Sunday Bible Readings 28th Sunday Ordinary Time October 14 2007 with Catholic Commentary

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October 14 2007 Bible Readings 28th Sunday Ordinary Time

About the sources used.

The readings on this site are not official for the Mass of Roman Catholic Church, but are from sources free from copyright. They are here to present the comparable readings alongside traditional Catholic commentary as published in the Haydock Bible.

Official Readings of the Liturgy at – http://www.usccb.org/nab/101407.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

2 Kings 5:14-17 (Latin/Greek/DR 4 Kings 5:14-17)
Douay-Rheims Challoner Text from SacredBible.org

14 Then he [Naaman] went down, and washed in the Jordan seven times, according to the word of the man of God; and his flesh was restored, like the flesh of a little child: and he was made clean.
15 And returning to the man of God, with all his train, he came, and stood before him, and said: In truth, I know there is no other God, in all the earth, but only in Israel: I beseech thee, therefore, take a blessing of thy servant.
16 But he answered: As the Lord liveth, before whom I stand, I will receive none. And when he pressed him, he still refused.
17 And Naaman said: As thou wilt: but I beseech thee, grant to me, thy servant, to take from hence two mules’ burden of earth: for thy servant will not henceforth offer holocaust, or victim, to other gods, but to the Lord.

Haydock Commentary 2 Kings 5:14-17

• Ver. 14. Clean. If bathing seven times in the Jordan had been an infallible remedy, there would soon have been no lepers in the land; and our Saviour plainly intimates that the cure was miraculous. Luke iv. 27. The leprosy of Naaman, though inveterate, was cured in an instant. To bathe in a rapid stream, is allowed to be very salutary for removing the diseases of the skin. C. Vales. 38.—The fathers discover in this miracle, a figure of the Gentiles called to the faith by the Synagogue, which is in servitude. Gal. iv. 25. Baptism cleanses from all the seven capital sins, (Tert. c. Marc. 4.) so that no vestiges remain. S. Amb. &c. C.
• Ver. 15. A blessing. A present, (CH.) accompanied with wishes of happiness, on both sides. We have seen that the prophets generally received such presents. But Eliseus acts with more reserve in regard of this stranger, as S. Paul did towards the new converts; though he received some substance from those, who would be less in danger of suspecting that he was actuated by selfish views in preaching the gospel. 2 Cor. x. 7. and xii. 14. Matt. x. 8.C.—They abstained from every appearance of evil, (H.) though they might lawfully have accepted such presents. Eliseus wished to convince Naaman that God’s grace was not to be purchased, and to leave a lesson of moderation to future teachers. M.
• Ver. 17. Mules; (burdonum,) the offspring of a horse and of an ass. M.—Earth, to make brick for an altar, or to inclose within a box of brass, as was done in the altar of holocausts in the desert; or, in fine, to sprinkle on some clean place, where an altar might be erected, in honour of the true God. He does not inquire what ceremonies were used in the land of Israel, (C.) as he was not enrolled by circumcision, among the Hebrews, as an observer of their law; but intended to serve God, like Job, and many other righteous Gentiles, who kept themselves clear of idolatry, and observed the ancient patriarchal religion with a clean heart. H.—As God had sanctified the land by the observance of his true religion, Naaman rightly judged that it was fitter for an altar than the earth of his own country. W.—The Jews had a particular veneration for it. Ps. ci. 15. They built a synagogue in Persia, with earth and stones taken from Jerusalem. Benjamin.—Christians sometimes carried away the same earth. S. Aug. de C. xxii. 8. Turon. i. 7.—The Donatists had a sovereign respect for it; (S. Aug. ep. 52.) and it is said that S. Helena brought a great quantity to the church of the Holy Cross of Jerusalem, at Rome. Mabillon, Itin. p. 187. C.—Lord. Out of Palestine, the Gentiles were not prohibited to offer sacrifice to the true God anywhere; nor were they under any obligation of following the law of Moses. Abulens. T.

2 Timothy 2:8-13
Haydock New Testament

8 Be mindful that the Lord Jesus Christ is risen from the dead, of the seed of David according to my gospel, 9 In which I labour even unto chains, as an evil doer: but the word of God is not bound.
10 Therefore I endure all things for the sake of the elect, that they also may obtain the salvation, which is in Christ Jesus, with heavenly glory.
11 A faithful saying: For if we be dead with him, we shall live also with him: 12 If we suffer we shall also reign with him: if we deny him, he also will deny us. 13 If we believe him not, he continueth faithful, he cannot deny himself.

Haydock Commentary 2 Timothy 2:8-13

• Ver. 8. According to my gospel. He seems to understand his preaching. Wi.
• Ver. 9. In which I labour, or suffer, by the Greek. Wi.
• Ver. 10. The elect. By the elect, we need not always understand those predestinated to eternal glory, but chosen or called to the true faith; and this must rather be the meaning of S. Paul in this place, who could not distinguish between those predestinated to glory and others. Wi.—Therefore I announce it with full liberty, suffering willingly all I have to endure for the sake of the elect.
• Ver. 11. &c. If we be dead with him, to sin, or as others expound it, by martyrdom, we shall live also, and reign with him in heaven. But if we deny him, by renouncing our faith, or by a wicked life, he also will deny us, and disown us hereafter. See Mat. x. 33. He continues always faithful and true to his promises. He is truth, and cannot deny himself. Wi.
• Ver. 13. If we believe not; i.e. if we refuse to believe in God, or if after having believed, we depart from our faith, the Almighty still continues faithful; he is still what he was. Our believing in him cannot increase his glory, nor can our disbelief in him cause any diminution thereof, since it is already infinite. Estius.—The sense may be: when we renounce God, and refuse to believe in him, will he be less powerful to punish us? or, will his menaces be less true or less efficacious? He will effect his work without us, for he will infallibly bring about the salvation of his elect. V.

The Gospel According to Luke 17:11-19
Haydock New Testament

11 And it came to pass, as he was going to Jerusalem that he passed through the midst of Samaria and Galilee. 12 And as he entered into a certain town, there met him ten men, that were lepers, who stood afar off: 13 And they lifted up their voice, saying;

Jesus, master, have mercy on us.

14 And when he saw them, he said:

Go, shew yourselves to the priests.

And it came to pass, that as they went, they were cleansed. 15 And one of them, when he saw that he was cleansed, went back, with a loud voice, glorifying God. 16 And he fell on his face before his feet, giving thanks: and this man was a Samaritan.

17 And Jesus answering, said:

Were there not ten made clean? And where are the nine?

18 There is no one found to return and give glory to God, but this stranger. 19 And he said to him:

Arise, go thy way: for thy faith has made thee whole.

Haydock Commentary Luke 17:11-19

• Ver. 14. To the priests. Jesus sends them to the priests, to convince the latter of the reality of the cures which he wrought, and oblige them by that to acknowledge him for their Messias; 2ndly, that the lepers might enjoy the fruit of their cure, by returning to the society of their fellow men, after they had been declared clean, and satisfied all the demands of the law; for there were many ceremonies previously to be gone through. Calmet.—And lastly, to shew that in the new law, such as are defiled with the leprosy of sin, should apply to the priests. Hence, says S. Austin, let no one despise God’s ordinance, saying that it is sufficient to confess to God alone. Lib. de visit. Infirm.
• Ver. 19. Thy faith hath made thee whole. Were not the others also made whole? There were cleansed indeed from their leprosy, but it no where appears that they were justified in their souls like this Samaritan, of whom it is said, thy faith hath made thee whole; whereas it was said of the others, that they were made clean, viz. of their leprosy in their body, though not justified in their soul: this the Samaritan alone seems to have obtained. Maldonatus.

Daily Bible Readings Commentary October 9 2007 Tuesday 27th Week Ordinary Time

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October 9 2007 Tuesday 27^th Week Ordinary Time.

About the sources used.

The readings on this site are not official for the Mass of Roman Catholic Church, but are from sources free from copyright. They are here to present the comparable readings alongside traditional Catholic commentary as published in the Haydock Bible.

Official Readings of the Liturgy at – http://www.usccb.org/nab/100907.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Jonah 3

Douay-Rheims Challoner text from SacredBible.org

1 And the word of the Lord came to Jonah the second time saying:
2 Arise, and go to Ninive, the great city: and preach in it the preaching that I bid thee.
3 And Jonah arose, and went to Ninive, according to the word of the Lord: now Ninive was a great city of three days’ journey.
4 And Jonah began to enter into the city one day’s journey: and he cried and said: Yet forty days and Ninive shall be destroyed.
5 And the men of Ninive believed in God: and they proclaimed a fast, and put on sackcloth from the greatest to the least.
6 And the word came to the king of Ninive: and he rose up out of his throne, and cast away his robe from him, and was clothed in sackcloth, and sat in ashes.
7 And he caused it to be proclaimed and published in Ninive, from the mouth of the king and of his princes, saying: Let neither men nor beasts, oxen, nor sheep taste anything: let them not feed, nor drink water.
8 And let men and beasts be covered with sackcloth, and cry to the Lord with all their strength, and let them turn every one from his evil way, and from the iniquity that is in their hands.
9 Who can tell if God will turn, and forgive: and will turn away from his fierce anger, and we shall not perish?
10 And God saw their works, that they were turned from their evil way: and God had mercy with regard to the evil which he had said that he would do to them, and he did it not.

Haydock Commentary Jonah 3

• Ver. 2. Bid thee before, or when thou shalt be there. C.—He seems to have retired to Jerusalem. M.
• Ver. 3. Journey. By the computation of some ancient historians, Ninive was about fifty miles round: so that to go through all the chief streets and public places, was three days’ journey. Ch.—Diodorus (iii. 1.) says Ninive was 150 stadia or furlongs in length. It must have been therefore 480 round; and as each furlong contains 125 paces of 5ft each, the compass would be “60 Italian miles, (about 50 English)” which would employ a person three days to go through the principal streets. W.—Ninive “was much larger that Babylon.” Strabo xvi.—Heb. “a great city of God,” &c. denoting its stupendous size.
• Ver. 4. Journey. He records what he said the first day, though he seems to have preached many (Theod.) even during forty days, after which time (H.) he expected the city would fall, and therefore retired out of the walls. C. iv.—Forty. Sept. three. S. Justin, (dial.) “three, or forty-three.” Theodoret thinks that the mistake was made by some ancient transcriber, and has since prevailed in all the copies of the Sept. All the rest have forty. S. Aug. (de civ. Dei. Xviii. 44.) believes the Sept. placed three for a mysterious reason. Origen (hom. xvi. Num.) suggests that the prophet determined the number, and hence God did not execute the threat. C.—This and many other menaces are conditional. If men repent, God will change this sentence. S. Chrys. S. Greg. Mor. xvi. 18. W.
• Ver. 5. God. They were convinced that he had wrought such wonders in the person of Jonas, with a desire of their welfare, particularly as he allowed them some delay. Accordingly they did penance for about forty days, and their conversion was so sincere, that Christ proposes it to his disciples. Mat. xii. 41. C.—Thus “the city was overturned in its perverse manners.” S. Aug. de civ. Dei. Xxi. 24. and Ps. 1.—They were at an end, and the city was renovated. H.
• Ver. 6. King Sardanapalus, (Salien, A. 3216) or rather his father, Phul, whom Strabo calls Anacyndaraxes, (C.) and who died A. 3237, (Usher) four years after he had invaded Palestine. 4 K. xv. 19.
• Ver. 7. Princes. Their consent was requisite, to form an irrevocable edict. Dan. vi. 8.—Men. Even infants, according to the Fathers. Joel ii. 16. S. Basil adds also, the young of cattle. This was done to excite rational beings to repentance. Theodoret.—We do not find that cattle were deprived of food on such occasions among the Jews. But Virgil specifies that this was the case at the death of Cæsar, (Ecl. v.) as it was in droughts among some nations of America. Horn ii. 18. C.—When people are greatly moved by repentance, they exceed in austerity; but if this be not indiscreet, God accepts of their good intentions. W.
• Ver. 10. Mercy. Heb. “repented,” as some copies of the Sept. read, while others have, “was comforted.” H.—God suspended the stroke. But as the people soon relapsed, Sardanapalus burnt himself to death, and the city was taken, (S. Jerome) thirty-seven years after Jeroboam. A. 3257. Usher.—Yet this was only a prelude to its future ruin, foretold by Tobias, (xiv. 5. in Gr.) and effected by Nabopolassar and Astyages. C. A. 3378. Usher.—The vestiges did not appear in the days of Lucian, (Charon. C.) soon after Christ. H.

The Gospel According to Luke 10:38-42
Haydock New Testament

38 Now it came to pass as they went, that he entered into a certain town: and a certain woman, named Martha, received him into her house: 39 And she had a sister, called Mary, who sitting also at the Lord’s feet, heard his word. 40 But Martha was busy about much serving: who stood, and said:

Lord, hast thou no care that my sister hath left me alone to serve? speak to her, therefore, that she help me.

41 And the Lord answering, said to her:

Martha, Martha, thou art careful, and art troubled by many things. 42 But one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her.

Haydock Commentary Luke 10:38-42

• Ver. 40. Calvin here ridicules the professors of evangelical poverty, because they gather from this place that there are two states of life, viz. the active and the contemplative, figured by Martha and Mary. But what will he answer, when he is informed, that this opinion not merely of monks, but even of a S. Austin, (Serm. xxvii, De verbis Domini,) of a S. Jerome, (Com. 3. cap. Of Jeremiah,) of a S. Gregory and many others? Not that they were ignorant that there was another more natural explanation; but they were of opinion that nothing could be found more proper for the illustration of these different states of life. Maldonatus.
• Ver. 42. One thing is necessary. Some think that Christ’s meaning was, that Martha was preparing many dishes, when one was sufficient. But others, that this one thing necessary, was to learn, and comply with the will of God; which Mary was employed about. Wi.