Daily Bible Readings Tuesday January 13 2009 First Week in Ordinary Time

January 13 2009 Tuesday First Week in Ordinary Time
Saint of the Day – St. Hilary

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/011309.shtml

Hebrews 2:5-12
Haydock New Testament

For God hath not put in subjection to the Angels the world to come, of which we speak. But one in a certain place hath testified, saying;

What is man, that thou art mindful of him? Or the son of man, that thou visitest him? Thou hast made him a little less than the Angels: thou hast crowned him with glory and honour: and hast set him over the works of thy hands. Thou hast put all things in subjection under his feet.

For in that he subjected all things to him, he left nothing not subject to him. But now we see not as yet all things subject to him. But we see Jesus, who was made a little less than the Angels, for the suffering of death, crowned with glory and honour: that through the grace of God he might taste death for all. For it became him, for whom are all things, and by whom are all things, who had brought many children into glory, to make the author of their salvation perfect by suffering. For both he who sanctifieth, and they who are sanctified, are all of one. For which cause he is not ashamed to call them brethren, saying:

I will declare thy name to my brethren: in the midst of the church I will praise thee.

Responsorial Psalm 8:2ab and 5-9
DR Challoner Text Only

O Lord, our Lord,
how admirable is thy name in the whole earth!
What is man, that thou art mindful of him?
or the son of man, that thou visitest him?
Thou hast made him a little less than the angels,
thou hast crowned him with glory and honour:
And hast set him over the works of thy hands.
Thou hast subjected all things under his feet,
all sheep and oxen: moreover,
the beasts also of the fields.
The birds of the air, and the fishes of the sea,
that pass through the paths of the sea.

The Holy Gospel of Jesus Christ According to Saint Mark 1:21-28
Haydock New Testament

And they enter into Capharnaum: and forthwith on the sabbath-days, going into the synagogue, he taught them. And they were astonished at his doctrine: for he was teaching them as one having power, and not as the Scribes. And there was in their synagogue a man with an unclean spirit: and he cried out, Saying:

What have we to do with thee, Jesus of Nazareth? Art thou come to destroy us? I know who thou art, the holy one of God.

And Jesus threatened him, saying:

Speak no more, and go out of the man.

And the unclean spirit tearing him, and crying out with a loud voice, went out of him. And they were all amazed, insomuch that they questioned among themselves, saying:

What thing is this? What is this new doctrine? For with power, he commandeth even the unclean spirits, and they obey him.

And the fame of him was spread forthwith through all the country of Galilee.

Haydock Commentary Hebrews 2:5-12
Notes Copied From Haydock Commentary Site

• Ver. 5. God hath not put in subjection to the Angels the[2] world to come. By the world to come, is meant the Church of Christ to the end of the world, and succeeding to the state of those who served God under the old law. The former world, under the law of Moses, might be said to be subject to Angels, by whom that law was delivered; but the church of the new law is subject to Christ, its author and publisher. Wi.
• Ver. 6. But one; to wit, the author of the 8th Psalm said, what is man, &c. that it, man, or mankind, considered in his own frail nature, corrupted by sin, guilty of eternal death, that thou shouldst be mindful of him, restore him to thy favour, and bestow such graces upon him? But the words of the psalm, and of S. Paul in this place, though they may be understood of every man, yet are to be taken as particularly spoken of Christ as man, or of the human nature of Christ, exalted by the real union with the divine person of the Son of God. Wi. — If the sacred humanity of Jesus Christ spoke in this manner, when visited by the eternal word, with what humility ought a sinner to say: What is man?
• Ver. 7. Thou hast made him a little less than the Angels. Man’s nature, even the human nature of Christ in itself, is inferior to the nature of Angels, though raised to a degree of dignity above other creatures. Wi.
• Ver. 8. He left nothing subject to him. He speaks here of Christ, to whom God hath made all creatures subject, whether in heaven, earth, or hell; whether they have been, or shall be hereafter, as to the judge and the head of all. — But now we see not as yet all things subject to him. This will only be at the end of the world. At present the devils and the wicked make opposition against Christ and his elect. Wi.
• Ver. 9. But we see (by faith) Jesus, who as man, by his sufferings and death, was made less than the Angels, nay, despised as the last of man; now, by his glorious resurrection and ascension, and by the submission all nations pay to him, who believe in him and worship him, crowned with glory and honour. And he submitted himself willingly to all those sufferings, even to the death of the cross, that by the grace of God he might taste death for all; or, as we read in the Syriac version, for every man: therefore not only for the predestinate or the elect, who are saved. Wi.
• Ver. 10. For it became him, &c. He gives the reasons for which the Son of God would become man and suffer death, not that this was absolutely necessary, but a convenient means to manifest the goodness, the wisdom, and the justice of God, by the incarnation and death of his Son; that having decreed to bring many sons, or children, to eternal glory, he was pleased to send his divine Son to become man, and so to consummate the Author[3] of man’s salvation by suffering; i.e. to make him a perfect and consummate sacrifice of expiation for the sins of all men, and to satisfy the justice of God in the most perfect manner. Wi. — By suffering, Christ was to enter into his glory, (Luke xxiv. 26.) which the apostle here calls being made perfect. Ch. — In this and the above verses we may observe three different states of Jesus Christ. The first, that of his humiliation by his passion and death; the second, that of his glory at his resurrection and ascension into heaven; the third, that of his consummated glory in heaven after the last judgment. In his first state, viz. his passion, he was made not only less than the Angels, but as the last of men; novissimus virorum. In his second, all power was given to him in heaven and earth; but this power he will not fully exercise till after the general judgment, when all things, without exception, will be made subject to him; and this is the third state, the permanent state of his glory, which is never to end. To thy sovereign power, O divine Jesus, subject my mind, will, and heart, and make my hitherto rebellious heart in all things conformable to thy sacred and loving heart.
• Ver. 11. For both he who sanctified, (i.e. our Redeemer, who sanctifieth, or has obtained sanctification for all, by sacrificing himself on the cross) and they who are sanctified, are all of one; have the same human nature, and are from the same first parent Adam, whose Son, (Christ) as man, was; on which account he calls men his brethren. See Jo. xx. 17. and Psalm xxi. 23. in which is a clear prediction of Christ’s sufferings, where it is said: I will declare thy name to my brethren, &c. Wi.

Haydock Commentary Mark 1:21-28

• Ver. 24. The Greek text has here the same as in Luke iv. 34, Let us alone. V. — I know who thou art. It is a common opinion, that the devil did not know for certain that Jesus was the true Son of God. Yet S. Mark’s words, both in this and v. 34, seem to signify he did know it. Wi.
• Ver. 25. Christ would not suffer the devils to be produced as witnesses of his divinity; the author of truth could not bear the father of lies to bear testimony of him. Hence Jesus threatened him, in order to teach us never to believe or put our trust in demons, whatever they may foretell. S. Chrys.
• Ver. 26. Tearing him: not that the devil tore the poor man’s limbs or body; for S. Luke (iv. 35.) expressly tells us, that the devil hurt him not. It means no more, than that he shook him with violent agitations. Wi.
• Ver. 27. It is observed by S. Justin, (Apol. i. 54.) that the discourses of Jesus were short and concise. S. Chrys. (in hom. xlviii. in Matt.) says, that Christ here accommodated his preaching to his hearers, and to his subject. The ancients differ as to the length of time employed by Christ in the ministry of the word. It is most probable that he spent about three years in announcing to the world his heavenly doctrines. In the first year of his preaching, he seems not to have met with any great opposition; and on this account it may have been called, by the prophet Isaias, the acceptable year. Sandinus. — What is this new doctrine? In the Greek, This new manner of instructing. See below, xiv. 2, and xii. 38.

Catena Aurea Mark 1:21-28
From Catechetics Online

• Pseudo-Jerome: Mark, arranging the sayings of the Gospel as they were in his own mind, not in themselves, quits the order of the history, and follows the order of the mysteries. Wherefore he relates the first miracle on the sabbath day, saying, “And they go into Capernaum.”
• Theophylact: Quitting Nazareth. Now on the sabbath day, when the Scribes were gathered together, He entered into a synagogue, and taught. Wherefore there follows, “And straightway on the sabbath day, having entered into the synagogue, He taught them.” For this end the Law commanded them to give themselves up to rest on the sabbath day, that they might meet together to attend to sacred reading. Again, Christ taught them by rebuke, not by flattery as did the Pharisees; wherefore it says, “And they were astonished at His doctrine; for He taught them as one having power, and not as the Scribes.” He taught them also in power, transforming men to good, and He threatened punishment to those who did not believe on Him.
• Bede: The Scribes themselves taught the people what was written in Moses and the Prophets; but Jesus as the God and Lord of Moses, himself, by the freedom of His own will, either added those things which appeared wanting in the Law, or altered things as He preached to the people; as we read in Matthew, “It was said to them of old time, but I say unto you.” [Mat_5:27]
• Bede, in Marc., 1, 7: Since by the envy of the devil death first entered into the world, it was right that the medicine of healing should first work against the author of death; and therefore it is said, “And there was in their synagogue a man, &c.”
• Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The word, Spirit, is applied to an Angel, the air, the soul, and even the Holy Ghost. Lest therefore by the sameness of the name we should fall into error, he adds, “unclean.” And he is called unclean on account of his impiousness and far removal from God, and because he employs himself in all unclean and wicked works.
• Augustine, City of God, 21: Moreover, how great is the power which the lowliness of God, appearing in the form of a servant, has over the pride of devils, the devils themselves know so well, that they express it to the same Lord clothed in the weakness of flesh. For there follows, “And he cried out, saying, What have we to do we Thee, Jesus of Nazareth, &c.” For it is evident in these words that there was in them knowledge, but there was not charity; and the reason was, that they feared their punishment from Him, and loved not the righteousness in Him.
• Bede: For the devils, seeing the Lord on the earth, thought that they were immediately to be judged.
• Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Or else the devil so speaks, as if he said, ‘by taking away uncleanness, and giving to the souls of men divine knowledge, Thou allowest us no place in men.’
• Theophylact: For to come out of man the devil considers as his own perdition; for devils are ruthless, thinking that they suffer some evil, so long as they are not troubling men. There follows, “I know that Thou art the Holy One of God.”
• Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: As if he said, Methinks that Thou art come; for he had not a firm and certain knowledge of the coming of God. But he calls Him “holy” not as one of many, for every prophet was also holy, but he proclaims that the was the One holy; by the article in Greek he shews Him to be the One, but by his fear he shews Him to be Lord of all.
• Augustine: For He was known to them in that degree in which He wished to be known; and He wished as much as was fitting. He was not known to them as to the holy Angels, who enjoy Him by partaking of His eternity according as He is the Word of God; but as He was to be made known in terror, to those beings from whose tyrannical power He was about to free the predestinate.He was known therefore to the devils, not in that He is eternal Life, [see 1Jo_5:20, Joh_17:3] but by some temporal effects of His Power, which might be more clear to the angelic senses of even bad spirits than to the weakness of men.
• Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Further, the Truth did not wish to have the witness of unclean spirits. Wherefore there follows, “And Jesus threatened him, saying, &c.” Whence a healthful precept is given to us; let us not believe devils, howsoever they may proclaim the truth. It goes on, “And the unclean spirit tearing him, &c.” For because the man spoke as one in his senses and uttered his words with discretion, lest it should be thought that he put together his words not from the devil but out of his own heart, He permitted the man to be torn by the devil, that He might shew that it was the devil who spoke.Theophylact: That they might know, when they saw it, from how great an evil the man was freed, and on account of the miracle might believe.
• Bede: But it may appear to be a discrepancy, that he should have gone out of him, tearing him, or, as some copies have it, vexing him, when, according to Luke, he did not hurt him. But Luke himself says, “When He had cast him into the midst, he came out of him, without hurting him.” [Luk_4:35] Wherefore it is inferred that Mark meant by vexing or tearing him, what Luke expresses in the words, “When He had cast him into the midst;” so that what he goes on to say, “And did not hurt him,” may be understood to mean that the tossing of his limbs and vexing did not weaken him, as devils are wont to come out even with the cutting off and tearing away of limbs. But seeing the power of the miracle, they wonder at the newness of our Lord’s doctrine, and are roused to search into what they had heard by what they had seen. Wherefore there follows, “And they all wondered, &c.” For miracles were done that they might more firmly believe the Gospel of the kingdom of God, which was being preached, since those who were promising heavenly joys to men on earth, were shewing forth heavenly things and divine works even on earth. For before (as the Evangelist says) “He was teaching them as one who had power,” and now, as the crowd witnesses, “with power He commands the evil spirits, and they obey Him.” It goes on, “And immediately His fame spread abroad, &c.”
• Gloss.: For those things which men wonder at they soon divulge, for “out of the abundance of the heart the mouth speaketh.” [Mat_12:34]
• Pseudo-Jerome: Moreover, Capernaum is mystically interpreted the town of consolation, and the sabbath as rest. The man with an evil spirit is healed by rest and consolation, that the place and time may agree with his healing. This man with an unclean spirit is the human race, in which uncleanness reigned from Adam to Moses; [Rom_5:14] for “they sinned without law,” and “perished without law.” [Rom_2:12] and he, knowing the Holy One of God, is ordered to hold his peace, for they “knowing God did not glorify him as God,” [Rom_1:21] but “rather served the creature than the Creator.” [Rom_1:25] The spirit tearing the man came out of him. When salvation is near, temptation is at hand also. Pharaoh, when about to let [ed. note: Al. 'dismissus ab Israel'] Israel go, pursues Israel; the devil, when despised, rises up to create scandals.