Daily Bible Readings Monday January 19 2009 Second Week in Ordinary Time with Traditional Catholic Commentary

January 19 2009 Monday Second Week in Ordinary Time
Saint of the Day – St. Fabian

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/011909.shtml

Hebrews 5:1-10
Haydock New Testament

FOR every high priest from among men is appointed for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins: Who can have compassion on them who are ignorant, and err: because he himself also is encompassed with infirmity: And therefore he ought, as for the people, so also for himself, to offer for sins. Neither doth any man take the honour to himself but he that is called by God, as Aaron was. So also Christ did not glorify himself to be made a high priest: but he that said to him:

Thou art my Son, this day have I begotten thee.

As he saith also in another place:

Thou art a priest forever, according to the order of Melchisedech.

Who in the days of his flesh, offering up prayers and supplications, with a strong cry and tears to him, that was able to save him from death, was heard for his reverence. And whereas indeed he was the Son of God, he learned obedience by the things which he suffered: And being consummated, he became the cause of eternal salvation to all that obey him, Called by God a high priest, according to the order of Melchisedech.

Responsorial Psalm 109:1-4 (Ps 110 NAB)
DR Challoner Text Only

The Lord said to my Lord: Sit thou at my right hand:
Until I make thy enemies thy footstool.
The Lord will send forth the sceptre of thy power out of Sion:
rule thou in the midst of thy enemies.
With thee is the principality in the day of thy strength:
in the brightness of the saints:
from the womb before the day star I begot thee.
The Lord hath sworn, and he will not repent:
Thou art a priest for ever according to the order of Melchisedech.

The Holy Gospel of Jesus Christ According to Saint Mark 2:18-22
Haydock New Testament

Now the disciples of John, and the Pharisees, used to fast: and they come, and say to him:

Why do the disciples of John, and of the Pharisees, fast; but thy disciples do not fast?

And Jesus saith to them:

Can the children of the marriage fast, as long as the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. But the days will come, when the bridegroom shall be taken away from them: and then they shall fast in those days.

No man seweth a piece of raw cloth to an old garment: otherwise the new piecing taketh away from the old, and there is made a greater rent. And no man putteth new wine into old bottles: otherwise the wine will burst the bottles, and both the wine will be spilled, and the bottles will be lost. But new wine must be put into new bottles.

Haydock Commentary Hebrews 5:1-10
Notes Copied From Haydock Commentary Site

• Ver. 1. Every high priest. He speaks first of the office of priests in general, before he speaks of Christ’s priesthood. A priest is chosen and preferred before other men, as qualified for the divine ministry, to offer up gifts, oblations, sacrifices, in order to obtain forgiveness for his own sins and those of the people, who, by the experience he has of his own infirmities, may compassionate others who offend through frailty or ignorance, every priest (excepting our Saviour Christ) being a sinner. Nor must he take upon himself rashly and inconsiderately, for temporal motives, this sacred ministry, formidable (says S. Gregory) even for the shoulders of Angels; he must consult God by prayer, follow the advice of his spiritual guides and pious parents; by these means to know whether he has a call from God to this ministry, as Aaron had. Wi. — The priest and pastor should never forget that he is a man and a sinner; that he is honoured with this divine ministry, to offer sacrifice both for his own sins and for the sins of the faithful; that prayer should be his delight, the altar his centre, and the sacrifice of the body and blood of Christ his supreme felicity. “This sacrifice of the Eucharist,” says S. Austin, “has succeeded to all the ancient victims that were immolated of old, to signify the future sacrifice.” l. 10. c. xx. de Civit. Dei. As to the word mass, it was in use to signify this holy sacrifice of the altar above thirteen hundred years ago. See the second C. of Carthage, can. 3. S. Jerom upon the Prov. c. xi. S. Ambrose, l. 2. ep. 14. Missa facere cœpi; I began to say mass. It was introduced into this country with Christianity itself. See V. Bede’s history, c. xxvii. & b. 4. c. xiv.
• Ver. 4. See in 3 Kings xiii. 2 Paralip. xxvi. and 1 Kings xiii. the manifest punishments of the Almighty on laics that impiously and sacrilegiously attempted the ministry of priests. In the Christian dispensation, archbishop Cranmer, the very soul of the pretended reformation, dictatorially pronounces, “he that is appointed to be a bishop or priest, needeth no consecration:” words quoted by Dr. Stillingfleet from his own handwriting, in his Irenicum, p. 391, 2d. ed. But the Catholic Church has given a very different decision, which is confirmed by the testimony of Scripture, apostolical tradition, and the unanimous consent of the Fathers. See Acts vi. 6. and xiii. 3. and xiv. 22. 1 Tim. iv. 14. &c. See in the history of Socrates, who lived in the fifth century, how the usurpation of Ischyras, in taking upon himself the name and office of a priest without receiving holy orders, was reprobated as a crime worthy of death. l. 1. c. xxvii. Ed. Val.
• Ver. 5. So also Christ, as man, did not glorify himself, by assuming this dignity of high priest, but had it conferred upon him by the divine decrees of his eternal Father, who said to him: Thou art my Son, and thou art a priest forever, &c. Wi.
• Ver. 6. Some may perhaps wonder why S. Paul does not dwell more in this epistle on the eucharistic sacrifice; but until the Hebrews understood the bloody sacrifice on the cross, they could not be supposed to understand the unbloody sacrifice of the altar. The holy Fathers observe, that the sacrifice of Melchisedech, (Gen. xiv. 18.) offered in bread and wine, prefigured the unbloody sacrifice offered by Jesus Christ at his last supper. See Clemens Alex. l. 4. Strom. c. viii. S. Cyp. l. 2. ep. 3. ad Cæul. Euseb. of Cæsar. l. 5. Dem. Evang. c. iii. S. Jerom ad Marcel. S. Aug. ep. 95. ad Inn. Pap. S. Amb. S. Epip. Chrys. &c. apud Bellarm. l. 1. de missa. c. vi. Hence it follows, that the holy Eucharist is truly and properly a sacrifice as well as a sacrament, as the paschal lamb or passover of the old law was both a sacrament and sacrifice. For either our Saviour offered sacrifice at his last supper under the forms of bread and wine, or he cannot be called a priest forever according to the order of Melchisedech. For the different orders of priests are chiefly distinguished by their sacrifice; (see v. 1.) and if it be supposed that our Saviour only offered a bloody sacrifice, he would with more propiety have been called a priest according to the order of Aaron, and not of Melchisedech. See S. Aug. l. 16. de Civitat. Dei. c. xxii.
• Ver. 7. Who in the days of his flesh, of his mortal and suffering condition, even with strong and fervent crying out, and tears, offering up as man, prayers and supplications to him, to God, who could save him from death; to wit, in the garden of Gethsemani, and on the cross, yet with a perfect resignation and conformity of his human will to the divine will, was heard for his reverence.[1] I leave this translation, which is in the Rhemes Testament, very literal from the Latin Vulgate, and which cannot be said to be any ways disagreeable to the Greek. As to the sense, there are two expositions in the best interpreters. S. Chrysostom and many others understand, that he was heard as to every prayer that he made absolutely, and not conditionally only, (as when he prayed that the cup of his sufferings might pass from him) and he was heard for that reverence, reverential regard, and just consideration which the eternal Father had for him, who was his true Son. This interpretation agrees better with the Greek text, in which is left out the word his. Others by his reverence, understand that he was heard on account of that reverential fear, that respectful submission and piety, which he always had towards his eternal Father. And if it be asked in what Christ was not heard, and in what he was heard: he was not heard when he said, let this cup of sufferings, or this death, pass from me, because it was not what he asked and prayed for with an absolute desire, but only thereby expressed the natural fear which, as man, he had of death, and therefore presently added, but not my will but thine be done, expressing what he knew to be the divine will. And to shew this, S. Chrys. on these words, brings all those sentences by which our Saviour, Christ, had declared that he had power to lay down his life, and power to take it up again; that no one taketh it from him, but that he laid it down of himself. See John x. 18. and S. Chrys. hom. vii. p. 475. But Christ was heard in all he prayed for with an absolute will, according to what he said to his Father, I know that thou always heareth me. Jo. xi. 42. He was heard as to all that he asked with an absolute will, either for himself or his Church. Wi. — What excellent dispositions these of Jesus Christ in his sacrifice, which we learn from his apostles. How truly worthy are these tears both of our love and our adoration! Hence it appears, that Jesus Christ in his prayer both in the garden and on the cross shed tears, though the evangelists are silent on this head. Menochius.
• Ver. 8. He that was truly the Son of God, and knew all things, learnt practically, and taught us perfect obedience in suffering and dying a cruel death on the cross. Wi.
• Ver. 9. And being consummated, or perfected as man in all kinds of virtues, and at the same time true God by his divine person, became the author of salvation to all those who both believe in him and obey him. Wi.
• Ver. 10. There is but one eternal Pontiff, one universal Priest given by God all others are his vicars, but not successors, whom he associates to his priesthood, to continue those same functions on earth which he himself exercises in heaven, and which had been prefigured in Melchisedech.

Haydock Commentary Mark 2:18-22

• Ver. 18. See Matt. ix. 14, and Luke v. 33.
• Ver. 20. Jesus Christ here foretelleth that fasting shall be used in his Church, no less than in the old law, or in the time of John the Baptist. See Matt. ix. 15. — When first we begin to be converted to God, the spiritual consolations which God infuses into our souls, cause in us an overflowing of spiritual delights, so that we then feast, and are in the midst of delight; but when the Bridegroom shall be taken away, when these spiritual consolations cease, then we fast, and find the commandments difficult. It is then we must prepare ourselves for tribulation. Ven. Bede.

Catena Aurea Mark 2:18-22

• Gloss.: As above, the Master was accused to the disciples for keeping company with sinners in their feasts, so now, on the other hand, the disciples are complained of to the Master for their omission of fasts, that so matter for dissension might arise amongst them. Wherefore it is said, “And the disciples of John and the Pharisees used to fast.”
• Theophylact: For the disciples of John being in an imperfect state, continued in Jewish customs.
• Augustine, de Con. Evan., ii, 27: But it may be thought that He added Pharisees, because they joined with the disciples of John in saying this to the Lord, whilst Matthew relates that the disciples of John alone said it: but the words which follow father shew that those who said it spoke not of themselves, but of others. For it goes on, “And they came and say unto Him, Why do the disciples, &c.” For these words shew, that the guests who were there came to Jesus, and had said this same thing to the disciples, so that in the words which he uses, “they came,” he speaks not of those same persons, of whom he had said, “And the disciples of John and the Pharisees were fasting.” But as they were fasting, those persons who remembered it, come to Him. Matthew then says this, “And there came to Him the disciples of John, saying,” because the Apostles also were there, and all eagerly, as each could, objected these things.
• Chrys.: The disciples of John, therefore, and of the Pharisees, being jealous of Christ, ask Him, whether He alone of all men with His disciples could, without abstinence and toil, conquer in the fight of the passions.
• Bede: But John did not drink wine and strong drink, because he who has no power by nature, obtains more merit by abstinence. But why should the Lord, to whom it naturally belonged to forgive sins, shun those whom he could make more pure, than those who fast? But Christ also fasted, lest He should break the precept, “He ate with sinners,” that thou mightest see His grace, and acknowledge His power. It goes on; “And Jesus said unto them, Can the children, &c.”
• Augustine: Mark here calls them children of the nuptials, whom Matthew calls children of the bridegroom; for we understand the children of the nuptials to be not only those of the bridegroom, but also of the bride.
• Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He then calls Himself a bridegroom, as if about to be betrothed to the Church. For the betrothal is giving an earnest, namely, that the grace of the Holy Ghost, by which the world believed.
• Theophylact: He also calls Himself a bridegroom, not only as betrothing to Himself virgin minds, but because the time of His first coming is not a time of sorrow, nor of sadness to believers, neither does it bring with it toil, but rest. For it is without any works of the law, giving rest by baptism, by which we easily obtain salvation without toil. But the sons of the nuptials or of the Bridegroom are the Apostles; because they, by the grace of God, are made worthy of every heavenly blessing, by the grace of God, and partakers of every joy.
• Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But intercourse with Him, He says, is far removed from all sorrow, when He adds, “As long as they have the bridegroom with them, they cannot fast.” He is said, from whom some good is far removed; but he who has it present with him rejoices, and is not sad. But that He might destroy their elation of heart, and shew that He intended not His own disciples to be licentious, He adds, “But the days will come when the bridegroom shall be taken, &c.” as if He said, The time will come, when they will shew their firmness; for when the Bridegroom shall be taken from them, they will fast as longing for His coming, and in order to unite to Him their spirits, cleansed by bodily suffering.He shews also that there is no necessity for His disciples to fast, as having present with them the Bridegroom of human nature, Who every where executes the words of God, and Who gives the seed of life. The sons of the Bridegroom also cannot, because they are infants, be entirely conformed to their Father, the Bridegroom, Who, considering their infancy, deigns to allow them not to fast: but when the Bridegroom is gone, they will fast, through desire of Him; when they have been made perfect, they will be united to the Bridegroom in marriage, and will always feast at the king’s banquet.
• Theophylact: We must also understand that every man whose works are good is the son of the Bridegroom; he has the Bridegroom with him, even Christ, and fasts not, that is, does no works of repentance, because he does not sin: but when the Bridegroom is taken away by the man’s falling into sin, then he fasts and is penitent, that he may cure his sin.
• Bede: But in a mystical sense, it may thus be expressed; that the disciples of John and the Pharisees fast, because every man who boasts of the works of the law without faith, who follows the traditions of men, and receives the preaching of Christ with his bodily ear, and not by the faith of the heart, keeps aloof from spiritual goods, and wastes away with a fasting soul. But he who is incorporated into the members of Christ by a faithful love cannot fast, because he feasts upon His Body and Blood. It goes on, “No one seweth a piece of” rough, that is, “new, cloth on an old garment: else the new piece that filleth it up taketh away from the old, and the rent is made worse.”
• Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: As if He said, because these are preachers of the New Testament, it is not possible that they should serve old laws; but ye who follow old customs, fitly observe the fasts of Moses. But for these, who are about to hand down to men new and wonderful observances, it is not necessary to observe the old traditions, but to be virtuous in mind; some time or other however they will observe fasting with other virtues. But this fasting is different from the fasting of the law, for that was one of restraint, this of goodwill; on account of the fervour of the Spirit, Whom they cannot yet receive.Wherefore it goes on, “And no one putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put in new bottles.”
• Bede: For He compares His disciples to old bottles, who would burst at spiritual precepts, rather than be held in restraint by them. But they will be new bottles, when after the ascension of the Lord, they are renewed by desiring His consolation, and then new wine will come to the new bottles, that is, the fervour of the Holy Ghost will fill the hearts of spiritual men. A teacher must also take heed not to commit the hidden things of the new mysteries to a soul, hardened in old wickedness.
• Theophylact: Or else the disciples are likened to old garments on account of the infirmity of their minds, on which it was not fitting to impose the heavy command of fasting.
• Bede: Neither was it fitting to sew on a new piece; that is, a portion of doctrine which teaches a general fast from all the joy of temporal delights; for if this be done, the teaching is rent, and agrees not with the old part. But by a new garment is intended good works, which are done externally, and by the new wine, is expressed the fervour of faith, hope, and charity, by which we are reformed in our minds.