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Sep012007 21st Week Ordinary Time – Saturday
The readings on this site are not official. They are here to present the current readings alongside traditional Catholic commentary as published in the Haydock Bible.
Official Readings – http://www.usccb.org/nab/090107.shtml – Note. The Official readings may NOT match the current NAB you may have.
1 Thessalonians 4:9-11 Haydock NT
9 But concerning the love of the brotherhood, we have no need to write to you: for yourselves have learned of God to love one another. 10 For indeed you do it towards all the brethren in all Macedonia. But we entreat you, brethren, that you abound more, 11 and that you use your endeavour to be quiet, and that you do your own business, and work with your own hands, as we commanded you: and that you walk honestly towards them that are without: and that you want nothing of any man’s.
Ver. 11. And that you want nothing of any man’s.+ This is the sense by the Greek, nor does the Latin here signify to desire, but to want them that are without; i.e. infidels out of the pale of the Church. Wi.—In regard of brotherly love, he advises them to remain quiet, at peace with every one, troubling nobody, nor interfering with the concerns of others, but each one minding his own work. It had been reported to the apostle that there were some at Thessalonica who made religion a pretext for idleness. It is to reprove such persons as these, that we are given to understand in this place that religion will never excuse the neglect of relative duties, either to our neighbors or to ourselves. It is the duty of all to labor, in order to prevent the evils of poverty; for involuntary poverty is a great snare, and a dangerous temptation against salvation. It exposes to ignorance, to meanness, and low actions; it conducts to fraud, to falsities, to impudence, and forgetfulness of God. Happy are the poor in spirit, but miserable are they who are involuntarily so: miserable, not for the wants, the humiliations, or inconveniences of their state, but for the irregularities and disorders of conduct to which they are exposed. It is therefore wise of a man to pray, Give me not riches nor poverty, but give me only what is sufficient, &c. Calmet.
Matthew 25:14-30 Haydock NT
14 For even as a man going into a far country, called his servants, and delivered to them his goods; 15 and to one he gave five talents, and to another two, and to another one, to every one according to his proper ability: and immediately he took his journey.
16 And he that received the five talents, went his way, and traded with the same, and gained other five. 17 and in like manner he that had received the two, gained other two, 18 but he that had received the one, going his way, digged in the earth, and hid his lord’s money. 19 But after a long time, the lord of those servants came, and reckoned with them.
20 And he that had received the five talents, coming, brought other five talents, saying: “Lord, thou deliveredst to me five talents; behold I have gained other five over and above.” 21 His lord said to him: “Well done, thou good and faithful servant: because thou hast been faithful over a few things, I will set thee over many things: enter thou into the joy of thy lord.”
22 And he also that had received the two talents came and said: “Lord, thou deliveredst two talents to me: behold I have gained other two.” 23 Hid lord said to him: “Well done, good and faithful servant: because thou hast been faithful over a few things, I will set thee over many things: enter thou into the joy of thy lord.”
24 But he that had received the one talent, came, and said: “Lord, I know that thou art a hard man; thou reapest where thou hast not sown, and gatherest where thou hast not strewed: 25 and being afraid, I went and hid thy talent in the earth: behold here thou hast that which is thine.” 26 And his lord answering, said to him: “Wicked and slothful servant, thou knewest that I reap where I sow not, and gather where I have not strewed. 27 Thou oughtest, therefore, to have committed my money to the bankers, and at my coming, I should have received my own with usury. 28 Take ye away, therefore, the talent from him and give it him that hath ten talents.”
29 For to every one that hath, shall be given, and he shall abound: but from him that hath not, that also which he seemeth to have shall be taken away. 30 And the unprofitable servant, cast ye out into the exterior darkness. There shall be weeping and gnashing of teeth.
Haydock Commentary Matthew 25:14-30
Ver. 14. But that the apostles and all men might learn how they ought to watch, and to prepare for the last day, he subjoins another instructive parable of the ten talents. It has a great affinity with that mentioned in S. Luke, xix. Ll. But this last was spoken at a different time, place, and occasion. It differs also in some points.—For even as a man, c. This passage is to be understood of our divine Redeemer, who ascended to heaven encompassed by his human nature. The proper abode for the flesh is the earth; when, therefore, it is place in the kingdom of God, it may be said to be gone into a far country. S. Gregory. –But when we speak of his divine nature, we cannot say that he is gone into a far country, but only when we speak of his humanity. Origen.
Ver. 15. In the parable of the talents, the master is God, talents, graces, &c. Wi.—From this, it appears, we can do no good of ourselves, but only by means of God’s grace, though he requires our cooperation; since the servants could only make use of the talents given them to gain others. (A talent is £187 10s [2007 note: Who knows what it is today.]) It is also worthy of remark, that both he who received five and he who received only two talents, received an equal reward of entering into the joy of our Lord; which shews, that only an account will be taken according to what we have received, and that however mean and despicable our abilities may be, we still have an equal facility with the most learned of entering heaven. Jans.—The servant to whom this treasure was delivered, is allegorically explained of the faithful adorers of God, in the Jewish law, who departing from it, became followers of Christ, and therefore deserving of a double recompense….. The servant to whom the two talents were delivered, is understood of the Gentiles, who were justified in the faith and confession of the Father and the Son, and confessed our Lord Jesus Christ, God and man, composed of body and soul; and as the people of the Jews doubled the five talents they received, so the Gentiles, by the duplication of their two talents, merited a double recompense also….. But the servant who received only one talent, and hid it in the ground, represented such of the Jews as persisted in the observation of the old law, and thus kept their talent buried in the ground, for fear the Gentiles should be converted. S. Hilary.
Ver. 18. He that had received the one. The man who hid this one talent, represents all those who, having received any good quality, whether mental or corporal, employ it only on earthly things. S. Gregory.—Origen is also of the same sentiment: if you see any one, says he, who has received from God the gift of teaching and instructing others to salvation, yet will not exercise himself in this function, he buries his talent in the ground, like this unworthy servant, and must expect to receive the like reward.
Ver. 19. After a long time. This represents the time that is to intervene between our Savior’s ascension and his last coming. For, as he is the Master, who went into a far country, i.e. to heaven, after he had inculcated the relative duties of each man in his respective state of life; so shall he come at the last day, and reckon with all men, commending those who have employed their talents well, and punishing such as have made a bad use of them. S. Jerom.
Ver. 20. I have gained other five. Free-will, aided by the grace of God, doth evidently merit as we see here.
Ver. 24. I know that thou art a hard man. This is an insignificant part, that is, an ornament of the parable only; as also when it is said: I should have received mine with usury, V. 27. Wi.—This seems to have been an adage levelled at avaricious men, who are never pleased but with what increases their hoards. Under this symbol is also depicted the excuse of many, who accuse God of being the cause of their idleness, both here and in the judgment to come; as that God is too severe and unbending, whose service is extremely hard, and who adopts, rejects, and reprobates whom be pleases; who deals out heavier burdens than the weak nature of man is made to support; who denies the grace of obedience, and thus wishes to reap where he has not sown. Jane.
Ver. 26. Thou evil and slothful servant, for thus calumniating thy master; if I wish to reap where I have not sown, how ought you to fear my just indignation, if where I have sown I find nothing by your neglect to reap. Thus our Lord retorts the accusation upon the servant, as in Luke xix. 22. Out of thy own mouth I,judge thee, thou wicked servant.
Ver. 29. To every one that hails, &e. That is, who hath, so ss to have made good use of, or to have improved, what was committed to his trust and management. See the notes Matt, xiii, v. 12. Wi—When those who are gifted with the grace of understanding for the benefit of others, refuse to make a proper use of the gift, that grace is of consequence withdrawn; whereas had they employed it with zeal and diligence, they would have received additional graces. S. Cbrys. horn. lxxix,—This, moreover, shews that God never requires of men more then he has enabled them to perform.
Ver. 30. And the unprofitable servant. Thus not only the rapacious, the unjust, and evil doers, but also all those who neglect to do good, are punished with the greatest severity. Let Christians listen to these words, and while time will permit them, embrace the means of salvation. 5. Chrys. hom. lxxix.—Let no one suffer his talent to lie uncultivated, and, as it were, hidden and buried in this unhappy earth of the world and the flesh, which engage all their thoughts and affections more than the honour and glory of God, or the eternal welfare of their own or neighbours’ souls.—..-.-The foregoing parables manifestly tend to excite in us great watchfulness, under the just apprehension of the strict account which hereafter we must give of our respective talents. Jesus, therefore, naturally concludes these parables with a description of that awful day which is to succeed the final reckoning, and which will unalterably fix our abode either in eternal happiness, or in eternal misery. In this description we are to remark, 1. the reparations for this awful scene; 2. the sentence pronounced by the judge; 3. the execution of this sentence.
Psalm 97 (Septuagint and Latin) (98 Masoretic texts) Catholic Public Domain Bible
1 A psalm for David himself. Sing ye to the Lord a new canticle: because he hath done wonderful things. His right hand hath wrought for him salvation, and his arm is holy.
2 The Lord hath made known his salvation: he hath revealed his justice in the sight of the Gentiles.
3 He hath remembered his mercy and his truth toward the house of Israel. All the ends of the earth have seen the salvation of our God.
4 Sing joyfully to God, all the earth; make melody, rejoice and sing.
5 Sing praise to the Lord on the harp, on the harp, and with the voice of a psalm:
6 With long trumpets, and sound of cornet. Make a joyful noise before the Lord our king:
7 Let the sea be moved and the fullness thereof: the world and they that dwell therein.
8 The rivers shall clap their hands, the mountains shall rejoice together
9 At the presence of the Lord: because he cometh to judge the earth. He shall judge the world with justice, and the people with equity.
Haydock Commentary Psalm 97 (Septuagint and Vulgate) (98 Masoretic)
- Ver. 1. David. His name occurs not in Heb. though the psalm is worthy of him. Bert.—It may refer to the return from captivity, as a figure of the world’s redemption.—Things. In rescuing his people from slavery, and in the incarnation. C.—For him. Or alone. M.—Christ raised himself by his own power. C. Is. Lxii. 5.—He redeemed mankind for his own glory, sibi. Bert.
- Ver. 2. Salvation. Cyrus, or the Messias, who gospel is preached everywhere, (C.) and who saved the world. W.
- Ver. 3. Israel. The prophets foretold the liberation of the Jews, and of mankind, The blessed Virgin seems to allude to this passage, Lu. i. 55. C.—Some Jews were converted. Rom. Xi. W.
- Ver. 6. Cornet. This was a crooked horn; the trumpets were of metal. Num. x. 2. C.
- Ver. 8. Hands. These strong oriental expressions hardly suit our language. C.—They contain a metaphor, and denote the inhabitants of the world, (H.) or those rivers, which spring from Jesus Christ, and mountains, which are raised to heaven by his grace, to praise the Redeemer. S. Aug.—Then the just are exhorted to lift up their heads. M.