Daily Bible Readings Thursday June 18 2009 Eleventh Week in Ordinary Time

June 18 2009 Thursday Eleventh Week of Ordinary Time
Saint of the Day – Venerable Matt Talbot

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/readings/061809.shtml

2 Corinthians 11:1-11
Haydock New Testament

Would to God you could bear with some little of my folly: but do, bear with me: For I am jealous of you with the jealousy of God. For I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear les, as the serpent seduced Eve by his subtility,

St Paul - Andrea di Bartolo

so your minds should be corrupted, and fall from the simplicity which is in Christ. For if he that cometh, preacheth another Christ, whom we have not preached; or if you received another Spirit, whom you have not received: you might well bear with him.

For I suppose that I have done nothing less than the great apostles. For though I be rude in speech, yet not in knowledge; but in all things, we have been made manifest to you. Or did I commit a fault, abasing myself, that you might be exalted? Because I have preached to you the gospel of God gratis?

I have taken from other churches, receiving wages of them to serve you. And when I was present with you, and wanted, I was burthensome to no man: for that which was wanting to me, the brethren supplied who came from Macedonia; and in all things I have kept myself without being a burthen to you, and so I will keep myself. The truth of Christ is in me, that this glory shall not be stopt in me in the regions of Achaia. Wherefore? Because I love you not? God knoweth it.

Responsorial Psalm 110:1b-2, 3-4, 7-8 (Ps 111 NAB)
DR Challoner Text Only

I will praise thee, O Lord, with my whole heart;
in the council of the just, and in the congregation.
Great are the works of the Lord:
sought out according to all his wills.
His work is praise and magnificence:
and his justice continueth for ever and ever.
He hath made a remembrance of his wonderful works,
being a merciful and gracious Lord:
That he may give them the inheritance of the Gentiles:
the works of his hands are truth and judgment.
All his commandments are faithful:
confirmed for ever and ever, made in truth and equity.

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

Jesus said:

Jesus Teaching 6th Cent Mosaic

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  2 Corinthians 11:1-11
Notes Copied From Haydock Commentary Site

• Ver. 1. My folly. So he calls his reciting his own praises, which commonly speaking, is looked upon as a piece of folly and vanity; though the apostle  was constrained to do it, for the good of the souls committed to his charge.  Ch.
• Ver. 2. With the jealousy of God, or that came from God: it may also signify a great, or godly jealousy. — To present you, that is, the Church of Corinth, a chaste virgin to Christ, as the whole Catholic Church is called the chaste spouse of Christ.  See Matt. ix. 13. Apoc. xxi. 2.  Wi. — I cannot suffer these false prophets thus to destroy what has been prepared with so much labour, but I am not jealous for my own sake; it is for the honour of God; for I do not wish to prepare this spouse for myself, but for God.  Tirinus. — It is a duty incumbent on me to preserve you in the purity of the faith you have received, to present you  to him as a virgin, holy, and free from every spot or blemish, and hence arise my fear and solicitude, lest by insinuating and designing men, you suffer yourselves to be drawn away from the simplicity of your faith in Christ Jesus, the Lord.
• Ver. 3. So your minds shall be corrupted by those false teachers, from the simplicity in Christ, from the sincerity and purity of the gospel doctrine.  Wi.
• Ver. 4. You might well bear with him.  These new teachers pretended at least to preach only the doctrine of Christ.  S. Paul tells them, they might in some measure be excused, if they preached a new doctrine, or another gospel that brought them greater blessings, or another Spirit accompanied with greater spiritual gifts, than they had already received by his preaching.  But I think, and may say, I have nothing less than the greatest apostles, and you have received the same blessings from me, as others from them.  Wi.
• Ver. 5. For I suppose. Many understand this as spoken ironically, and alluding to the false apostles, who called themselves great.  But it ought rather to be understood in a literal sense, that God had performed as many and great miracles by his hands, as by any of the apostles.  S. Paul here wished to refute those who called themselves the disciples of Peter, and other apostles.  C.
• Ver. 6. Though I be rude in speech, (as S. Jerom also thought) in my expressions in the Greek tongue, yet not in knowledge, the chief or only thing to be regarded.  Nay, S. Paul’s adversaries acknowledged that his letters were weighty and strong.  c. x. v. 11.  S. Chrys. in many places, and S. Aug. l. iv. de Doct. Christians, c. vi. and vii. tom. 3. p. 68. and seq. shews at large the solid rhetoric and eloquence of S. Paul, even in this and the next chapter.  Wi.
• Ver. 7. Did I commit a fault? &c.  It is a kind of reproach to them, and by the figure, called irony, with a reflection on the false preachers, who some way or other, got themselves handsomely maintained, while S. Paul neither took, nor would take any thing of them, that his adversaries might not have an occasion to say, he did as they did, or that they only did as he did.  And lest they should suspect that he would receive nothing from them, because he did not love them (as men sometimes refuse presents from those whom they do not love) he appeals to God, how much he loves them.  But he will have this to boast of against his adversaries, those false apostles and crafty labourers, who cunningly endeavoured to transform themselves, that they might be thought the apostles of Christ, insinuating themselves into their favour, and receiving at least presents from them, which S. Paul would not do, though it was but reasonable that he should live by the gospel.  See 1 Cor. c. ix.  Wi.
• Ver. 10. The truth of Christ is in me. This is a kind of asseveration; I assure you by the truth of Christ, which is in me, that what I say is true, and that no one can deny it in Achaia.  Theodoret.

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.