Sept 18 2007 Tuesday 24th Week Ordinary Time.
The readings on this site are not official for the Mass of Roman Catholic Church, 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.
Official Readings of the Liturgy at – dead link removed – Go here for NAB translation
1 Timothy 3:1-13 Haydock NT
What sort of men are to be admitted into the clergy:
the Church is the pillar of truth.
A FAITHFUL saying: If a man desire the office of a bishop, he desireth a good work. 2 It behoveth, therefore, a bishop to be blameless, the husband of one wife, sober, prudent, of good behaviour, chaste, given to hospitality, a teacher, 3 Not given to wine, no striker, but modest; not quarrelsome, not covetous, but 4 One that ruleth will his own house, having his children in subjection with all chastity. 5 But if a man know not how to rule his own house, how shall he take care of the church of God? 6 Not a neophyte: lest being puffed up with pride, he fall into the judgment of the devil.
7 Moreover he must have a good testimony from them who are without, lest he fall into reproach, and into the snare of the devil. 8 Deacons in like manner chaste, not double-tongued, not given to much wine, not greedy of filthy lucre: 9 Holding the mystery of the faith in a pure conscience. 10 And let these also first be proved: and so let them minister, having no crime. 11 The women in like manner, chaste, not slanderers, sober, faithful in all things. 12 Let deacons be the husbands of one wife: who rule well their children, and their own houses. 13 For they that have ministered well, shall purchase to themselves a good degree, and much confidence in the faith, which is in Christ Jesus.
Haydock Commentary 1 Tim 3:1-13
- Ver. 1. He desireth a good work. No doubt but the work, or office, and charge of a bishop is good; but the motive of desiring to be a bishop not always good. However, in those days, the desire could scarce be grounded on temporal advantages. Wi.
- Ver. 2. A bishop (the same name then comprehended priest) to be blameless, as to life and conversation, adorned, (says S. Chrys.) with all virtues. See also S. Jerome in his letter to Oceanus.—The husband of one wife. It does not signify, that to be a bishop or priest he must be a married man; nor that he must be a man who has but one wife at a time; but that he must be a man who has never been married but once, or to one wife: because to be married more than once, was looked upon as a mark of too great an inclination to sensual pleasures. It is true, at that time a man might be chosen to be a bishop or priest whose wife was living, but from that time he was to live with her as with a sister. This Saint Jerome testifies as to the discipline of the Latin Church. Wi.—The meaning is not that every bishop should have a wife, (for S. Paul himself had none) but that no one should be admitted to the holy orders of bishop, priest, or deacon, who had been married more than once. Ch.—Sober.+ The Greek rather signifies watchful.—Chaste.+ There is nothing for this in the ancient Greek text at present, unless in some few MSS. Perhaps the ancient Latin interpreter added it, as being signified and comprehended in the other words.—Teacher: a doctor, as the Greek signifies. Wi.
- Ver. 3. Not given to wine, or a lover of wine. This, says S. Chrys. is less than to be a drunkard; for such are excluded from the kingdom of heaven, whoever they be. 1 Cor. vi. 10.—No striker. S. Chrys. understands not striving, fighting or quarrelling even with his tongue.—Not covetous of money, as appears by the Greek text. Wi.
- Ver. 4. Ruleth well his own house, &c. Before he is set over the Church, let him have given proofs of his talents for governing within his own house, by the regularity he has made all his dependants observe. In the infancy of the Church, it was frequently necessary to ordain the most regular fathers of families bishops, for want of others of a sufficient age who had observed perpetual continency.—With all chastity. The Greek implies, grave, sober, temperate; but as this seems to answer what is said Tit. i. 6. it seems to be properly understood of chastity. Wi.
- Ver. 6. Not a neophyte. Not one newly as it were planted, or newly instructed in the faith. Wi.—That is, one lately baptized, a young convert. Ch.—He fall into the judgment and condemnation of the devil, by returning to his evil habits he has so lately quitted. Wi.—Devil; i.e. into the same punishment to which the devil is condemned; (Theodoret) or into the power of the devil, who will accuse him at the judgment. Calmet.—Or again, seeing himself so soon after his conversion raised to the first dignities of the Church, might imitate in his pride the devil, who could not bear the weight of glory in which God had created him. V.
- Ver. 8. Deacons, &c. By the Greek, grave, sober, &c. But why does he pass from bishops to deacons, not naming priests? S. Chrys. answers, that priests were comprehended under the name of bishops, their functions being much the same, except as to the ordination of the ministers of God. Wi.—After speaking of bishops he passes on to deacons, because priests are included in the former title; and everything that he has said of the first, is applicable to them. Estius.
- Ver. 11. Women,&c. By the Greek again, sober, grave, &c. By these women are commonly understood such as had made a voew of not marrying, and who assisted at the baptism of women; (Wi.) i.e. deaconesses, who were women charged with the assistance, and sometimes with the instruction, of persons of their own sex. [my note: these were NOT women PRIESTS in any manner of the word.] V.—Not given to detraction,|| or calumnies, as in the Greek. A necessary admonition. Wi.
Luke 7:11-17 Haydock NT
11 And it came to pass, after this, that he went into a city called Naim: and there went with him his disciples, and a great multitude. 12 And when he came nigh to the gate of the city, behold a dead man was carried out, the only son of his mother, and she was a widow: and much people of the city was with her. 13 Whom when the Lord had seen, he had compassion on her, and said to her:
14 And he came near and touched the bier. (And they that carried it, stood still.) And he said:
“Young man, I say to thee, arise.”
15 And he that was dead, sat up, and began to speak. And he delivered him to his mother. 16 And there came a fear on them all: and they glorified God, saying: that a great prophet is risen up among us: and God hath visited his people. 17 And this rumour of him went forth throughout all Judea, and throughout all the country round about.
Haydock Commentary Luke 7:11-17
- Ver. 11. Naim is a city of Galilee, about two miles from Mount Thabor. It was by divine dispensation, that so very great a multitude was present on this occasion, in order to witness this stupendous miracle. Ven. Bede.—The burying places of the Jews were out of the precincts of the city, as well for the preservation of health as decency. Thus Joseph of Arimathea, had his sepulcher in the rock of Mount Calvary, which was out of the city. Tirinus.
- Ver. 12. The evangelist seems to relate this miracle, as if it had happened by mere accident; though, beyond a doubt, divine Providence disposed all things to increase the splendour of the miracle. Jesus Christ would not raise this young man to life before he was carried out to be buried, that he might meet him near the gates of the city, where the assembly of the people took place. Besides this, there were present both the multitude that followed Jesus, and the multitude that followed the corpse, to the end that all these might be eyewitnesses to the miracle, and many might praise God, as Ven. Bede remarks. It was very proper that Christ should work this miracle just as he was entering the city, that he might preach the gospel with better success, from the opinion they must form of him, after beholding so great a miracle, and so great a favour bestowed upon them. Maldonatus.—In a few words, the evangelist paints to life the affliction of this distressed widowed parent: a mother and a widow, without the least hopes of children, deprived of him who was her only support, the life of her habitation, the source of all her maternal tenderness and satisfaction, now in the prime of health, the only branch of her succession, and the staff of her old age. S. Greg. of Nyssa, de hominis opificio.
- Ver. 14. Here Christ shews that he raised the dead by his own power, and at his own command: I say to thee, arise. This shews that it is the voice of God that speaks; for the dead can hear the voice of him alone, according to S. John. Amen, I say to you, the hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they who hear shall live. S. John v. 25. Maldonatus.—Our Saviour is not like Elias, weeping for the son of the widow of Sarepta; nor Eliseus, who applied his own body to the body of the dead child; nor Peter, who prayed for Tabitha: but he it is that calls the things that are not, as those that are; who speaks to the dead as to the living. Titus Bostrensis.
- Ver. 16. And there came a fear on them all; i.e. a certain reverential awe and trepidation seized them, and an uncommon degree of astonishment at the divinity which appeared to them. Menoch.—And they glorified God: they gave praise and glory to God for thus visiting his people, by sending them the Saviour he had promised them. Polus. synop. crit.