Daily Bible Readings Thursday July 10, 2008 14th Week of Ordinary Time

July 10 2008 Thursday 14^th Week of Ordinary Time
Saint of the Day – St. Veronica Giuliani

About the sources used. The readings on this site are not official for the Mass of Roman Rite of the Catholic Church in the USA, 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 for your own personal study. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/readings/071008.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Hosea (Osee) 11:1-4, 8e-9
DR Challoner

As the morning passeth, so hath the king of Israel passed away. Because Israel was a child, and I loved him: and I called my son out of Egypt. As they called them, they went away from before their face: they offered victims to Baalim, and sacrificed to idols. And I was like a foster father to Ephraim, I carried them in my arms: and they knew not that I healed them. I will draw them with the cords of Adam, with the bands of love: and I will be to them as one that taketh off the yoke on their jaws: and I put his meat to him that he might eat.

My heart is turned within me, my repentance is stirred up. I will not execute the fierceness of my wrath: I will not return to destroy Ephraim: because I am God, and not man: the holy one in the midst of thee, and I will not enter into the city.

Responsorial Psalm 79:2ac and 3b, 15-16 (Ps 80 NAB/Hebrew)
DR Challoner Text Only

Give ear, O thou that rulest Israel.
Thou that sittest upon the cherubims, shine forth
Stir up thy might.
Turn again, O God of hosts,
look down from heaven, and see,
and visit this vineyard:
And perfect the same
which thy right hand hath planted:
and upon the son of man
whom thou hast confirmed for thyself.

The Holy Gospel of Jesus Christ According to Saint Matthew 10:7-15
Haydock New Testament

And going, preach, saying:

The kingdom of heaven is at hand. Heal the sick, raise the dead, cleanse the lepers, cast out devils: gratis you have received, gratis give. Do not possess gold, nor silver, nor money in your purses: Nor scrip for your journey, nor two coats, nor shoes, nor a staff; for the workman is worthy of his meat. And into whatsoever city or town you shall enter, inquire who in it is worthy: and there abide till you go thence. And when you come into a house, salute it, saying:

Peace be to this house.

And if that house be worthy, your peace shall come upon it: but if it be not worthy, your peace shall return to you. And whosoever shall not receive you, nor hear your words: going forth out of that house, or city, shake off the dust from your feet. Amen I say to you, it shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.

Haydock Commentary Hosea (Osee) 11:1-4, 8e-9
Notes Copied From Haydock Commentary Site

• Ver. 1. Away. The last kings of Israel lived in the midst of troubles. H. — Osee, though one of the best, brought ruin on the nation. C. — Son: Israel. But as the calling of Israel out of Egypt was a figure of the calling of Christ from thence; therefore this text is also applicable to Christ, as we learn from S. Mat. ii. 15. Ch. Julian pretends that the apostle has abused this text. But it speaks of both events. S. Jer. — Eusebius (Dem. ix. 3.) thinks that S. Mat. refers to Balaam; (Num. xxiv. 8.) and S. Jerom does not reject this opinion, (in Mat. ii. C.) to avoid “wrangling,” though he repeatedly alleges this text as a proof his version being more accurate than that of the Sept. which has his children. This reading the best editions retain; so that it may seem a matter of surprise, that Fabricius should give this verse as a specimen of Origen’s Hexapla, and still print my son, taking it, as he says, from the Barbarini copy, the London Polyglot, and Cave. Bib. Gr. iii. 12. The first column has the Heb. text, and the second the same in Greek characters, &c. The reader may form a judgment of this work from the following specimen: 1. Heb. (which we shall express) karathi bani. 2. Gr. karaqi bani. 3. Aq. ekalesa ton uion mou. 4. Sym. keklhtai uioV mou. 5. Sept. keklhtai uioV mou. 6. Th. kai ekalesa uion mou. If any other versions were added, to form Octapla, &c. they were placed after Theodotion, who, though prior to Symmachus, is placed after him, because his version was not so unlike that of the Sept. and the deficiencies were chiefly supplied from him. In the Rom. and Alex. edit. instead of the above we find, metekalesa ta tekna autou. “I have recalled his children.” H. — This is literally spoken of Israel, (styled God’s son, Ex. iv 23.) and mystically, (W.) though no less (H.) truly, of Jesus Christ, as the inspired evangelist shews. W.
• Ver. 2. They called: viz. Moses and Aaron called: but they went away after other gods, and would not hear. Ch. — Sept. “As I called them back, or (repeatedly; metekalhsa. Grabe has, “he called;” meaning any of God’s ministers) so they rushed away from my presence.” H. — This sense appears preferable to the Heb. C.
• Ver. 3. Healed them. My laws were designed to counteract idolatry. H. — I treated them with the utmost tenderness. Deut. i. 31. and xxxii. 11.
• Ver. 4. Adam. I placed my people in a sort of paradise, (C.) like the first man; and as they have imitated him, they shall suffer accordingly. Rufin. Haimo. — But Sept. &c. render, “of a man.” They shall be treated like the rest. C. — Grace draws man by sweet means. His free-will is not destroyed, nor is he impelled, like beasts, by force or fear, (W.) though the latter is often used for the most salutary purposes. — Yoke, or muzzle, which prevents them from eating. H. — I furnish them with manna. Can it be suspected that I wish to oppress them? C.
• Ver. 8. Ch. — God punishes, like a father, with regret.
• Ver. 9. Not man. I am not actuated by the spirit of revenge, nor do I fear lest my enemy escape. C. — I punish in order to reclaim, (S. Jer.) and reserve eternal vengeance only for those who die impenitent. — Holy one. If there be a just man in Israel, I will spare the nation; (Gen. xviii. 32.) or there are some just, like Tobias, and therefore a part shall be reserved; or, (C.) I am the just (H.) God. S. Jer.

Haydock Commentary Matthew 10:7-15

• Ver. 7. And going, &c. What the apostles were to preach, is the second thing to be taken notice of in their mission. We here learn what it is, viz. that The kingdom of heaven is at hand. We here behold the great dignity to which the apostles were raised, when sent to preach. For, says S. Chrysostom, they are not sent to announce sensible things, like Moses and the prophets, but something wholly new, and before unheard of. They are not like the prophets, to confine themselves to the preaching of temporal things, their doctrine is wholly heavenly; they are sent to announce the good things of eternity. S. Thos. Aquin.
• Ver. 8. Heal the sick, &c. This verse contains the third observation respecting the mission of the apostles: Christ not only gave them power to preach, but also to work miracles, in order, says S. Gregory, that works might give force and efficacy to their words, that as their doctrine was new, so their works might be new, and such as were before unheard of. S. Jerom also says, men would never have given any credit to the apostles, unlearned and illiterate as they were, had they not been able to work miracles in proof of the great promises they made to them of heaven. It was necessary that the greatness of their work should confirm the greatness of their promises. S. Jerom. — Gratis you have received. Here our Saviour admonishes his apostles not to work for the sake of lucre; but having themselves received gratuitously the light of faith, they should in the same manner communicate it to others. S. Jerom. — S. Thos. also observes on this passage, that our Saviour probably wished to repress the avarice of Judas, who as he kept the common purse, might be tempted to increase their stock, by receiving pecuniary rewards for their labours. S. Thos. Aquin. — S. Chrysos. says, that the apostles were warned by this admonition of our Saviour against two vices, to which they might be tempted on account of the great favours and graces they had received from heaven, viz. pride and avarice: 1st. Against pride, gratis you have received; i.e. whatever you have received is the gift of God, without any merit of yours: 2ndly. Against avarice, gratis give; that is, since every thing you have received has been given you gratuitously; so if you make use of the same gifts for the good of others, act also gratuitously, without expecting any temporal reward from them. S. Chrys. hom. xxxiii.
• Ver. 10. Nor two coats, nor shoes;[2] i.e. provide not yourselves with another coat for a reserve, but go like poor people, who have but just what is necessary. They were not to wear shoes, but they were allowed sandals, or soles with tops tied to their feet. Mark vi. 9. — Nor a staff. So Luke, C. ix. ver. 3: yet S. Mark says, but a staff only. To reconcile these expressions, some distinguish betwixt a staff necessary to walk with (which even the poorest people had) and another staff for their defence, which at least they were not to seek for. And the meaning of these admonitions is that they were to go on their mission, not regarding whether they had a staff or not, unless it were necessary for them to walk with. Wi. — In many Greek MSS. we read staffs in the plural, so that Jesus Christ orders them not to take any other than the one in their hand.
• Ver. 11. And there abide, &c. That is, stay in the same house as long as you remain in the same city; remove not from house to house, as it is said Luke x. 7, but be content with what you meet with. Wi. — S. Chrysostom give three reasons for this precept: 1st. that they might not afflict those whom they left; 2ndly. that the apostles might avoid the accusation of inconstancy; 3rdly. of gluttony also. Baradict. Into whatsoever, &c. Lest the apostles should be induced to thin, by what our Saviour had said in the preceding verse, viz. the workman is worthy, &c. that every door would be open for their entrance, he here tells them to inquire at their entry into any city, who amongst the inhabitants were worthy. S. Chrysostom, hom. xxxiii. — And since they could not be expected to know who in every city were worthy, they were to be informed of this by the report and opinion of the people, that so their dignity and great character of apostles might not be defamed by the bad characters of any who might receive them. S. Jerom, in S. Thos.Aquin. — But, if such was the rule given by Christ to the apostles, some one will perhaps ask, why did not Christ also follow the same maxim, since we read in Scripture, he entered into the house of Zacheus, the publican? S. Chrysostom answers, Zacheus was made worthy by his conversion to Christ. S. Chrysostom, in S. Thos.Aquin.
• Ver. 12. Peace be to, &c. Heb. shalom, “peace be to you.” The custom of salutation here recommended by our Saviour to his disciples, as S. Jerom informs us, was very prevalent among the Hebrews and Syrians. — This was an ordinary salutation among the Jews, by which they wished happiness and prosperity. Wi.
• Ver. 13. And if that house, &c. i.e. if it be worthy to receive your peace. In S. Luke (C. x, v. 6) it is written, And if the son of peace be there: that is, a lover of peace, or one worthy of peace and prosperity. Thus a son of death means one deserving of death. M. — Your peace shall come upon it. If men will not hearken to your instructions, you have this comfort and peace of mind, that you have discharged you duty. Wi.
• Ver. 14. Shake off the dust from your feet. It was common enough with the Jews, or at least with the preachers and prophets, to use some extraordinary outward actions, to make what they said more taken notice of by the people, as here the shaking off the dust from their feet was to denote to the obstinate unbelievers, that the very dust which their feet had contracted, in coming to preach to them the gospel, should hereafter rise in judgment against them. Wi. By this, the apostles were to testify that they took nothing away with them belonging to these reprobate cities. They likewise shewed the long and painful journeys they had undertaken for their salvation. S. Chrysostom, hom. xxxiii. — He orders them to do this, to shew that they would have nothing in common with them, since they left them even their dust. Or it may be to shew, that the dust which they had gathered in their journey, would be a testimony against them in the day of judgment, because they had refused to receive them, as the Jews were accustomed to perform some remarkable action, for some great crime committed; thus, when they heard blasphemy, they tore their garments. M.