Daily Bible Readings June 19 2009 Solemnity of the Most Sacred Heart of Jesus

Sacred Heart of Jesus

June 19 2009 Friday Solemnity of Most Sacred Heart of Jesus
Saint of the Day – Saint Romuald

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/061909.shtml

Hosea (Osee) 11:1, 3-4, 8c-9
Douay-Rheims Challoner

As the morning passeth, so hath the king of Israel passed away. Because Israel was a child, and I loved him: and I called my son out of Egypt. And I was like a foster father to Ephraim, I carried them in my arms: and they knew not that I healed them. I will draw them with the cords of Adam, with the bands of love: and I will be to them as one that taketh off the yoke on their jaws: and I put his meat to him that he might eat.

My heart is turned within me, my repentance is stirred up. I will not execute the fierceness of my wrath: I will not return to destroy Ephraim: because I am God, and not man: the holy one in the midst of thee, and I will not enter into the city.

Responsorial Psalm Isaiah 12:2-6
DR Challoner Text Only

Behold, God is my saviour, I will deal confidently, and will not fear:
because the Lord is my strength, and my praise, and he is become my salvation.
Thou shall draw waters with joy out of the saviour’s fountains:
And you shall say in that day: Praise ye the Lord, and call upon his name:
make his works known among the people: remember that his name is high.
Sing ye to the Lord, for he hath done great things: shew this forth in all the earth.
Rejoice, and praise, O thou habitation of Sion:
for great is he that is in the midst of thee, the Holy One of Israel.

Ephesians 3:8-12, 14-19
Haydock New Testament

To me, the least of all the saints, is given this grace, to preach among the Gentiles the unsearchable riches of Christ, And to enlighten all men, what is the dispensation of the mystery which hath been hidden from eternity in God, who created all things. That the manifold wisdom of God may be made known to the principalities, and powers, in the heavenly places, through the church, According to the eternal purpose, which he made in Christ Jesus, our Lord: In whom we have courage and access with confidence, by the faith of him.

For this cause I bow my knees to the Father of our Lord Jesus Christ, Of whom all paternity in heaven and earth is named, That he would grant you, according to the riches of his glory, to be strengthened with power by his Spirit unto the inward man. That Christ may dwell by faith in your hearts: that being rooted and founded in charity, You may be able to comprehend, with all the saints, what is the breadth, and length, and height, and depth: To know also the charity of Christ, which surpasseth knowledge, that you may be filled unto all the fulness of God.

Crucifixion Armadio degli Argenti 1450AD

The Holy Gospel of Jesus Christ
According to Saint John 19:31-37
Haydock New Testament

Then the Jews, (because it was the Parasceve) that the bodies might not remain upon the cross on the sabbath day, (for that was a great sabbath day) besought Pilate that their legs might be broken, and that they might be taken away. The soldiers, therefore, came; and they broke the legs of the first, and of the other that was crucified with him. But when they came to Jesus, as they saw that he was already dead, they did not break his legs.

But one of the soldiers opened his side with a spear, and immediately there came out blood and water. And he that saw it, gave testimony; and his testimony is true. And he knoweth that he saith true, that you also may believe. For these things were done, that the Scripture might be fulfilled; You shall not break a bone of him. And again another Scripture saith; They shall look on him whom they pierced.

.

---

.

Haydock Commentary Hosea 11:1, 3-4, 8c-9
Notes Copied From Haydock Commentary Site

• Ver. 1. Away. The last kings of Israel lived in the midst of troubles.  H. — Osee, though one of the best, brought ruin on the nation.  C. — Son: Israel.  But as the calling of Israel out of Egypt was a figure of the calling of Christ from thence; therefore this text is also applicable to Christ, as we learn from S. Mat. ii. 15.  Ch.  Julian pretends that the apostle has abused this text.  But it speaks of both events.  S. Jer. — Eusebius (Dem. ix. 3.) thinks that S. Mat. refers to Balaam; (Num. xxiv. 8.) and S. Jerom does not reject this opinion, (in Mat. ii.  C.) to avoid “wrangling,” though he repeatedly alleges this text as a proof his version being more accurate than that of the Sept. which has his children. This reading the best editions retain; so that it may seem a matter of surprise, that Fabricius should give this verse as a specimen of Origen’s Hexapla, and still print my son, taking it, as he says, from the Barbarini copy, the London Polyglot, and Cave. Bib. Gr. iii. 12.  The first column has the Heb. text, and the second the same in Greek characters, &c.  The reader may form a judgment of this work from the following specimen: 1. Heb. (which we shall express) karathi bani. 2. Gr. karaqi bani.  3. Aq. ekalesa ton uion mou.  4. Sym. keklhtai uioV mou.  5. Sept. keklhtai uioV mou.  6. Th. kai ekalesa uion mou.  If any other versions were added, to form Octapla, &c. they were placed after Theodotion, who, though prior to Symmachus, is placed after him, because his version was not so unlike that of the Sept. and the deficiencies were chiefly supplied from him.  In the Rom. and Alex. edit. instead of the above we find, metekalesa ta tekna autou.  “I have recalled his children.”  H. — This is literally spoken of Israel, (styled God’s son, Ex. iv 23.) and mystically, (W.) though no less (H.) truly, of Jesus Christ, as the inspired evangelist shews.  W.
• Ver. 3. Healed them. My laws were designed to counteract idolatry.  H. — I treated them with the utmost tenderness.  Deut. i. 31. and xxxii. 11.
• Ver. 4. Adam. I placed my people in a sort of paradise, (C.) like the first man; and as they have imitated him, they shall suffer accordingly.  Rufin. Haimo. — But Sept. &c. render, “of a man.”  They shall be treated like the rest.  C. — Grace draws man by sweet means.  His free-will is not destroyed, nor is he impelled, like beasts, by force or fear, (W.) though the latter is often used for the most salutary purposes. — Yoke, or muzzle, which prevents them from eating.  H. — I furnish them with manna.  Can it be suspected that I wish to oppress them?  C.
• Ver. 9. Not man. I am not actuated by the spirit of revenge, nor do I fear lest my enemy escape.  C. — I punish in order to reclaim, (S. Jer.) and reserve eternal vengeance only for those who die impenitent. — Holy one. If there be a just man in Israel, I will spare the nation; (Gen. xviii. 32.) or there are some just, like Tobias, and therefore a part shall be reserved; or, (C.) I am the just (H.) God.  S. Jer.

Haydock Commentary Ephesians 3:8-12, 14-19

• Ver.  8. To me, the least of all the saints, (i.e. of the faithful) is given this mission by the grace of God, and power from the Almighty of working miracles, and other miraculous gifts from him, who created all things in order to enlighten[4] or bring light to all men, that they may know and be convinced of the dispensation and manner in which God will have this mystery now made known and preached to all the world.  Wi.
• Ver. 9. The Lord has commanded me to teach and declare his wisdom, displayed at this time in the mystery of our redemption; a mystery, which for so many ages, nay even from all eternity, has been locked up in the breast of the Almighty, but which he has at length vouchsafed to reveal.  Menochius.
• Ver. 10. That the manifold wisdom of God, and his other divine perfections of mercy, of justice, &c. may be more known, and seen executed by the coming of his Son, according to his eternal decrees of sending a Redeemer, in whom they are to believe, and have a hope and confidence of their eternal salvation.  Wi.
• Ver. 14-15. For this cause I pray and bow my knees to the eternal Father of our Lord Jesus Christ, of whom all paternity (or fatherhood[5]) in heaven an dearth is named. The Greek word oftentimes signifies a family, and therefore may signify, of whom the whole family in heaven and earth is named; and thus the sense will be, that God is not only the Father of his eternal Son, but (as not only the Latin text, but even the Greek may signify) of all angelical spirits in heaven, and of all men, especially Christians, made his adoptive sons in baptism.  But here may be signified not only a family, but those in particular who are honoured with the name and dignity of fathers; so that the name which they have of fathers, or patriarchs, is derived from God the Father of all, and communicated to them in an inferior degree.  This exposition is found in S. Jerom, in Theodoret, Theophylact. S. John Damascene, &c.  Wi. — All paternity, or the whole family; patria.  God is the Father both of angels and men: whosoever besides is named father, is so named with subordination to him.  Ch.
• Ver. 17. Christ dwelleth in us by his gifts, and we are just by those his gifts remaining in us; and not by Christ’s proper justice only, as some modern innovators will have it.  B. — And this not by faith only, but by faith rooted and founded in charity, which accomplishes all virtues.  Ibidem.
• Ver. 18. What is the breadth, &c.  It is not expressed to what must be referred these metaphorical words of breadth, length, &c.  Some expound them of the charity which in our hearts we ought to have for one another; others, of the love which Christ shewed towards mankind, in coming to redeem all.  Wi. — What, &c.  This thought seems borrowed from Job xi: “Peradventure thou wilt comprehend the steps of God, and wilt find out the Almighty perfectly.”  The inspired writer then shews us how the Almighty is incomprehensible; for says he, “God is higher than the heavens; and what wilt thou do? he is deeper than hell; and how wilt thou know?  The measure of him is longer than the earth, and broader than the sea.”  The apostle, alluding to these words, prays that the Ephesians may have faith and charity sufficient to enable them to comprehend all that is comprehensible of God; as S. Dionysius explains it.  But we are not hence to conclude, that there exists such a thing as dimension or size with regard to God, for he is a pure Spirit: but these expressions are merely metaphorical.  For by breadth we are to understand his virtue and wisdom, which extend over all his creatures: (Eccl. i.) “he poured out wisdom upon all his words.”  By length is meant his eternal duration: (Ps. ci.) “but thou, O Lord, remainest for ever.”  By height we are taught the infinite superiority of his nature over ours: (Ps. cxii.) “The Lord is high above all nations.”  And by depth we are shewn the incomprehensibility of his wisdom: (Ecclesiastes) “Wisdom is a great depth; who shall fin it out?”  Hence it appears that the end of faith and charity is, that we may arrive at a perfect faith; which may know, as far as it is intelligible, the greatness of his wisdom, his eternal duration, &c.  S. Tho. Aquin. in Eph.
• Ver. 19. That you may be filled unto all the fulness of God; i.e. that as God is full of love and charity for all, so may you in an inferior degree, according as you are capable, be filled with charity.  Wi.

Haydock Commentary John 19:31-37

• Ver. 31. Because it was the Parasceve. It is also called, (v. 14.) the day of preparation of the Pasch. Lit. the Parasceve of the Pasch. And (v. 31.) the Jews, because it was the preparation, that the bodies might not remain on the cross on the sabbath, for that was a great sabbath day, &c.  Some pretend, by these expressions, to prove that Friday, the year Christ suffered, was not the first and great day of the feast of Azyms, but only the day of preparation, and that on Friday night the Jews eat the paschal lamb, and not the night before, or Thursday night, as Christ had done with his disciples.  But according to the common exposition, Friday is here called the day of preparation, for the great and solemn sabbath, which happened in the paschal week.  See Tillemont on the 5th passage out of John, p. 698, § 11. and 12.  Wi.
• Ver. 34. There came out blood and water, which naturally could not come from a dead body.  Wi. — Hence it is, that the sacred mysteries flow; as often, therefore, as thou approachest the awful cup, approach it as if thou wert going to drink from thy Saviour’s sacred side.  S. Chrys. hom. lxxxiv. in Joan. — The holy Fathers say, that the spouse of Jesus Christ was here taken out of his side, whilst sleeping on the cross, as Eve was from Adam’s side, when he was cast asleep in Paradise.
• Ver. 36. You shall not break a bone of him. This, which was literally spoken of the paschal lamb, (Exod. xii. 46.) the evangelist applies to Christ, of whom the lamb was a figure.  Wi. — This had been said of the paschal lamb, which was a figure of Jesus Christ.  Exod. xii. 46. and Numb. ix. 12.
• Ver. 37. This text is from Zachary, xii. 10. and seems to refer most literally to Jesus Christ.