Daily Bible Readings Commentary October 15 Monday 28th Week Ordinary Time Catholic Church

Please look here. Many people are coming via search engine. Google is sending people to last year’s readings. Please check the date. If you are on the wrong year please CLICK HERE and then check the calendar to the left. Sunday readings are usually posted on the previous Wednesday and then again on the proper Sunday. Thank you, and I apologize for the inconvenience.

October 15 2007 Monday 28^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/101507.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Romans 1:1-7

Haydock New Testament

1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, 2 Which he had promised before by his prophets in the holy scriptures, 3 Concerning his Son, who was made to him of the seed of David, according to the flesh, 4 Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead: 5 By whom we have received grace and apostleship for obedience to the faith, in all nations, for his name: 6 Among whom are you also the called of Jesus Christ: 7 To all that are at Rome, the beloved of God, called to be saints. Grace to you and peace, from God our Father and from the Lord Jesus Christ.

Haydock Commentary Romans 1:1-7

• Ver. 1. Called to be an apostle, or a called apostle. That is, not only having the name of an apostle, but having his call to this high function, and his mission from God.—Separated unto the gospel of God. He means that he was separated from others, and appointed by the Holy Ghost to preach the gospel, as we read Acts 8:2 when the Holy Ghost to those of the Church at Antioch said, Separate me Saul and Barnabas, for the work unto which I have taken them. Wi
• Ver. 2. Which he had promised before, &c. That is, God before, in the Scriptures, promised the blessings, which are now come by the preaching of the gospel, and that they should come by his Son. Wi.
• Ver. 3. Who was made to him of the seed of David, according to the flesh. The sense is, that God promised, that he who was his true and only Son from eternity, should also become his son, as man; that the same son should be man, as well as God, when the word was made flesh, or when that divine person should be united to our human nature. Thus the same person, who was his only begotten Son from eternity, being made man, and of the seed of David, by his incarnation, was still his Son, both as God, and also as man. Wi.—The Greek text has not the particle ei, (to him) but only τοῦ γενομένου ἐκ σπέρματος Δαυῒδ. But S. Irenæus, (lib. iii. ch. 18.) S. Ambrose, S. Jerome read, Qui factus est ei. And also S. Aug. in his unfinished exposition of the epistle to the Romans; though before in his book against Faustus, (lib. xi. ch. 14.) he reads it otherwise. Calmet.
• Ver. 4. Who was predestinated the Son of God. The learned bishop of Meaux, Bossuet, in his second Pastoral Instruction, in which he condemned the French translation of Mons. Simon, (p. 127.) takes notice, that according to S. Paul, and the constant doctrine of S. Aug. and S. Thomas, Christ as man, or the human nature of Christ united to his divine person, was predestinated without any precedent merits, by a free and liberal predestination of God’s goodness. Wi.—Christ, as man, was predestinated to be the Son of God; and declared to be so (as the apostle here signifies) first by power, that is, by his working stupendous miracles; secondly, by the spirit of sanctification, that is, by his infinite sanctity; thirdly, by his resurrection, or raising himself from the dead. Ch.
• Ver. 5. By whom, i.e. by this same Jesus Christ, God and man, we, I, and the rest of the apostles, have received this grace and apostleship, this mission and commission from him, of preaching his gospel, and teaching his doctrine.—for obedience to the faith in all nations; that is, to bring all nations to the obedience and profession of his new law and doctrine. Wi.
• Ver. 6. Among whom are you also the called of Jesus. That is, you also are a part of those, who by his mercy, are called to this faith and belief in him. All beginning from those words in the third verse, who was made to him, &c. till the end of the sixth verse, are to be taken as within a parenthesis, which is not unusual in the style of S. Paul. Then he goes on after this long parenthesis. Wi.
• Ver. 7. To all that are at Rome … called to be saints. That is, who not only are named saints, but who by such a call from God, are to be sanctified by his grace, and to become holy, or saints. Wi.

The Gospel According to Saint Luke 11:29-32

29 And when the people were gathered together, he began to say:

This generation is a wicked generation: they ask a sign, and a sign shall not be given them, but the sign of Jonas (Jonah), the prophet. 30 For as Jonas was a sign to the Ninivites, so shall the Son of man also be to this generation. 31 The queen of the South shall rise in the judgment with the men of this generation, and shall condemn them: because she came from the ends of the earth to hear the wisdom of Solomon; and behold more than Solomon here. 32 The men of Ninive shall rise in the judgment with this generation, and shall condemn it, because they did penance at the preaching of Jonas; and behold more than Jonas here.

Haydock Commentary Luke 11:29-32

• Ver. 29. But the sign of Jonas. Instead of a prodigy in the heavens or in the air, I will give you one in the bosom of the earth, more wonderful than that of the prophet Jonas, who came out alive from the belly of the fish, which had swallowed him. Thus I will return alive from the bosom of the earth three days after my death. Calmet.—He gave them a sign, not from heaven, for they were unworthy to behold it, but from the deep; the sign of his incarnation, not of his divinity; of his passion, not of his glory. V. Bede.
• Ver. 31. Queen of the South shall condemn this generation, not by exercising the power of judgment against them, but by having performed an action which, when put in competition with theirs, will be found superior to them. V. Bede.

2 Timothy 3:16

2 Tim 3:16

Have you encountered a “Bible believer” who uses the term “Christian” as if it means something dirty? Did he throw this verse at you in such a way as to twist it into meaning that Tradition cannot be valid? Did he tell you that he is making that verse into a circular argument for itself, which is invalid?

Haydock NT
16 All Scripture divinely inspired is profitable to teach, to reprove, to correct, to instruct in justice:
or KJV
16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:
or Douay-Rheims
16 All scripture, inspired of God, is profitable to teach, to reprove, to correct, to instruct in justice:
or RSV
16 All scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness,
or NAB
16 All Scripture is inspired by God and is useful for teaching, for refutation, for correction, and for training in righteousness,
or that’s enough

Here’s Catholic Commentary from the 19th Century. Yes, they did this to people then, too. Nothing new under the sun.

Ver. 16.

- All Scripture divinely inspired is profitable to teach, to reprove, to correct, or admonish, to instruct others in justice, and in the ways of virtue, that thus he who is a man of God, a minister of the gospel, may be perfect and instructed unto every good work. But when our adversaries of the pretended reformation, undertake from these four verses to shew, first, that every ignorant man or woman is hereby warranted to read and put what construction his or her private spirit, or private judgment, suggests upon all places of the holy Scriptures; and secondly, that the Scriptures alone contain all truths which a Christian is bound to believe; or at least, that the Scriptures teach him all things necessary to salvation, without regard to the interpretation and authority of the Catholic Church: I may at least say (without examining at present any other pretended grounds of these assertions) that these consequences are very remote from the text and sense of S. Paul in this place. As to the first, does this follow; the Scriptures must be read by Timothy, a priest, a bishop, a man of God, a minister of the gospel, whose office it is to instruct and convert others, therefore they are proper to be read and expounded by every ignorant man or woman? Does not S. Paul say elsewhere, (2. Cor. 2:17) that many adulterate and corrupt the word of God? does not S. Peter tell us also, (2. Peter 3:16) that in S. Paul’s epistles are some things … which the unlearned and unstable wrest, as also the other scriptures, to their own perdition? See the preface to S. John, where reasons are brought for which it was requisite that the Church should put some restraint to the abuse which the ignorant made of reading the Scriptures in vulgar tongues. As to the second consequence, does it follow: every Scripture divinely inspired is profitable for S. Timothy, for a priest, a bishop, a man of God, a minister and preacher of the gospel, to teach and instruct, and conduce to bring both him and others to salvation; therefore they contain all things that a Christian need to believe? &c. Is not every Christian bound to believe that the books in the canon of the New and Old Testament are of divine authority, as in particular these two epistles of S. Paul to Timothy? Where does the Scripture assure us of this? But of this elsewhere. Wi.—Every part of divine Scripture is certainly profitable for all these ends. But if we would have the whole rule of Christian faith and practice, we must not be content with those Scriptures which Timothy knew from his infancy, (that is, with the Old Testament alone) nor yet with the New Testament, without taking along with it the traditions of the apostles and the interpretation of the Church, to which the apostles delivered both the book and the true meaning of it. Ch.

Sunday Bible Readings 29th Sunday Ordinary Time October 21 2007 with Catholic Commentary

Please look here. Many people are coming via search engine. Google is sending people to last year’s readings. Please check the date. If you are on the wrong year please CLICK HERE and then check the calendar to the left. Sunday readings are usually posted on the previous Wednesday and then again on the proper Sunday. Thank you, and I apologize for the inconvenience.

October 21 2007 Bible Readings 29th 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/102107.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Exodus 17:8-13

Douay-Challoner Text from SacredBible.org

8 And Amalec came, and fought against Israel in Raphidim.

9 And Moses said to Josue: Choose out men; and go out and fight against Amalec: tomorrow I will stand on the top of the hill, having the rod of God in my hand.

10 Josue did as Moses had spoken, and he fought against Amalec; but Moses, and Aaron, and Hur, went up upon the top of the hill.

11 And when Moses lifted up his hands, Israel overcame; but if he let them down a little, Amalec overcame.

12 And Moses’ hands were heavy: so they took a stone, and put under him, and he sat on it: and Aaron and Hur stayed up his hands on both sides. And it came to pass, that his hands were not weary until sunset.

13 And Josue put Amalec and his people to flight, by the edge of the sword.

Haydock Commentary Exodus 17:8-13

• Ver. 8. Amalec. (Amalek) The descendants of Esau by his grandson, living about the Red Sea.
• Ver. 9. Josue, (Joshua) who was before called Osee (Hosea), or Ausem, was the son of Nun. From the victory obtained over the Amalecites, he was ever after called Josue, Jehosuah, or Jesus, “Saviour.” He attached himself to Moses, and is styled his servant, as Patroclus and Merione are called servants of Achilles and of Idomen, by Homer; though they were men of high birth.—Hand, to defend the cause of the Hebrews by a miracle, if it be requisite.
• Ver. 10. Hur, grandfather of Beseleel, (1 Par. ii. 19,) grandson of Esron by Caleb. Christ on the cross, by whose power and mediation we overcome our spiritual enemies. Ch.—Hands, forming the sign of the cross, as the fathers observe, in the posture of a suppliant. S. Jerome says, the people fasted also till the evening, c. Jos. ii. C.—If heretics deride the priests of God, standing with their hands extended at the altar, let them reflect on Moses, and on Jesus Christ, who, lifting up his hands, blessed his disciples; and hence learn, that such ceremonies are not vain. W.

2 Timothy 3:14 – 4:2

Haydock New Testament

14 But continue thou in the things which thou hast learned, and which have been committed to thee: knowing of whom thou hast learned. 15 And because from thy infancy thou hast known the holy Scriptures, which can instruct thee unto salvation, through the faith which is in Christ Jesus. 16 All Scripture divinely inspired is profitable to teach, to reprove, to correct, to instruct in justice: 17 That the man of God may be perfect, furnished unto every good work.

4:1 I charge thee, before God and Jesus Christ, who shall judge the living and the dead, by his coming, and his kingdom: 2 Preach the word, be instant in season, out of season, reprove, entreat, rebuke with all patience and doctrine.

Haydock Commentary 2 Tim 3:14-4:2

• Ver. 14. But continue thou in the things which thou hast learned, &c. S. Paul here gives particular advice to his disciple, S. Timothy, who had been long since instructed in all the truths and mysteries of the Christian faith, who had received the gifts of the Holy Ghost, of prophecy, of interpreting the Scriptures, who was a priest, a bishop of Ephesus, the metropolis of Asia, whose office it was to instruct, direct, and convert others. He tells this great bishop, that the holy Scriptures are able, and may conduce or can instruct him unto salvation, (v. 15.) unto his own salvation and that of others. Wi.—The apostle here entreats his disciple, and in him all future Christians, to adhere to the true deposit of doctrine. He teaches with Catholics, that all Scripture is profitable; but not with Protestants, that Scripture alone is necessary and sufficient.
• Ver. 16. All Scripture divinely inspired is profitable to teach, to reprove, to correct, or admonish, to instruct others in justice, and in the ways of virtue, that thus he who is a man of God, a minister of the gospel, may be perfect and instructed unto every good work. But when our adversaries of the pretended reformation, undertake from these four verses to shew, first, that every ignorant man or woman is hereby warranted to read and put what construction his or her private spirit, or private judgment, suggests upon all places of the holy Scriptures; and secondly, that the Scriptures alone contain all truths which a Christian is bound to believe; or at least, that the Scriptures teach him all things necessary to salvation, without regard to the interpretation and authority of the Catholic Church: I may at least say (without examining at present any other pretended grounds of these assertions) that these consequences are very remote from the text and sense of S. Paul in this place. As to the first, does this follow; the Scriptures must be read by Timothy, a priest, a bishop, a man of God, a minister of the gospel, whose office it is to instruct and convert others, therefore they are proper to be read and expounded by every ignorant man or woman? Does not S. Paul say elsewhere, (2. Cor. 2:17) that many adulterate and corrupt the word of God? does not S. Peter tell us also, (2. Peter 3:16) that in S. Paul’s epistles are some things … which the unlearned and unstable wrest, as also the other scriptures, to their own perdition? See the preface to S. John, where reasons are brought for which it was requisite that the Church should put some restraint to the abuse which the ignorant made of reading the Scriptures in vulgar tongues. As to the second consequence, does it follow: every Scripture divinely inspired is profitable for S. Timothy, for a priest, a bishop, a man of God, a minister and preacher of the gospel, to teach and instruct, and conduce to bring both him and others to salvation; therefore they contain all things that a Christian need to believe? &c. Is not every Christian bound to believe that the books in the canon of the New and Old Testament are of divine authority, as in particular these two epistles of S. Paul to Timothy? Where does the Scripture assure us of this? But of this elsewhere. Wi.—Every part of divine Scripture is certainly profitable for all these ends. But if we would have the whole rule of Christian faith and practice, we must not be content with those Scriptures which Timothy knew from his infancy, (that is, with the Old Testament alone) nor yet with the New Testament, without taking along with it the traditions of the apostles and the interpretation of the Church, to which the apostles delivered both the book and the true meaning of it. Ch.
• Ver. 1. Ch. 4. I charge thee (lit. testify to thee), before God and Jesus Christ, who shall judge the living and the dead; i.e. all those that have been dead for so many ages since the beginning of the world; and the living, i.e. those who shall be found living at the end of the world, but who shall die, and be presently raised again. See. 1 Cor. 15:52.—By his coming. The sense by the Greek seems to be, who shall judge them at or by his coming, rather than I charge thee by his coming, as others translate. Wi.
• Ver. 2. In season, out of season; i.e. whether the hearers are willing to hearken to thee or not. Or, as others understand it, whether it be convenient or inconvenient for thee to signify that the ministers of God must not desist from preaching, whatever trouble they are under. Wi.

The Gospel According to Saint Luke 18:1-8

Haydock New Testament

1 And he spoke also a parable to them, that we ought always to pray, and not to faint, 2 Saying:

There was a judge in a certain city, who feared not God, nor regarded man. 3 And there was a certain widow in that city, and she came to him, saying: “Avenge me of my adversary.” 4 And he would not for a long time. But afterwards he said within himself: ‘Although I fear not God, nor regard man, 5 Yet because this widow is troublesome to me, I will avenge her, lest continually coming, she weary me out.

6 And the Lord said:

Hear what the unjust judge saith: 7 And will not God avenge his elect, who cry to him day and night: and will he have patience in their regard? 8 I say to you, he will quickly avenge them. But yet, when the Son of man cometh, shall he find, think you, faith on earth?

Haydock Commentary Luke 18:1-8

• Ver. 1. Always to pray, i.e. to pray daily, and frequently; (Wi.) and also to walk always in the presence of God, by a spirit of prayer, love, and sorrow for sin.
• Ver. 2. This judge, who feared not God, nor cared for man, yet yielded to the importunity of the widow, represents the absolute and sovereign power of God. But we must not suppose the Almighty has any of the faults we see in this iniquitous judge. Comparisons are not meant to hold good in every particular. The only consequence to be drawn from the present parable, is this: if a man, who has neither piety nor tenderness for his fellow creatures, yield to the importunity of a widow, who is not wearied out with repeating her petitions; how much more will God, who is full of bounty and tenderness to man, and only seek occasions to grant him his gifts, hear the prayers of the fervent, and fill with benedictions the petitioner, who can continue like the widow to importune his interference, and can beg without languor or discouragement? Calmet.
• Ver. 3. Avenge me; i.e. do me justice. It is a Hebraism. Wi.
• Ver. 4. And he would not for a long time. The Almighty does not always hear us as soon as we could wish, nor in the manner that seems best to us; but if we are not always heard according to our desires, we always are as far as is conducive to our salvation. He sometimes delays, in order to exercise our patience, and increase our ardour: sometimes he grants, in his anger, what, in his mercy, he would refuse. Let us then pray always, desire always, love always. Desire always, and you pray always. This is the continual voice of prayer, which the Almighty demands of you. You are silent, when you cease to love. The cooling of charity, is the silence of the heart. S. Aug. in Ps. xxxvii. Wi.
• Ver. 5. She weary me out. This, as much as I am able to find out, seems the literal signification both of the Latin and Greek text. Wi.
• Ver. 8. In the Greek, although he suffer for the present the elect to be oppressed. V.—Our divine Redeemer adds this, to shew that faith must necessarily accompany our prayers. For whosoever prays for what he does not believe he shall obtain, will pray in vain; let us, therefore, entreat the Father of mercies to grant us the grace of prayer, and firmness in faith; for faith produces prayer, and prayer produces firmness of faith. S. Aug. de verb. Dom. Serm. 36.—But of this there is little left on the earth, and there will be still less at the second coming of the Son of God.