Sept 24 2007 Monday 25th 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 Esdras 1:1-6 (Ezra 1:1-6)
Douay-Rheims Challoner from SacredBible.org
Cyrus, king of Persia, releaseth God’s people from their captivity, with licence to return and build the temple in Jerusalem: and restoreth the holy vessels which Nabuchodonosor had taken from thence.
1 In the first year of Cyrus king of the Persians, that the word of the Lord by the mouth of Jeremias might be fulfilled, the Lord stirred up the spirit of Cyrus king of the Persians: and he made a proclamation throughout all his kingdom, and in writing also, saying:
2 Thus saith Cyrus king of the Persians: The Lord the God of heaven hath given to me all the kingdoms of the earth, and he hath charged me to build him a house in Jerusalem, which is in Judea.
3 Who is there among you of all his people? His God be with him. Let him go up to Jerusalem, which is in Judea, and build the house of the Lord the God of Israel: he is the God that is in Jerusalem.
4 And let all the rest in all places wheresoever they dwell, help him every man from his place, with silver and gold, and goods, and cattle, besides that which they offer freely to the temple of God, which is in Jerusalem.
5 Then rose up the chief of the fathers of Juda and Benjamin, and the priests, and Levites, and every one whose spirit God had raised up, to go up to build the temple of the Lord, which was in Jerusalem.
6 And all they that were round about, helped their hands with vessels of silver, and gold, with goods, and with beasts, and with furniture, besides what they had offered on their own accord.
Haydock Commentary 1 Esdras 1:1-6
- Ver. 1. In. Heb. “And (C.) or But in,” as 2 Par. xxxvi. 22. H.—Thus the historical works are connected. Spinosa infers, from this book being inserted after Daniel in the Heb. Bible, that the same author wrote both. But the order of the books in the Sept. and Vulg. is far more natural, (C.) and this has often varied in Heb. &c. Kennicott. See 2 Par. xxxvi. 23. H.—First. The design was only put in execution the following year. A. 3468.—Cyrus (Heb. coresh, (H.) or Koresch) means “the sun,” according to Ctesias and Plutarch. Josephus (xi. 1.) informs us that this prince became a friend to the Jews, in consequence of having seen the prediction of Isaias (xliv. 28. and xlv. 1.) fulfilled in his own person. He took Babylon, A. 3466, and established the Persian empire, which was subverted by Alexander. C.—He had before ruled over Persia 27 years, and only reigned three as sole monarch at Babylon. T.—The Lord; every good motion, even in infidels, proceeds from him. D.—Cyrus was one of the best and greatest conquerors of antiquity. He was the son of Cambyses, by Mandane, princess of Media. Xenophon informs us that he died in his bed; (H.) and had been lately conquered. T.
- Ver. 2. Earth, which had belonged to the king of Babylon. H.—This may be an hyperbole, or an allusion to Isai. xlv. 1. M.—The dominions of Cyrus were very extensive, (Xenophon, Cyrop. i. and viii.) reaching from Ethiopia to the Euxine sea, &c. He acknowledges that he received all from the hand of God. Nabuchodonosor makes a similar confession of his supreme dominion; (Dan. Ii. 47.) and the potentates of Egypt and of Rome, procured sacrifices to be offered to him. But what advantage did they derive from this sterile knowledge of his divinity? since they did not honour him accordingly, but wished to join his worship with that of idols; though the force of miracles and of reason must have convinced them that there is but one God. C.—House, or temple. Isai. xliv. 28.—Judea. So the Sept. read, but the Heb. has “Juda,” all along. The whole country now began to be known by the former name. H.
- Ver. 3. He is the God, is placed within parenthesis, by the Prot. But the pagans might suppose that God was attached to this city, like their idols; and the temple was not yet begun. H.
- Ver. 4. Rest, who do not please to return. The Jews went at different times, and under the different leaders, Zorobabel, Esdras, and Nehemias. Many did not return at all. Cyrus allows them full liberty. He permits money to be exported, particularly the half sicle, required Ex. xxx. 13, and all voluntary contributions for the temple. Grotius. C.—He also enjoins the prefects of the provinces, (v. 6, and C. iii. 7.) whom Josephus styles “the king’s friends,” to forward the work; and he even designed to perfect it at his own expence. C. vi. 4.
Gospel according to Luke 8:16-18
Haydock New Testament
16 Now no man that lighteth a candle, covereth it with a vessel, or putteth it under a bed: but setteth it upon a candlestick, that they who come in, may see the light. 17 For there is not any thing secret, that shall not be made manifest: nor hidden, that shall not be known, and come abroad.
18 Take heed, therefore, how you hear. For whosoever hath, to him shall be given: and whosoever hath not, that also which he thinketh he hath, shall be taken away from him.
Haydock Commentary Luke 8:16-18
- Ver. 16. Our Lord calls himself the lighted candle, placed in the middle of the world. Christ was by nature God, and by dispensation man: and thus, not unlike a torch placed in the middle of a house, does our Lord, seated in the soul of man, illumine all around him. But by the candlestick, is understood the Church, which he illuminates by the refulgent rays of his divine word. S. Maximus.—By these expressions, Jesus induces his audience to be very diligent, and quite alive in the momentous affair of salvation; informing them that they are placed in the public view of the whole world. S. Chrys. hom. xv. in Matt.
- Ver. 18. He here exhorts his audience to attend to what he was about to deliver, and to apply themselves with all their attention to the divine word; for he who has a desire of hearing the word, shall also receive the grace and power of understanding it. But the man who has no desire of hearing it, though from his learning he might expect to understand it, shall not understand it, because he does not willingly attend to the divine admonitions; hence it is said, Whosoever hath, to him also shall be given. Ven. Bede.