Daily Bible Readings Saturday October 4 2008 Memorial of Saint Francis of Assisi, religious

October 4 2008 Saturday Memorial of Saint Francis of Assisi, religious
Saint of the Day – St. Francis of Assisi

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/100408.shtml

Job 42:1-3, 5-6, 12-17
Douay-Rheims Challoner

Then Job answered the Lord, and said:

I know that thou canst do all things, and no thought is hid from thee. Who is this that hideth counsel without knowledge? Therefore I have spoken unwisely, and things that above measure exceeded my knowledge. With the hearing of the ear, I have heard thee, but now my eye seeth thee. Therefore I reprehend myself, and do penance in dust and ashes.

And the Lord blessed the latter end of Job more than his beginning. And he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses. And he had seven sons, and three daughters. And he called the name of one Dies, and the name of the second Cassia, and the name of the third Cornustibii.

And there were not found in all the earth women so beautiful as the daughters of Job: and their father gave them inheritance among their brethren. And Job lived after these things, a hundred and forty years, and he saw his children, and his children’s children, unto the fourth generation, and he died an old man, and full of days.

Responsorial Psalm 118:66, 71, 75, 91, 125, 130
DR Challoner Text Only

Teach me goodness and discipline and knowledge;
for I have believed thy commandments.
It is good for me that thou hast humbled me,
that I may learn thy justifications.
I know, O Lord, that thy judgments are equity:
and in thy truth thou hast humbled me.
By thy ordinance the day goeth on:
for all things serve thee.
I am thy servant: give me understanding
that I may know thy testimonies.
The declaration of thy words giveth light:
and giveth understanding to little ones.

The Holy Gospel of Jesus Christ According to Saint Luke 10:17-24
Haydock New Testament

And the seventy-two returned with joy, saying:

Lord, the devils, also, are subject to us in thy name.

And he said to them:

I saw Satan as lightning falling from heaven. Behold, I have given you power to tread upon serpents, and scorpions, and upon all the power of the enemy, and nothing shall hurt you. But ye not rejoice in this, that spirits are subject unto you: but rejoice in this, that your names are written in heaven.

In that same hour he rejoiced in the Holy Ghost, and said:

I give thanks to thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them to the little ones. Yea, Father: because so it hath pleased thee. All things are delivered to me by my Father: and no one knoweth who the Son is, but the Father: and who the Father is, but the Son, and to whom the Son will reveal him.

And turning to his disciples, he said:

Blessed are the eyes that see the things which you see. For I say to you, that many prophets and kings have desired to see the things that you see, and have not seen them; and to hear the things that you hear, and have not heard them.

Haydock Commentary Job 42:1-3, 5-6, 12-17
Notes Copied From Haydock Commentary Site

• Ver. 2. I know. So the Keri orders us to translate, with all the ancient versions, as the Heb. text has, “thou knowest;” which Prof. Chappelow and Schultens deem more “sublime,” though one would think it was hardly “sense.” Kennicott. — Hid. Heb. “of thine can be hindered.” All thy orders must be obeyed. It is in vain to keep silence: (C. xxxix. 34.) I will confess openly thy justice and power. H. — He acknowledges his error, in not having before spoken enough of a just Providence. W.
• Ver. 3. Who. Heb. “Who is he that hideth counsel without knowledge?” Prot. This seems to allude to the words of God. C. xxxviii. 2. Each of my friends has only rendered the ways of Providence more obscure, and I myself have not perfectly understood them. H. — Unwisely. See C. xxxix. 35. W. D. — Heb. “without knowledge, thing wonderful to me, which I knew not.” H. — Now I comprehend that thou didst not afflict me, but hast given me into the hands of the enemy, as thou wilt hereafter do others of the greatest virtue, that their patience may shine the brighter, and be rewarded. I need inquire no father, now I see thy design plainly, v. 5. He does not accuse himself of any sin or false assertion, but acknowledges his infirmity in not having understood this before, v. 6. Houbigant. — Sept. “I have been told what I knew not, things great and wonderful, of which I was not apprized.” H. — Who can deny God’s providence? D.
• Ver. 5. Seeth thee. Some have thought that God now manifested himself from the cloud. Euseb. Dem. i. 4. Titalman, &c.) But all now agree that he only enlightened his understanding, and made known his designs more clearly. C. — Job now perceived that he had spoken too boldly, in saying, Hear, and I will speak, &c. v. 4. The rest of this book is in prose. T.
• Ver. 6. Reprehend. Heb. and Sept. “vilify.” H. — I recall the obscure expression which has occasioned my friends to mistake. D. — Penance. Heb. “groan.” Sept. “pine away, I look upon myself as dust and ashes.” Such are the sentiments which every one will entertain the nearer he approaches to the divine Majesty. H. — I no longer assert my innocence, but wait patiently in my present forlorn condition, till thou shalt be pleased to dispose of me. How much would the reputation and authority of Job sink, if some of his assertions had been destitute of truth, particularly as the sacred author does not mention which they were! But God exculpates his servant, v. 8. Houbigant. — Chal. “I have despised my riches, and I am comforted with respect to my children, who are now reduced to dust and ashes.” I find a consolation in submitting patiently to my sufferings, which I may have deserved on account of my unguarded speeches. C. — Job waits not for God’s answer, v. 4. He at once feels an interior light, and is resigned. H. — He had defended the truth against men: now, with more resignation, he is content to suffer, and does penance for himself and others. W.
• Ver. 12. Asses. Sept. “droves of,” &c. which would greatly increase the number.
• Ver. 14. Dies, &c. “Day…cassia…and horn of antimony.” Heb. — Yemima…Ketsiha…Keren hapuc. This last may signify (H.) “horn of change,” (Pagn.) in allusion to Job’s different states. M. D. — Sometimes we find the Latin names retained, and at other times translated. It would perhaps be as well to give their force uniformly in English, or rather to insert the original terms, if they could be now properly expressed. But that is impossible. Prot. Jemima, “handsome as the day.” Kezia, “superficies, angle, or cassia.” Keren-happuch, “the horn or child of beauty.” The marginal explanations are given at least in the edit. Edinb. 1787. H. — Cassia, an aromatic herb, which is perhaps not now found to be found in Europe, Matthiol. in Dios. i. 12. — The Arabs like to give such names to their children. Spanheim, Hist. Job. — Cornustibii, (Heb. Puc) means a sort of paint, used to blacken the eyelids, (4 K. ix. 30.) or a precious stone, Isai. liv. 11. Chal. “brilliant as an emerald.” She was so styled, on account of her great beauty, (C.) in which she was not inferior to her two sisters. Sept. “Horn of Amalthea,” (H.) or of plenty, (C.) which is not an approbation of the fable, but to show the abundance which Job now enjoyed. Nicetas. — Cassia might remind him of the bad smells to which he had been exposed. M. T.
• Ver. 15. Daughters. Sept. Alex. adds, “and sons.” — Brethren. This was contrary to the custom of the Jews, (Num. xxvii. 8.) but conformable to the Roman laws, and to the Koran. Sur. 4. C.
• Ver. 16. Years, in all, as Judith is said to have dwelt in the house of her husband 105 years; though it is agreed that she only lived that space of time. H. — Authors are much divided about the length of Job’s life. Some suppose that he was afflicted with the leprosy at the age of 70, for several months, (T.) or for a whole year, (C.) or for seven, (Salien) and that he lived twice as long after his re-establishment, in all 210. C. T. Sept. “Job lived after his chastisement 170,” (Grabe substitutes 140 years. Then he marks with an obel as redundant) “but all the years which he lived were 248;” and adds from Theod. “And Job saw his sons and their children, even the fourth generation.” H. — The old Vulg. had also 248 years; while some Greek copies read 740. But Grotius thinks the life of Job was not extended beyond 200. Petau and Spanheim say 189, (C.) and Pindea 210, or rather 280, years. Yet the life of man, in the days of Moses, his contemporary, was not often longer than 120; so that if we allow Job 140, he would be an old man, and might see the fourth generation, v. 10. H. — The Greeks celebrate his festival on the 6th, the Latins on the 10th of May. Pineda. — Days. Here a long addition is found in the Greek, Arab. and old Vulg.; and Theodotion has also inserted it in his version, as it seems to contain a true and ancient tradition, (see Eus. præp. ix. 25.) though the Fathers have properly distinguished it from the inspired text. It stands thus in the Alex. Sept. with an obel prefixed: “But it is written, that he shall be raised again, with those whom the Lord will restore to life.“ He, this man, as it is translated from the Syriac book, lived in the land of Ausites, (Hus.) on the borders of Idumea, and of Arabia, and was before called Jobab. But marrying an Arabian woman, he begot a son by name Ennon. But his father was Zareth, a descendant of the sons of Esau, and his mother was Bossora; (Arab, a native of Bosra) so that he was the 5th (Arab the 6th) from Abraham. Now these were the kings who reigned in Edom; over which country he also ruled. First, Balac, son of Semphor; (others have Beor) and the name of his city was Dennaba. After Balak, Jobab, who is called Job. After him, Assom, a leader from the country of Theman. After this man, Adad, son of Barad, who slew Madian in the plain of Moab; and the name of his city was Gethaim. But the friends who came to him were, Eliphaz, [son of Sophan] of the sons of Esau, king of the Themanites; Baldad, [son of Amnon, of Chobar] of the Auchite tyrant; (Grabe substitutes the tyrant of the Saucheans, as they call our Shuhites) Sophor, king of the Mineans.” What is marked with crotchets, (H.) has been probably taken from Theodotion. See the Greek Catena. What follows occurs in the Alex. MS. C. — “[Theman, son of Eliphaz, he, as the Syriac book is rendered, lived in the land of Ausites, on the borders of the Euphrates. His former name was Jobab, but Zareth was his father, from the sun rising."] or eastern country. H. — Job might very well be the 5th or 6th from Abraham, if he were a contemporary with Moses, as Levi and Amram would live at the same time with Rahuel and Zare; (See 1 Par. i. 35. 44.) so that this tradition agrees with history. But what is said of the Syriac version is not so certain. C. — Some think the Syriac or Arabic was the original text, as the Greek seems to indicate, outoV ermhneuetai ek ths SuriakeV Biblou, en men gh katoikwn, &c. The passage at the end, where this is repeated, may be an interpolation, as the latter part seems rather to belong to Job. For how could Theman have both Eliphaz and Zareth for his father? Grabe therefore, marks it as such. It would be too long for us to transcribe (H.) the praises which the Fathers have given to Job, and the resemblance which they have discovered between him and Jesus Christ. See Heb. iv. 15 and xiii. 12. Tert. patient. S. Chrys. hom. xxxiv. in Matt. S. Ambrose, in Ps. xxxvii. 21. observes, that his behaviour on the dunghill was the greatest condemnation of satan, who fell by pride, though so highly favoured. C. — Besides the literal sense of this book, which displays the trials and victories of Job, we may consider him as a lively figure of Christ; who was perfectly innocent, and yet a man of sorrows: we may raise our minds to the contemplation of the greater glory which will attend the bodies of the just, after the resurrection; and, above all, we may discover lessons of morality, enforcing the observance of every virtue, and particularly of patience and resignation. S. Greg. &c. W. — The books of Machabees, which are the only remaining pieces of sacred history, might have been here inserted, as they are in Calmet’s edition, that so all the historical part might come together. But is is more common to place those books after the prophets. They only relate a few of the transactions which took place during the 400 or 500 years preceding the Christian era. The rest must be borrowed from Josephus, or from profane authors. It would, however, be proper to read those books, and to have an idea of that period, before we attempt to explain the prophecies. H.

Haydock Commentary Luke 10:17-24

• Ver. 18. I saw Satan as lightning, &c. Many expound it in this manner: I, who am from eternity, saw Satan with all the rebellious angels, as glorious as they were, fall from heaven; fear then, and tremble, though you have received such favours from God. Others take it in this sense, that Christ, by his incarnation, hath seen the power of the devils lessened and confounded, according to what he also said, (Jo. xii. 31.) Now shall the prince of this world be cast out. Wi. — What connexion have these words with what goes before? Some understand them thus: the reign of the devil is near at an end; this prince of darkness is going to be overturned; he will fall from the air, where he reigns, with the same precipitation as lightning, which cuts the clouds and presently disappears. It is almost the same things he says in other places. “The prince of this world is already judged; behold now is the judgment of this world; behold now the prince of this world shall be cast forth! When I sent you to preach the gospel to the poor, I saw Satan fall; I saw his empire overturned. The last effort which this empire of darkness shall make is the death of our Saviour, as he himself says: This is your hour, and the power of darkness. Since his resurrection he has bound the dragon in the abyss for a thousand years; he has shut up the entrance, and sealed it with his seal.” Apoc. xii. 9. and xx. 2. Others think that Jesus speaks here of the fall of Lucifer, at the beginning of the creation. Wishing to give his disciples a lesson in humility, on account of the vain complacency which he saw they took in the miracles they wrought, he says to them: Beware of pride, that precipitated the first angel from heaven: I have seen him in the glory with which he was surrounded, and I have seen him hurried into the abyss. Fear, lest the same should happen to you. The former explanation appears to us more simple and literal. Calmet.
• Ver. 19. Given you power, &c. By these words our Saviour seems to insinuate, that the venom of serpents, and the other noxious qualities of some animals, proceed from the malice of the devil. These are the arms and the instruments he makes us of to kill us, being the prince of death and a murderer from the beginning, as the Scripture styles him. The Jews attributed sickness, poisons, and every thing of the same kind to evil spirits.
• Ver. 21. He rejoiced in the Holy Ghost. In almost all Greek copies, we read in spirit, without holy. And it is expounded of Christ’s own spirit. Wi. — I give thanks, &c. In this verse we see plainly refuted the heretical Marcion, and his follower Manicheus, who asserted that God was not the creator of the earth, or of any thing existing on the earth. S. Epiphanius says, that in a gospel written by Marcion, the words Father and earth were entirely omitted. Who does not here deplore the blindness of heretics, who, in order to spread their errors, do not hesitate thus to corrupt the original Scripture received by the whole Christian world!!! D. Dion. Carth.