Daily Bible Readings Commentary October 10 Wednesday 27th Week Ordinary Time

October 10 2007 Wednesday 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/101007.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Jonah 4
Douay-Rheims Challoner text from SacredBible.org

1 And Jonah was exceedingly troubled, and was angry:
2 And he prayed to the Lord, and said: I beseech thee, O Lord, is not this what I said, when I was yet in my own country? therefore I went before to flee into Tharsis: for I know that thou art a gracious and merciful God, patient, and of much compassion, and easy to forgive evil.
3 And now, O Lord, I beseech thee take my life from me: for it is better for me to die than to live.
4 And the Lord said: Dost thou think thou hast reason to be angry?
5 Then Jonah went out of the city, and sat toward the east side of the city: and he made himself a booth there, and he sat under it in the shadow, till he might see what would befall the city.
6 And the Lord God prepared an ivy, and it came up over the head of Jonah, to be a shadow over his head, and to cover him (for he was fatigued): and Jonah was exceeding glad of the ivy.
7 But God prepared a worm, when the morning arose on the following day: and it struck the ivy and it withered.
8 And when the sun was risen, the Lord commanded a hot and burning wind: and the sun beat upon the head of Jonah, and he broiled with the heat: and he desired for his soul that he might die, and said: It is better for me to die than to live.
9 And the Lord said to Jonah: Dost thou think thou hast reason to be angry, for the ivy? And he said: I am angry with reason even unto death.
10 And the Lord said: Thou art grieved for the ivy, for which thou hast not laboured, nor made it to grow, which in one night came up, and in one night perished.
11 And shall I not spare Ninive, that great city, in which there are more than a hundred and twenty thousand persons, that know how to distinguish between their right hand and their left, and many beasts?

Haydock Commentary Jonah 4

• Ver. 1. Troubled. His concern was lest he should pass for a false prophet; or rather lest God’s word, by this occasion might come to be slighted and disbelieved. Ch.—He conjectured that God would spare the penitent Ninivites, and feared lest prophecies should be deemed uncertain. But this doubt is solved by observing that some are conditional, (C. iii. 4. Jer. xviii. 8.) as it proved here. When the people relapsed, they were afterwards destroyed. Nah. i. &c. W. C. iii. 10.—The conversion of Ninive was an earnest of that of the Gentiles. C.—This being so intimately connected with the reprobation of the Jews, (H.) the prophet was grieved at the misery of the latter, (S. Jerome) which our Saviour and S. Paul bewailed. Acts. xi. 2. Rom. x. 19. Lu. xix. &c. Yet Jonas seems to have considered himself rather too much.
• Ver. 5. Went, or “had gone,” waiting for the city’s ruin. C.
• Ver. 6. The Lord God prepared an ivy. Hederam. In the Heb. it is kikajon, which some render a gourd; others a palmerist, or palma Christi. Ch.—This latter is now the common opinion. S. Jerome explains it of a shrub growing very fast in the sandy places of Palestine. He did not pretend (C.) that hedera, or ivy, as Aquila translates, (H.) was the precise import; but he found no Latin term more resembling, (C.) as he observes here and in his letter to S. Aug. who had informed him that a certain bishop of Africa having read his version publicly, the audience was surprised at the change; and the Jews, “either through ignorance or malice,” decided in favour of the old Greek and Latin version of gourd, which Prot. retain. H.—But this does not grow so soon no more than the ivy. The palma Christi, or ricinus, does. The Egyptians call it kiki, and the Greeks selicy prion. See Pliny xv. 7. Its foliage is thick and its trunk hollow. C.—But how came S. Jerome to be unacquainted with this plant? Or why did he substitute one false name for another?
• Ver. 8. Hot. Heb. also, “eastern and sultry,” (H.) or silent, (C.) which instead of refreshing, served only to increase the heat, (H.) and to raise dust. Sept. Syr, &c. agree with the Vulgate.
• Ver. 9. Death. The spirit of prophecy changes not the temper. C.—Jonas had reason to be grieved, and so had God to shew mercy. In this history and prediction, who would have thought that Jonas had been a figure of our Saviour’s death and resurrection, if he himself had not declared it? Mat. xii. W.—The prophet comes out of the fish alive, as Christ does from the tomb. He was cast into the sea to save those on board; Christ dies for the redemption of mankind. Jonas had been ordered to preach, but did not comply till after his escape; thus the gospel was designed to be preached to the Gentiles, yet Christ would not have it done till he had risen. Mat. xv. 26. The prophet’s grief intimates the jealousy of the Jews; as his shade destroyed, points out the law, which leaves them in the greatest distress. The very name fish is a monogram of “Jesus Christ, the Son of God, a Saviour, (C.) or crucified.” H. S. Paulin ep. 33.—Hence Jonas most strikingly foreshewed Christ. S. Aug. de civ. Dei. Xviii. 30.

 

The Gospel According to Luke 11:1-4
Haydock New Testament

1 And it came to pass, that as he was praying in a certain place, when he ceased, one of his disciples said to him:

Lord, teach us to pray, as John also taught his disciples.

2 And he said to them:

When you pray, say: Father, hallowed be thy name. Thy kingdom come. 3 Give us this day our daily bread. 4 And forgive us our sins: for we also forgive every one that is indebted to us. And lead us not into temptation.

Haydock Commentary Luke 11:1-4

• Ver. 2. Father, hallowed be thy name, &c. See Matt. vi. In the ordinary Greek copies here are all the seven petitions, as in S. Matthew: and so they are in the Prot. Testament. Yet S. Aug. in his Enchiridion, (c. i. tom. 6, p. 240,) says, there were read seven petitions in S. Matt. and only five in S. Luke. We may also take notice, that though in the Greek copies here in S. Luke are all the seven petitions of the Lord’s prayer, yet the doxology, for thine is the kingdom, &c. is omitted in all Greek copies, and by the Protestants; which is a new argument and proof, that the said doxology is an addition from the Greek liturgy. Wi.
• Ver. 3. In the Greek it is called (); i.e. supersubstantial. This is not the bread that goeth into the body, but the bread of eternal life, that supports the life of the soul. It is here called daily bread. Receive then daily, what will daily profit you; and continue so to live, that you may be daily in proper dispositions for receiving it. All who are under sin, have received a wound, and must seek for a cure. The cure is the heavenly and most venerable sacrament. S. Austin, Serm. ii. de verbo Dei.
• Ver. 4. Christ does not teach us to pray for afflictions of the body, but always enjoins us to pray, that we may not enter into temptation. When, therefore, temptation attacks us, we must beg of God grace to withstand it, that the promise in S. Matthew (chap. x.) may be fulfilled in us, he who perseveres to the end shall be saved. S. Bede in Reg. Brev. 221.