Daily Bible Readings Monday January 12 2009 First Week in Ordinary Time

January 12 2009 Monday First Week in Ordinary Time
Saint of the Day – St. Marguerite Bourgeoys

About the sources used. The readings on this site are from the Haydock Bible according to the daily Lectionary readings for the American Roman Catholic Church. The Haydock Bible contains traditional Catholic commentary and is free from copyright. Due to verse numbering differences and pastoral deletions in the actual Lectionary, these readings may at times vary from the actual readings.

Official Readings of the Liturgy at – http://www.usccb.org/nab/readings/011209.shtml

Hebrews 1:1-6
Haydock New Testament

GOD having spoken at different times and in many ways, in times past, to the fathers, by the prophets: last of all, In these days hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the world: Who being the splendour of his glory, and the figure of his substance, and upholding all things by the word of his power, making purgation of his sins, sitteth on the right hand of the majesty on high: Being made so much better than the Angels, as he hath inherited a more excellent name than they. For, to which of the Angels hath he said at any time: Thou art my Son, this day have I begotten thee? And again: I will be to him a Father, and he shall be to me a Son? And again, when he introduceth the first begotten into the world, he saith: And let all the Angels of God adore him.

Responsorial Psalm 96:1 and 2b, 6 and 7c, 9 (Ps 97 NAB)
DR Challoner Text Only

The Lord hath reigned, let the earth rejoice:
let many islands be glad.
Justice and judgment are the establishment of his throne.
The heavens declared his justice:
and all people saw his glory.
Adore him, all you his angels:
For thou art the most high Lord over all the earth:
thou art exalted exceedingly above all gods.

The Holy Gospel of Jesus Christ According to Saint
Haydock New Testament

And after that John was delivered up, Jesus came into Galilee, preaching the gospel of the kingdom of God; And saying:

The time is accomplished, and the kingdom of God is at hand: repent, and believe the gospel.

And passing by the sea of Galilee, he saw Simon, and Andrew, his brother, casting nets into the sea, (for they were fishermen.) And Jesus said to them:

Come after me, and I will make you to become fishers of men.

And immediately leaving their nets, they followed him. And going on from thence a little farther, he saw James, the son of Zebedee, and John, his brother, who also were in the ship mending their nets; And forthwith he called them. And having left their father, Zebedee, in the ship, with his hired men, they followed him.

Haydock Commentary Hebrews 1:1-6
Notes Copied From Haydock Commentary Site

• Ver. 1. At different times,[1] and in many ways. The first word signifies that God revealed the incarnation of his Son, as it were, by parcels, and by degrees, at different times, and to different persons, to Adam, to Abraham, to Moses, to David, &c. The latter word expresseth the different ways and manners, as by angels, by immediate inspirations, and revelations, by types, figures, and ceremonies.[2] — Last of all, by his Son, this true, natural, eternal Son, of whom we must always take notice, that being both true God, and true man, by the union of the divine and human nature to one and the same divine person, S. Paul speaks of him sometimes as God, sometimes mentions what applies to him as man, sometimes as our Redeemer, both God and man. This must necessarily happen in speaking of Christ; but when we find things that cannot be understood of one that is a pure or mere man only, or that cannot be true but of him, who is truly God, these are undeniable proofs against the errors of the Arians and Socinians. Wi.
• Ver. 2. Whom he hath appointed heir of all things. Heir is here not taken for one that succeeds another at his death, but for the same as Master or Lord. And though Christ be inseparably God and man, yet this applies to him, as man, because, as God, he was not constituted in time, but was always from eternity, Lord of all things, with the Father and the Holy Ghost: by whom also he made the world. That is, all created beings, and in such a manner, that all creatures were equally produced by the three divine persons. See Jo. i. 3. and the annotations on that place. Wi.
• Ver. 3. Who being the spendour,[3] or brightness of his glory, not as beams or rays are derived from a lightsome body, but by a necessary and eternal communication of the same substance, and of the whole light; in which sense the council of Nice understood the eternal Son of God to be light from light. This partly helps us to conceive the eternal generation of the Son from the Father, because the brightness is at the same time with the sun, though all comparisons fall short of this mystery. Wi. — We may here observe the two natures of Christ. As God, he is the Creator of all things; as man, he is constituted heir of the goods of God. Not content to possess the inheritance of his Father in his own person, he will have us as coheirs to share it also with him. May we so live as to hear one day that happy sentence: Come, ye blessed of my Father, &c. — And the figure of his substance.[4] In the Greek is the character of his substance; which might be translated, the express image. There are different ways by which a thing may be said to be a figure or image of another: here it is taken for such a representation of the substance of the Father, that though the Father and the Son be distinct persons, and the Son proceed from the Father, yet he is such a figure and image, as to have the same nature and substance with the Father, as the Catholic Church always believed and declared against the ancient heretics, and particularly against the Arians. Their words may be partly seen in Petavius, l. ii. de Trin. c. 11. l. iv. c. 6. l. vi. c. 6. being too prolix for these short notes. And this may be understood by the following words concerning the Son: and upholding or preserving all things by the word of his power. As he had said before, that all things were made by him, so all things are preserved by him, equally with the Father. See Col. i. 16, 17. See also v. 10. of this chapter, and the annotations on Jo. i. 3. Wi. — Figure. This does not exclude the reality. So Christ’s body in the eucharist, and his mystical death in the mass, though called a figure, image, or representation of Christ’s visible body and sacrifice upon the cross, yet may be and is the self-same substance. B. —Sitteth on the right hand of God, both here, in S. Mark, c. xvi. and in the apostles’ creed, express what agrees with Christ, as our Redeemer, God made man by his incarnation, and who as man is made the head of his Church, the judge of the living and the dead; and so S. Stephen said, (Acts vii.) I see the heavens open, and the Son of man standing at the right hand of God. Wi.
• Ver. 4. Being made so much better, &c. The Arians pretended from hence that Christ was made, or created. But the apostle speaks of Christ as man, and tells us that Christ, even as man, by his ascension was exalted above the Angels. — As he hath inherited a more excellent name. That is, both the dignity and name of the Son of God, of his only Son, and of his true Son. See 1 Jo. v. 20. Wi.
• Ver. 5. Thou art my Son, this day have I begotten thee. These words, though commonly expounded of the eternal generation of the Son of God in the day or moment of eternity, yet may be truly applied either to Christ made man by his incarnation, or to Christ risen from the dead, as they are used by S. Paul, (Acts xiii. 33.) because the same Christ both these ways is the Son of God. It was the only true and natural Son of God, who was made flesh, who was made man, who rose from the dead; and the eternal Father manifested his eternal Son by his incarnation, and shewed him triumphing over death by his resurrection. — I will be to him a father, &c. Although these words might be literally spoken of Solomon, yet in the mystical sense (chiefly intended by the Holy Ghost) they are to be understood of Christ, who in a much more proper sense is the Son of God. Wi.
• Ver. 6. Let all the Angels of God adore him. These words seem to be cited out of Ps. xcvi. 7. according to the Sept. And they seem to be an invitation, and a command to the Angels to adore Jesus Christ, when at the end of the world he shall come to judgment. This is one of the proofs which S. Paul here brings, to shew that the Angels are inferior to Christ, because they are commanded to adore him. Wi. — God shews the superiority of his divine Son over the Angels, in ordering the latter to adore him. Wherever the person of Christ is, there it ought to be adored by both men and Angels, therefore in the blessed sacrament.

Haydock Commentary Mark 1:14-20

• Ver. 15. As if he were to say: To this day the Mosaic law has been in full force, but henceforth the evangelical law shall be preached; which law is not undeservedly compared to the kingdom of God. Theophy. — Repent, therefore, says our Saviour, and believe the gospel; for if you believe not, you shall not understand; repent, therefore, and believe. What advantage is it to believe with good works? the merit of good works will not bring us to faith, but faith is the beginning of good works. S. Jerom.
• Ver. 16. We must observe that what S. Luke mentions, relative to the vocation of the apostles, is antecedent in point of time to what is here related by S. Mark; since it is known that these disciples on some occasions returned to their fishing, until Jesus called them to be his constant attendants. Theophylactus.

Catena Aurea Mark 1:14-20
From Catechetics Online

• Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The Evangelist Mark follows Matthew in his order, and therefore after having said that Angels minister, he subjoins, “But after that John was put into prison, Jesus came, &c.” After the temptation and the ministry of Angels, He goes back into Galilee, teaching us not to resist the violence of evil men.
• Theophylact: And to shew us that in persecutions we ought to retire, and not to await them; but when we fall into them, we must sustain them.
• Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He retired also that He might keep Himself for teaching and for healing, before He suffered, and after fulfilling all these things, might become obedient unto death.
• Bede: John being put in prison, fitly does the Lord begin to preach: wherefore there follows, “Preaching the Gospel, &c.” For when the Law ceases, the Gospel arises in its steps.
• Pseudo-Jerome: When the shadow ceases, the truth comes on; first, John in prison, the Law in Judaea; then, Jesus in Galilee, Paul among the Gentiles preaching the Gospel of the kingdom. For to an earthly kingdom succeeds poverty, to the poverty of Christians is given an everlasting kingdom; but earthly honour is like the foam of water, or smoke, or sleep.
• Bede: Let no one, however, suppose that the putting of John in prison took place immediately after the forty days’ temptation and the fast of the Lord; for whosoever reads the Gospel of John will find, that the Lord taught many things before the putting of John in prison, and also did many miracles; for you have in his Gospel, “This beginning of miracles did Jesus;” [Joh_2:11] and afterwards, “for John was not yet cast into prison.” [Joh_3:24] Now it is said that when John read the books of Matthew, Mark, and Luke, he approved indeed the text of the history, and affirmed that they had spoken truth, but said that they had composed the history of only one year after John was cast into prison, in which year also he suffered. Passing over then the year of which the transactions had been published by the three others, he related the events of the former period, before John was cast into prison. When therefore Mark had said that “Jesus came into Galilee, preaching the Gospel of the kingdom,” he subjoins, “saying, Since the time is fulfilled, &c.”
• Pseudo-Chrys., vict. Ant. Cat. in Marc.: Since then the time was fulfilled, “when the fulness of times was come, and God sent His son,” it was fitting that the race of man should obtain the last dispensation of God. And therefore he says, “for the kingdom of heaven is at hand.”
• Origen, in Matt., tom. x, 14: But the kingdom of God is essentially the same as the kingdom of heaven, though they differ in idea. [ed. note: see Origen, de Orat. 25, 26 in Matt. t 12.14 (?)] For by the kingdom of God is to be understood that in which God reigns; and this in truth is in the region of the living, where, seeing God face to face, they will abide in the good things now promised to them; whether by this region one chooses to understand Love, or some other confirmation [ed. note: By 'confirmation,' seems to be meant the perfecting of spiritual natures; see Thomas Aq., Summa Theologica, part 1, Q62, Art 1. It answers to (greek word) as used by St. Basil; de Sp. S 16] of those who put on the likeness of things above, which are signified by the heavens. [ed. note: "Coeli" is commonly interpreted of the Angels, by the Fathers.] For it is clear [ed. note: see Chrys., in Matt., Hom. 19 in c. 6,9] enough that the kingdom of God is confined neither by place nor by time.
• Theophylact: Or else, the Lord means that the time of the Law is complete; as if He said, Up to this time the Law was at work; from this time the kingdom of God will work, that is, a conversation according to the Gospel, which is with reason likened to the kingdom of heaven. For when you see a man clothed in flesh living according to the Gospel, do you not say that he has the kingdom of heaven, which “is not meat and drink, but righteousness and peace and joy in the Holy Ghost?” [Rom_14:17] The next word is, “Repent.”
• Pseudo-Jerome: For he must repent, who would keep close to eternal good, that is, to the kingdom of God. For he who would have the kernel, breaks the shell; the sweetness of the apple makes up for the bitterness of its root; the hope of gain makes the dangers of the sea pleasant; the hope of health takes away from the painfulness of medicine. They are able worthily to proclaim the preaching of Christ who have deserved to attain to the reward of forgiveness; and therefore after He has said, “Repent,” He subjoins, “and believe the Gospel.” For unless ye have believed, ye shall not understand.
• Bede: “Repent,” therefore, “and believe;” that is, renounce dead works; for of what use is believing without good works? The merit of good works does not, however, bring to faith, but faith begins, that good works may follow.
• Gloss.: The Evangelist, having mentioned the preaching of Christ to the multitude, goes on to the calling of the disciples, whom He made ministers of His preaching, whence it follows, “And passing along the sea of Galilee, &c.”
• Theophylact: As the Evangelist John relates, Peter and Andrew were disciples of the Forerunner, but seeing that John had borne witness to Jesus, they joined themselves to him; afterwards, grieving that John had been cast into prison, they returned to their trade. Wherefore there follows, “casting nets into the sea, for they were fishers.” Look then upon them, living on their own labours, not on the fruits of iniquity; for such men were worthy to become the first disciples of Christ; whence it is subjoined, “And Jesus said unto them, Come ye after Me.” Now He calls them for the second time; for this is the second calling in respect of that, of which we read in John. But it is shewn to what they were called, when it is added, “I will make you become fishers of men.”
• Remig.: For by the net of holy preaching they drew fish, that is, men, from the depths of the sea, that is, of infidelity, to the light of faith. Wonderful indeed is this fishing! for fishes when they are caught, soon after die; when men are caught by the word of preaching, they rather are made alive.
• Bede, in Marc., 1, 6: Now fishers and unlettered men are sent to preach, that the faith of believers might be thought to lie in the power of God, not in eloquence or in learning. It goes on to say, “and immediately they left their nets, and followed Him.”
• Theophylact: For we must not allow any time to lapse, but at once follow the Lord. After these again, He catches James and John, because they also, though poor, supported the old age of their father. Wherefore there follows, “And when He had gone a little farther thence, He saw James, the son of Zebedee, &c.” But they left their father, because he would have hindered them in following Christ. Do thou, also, when thou art hindered by thy parents, leave them, and come to God. It is shewn by this that Zebedee was not a believer; but the mother of the Apostles believed, for she followed Christ, when Zebedee was dead.
• Bede: It may be asked, how he could call two fishers from each of the boats, (first, Peter and Andrew, then having gone a little further, the two others, sons of Zebedee,) when Luke says that James and John were called to help Peter and Andrew, and that it was to Peter only that Christ said, “Fear not, from this time thou shalt catch men;” [Luke 5:!0] he also says, that “at the same time, when they had brought their ships to land, they followed Him.” We must therefore understand that the transaction which Luke intimates happened first, and afterwards that they, as their custom was, had returned to their fishing. So that what Mark here relates happened afterwards; for in this case they followed the Lord, without drawing their boats ashore, (which they would have done had they meant to return,) and followed Him, as one calling them, and ordering them to follow.
• Pseudo-Jerome: Further, we are mystically carried away to heaven, like Elias, by this chariot, drawn by these fishers, as by four horses. On these four corner-stones the first Church is built; in these, as in the four Hebrew letters, we acknowledge the tetragrammation, the name of the Lord, we who are commanded, after their example, to “hear” the voice of the Lord, and “to forget” the “people” of wickedness, and “the house of our fathers’ ” [Psa_45:10] conversation, which is folly before God, and the spider’s net, in the meshes of which we, like gnats, were all but fallen, and were confined by things vain as the air, which hangs on nothing; loathing also the ship of our former walk. For Adam, our forefather according to the flesh, is clothed with the skins of dead beasts; but now, having put off the old man, with his deeds, following the new man we are clothed with those skins of Solomon, with which the bride rejoices that she has been made beautiful [Song of Songs, 1:4]. Again, Simon, means obedient; Andrew, manly; James, supplanter [ed. note: Cf. vol i, 139, 140, 364]; John, grace; by which four names, we are knit together into God’s host [ed. note: Al. 'in imaginem']; by obedience, that we may listen; by manliness, that we do battle; by overthrowing, that we may persevere; by grace, that we may be preserved. Which four virtues are called cardinal; for by prudence, we obey; by justice, we bear ourselves manfully; by temperance, we tread the serpent underfoot; by fortitude, we earn the grace of God.
• Theophylact: We must know also, that action is first called, then contemplation; for Peter is the type of the active life, for he was more ardent than the others, just as the active life is the more bustling; but John is the type of the contemplative life, for he speaks more fully of divine things.