Daily Bible Readings Tuesday March 3 2009 First Week of Lent

March 3 2009 Tuesday First Week of Lent
Saint of the Day – St. Katharine Drexel

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/030309.shtml

Isaiah 55:10-11
Douay-Rheims Challoner

And as the rain and the snow come down from heaven, and return no more thither, but soak the earth, and water it, and make it to spring, and give seed to the sower, and bread to the eater: So shall my word be, which shall go forth from my mouth: it shall not return to me void, but it shall do whatsoever I please, and shall prosper in the things for which I sent it.

Responsorial Psalm 33:4-7, 16-19 (Ps 34 NAB)
DR Challoner Text Only

O magnify the Lord with me;
and let us extol his name together.
I sought the Lord, and he heard me;
and he delivered me from all my troubles.
Come ye to him and be enlightened:
and your faces shall not be confounded.
This poor man cried, and the Lord heard him:
and saved him out of all his troubles.
The eyes of the Lord are upon the just:
and his ears unto their prayers.
But the countenance of the Lord
is against them that do evil things:
to cut off the remembrance of them from the earth.
The just cried, and the Lord heard them:
and delivered them out of all their troubles.
The Lord is nigh unto them that are of a contrite heart:
and he will save the humble of spirit.

The Holy Gospel of Jesus Christ According to Saint Matthew 6:7-15
Haydock New Testament

Jesus said:

And when you are praying, speak not much, as the heathens do: for they think that they shall be heard for their much speaking. Be not you therefore like them. For your Father knoweth what you stand in need of, before you ask him. You therefore shall pray in this manner:

Our Father who art in heaven, Hallowed be thy name.
Thy kingdom come. Thy will be done on earth as it is in heaven.
Give us this day our supersubstantial bread.
And forgive us our debts, as we also forgive our debtors.
And lead us not into temptation. But deliver us from evil. Amen.

For if you forgive men their offences, your heavenly Father will forgive you also your offences. But if you will not forgive men, neither will your Father forgive you your offences.

Haydock Commentary Isaias 55:10-11
Notes Copied From Haydock Commentary Site

• Ver. 11. Sent it. I will assuredly bring you from Babylon; and the rain shall sooner return upwards than I will break my promise.

Haydock Commentary Matthew 6:7-15

• Ver. 7. Long prayer is not here forbidden; for Christ himself spent whole nights in prayer: and he sayeth, we must pray always; and the apostle, that we must pray without intermission, 1 Thess. v.; and the holy Church hath had from the beginning her canonical hours for prayer, but rhetorical and elaborate prayer, as if we thought to persuade God by our eloquence, is forbidden; the collects of the Church are most brief and most effectual. Aug. ep. 121. c. viii, ix, x. B. — Perseverance in prayer is recommended us by the example of the poor widow, who by her importunity prevailed over the unjust judge. Chry. hom. xix. — The Greek word means, to babble or trifle.
• Ver. 9. As God is the common Father of all, we pray for all. Let none fear on account of their lowly station here, for all are comprised in the same heavenly nobility. . . . By saying, “who art in heaven,” he does not mean to insinuate that he is there only, but he wishes to withdraw the humble petitioner from earth, and fix his attention on heaven. Chry. hom. xx. Other prayers are not forbidden. Jesus Christ prayed in different words (John, c. viii.), and the apostles; (Acts i, 24,) but this is an example of the simple style to be used in prayer, and is applicable to all occasions. — Hallowed be thy name, from the word holy, be held and kept holy, be glorified by us, and that not only by our words, but principally by the lives we lead. The honour and glory of God should be the principal subject of our prayers, and the ultimate end of our every action; every other thing must be subordinate to this. A.
• Ver. 10. Those who desire to arrive at the kingdom of heaven, must endeavour so to order their life and conversation, as if they were already conversing in heaven. This petition is also to be understood for the accomplishment of the divine will in every part of the world, for the extirpation of error, and explosion of vice, that truth and virtue may everywhere obtain, and heaven and earth differ no more in honouring the supreme majesty of God. Chry. hom. xx.
• Ver. 11. Our supersubstantial bread.[2] So it is at present in the Latin text: yet the same Greek word in S. Luke, is translated daily bread, as we say it in our Lord’s prayer, and as it was used to be said in the second or third age, as we find by Tertullian and S. Cyprian. Perhaps the Latin word, supersubstantialis, may bear the same sense as daily bread, or bread that we daily stand in need of; for it need not be taken for supernatural bread, but for bread which is daily added, to maintain and support the substance of our bodies. Wi. — In S. Luke the same word is rendered daily bread. It is understood of the bread of life, which we receive in the blessed sacrament. Ch. — It is also understood of the supernatural support of the grace of God, and especially of the bread of life received in the blessed eucharist. A. — As we are only to pray for our daily bread, we are not to be over solicitous for the morrow, nor for the things of this earth, but being satisfied with what is necessary, turn all our thoughts to the joys of heaven. Chry. hom. xx.
• Ver. 12. Of all the petitions this alone is repeated twice. God puts our judgment in our own hands, that none might complain, being the author of his own sentence. He could have forgiven us our sins without this condition, but he consulted our good, in affording us opportunities of practising daily the virtues of piety and mildness. Chry. hom. xx. — These debts signify not only mortal but venial sins, as S. Augustine often teaches. Therefore every man, be he ever so just, yet because he cannot live without venial sin, out to say this prayer. Cont. 2 epis. Pelag. l. i. c. 14. — l. xxi. de civit. Dei. c. xxvii. B.
• Ver. 13. God is not the tempter of evil, or author of sin. James i. 13. He tempteth no man: we pray that he would not suffer the devil to tempt us above our strength: that he would remove the temptations, or enable us to overcome them, and deliver us from evil, particularly the evil of sin, which is the first, and the greatest, and the true efficient cause of all evils. A. — In the Greek we here read, for thine is the kingdom, and the power, and the glory; which words are found is some old Greek liturgies, and there is every appearance that they have thence slipped into the text of S. Matt. They do not occur in S. Luke (vi. 4.), nor in any one of the old Latin copies, nor yet in the most ancient of the Greek texts. The holy Fathers prior to S. Chrysostom, as Grotius observes, who have explained the Lord’s prayer, never mention these words. — And not being found in Tertullian, S. Cyprian, S. Jerom, S. Ambrose, S. Augustine, &c., nor in the Vatican Greek copy, nor in the Cambridge MSS. &c. as Dr. Wells also observes, it seems certain that they were only a pious conclusion, or doxology, with which the Greeks of the fourth age began to conclude their prayers, much after the same manner as, Glory be to the Father, &c. was added to the end of each psalm. We may reasonably presume, that these words at first were in the margin of some copies, and afterwards by some transcribers taken into the text itself. Wi.
• Ver. 14. Here he again recommendeth the forgiving of others, as the means of obtaining forgiveness. A.

Catena Aurea Matthew 6:7-15
From Catechetics Online

• There was so much that I won’t post it here, but will recommend that you visit Catechetics Online instead if you’re interested in reading the Golden Chain for this passage from Matthew. The commentary is excellent, but too much to post here.