Daily Readings Mass Saturday 21st Week Ordinary Time Sept 1 2007

Please look here. Many people are coming via search engine. Google is sending people to last year’s readings. Please check the date. If you are on the wrong year please CLICK HERE and then check the calendar to the left. Sunday readings are usually posted on the previous Wednesday and then again on the proper Sunday. Thank you, and I apologize for the inconvenience.

Sep012007 21st Week Ordinary Time – Saturday

About the sources used.

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.


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Daily Readings for Mass Friday 21st Week Ordinary Aug 31 2007

Please look here. Many people are coming via search engine. Google is sending people to last year’s readings. Please check the date. If you are on the wrong year please CLICK HERE and then check the calendar to the left. Sunday readings are usually posted on the previous Wednesday and then again on the proper Sunday. Thank you, and I apologize for the inconvenience.

Aug312007 21st Week Ordinary Time – Friday

About the sources used.

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/083107.shtml – Note. The Official readings may NOT match the current NAB you may have.

1 Thessalonians 4:1-8 Haydock NT

1 For the rest, therefore, brethren, we pray and beseech you in the Lord Jesus, that as you have received from us, how you ought to walk, and to please God, so also you would walk, that you may abound the more. 2 For you know what commandments I have given to you by the Lord Jesus.

3 For this is the will of God, your sanctification: that you should abstain from fornication: 4 That every one of you should know how to possess his vessel in sanctification and honor: 5 not in the passion of lust, like the Gentiles, who know not God: 6 and that no man overreach, nor deceive his brother in business: because the Lord is the avenger of all these things, as we have told you before, and have testified.

7 For God hath not called us to uncleanness, but to holiness. 8 He, therefore, that despiseth these things, despiseth not man, but God: who also hath given his Holy Spirit in us.

  • Ver. 1. In this chapter the apostle begins to remind them of their obligation of always striving to increase in virtue. Though he praises them through the whole epistle, he still thinks it necessary to warn them not to be surprised in uncleanness. He repeats what he had taught them before; first that there is vengeance awaiting the workers of evil; and secondly, that the favor of God is the reward of those who deal with the brethren in simplicity, and preserve themselves from the defilements of the Gentiles. S. Ambrose, Comment. hic.
  • Ver. 4. His vessel. That is, his own body. See 1 K. xxi. 5. Wi.
  • Ver. 6. That no man overreach, nor deceive his brother in business. The Prot. And Mr. N. even in their translations, add, in any matter, because some expound it of frauds and circumventions in any kind of business. But this addition of any, should be left out, seeing the best interpreters expound it of a prohibition of adultery, and the injury thereby done to another, and of sins of that kind only, which is confirmed by what follows and what goes before. See S. Jerom in c. iv ad Ephes. Tom. 4. p. 369. S. Chrys. serm. 3 on this place. Here, says he, he speaks of adultery, as before of fornications, &c. See Theodoret, Theophylact. Estius, Menochius, A. Lapide, &c. Wi.

Matthew 25:1-13 Haydock NT

1 THEN shall the kingdom of heaven be like to ten virgins, who, taking their lamps, went out to meet the bridegroom and the bride. 2 Now five of them were foolish, and five were wise. 3 But the five foolish, having taken their lamps, took no oil with them: 4 but the wise took oil in their vessels, with the lamps. 5 And while the bridegroom tarried, they all slumbered and slept. 6 And at midnight, there was a cry made: “Behold the bridegroom cometh, go ye forth to meet him.” 7 Then all those virgins arose and trimmed their lamps, 8 and the foolish said to the wise: “Give us of your oil: for our lamps are gone out.” 9 The wise answered, saying: “Lest there be not enough for us and for you, go you rather to them that sell, and buy for yourselves.” 10 Now while they went to buy, the bridegroom came: and they who were ready, went in with him to the marriage, and the door was shut. 11 But at last came also the other virgins, saying: “Lord, Lord, open to us.” 12 But he answering, said: “Amen, I say to you, I know you not.” 13 Watch ye, therefore, because ye know not the day nor the hour.

Haydock Commentary Matthew 25:1-13

Ver. 1. Ten virgins. By these are signified all mankind. By the bridegroom, Christ; by the bride, the Church; by oil, grace and charity. Wi.—The kingdom of heaven is not unfrequently compared to the church militant; which, as it is composed of both just and wicked, reprobate and elect, is deservedly compared to five wise and five foolish virgins: the wise constantly aspiring after their blessed country; the foolish, with all their fasts and austerities, wishing to procure nothing more than the empty esteem of men. S. Gregory. –Went out to meet the bridegroom and the bride; in the Greek, it is simply, before the bridegroom. The custom among the Jews was, that the bridegroom should go fetch his spouse, and conduct her with solemnity to his house. V.—This was the conclusive ceremony, and done in the night-time. The young women of the vicinity, in order to do her honor, went to meet her with lighted lamps. Modern travelers inform us, that this custom still obtains with the eastern nations, particularly the Persians. Hence the Latin phrase, ducere uxorem, to marry.

Ver. 4. But the wise took oil. Under this parable, we have the state of all Christians in their mortal pilgrimage justly delineated. The wise took oil in their lamps, the necessary qualifications of grace and charity, joined with divine faith, and an additional supply of oil in their vessels; i.e. they laid up in store for themselves a solid foundation of good works. S. Gregory teaches, that by the lamps, faith is meant; and by the light, good works. Hence he concludes that the bad, although they have lamps, i.e. faith, no less than the good, shall be excluded; because their lamps are out, i.e. their faith is dead, without charity and good works to enlighten them. Hom. Xii.—S. Augustine also declares, that these lighted lamps are good works, viz. works of mercy and good conversation, which shine forth before men. Ep. 10.c. xxxiii.—And, that this oil is a right inward intention, directing all our works to the greater glory of God, and not to the praise of ourselves in the sight of men. Idem. Ibid.—The foolish virgins had a little oil in their lamps at first, sufficient to shine before men, by some little external shew of piety, or certain works done through fear, profit, or humans respects; but had made no provision of oil in their vessels, i.e. in their hearts and conscience, no provision of solid piety and charity, by means of which they might, like the prudent virgins, produce good works to salvation. Jans.

Ver. 5. And while the bridegroom (Jesus Christ) tarried, i.e. delayed his coming, and thus protracted the time of repentance, they all slumbered and slept; viz. they all died. Hence S. Paul, nolo vos ignorare de dormientibus. But the reason why Jesus Christ says they slumbered is, because they were to rise again: and by the expression, whilst the bridegroom tarried, Christ wishes to shew us that a very short time will elapse between his first and second coming. S. Jerom.

Ver. 6. There was a cry. So shall we all have to rise again at the sound of the last trumpet, to meet our judge, either like the wise virgins, who having their oil ready, and their lamps trimmed and burning, soon prepare themselves to give in their account to their Lord; or, like the foolish, who having made no provision of the oil of good works, are compelled to seek it at the time they are to be judged. S. Augustine.—It is said he will come at midnight; i.e. when least expected.

Ver. 8. For our lamps are gone out. Thus too many trusting to their faith alone, and leading a tepid indifferent life, are negligent in preparing themselves by good works for the coming of the bridegroom. But when they perceive themselves called away from this life, to go and meet their judge, they then begin to find their lamps extinguished, and to think of procuring for themselves the oil of good works, by bequeathing their effects to the poor. Though we ought not to despair of the salvation of these, still there is great room to fear; for, a deathbed repentance is seldom sincere, more seldom, or never perfect, and always uncertain. Jansenius.

Ver. 9. Go ye rather to them that sell. The wise virgins do not here advise the foolish to go and buy, but upbraid them for the poor store of good works they have laid up. They had before only sought the praises of men in their good actions, and therefore are answered by the wise: “go now to those to whom you have given all your actions; go and see what their praises will avail, what peace of conscience they can give you: and, if they have praised you, and made you esteemed in the eyes of men, see if they can do the same before God.” S. Aug.

Ver. 10. And the door was shut. After the final day of judgment, there will be no room for prayers and good works. S. Jerom.—For, after having received those within its walls, who have put on in some degree the nature of the angels, the gate to the city of bliss is closed forever. S. Aug.

Ver. 13. Watch ye. S. Austin asks, how can we be always watching, it being necessary for each one to give himself sufficient time to sleep and rest from his many labors? He answers the question in these words: “We may always keep watching in our hearts by faith, hope, charity, and all other good works. But when we awake, like the five wise virgins, we must arise and trim our lamps, by supplying them with the oil of good works. Then they will not go out, nor will the soothing oil of a good conscience be wanting to us. Then will the bridegroom come and introduce us to his house, where we shall never need sleep or rest; nor our lamps ever be in danger of going out. Whilst we are in this life, we labour; and our lamps, blown about by the winds of innumerable temptations, are always in danger of being extinguished; but soon their flame shall become more brilliant, and the temptations we have suffered here shall not diminish, but increase its luster.” S. Aug. serm. xxiv.

Psalm 96 Vulgate and Greek, Douay-Rheims Challoner (97 Masoretic/NAB) (w/Haydock commentary)

1 For the same David, when his land was restored again to him. The Lord hath reigned, let the earth rejoice: let many islands be glad.

2 Clouds and darkness are round about him: justice and judgment are the establishment of his throne.

3 A fire shall go before him, and shall burn his enemies round about.

4 His lightnings have shone forth to the world: the earth saw and trembled.

5 The mountains melted like wax, at the presence of the Lord: at the presence of the Lord of all the earth.

6 The heavens declared his justice: and all people saw his glory.

7 Let them be all confounded that adore graven things, and that glory in their idols. Adore him, all you his angels:

8 Sion heard, and was glad. And the daughters of Juda rejoiced, because of thy judgments, O Lord.

9 For thou art the most high Lord over all the earth: thou art exalted exceedingly above all gods.

10 You that love the Lord, hate evil: the Lord preserveth the souls of his saints, he will deliver them out of the hand of the sinner.

11 Light is risen to the just, and joy to the right of heart.

12 Rejoice, ye just, in the Lord: and give praise to the remembrance of his holiness.

Haydock Commentary Psalm 96 Vulgate and Greek (97 Masoretic/NAB)

Ver. 1. Same. Huic. The title is the same as usual in the Sept. M.—It occurs not in Heb. The psalm may refer to David’s establishment on the throne, after the death of Saul, or Absalom, or to the return from captivity, and to the first and second coming of Christ. C.—This last seems to be the most literal sense. Bert.—To him. Christ’s body on the third day, and many souls were restored to life.—Islands. We have great reason to rejoice in being educated in the true faith, and we may hope that the Catholic religion will once more flourish in these isles. W.—The Son of man shall have dominion over all. Dan. Vii. 14. His Church is persecuted, as the waves beat against an island. Eusebius. C.

Ver. 2. Clouds. We could not bear the blaze of the divine majesty. Ps. Xvii. 12. Christ veiled himself in our human nature, (Theod.) in the womb of the blessed Virgin. S. Jer. C.—God gave the law with terror; and so he will come to judge with integrity. W..

Ver. 3. A fire. Preceding the last judgment. 2 Pet. Iii. 12. Dan. Vii. 10. Wisdom v. 22. M.

Ver. 5. All. Which is conformable to the Heb. &c. though the Vulg. terra, means, “all the earth” melted.

Ver. 6. Heavens. Apostles. Ps. Xviii. The judge appears publicly. C.

Ver. 7. Idols. Heb. Elilim. Ps. Xcv. 5. H.—Angels. Heb. Elohim, means also, all who have power. Chal. “idols.” S. Paul, (Heb. i. 6.) quotes this in the third person; Let all the angels, (C.) or rather he alludes to the Sept. ( Deut. Xxxii. 43.) which clearly speaks of the Messias, and may therefore have been altered in the Heb. text, which S. Jerom translated. The psalmist expresses the same idea as Moses had done. Bert.—Both those who adore idols of their own imagination, and their graven things, are condemned. W.

Ver. 9. Gods. Princes or angels, elohim. V. 7. H.

Ver. 11. Light. Prosperity. The Babylonians are punished. C.

Ver. 12. Holiness. Or sanctuary. Praise for ever his adorable name, (C.) since he is holiness itself, and sanctifies others. W.