venomous serpents to enter the camp. Many Israelites were bitten and died. The people repented and asked Moses to pray for them. God instructed Moses to make a bronze serpent and place it on a pole. Anyone who had been bitten could look at the bronze serpent and live. The healing did not come from the bronze itself; it came from God, received through obedient faith. The commentary emphasizes that this was not idolatry. God Himself commanded the image, and it was meant to direct the people's hearts toward Him. Later, the bronze serpent was destroyed when people began treating it superstitiously. Most importantly, the bronze serpent was understood as a figure of Jesus Christ crucified. Just as the Israelites were healed by looking at the serpent, those who turn to Christ with faith receive spiritual life. This connection is explicitly made in John 3:14–15. The serpent represented the source of death, yet the bronze serpent itself had no poison. Likewise, Christ took on human nature but remained without sin. Main message: Israel's rebellion brought death, but God provided a way of healing. The bronze serpent points forward to Christ on the Cross: salvation comes from God and is received by turning to Him in faith.
Psalm 78:1bc-2, 34-35, 36-37, 38 (wallpaper) by Saint Augustine. https://www.ecatholic2000.com/fathers/untitled-686.shtml#_Toc390303582 Psalms [audiobook with text English, Chinese Psalms 1-50, 51-100, 101-150] 答唱詠 聖詠78篇1-2, 34-35, 36-37, 38 【答】 ：你們不要忘記天主的作為。（參閱詠78:7） 我的百姓，請傾聽我的教導。請你們側耳，聽我的訓誨。我要開口講述譬喻，我要說出古代謎語。【答】 上主擊殺他們，他們即來尋覓上主。他們回心轉意，熱切尋求天主，也想起：天主是自己的磐石，至高者天主是自己的救主。【答】 可是，他們只是滿口謊言，以唇舌欺騙上主。他們的心毫無誠意，又不忠於上主所立的盟約。【答】 但是，上主卻慈悲為懷，赦免罪孽，沒有消滅他們。上主常常抑止憤怒，沒有盡量發洩怒火。【答】
In his Exposition on Psalm 78, Saint Augustine of Hippo analyzes these passages by contrasting the deep, veiled mysteries of God's grace with the shallow, purely temporal motivations of the faithless carnal mind. The breakdown of Augustine's thoughts on these specific readings—frequently grouped together as a responsorial psalm for the Catholic Feast of the Exaltation of the Holy Cross—reflects his broader theology on grace, fear, and true love: Psalm 78:1-2 — Parables and "Dark Sayings" “Give ear, O my people, to my teaching... I will open my mouth in a parable; I will utter dark sayings from of old.” Veiled Mysteries Unveiled in Christ: Augustine notes that the history of Israel detailed in this Psalm is not just a chronological list of historical events. Rather, it is written in "parables" and "propositions" that hold a hidden, spiritual meaning. The Necessity of Humility: He writes that discerning the true "inward spiritual senses" wrapped inside these Old Testament narratives requires humble piety. Without faith in Christ, a person remains stuck in a physical, literal understanding of the text, missing the deeper spiritual message regarding God's grace and human frailty. Psalm 78:34-35 — Seeking God Out of Fear, Not Love “When he slew them, they sought for Him; they repented and sought God earnestly. They remembered that God was their rock...” Temporal Survival vs. Eternal Life: Augustine points out a massive flaw in the people's repentance. When the Israelites turned back to God because He "slew them," they did so "not for the sake of eternal life, but fearing to end the vapour [their short physical lives] too soon." Worshipping Blessings, Not God: He details that they only remembered God as their Helper and Redeemer for the sake of acquiring temporal goods and avoiding earthly suffering. Augustine famously observes: "For they that did seek God for the sake of temporal blessings, sought not God indeed, but things." Slavish Fear vs. Free Love: Because they only sought safety, they worshipped God with slavish fear, rather than free love. Augustine argues that true worship only happens when God is loved for Who He is, because "that thing is worshipped which is loved." Psalm 78:36-37 — Lip Service and Fickle Hearts “But they flattered him with their mouths; they lied to him with their tongues. Their heart was not steadfast toward Him...” The Illusion of Conversion: Because their motivation was rooted purely in escaping punishment, their sudden piety was nothing more than flat-out lying and flattery. Augustine connects this directly to the fact that their hearts remained unchanged and "not steadfast" toward His covenant. Once the immediate physical danger passed, their superficial faith vanished. Psalm 78:38 — The Triumph of Divine Mercy “Yet he, being compassionate, forgave their iniquity, and did not destroy them; he restrained his anger often...” Patient Grace: Despite their manipulative and unfaithful lip service, God responded with profound mercy. Augustine uses this section to showcase the staggering depth of divine patience. God routinely held back His wrath—not because the people deserved it or because their prayers were completely sincere—but out of pure compassion for human weakness.
Philippians 2:6-11 (wallpaper) by Saint John Chrysostom https://www.ecatholic2000.com/fathers/untitled-728.shtml#_Toc390304101 Epistle to the Philippians [audiobook with text English[>3:38:24], Chinese] 聖保祿宗徒致斐理伯人书 6 他虽具有天主的形体，并没有以自己与天主同等，为应当把持不舍的， In his famous Homily 6 on Philippians, Saint John Chrysostom provides a profound, two-pronged analysis of Philippians 2:6-11. He treats this text—often called the Christ Hymn—simultaneously as a doctrinal shield against heresies and a supreme moral example of humility. Chrysostom’s commentary can be broken down into three core themes: 1. The Refutation of Heresies (Doctrinal Defense) Chrysostom uses this passage as a primary weapon against the Christological heresies of his era (such as Arianism, Sabellianism, and Marcionism). "In the form of God" (v. 6): Chrysostom argues that "form" (morphe) means nature and substance, not just an appearance or role. To be in the form of God means to possess the absolute essence of divinity. "Did not count equality with God a thing to be grasped" (v. 6): Chrysostom makes a crucial linguistic distinction regarding the phrase "a thing to be grasped" (harpagmos). He notes that a usurper who steals power clings to it tightly because they know it is not theirs. However, because Christ's equality with the Father was His by nature and eternal right, He did not fear losing it by humbling Himself. He could afford to empty Himself precisely because His divinity was secure and unalterable. 2. The Mechanics of the Incarnation Chrysostom fiercely protects the reality of Christ’s dual natures (fully God and fully man) against those who claimed Jesus was only a phantom. "Emptied Himself" (v. 7): Chrysostom emphasizes that Christ did not experience a change in His divine nature. The "emptying" (kenosis) was not a loss of divinity, but rather the veiling of His glory under human flesh. "Form of a servant" (v. 7): Just as "form of God" meant true deity, "form of a servant" meant that Christ truly took on human nature. He did not pretend to be human; He genuinely submitted to human limitations and mortal suffering. 3. The Moral Lesson: True Humility While the passage has massive theological weight, Chrysostom reminds his listeners that Paul’s primary purpose was practical exhortation. Paul wanted the Philippians to stop arguing and be unified. Humility requires power: Chrysostom remarks that true humility is only possible when someone who is genuinely great lowers themselves. If a poor man bows, it is simply necessity or circumstance. But when Christ—the King of Universe—condescends to the death of a criminal on a cross, that is the ultimate definition of humility. Exaltation follows submission (v. 9-11): Chrysostom notes that God the Father "highly exalted" Jesus not because Christ lacked glory before, but to display the triumph of His human obedience. He uses this to teach believers that the way to true honor in the Kingdom of God is through self-emptying and loving service to others.
John 3:13-17 (wallpaper) from Catena Aurea (Saints’ Commentaries) https://www.ecatholic2000.com/catena/untitled-91.shtml The Gospel of John [audiobook with text English, Chinese, movie] 聖若望福音 3:13-17 那時候，耶穌對尼苛德摩說： 13 没有人上过天，除了那自天降下而仍在天上的人子。 —上主的福音。 The Gospel of Nicodemus (audiobook & text): Christ’s Crucifixion was recorded in Chapters 10–11 of Part I. His Harrowing of Hell in Chapters 17–27 (or Chapters 1–11 of Part II). Now we are living in the “Millennium” age under the Reign and Authority of Christ → What it means for us now as mentioned in God’s Word. Click
In his theological writings—specifically in his Commentary on the Gospel of John (Super Ioannem) and his patristic compilation, the Catena Aurea—Saint Thomas Aquinas addresses John 3:13 ("No one has ascended into heaven but he who descended from heaven, the Son of Man who is in heaven"). Aquinas unpacks this passage by focusing on Christ's dual nature (the Hypostatic Union), the unity of the Church, and the nature of human salvation. His analysis centers on three main theological themes: 1. The Communication of Idioms (Communicatio Idiomatum) Aquinas notes the apparent paradox in Jesus’ words: He is on earth talking to Nicodemus, yet He states that the Son of Man “is in heaven.” Thomas explains this using the scholastic and patristic doctrine of the communication of idioms, where properties of Christ's divine nature are predicated of His human nature, and vice versa. In His Divine Nature: As God, the Son never left heaven; He is omnipresent. In His Human Nature: As man, He was walking on earth. Because both natures are united in the single person of Jesus, it is entirely true to say that the "Son of Man" (a title for His humanity) is simultaneously in heaven. 2. Christ as the Sole Source of Ascension Aquinas uses this verse to clarify that no human being can enter heaven by their own natural power. Christ is the only one who ascends by His own inherent authority and power because He is the only one who originally descended from heaven by nature. This raises an obvious question for Aquinas: What about holy people like Elijah, Enoch, or the Old Testament saints? Drawing from Saint Augustine in the Catena Aurea, Thomas explains that when regular humans ascend to heaven, they do not do so as independent individuals. Rather, they ascend because they have been incorporated as members of the Mystical Body of Christ. Therefore, when believers enter heaven, it is still "Christ" ascending, as the Head is united to His body. 3. The Shift from Earthly to Heavenly Birth Contextually, John 3:13 concludes Christ's initial explanation of baptism and being "born again" to Nicodemus. Aquinas notes that this verse serves as the bridge showing why spiritual rebirth is necessary. Human beings are naturally born "earthly" and cannot reach a "heavenly" destination on their own. By stating that only the one who descended can ascend, Christ shows that humans must be supernaturally united to Him through grace and baptism to share in His heavenly status. Saint Thomas Aquinas connects John 3:13 ("No one has ascended into heaven...") to John 3:14 ("And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up") by linking the theological reality of salvation to its historical execution. In his Commentary on John, Aquinas transitions between these two verses by posing a logical question that a reader might ask: If only Christ can ascend to heaven, how can regular human beings follow Him there? Aquinas explains that verse 14 provides the answer: we follow Him through the power of His Passion. He establishes this connection through three core insights: 1. The Passion as the "Engine" of our Ascension Aquinas notes that in verse 13, Christ establishes the goal—humanity's elevation to heaven via union with Him. In verse 14, Christ reveals the method. Human beings cannot ascend by their own power, so Christ must be "lifted up" on the Cross to draw them to Himself. Thomas explains that the physical lifting up of Christ on the Cross acts as the spiritual mechanism that opens heaven, allowing the members of His Mystical Body to ascend with the Head. 2. The Duality of the Serpent Typology Aquinas dives deeply into the Old Testament imagery (Numbers 21 above) to show why a bronze serpent perfectly symbolizes Christ’s crucifixion: The Likeness of Sin: A serpent represents sin and death (recalling the Garden of Eden). The bronze serpent had the appearance of a live snake but possessed no venom. Similarly, Aquinas points out that Christ took on the "likeness of sinful flesh" (He appeared as a regular mortal man capable of dying) but was entirely free from the venom of sin. The Source of Healing: Just as the Israelites were healed of deadly snakebites simply by looking upon the bronze serpent, Christians are healed of the deadly effects of sin by looking upon Christ with faith. 3. The Shift from Sight to Faith Thomas highlights a crucial distinction in the way the power of the two "liftings" is received. In the Old Testament, the healing was physical and required physical sight. In the New Covenant, the healing is spiritual and requires the gaze of faith. By placing the bronze serpent immediately after the discussion on ascending to heaven, Aquinas argues that Christ is showing Nicodemus that faith in the Crucifixion is the exact point of entry. It is how human beings are "born again" of the Spirit (John 3:5), joined to Christ (John 3:13), and ultimately saved from death (John 3:14-15).
In his Commentary on the Gospel of John and his compilation work the Catena Aurea, Saint Thomas Aquinas explains that John 3:14–15 ("And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up...") serves as a profound Old Testament figure and prophecy of Christ's Passion and the mechanism of human salvation. The Figure of the Passion The Bronze Serpent Parallel: Aquinas notes that just as God sent fiery serpents to punish the complaining Israelites in Numbers 21, sin acts as a deadly poison in human souls. The Remedy on a Pole: The bronze serpent lifted by Moses did not have real healing power of its own, but looked upon in faith, it preserved physical life. Fulfillment on the Cross: Christ compares Himself to the bronze serpent because He took on the likeness of sinful flesh (though without sin) to become the remedy, being physically lifted up on the cross to destroy the power of sin. The Fruit of Faith and Eternal Life Looking with Faith: Just as the Israelites had to look at the bronze pole to be cured of the snakebite, a person is delivered from the poison of sin by looking in active faith to Christ crucified. Eternal Life: The ultimate fruit of this lifting up on the cross is that believers do not perish, but instead receive eternal life everlasting.
In his Commentary on the Gospel of John (Super Evangelium S. Joannis lectura) and his patristic compilation, the Catena Aurea, Saint Thomas Aquinas provides a deeply systematic, Trinitarian analysis of John 3:16-17. Aquinas approaches this famous passage by examining the structural logic of salvation, highlighting the greatness of God's love, the nature of the divine gift, and the intent of the Son's mission. 1. The Fourfold Greatness of God’s Love (John 3:16) Commenting on "For God so loved the world...", Aquinas writes that Christ introduces this to show that His upcoming crucifixion (alluded to in the previous verse about the bronze serpent) is not an evil or a defeat, but a testament to divine charity. Aquinas breaks down the greatness of this love into four distinct dimensions: The Greatness of the One Loving: It is God who loves. The infinite, self-sufficient Creator, who needs nothing from creation, chooses to love it unconditionally. The Greatness of the Gift: He gave His only-begotten Son. Aquinas notes that the size of a gift reflects the depth of affection. God did not send an angel or a prophet; He gave His own consubstantial Son, who shares His very nature. The Magnitude of the Fruit: The purpose is that humans should not perish but have eternal life. Aquinas explains that the ultimate fulfillment of this love is the gift of the Holy Spirit and the ultimate elevation of humanity to eternal happiness. 2. The Nature of the "Giving" and the Cross Aquinas carefully defines what it means that God "gave" His Son. In his commentary, he notes that this "giving" occurs in two interconnected ways: In the Incarnation: God gave His Son to the world by clothing Him in human flesh. In the Passion: God gave His Son over to death on the cross. Aquinas maintains that the Son’s temporal mission in history flows perfectly from His eternal procession from the Father. Because the Son is eternally begotten by the Father, it is entirely fitting that He is the one sent to earth to manifest the Father's love. 3. Salvation, Not Condemnation (John 3:17) On verse 17 ("For God sent not his Son into the world to condemn the world; but that the world through him might be saved"), Aquinas draws heavily from Saint John Chrysostom and Saint Augustine in the Catena Aurea. The Primary Intent: Aquinas clarifies that the primary purpose and intrinsic goal of Christ's first coming is salvation, not judgment. Christ came as a physician to heal a wounded world, not as a judge to condemn it. Human Responsibility: If anyone is condemned, Aquinas argues, it is not because Christ failed or intended their condemnation. Rather, condemnation happens because an individual rejects the medicine. Just as a sunbeam is meant to illuminate but can be blocked if a person closes their eyes, Christ comes to save everyone, but human free will can choose to reject the light. Sending Peace, Love & Joy to you from Singapore!
14 September 2026 Saints Feast Day Feast of the Exaltation of the Holy Cross (videos, quotes) Saint Notburga of Rattenberg, Virgin and Peasant (videos, quotes) & other Saints. Please pray for us & help us; especially the Sick & Needy. Many Thanks. See how God will turn the Good Things into Bad for the Wicked and vice versa! Does God treat an evil intention to harm/kill the SAME as MURDER? Click and see! The Judgements for those who harm/kill Human Beings (including these in Singapore) especially the Righteous (without repentance and making reparation) as pronounced by Jesus Christ: 2 Esdras 7:1-35 [>51:40-1:02:14], 2 Esdras 7:36-105, Apocalypse of Peter & Book of Revelation (Saints’ commentaries with summaries). Thank You Lord Jesus.
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