Daily Bible Readings With Traditional Catholic Commentary October 27 2007 Saturday 29th Week Ordinary Time

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October 27 2007 Saturday 29^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/102707.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Romans 8:1-11
Haydock NT

1 There is, therefore, now no condemnation to them who are in Christ Jesus, who walk not according to the flesh. 2 For the law of the spirit of life, in Christ Jesus, hath freed me from the law of sin, and of death. 3 For what the law could not do, in that it was weak, through the flesh: God sending his own Son, in the likeness of sinful flesh, even of sin, condemned sin in the flesh, 4 That the justification of the law mught be fulfilled in us, who walk not according to the flesh, but according to the spirit.

5 For they who are according to the flesh, relish the things that are of the flesh: but they who are according to the spirit, mind the things which are of the spirit. 6 For the wisdom of the flesh is death: but the wisdom of the spirit is life and peace. 7 Because the wisdom of the flesh is an enemy to God: for it is not subject to the law of God, neither can it be.

8 And they who are in the flesh, cannot please God. 9 But you are not in the flesh, but in the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 10 And if Christ be in you, the body, indeed, is dead, because of sin, but the spirit liveth, because of justification. 11 And if the Spirit of him, who raised up Jesus from the dead, dwell in you: he that raised up Jesus Christ from the dead, shall quicken also your mortal bodies, because of his spirit dwelling in you.

The Gospel According to Saint Luke 13:1-9
Haydock NT

1 And there were present, at that very time, some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. 2 And he answering, said to them:

Think you that these Galileans were sinners above all the men of Galilee, because they suffered such things? 3 I say to you, No: but unless you do penance, you shall all likewise perish.

4 Or those eighteen upon whom the tower fell in Siloe, and slew them: think you that they also were debtors above all the men that dwell in Jerusalem? 5 I tell you: No: but unless you do penance, you shall all likewise perish.

6 He spoke also this parable:

A certain man had a fig-tree planted in his vineyard, and he came seeking fruit on it, and found none. 7 And he said to the tiller of the vineyard: Behold these three years I come seeking fruit on this fig-tree, and I find none. Cut it down, therefore; why doth it take up the ground?

8 But he answering, said to him: Lord, let it alone this year also, until I dig about it, and dung it. 9 And if happily it bear fruit: but if not, then after that thou shalt cut it down.

Haydock Commentary Romans 8:1-11

• Ver. 1. Notwithstanding this law of sin opposing the law of the spirit, and endeavouring to captivate us to sin, we can, by the succour of the grace of Jesus Christ, preserve ourselves from sin and damnation, by resisting sin, and attaching ourselves strongly to Jesus Christ by faith and charity. Concupiscence is not sin. And they who have received a spiritual birth in Jesus Christ by baptism, and have remained faithful to the grace of their justification, who walk not according to the flesh, but according to the spirit, shall receive a recompense proportionate to their combats and labours. Calmet.
• Ver. 2. The law of the spirit of life, in Christ Jesus. That is, the new law, by which the Holy Ghost, or the spirit of life is given, hath delivered me from the law of sin and of death: that is, from the slavery of sin, that causeth death: though some think that the law of Moses may be here called the law of death, and of sin, because it occasionally brought death upon such as transgressed the known law. Wi.
• Ver. 3. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, not in sinful flesh, (because the Son of God could not sin) hath now done; even of sin hath condemned sin in the flesh. That is, in or by his flesh, which was offered on the cross, hath condemned the tyrant sin, as guilty of so many sins, and hath destroyed his tyranny, where the apostle speaks of sin, as it were of a certain person or tyrant. Wi.
• Ver. 4. That the justification of the law. That is, that was aimed at, but never attained to, by the written law, might now be fulfilled in us; that is, that we, by the grace of Christ, may be enabled to fulfill and comply with the law, and its moral precepts, by walking according to the spirit of Christ. Wi.
• Ver. 5. &c. For they who are according to the flesh. That is, who live according to the false, vain, and deceitful maxims and customs of carnal men, which he also calls the prudence of the flesh: and this prudence he calls death, as leading men to eternal death. Such carnal men relish nothing else but such pleasures. But they who are and live according to the Spirit, mind the things which are of the spirit, fix their hearts on the things that belong to God, and his service; and this wisdom of the spirit, in which they experience much greater pleasure, leads them to eternal life, and to eternal peace in the enjoyment of God. The false wisdom of the flesh is an enemy to God, cannot be subject to the law of God, because the maxims of the flesh, and of the world, are so opposite to those of the gospel, and to the doctrine of Christ. Wi.—They who are subject to the flesh, by having their affections fixed on the things of the flesh, that is, carnal men, whilst they are such, cannot please God: for this prudence of the flesh makes them the enemies of God. Estius.—If Christ, or the spirit of Christ, which he also calls the spirit of God, as being one and the same, dwell in you, and direct you, the body indeed is dead because of sin; that is, is mortal, and liable to death, the consequence of Adam’s sin; but the spirit and the soul liveth by the life of grace, by reason of justification: that is, because she hath been justified and sanctified by the merits of Christ. And the spirit of God, who raised Jesus to life, will also raise all who remain sanctified by the grace of Christ to a happy resurrection. Wi.

Haydock Commentary Luke 13:1-9

• Ver. 1. Whose blood Pilate had mingled with their sacrifices. These seem to have been some of the seditious followers of Judas, the Galilean, or Gaulonite, who denied that God’s people were to pay taxes; and it is though that some of them, coming to offer up sacrifices in the temple, Pilate caused them to be slain at that very time, so that their blood was mixed with the sacrifices. Wi.—Whose blood, &c. i.e. whom he had caused to be massacred in the temple, at the time they were offering sacrifices. The history, to which allusion is made in this place, is not well known; but there is great probability that these Galileans were disciples of Judas, the Galilean, who taught that they ought not to pay tribute to foreigners. As they were spreading this doctrine in Jerusalem, and perhaps even in the temple, Pilate laid violent hands upon them, and caused them to be murdered amidst the sacrifices. Calmet.—Galileans, &c. These were the followers of one Judas, a Galilean, of whom S. Luke makes mention in the Acts of the Apostles, (C.v.) who held it unlawful to call any one lord. Many of this sect were punished by Pilate, because they would not allow this title to be given to Cæsar; they also maintained that no other sacrifices could lawfully be offered, except such as were prescribed by the law, by which opinion they forbade the accustomed sacrifices offered up for the emperor and people of Rome. Pilate, irritated by these their opinions, ordered them to be slain in the midst of their sacrifices, and thus was their blood mixed with that of the victims. Cyril ex D. Thoma.
• Ver. 2. Sinners, &c. People are naturally inclined to believe, that those who are unfortunate, and afflicted with calamities, must likewise by culpable and impious. The Jews were very much given to these sentiments, as we see in many places of Scripture; John ix. 2 and 3. Our Saviour wishes to do away with this prejudice, by telling them that the Galileans, who are here spoken of, were not the most culpable among the inhabitants of that country; shewing by this, that God often spares the most wicked, and send upon the good the most apparent signs of vengeance, that he may exercise the patience, and crown the merit of the latter, and give to the former an example of the severity which they must expect, if they continue in their disorders. Neither can it be said, that in this God commits any injustice. He uses his absolute dominion over his creatures, when he afflicts the just; he procures them real good, when he strikes them; and his indulgence towards the wicked, is generally an effect of his mercy, which waits for their repentance, or sometimes the consequences of his great anger, when he abandons them to the hardness fo their reprobate hearts, and says, “I will rest, and be angry with you no longer.” Ezechiel, C. xvi. 42. This is the most terrible mark of his final fury. Calmet.
• Ver. 3. This prediction of our Saviour upon the impenitent was afterwards completely verified; for Josephus informs us, that under the government of Cumanus, 20,000 of them were destroyed about the temple. Antiq. lib. xx., c. 4. That upon the admission of the Idumeans into the city, 8,500 of the high priest’s party were slain, insomuch that there was a flood of blood quite round the temple. De Bello Jud. lib. iv., c. 7. That in consequence of the threefold faction that happened in Jerusalem before the siege of the Romans, the temple was every where polluted with slaughter; the priests were slain in the exercise of their functions; many who came to worship, fell before their sacrifices; the dead bodies of their blood. De Bel. Jud. lib. vi, c. 1. That upon the Romans taking possession of the city and temple, mountains of dead bodies were piled up about the altar; streams of blood ran down the steps of the temple; several were destroyed by the fall of towers, and others suffocated in the ruins of the galleries over the porches. De Bel. Jud. lib. vii, c. 10.
• Ver. 4. Or those eighteen, &c. The Almighty permitted these people to be thus chastised, that the others might be filled with fear and apprehension at the sight of another’s dangers, and thus become the heirs fo the kingdom of heaven. But then you will say, is another punished that I may become better? No; he is punished for his own crimes; but his punishment becomes to those that witness it the means of salvation. S. Chrys. Concio. 3. de Lazaro.
• Ver. 5. Unless you do penance, &c. The Jews did not penance; and therefore, forty years after our Lord’s Passion, the Romans came, and beginning with Galilee, destroyed this impious nation to its roots, and polluted not only the court of the temple, whither the sacrifices were carried, but the inner sanctuary, with human blood. Ven. Bede.
• Ver. 6. A certain man, &c. Each one, inasmuch as he holds a place in life, if he produce not the fruit of good works, like a barren tree encumbers the ground because the place he holds, were it occupied by others, might be a place of fertility. S. Gregory.
• Ver. 9. And if happily it bear fruit. It is a way of speaking, when a sentence is left imperfect; yet what is not expressed, may be easily understood; as here we may understand, well and good, or the like. Wi.