Daily Bible Readings Thursday August 21 2008 Memorial of Saint Pius X, pope

August 21 2008 Thursday
Memorial of Saint Pius X, pope
Saint of the Day – St Pius X

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/082108.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Ezekiel 36:23-28
DR Challoner

And I will sanctify my great name, which was profaned among the Gentiles, which you have profaned in the midst of them: that the Gentiles may know that I am the Lord, saith the Lord of hosts, when I shall be sanctified in you before their eyes. For I will take you from among the Gentiles, and will gather you together out of all the countries, and will bring you into your own land. And I will pour upon you clean water, and you shall be cleansed from all your filthiness, and I will cleanse you from all your idols. And I will give you a new heart, and put a new spirit within you: and I will take away the stony heart out of your flesh, and will give you a heart of flesh. And I will put my spirit in the midst of you: and I will cause you to walk in my commandments, and to keep my judgments, and do them. And you shall dwell in the land which I gave to your fathers, and you shall be my people, and I will be your God.

Responsorial Psalm 50:12-15, 18-19 (Ps 51 NAB/Hebrew)
DR Challoner Text Only

Create a clean heart in me, O God:
and renew a right spirit within my bowels.
Cast me not away from thy face;
and take not thy holy spirit from me.
Restore unto me the joy of thy salvation,
and strengthen me with a perfect spirit.
I will teach the unjust thy ways:
and the wicked shall be converted to thee.
For if thou hadst desired sacrifice,
I would indeed have given it:
with burnt offerings thou wilt not be delighted.
A sacrifice to God is an afflicted spirit:
a contrite and humbled heart, O God,
thou wilt not despise.

The Holy Gospel of Jesus Christ According to Saint Matthew 22:1-14
Haydock New Testament

AND Jesus answering, spoke to them again in parables, saying:

The kingdom of heaven is like to a man being a king, who made a marriage for his son. And he sent his servants, to call them that were invited to the marriage: and they would not come. Again he sent other servants, saying, Tell these that were invited:

Behold, I have prepared my dinner: my beeves and fatlings are killed, and all things are ready: come ye to the wedding.

But they neglected, and went their ways, one to his farm, and another to his merchandize. And the rest laid hands on his servants, and having treated them contumeliously, put them to death. But when the king heard of it, he was angry, and sending his armies, he destroyed those murderers, and burnt their city. Then he saith to his servants:

The wedding indeed is ready, but they that were invited, were not worthy. Go ye therefore into the highways, and as many as you shall find, invite to the wedding.

And his servants going out into the highways, gathered together all that they found, both bad and good and the wedding was filled with guests. And the king went in to see the guests: and he saw there a man who had not on a wedding-garment. And he saith to him:

Friend, how camest thou in hither not having a wedding-garment? But he was silent.

Then the king said to the waiters:

Bind him hand and foot, and cast him into the exterior darkness: there shall be weeping and gnashing of teeth.

For many are called, but few are chosen.

Haydock Commentary Ezechiel 36:23-28
Notes Copied From Haydock Commentary Site

• Ver. 25. Water. R. David and the Chal. explain this of the remission of sin; and all Christians understand it of baptism in water, remitting all offences. Eph. v. 26. Tit. iii. 5. W. — He alludes to the purification of the Jews, which prefigured baptism and penance, in which the blood of Christ is applied to our souls. This of course was only fulfilled in his church.
• Ver. 26. Flesh. The Jews at their return fell not so often into the sins of idolatry, &c. of which the prophets complained. But yet they were far from answering this character. Great irregularities prevailed under Nehemias, and in the days of the Machabees the priests publicly worshipped idols. 1 Esd. ix. and 2 Esd. v. and viii. and 2 Mac. iv. and v. Christ enables his servants to act with purity unto the end, by the influence of his all-powerful grace. C.
• Ver. 27. Do them. Hence the efficacy of grace appears, (S. Aug. H.) and hereby some keep the commandments. W. — God assists our free-will. Theod. A.Lap. C.

Haydock Commentary Matthew 22:1-14

• Ver. 1. Jesus answered, and spoke to them again in parables, and concludes his discourse with again describing, 1st. the reprobation of the Jews; 2d. the calling of the Gentiles to the true faith; and 3d. the final judgment of both the one and the other. In this parable of the marriage feast, says S. Chrysostom, our Saviour again declares to the Jews their reprobation, and the vocation of the Gentiles, their great ingratitude, and his tender solicitude for them. For he did not send them a single invitation only; he repeatedly invited them. Say, says he, to the invited; and afterwards, call the invited; thus evincing the greatness of their obstinacy, in resisting all the calls and pressing invitations of the Almighty. Hom. lxx. — This parable is certainly not the same as that mentioned in S. Luke xiv. 16, as every one that will be at the pains to examine and compare all the circumstances of each, will easily discover, though they are very much alike. M.
• Ver. 2. Is like to a man being a king, &c. This parable seems different from that of Luke xiv. 16. See S. Aug. l. ii. de Cons. Evang. c. lxx. The main design in this parable, is to shew the Jews that they were all invited to believe in Christ; though so few of them believed. The king is God; his son is Jesus Christ; the spouse is the Church; the marriage is Christ’s incarnation; the feast, the grace of God in this life, and his glory in the next. His servants were the prophets; and lastly his precursor, S. John. — My fatlings, which I have prepared, and made fat for the feast: but this is but an ornament of the parable. Wi. — The same takes place in the kingdom of heaven, as when a king makes a marriage feast for his son. Jesus Christ seems to have had two things in view in this parable: 1st. that many are called to the kingdom of heaven, i.e. his Church, and that few come, as he concludes, v. 14, many are called, &c; 2d. that not all that come when called will be saved, i.e. will be reputed worthy of the celestial feast; because some have not on the wedding-garment, as he shews, v. 11. M. — Thus the conduct of God in the formation of his Church, and in the vocation of men to glory which himself has prepared for them in the kingdom of heaven, is like to that of a king, wishing to celebrate the marriage of his son. V. — Marriage is here mentioned, says S. Chrysostom to shew there is nothing sorrowful in the kingdom of God, but all full of the greatest spiritual joy. S. John Baptist likewise calls our Saviour the spouse; and S. Paul says, I have espoused thee to one man, 2 Cor. xi. S. Chrys. hom. lxx. See also Eph. v. 25. and Apoc. xxi. 2. and 9. The nuptials in this place do not signify the union of marriage, or incarnation of Jesus Christ, by which the Church is made his spouse; but the marriage feast, to which men are said to be invited. This is no other than the doctrines, the sacraments and graces, with which God feeds and nourishes our souls, united to him by faith in this life, and by eternal joy and glory in the next. Jans. — This union is begun here on earth by faith, is cemented by charity in all such as are united to Christ in the profession of the one true faith he came down to establish, and will be consummated and made perpetual hereafter by the eternal enjoyment of Christ in his heavenly kingdom.
• Ver. 3. His servants. John the Baptist and Christ himself, who took the form of a servant, to call such as had been formerly invited to the nuptials that were to be celebrated in his time. The Jews were invited by Moses and the prophets, and were instructed to believe that the Messias would celebrate the happy feast. On the predetermined day, they were again called by his servants, saying: Do penance; for the kingdom of heaven is at hand: come to the feast, i.e. become members of his Church, by believing in Christ. Jans. — In the same manner, S. Chrysostom says that the Jews had been invited by the voice of the prophets, and afterwards by the Baptist, who declared to all, that Christ should increase, but that he himself should decrease. At length, they were invited by the Son in person, crying aloud to them: come to me all you that labour, and are heavily laden, and I will refresh you. Mat. xi. 28. And again: if any man thirst, let him come to me and drink. S. John vii. 37. — And not by his words only, but by his actions also did he call them; and after his resurrection, by the ministry of Peter and the rest of the apostles (hom. lxx,) he informed the invited Jews that the banquet was ready; because the Christian religion being now established, the way to eternal happiness was laid open to mankind.
• Ver. 5. One to his farm. After they had put to death the Son of God, still did the Almighty invite them to the marriage-feast; but they with futile excuses declined and slighted the proffered favour, wholly taken up with their temporal concerns and sensual enjoyments, their oxen, lands and wives. From the punishment inflicted on these, we learn, that no consideration, how specious soever it may appear, can prove a legitimate excuse for neglecting our spiritual duties. S. John. Chrys. hom. lxx. — Such as refuse to be reconciled to the holy Catholic Church, allege vain pretexts and impediments; but all these originating in pride, indolence, or human respect, will not serve at the day of general retribution and strict scrutiny.
• Ver. 6. Put them to death. Thus the Jews had many times treated the prophets. Wi. — These were by far the most impious and the most ungrateful; tenuerunt Servos ejus, as is related in the Acts, with regard to the death of James, and Stephen, and Paul. M.
• Ver. 7. Sending his armies. Here our Redeemer predicts the destruction of Jerusalem, by the armies of Vespasian and Titus, sent against them by the Almighty, in punishment of their incredulity and impiety. S. Chrys. hom. lxx. — Thus the king destroyed those murderers, and burnt their city; for sooner or later God is observed to exert his vengeance on all such as despise his word, or persecute his ministers. See the miseries to which the Jews were reduced in Josephus, book the 6th, c. ix, Hist. of the Jewish war; who declares, that in the last siege of Jerusalem 1,100,000 persons perished, and that the city was completely destroyed. Other interpreters suppose that the evil spirits are here meant, by whom God punishes man, according to Psalm lxxvii, v. 49. M. and Mandonatus.
• Ver. 8. Were not worthy. The Almighty knew full well that they were not worthy; he still sent them these frequently repeated invitations, that they might be left without any excuse. S. Chry. hom. lxx. — More is signified here than the bare letter conveys; they were not only less worthy of the nuptials, but by their very great obstinacy, ingratitude and impiety, quite unworthy. Not so the Gentiles. Jans. — Hence Christ says:
• Ver. 9. Go ye therefore into the highways. The apostles first kept themselves within the precincts of Judea, but the Jews continually sought their destruction. Therefore S. Paul said to them, (Acts xiii. 46.) to you it behoved us first to speak the word of God, but seeing you reject it, and judge yourselves unworthy of eternal life, behold we turn to the Gentiles. S. Chrys. hom lxx.
• Ver. 10. Both bad and good. Christ had before told the Jews that harlots and publicans should, in preference to them, inherit the kingdom of heaven, and that the first should be last, and the last first, which preference of the Gentiles, tormented the Jews more than even the destruction of their city. Chrys. lxx. — Good and bad, persons of every tribe, tongue, people, nation, sex and profession, without any exception of persons or conditions. Hence it is evident that the Church of God doth not consist of the elect only; and, that faith alone, without the habit of charity and good works, will not suffice to save us. B.
• Ver. 11. Wedding garment, which Calvin erroneously understands of faith, for he came by faith to the nuptials. S. Augustine says it is the honour and glory of the spouse, which each one should seek, and not his own; and he shews this, in a sermon on the marriage feast, to be charity. This is the sentiment of the ancients, of S. Gregory, S. Ambrose, and others. What S. Chrysostom expounds it, viz. an immaculate life, or a life shining with virtues, and free from the filth of sin, is nearly the same; for charity cannot exist without a good life, nor the purity of a good life, without charity. In his 70th homily on S. Matthew, he says that the garment of life is our works; and this is here mentioned, that none might presume, (like Calvin and his followers) that faith alone was sufficient for salvation. When, therefore we are called by the grace of God, we are clothed with a white garment, to preserve which from every stain, from every grievous sin, depends upon the diligence (the watching and praying) of every individual. S. John. Chrys. — It was the custom then, as it still is in every civilized nation, not to appear at a marriage feast, or at a dinner of ceremony, except in the very best attire. V.
• Ver. 12. Not having a wedding garment. By this one person, are represented all sinner void of the grace of God. Wi. — To enter with unclean garments, is to depart out of this life in the guilt of sin. For those are no less guilty of manifesting a contempt for the Deity, who presume to sit down in the filth of an unclean conscience, than those who neglected to answer the invitations of the Almighty. He is said to be silent, because having nothing to advance in his own defence, he remains self-condemned, and is hurried away to torments; the horrors of which words can never express. S. Chrys. hom. lxx.