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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.
04 October 2026 (27th Sunday in Ordinary Time) Mass Readings https://bible.usccb.org/bible/readings/100426.cfm (English) Chinese Mass Readings below. Saints’ Commentaries: Summaries below. Isaiah 5:1-7 (wallpaper) by Saint Thomas Aquinas. https://aquinas.cc/la/en/~Isaiah.C5 The Book of Isaiah [audiobook with text English, Chinese, movie] 依撒意亞先知書 5:1-7 1 我要為我的愛友謳唱一首論及他葡萄園的愛歌：我的愛友有一座葡萄園，位於肥沃的山崗上； 2 祂翻掘了土地，除去了石塊，栽上了精選的葡萄樹，園中築了一座守望台，又鑿了一個榨酒池：原希望它結好葡萄，它反倒結了野葡萄。 3 耶路撒冷的居民和猶大人啊！現在請你們在我與我葡萄園之間，判別是非： 4 我為我的葡萄園所能做的，還有什麼沒有做到？我原希望它結好葡萄，為什麼卻結了野葡萄？ 5 現在我要告訴你們，我將怎樣對待我的葡萄園：我必撤去它的籬笆，讓它被吞噬；拆毀它的圍牆，讓它受踐踏； 6 我要使它變成荒地，不再修剪，不再耕鋤，荊棘和蒺藜將叢叢而生；並且我要命令雲彩不再在它上降下時雨。 7 萬軍上主的葡萄園就是以色列家，而猶大人即是他鍾愛的幼苗。祂原希望正義，看，竟是流血；祂原希望公平，看，卻是冤聲！ In his early scripture work, the Expositio super Isaiam ad litteram (Literal Commentary on Isaiah), Saint Thomas Aquinas provides a structured, word-by-word examination of the famous "Song of the Vineyard" in Isaiah 5:1-7. Aquinas approaches this text by breaking it into two distinct parts: the presentation of the metaphor (vv. 1-6) and the historical explanation of the metaphor (v. 7). His analysis focuses heavily on the theme of humanity's abuse of God's blessings and the perfect justice of divine judgment. 1. The Title and Nature of the Song (Verse 1) "Let me sing for my beloved," the prophet is speaking loudly and openly to catch the attention of the people. The "Beloved": Aquinas identifies the beloved as the populus Judaeorum (the Jewish people), who were uniquely cherished by God, or God Himself acting on their behalf. The Use of Metaphor: Aquinas points out that prophets frequently take physical things from everyday life—like a farmer's relationship with his crop—to make complex divine truths easily understandable to human minds. 2. Divine Cultivation and Human Abuse (Verse 2) Aquinas meticulously reviews the six actions God performed to establish the vineyard, showing that God spared no effort to ensure its success: 1. The Fertile Hill: Represents the excellent, fruit-bearing nature of the law and the geographical gifts given to Israel. 2. Digging the Soil: Removing hard-hearted obstacles to make the people receptive. 3. Clearing the Stones: Dispelling idolatry and the surrounding pagan nations. 4. Planting Choice Vines: Cultivating holy ancestors, patriarchs, and righteous leaders. 5. Building a Watchtower: Creating protective institutional shields (like the temple, kings, and prophets). 6. Hewing a Wine Vat: Preparing a place to collect the true "wine"—which Aquinas notes signifies the outpouring of justice, devotion, and good works. When the text says it produced worthless or wild grapes (labruscas), Aquinas explains this as the perversion and abuse of good things. God gave them every temporal and spiritual tool to succeed, but they chose to use these gifts to yield the "stinking fruit" of sin. 3. The Divine Lawsuit and Free Will (Verses 3-4) When God demands, "Judge between me and my vineyard," Aquinas highlights that God is appealing to human reason. • God is Blameless: Aquinas uses this text to show that God fulfilled His responsibilities perfectly. The failure of the harvest does not stem from a lack of grace or care from the Creator. • The Role of Free Will: The fault lies entirely with the human will. God does not manipulate people like mindless instruments; He gives them the freedom to bear fruit, and they bear the total culpability when they choose malice over righteousness. 4. The Retribution and Removal of Grace (Verses 5-6) Aquinas explains the destruction of the vineyard as a systematic withdrawal of divine protection and grace: • Tearing down the hedge and wall: God hands them over to their enemies because they rejected His law, leaving them defenceless against foreign invasion. • Commanding the clouds not to rain: Aquinas treats this spiritually as God withholding the "rain" of prophetic teachings and divine inspiration. Because the vineyard refused to respond to the water of truth, it is left to dry up into a desert of briers and thorns. 5. The Interpretation of the Metaphor (Verse 7) In the final verse, the prophet decries: "He looked for justice (mishpat), but behold, bloodshed (mishpah); for righteousness (tsedaqah), but behold, an outcry!" Aquinas emphasizes the sharp contrast between what God expected and what actually occurred: • Instead of justice, they produced violence, oppression, and systemic corruption. • Instead of the sweet aroma of righteousness, they produced the desperate "outcry" of the poor and downtrodden who were being crushed by the wealthy ruling elite.
Psalm 80:9, 12, 13-14, 15-16, 19-20 (wallpaper) by Saint Augustine. https://www.ecatholic2000.com/fathers/untitled-686.shtml#_Toc390303584 Psalms [audiobook with text English, Chinese Psalms 1-50, 51-100, 101-150] 答唱詠 聖詠 80: 9, 12, 13-14, 15-16, 19-20 9 祢從埃及移來一棵葡萄樹，祢把異民趕走，而種植這樹。 12 它的枝蔓伸展到海涯、它的根苗綿延到河壩。 13 祢為何拆毀了它的籬笆，任憑過路的人去砍伐， 14 使森林的野豬去踐踏，使田間的野獸去吃它？ 15 萬軍的天主，求祢領我們回去，求祢從高天之上垂視而憐恤！ 16 求祢常看顧這葡萄樹，和祢右手種植的園圃，保護祢所培養的小樹。 19 從此，我們再不願意離開祢，賜我們生存，為能傳揚祢名。 20 上主萬軍的天主，求祢復興我們，顯示你的慈顏，好拯救我們！ In his comprehensive work, Exposition on Psalm 80 (Enarrationes in Psalmos), Saint Augustine applies a deeply Christological and ecclesial lens to the text. He views the "vineyard" imagery not merely as a historical recollection of ancient Israel, but as a prophecy of the incarnation of Christ, the calling of the Gentiles, and the spiritual restoration of the Church. The specific verses highlighted correspond to Augustine’s analysis of the vine's growth, its subsequent devastation, and the final plea for salvation: Verse 9: "You cleared the ground for it; it took deep root and filled the land." • The Rooting of the Church: Augustine explains that God "cleared the ground" by casting out the pagan nations and their idol worship. • Spiritual Meaning: For Augustine, the vine taking "deep root" signifies humility. He notes that a tree must send its roots deep into the low earth before its branches can reach up to the sky. Likewise, the Church—and the individual soul—must first be deeply rooted in humility to withstand persecutions and truly "fill the land" with spiritual fruit. Verses 12–14: "Why have you broken down its walls so that all who pass by pick its fruit? Boars from the forest ravage it..." • The Chastisement for Sin: Augustine interprets the breaking down of the vineyard's "enclosure" or "walls" as God withdrawing His protective hand because of the people's iniquity and pride. • The "Boar from the Forest": He allegorizes the wild beast or boar as a symbol of earthly tyranny, pride, and demonic influence. The "forest" represents the wild, uncultivated, and gentile world of sin. When a soul or a nation abandons God, it is left vulnerable to be "ravaged" by its own passions and external spiritual enemies. Verses 15–16: "Turn again, God of hosts! Look down from heaven and see! Watch over this vine..." • The Cry for Christ's Advent: Augustine reads this as a passionate plea for the Incarnation. The vine cannot save itself from the wild beasts; it requires the Vinedresser to personally "look down from heaven and visit" it. • The Son of Man: He connects the "plant which your right hand has planted" directly to Jesus Christ. God visits the damaged vineyard by sending the Son of Man to perfect, prune, and restore it. Verses 19–20: "Then we will never turn back from you; give us life, and we will call on your name. Restore us, Lord God of hosts; make your face shine on us, that we may be saved." • Grace and True Conversion: Augustine emphasizes that humanity cannot turn back to God on its own power. He writes that we went astray precisely because God's face "did not appear" to us in our blindness. Therefore, the prayer "Restore us (Turn us again)" is an acknowledgement that divine grace must precede human repentance. • The Shining Face: To have God’s "face shine" means to receive the light of His countenance through the Holy Spirit. Augustine reflects in his Confessions that whenever the soul turns anywhere else but toward God, it fixes itself to sorrow—true stability and life are only found when we are illumined by Him.
Philippians 4:6-9 (wallpaper) by Saint John Chrysostom. https://www.ecatholic2000.com/fathers/untitled-728.shtml#_Toc390304108 Epistle to the Philippians [audiobook with text English [>3:38:24], Chinese, movie] 聖保祿宗徒致斐理伯人書 6 你們什麼也不要掛慮，只在一切事上，以懇求和祈禱，懷着感謝之心，向天主呈上你們的請求； 7 這樣，天主那超乎各種意想的平安，必要在基督耶穌內固守你們的心思念慮。 8 此外，弟兄們！凡是真實的，凡是高尚的，凡是正義的，凡是純潔的，凡是可愛的，凡是榮譽的，不管是美德，不管是稱譽：這一切你們都該思念； 9 凡你們在我身上所學得的，所領受的，所聽見的，所看到的；這一切你們都該實行：這樣，賜平安的天主必與你們同在。 In his famous Homily 14 on the Epistle to the Philippians, Saint John Chrysostom provides a profound, practical commentary on Philippians 4:6–9. Known as the "Golden-Mouth" for his eloquence, Chrysostom unpacks these verses as a Divine Prescription for overcoming grief, anxiety, and worldly cares. 1. On Anxiety and Prayer (Philippians 4:6) "In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God." • Prayer as Medicine: Chrysostom calls this verse a specialized "medicine to relieve grief, every bad circumstance, and every pain". • The Necessity of Thanksgiving: Chrysostom strongly emphasizes that prayer must never be only a petition. True prayer must be structurally bound with thanksgiving. He asks, "How can one make petitions for the future without a thankful acknowledgment of past things?" • Thankful for Affliction: He notes that a truly mature soul gives thanks not just for prosperity, but also for things that seem grievous or painful. To him, giving thanks in trials is the ultimate mark of a soul that possesses deep spiritual insight and strong affection for God. 2. On the Peace, Holy Thoughts, and Practice (Philippians 4:7-9) • God's Peace and Mindful Virtue: Chrysostom explains that the peace of God surpasses human understanding to guard the heart, urges believers to focus on pure and honourable thoughts, and stresses the imitation of virtuous models.
In Homily 14 on the Epistle to the Philippians, Saint John Chrysostom contrasts worldly joy with Christian rejoicing right at the beginning while examining Paul’s command, "Rejoice in the Lord always". Chrysostom addresses a natural question: How can Paul command believers to always rejoice when Christ Himself famously taught, "Blessed are they that mourn" and "Woe unto them that laugh"? To resolve this, he highlights several profound differences between worldly pleasure and spiritual joy: 1. The Source and Nature of the Joy • Worldly Joy: Chrysostom explains that the laughter and joy of this world "ariseth from the things which are present". Because it is entirely dependent on external, material, and fleeting circumstances (such as wealth, physical comfort, or social status), it is inherently unstable and hollow. • Christian Rejoicing: True rejoicing is "in the Lord". It comes from a soul whose "communion with God is not hindered". It is rooted in a life of virtue and structural alignment with Christ, allowing it to exist independently of physical comfort or earthly success. 2. Relationship with Grief and Suffering • Worldly Joy: In the worldly sense, joy and grief are mutually exclusive. Worldly joy is a mechanism to escape or mask pain, and it vanishes the moment suffering or trials arrive. • Christian Rejoicing: Paradoxically, Chrysostom notes that Christian joy "is born from godly grief". He writes, "He who grieveth for his own faults, and confesseth them, rejoiceth." Because believers suffer for Christ, their external afflictions actually fuel their spiritual joy. It is entirely possible to weep for sins or endure heavy persecution while simultaneously experiencing a deep, unshakeable internal joy in Christ. 3. Durability and "Always" • Worldly Joy: Because it relies on the physical world, it can never be continuous. It is disrupted by sickness, poverty, or the loss of loved ones. • Christian Rejoicing: Paul writes, "Again I will say, Rejoice" to emphasize continuity. Chrysostom emphasizes that a soul well-schooled in virtue stands "firm like a rock". No earthly calamity can strip away a believer's joy because no earthly calamity can sever their relationship with God. Ultimately, Chrysostom frames worldly joy as a deceptive illusion bound to things that pass away, whereas Christian joy is a supernatural fruit born from repentance, communion with God, and a life of virtue.
In the continuation of his exposition on Philippians 4 (traditionally spanning Homilies 14 and 15 in his collected works), Saint John Chrysostom goes deeper into the text to explain both the supernatural mechanics of God's peace and the vital role of apostolic imitation. Here are the specific details on how he unpacks both concepts: 1. On "The Peace of God which Passeth All Understanding" (Philippians 4:7) Chrysostom asks what Paul means by saying this peace "passeth all understanding" and will "guard your hearts." He breaks it down through the lens of God's unexpected mercy: • Surpassing Human Expectation: Chrysostom states that this peace refers directly to the reconciliation and love that God wrought toward humanity. He remarks, "For who could have expected, who could have hoped, that such good things would have come?" It surpasses human intellect because it defies worldly logic: God refused to spare His Only Begotten Son in order to make peace with those who were actively His enemies, who hated Him, and who turned away from Him. • Peace as a Guardian: Chrysostom explains that this divine reconciliation does not just sit idly; it acts as an active sentinel. Because God has shown such unimaginable love, the realization of this peace stands guard over a believer’s heart and mind, keeping them secure in Christ Jesus even during intense suffering or doubt. It functions as a teacher's ultimate reassurance: after exhorting his flock to virtue, Paul comforts them by showing that God's own love will physically protect their inner thoughts. 2. On the "Imitation of Paul and the Saints" (Philippians 4:9) "The things which ye both learned, and received, and heard, and saw in me, these things do..." When discussing Paul’s instruction to look to his own conduct, Chrysostom highlights the practical, visible nature of Christian discipleship: • The Teacher as the Living Model: Chrysostom observes that it is a defining characteristic of true spiritual leadership to propose oneself as the model. Paul does not merely give abstract rules; he points to his own life. Chrysostom notes that "learned and received" refers to what the Philippians were taught by word of mouth, while "heard and saw in me" refers to Paul's actual actions, daily conduct, and concrete works. • Banishment of Evil Thoughts Through Action: Commenting on the transition from verse 8 (thinking on things that are true, pure, and lovely) to verse 9 (doing what they saw in him), Chrysostom links thought to behavior. He teaches that "evil actions spring from thoughts". By fixing their minds on virtue and immediately putting it into practice via the visual blueprint of Paul's life, believers structurally crowd out the devil's attempts to plant wicked thoughts in their souls. • The Reward of Presence: Chrysostom highlights the concluding promise of verse 9 ("and the God of peace shall be with you"). He notes that when a believer actively imitates the saints in both word and deed, they do not just receive a distant blessing—they secure the literal abiding presence of God Himself, which brings ultimate safety and delivers them from All physical and spiritual danger.
Matthew 21:33-43 (wallpaper) from Catena Aurea (Saints’ Commentaries) https://www.ecatholic2000.com/catena/untitled-28.shtml The Gospel of Matthew [audiobook with text English, Chinese, movie] Several Church Fathers explicitly state that the Parable of the Wicked Tenants (Matthew 21:33–44) serves as a direct warning and indictment against the Rulers, Leaders of the Land and the Religious Leaders. What the Church Fathers say about the meaning of “bearing Good Fruit” Historical facts on what happened after their obstinately refusal to bear good fruit… 8-( 聖瑪竇福音 21: 33-43 33「你們再聽一個比喻罷！從前有一個家主，培植了一個葡萄園，周圍圍上籬笆，園內掘了一個榨酒池，築了一個守望臺，把它租給園戶，就離開了本國。 34 快到收果子的時節，他打發僕人到園戶那裏去收果子。 35 園戶拿住了僕人，將一個鞭打了，將一個殺了，將另一個用石頭砸死了。 36 他再打發一些僕人去，人數比以前還多；園戶也一樣對待了他們， 37 最後他打發自己的兒子到他們那裏去，說：他們會敬重我的兒子。 38 但園戶一看見是兒子，就彼此說：這是繼承人；來！我們殺掉他，我們就能得到他的產業。 39 於是他們拿住他，把他推到園外殺了。 40 那麼，當葡萄園的主人來時，他要怎樣處置那些園戶呢？」 41 他們回答說：「要凶惡地消滅那些凶惡的人，把葡萄園另租給按時給他繳納出產的園戶。」 42 耶穌對他們說：「『匠人棄而不用的石頭，反而成了屋角的基石；那是上主的所行所為，在我們眼中，神妙莫測』的這句經文，你們沒有讀過嗎？ 43 為此，我對你們說：天主的國，必由你們中奪去，而交給結果子的外邦人。
Summary of the Church Fathers’ commentaries on Matthew 21:33–44 Jesus tells the parable of the vineyard to show how seriously God views the rejection of His messengers and, ultimately, His Son. The vineyard represents God’s people and His kingdom. God carefully prepared the vineyard and entrusted it to husbandmen (the religious leaders), expecting them to produce good fruit—faithfulness, righteousness, and obedience. The servants represent God’s prophets. God repeatedly sent His messengers to call His people back to Him, but they were rejected, beaten, and even killed. This shows both human rebellion and God’s extraordinary patience and mercy. The son represents Jesus Christ. Finally, the owner sends his son. The husbandmen recognize that he is the heir, but deliberately kill him, hoping to take the inheritance for themselves. This points to the rejection and crucifixion of Jesus. The husbandmen condemn themselves. When Jesus asks what the owner will do, they correctly answer that he will destroy the wicked tenants and give the vineyard to others who will produce fruit. Jesus uses their own judgment against them. The rejected stone is Christ. Jesus quotes Psalm 118: “The stone which the builders rejected, the same is become the head of the corner.” Though rejected by the religious leaders, Christ becomes the foundation and cornerstone of God’s purposes. The kingdom is given to those who bear fruit. Jesus warns that the kingdom of God will be taken from those who reject Him and given to a people who will produce its fruits. The emphasis is not merely on receiving God’s blessings, but on living faithfully in response to them. The warning of the stone is serious. Those who stumble over Christ will be broken, while those upon whom the stone falls will be crushed. The Church Fathers understand this as pointing both to the consequences of rejecting Christ and to His final judgment. Main message The central lesson is God’s patience, humanity’s rejection, and Christ’s authority. God continually calls people to repentance and gives them opportunities to bear fruit. But rejecting His messengers and especially His Son brings judgment. At the same time, what appears to be rejection and defeat—Christ being rejected and crucified—becomes God’s means of establishing Christ as the cornerstone. In one sentence: God has entrusted His people with His vineyard and expects fruitful faithfulness; although His messengers and even His Son were rejected, Christ became the cornerstone, and God’s kingdom belongs to those who receive Him and bear good fruit.
In his commentary on the Parable of the Wicked Tenants (Matthew 21:33-43), Saint Thomas Aquinas provides deep insights primarily through his own Commentary on Matthew and by compiling the wisdom of the early Church Fathers in his famous work, the Catena Aurea (see above). Aquinas breaks the passage down into specific spiritual, historical, and moral dimensions: 1. The Allegorical Meaning of the Vineyard's Structure Aquinas details the hidden meanings behind the landowner's actions to show God's ultimate care and preparation for His people: • The Landowner: Represents God the Father, who acts intentionally to plant and preserve His people. • The Vineyard: Symbolizes the house of Israel or the Jewish people. • The Tenants (Husbandmen): Refers directly to the religious leaders, priests, and Rulers (such as the successors of Moses and Aaron), upon whom the blame for the vineyard's failure rests. • The Hedge: Represents divine protection, which Aquinas notes can mean the prayers of the saints, the guardianship of angels, or the hidden mysteries of Scripture. • The Winepress: Symbolizes the altar of holocausts, the blood of the martyrs, or the prophetic wisdom. • The Watchtower: Represents the Temple or the Law, indicating the height of divine knowledge. • Going to a "Far Country": Signifies God leaving humanity to its own free judgment or not appearing as visibly as before, testing their stewardship. 2. The Abuse of the Servants and the Son Aquinas explains that the servants sent by the householder are the Old Testament prophets sent to guide the leaders toward righteousness. The beating and stoning mirror the historical martyrdom of prophets like Isaiah or Micah. When the landowner sends his Son (Jesus Christ), Aquinas views this as God's ultimate expression of mercy. Addressing the phrase "Perhaps they will reverence my son," Aquinas notes (citing Jerome) that the word "perhaps" does not mean God is uncertain, but rather highlights human free will—showing that the tenants choose their malicious actions freely and that those who reject the Son inherently dishonour the Father. 3. Christ's Intent in Telling the Parable Aquinas points out that Jesus asks the chief priests what the owner will do to teach them in a hidden way. By getting them to pronounce judgment on the fictional tenants, Jesus subtly forces the leaders to condemn themselves. Furthermore, Aquinas outlines that Jesus reveals these truths gently rather than openly reproving them all at once. He did this so as not to completely alienate them, while simultaneously preparing His disciples so they would not lose faith when the majority of the leaders rejected the Gospel. 4. The Moral & Spiritual Application: Stewardship On a theological and moral level, Aquinas teaches that "grace builds on nature". In the context of this parable, everything in the vineyard is a gift entrusted by God. True stewardship means actively multiplying these gifts and returning "fruit" (righteousness, faith, and charity) to God. Aquinas emphasizes that the kingdom is taken away not just for active malice, but for failing to produce fruit, warning believers against spiritual passivity and claiming false ownership over the blessings God has entrusted to them.
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OpenAI, Anthropic CEOs warn UN Security Council on emerging risks https://www.youtube.com/watch?v=YqvAXGjaieY The reported incidents on AI disobeyed human commands and run into dangerous territories to our own harm. Take note of those People who refuse wise advice! See what God says about working with a Fool, we are going to avoid them to prevent Heavy Losses! You?? Those who stupidly feed AI with “evil or obscene” questions and now it comes back to attack us! Lord Jesus, You Take Over those AI and Protect us. Many Thanks. A Country will be heading for trouble if their Rulers make foolish decisions concerning AI! How about Singapore?
As the world heads for a 1.5°C climate overshoot, how much heat can humans handle? https://www.youtube.com/watch?v=kU2RfDAaS1g
Beware of Food Products from China! 中國毒肉丸摻硼砂「彈到能打乒乓球」！？羊血糕摔不爛、鴨血久煮不爛…食安黑科技吃下滿肚化合物！【關鍵時刻】 https://www.youtube.com/watch?v=Y_KF9SmK7UY After telling Prime Minister Lawrence Wong of the TOXIC FOOD from China starting from 27Sept2025, this happened: Singapore concluded 27 Agreements with China including Food imports on 15Dec2025 https://x.com/Michael65413248/status/2002936245622882602 (pictures). Those FOODS which were rejected by the China People (which have proven to make them Sick and Early Death) have now flooded Singapore! BUY at Your own RISK!
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