Daily Bible Readings Friday July 31 2009 Memorial of Saint Ignatius of Loyola

July 31 2009 Friday Memorial of Saint Ignatius of Loyola, priest
Saint of the Day – St. Ignatius of Loyola

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/073109.shtml

Leviticus 23:1, 4-11, 15-16, 27, 34b-37
Douay-Rheims Challoner

And the Lord spoke to Moses, saying:

These also are the holy days of the Lord, which you must celebrate in their seasons.

The first month, the fourteenth day of the month at evening, is the phase of the Lord.
And the fifteenth day of the same month is the solemnity of the unleavened bread of the Lord. Seven days shall you eat unleavened bread.
The first day shall be most solemn unto you, and holy: you shall do no servile work therein. But you shall offer sacrifice in fire to the Lord seven days. And the seventh day shall be more solemn, and more holy: and you shall do no servile work therein.

And the Lord spoke to Moses, saying:

Speak to the children of Israel, and thou shalt say to them: When you shall have entered into the land which I will give you, and shall reap your corn, you shall bring sheaves of ears, the firstfruits of your harvest to the priest. Who shall lift up the sheaf before the Lord, the next day after the sabbath, that it may be acceptable for you, and shall sanctify it. You shall count therefore from the morrow after the sabbath, wherein you offered the sheaf of firstfruits, seven full weeks. Even unto the morrow after the seventh week be expired, that is to say, fifty days: and so you shall offer a new sacrifice to the Lord.

Upon the tenth day of this seventh month shall be the day of atonement. It shall be most solemn, and shall be called holy: and you shall await your souls on that day, and shall offer a holocaust to the Lord.

From the fifteenth day of this same seventh month, shall be kept the feast of tabernacles, seven days to the Lord. The first day shall be called most solemn and most holy: you shall do no servile work therein. And seven days you shall offer holocausts to the Lord. The eighth day also shall be most solemn and most holy: and you shall offer holocausts to the Lord. For it is the day of assembly and congregation. You shall do no servile work therein.

These are the feasts of the Lord which you shall call most solemn and most holy, and shall offer on them oblations to the Lord: holocausts and libations according to the rite of every day.

Responsorial Psalm 80:3-6, 10-11ab (Ps 81 NAB)
DR Challoner Text Only

Take a psalm, and bring hither the timbrel:
the pleasant psaltery with the harp.
Blow up the trumpet on the new moon,
on the noted day of your solemnity.
For it is a commandment in Israel,
and a judgment to the God of Jacob.
He ordained it for a testimony in Joseph,
when he came out of the land of Egypt:
he heard a tongue which he knew not.
there shall be no new god in thee:
neither shalt thou adore a strange god.
For I am the Lord thy God,
who brought thee out of the land of Egypt

The Holy Gospel of Jesus Christ According to Saint Matthew 13:54-58
Haydock New Testament

And coming into his own country he taught them in their synagogues, so that they wondered, and said:

How came this man by this wisdom, and miracles? Is not this the carpenter’s son? Is not his mother called Mary; and his brethren James, and Joseph, and Simon, and Jude? And his sisters, are they not all with us? Whence then hath he all these things?

And they were scandalized in his regard. But Jesus said to them:

A prophet is not without honour, save in his own country, and in his own house.

And he wrought not many miracles there, because of their unbelief.

Haydock Commentary Leviticus 23:1, 4-11, 15-16, 27, 34b-37
Notes Copied From Haydock Commentary Site

• Ver. 6. Bread. The obligation of eating none but this sort of bread began at the second evening of the 14th, which was the beginning of the 15th of Nisan.  Ex. xii. 6. 12.  M.
• Ver. 8. In fire. Sept. “holocausts,” extraordinary ones, besides the daily burnt-offerings.  Num. xxviii. 19. — More holy than the five intermediate days, on which servile work was allowed.  In this and the former verse, more and most are not specified in the Heb. and Sept.  C.
• Ver. 10. Land of Chanaan, at which time these feasts began to be observed.  M.  See Lev. ii. 14. — Before the harvest commenced, first-fruits were offered to the Lord.  A gomer containing about three pints of barley was given to the priests, by the nation at large, as each  individual was not bound to make a particular solemn offering.  The judges deputed three men to gather this barley on the evening of the 15th Nisan, where the neighbourhood assembled near Jerusalem.  It was gathered by them in three different fields, after having been thrice assured that the sun was set, and that they had leave to reap, in answer to their triple demands on each head.  Then they placed the ears in three boxes, which they brought to the court of the sanctuary, and having ground the barley, and poured a log of oil and an handful of incense upon it, presented it to the priest, who heaving it in the form of a cross, threw as much as he could hold in his hand upon the altar, and kept the rest for himself.  Joseph. iii. 10. &c.  Private people offered also in kind or in money their first-fruits, or between the 40th and the 60th part of what their land produced.  This custom is almost as ancient as the world, (Gen. iv. 3,) and we may say that it forms a part of natural religion, which all nations have observed.  Porphyrius esteems it an  impiety to neglect it.  He says that the Thoes, living on the borders of Thrace, were in a moment destroyed, because they offered neither sacrifices nor first-fruits.  De Abstin. ii. 7.  The ancient Romans and Greeks were very punctual in this respect.  Plin. xviii. 20.  Those officers who collected this first-fruits among the latter were styled Parasites. Many of the festivals among the heathens, occurred at the end of harvest.  Aristot. ad Nicom. viii.  The Jews might reap their wheat, but they could not taste it, before they had offered the first-fruits, at Pentecost.  C. xxiii. 17.  Ex. xxiii. 16. — Of ears. Hebrew homor, or gomer, “a sheaf,” denotes also a measure, which was called an assaron, containing almost three pints.
• Ver. 11. Sabbath. Onkelos has “the good day,” from which the fifty days of Pentecost were counted.  C.
• Ver. 15. Sabbath. Not the ninth day of the week, but the first day of the Passover; from the morrow of which seven weeks or 49 days were reckoned; and the next day was Pentecost.  M. — They began, therefore, to count on the 16th of Nisan, and end on the 6th of the third month Sivan.  All the intermediate days took their denomination from this second day of the Passover; so that the next Saturday was called the first sabbath after the second day; in Greek Deuteroproton, the second-first; (Lu. vi. 1,) a term which had puzzled all the interpreters until Jos. Scaliger made this discovery.  Emend. 6.  The Samaritans count from the day after that sabbath which follows the Passover; so that if the festival fall on Monday, they celebrate Pentecost later than the Jews.  See their Letter to Huntington.  C.
• Ver. 16. Sacrifice. Heb. mincha, which relates to the offerings of corn and liquors.  Two loaves of wheaten flour leavened, were presented probably by the nation.  This festival was instituted in memory of the law being given from Mount Sinai, which was a figure of the law of grace promulgated by the Holy Ghost and by the apostles, on the day of Pentecost.  C.
• Ver. 34. Seven days, during which the people were bound to rejoice, but not to abstain from servile work; except on the first and eighth day. T. — Tabernacles: Gr. Scenopegia; because, during the octave, the Jews lived in tents, or booths, made of branches, &c. v. 42.
• Ver. 36. Most holy. Heb. “an holy assembly.”  The great day of the festivity, Jo. vii. 37. — Congregation. Heb. hatsereth, “retention.”  All were bound to wait till this day was over.  In other festivals, it was sufficient if they were present one day.  This was the concluding day of the feast of tabernacles.  Sept. exodion. Plutarch (Sym. iv. 5.) observes, that this festival greatly resembles that of Bacchus.  Ovid (Fast. iii.) speaking of the feast of Anna Perenna, describes it thus:
• Sub Jove pars durat, pauci tentoria ponunt,
• Sub quibus e ramis frondea facta casa est.
• Casaubon (on Athen. iv. 9. and v. 5.) mentions other feasts, on which the pagans dwelt under tents.  The devil has caused his slaves to imitate most of the holy ceremonies of the true religion.  C.

Haydock Commentary Matthew 13:54-58

• Ver. 55. Is not this the carpenter’s son?[1]  I find carpenter in all translations, though the Greek word signifies, in general, a workman or craftsman.  The Latin is also a general word, which of itself signifies no more a carpenter than a smith. But the common belief of the faithful is, that S. Joseph was a carpenter, which may be confirmed by what Theodoret relates (l. iii. Hist. c. xviii.) of one Libanius, under Julian the apostate, who asking scornfully of a holy man, what the carpenter’s son was doing at that time? the holy man made him this smart reply, that he was making a coffin for Julian; who was killed not long after.  Wi. — O! how truly astonishing is the stupidity of the Nazareans!  They wonder whence wisdom itself possesses wisdom, and virtue itself virtue.  The reason is evident: they only considered him as the son of a carpenter.  S. Jer. — Was not David the son of an husbandman, and Amos a shepherd?  They should then have honoured our Lord, when they heard him speak in this manner.  What wonderful mildness in Christ!  Though calumniated and reviled, he still answers with the greatest humility and charity, a prophet is not without honour, save in his own country. v. 57.  S. Chrys. ex D. Tho. Aquin. — His brethren. These were the children of Mary, the wife of Cleophas, sister of our blessed Lady; (Mat. xxviii. 56.  John xix. 25.) and therefore, according to the usual style of the Scripture, they were called brethren, that is, near relations to our Saviour.  Ch.

Daily Bible Readings Thursday July 30 2009 17th Week in Ordinary Time

July 30 2009 Thursday 17th Week in Ordinary Time
Saint of the Day – St. Peter Chrysologus

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/073009.shtml

Exodus 40:16-21, 34-38 (14-19, 32-36 DRC)
Douay-Rheims Challoner

And Moses did all that the Lord had commanded. So in the first month of the second year, the first day of the month, the tabernacle was set up. And Moses reared it up, and placed the boards and the sockets and the bars, and set up the pillars, And spread the roof over the tabernacle, putting over it a cover, as the Lord had commanded. And he put the testimony in the ark, thrusting bars underneath, and the oracle above. And when he had brought the ark into the tabernacle, he drew the veil before it to fulfil the commandment of the Lord.

The cloud covered the tabernacle of the testimony, and the glory of the Lord filled it. Neither could Moses go into the tabernacle of the covenant, the cloud covering all things, and the majesty of the Lord shining, for the cloud had covered all. If at any time the cloud removed from the tabernacle, the children of Israel went forward by their troops: If it hung over, they remained in the same place. For the cloud of the Lord hung over the tabernacle by day, and a fire by night, in the sight of all the children of Israel throughout all their mansions.

Responsorial Psalm 83:3-6a and 8a, 11 (Ps 84 NAB)
DR Challoner Text Only

My soul longeth and fainteth for the courts of the Lord.
My heart and my flesh have rejoiced in the living God.
For the sparrow hath found herself a house,
and the turtle a nest for herself where she may lay her young ones:
Thy altars, O Lord of hosts, my king and my God.
Blessed are they that dwell in thy house, O Lord:
they shall praise thee for ever and ever.
Blessed is the man whose help is from thee:
they shall go from virtue to virtue
For better is one day in thy courts above thousands.
I have chosen to be an abject in the house of my God,
rather than to dwell in the tabernacles of sinners.

The Holy Gospel of Jesus Christ According to Saint Matthew 13:47-53
Haydock New Testament

Jesus said:

Again, the kingdom of heaven is like to a net cast into the sea, and gathering together of all kind of fishes. Which, when it was filled, they drew out, and sitting by the shore they chose out the good into vessels, but the bad they cast forth. So shall it be at the end of the world, the angels shall go out, and shall separate the wicked from among the just, And shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth. Have ye understood all these things?

They say to him:

Yea.

He said unto them:

Therefore every scribe instructed in the kingdom of heaven, is like to a master of a house, who bringeth forth out of his treasure new things and old.

And it came to pass, when Jesus had finished these parables, he departed from thence.

Haydock Commentary Exodus 40: 14-19, 32-36
Notes Copied From Haydock Commentary Site

• Ver. 17. Cover of purple, goat skins, &c.
• Ver. 18. Testimony, or tables of the law.  The pagans enclosed various symbolical figures, cakes, &c. in their mystic arks.  Clem. Alex.  But how different were they from the sacred records of religion!  C.
• Ver. 32. Glory. The cloud which had rested over the tent, appointed for prayer, came now to the grand tabernacle, in the midst of the camp.  C. — By its superior lustre, it signified that the glory of God was there.  S. Aug. q. 173.
• Ver. 33. Moses, out of respect, abstained from entering that day. C. — The cloud of legal observances, though designed to prefigure Christ and the gospel, seems however to hinder the Jews from recognizing them.  S. Aug.  T.
• Ver. 36. A fire. The same cloud overshadowed the camp by day, and enlightened it by night.  Chal.  C. xiii. 22.

Haydock Commentary Matthew 13:47-53

• Ver. 52. Every scribe; i.e. master or teacher.  Wi. — Because you know how invaluable is the treasure, the pearl, the kingdom, here mentioned; you, who are scribes and teachers, should cultivate it yourselves, and communicate the same blessing to others.  Thus imitating a father of a family, who draws from his treasure both new and old things, and distributes them to his children, according to their several wants and necessities.  This was a proverbial expression with the Jews, to signify every thing useful or necessary for the provision of a family.  Jer. Aug. Chrys. Bede, and Tirinus. — Thus also a pastor of souls throws light upon the mysteries of the New Testament, by the figures of the Old, and explains the workings of grace, by the operations of nature.

Daily Bible Readings Wednesday July 29 2009 Memorial of Saint Martha

July 29 2009 Wednesday Memorial of Saint Martha
Saint of the Day – Saint Martha

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/072909.shtml

Exodus 34:29-35
Douay-Rheims Challoner

And when Moses came down from the Mount Sinai, he held the two tables of the testimony, and he knew not that his face was horned from the conversation of the Lord. And Aaron and the children of Israel seeing the face of Moses horned, were afraid to come near. And being called by him, they returned, both Aaron and the rulers of the congregation. And after that he spoke to them, And all the children of Israel came to him: and he gave them in commandment all that he had heard of the Lord on Mount Sinai. And having done speaking, he put a veil upon his face. But when he went in to the Lord, and spoke with him, he took it away until he came forth, and then he spoke to the children of Israel all things that had been commanded him. And they saw that the face of Moses when he came out was horned, but he covered his face again, if at any time he spoke to them.

Responsorial Psalm 98:5-7, 9 (Ps 99 NAB)
DR Challoner Text Only

Exalt ye the Lord our God, and adore his footstool, for it is holy.
Moses and Aaron among his priests: and Samuel among them that call upon his name.
They called upon the Lord, and he heard them:
He spoke to them in the pillar of the cloud.
They kept his testimonies, and the commandment which he gave them.
Exalt ye the Lord our God, and adore at his holy mountain: for the Lord our God is holy.

There are 2 choices for the Gospel reading. I will post both.

The Holy Gospel of Jesus Christ According to Saint John 11:19-27
Haydock New Testament

And many of the Jews were come to Martha, and Mary, to comfort them concerning their brother. Martha, therefore, as soon as she heard that Jesus was come, went to meet him: but Mary sat at home. Martha therefore said to Jesus:

Lord, if thou hadst been here, my brother had not died: But now also I know that whatsoever thou wilt ask of God, God will give it thee.

Jesus saith to her;

Thy brother shall rise again.

Martha saith to him;

I know that he shall rise again, in the resurrection at the last day.

Jesus said to her;

I am the resurrection, and the life: he that believeth in me, although he be dead, shall live: And every one that liveth, and believeth in me, shall not die for ever. Believest thou this?

She saith to him;

Yea, Lord, I have believed that thou art Christ, the Son of the living God, who art come into this world.

The Holy Gospel of Jesus Christ According to Saint Luke 10:38-42
Haydock New Testament

Now it came to pass as they went, that he entered into a certain town: and a certain woman, named Martha, received him into her house: And she had a sister, called Mary, who sitting also at the Lord’s feet, heard his word. But Martha was busy about much serving: who stood, and said:

Lord, hast thou no care that my sister hath left me alone to serve? speak to her, therefore, that she help me.

And the Lord answering, said to her:

Martha, Martha, thou art careful, and art troubled by many things. But one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her.

Haydock Commentary Exodus 34:29-35
Notes Copied From Haydock Commentary Site

• Ver. 29. Horned. That is, shining, and sending forth rays of light like horns.  Ch. — Sept. “encircled with glory.”  S. Paul (2 Cor. iii. 7,) says, the Hebrews could not look steadfastly at the face of Moses, on account of the glory of his countenance.  Hence, he was forced to have a veil, which, the apostle observes, was not taken off from the old law till Christ appeared.  The Jews and heretics still read the law and the gospel with a veil over their eyes and heart, without understanding them, as they are hidden to those who perish, 2 Cor. iv. 3.  The Jews are much enraged at some Christians, who have represented Moses with horns, as if, they say, he were a devil, or his wife an adulteress.  Stacchus and Drusius. — Heb. “his skin was radiant” all over his face.  These rays commanded respect and awe from the people, who had before said contemptuously, Moses—the man, (C. xxxii. 1,) as they shewed that God was with him.  They had not appeared before, though he had often conversed with the Lord: but now, having seen the glorious vision, they adhered to him during the remainder of his life, particularly when he enforced the obligations of the law to the people.  H. — The Arabs make their hair stand up like little horns, when they are about 40 years old.  Patric. ii. 4. Navig.  Homer mentions the like custom, and Diomed laughs at Paris calling  him the pretty-horned. Iliad xi.  Many of the ancient heroes and gods are represented with horns, particularly Bacchus, whose history reminds us of  many particulars, which belong to Moses.  He was born or educated in the confines of Egypt, was exposed on the waters, in a box; had two mothers, and very beautiful.  While his army enjoyed the light, the Indians were in darkness.  He was preceded by a pillar, had women in his train, dried up rivers with his thyrsus or wand, which had crawled, like a serpent, &c.  Huet. &c.  S. Epiphanius (her. 55,) says the Idumeans adored Moses.  Their idol is called Choze by Josephus, (Ant. xviii. 11,) which may be derived from Chus, the ancestor of Sephora, as Bacchus and Iacchus may denote “the son Bar, or the god Chus,” Jah-Chus, who was adored in Arabia; so that Moses, Choze, and Bacchus, probably mean the same person.  Chus peopled that part of Arabia where the Hebrews sojourned.  Num. xii. 1.  C.
• Ver. 33. And having, &c.  At first, he spoke uncovered.  M. — The Protestants insert the word till in Italics, to insinuate that Moses spoke with a veil on, as S. Paul mentions; (H.) and Calmet would translate, “for Moses had ceased to address the people, and had put a veil upon his face,” as soon as he perceived that they could not bear the blaze of his countenance.  This he did out of modesty, that they might not be afraid of coming to speak freely to him, (Jansenius) though it was also mysterious, as S. Paul remarks.  For even until this day, when Moses is read, the veil is upon their heart, (2 Cor. iii. 15,) as it is upon that of heretics, who cannot see the church.  S. Aug. in Ps. xxx.  W.

Haydock Commentary John 11:19-27

• Ver. 21. If thou hast been here. These words shew that the faith of the two sisters was but weak; as if the Son of God was not everywhere: or as if he could not restore him to life when dead and buried.  Wi. — Martha believed in Christ, but not as she ought to have done.   She did not yet believe him to be God, but addressed him as one who is remarkable for virtue, and approved of by heaven.  S. Chrys. hom. 61. in Joan.
• Ver. 23. Thy brother shall rise again. Martha took  notice that Christ did not express, whether immediately, or at the general resurrection, which she and the Jews generally believed.  Wi.
• Ver. 25. I am the resurrection, and the life. That is, the author of both.  Wi. — I am the resurrection, I am he who will at the last day raise him up; I can, therefore, if I will, raise him up now also.  S. Aust.
• Ver. 27. Thou art Christ, the Son of the living God. Martha breaks out into an act of perfect faith.  See C. i. v. 49.  Wi.

Haydock Commentary Luke 10:38-42

• Ver. 40. Calvin here ridicules the professors of evangelical poverty, because they gather from this place that there are two states of life, viz. the active and the contemplative, figured by Martha and Mary.  But what will he answer, when he is informed, that this is the opinion not merely of monks, but even of a S. Austin, (Serm. xxvii, De verbis Domini,) of a S. Jerom, (Com. 3 cap. of Jeremiah,) of a S. Greg. and many others?  Not that they were ignorant that there was another more natural explanation; but they were of opinion that nothing could be found more proper for the illustration of these different states of life.  Maldonatus.
• Ver. 42. One thing is necessary. Some think that Christ’s meaning was, that Martha was preparing many dishes, when one was sufficient.  But others, that this one thing necessary, was to learn, and comply with the will of God; which Mary was employed about.  Wi.

Daily Bible Readings Tuesday July 28 2009 17th Week in Ordinary Time

July 28 2009 Tuesday Seventeenth Week in Ordinary Time
Saint of the Day – St. Leopold Mandic

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/072809.shtml

Exodus 33:7-11; 34:5b-9, 28
Douay-Rheims Challoner

Moses also taking the tabernacle, pitched it without the camp afar off, and called the name thereof, The tabernacle of the covenant. And all the people, that had any question, went forth to the tabernacle of the covenant, without the camp. And when Moses went forth to the tabernacle, all the people rose up, and every one stood in the door of his pavilion, and they beheld the back of Moses, till he went into the tabernacle. And when he was gone into the tabernacle of the covenant, the pillar of the cloud came down, and stood at the door, and he spoke with Moses. And all saw that the pillar of the cloud stood at the door of the tabernacle. And they stood and worshipped at the doors of their tent. And the Lord spoke to Moses face to face, as a man is wont to speak to his friend. And when he returned into the camp, his servant Josue, the son of Nun, a young man, departed not from the tabernacle.

Moses stood with him, calling upon the name of the Lord. And when he passed before him, he said:

O the Lord, the Lord God, merciful and gracious, patient and of much compassion, and true, Who keepest mercy unto thousands: who takest away iniquity, and wickedness, and sin, and no man of himself is innocent before thee. Who renderest the iniquity of the fathers to the children, and to the grandchildren unto the third and fourth generation.

And Moses making haste, bowed down prostrate unto the earth, and adoring, Said:

If I have found grace in thy sight, O Lord, I beseech thee that thou wilt go with us, (for it is a stiffnecked people) and take away our iniquities and sin, and possess us.

And he was there with the Lord forty days and forty nights: he neither ate bread nor drank water, and he wrote upon the tables the ten words of the covenant.

Responsorial Psalm 102:6-13 (Ps 103 NAB)
DR Challoner Text Only

The Lord doth mercies, and judgment for all that suffer wrong.
He hath made his ways known to Moses:
his wills to the children of Israel.
The Lord is compassionate and merciful:
longsuffering and plenteous in mercy.
He will not always be angry: nor will he threaten for ever.
He hath not dealt with us according to our sins:
nor rewarded us according to our iniquities.
For according to the height of the heaven above the earth:
he hath strengthened his mercy towards them that fear him.
As far as the east is from the west,
so far hath he removed our iniquities from us.
As a father hath compassion on his children,
so hath the Lord compassion on them that fear him:

The Holy Gospel of Jesus Christ According to Saint Matthew 13:36-43
Haydock New Testament

Then having sent away the multitudes, he came into the house, and his disciples came to him, saying:

Explain to us the parable of the cockle in the field.

He made answer, and said to them:

He that soweth the good seed, is the Son of man. And the field is the world. And the good seed are the children of the kingdom. And the cockle are the children of the wicked one. And the enemy that sowed them, is the devil. But the harvest is the end of the world. And the reapers are the angels.

Even as cockle therefore is gathered up, and burnt with fire, so shall it be at the end of the world. The Son of man shall send his angels, and they shall gather out of his kingdom all scandals, and them that work iniquity. And shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth.

Then shall the just shine as the sun, in the kingdom of their Father. He that hath ears to hear, let him hear.

Haydock Commentary Exodus 33:7-11; 34:5b-9, 28
Notes Copied From Haydock Commentary Site

• Ver. 7. Tabernacle: not that which God had described, which was set up later, (C. xl.) but one destined for public and private prayer.  M. — Afar, a thousand yards.  Thalmud and Villet. — Covenant; or alliance, which God had entered into with the people.  T. — The Heb. may signify, “of the assembly or congregation,” because there the people met to hear the divine doctrine explained, and to offer up their prayers. — Camp. Thus were the people reminded of their excommunication, or separation, from the God whom they had so wantonly abandoned, and whose protection and presence were their only support and comfort.  H. — The record of the covenant was also probably torn, as Moses was ordered to write it again.  C. xxxiv. 27.  T.
• Ver. 8. Rose up, out of respect to their prince, who was not their mediator also.  H.
• Ver. 9. He spoke. The angel, conducting the pillar, spoke in God’s name.  M.
• Ver. 10. And worshipped. This the Samaritan copy omits.  The people bowed towards Moses and the angel.  C.
• Ver. 11. Face to face. That is, in a most familiar manner.  Though, as we learn from this very chapter, Moses could not see the face of the Lord. Ch. — The angel assumed a human form, (M.) which Moses knew could not fully display the majesty of God; and hence he begs to see his face, or his glory, (v. 13. 18,) which God declares is impossible for any mortal to do, v. 20.  H. — He addresses him, however, with unusual condescension, and speaks to him without any ambiguity, “without any medium,” as the Arab. expresses it.  Other prophets were instructed by visions, and were filled with terror.  Dan. x. 8. — Young man, though 50 years old, and the general who defeated the Amalecites.  C. xvii. 13.  Puer means a servant also, in which capacity Josue waited on Moses, and was alone allowed to be present with him in the tabernacle.  He did not sleep there, (C.) but guarded it from all profanation.  Some say he was still called young, because he was unmarried; in which sense the Chal. styles him hullema, which corresponds with the Heb. halma, a virgin.  Serarius.  T.
• Ver. 6. He said. Some refer this to Moses; others, more probably, to God, who had promised, by this signal of the name of the Lord, to testify his presence.  C. — The angel addresses God in this manner, while Moses lies concealed in the rock, covered with the hand or cloud of God’s representative.  H. — Of the eleven attributes here claimed by God, three regard his essence, six his mercy, and the last two his justice.  C.
• Ver. 7. Keepest. So the Targum of Jerusalem reads.  Heb. and Sept. have, “keepeth.” — No man, &c.  All have sinned. Rom. iii. 23.  Heb. “who will not clear the guilty,” which is followed by the Chal. and Sept.  God is a just judge, who will assuredly punish the impenitent.  Yet even in justice, he will remember mercy, and will stop at the third and fourth generation, (C.) when the influence of the progenitors’ example can have but small influence upon their descendants.  If, however, they prove guilty, they must expect chastisement.  Ex. xx. 5.
• Ver. 9. (For it, &c.)  If thou do not support me, I shall not be able to govern.  H. — Possess us. Take us for thy peculiar inheritance.  M.
• Ver. 28. Wrote. God wrote on the tables, as he had promised, v. 1.  C. — Moses recorded all in this book, as he was ordered, v. 27.  S. Cyprian (de Sp. S.) and S. Augustine (q. 186,) infer, however, from this text, that the second tables had not the same honour as the first.  The contrary appears from Deut. x. 4, He (God) wrote…as before. Estius, Calmet, and Menoch. think the forty days here mentioned, were those which Moses spent with God to obtain the people’s pardon, and the law, at the same time.  See C. xxxii. 35.  He continued all that time without meat or sleep, by the power of God, who supports Enoch and Elias in the vigour of health without corporal sustenance.  Salien. A. 2544, in which year of the world he fixes the death of Job, the great prophet of the Gentiles.

Haydock Commentary Matthew 13:36-43

• Nothing

Catena Aurea Matthew 13:36-43
From Catechetics Online

• CHRYS; The Lord had spoken to the multitude in parable that He might induce them to ask Him of their meaning yet, though He had spoken so many things in parables no man had yet asked Him anything, and therefore He sends them away; Then Jesus sent the multitude away, and went into the house. None of the Scribes followed Him here, from which it is clear that they followed Him for no other purpose than that they might catch Him in His discourse.
• JEROME; The Lord sends away the multitude, and enters the house that His disciples might come to Him and ask Him privately of those things which the people neither deserved to hear, nor were able.
• RABAN; Figuratively; Having sent away the multitude of unquiet Jews, He enters the Church of the Gentiles, and there expounds to believers heavenly sacraments, whence it follows, And his disciples came to him, saying, Explain to us the parable of the tares of the field.
• CHRYS; Before, though desirous to learn, they had feared to ask; but now they ask freely and confidently because they had heard, To you it is given to know the mystery of the kingdom of heaven; and therefore they ask when alone, not envying the multitude to whom it was not so given. They pass over the parables of the leaven and the mustard seed as plain; and ask concerning the parable of the tares, which has some agreement with the foregoing parable concerning the seed, and shows somewhat more than that. And accordingly the Lord expounds it to them, as it follows, He answered and said to them, He that sows the good seed is the Son of man.
• REMIG. The Lord styles Himself the Son of Man, that in that title He might set an example of humility; or perhaps because it was to come to pass that certain heretics would deny Him to be really man; or that through belief in His Humanity we might ascend to knowledge of His Divinity.
• CHRYS; The field is the world. Seeing it is He that sows His own field, it is plain that this present world is His. It follows, The good seed are the children of the kingdom.
• REMIG; That is, the saints, and elect men, who are counted as sons.
• AUG; The tares the Lord expounds to mean, not as Manichaeus interprets, certain spurious parts inserted among the true Scriptures, but all the children of the Evil one, that is, the imitators of the fraud of the Devil. As it follows, The tares are the children of the evil one, by whom He would have us understand all the wicked and impious.
• ID; For all weeds among corn are called tares. It follows, The enemy who sowed this is the Devil.
• CHRYS; For this is part of the wiles of the Devil, to be ever mixing up truth with error. The harvest is the end of the world. In another place He says, speaking of the Samaritans, Lift up your eyes, and consider the fields that they are already white for the harvest; and again, The harvest truly is great, but the laborers are few, in which words He speaks of the harvest as being already present. How then does He here speak of it as something yet to come? Because He has used the figure of the harvest in two significations, as He says there that it is one that sows, and another that reaps; but here it is the same who both sows and reaps indeed there He brings forward the Prophets, not to distinguish them from Himself, but from the Apostles, for Christ Himself by His Prophets sowed among the Jews and Samaritans. The figure of harvest is thus applied to two different things. Speaking of first conviction and turning to the faith, He calls that the harvest, as that in which the whole is accomplished; but when He inquires into the fruits ensuing upon the hearing the word of God, then He calls the end of the world the harvest, as here.
• REMIG; By the harvest is denoted the day of judgment, in which the good are to he separated from the evil; which will be done by the ministry of Angels, as it is said below, that the Son of Man shall come to judgment with His Angels. As then the tares are gathered and burned in the fire, so shall it be in the end of this world.
• The Son of man shall send forth his Angels, and they shall gather out of his kingdom all offenses, and them which do iniquity.
• AUG; Out of that kingdom in which are no offenses? The kingdom then is His kingdom which is here, namely, the Church.
• ID; That the tares are first separated, signifies that by tribulation the wicked shall be separated from the righteous; and this is understood to be performed by good Angels, because the good can discharge duties of punishment with a good spirit, as a judge, or as the Law, but the wicked cannot fulfill offices of mercy.
• CHRYS; Or we may understand it of the kingdom of the heavenly Church; and then there will be held out here a two-fold punishment; first that they fall from glory as that is said, And they shall gather out of his kingdom all offenses, to the end, that no offenses should be seen in His kingdom; and then that they burned. And they shall cast them into a furnace of fire.
• JEROME; The offenses are to be referred to the tares.
• GLOSS; The offenses, and, them that do iniquity, are to be distinguished as heretics and schismatics; the offenses referring to heretics; while by them that do iniquity are to be understood Schismatics. Otherwise; By offenses may be understood those that give their neighbor an occasion of falling, by those that do iniquity all other sinners.
• RABAN; Observe, He says, Those that do iniquity, not, those who have done; because not they who have turned to penitence, but they only that abide in their sins are to be delivered to eternal torments.
• CHRYS; Behold the unspeakable love of God towards men! He is ready to show mercy, slow to punish; when He sows, He sows Himself; when He punishes, He punishes by others, sending His Angels to that. It follows, There shall be weeping and gnashing of teeth.
• REMIG; In these words is shown the reality of the resurrection of the body; and further, the twofold pains of hell, extreme heat, and extreme cold. And as the offenses are referred to the tares, so the righteous are reckoned among the children of the kingdom; concerning whom it follows, Then the righteous shall shine as the sun in the kingdom of their Father. For in the present world the light of the saints shines before men, but after the consummation of all things, the righteous themselves shall shine as the sun in the kingdom of their Father.
• CHRYS; Not that they shall not shine with higher brightness, but because we know no degree of brightness that surpasses that of the sun, therefore He uses an example adapted to our understanding.
• REMIG; That He says, Then shall they shine, implies that they now shine for an example to others, but they shall then shine as the sun to the praise of God. He that has ears to hear, let him hear.
• RABAN; That is, Let him understand who has understanding, because all these things are to be understood mystically, and not literally.

Daily Bible Readings Monday July 27 2009 17th Week in Ordinary Time

July 27 2009 Monday Seventeenth Week in Ordinary Time
Saint of the Day – Blessed Antonio Lucci

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/072709.shtml

Exodus 32:15-24, 30-34
Douay-Rheims Challoner

And Moses returned from the mount, carrying the two tables of the testimony in his hand, written on both sides, And made by the work of God; the writing also of God was graven in the tables. And Josue hearing the noise of the people shouting, said to Moses:

The noise of battle is heard in the camp.

But he answered:

It is not the cry of men encouraging to fight, nor the shout of men compelling to flee: but I hear the voice of singers.

And when he came nigh to the camp, he saw the calf, and the dances: and being very angry, he threw the tables out of his hand, and broke them at the foot of the mount: And laying hold of the calf which they had made, he burnt it, and beat it to powder, which he strewed into water, and gave thereof to the children of Israel to drink. And he said to Aaron:

What has this people done to thee, that thou shouldst bring upon them a most heinous sin?

And he answered him:

Let not my lord be offended; for thou knowest this people, that they are prone to evil. They said to me: make us gods, that may go before us; for as to this Moses, who brought us forth out of the land of Egypt, we know not what is befallen him. And I said to them: Which of you hath any gold? and they took and brought it to me; and I cast it into the fire, and this calf came out.

And when the next day was come, Moses spoke to the people:

You have sinned a very great sin: I will go up to the Lord, if by any means I may be able to entreat him for your crime.

And returning to the Lord, he said:

I beseech thee: this people hath sinned a heinous sin, and they have made to themselves gods of gold: either forgive them this trespass, Or if thou do not, strike me out of the book that thou hast written.

And the Lord answered him:

He that hath sinned against me, him will I strike out of my book: But go thou, and lead this people whither I have told thee: my angel shall go before thee. And I in the day of revenge will visit this sin also of theirs.

Responsorial Psalm 105:19-23 (Ps 106 NAB)
DR Challoner Text Only

They made also a calf in Horeb: and they adored the graven thing.
And they changed their glory into the likeness of a calf that eateth grass.
They forgot God, who saved them, who had done great things in Egypt,
Wondrous works in the land of Cham: terrible things in the Red Sea.
And he said that he would destroy them:
had not Moses his chosen stood before him in the breach:
To turn away his wrath, lest he should destroy them.

The Holy Gospel of Jesus Christ According to Saint Matthew 13:31-35
Haydock New Testament

Another parable he proposed to them, saying:

The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field. Which indeed is the least of all seeds: but when it is grown up, it is greater than any herbs, and becometh a tree, so that the birds of the air come, and dwell in the branches thereof.

Another parable he spoke to them:

The kingdom of heaven is like to leaven, which a woman took and hid in three measures of meal, until the whole was leavened.

All these things Jesus spoke in parables to the multitudes: and without parables he did not speak to them. That the word might be fulfilled which was spoken by the prophet, saying: I will open my mouth in parables, I will utter things hidden from the foundation of the world.

Haydock Commentary Exodus 32:15-24, 30-34
Notes Copied From Haydock Commentary Site

• Ver. 15. Both sides. The ten commandments were written twice over, or on both sides, that all who stood round Moses, might be able to read them.  M. — On one side, appeared the laws regarding God; on the other, those which relate to man.  H. — They were like two originals.  The common way of writing was only on one side.  C.
• Ver. 17. Josue, who was waiting for Moses lower down on the mountain.  C. xxiv. 13.
• Ver. 18. Cry, &c.  Heb. “the cry answering strength…or…weakness,” which the Vulgate elucidates. — Singers. Sept. “I hear the cry of those who contend for pre-eminence in wine,” or over their cups.  H.
• Ver. 19. Mount. “Finding the people abandoned to luxury and sacrilege, he broke the tables, deeming it a nation unworthy to be entrusted with the law of God.”  Sulpit. i. 33.  By this action, Moses foreshewed the dissolution of the covenant with the Jews, that the new covenant might take place.  S. Aug. q. 144.  The Jews kept the 17th of the fourth month as a fast, in memory of this event.  S. Jer. in Zac. viii.
• Ver. 20. Calf. Having manifested his disapprobation of the people’s conduct, in the most signal manner, by breaking the two tables; Moses proceeds to convince them of their stupidity, in adoring what he, in a few minutes, reduces to powder. H. — He breaks the calf in pieces, after burning it, and then grinds it to dust in a mill, with files; as the Heb. Chal. and Sept. intimate.  He throws it, with contempt, into the torrent, which supplied the camp with water, and thus caused the idolaters to swallow their god.  T. — Sa assures us, that he saw an alchymist pulverize gold, which Abenezra says is done by means of some herbs, which turn the gold quite black, when it is melted.  C. — Some use aquafortis for this purpose.  T. — But from the account of Moses, (Deut. ix. 21,) it seems fire, and the mille, or file, reduced the gold into the smallest particles, so as to be even potable.  Josephus (viii. 2,) mentions the gold dust used by the courtiers of Solomon.  C.
• Ver. 22. Evil. Aaron answers his younger brother with humility, being now touched with repentance; on which account, God still grants him the high priesthood.  H.
• Ver. 24. Came out. The Rabbins pretend alive, and able to walk.  Hence they say Aaron was filled with astonishment, and induced to erect the altar in its honour.  R. Salomo and Burgens.  But these are Jewish fables, injurious to God, and invented to hide, in some degree, the shame of their ancestors.  For the same reason, Josephus passes over the whole in silence, and Philo throws the blame on a few Egyptian converts.  They might very probably be the ringleaders, as Num. xi. 4.  But the Hebrews in general readily gave in to the delusion.  1 Cor. x. 7.  H.
• Ver. 30. You. Many who had not been slain, had followed the bad example, and Aaron, in particular, had brought upon them a most heinous sin. v. 21.  Yet on account of their repentance, they were not subjected to immediate punishment; but they were visited afterwards, v. 34.  Though God was appeased, (v. 14,) so as not to destroy the whole multitude, Moses thought it a very arduous task to obtain a full reconciliation, notwithstanding the exemplary vengeance he had taken of the ringleaders.  Hence he addresses himself to God with the greatest humility, and with such earnestness as scarcely seems justifiable, if we understand that he put his own eternal salvation at stake.  But he makes an impossible supposition, or proposal, which he knew God would not admit, to extort as it were the requested favour.  As he is willing to die for his people, God pardons them for his sake.  S. Aug. q. 147, &c.  H.
• Ver. 32. The book of predestinate.  S. Paul uses a similar expression, Rom. ix. 3.  Neither could he really desire or consent to be accursed, even for a time.  Hence their words can be understood only as an hyperbole, to denote the excess of their love for their brethren, as if a child should say to his father, pardon my brother, or kill me.  T. — Some explain this book, of the law or covenant, by which Moses was appointed the prince of the Hebrews, which title he is willing to forego, with pleasure, to obtain their pardon.  C. — Others understand the book, or register of the living.  He is willing to die for his people.  See Num. xi. 15.  S. Greg. Mor. x. 7.  S. Jer. ad Algas. — This sense is very good, and sufficiently expresses the fervour of Moses.  Greater live than this no man hath. Jo. xv. 13.
• Ver. 33. Book: him will I slay; and, if he die impenitent, I will punish him for ever.  H.

Haydock Commentary Matthew 13:31-35

• Ver. 32. The least of all seeds. That is, it is one of the least seeds; but in hot countries it is observed to grow to a considerable height, and to become a bush or a little tree.  Wi. — The gospel of Christ, compared in this verse to the grain of mustard seed, has indeed little show of grandeur and human greatness.  S. Paul calls it a scandal to the Jew, and a stumbling block to the Gentile.  But Jesus Christ here assures us, that when it has been spread and promulgated by his ambassadors, viz. the apostles, it shall surpass every other mode of instruction both in fame and extent.  S. Amb.  S. Jer.  S. Aug.
• Ver. 33. In three measures.  Sata, the word here used, was a particular Hebrew measure, which corresponds not to any particular measure that we make use of, and therefore I have put measures, as it is in other English translations.  See Walton de Ponderibus & mensuris, before his first tome. p. 42.  Wi. — It was the Seah of the Jews, the third part of the Epha, and contained about ten pints, and appears to be the ordinary quantity they baked at a time.  V. — By the woman here mentioned, S. Jerom understands the Church gathered from all nations; or the power and wisdom of God, according to S. Augustine.
• Ver. 35. By the prophet. It is taken from Psalm lxxvii. 2.  S. Jerom remarks that many copies have, Isaias, the prophet, but supposes that the evangelist wrote, Asaph, the prophet, to whom the title of this psalm seems to attribute it; but it was probably chanted by Asaph, and composed by David, who is simply characterized under the name of prophet, because he prophesied in composing his canticles.  V.