Daily Bible Readings With Traditional Catholic Commentary October 31 2007 Wednesday 30th Week Ordinary Time

October 31 2007 Wednesday 30th Week Ordinary Time.

About the sources used.

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

Romans 8:26-30
Haydock Bible New Testament

26 Likewise the spirit also helpeth our infirmity: for we know not what we should pray for as we ought: but the Spirit himself asketh for us with unspeakable groanings. 27 And he that searcheth the hearts, knoweth what the Spirit desireth: because he asketh for the saints according to God. 28 And we know that to them that love God, all things work together unto good, to such as according to his purpose are called to be saints. 29 For whom he foreknew, he also predestinated to be made conformable to the image of his Son: that he might be the first-born amongst many brethren. 30 And whom he predestinated, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

Responsorial Psalm
Douay-Rheims text from SacredBible.org

Response: I have trusted in thy mercy.
Consider, and hear me, O Lord, my God.
Enlighten my eyes, that I never sleep in death:
Lest at any time my enemy say: I have prevailed against him.
They that trouble me, will rejoice when I am moved:
Response: I have trusted in thy mercy.
But I have trusted in thy mercy.
My heart shall rejoice in thy salvation:
I will sing to the Lord, who giveth me good things:
yea, I will sing to the name of the Lord, the most high.
Response: I have trusted in thy mercy.

The Gospel According to Saint Luke 13:22-30
Haydock NT

22 And he went through the cities and towns teaching, and making his journey to Jerusalem. 23 And a certain man said to him:

Lord, are they few that are saved?

But he said to them:

24 Strive to enter by the narrow gate: for many, I say to you, shall seek to enter, and shall not be able. 25 But when the master of the house shall be gone in, and shall shut the door, you shall begin to stand without, and knock at the door, saying: Lord, open to us: and he answering, shall say to you: I know you not whence you are.

26 Then you shall begin to say: We have eaten and drunk in thy presence, and thou has taught in our streets.

27 And he shall say to you: I know you not whence you are: depart from me, all ye workers of iniquity.

28 There shall be weeping and gnashing of teeth: when you shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. 29 And there shall come from the east, and the west, and the north, and the south, and shall sit down in the kingdom of God. 30 And behold they are last who shall be first, and they are first who shall be last.

Haydock Commentary Romans 8:26-30

  • Ver. 28. To them that love God, all things work together unto good. All trials, temptations, afflictions, must be taken as coming from the hand of God, who ordains or permits them for the greater good of his elect.—For the good of those, who, according to his purpose || are called the saints. Lit. according to purpose: but it seems certain that to translate his purpose, is only to give the literal sense, if we compare this place with other texts, both in the Greek and Latin, where the same words signify according to God’s good will, or his eternal decree, and not according to the purpose, or will of men, as some expound it. Wi.
  • Ver. 29. For whom he foreknew, he also predestinated to be made conformable to the image of his Son, in suffering with Christ, in following his doctrine, in imitating his life. This foreknowledge of God, according to S. Augustine, is not merely a foreseeing of what men will do by the assistance and graces of God’s ordinary providence, much less a foreseeing of what they will do by their own natural strength, as the Pelagian heretics pretended: but is a foreknowledge including an act of the divine will, and of his love towards his elect servants; (as to know in the Scriptures, when applied to God, is many times the same as to approve and love) God therefore hath foreseen or predestinated, or decreed that these elect, by the help of his special graces, and by the cooperation of their free will, should be conformable to the image of his Son, that so his Son, even as man, might be the first-born, the chief, and the head of all that shall be saved. Wi.—God hath preordained that all his elect shall be conformable to the image of his Son. We must not here offer to dive into the secrets of God’s eternal election: only firmly believe that all our good, in time and eternity, flows originally from God’s free goodness; and all our evil from man’s free will. Ch.
  • Ver. 30. And whom he predestinated, them he also called to the true faith and to his service, without any deserts in them, nay, when all mankind were guilty of eternal death, by original sin.—And whom he called, them he also justified, by faith, by hope, by a love of him, and a true penance.—And whom he justified, them he also glorified. That is, hath decreed to glorify. Yet not all who have been justified, but only his elect, who are under his special protection, and to whom he grants a perseverance in his grace to the end: so that the call to faith, their sanctification, their final perseverance, and glorification in heaven, are the effects of their free election and predestination. Wi.

Haydock Commentary Luke 13:22-30

· Ver. 24. Shall seek, &c. Shall desire to be saved; but for want of taking sufficient pains, and not being thoroughly in earnest, shall not attain to it. Ch.—Our Lord answers here in the affirmative: viz. that the number of those who are saved, is very small, for a few only can enter by the narrow gate. Therefore does he say, according to S. Matthew, (C. vii.) Narrow is the way that leadeth to life, and few there are that enter therein. This does not contradict what is said in the 8th chapter of St. Matthew: That many shall come from the east, and sit down in the kingdom of God; for many indeed shall join the blessed company of the angels, but when considered with the number of the slain, they will appear but few. (S. Aust. serm. xxxii. de Verb. Dei.)

· Ver. 25. When the Almighty casts any off, he is said not to know them: in the same manner as a lover of truth may be said not to know how to tell a falsehood, being withheld powerfully from it by his love of truth. (S. Greg. mor. c. 8.)

· Ver. 26. These words are addressed particularly to the Jews, because Christ was born of them according to the flesh, eat and drank with them, and taught publicly in their streets; but they apply to us Christians also, for we eat the body of Christ, and drink his blood, when each day we approach the mystical table, and hear him teaching us in the streets of our souls. Theophylactus.—Many very fervent at the beginning afterwards grow lukewarm; and many, though at first frozen, have suddenly glowed with virtue; many, who in this world were contemned, have received glory in the next; while others, in honour amongst men, have passed to eternal torments. Ven. Bede.

Daily Bible Readings With Traditional Catholic Commentary October 30 2007 Tuesday 30th Week Ordinary Time

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.

October 30 2007 Tuesday 30th Week Ordinary Time.

About the sources used.

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

Romans 8:18-25
Haydock NT

18 For I reckon, that the sufferings of this present time are not worthy to be compared with the glory to come, that shall be revealed in us. 19 For the expectation of the creature waiteth for the revelation of the sons of God. 20 For the creature was made subject to vanity, not willingly, but by reason of him, that made it subject in hope: 21 Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.

22 For we know that every creature groaneth, and is in labour even till now. 23 And not only it, but ourselves also, who have the first-fruits of the spirit, even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.24 For we are saved by hope, But hope that is seen, is not hope: For what a man seeth, why doth he hope for? 25 But if we hope for that which we see not: we wait for it with patience.

Psalm 125 LXX/126 Heb/NAB

RESPONSE: The Lord hath done great things for us:
When the Lord brought back the captivity of Sion,
we became like men comforted.
was our mouth filled with gladness;
and our tongue with joy.
RESPONSE: The Lord hath done great things for us:
Then shall they say among the Gentiles:
The Lord hath done great things for them.
The Lord hath done great things for us:
we are become joyful.
RESPONSE: The Lord hath done great things for us:
Turn again our captivity, O Lord,
as a stream in the south.
They that sow in tears
shall reap in joy.
RESPONSE: The Lord hath done great things for us:
Going they went and wept,
casting their seeds.
But coming they shall come with joyfulness,
carrying their sheaves.
RESPONSE: The Lord hath done great things for us

The Gospel According to Saint Luke 13:18-21
Haydock NT

18 He said, therefore:

To what is the kingdom of God like, and whereunto shall I resemble it? 19 It is like to a grain of mustard-seed, which a man took and cast into his garden, and it grew, and became a great tree, and the birds of the air lodged in the branches thereof.

20 And again he said:

Whereunto shall I compare the kingdom of God? It is like to leaven, which a woman took and hid in three measures of meal, till the whole was leavened.

Haydock Commentary Romans 8:18-25

  • Ver. 19. The expectation of the creature. He speaks of the corporal creation, made for the use and service of man; and, by occasion of his sin made subject to vanity, that is, to a perpetual instability, tending to corruption and other defects; so that by a figure of speech, it is here said to groan and be in labour, and to long for its deliverance, which is then to come, when sin shall reign no more; and God shall raise the bodies, and unite them to their souls, never more to separate, and to be in everlasting happiness in heaven. Ch.—Waiteth for the revelation of the sons of God. That is, for the time after this life when it shall be made manifest that they are the sons of God, and heirs of the kingdom of his glory. Several interpreters understand all creatures whatsoever, even irrational and inanimate creatures of this world, which are represented as if they had a knowledge and sense of a more happy condition, of a new unchangeable state of perfection, which they are to receive at the end of the world. See 2 Peter 1:13, Apoc. 21:1. Now every insensible creature is figuratively brought in groaning like a woman in labour, waiting, and wishing for that new and happy state; but in the mean time unwillingly made subject to vanity, i.e. to these changeable imperfections of generations and corruptions, which then they shall be delivered from. Wi.—The creature, &c. The creatures expect with impatience, and hope with confidence, to see a happy change in their condition; they flatter themselves that they will be delivered from the captivity of sin, to which man has reduced them, and enter into liberty of the glory of the sons of God. Not that the inanimate creation will really participate the happiness and glory of the elect; although in some sense they may be said to have part in it, since they will enter into a pure, incorruptible and perfect state to the end of the ages. They will no longer be subject to those changes and vicissitudes which sin has brought upon them; nor will sinful man any longer abuse their beauty and goodness in offending the Creator of all. S. Ambrose and S. Jerome teach that the sun, moon, and stars will be then much more brilliant and beautiful than at present, no longer subject to those changes they at present suffer. Philo and Tertullian teach that the beasts of prey will then lay aside their ferocity, and venomous serpents their poisonous qualities. Calmet.—Others, by the creature or creatures, understand men only, and Christians, who groan under miseries and temptations in this mortal life, amidst the vanities of this world, and under the slavery of corruption; who having already (v. 23) received the first-fruits of the Spirit, the grace of God in baptism, have been made the children of God, and now, with expectation and great earnestness, wait and long for a more perfect adoption of the sons of God: for the redemption of their bodies, when the bodies, as well as the souls of the elect, shall rise to an immortal life, and complete happiness in heaven. Wi.
  • Ver. 24. &c. For we are saved by hope, as it is the will of God we should be, waiting and hoping with patience for the things which we have not seen, which neither the eye hath seen, nor the ear hath heard, &c. 1 Cor 2:9.—And the spirit also helpeth our infirmity … asketh for us with unspeakable groanings. If we understand this according to the common exposition, of the divine spirit of the Holy Ghost, the sense is, says S. Aug. that the Holy Ghost maketh us ask: but we may understand the spirit of God and his grace, diffused in our souls, and in particular that gift of the Holy Ghost, called the spirit of prayer, given to the new Christians, which taught them what to ask, and how to pray. See S. Chrys. Wi.

Haydock Commentary Luke 13:18-21

  • Ver. 19. Our Lord was this mustard-seed, when he was buried in the earth; and He became a tree, when he ascended into heaven; but a tree that overshadowed the whole creation, in the branches of which the birds of heaven rested; that is, the powers of heaven, and all such as by good works have raised themselves from the earth. The apostles are the branches, to repose in whose bosoms we take our flight, borne on the wings of Christian virtue. Let us sow this seed (Christ) in the garden of our hearts, that the grace of good works may flourish, and you may send forth the various perfumes of every virtue. S. Amb.
  • Ver. 21. The flour represents us Christians, who receive the Lord Jesus into the inner parts of our soul, till we are all inflamed with the fire of his heavenly wisdom. S. Ambrose.

Psalm 67 LXX – Vulgate – Douay or Psalm 68 Hebrew NAB

Psalm 67(LXX/Vulgate/Douay-Rheims)/68 (Hebrew/NAB)
Douay
Text from SacredBible.org.
EXURGAT DEUS.
The glorious establishment of the church of the New Testament, prefigured by the benefits bestowed on the people of Israel.

1 Unto the end, a psalm of a canticle for David himself.
2 Let God arise, and let his enemies be scattered: and let them that hate him flee from before his face.
3 As smoke vanisheth, so let them vanish away: as wax melteth before the fire, so let the wicked perish at the presence of God.
4 And let the just feast, and rejoice before God: and be delighted with gladness.
5 Sing ye to God, sing a psalm to his name, make a way for him who ascendeth upon the west: the Lord is his name. Rejoice ye before him: but the wicked shall be troubled at his presence,
6 Who is the father of orphans, and the judge of widows. God in his holy place:
7 God who maketh men of one manner to dwell in a house: Who bringeth out them that were bound in strength; in like manner them that provoke, that dwell in sepulchres.
8 O God, when thou didst go forth in the sight of thy people, when thou didst pass through the desert:
9 The earth was moved, and the heavens dropped at the presence of the God of Sina, at the presence of the God of Israel.
10 Thou shalt set aside for thy inheritance a free rain, O God: and it was weakened, but thou hast made it perfect.
11 In it shall thy animals dwell; in thy sweetness, O God, thou hast provided for the poor.
12 The Lord shall give the word to them that preach good tidings with great power.
13 The king of powers is of the beloved, of the beloved; and the beauty of the house shall divide spoils.
14 If you sleep among the midst of lots, you shall be as the wings of a dove covered with silver, and the hinder parts of her back with the paleness of gold.
15 When he that is in heaven appointeth kings over her, they shall be whited with snow in Selmon.
16 The mountain of God is a fat mountain. A curdled mountain, a fat mountain.
17 Why suspect, ye curdled mountains? A mountain in which God is well pleased to dwell: for there the Lord shall dwell unto the end.
18 The chariot of God is attended by ten thousands; thousands of them that rejoice: the Lord is among them in Sina, in the holy place.
19 Thou hast ascended on high, thou hast led captivity captive; thou hast received gifts in men. Yea for those also that do not believe, the dwelling of the Lord God.
20 Blessed be the Lord day by day: the God of our salvation will make our journey prosperous to us.
21 Our God is the God of salvation: and of the Lord, of the Lord are the issues from death.
22 But God shall break the heads of his enemies: the hairy crown of them that walk on in their sins.
23 The Lord said: I will turn them from Basan, I will turn them into the depth of the sea:
24 That thy foot may be dipped in the blood of thy enemies; the tongue of thy dogs be red with the same.
25 They have seen thy goings, O God, the goings of my God: of my king who is in his sanctuary.
26 Princes went before joined with singers, in the midst of young damsels playing on timbrels.
27 In the churches bless ye God the Lord, from the fountains of Israel.
28 There is Benjamin a youth, in ecstasy of mind. The princes of Juda are their leaders: the princes of Zabulon, the princes of Nephthali.
29 Command thy strength, O God confirm, O God, what thou hast wrought in us.
30 From thy temple in Jerusalem, kings shall offer presents to thee.
31 Rebuke the wild beasts of the reeds, the congregation of bulls with the kine of the people; who seek to exclude them who are tried with silver. Scatter thou the nations that delight in wars:
32 Ambassadors shall come out of Egypt: Ethiopia shall soon stretch out her hands to God.
33 Sing to God, ye kingdoms of the earth: sing ye to the Lord: Sing ye to God,
34 Who mounteth above the heaven of heavens, to the east. Behold he will give to his voice the voice of power:
35 Give ye glory to God for Israel, his magnificence, and his power is in the clouds.
36 God is wonderful in his saints: the God of Israel is he who will give power and strength to his people. Blessed be God.

Haydock Commentary Psalm 67

  • Ver. 1. Himself. This is the most difficult of all the psalms, (C.) cruz ingeniorum. Muis.—The prodigies wrought by God in favour of his people, when they came out of Egypt, and conquered the land of Chanaan, are describe by David in this triumphal canticle, which was sung when the ark was removed. Houbig.—He had also in view the greater prodigies, which should attend Jesus Christ, and the propagation of the gospel. The latter explanation is also literal, (Bert.0 and is given by the Fathers, (C.) on the authority of S. Paul, v. 19. Ephes. iv. 8. H.
  • Ver. 2. Arise. These words were used when the Israelites decamped, (Num. 10:35 C.) and in the exorcisms to expel devils, who are here styled enemies. S. Athan.—The Jews were confounded when Christ rose again. S. Aug.—The psalmist foretells the ruin of God’s enemies, in the form of a prayer. W.
  • Ver. 4. Feast. This was done when the ark was removed. 1 Par. 15 and 16:3. C.—But believers may now receive God himself. S. Amb. Ps. xxxix. Bert.
  • Ver. 5. Who ascendeth upon the west. Super occasum. S. Gregory understands it of Christ, who after his going down, like the sun, in the west, by the passion and death, ascended more glorious , and carried all before him. S. Jerome. renders it, who ascendeth, or cometh up, through the deserts; (Ch.) which some explain of the coming out of Egypt, others fo the progress of the gospel, in a western direction. M.—Baharaboth, means also, “in the remotest heavens,” (Mont. H.) or, “in delights,” or “darkness,” and all these senses may have been in the prophet’s mind, as they are all beautiful. Bert.—Resist not God’s inspirations. He triumphs over death, and is Lord of all. W.—Lord. Heb. “in Yah is his name.” H.—The Word was with God. Jo. i.—But … presence. These words seems to have been in the copy of the Septuagint and shew the contrast between the just and their oppressors, at the presence of the ark, and of the Messias, (Bert.) before whom the latter must tremble.
  • Ver. 6. The Father, (patris.) Heb. pater, “the Father … God.” He delights in these titles, (H.) and though he dwelleth on high, he looketh on the low. Ps. cxii. 5. M.
  • Ver. 7. Of one manner. That is, agreeing in faith, unanimous in love, and following the same manner of discipline. It is verified in the servants of God living together in his house, which is the Church. 1 Tim. iii. 15. Ch.—Heb. may signify, “He maketh those who were alone (steriles) to dwell in a house.” Ps. cxii. 9. He builds up their houses, and grants them children. Flamin. Exod. i. 21.—The Israelites under Pharao, (C.) saw their male issue destroyed, (H.) but God enabled them to multiple exceedingly. Exod. i. 12. C.—Yechidim means “the solitary,” (S. Jer.) and “the united,” as the first Christians were. Bert. Acts ii. 44. H.—The Church preserves unity in faith, &c. S. Cyp. ep. 76. W.—Bound. The power and mercy of God appears, in his bringing out of their captivity, those that were strongly bound in their sins; and in restoring to his grace those whose behaviour had been most provoking; and who by their evil habit were not only dead, but buried in their sepulchers. Ch.—God’s grace moves even the rebellious and negligent will of man, so that it willingly embraces the right path. W.—In strength. Houbig. “to walk freely.” The Gentiles were, as it were, buried, before Christ delivered them, (Bert.) as he did those who were once incredulous in the days of Noe (Noah), (1 Peter 3:20 and 4:6 S. Athan.) and God rescued the Israelites from servitude, notwithstanding their repeated provocations, both before and after this mercy. Some translate, (H.) Heb. “He delivers those who were bound in chains; but the rebels (repeated provocations, both before and after this mercy. Some translate, (H.) Heb. “He delivers those who were bound in chains; but the rebels (Egyptians, or faithless Hebrews) have remained in the desert.” C.—Their bodies have there become a prey to beasts, and to corruption. H.—God permitted the rebellious Egyptians to pursue his people. M.
  • Ver. 9. Dropped. The earthquake and rain are not mentioned by Moses. But the prophets often supply omissions. Debora and Habacuc speak in the same lofty strains. Ex. 19:16, Judges 5:4, Hab 3:6. C.—Debora specifies some words, (H.) which seem to be here wanting, “the clouds also dropped water, the mountains melted” at, &c.—Of Sinai, or, “Sinai at,” &c. M.—Heb. “This Sinai before God, (Judg. 5:5. Jehovah) The God of Israel.” The old MS. 3. retains the word Jehovah at least six times, where it is not once printed, as that of Lambeth, 434, does here, &c. Kennicott.—S. Aug. and the ancient Psalters read, A facie Domini; Mons Sinai, &c. C.—The mount itself seemed to melt amid thunder and rain. H.
  • Ver. 10. A free rain. The manna, which rained plentifully from heaven, in favour of God’s inheritance, that is, of his people Israel: which was weakened indeed under a variety of afflictions, but was made perfect by God; that is, was still supported by divine Providence, and brought on to the promised land. It agrees particularly to the Church of Christ, his true inheritance, which is plentifully watered with the free rain of heavenly grace; and through many infirmities, that is, crosses and tribulations, is made perfect, and fitted for eternal glory. Ch.—God came to redeem us, without any merit on our side. He chose the weak, but made them strong. W.—The cattle stood in great need of water, as the Hebrews did of manna. C.—He will render the promised land most fertile. Houbig.
  • Ver. 11. In it, &c. That is, in this Church, which is thy fold, and thy inheritance, shall thy animals, thy sheep, dwell: where thou hast plentifully provided for them. Ch.—Those whom thou hast chosen shall enjoy this manna, or the blessed Sacrament. W.
  • Ver. 12. To them that preach good tidings. Evangelizantbus. That is, to the preachers of the gospel; who, receiving the word from the Lord, shall with great power and efficacy, preach throughout the world the glad tidings of a Saviour, and of eternal salvation through him; (Ch.) with miracles following. Mark xvi. W. Luke xxi. 15. C.—Heb seems to speak of females, who used to sing canticles of victory, like Mary and Deborah, &c. But the feminine is used at the beginning of Ecclesiastes, though Solomon be meant, and here the Chaldee paraphrases, “God gave the words of the law to his people, by the meditation of Moses and Aaron, who published the word of God.” This passage has a striking analogy with Ephes. 4:11. &c. He gave some apostles … for the perfecting of the saints, &c. which S. Paul observes, just after quoting this psalm. Bert.
  • Ver. 13. The king of powers. That is, the mighty King, the Lord of Hosts, is of the beloved, of the beloved; that is, is on the side of Christ, his most beloved Son: and his beautiful house, viz. the Church, in which God dwells for ever, shall by her spiritual conquests, divide the spoils of many nations. The Hebrew (as it now stands pointed) is thus rendered: The kings of armies have fled, they have fled, and she that dwells at home (or, the beauty of the house) shall divide the spoils. Ch.—Yet Sym. Comes nearer to the Sept. and S. Jer. has in the same sense, (Bert.) “the kings of armies shall form leagues,” &c. The great King, is the Lord (v. 12.) of hosts, who shall enable many to publish his wonders. They are represented as women, to denote the particular Churches of Christ, which have risen on the ruins of idolatry, though they may also refer to the victories of the Israelites, under Debora, when mighty kings came to invade the country. Judges 4 & 5:19, 24. H.—The glory of that victory was given to her, and to Jahel, who slew Sisara. C.—Soon after the preaching of the gospel, the most potent monarchs (C.) submitted to its authority, and thus a glorious prey was rescued from the power of the devil. W.—Women sometimes promoted this great work. M.
  • Ver. 14. If you sleep among the midst of lots, (inter medios cleros, &c.) viz. in such dangers and persecutions, as if your enemies were casting lots for your goods and persons: er in the midst of the lots (inter medios terminus, as S. Jerome renders it) that is, upon the very bounds or borders of the dominions of your enemies: you shall be secure, nevertheless, under the divine protection; and shall be enabled to fly away, like a dove, with glittering wings, and feathers shining like the palest and most precious gold; that is, with great increase of virtue, and glowing with the fervour of charity; (Ch.) or, “if … in the borders of the dove,” &c. the ensign of Babylon. Jer. xxv. 38.—When, &c. T.—The tribe of Juda may be denoted by the dove, as it seems to be in the canticles, because it continued faithful longer than the ten tribes; (Bert.) or these words may be addressed to the tribes of Ruben and Gad, which neglected to come to the aid of Debora, and thus melted away like snow, as Jacob had threatened the former; (Gen. xlix) or rather, that we may not interrupt the harmony of this solemnity by reproaches, we may (C.) adhere to the Vulg. which renders, they shall be, &c. v. 15. H.—The former stain has been effaced by their subsequent good conduct. C.—While the pastors of the Church diligently propose the doctrines revealed in the two lots, or Testaments, to the prophets and apostles, the faith of the Church shines most conspicuously. The other explanations may be seen in Lorin. &c. M.
  • Ver. 15. Kings over her. That is, pastors and rulers over his Church, viz. the apostles, and their successors. Then by their ministry shall men be made whiter than the snow, which lies in the top of the high mountain Selmon, (Ch.) which is in the tribe of Ephraim, shaded with trees. Judg. ix. 48. W.—Discern it, may also mean, “judgeth,” (H.) or “divideth,” as S. Jerome translates; and may intimate, that when God shall have exterminated the kings, who attacked his chosen race, it should appear more glorious. H.—In the first year of Cyrus, who had been commissioned by God, with Darius the Mede, to punish Babylon, (Dan. v.) the Jews were liberated. T.
  • Ver. 16. The mountain of God. The Church, which (Is. ii. 2.) is called, The mountains of the house of the Lord upon the top of mountains. It is here called a fat and a curdled mountain; that is to say, most fruitful, and enriched by the spiritual gifts and graces of the Holy Ghost. Ch.—Fat. Heb. “as the hill of Basha,” (Prot.) which was very fertile: the very name signifying “fat.” S. Jer. H.—The psalmist apostrophizes the mountains of Chanaan, which were very high, and those of Basan, where Og ruled; (C.) or he insinuates, that the matter could not view with Sion, where the ark was now to be placed. Bert.
  • Ver. 17. Why suspect ye curdled mountains? Why do you suppose or imagine there may be any other such curdled mountains? You are mistaken: the mountain thus favoured by God is but one; and this same he has chosen for his dwelling for ever. Ch.—They who are not of the Church, vainly imagine, that any other mountains are united, (W.) rich in grace, or beautiful. H.—Sects do not agree among themselves, but only in opposing the Catholic Church. They have not the marks of truth, which are here given. The Church of God is compared to a mountain, visible to all; fat, with the graces of the Holy Ghost; united and firm, like cheese; the perpetual residence of God, who will never suffer her to fall into error. W.—Why then do you deign to look at such conventicles of pride and perdition, as if they could be the one holy Catholic and Apostolic Church? Heb. “why do ye contend, ye high mountains, against the mountain?” &c. S. Jer. 11.—There are several other interpretations. But that of the Vulg. suspicamini, is the most followed, even by the Jews. Bert.
  • Ver. 18. The chariot of God, descending to give his law on Mount Sinai; as also of Jesus Christ, his Son, ascending into heaven, to send from thence the Holy Ghost, to publish his new law, is attended with ten thousands, that is, with an innumerable multitude of joyful angels. Ch.—Lit. “with forty thousand.” Bert.—Innumerable hosts of Cherubim, (H.) seem to be the chariot of the most high. Dan. vii. W.—But here the Israelites, who came to conquer Chanaan, are meant. Deut. xxxiii. 2. Zac. xiv. 5. Hab. iii. 6. C.—The promulgation of the old and new law is contrasted. God is the author of the beauty of his Church. M.
  • Ver. 19. Led captivity captive. Carrying away with thee to heaven those who before had been the captives of Satan; and receiving from God the Father gifts to be distributed to men; even to those who were before unbelievers. Ch.—Yea, even these were the spoils which Christ presented to his Father. H.—S. Paul quotes this text rather in a different manner, ascending on high, he led captivity captive; he gave gifts to men; as the Heb. lakach means, “to give and to receive.” Abenezra, Chal. Syr. &c. give it the former sense, with the apostle; S. Justin, (dial.) S. Hilary, and the ancient psalters of Rome and Chartres S. Aug. Approves of both readings. C.—So Samson said, “take this woman for a wife for me.” Judg. xiv. 3. The true God is here undoubtedly meant, and as S. Paul explains it of Christ, the Socinians, who admit the authority of the epistle to the Ephesians, ought to confess his divinity. Bert.—Those. Prot “gifts for men, (Marg. “in the man,”) yea, for the rebellious also, that the Lord God might dwell among them.” Yet the construction of the Heb. and Vulg. would insinuate as well, that these faithless people were now become true subjects, and were the gifts here presented to the Almighty. Christ came to save sinners. He gratuitously sought after them, and filled them with graces, that they might become a suitable present for God. H.—He receieved gifts to be distributed among his servants, and merited grace for the conversion of innumberable souls. At his ascension, he was accompanied by angels, and by the patriarchs, who had been retained in captivity. W.—The rebellious nations were forced to pay tribute, (Judges 3:15 C.) or to submit to Josue (Joshua), David, &c. H.—God in the flesh, or in his holy mountain, the Christian Church. M.
  • Ver. 20. To us. So the Israelites might be filled with confidence in the desert, (H.) or the people pray that God would favour the pious design of their king. C.—Heb. “God will carry us, (S. Jer.) or leadeth us with benefits.” Prot. H.
  • Ver. 21. The issues from death. The Lord alone is master of the issues,by which we may escape from death. Ch.—He killeth and giveth life. 1 Kings 2:16 (1 Samuel 2:16).
  • Ver. 22. Sins. He will humble them, or will slay the proud. Ps. lxxii. 18. C.—Though Christ died to save man, He will condemn the obstinate. W.—Sinners take pride in what ought to fill them with confusion. S. Aug. D.
  • Ver. 23. I will turn them from Basan, &c. I will cast out my enemies from their rich possessions, signified by Basan, a fruitful country; and I will drive them into the depth of the sea: and make such a slaughter of them, that the feet of my servants may be dyed in their blood, &c. Ch.—Into. Most translate from, and explain this of God’s people. But it seems more naturally to refer to their enemies, and the prep. m, signifies in. Ps. xxxvi. 15. Bert.—I will treat them like Pharao. M.
  • Ver. 24. Same. Streams of blood shall flow, as was the case when Moses overcame Og, &c. Num. xxi. 23. C.—The gospel was propagated without bloodshed, but no less effectually. At the last day, the just shall triumph over the reprobate. Bert.
  • Ver. 25. Thy goings. Thy ways, thy proceedings, by which thou didst for merely take possession of the promised land in favour of thy people; and shalt afterwards of the whole world, which thou shalt subdue to thy Son. Ch.—Many have now become acquainted with what Christ has done for the salvation of mankind; but the faithful consider this with most attention, and view him seated on his throne above, as our Mediator, through whom alone others can have access. W.—Eusebius and S. Hilary suppose, that Christ appeared and spoke to the patriarchs and prophets of the Old Testament. C.
  • Ver. 26. Princes. The apostles, the first converters of nations: attended by numbers of perfect souls, singing the divine praises, and virgins consecrated to God. Ch.—S. Paul exhorts the faithful to sing hymns. Ephes. v. 19. Bert.—Moses and Mary had sung a canticle, after the passage of the Red Sea. Ex. xv. M.
  • Ver. 27. From the fountains of Israel. From whom both Christ and his apostles sprung. By Benjamin, the holy Fathers on this place understand S. Paul, who was of that tribe, named here a youth, because he was the last called to the apostleship. By the princes of Juda, Zabulon, and Nephtali, we may understand the other apostles, who were of the tribe of Juda; or of the tribes of Zabulon and Nephtali, where our Lord began to preach. Matt. 4:13 &c. Ch.—the Jews were first invited. Acts 1. W.—All the tribes were present at the translation of the ark. It is not known why these four alone are mentioned. Bert.
  • Ver. 28. Mind. Through excessive joy. Heb. also, “containing (or ruling) them.” S. Jerome H.—But this seems improper. Hence Prot. have, “with their ruler,” though with is not in the original. Bert.—Rodem (Keri rode) “presided.” Saul, indeed, had been the first king of Israel; but the throne afterwards continued in the tribe of Juda: and at the time of the conquest of Chanaan, as well as at the translation of the ark, Benjamin could not be considered at the chief. H.—We may therefore better follow the Septuagint and Deschamps, who has sopore corripitur. Bert.—S. Paul was in an ecstasy, rapt to the third heaven. 2 Cor. 12. M.
  • Ver. 29. Command thy strength. Give orders that thy strength may be always with us. Ch.—Display thy power from thy holy temple. H.—Send the Messias, grant perseverance to the just, and defend thy Church against all attacks. C.—As she commenced by God’s power, so by the same she is continually preserved. W.—Heb. “Thy God hath commanded thy strength.” Port. Or, “command thy God” Bert.
  • Ver. 30. From. Sym. For. Kings shall reverence the temple, which David foresaw would be shortly erected; or, “with greater magnificence, than in the temple of Jerusalem, kings shall offer gifts to thee,” (Deschamps) which clearly refers to the Messiah. Bert.—“As soon as thy temples shall be,” &c Under Solomon, many kings became tributary, and at the preaching of the gospel, emperors submitted to Christ. C.—They have contributed to adorn the Church, (Is. lx. And lxvi.) where God is praised with the sacrifice of thanksgiving, and the virtues of penance and prayer. M.
  • Ver. 31. Rebuke the wild beasts of the reeds: or the wild beasts which lie hid in the reeds. That is, the devils, who hide themselves in order to surprise their prey. Or by wild beasts, are here understood persecutors, who, for all their attempts against the Church, are but as weak reeds, which cannot prevail against them, who are supported by the strength of the Almighty. The same are also called the congregation of bulls, (from their rage against the Church) who assembled together all their kine, that is, the people, their subjects, to exclude, if they can, from Christ and his inheritance, his constant confessors, who are like silver tried by fire. Ch.—Symmachus nearly agrees with this version: “Rebuke the wild beasts.” Yet most render the Heb. in the singular, to denote the chief of the enemies, (H.) particularly the devil, who dwells with the vain and luxurious, (Bellar.) being Behemoth, in Job 40:16 (M.) and the old serpent, (H.) as he probably lay concealed, among the shrubs of Paradise, when he tempted our first parents. Bert.—It refers literally tot eh kings of Egypt, and of Ethiopia, who might be solicited to make war on David, by the Philistines. Pharao is often called a dragon, (Ezec. xxix. 3.) as his officers, or the princes “of Chus,” may be styled bulls. They shall be forced to submit, v. 32. C.—To exclude. Heb. “trampling upon,” (Bert.) or “boasting of their pieces of silver,” (Mont.) which is so common among them. 3 Kings 10:27. H.—The Egyptians even adorned their sandals with it. Clem. Ped. ii. 11.—The soldiers of Antiochus had mostly gold nails in their shoes. Val. Max. ix. 2. C.—Houbigant proposes some alterations, and translates, “Keep down the beast of the reed, the collection of the strong, as also the chariots of the people, which run quickly on silver wheels.” All the versions tend to shew the fury and insolence of the enemy against God’s people. Bert.—Tried. Prot. “till every one submit himself with pieces of silver.” H.
  • Ver. 32. Ambassadors shall come, &c. It is a prophecy of the conversion of the Gentiles, and by name of the Egyptians and Ethiopians, (Ch.) who were among the first converts. Is. xix. 9. Soph. iii. 10. Acts viii. 27.—Ambassadors. Heb. chashmannim occurs no where else. But it denotes some people in authority, and seems to have the same import as “the Asmonean.”—Ethiopia, comprises the country on both sides of the Red Sea, as well as that below Egypt, and on the Araxes. This prediction was accomplished, when Solomon married the daughter of Pharao, and was visited by the queen of Saba. But it was more fully verified by the propagation of the gospel, (C.) when many in Egypt became monks and nuns. W.
  • Ver. 33-34. Sing ye to God, is rejected by S. Jerome; but defended by S. Hilary. &c. It seems proper to connect the former sentence after Selah,(Bert.) or may be added instead, to express applause. H.—East. From Mount Olivet, which is on the east side of Jerusalem. Ch.—God fills all places. v. 5. Deut. 33:26. C.—Religion has gone westward, but will return to the east. Apoc. xvi. T.—Power. That is, he will make his voice to be a powerful voice; by calling from death to life, such as were dead in mortal sin: as at the last day he will, by the power of his voice, call all the dead from their graves. Ch.—He will come to judge with great majesty, (W.) and his thunder shall resound, as well as the last trumpet. 1 Cor. 15:52.
  • Ver. 35. For Israel. Altering the stops, we might translate “over Israel appears his magnificence;” (Bert.) agreeably to Heb. S. Aug. &c. C.
  • Ver. 36. Saints, or sanctuary. Heb. lit. “thou art terrible, O God, from thy holy places.” Mont.—Yet Pagnin retains “in his holy,” &c. The tabernacle, or temple, (v. 30) and the ark, were esteemed the bulwarks of Israel. There God was pleased to grant his people’s requests more easily, to encourage public worship. H.—The sanctification of the faithful is a miracle of God. C.—They may justly be style his sanctuaries.—People. Adorning his elected with immortality. M.

4,747 words. 🙂 I hope the rest of the week is shorter. …

Daily Bible Readings With Traditional Catholic Commentary October 29 2007 Monday 30th Week Ordinary Time

October 29 2007 Monday 30th Week Ordinary Time.

About the sources used.

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 – http://www.usccb.org/nab/102907.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Romans 8:12-17
Haydock NT

12 Therefore, brethren, we are debtors, not to the flesh, to live according to the flesh. 13 For if you live according to the flesh, you shall die: but if by the spirit you mortify the deeds of the flesh, you shall live. 14 For whosoever are led by the Spirit of God, they are the sons of God. 15 For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: Abba, (Father.) 16 For the Spirit himself giveth testimony to our spirit, that we are the sons of God. 17 And if sons, heirs also: heirs indeed of God, and joint-heirs with Christ: yet so if we suffer with him, that we may be also glorified with him.

Psalm 67LXX/68NAB verses 2,4,6-7ab,20-21
with Responsary
Full Psalm with Commentary >> Click HERE

Response: Our God is the God of salvation (21a)
2 Let God arise, and let his enemies be scattered: and let them that hate him flee from before his face.
4 And let the just feast, and rejoice before God: and be delighted with gladness.
Response: Our God is the God of salvation (21a)
6 Who is the father of orphans, and the judge of widows. God in his holy place:
7 God who maketh men of one manner to dwell in a house: Who bringeth out them that were bound in strength;
Response: Our God is the God of salvation (21a)
20 Blessed be the Lord day by day: the God of our salvation will make our journey prosperous to us.
21 Our God is the God of salvation: and of the Lord, of the Lord are the issues from death.
Response: Our God is the God of salvation (21a)

The Gospel According to Saint Luke 13:10-17
Haydock NT

10 And he was teaching in their synagogue on the Sabbath. 11 And behold there was a woman who had a spirit of infirmity eighteen years: and she was bent down, and could not look upwards at all. 12 And when Jesus saw her, he called her to him, and said to her:

Woman, thou art delivered from thy infirmity.

13 And he laid hands upon her, and immediately she was made straight, and glorified God. 14 And the ruler of the synagogue, being angry that Jesus had healed on the Sabbath, answering, said to the multitude:

There are six days wherein you ought to work: in them therefore come, and be healed, and not on the Sabbath-day.

15 And the Lord answering him, said:

Ye hypocrites, doth not every one of you, on the Sabbath-day, loose his ox or his ass from the manger, and lead them to water?

16 And ought not this daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the Sabbath-day?

17 And when he said these things, all his adversaries were ashamed: and all the people rejoiced for all the things that were gloriously done by him.

Haydock Commentary Romans 8:12-17

  • Ver. 14. &c. They are of the sons of God, by this new grace of adoption, by which also they call God, Abba: that is to say, Father, whereas under the former law of Moses, God rather governed his people by fear; they were his servants, we are his sons; and if sons, also the heirs of God, with the promise of an eternal inheritance in his kingdom, provided we suffer for Christ’s sake, as he suffered for us. And surely the short sufferings in this world have no proportion, nor can be put in balance with the future endless glory, which is promised and prepared for us in heaven. Wi.—Abba is a Syriac word, which signifies my father. This is properly the word of free and noble children; for amongst the Hebrews, the children of slaves were not allowed to call their fathers Abba, nor their mothers Imma. This kind of expression was very rarely used under the old law. The Hebrews called the Almighty their Lord, their God, their Salvation, their King, their Protector, their Glory, &c. but seldom their father, scarcely ever, except in the case of Solomon, who was a particular figure of the Messias, the true Son of God. On this account God said to him: “He shall call me Father and God; and I will be to him a Father, and will treat him as my first-born.” But it is the property of the Christian to call the Almighty his Father with confidence indeed, yet tempered with a filial awe; remembering at the same time that he is his judge. Calmet.—Mat. Polus says that not any one of the just dared to call God, my Father, before the coming of Christ, as this favour was reseved for the time of the gospel. In hunc. Locum. A.—S. Chrys. takes notice, that God was also called the Father of the Israelites, and they his children, in the Old Testament, when God rather governed his people by fear of punishments, and promises of temporal blessings, but not in that particular manner as in the new law. Wi.—The Spirit himself, &c. By the inward motions of divine love, and the peace of conscience, which the children of God experience, they have a kind of testimony of God’s favour; by which they are much strengthened in the hope of their justification and salvation; but yet not so as to pretend to an absolute assurance, which is not usually granted in this mortal life: during which we are taught to work out our salvation with fear and trembling. Philippians. 2:12. And that he who thinketh himself to stand, must take heed lest he fall. 1 Cor. 10:12. See also Romans 11:20-22. Ch.—He hath given to us, says S. John, (c. i. 12.) the power, or dignity, of being the sons of God. Christ taught us to pray, and to begin our prayers with our Father, &c. Matt. 6:9. Wi.

Haydock Commentary Luke 13:10-17

  • Ver. 14. This president of the synagogue, when he saw the woman, who before crept on the ground, now raised by the touch of Christ, and hearing the mandate of God, was filled with envy, and decried the miracle, apparently through solicitude for keeping the Sabbath. But the truth is, he would rather see the poor woman bent to the earth like a beat, than see Christ glorified by healing her. S. Cyril ex D Thoma Aquin.

NOTE: I  hope to be able to provide the Psalms with Response more often. I had the time this evening but spent about 4 hours working on these. Psalm 67 was especially long and took a great deal of time to transcribe the commentary. If I skip the commentary I can include the Psalm and Response every time.

Sunday Bible Readings 31st Sunday Ordinary Time November 4 2007 with Traditional Catholic Commentary

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.

November 4 2007 Bible Readings 31st Sunday Ordinary Time

About the sources used.

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 – http://www.usccb.org/nab/110407.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Wisdom 11:22-12:2
Douay-Rheims OT from SacredBible.org

22 For great power always belonged to thee alone: and who shall resist the strength of thy arm?
23 For the whole world before thee is as the least grain of the balance, and as a drop of the morning dew, that falleth down upon the earth.
24 But thou hast mercy upon all, because thou canst do all things, and overlookest the sins of men for the sake of repentance.
25 For thou lovest all things that are, and hatest none of the things which thou hast made: for thou didst not appoint, or make any thing hating it.
26 And how could any thing endure, if thou wouldst not? or be preserved, if not called by thee?
27 But thou sparest all: because they are thine, O Lord, who lovest souls.
1 O how good and sweet is thy Spirit, O Lord, in all things!
2 And therefore thou chastisest them that err, by little and little: and admonishest them, and speakest to them, concerning the things wherein they offend: that leaving their wickedness, they may believe in thee, O Lord.

PSALM 144/145
CLICK HERE!

2 Thessalonians 1:11-2:2
Haydock NT

11 Wherefore also we pray always for you: that our God would make you worthy of his calling, and fulfil all the good pleasure of his goodness, and the work of faith in power, 12 that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God, and of the Lord Jesus Christ.

1 And we beseech you, brethren, by the coming of our Lord Jesus Christ, and of our gathering together unto him: 2 That you be not easily moved from your sense, nor be terrified, neither by spirit, nor by word, nor by epistle, as sent from us, as if the day of the Lord were at hand.

The Gospel According to Saint Luke 19:1-10
Haydock NT

1 And entering in, he walked through Jerico. 2 And behold there was a man, by name Zacheus; and he was the chief of the publicans, and was rich. 3 And he sought to see Jesus, who he was: and he could not for the crowd, because he was low in stature.

4 And running before, he climbed up into a sycamore tree, that he might see him: for he was to pass that way. 5 And when Jesus was come to the place, looking up, he saw him, and said to him:

Zacheus, make hast, and come down; for today I must abide in thy house.

6 And he made haste, and came down, and received him with joy. 7 And when they all saw it, they murmured saying: That

He was gone to be a guest with a man that is a sinner.

8 But Zacheus standing, said to the Lord:

Behold, Lord, the half of my goods I give to the poor; and if I have wronged any man of any thing, I restore him fourfold.

9 Jesus said to him:

This day salvation come to this house: because he also is a son of Abraham. 10 For the Son of man is come to seek, and to save that which was lost.

Haydock Commentary Wisdom 11:22-12:2

  • Ver. 24. Repentance. If people neglect to reform their conduct in this world, they must expect to be treated with all severity in the other.
  • Ver. 25. It. Sin and disorder is the work of man, deserving hatred. C.—God created nothing evil, nor is there any but one God, as the Manichees pretended. W.
  • Ver. 26. Called. Into existence, or into its proper place. Rom iv. 17.
  • Ver. 27. All. Awaiting their amendment, and unwilling to destroy thy creatures. C. xii. 10. Hence thou didst not exterminate the Egyptians at once. C.
  • Ver. 1. Ch. 12. O how. Sept. “for incorruptible is thy Spirit;” which S. Athanasius (ad Serap.) adduces as a proof of the Holy Ghost’s divinity. C.—God loves the soul of man. Grot.

Haydock Commentary 2 Thes 1:11-2:2

  • Ver. 11. Wherefore, also we pray, &c. By the Greek, the sense and construction cannot be in, or on which day; and therefore it must be referred to what was said before, that God should be glorified in his saints, and so may be translated, on which account we pray, &c. that Christ may be glorified in you, being made saints by his grace, &c. Wi.
  • Ver. 12. That the name of our Lord, &c. The name of God is glorified by the virtuous lives of Christians, but more especially by that constancy and firmness evinced by the faithful under the hands of the executioner. It is an act of the most perfect charity, to lay down our lives in defence of his truths and the glory of his name, and the most disinterested testimony of our allegiance to him. Nothing appeared more admirable than the constancy of the first Christians, and nothing contributed more to the conversion of the Gentiles than the firmness with which they maintained, even in death, the truths that had been taught them. For, said they, this religion is certain true, since there is nothing they are not willing to suffer in defence of it. Calmet.—And you in him, &c. If Christians are any way instrumental in procuring the glory of God, let them not attribute it to themselves, but to God alone, from whom comes every gift. If they procure his glory before men, he at the day of final retribution will clothe them with never-fading robes of immortality, in the presence of men and Angels. If it be glorious for God to be adored by such faithful servants, it is much more glorious for Christians to be rewarded by such a Master: for it is the glory of a servant to be faithful to his master, and the glory of the master to recompense his servant. Est. Grot. Theophylact. &c.
  • Ver. 1. Ch. 2. And we, &c. Some imposters had taken occasion from S. Paul’s first epistle to the Thessalonians, to teach that the day of judgment was at hand. The apostle here maintains that it certainly will come, but that it will come like a thief in the night. He says nothing of the time when it is to arrive; he merely refutes those who spoke of its taking place immediately.—By the coming, &c. Grotius and some others explain this coming, of the vengeance he took on the Jews by the arms of the Romans. It is true he speaks in many places of the destruction of Jerusalem, and of his coming at the last day, in terms exactly of the same, But the context of the whole epistle demonstrates that he is here speaking of the last day. Calmet.—And of our gathering together unto him. Lit. of our congregation unto him. That is, that you be not moved by any pretended revelation, nor by any words or letter, as spoken or written by me. Wi.
  • Ver. 2. S. Austin, writing to Hesychium, declareth that no one from the Scripture can be assured of the day, year, or age when the second coming shall be. ep. lxxx. Let us attend to what S. Austin declares he had learnt from the first Church authorities. At the last judgment, or about that time, will arrive Elias, the Thesbite, the conversion of the Jews, the persecution of antichrist, the coming of Jesus Christ, the resurrection of the dead, the separation of the good from the bad, the conflagration of the world, and the renovation of the same: that these things will arrive, we are to believe, but in what manner and in what order experience will teach better than reason. It is my opinion that they will come in the order I have related them. De. Civ. Dei. l. xx. cap. ult. That the man of sin will be born of the Jewish tribe of Dan, that he will cruelly persecute the faithful for three years and a half, that he will put to death Henoch and Elias, and that great, very great, will be the apostasy, is the general belief. Oh! God, preserve us with thy grace, and do not permit us to lose sight of the dreadful danger that threatens even the elect.

Haydock Commentary Luke 19:1-10

  • Ver. 2. What sinner can despair when he sees the Saviour of mankind seeking to save him; when he beholds even a publican and a rich man, at the same time, who, as our Saviour informs us in another place, are so seldom truly converted, brought to the light of faith, and the grace of a true conversion! S. Ambrose.—Zacheus (who was a farmer of the customs, not a collector, as some falsely imagine) immediately hearkened to the interior voice fo the Almighty, calling him to repentance; he made no delay, and therefore deserved immediately not only to see, but to eat, drink, and converse with Jesus. S. Cyril.—Behold here the three steps of his conversion: 1. an ardent desire of seeing Jesus; 2. the honourable reception he gave him in his house; 3. the complete restitution of all ill-acquired property.
  • Ver. 9. Zacheus is here style a son of Abraham; i.e. his spiritual son, a partaker of the promises made to Abraham concerning the Messias: not that he was actually born of his seed, but because he imitated his faith; and as Abraham at the voice of God, left the land and house of his father; so Zacheus renounced his goods and possessions, by giving them to the poor. Ven. Bede.

Psalm 144 Vulgate and Douay-Rheims or Psalm 145 Hebrew/NAB

Psalm 144(Vulgate/DR) 145 (NAB/Heb)
Douay-Rheims OT from SacredBible.org

1 Praise, for David himself. I will extol thee, O God my king: and I will bless thy name for ever; yea, for ever and ever.
2 Every day will I bless thee: and I will praise thy name for ever; yea, for ever and ever.
3 Great is the Lord, and greatly to be praised: and of his greatness there is no end.
4 Generation and generation shall praise thy works: and they shall declare thy power.
5 They shall speak of the magnificence of the glory of thy holiness: and shall tell thy wondrous works.
6 And they shall speak of the might of thy terrible acts: and shall declare thy greatness.
7 They shall publish the memory of the abundance of thy sweetness: and shall rejoice in thy justice.
8 The Lord is gracious and merciful: patient and plenteous in mercy.
9 The Lord is sweet to all: and his tender mercies are over all his works.
10 Let all thy works, O lord, praise thee: and let thy saints bless thee.
11 They shall speak of the glory of thy kingdom: and shall tell of thy power:
12 To make thy might known to the sons of men: and the glory of the magnificence of thy kingdom.
13 Thy kingdom is a kingdom of all ages: and thy dominion endureth throughout all generations. The Lord is faithful in all his words: and holy in all his works.
14 The Lord lifteth up all that fall: and setteth up all that are cast down.
15 The eyes of all hope in thee, O Lord: and thou givest them meat in due season.
16 Thou openest thy hand, and fillest with blessing every living creature.
17 The Lord is just in all his ways: and holy in all his works.
18 The Lord is nigh unto all them that call upon him: to all that call upon him in truth.
19 He will do the will of them that fear him: and he will hear their prayer, and save them.
20 The Lord keepeth all them that love him; but all the wicked he will destroy.
21 My mouth shall speak the praise of the Lord: and let all flesh bless his holy name forever; yea, for ever and ever.

Haydock Commentary Psalm 144 (145)

  • Ver. 1. Praise. The remaining seven psalms relate to the praises of God, to intimate that this occupation ought to be our glory, both in time and in eternity, as all were created for that purpose. Ven. Bede.—This is the seventh of the alphabetical psalms, the four last of which are only recognized by S. Jer. as perfect. See Ps. xxiv. xxxiii. xxxvi. cx. cxi. and cxviii. Yet here the Ver. 14 which should commence with N, is wanting in Heb. though it was probably there at first, as it is in the Greek and Latin, (W.) as well as in the Syr. and Arabic. C.—Hence is appears, that our versions ought not always to be corrected by the Heb. which might be rendered more perfect by a collation with them. W.—The Jews assert, that whoever reads this psalm thrice a-day, may be sure of obtaining heaven, provided, says Kimchi, that his heart accompany his words. The new baptized used to recite it in thanksgiving for having received the body and blood of Christ. S. Chrys.—Ferrand supposes that this psalm was composed after the captivity. But there seems to be no ground for this supposition, and the author had probably no particular even in view. C.—My king. On whom I entirely depend. Bert.—And ever. S. Jer. “and after,” (H.) both in time and in eternity. Christ is styled king, to whom the nations were promised; (Ps. ii.) and David gives the highest honour to the blessed Trinity. W.—David still praises God by the mouths of the faithful, as also in heaven.
  • Ver. 3. End. Heb. “finding out,” because he is infinite. Bert. Job v. 9
  • Ver. 4. And. Heb. “to generation.” The vocation of the Gentiles is insinuated. C.
  • Ver. 5. And shall. Heb. “and I shall relate the words of thy wonders,” (S. Jerome), or “shall meditate on,” &c. Pagn. H.—Yet our version is more followed. C.
  • Ver. 6. Acts. Miracles which strike people with awe, (W.) such as those which overwhelmed the Egyptians, &c. Theod. C.—And shall. Heb. “and shalt,” &c. But Chal. (S. Jer. ) read more naturally with the Sept.
  • Ver. 7. Justice. Or mercy. S. Chrys. C.—They shall approve of thy judgments. H.
  • Ver. 8. Patient. Heb. “slow to anger,” which is more expressive. Bert.
  • Ver. 9. Works. The people of Israel (v. 10. Ps. lxxxix. 18. Ferrand) and all mankind, who are all invited to embrace the true faith, and the mercy of God. C.—The effects of mercy shine forth above all his other works, in the redemption, and in the recalling of sinners, when they have gone astray. W.—This sense is good, but not literal. His mercy extends to all. Bert.—Yet he punishes the reprobate for ever, chastising their works, S. Aug.
  • Ver. 10. Works. They shew his power, and excite us to praise him. S. Jer.
  • Ver. 12. Thy. Heb. “his.” But the Septuagint read more correctly, with the Chal. &c.—Men. The Gentiles, to whom the saints, (Bert.) or converted Jews, preached. H.
  • Ver. 13. Ages. The kingdom of God in his Church is very magnificent, but not so much as in heaven. W.—The. Heb. Chal. Aquila, St. Jerome &c. omit this verse, which is necessary to complete the alphabet. It probably commenced with Namon, “Faithful.” C.—The Sept could not insert it by inspiration, as they were only interpreters. Bert.—It was consequently in their Heb. copies. Houbig.
  • Ver. 14. Lifteth. Heb. “upholdeth all who are falling.” H.—No one can stand or rise without God. Bert.—He is ready to lift up every one. W.
  • Ver. 15. Hope. For sustenance. Ps. cxxii. 2. Matt. vi. 26.
  • Ver. 16. Blessing. Abundantly (C.) “satisfieth the desire” (Prot H.) even of brute beasts, giving to all what is requisite. W.
  • Ver. 17. Just. Before, his fidelity was noticed, v. 13. H.
  • Ver. 18. Truth. Observing his commandments. Matt. vii. 21. Theod.
  • Ver. 19. Will. He will obey their voice; (Jos. x. 14) or rather he will grant their requests (C.) of eternal happiness. Bert.
  • Ver. 21. Flesh. Every human being, though even the least favoured, must praise God, as all have received much from him. H.