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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.
03 October 2026 (26th Week, Saturday) Mass Readings https://bible.usccb.org/bible/readings/100326.cfm (English) Chinese Mass Readings below. Saints’ Commentaries: Summaries below. Job 42:1-3, 5-6, 12-17 (wallpaper) by Reverend George Leo Haydock and Saint Gregory the Great. https://www.ecatholic2000.com/haydock/title.shtml https://www.lectionarycentral.com/gregorymoraliaindex.html Book of Job [audiobook with text English, Chinese, movie] 約伯傳 42:1-3, 5-6, 12-17 1 約伯回答上主說： 2 我知道祢事事都能，祢所有的計劃，沒有不實現的。 3 是我以無智的話，使祢的計劃模糊不明；是我說了無知的話，說了那些超越我智力的話。 5 以前我只聽見了有關祢的事，現今我親眼見了祢。 6 為此，我收回我所說過的話，坐在灰塵中懺悔。 12 上主賜給約伯以後的福分，遠勝過以前所有的；他擁有一萬四千隻羊，六千匹駱駝，一千對牛，一千頭母驢。 13 他又生了七個兒子和三個女兒。 14 他給長女起名叫耶米瑪，次女叫刻漆雅，三女叫刻楞哈普客。 15 那地方的女子沒有比約伯的女兒更美麗的；他們的父親也使她們和兄弟們一樣承受家產。 16 以後，約伯又活了一百四十歲，見了他的兒子、孫子，直到第四代。 17 約伯壽高年老，已享天年，遂與世長辭。 Summary of Rev. George Leo Haydock’ commentary on Job 42:1-6, 12-17 The commentary explains Job’s response after God speaks to him and the restoration that follows. Verses 2–3: Job acknowledges God’s unlimited power and wisdom. He realizes that he had spoken about matters he did not fully understand. His suffering had raised questions about God’s providence, but Job now recognizes that God’s purposes are beyond human understanding. Verses 5–6: Job says that previously he had only heard about God, but now he has a deeper understanding of Him. This encounter leads Job to humility, repentance, and submission. The commentary stresses that Job is not necessarily admitting that he was secretly sinful; rather, he recognizes the limitations of his human understanding and the boldness of some of his words. Verses 12–15: God restores Job’s fortunes, giving him twice as much as he had before. He receives new children, abundant livestock, and great prosperity. His three daughters—Jemima, Keziah, and Keren-happuch—are especially mentioned for their beauty, and they receive an inheritance alongside their brothers, which the commentary notes as unusual for the Jewish customs of the time. Verse 16: Job lives for many years after his restoration and sees his descendants to the fourth generation. The commentary discusses different ancient traditions concerning Job’s age and lifetime, including additional material found in some Greek and other ancient versions that is not regarded as part of the inspired biblical text. Main message The central lesson is that human beings cannot always understand why suffering happens or how God’s providence works. Job learns to trust God even without having every question answered. His story therefore becomes an example of patience, humility, perseverance, and resignation to God’s will. The commentary also gives a Christian interpretation of Job as a figure of Christ: an innocent sufferer who endures affliction and is ultimately vindicated and glorified.
Summary of Saint Gregory the Great’s commentary on Job 42:1-6, 12-17 In his massive patristic commentary, Moralia in Job (Morals on the Book of Job), Saint Gregory the Great devotes Book XXXV to the final text of Job, interpreting the verses through a classic threefold methodology: the literal (historical), the allegorical (mystical/Christological), and the moral (tropological). Here is how Saint Gregory breaks down Job 42:1-6 and 12-17 across these dimensions: 1. Job’s Repentance and Vision of God (Job 42:1-6) • The Pinnacle of True Wisdom: Gregory notes that the stark brevity of Job’s final response to God is not a sign of poverty of speech, but rather the ultimate indicator of a soul that has attained true contemplative wisdom. Gregory teaches that a soul who has truly seen God no longer needs to use many words. • Humility in Dust and Ashes: When Job states, "I retract and repent in dust and ashes," Gregory identifies this as the absolute climax of the humility that Job maintained throughout his ordeal. By acknowledging his human finitude compared to the infinite, divine wisdom of God, Job acts as a model for the faithful. Gregory writes that all human wisdom and righteousness, when set against the absolute beauty and justice of God, "are neither just nor beautiful, nor have any existence at all". • Hearing vs. Seeing: In a moral sense, Gregory differentiates between "hearing" about God (which represents a foundational or intellectual faith) and "seeing" God with the eye of the soul. The personal encounter through suffering strips away calculated self-interest, allowing Job to recognize that the universe is grounded entirely in God's gratuitous, sovereign love. 2. Job’s Restoration and Epilogue (Job 42:12-17) In the latter half of the passage, where Job’s fortunes are doubled and he receives new children, Gregory transitions heavily into allegorical and Christological interpretations: Doubled Possessions (v. 12): Job receives twice as many sheep, camels, oxen, and donkeys as he originally owned. → The Twofold Church: The doubling signifies the fullness of Christ's flock, encompassing both the Jews and the Gentiles gathered into one Church under the Gospel. The Ten Children (v. 13): Job is blessed with seven new sons and three new daughters. → The Apostles and Virtues: The seven sons represent the Apostles and the fullness of the clergy preaching the word. The three daughters represent the core inner virtues—Faith, Hope, and Charity (Love)—which adorn the body of the Church. The Unmatched Daughters (v. 14-15): Jemimah, Keziah, and Keren-Happuch are the fairest women in the land and receive inheritances alongside their brothers. → The Beauty of Holy Teachings: Their extraordinary physical beauty signifies the spiritual beauty and purity of the Church’s doctrines. Granting them an inheritance alongside their brothers means that spiritual contemplation and active service share equal standing in the kingdom of God. Living 140 Years & Four Generations (v. 16-17): Job lives a long, peaceful life post-ordeal and dies "old and full of days". → The Age of Grace: The number 140 and the four generations represent the extension of the New Covenant across the four corners of the earth, leading to the ultimate rest of the saints in eternity. Summary of the Core Message For Saint Gregory, Job is a prototype of Jesus Christ. Job’s initial suffering reflects the Passion of Christ and the historical trials of the Church. Consequently, Job's final restoration in chapter 42 is not merely a "happy ending" to an earthly story; it is a mystical prophecy of the Resurrection, the ultimate triumph of Christ, and the beautiful, multi-national expansion of the universal Church.
Psalm 119:66, 71, 75, 91, 125, 130 (wallpaper) by Saint Augustine. https://www.ecatholic2000.com/fathers/untitled-686.shtml#_Toc390303623 Psalms [audiobook with text English, Chinese Psalms 1-50, 51-100, 101-150] 答唱詠 聖詠 119 篇 66, 71, 75, 91, 125, 130 【答】：上主，求祢向祢的僕人顯示自己的慈顏。 66 求祢以知識和聰慧教訓我，因為我一心信賴祢的誡條。 71 為叫我能學習你的法度，受苦遭難於我確有好處。 75 上主，我知道你的審判是公正無私的，你叫我遭受磨難是理所當然的。 91 天地時常遵守祢的旨意，因為萬物都是祢的僕役。 125 我是祢的僕人，求賜我明達，為使我能夠通曉祢的約法。 130 祢的言語經過解釋必會發亮光照，連知識淺薄的人也可以通達知曉。
In his monumental work Expositions on the Psalms (Enarrationes in Psalmos), Saint Augustine provides a profound, Christ-centered, and practical commentary on these specific verses from Psalm 119 (referred to as Psalm 118 in the Vulgate numbering). He views this entire psalm through the lens of a Christian soul making a spiritual pilgrimage, relying heavily on God's grace rather than human pride. Here is what Saint Augustine teaches about each of these verses: 1. Psalm 119:66 "Teach me goodness and discipline and knowledge; for I have believed thy commandments." • Hardship as Instruction: Augustine focuses heavily on the word "discipline" (the Greek paideia). He notes that in Holy Scripture, discipline refers specifically to instruction through tribulation or suffering. • The Path of Progress: He writes that this is the prayer of those who are already making progress in the faith. They possess faith, but they actively pray for their understanding and endurance to be expanded and perfected by enduring God's loving correction. 2. Psalm 119:71 "It is good for me that thou hast humbled me, that I may learn thy justifications." • The Antidote to Pride: Augustine contrasts being "lifted up" with being "humbled." He states that when we are lifted up in pride, we only learn our own iniquities. However, when God brings us low through humiliation, we are finally emptied of self-reliance and enabled to learn God's righteousness. • Correction as Grace: He reminds his readers that tribulation is simultaneously a punishment for past straying and a profound grace that forces the soul to abandon sin and return to its Creator.
In his monumental work Expositions on the Book of Psalms (Enarrationes in Psalmos), Saint Augustine dedicated a multi-part series of dictated sermons to Psalm 119 (numbered as Psalm 118 in the Vulgate/Septuagint). These specific verses form a powerful sequence concerning divine justice, grace, humility, and illumination. Here is how Saint Augustine expounds upon them: Psalm 119:75 "I know, O Lord, that your judgments are right, and that in faithfulness you have humbled [afflicted] me." • The School of Grace: Augustine explains that when God brings a believer under the "rod" of affliction, it is not an act of unfaithfulness or abandonment. On the contrary, it is the ultimate expression of God's covenant fidelity. • The Medicine for Pride: He asserts that human nature is naturally prone to pride. God uses trials and distresses as severe but necessary medicine to tame this pride, stripping away self-reliance so that the soul learns to truly rely on grace and understand God's statutes. Psalm 119:91 "By your appointment they stand today, for all things are your servants." • Universal Stewardship: Augustine notes that everything in creation—from the macro-cosmos down to the smallest detail—exists in perpetual obedience to the Creator's decrees. • Human Alignment: While natural elements fulfill their service automatically by divine arrangement, Augustine challenges the human soul to recognize its place in this order. For humans, serving God is not passive; it is a conscious, willing submission where we find our true peace, aligning our free will with the universal truth that all things exist to serve Him. Psalm 119:125 "I am your servant; give me understanding, so that I may know your decrees." • Continuous Quaffing: Augustine points out that receiving grace or a moment of insight once is never enough. He writes that understanding must be "evermore received, and evermore in a manner quaffed from the fountain of eternal light." • The Humility of a Servant: He emphasizes that claiming to be God's servant means abandoning intellectual pride. You cannot give yourself spiritual understanding; you must beg for it continually as a gift from God so that the deeper, hidden meanings of Scripture can be progressively unveiled to you. Psalm 119:130 "The unfolding of your words gives light; it imparts understanding to the simple." • The Light of the Simple: Augustine strongly focuses on the word "simple" (often translated as parvulis or little ones). He notes that the proud intellectual can read the text and remain entirely in the dark because they approach it with arrogance. • Christ the Ultimate Unfolder: For Augustine, the true "unfolding" or opening up of God's Word happens through the grace of Christ. When Christ opens the meaning of the scriptures, it creates an immediate spiritual illumination that bypasses earthly status or academic pedigree, instantly giving spiritual sight to the humble and childlike soul.
Luke 10:17-24 (wallpaper) from Catena Aurea (Saints’ Commentaries) https://www.ecatholic2000.com/catena/untitled-71.shtml The Gospel of Luke [audiobook with text English, Chinese, movie] 5 Psalms That Break and Reverse Every Curse. Say them everyday... Psalm 35 [>01:05:42] , Psalm 109 [>03:58:41] , Psalm 83 [>02:57:49] , Psalm 140 [>04:58:17] , Psalm 91 [>03:16:41] . 聖路加福音 10:17-24 17 那七十二人歡喜地歸來，說：「主！因着你的名號，連惡魔都屈服於我們。」 18 耶穌向他們說：「我看見撒殫如同閃電一般自天跌下。 19 看，我已經授予你們權柄，使你們踐踏在蛇蠍上，並能制伏仇敵的一切勢力，沒有什麼能傷害你們。 20 但是，你們不要因為魔鬼屈服於你們的這件事而喜歡，你們應當喜歡的，乃是因為你們的名字，已經登記在天上了。」 21 就在那時刻，耶穌因聖神而歡欣說：「父啊！天地的主宰，我稱謝祢，因為祢將這些事瞞住了智慧及明達的人，而啟示了給小孩子。是的，父啊！祢原來喜歡這樣做。 22 我父將一切都交給我，除了父，沒有一個認識子是誰；除了子及子所願啟示的人外，也沒有一個認識父是誰的。」 23 耶穌轉過身來私下對門徒說：「見你們所見之事的眼睛，是有福的。 24 我告訴你們：曾經有許多先知及君王希望看你們所見的，而沒有看見；聽你們所聽的，而沒有聽到。」
Summary of the Church Fathers’ commentaries on Luke 10:17–20 The seventy disciples return joyfully because they have seen that even demons submit to Jesus’ name. Jesus acknowledges their authority but redirects their attention to something far greater. 1. Jesus has defeated Satan When Jesus says, “I beheld Satan as lightning fall from heaven,” the Church Fathers understand this as describing Satan’s defeat and loss of power. Satan, once exercising great influence over the world, is brought down through Christ. Satan’s fall is associated with pride: Saint Gregory the Great points out that Satan’s fall warns the disciples against becoming proud because of the authority they have received. The imagery of lightning also suggests a sudden and decisive fall—from exaltation to defeat. 2. Christ gives His followers authority over evil Jesus says He gives the disciples power to tread on “serpents and scorpions” and over “all the power of the enemy.” The Church Fathers interpret this both literally and spiritually: It refers to authority over unclean spirits and demonic powers. Serpents and scorpions can symbolise different forms of evil—both open attacks and hidden temptations. Saint Gregory of Nyssa particularly connects the serpent with pleasure and the progression of sinful desire: temptation may begin subtly and eventually lead to greater sins. The ultimate message is that Christ's power is greater than the enemy's power. 3. The disciples' greatest reason for joy is not their power This is the central lesson of the passage. The disciples are excited because demons obey them, but Jesus says: “Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.” In other words, spiritual power is not the greatest blessing; belonging to God is. A person may perform remarkable works in Christ's name, yet the real treasure is to have one's relationship with God secured—to have one's name “written in heaven.” 4. Beware of spiritual pride Saint Cyril of Alexandria and Titus Bostrensis particularly emphasise that the disciples were in danger of rejoicing in their status and miraculous authority rather than in the salvation of people. The ability to cast out demons does not necessarily prove the Personal Greatness or Holiness or Merit of the person exercising it. The power ultimately belongs to Christ, whose name is being invoked. So the passage teaches: Do not let God's gifts become a reason for pride. Let them become a reason for gratitude. 5. The deepest contrast The Church Fathers draw an important contrast: Satan fell from heaven because of PRIDE. The disciples are invited to rejoice because their names are written in heaven. The danger is that someone can receive spiritual authority and then fall into the very sin that brought Satan down—pride. In one sentence Jesus teaches His disciples that although they have authority over evil through His name, their greatest joy should not be their spiritual power or achievements, but the far greater gift of belonging to God and having their names written in heaven.
Summary of the Church Fathers on Luke 10:21–22 The passage shows Jesus rejoicing and thanking the Father because God reveals His truth to humble, receptive people rather than to those who are proud of their own wisdom. Jesus rejoices in the Holy Spirit because His disciples are coming to know and receive the truth of God. Their faith and conversion are a cause for joy. “Wise and prudent” versus “babes” does not mean that God prefers people who lack intelligence. The Church Fathers understand the “babes” to represent the humble and teachable, while the “wise and prudent” especially refers to those who were confident in their own religious knowledge and understanding. God’s revelation is a gift. The mysteries of Christ are not discovered merely through human cleverness. They are revealed by God to those who receive Him with humility. Jesus’ thanksgiving does not imply that He is inferior to the Father. The Church Fathers strongly defend the truth that the Son shares the divine nature of the Father. Jesus’ thanksgiving expresses His relationship with the Father, not inequality of divine nature. “All things are delivered to Me of My Father” points to Christ’s authority and His saving mission. Athanasius especially interprets this in connection with the Incarnation: Christ came to restore and reconcile what had been disordered by sin. The Father and Son uniquely know one another. The statement that “no man knoweth who the Son is, but the Father” emphasizes that Christ’s divine identity cannot be fully comprehended by created beings. Jesus reveals the Father. We can know God because the Son chooses to make the Father known. This revelation is not merely intellectual information; it is God opening our hearts to know Him. The central message The Fathers see these verses as teaching humility, divine revelation, and the unique relationship between the Father and the Son. The important contrast is not intelligent people versus unintelligent people, but pride versus humility. A person can be highly educated and still be humble, while someone with little education can be proud. The “babes” are those who recognize their need for God and receive His truth rather than trusting entirely in their own understanding. In short: God's deepest truths are received as a gift. Christ rejoices when humble people receive that gift, and He alone perfectly reveals the Father because He uniquely knows the Father and shares His divine nature.
Summary of the Church Fathers’ commentaries on Luke 10:23–24 Jesus tells His disciples that they are blessed because they are seeing and hearing what generations before them longed to experience. The commentators emphasize several points: “Seeing” means more than physical sight. Saint Cyril of Alexandria explains that it refers to recognizing Christ through faith and receiving with the mind and heart what God is revealing. Many people physically saw Jesus and His miracles, but did not believe. The disciples had a unique privilege. They were not merely hearing about God's promises—they were witnessing their fulfillment in Christ, God revealed in human flesh, teaching and working among them. The prophets and righteous people of old anticipated this. The prophets and kings understood that Christ would come, but they did not experience His earthly ministry in the way the disciples did. They looked forward to what the disciples were witnessing first-hand. Their knowledge was progressive. Saint Bede the Venerable describes the prophets as seeing Christ “afar off,” while the Apostles had Christ physically present with them and could hear Him directly. There is a distinction between knowing about Christ and truly seeing Him by faith. The central blessing is not simply having access to Jesus physically, but having one's spiritual eyes opened to recognize who He is and receive what He offers. In simple terms Jesus is saying: “You are greatly blessed because you are living in the time when God's promises are being fulfilled before your eyes. Many faithful people before you longed to experience what you are now experiencing.” The passage therefore highlights the privilege of revelation, the fulfillment of God's promises in Christ, and the importance of seeing Christ with the eyes of faith rather than merely with physical eyes. Sending Peace, Love & Joy to you from Singapore!
03 October 2026 Saints Feast Day Feast of the Saints Ewald the Black and Saint Ewald the Fair, Martyrs (videos, quotes), Saint Adalgott II of Disentis, Abbot of Disentis Abbey and Bishop of Chur (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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