Daily Bible Readings Thursday June 25 2009 Twelfth Week in Ordinary Time

June 25 2009 Thursday Twelfth Week in Ordinary Time
Saint of the Day – Blessed Jutta of Thuringia

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/062509.shtml

Genesis 16:1-12, 15-16
Douay-Rheims Challoner

Now Sarai, the wife of Abram, had brought forth no children: but having a handmaid, an Egyptian, named Agar, She said to her husband:

Behold, the Lord hath restrained me from bearing: go in unto my handmaid, it may be I may have children of her at least.

And when he agreed to her request, She took Agar the Egyptian her handmaid, ten years after they first dwelt in the land of Chanaan, and gave her to her husband to wife. And he went in to her. But she perceiving that she was with child, despised her mistress. And Sarai said to Abram:

Thou dost unjustly with me: I gave my handmaid into thy bosom, and she perceiving herself to be with child, despiseth me. The Lord judge between me and thee.

And Abram made answer, and said to her:

Behold thy handmaid is in thy own hand, use her as it pleaseth thee.

And when Sarai afflicted her, she ran away. And the angel of the Lord having found her, by a fountain of water in the wilderness, which is in the way to Sur in the desert, He said to her:

Heimkehr der Hagar - Pietro da Cortona 1637

Agar, handmaid of Sarai, whence comest thou? and whither goest thou?

And she answered:

I flee from the face of Sarai, my mistress.

And the angel of the Lord said to her:

Return to thy mistress, and humble thyself under her hand.

And again he said:

I will multiply thy seed exceedingly, and it shall not be numbered for multitude.

And again:

Behold, said he, thou art with child, and thou shalt bring forth a son: and thou shalt call his name Ismael, because the Lord hath heard thy affliction. He shall be a wild man: his hand will be against all men, and all men’s hands against him: and he shall pitch his tents over against all his brethren.

And Agar brought forth a son to Abram: who called his name Ismael. Abram was four score and six years old when Agar brought him forth Ismael.

Responsorial Psalm 105:1b-5 (Ps 106 NAB)
DR Challoner Text Only

Give glory to the Lord, for he is good: for his mercy endureth for ever.
Who shall declare the powers of the Lord? who shall set forth all his praises?
Blessed are they that keep judgment, and do justice at all times.
Remember us, O Lord, in the favour of thy people: visit us with thy salvation.
That we may see the good of thy chosen,
that we may rejoice in the joy of thy nation:
that thou mayst be praised with thy inheritance.

The Holy Gospel of Jesus Christ According to Saint Matthew 7:21-29
Haydock New Testament

Christ Pantocrator

Jesus said:

Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father, who is in heaven, he shall enter into the kingdom of heaven. Many will say to me in that day: Lord, Lord, have we not prophesied in thy name, and cast out devils in thy name, and done many wonderful works in thy name? And then will I profess unto them: I never knew you: depart from me, you that work iniquity.

Every one, therefore, who heareth these my words, and doth them, shall be likened to a wise man, who built his house upon a rock. And the rain fell, and the flood came, and the winds blew, and they beat upon that house, and it fell not, for it was founded upon a rock. And everyone that heareth these my words, and doth them not, shall be like a foolish man, who built his house upon the sand. And the rain fell, and the floods came, and the wind blew, and they beat upon that house, and it fell, and great was the fall thereof.

And it came to pass when Jesus had fully ended these words, the people were in admiration at his doctrine. For he was teaching them as one having power, and not as their Scribes and Pharisees.

Haydock Commentary Genesis 16:1-12, 15-16
Notes Copied From Haydock Commentary Site

• Ver. 2. May have. Heb. “may be built up,” a metaphorical expression: so God is said to have built up houses for the Egyptian midwives.  Ex. i. 21.  M.
• Ver. 3. Ten years after she was 65; which shews that she might reasonably conclude she would now have no children herself; and as she knew God had promised Abram a son, she thought he might follow the custom of those times, and have him by a second wife.  Abram shewed no eagerness on this matter, but only yielded to his wife’s petition, deprecanti, being well aware of the inconveniences of polygamy, which Sarai had soon reason to observe.  This is the first time we read of polygamy since the deluge; but it is not mentioned as any thing singular or unlawful.  This was a matter in which God could dispense; but it was never left to the disposal of any man.  Hence, when Luther and his associates ventured to dispense with the Landgrave of Hesse, to keep two wives at once, he required him to keep it a secret, being ashamed of his own conduct.  He still maintained it was a thing indifferent, even in the law of grace, though Christ has so expressly condemned it.  See præp 62, 65.  The practice, so common of late in this country, of marrying again after a bill of divorce has been passed, is no less contrary to the Catholic doctrine, which allows only a separation of the parties from bed and board, in cases of adultery; but never of a second marriage, while both the parties are living.  1 Cor. vii. S. Aug. de adult. conj. i. de C. D. xvi. 25, 38. and other fathers.  H. — It was never lawful for one woman to have two husbands.  W. — To wife. Plurality of wives, though contrary to the primitive institution of marriage, Gen. ii. 24. was by divine dispensation allowed to the patriarchs; which allowance seems to have continued during the time of the law of Moses.  But Christ our Lord reduced marriage to its primitive institution.  S. Matt. xix.
• Ver. 5. Despiseth. Few bear prosperity in a proper manner! — And thee. Sarai things it is the duty of her husband to restrain the insolence of Agar.  She commits her cause to God, and does not seek revenge.  M.
• Ver. 6. Afflicted her, as she now resented even a moderate correction.  H.
• Ver. 7. In the desert; omitted in Heb. being a repetition of in the wilderness. C.
• Ver. 9. Humble thyself. The angel, in God’s name, does not blame Sarai; but gives Agar to understand that the fault was wholly on her side.  H.
• Ver. 11. Ismael, means “God hath heard” the groans and distress of Agar.  C.
• Ver. 12. Wild. Heb. like a wild ass, not to be tamed or subdued.  The Saracens or Arabs, have almost all along maintained their independence. — Over against, ready to fight, without any dread of any one.  C.
• Ver. 15. Agar being returned home, and having obtained pardon. — Ismael, as the angel had foretold; an honour shewn to very few; such as Isaac, Solomon, Jesus, &c.  H.

Haydock Commentary Matthew 7:21-29

• Ver. 21. Here Jesus Christ shews, that it is not sufficient to believe in him and hear his words, but that in order to salvation, we must join works with faith; for in this shall we be examined at the last day.  M. — Without faith they could not cry out, Lord, Lord. Rom. x.  But the strongest faith without the works of justice, will not be available to salvation.  1 Cor. xiii.  B. — Many who have the lord continually in their mouths, but care little about putting on the Lord, or penetrating themselves with his true spirit, will find their presumption, and the false consciences they have made to themselves, woefully disappointed.  A.
• Ver. 22. Have not we prophesied in thy name? The gift of prophecy, and of doing miracles, many sometimes be granted to bad men, as to Caiphas, and Balaam.  Wi. — Under the name of prophets, the Hebrews comprised not only such as predicted future events, but also in general all such as gave themselves out for inspired, or who undertook teaching and interpreting the holy Scriptures; and here by prophesying is understood, in a general acceptation, all public functions, predicting futurity, expounding Scripture, instructing the people, preaching, &c.  V.
• Ver. 23. So as to approve and reward your works.  Here he shews that even prophecy and miracles will not save us without good works.  M. — How much less will faith, unassisted by good works, preserve us from condemnation.  A. — the gift of miracles is bestowed on men not for their own good, but for the advantage of others.  We must not then be surprised if men, who had indeed faith in Christ, but whose lives did not correspond with their faith, should be honoured with these extraordinary gifts, since the Almighty sometimes employs as his instruments in working similar wonders, men destitute both of faith and virtue.  Balaam, void of faith and probity, still by the will of God, prophesied for the advantage of others.  To Pharao and Nabuchodonosor were revealed future events of the greatest moment; and the wicked Judas himself cast out devils.  Therefore S. Paul said, “if I had all faith so as to remove mountains, and if I knew all mysteries, and was possessed of all wisdom, but had not charity, I am nothing.”  Hom. xv. S. Chry.
• Ver. 24. In the Greek text, “I will compare him;” an apposite comparison, to shew the necessity of good works.  It is the duty of each individual to erect this spiritual edifice of good works in the interior of his soul, which may be able to resist all the attacks of our spiritual enemy: whilst those men who have true faith and no works are compared to a fool, and are sure to perish.  M. —Here again our Saviour dispenses his rewards to such as order their lives according to his instructions; but as before he promised the kingdom of heaven, divine consolations, and other rewards, so here he promises them the numberless blessings attendant on virtue in this life.  The just alone are surrounded with virtue as with a strong guard, and amidst the high swelling waves of worldly troubles, enjoy a calm and unchangeable tranquillity.  Thus was Job strengthened by his virtue against the attacks both of men and satan.  Chry. hom. xxv.
• Ver. 25. The Scribes and Pharisees only explained the law, and laid open the promises of Moses, whereas our Saviour gives new laws, and makes new promises in his own name; But I say to you, &c.  The energy also with which our Saviour spoke, together with the miracles which he wrought, had far greater influence on the minds of the people than the frigid manner in which the Scribes delivered their doctrines.  M.
• Ver. 26. Nothing can be more foolish than to raise an edifice on sand: it carries punishment with it, causing indeed abundance of labour, but yielding neither reward nor repose.  The slaves of malice, luxury, and voluptuousness, labour in the pursuit of their desires, yet not only receive no reward, but, on the contrary, the greatest punishment.  They sow in the flesh, from the flesh they shall reap corruption.  Gal. vi.  Chry. hom. xxv.
• Ver. 27. Such again shall be the end of all false prophets.  Their death shall be in the same proportion, ignominious and miserable, as their life had been glorious and attractive.  They shall be punished with so much greater severity, than others, as their sins have proceeded from greater knowledge and greater malice.  A.
• Ver. 28. With reason were the people enraptured with his doctrines; for he taught as having authority from himself, and not like their doctors, who only spoke in the name of Moses, and whose only ambition was to please, and not to correct.  In the Greek text there is only mention of the Scribes or doctors, but not of the Pharisees.
• Ver. 29. He taught as one having power, exousian, to found a law of his own.  Hence he said: Ego autem dico vobis; “But I say to you, ” viz. as a legislator, announcing to you not the law of Moses, or of any other, but my own law.  Est. in dif. loca. — All agree that S. Matthew anticipates the sermon on the mount, in order thus to prefix the doctrines of Christ to the account of his miracles; for we cannot doubt that the discourse on the mount, which is mentioned by S. Matthew, is the same as that recorded by S. Luke.  The beginning, the middle, and the conclusion correspond with each other.  If S. Matthew mentions some particulars omitted by S. Luke, it is because his design was to collect together several instructions, which Jesus delivered on different occasions; and these, for the most part, are to be found in other parts of S. Luke. — This admirable sermon may be divided into three parts, viz. the exordium, the body of the discourse, and the conclusion.  The exordium comprises the eight beatitudes, and merits our most serious attention.  The body of the discourse is chiefly addressed to the apostles, whom Jesus had recently chosen, in order to instil into them, and all succeeding pastors of the Church, a right sense of the great duties belonging to their ministry; and, in the second place, it refers to all the faithful in general.  The conclusion consists of an exhortation to a life of piety, and contains several advices, some of which chiefly regard pastors, others indiscriminately all the faithful in general. — May this excellent abridgment of thy doctrine, O Jesus!  be the rule of our manners, the pattern of our life.  Amen.  A.