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Daily Bible Readings December 29 2007 Saturday 5th Day of Christmas

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.

December 29 2007 Saturday 5th Day of Christmas

About the sources used. The readings on this site are not official for the Mass of Roman Rite of the Catholic Church in the USA, 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. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/122907.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

1 John 2:3-11
Haydock New Testament

3 And in this we know that we have known him, if we keep his commandments. 3 He that saith he knoweth him, and keepeth not his commandments, is a liar, and the truth is not in him. 5 But he that keepeth his word, in him the charity of God is truly perfect: and by this we know that we are in him. 6 He that saith he abideth in him, ought himself also to walk even as he walked.

7 Dearly beloved, I write not a new commandment to you, but an old commandment, which you have from the beginning: The old commandment is the word which you have heard. 8 Again, a new commandment I write to you, which thing is true both in him, and in you: because the darkness is past, and the true light now shineth. 9 He that saith he is in the light, and hateth his brother, is in darkness even until now. 10 He that loveth his brother, abideth in the light, and there is no scandal in him. 11 But he that hateth his brother, is in darkness, and walketh in darkness, and knoweth not whither he goeth: because the darkness hath blinded his eyes.

Psalm 95:1-6 (Ps 96 Hebrew)
Douay-Rheims Challoner Text

Sing ye to the Lord a new canticle: sing to the Lord, all the earth.
Sing ye to the Lord and bless his name: shew forth his salvation from day to day.
Declare his glory among the Gentiles: his wonders among all people.
For the Lord is great, and exceedingly to be praised: he is to be feared above all gods.
For all the gods of the Gentiles are devils: but the Lord made the heavens.
Praise and beauty are before him: holiness and majesty in his sanctuary.

The Gospel According to Saint Luke 2:22-35
Haydock NT

22 And after the days of her purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord, 23 As it is written in the law of the Lord: that every male opening the womb shall be called holy to the Lord. 24 And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtle-doves, or two young pigeons.

25 And behold there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel, and the Holy Ghost was in him. 26 And he had received an answer from the Holy Ghost, that he should not see death, before he had seen the Christ of the Lord. 27 And he came by the spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law; 28 He also took him into his arms, and blessed God, and said:

29 Now thou dost dismiss thy servant, O Lord, according to thy word, in peace: 30 Because my eyes have seen thy salvation, 31 Which thou hast prepared before the face of all people: 32 A light to the revelation of the Gentiles, and the glory of thy people, Israel.

33 And his father and mother were wondering at these things which were spoken concerning him. 34 And Simeon blessed them, and said to Mary, his mother:

Behold, this child is set for the ruin, and for the resurrection of many in Israel, and for a sign which shall be contradicted. 35 And thy own soul a sword shall pierce, that out of many hearts thoughts may be revealed.

Haydock Commentary 1 John 2:3-11

  • Ver. 3. We have known him, if we keep his commandments. He speaks of that practical knowledge by love and affection, which can be only proved by our keeping his commandments; and without which we cannot be said to know God, as we should. Ch.
  • Ver. 4. He that says he knoweth him, &c. To know, in this and many other places, is not taken for a speculative knowledge alone, but is joined with a love of God, and an earnest desire of serving him and keeping his commandments. Wi.
  • Ver. 5. The charity of God is truly perfect. Notwithstanding his lesser failings, he retains the habit of charity and grace, by which he remains united to God.—And bythis we know that we are in him; i.e. we are morally, though not absolutely, certain that we are in the state of grace. Wi.
  • Ver. 7-8. An old commandment…. And again, a new commandment. He means the commandment of charity, or of the love of God and the love of our neighbour. This he calls both an old and a new precept. It may be called old, not only as being a precept of the law of nature, and always obligatory, but because S. John and the apostles had delivered it to them long ago, i.e. when these persons were first converted. It may also be called a new precept, S. John recommending it anew to them in this epistle, and declareing it to be enjoined in a particular manner by our Saviour Christ, after it had been misconstrued and neglected, especially as it regards our neighbour, that is, ever one without exception; so that if any one hate another, it is in vain that he pretends to walk in the light of the gospel. Wi.—A new commandment; viz. the commandment of love, which was given in the old law, but was renewed and extended by Christ. See John xiii 33. Ch.

Haydock Commentary Luke 2:22-35

  • Ver. 22. Of her purification. The blessed Virgin mother stood not in need of this ceremony, to which she submitted herself, as her Son did to that of circumcision. Wi.—Whence S. Laur. Justin. In his sermon on the purification, very well observes: grace raise the Virgin above the law; humility subjected her to it. Jesus Christ, in subjecting himself to the law of Moses, has left an example to princes and magistrates, to obey their own laws; for then they may expect them to be observed by others, when themselves shew respect to them. Barradius.
  • Ver. 23. Every male opening the womb. This translation is more conformable to the doctrine of the Fathers, that Christ was born without opening the womb; which Bede calls the doctrine of the Catholic Church. Wi.—See Exod. xiii. 2. and Num. 8:16
  • Ver. 24. This was the offering of the poor classes.
  • Ver. 25. A man… named Simeon, whom some conjecture to have been one of the Jewish priests.—Waiting for the consolation of Israel, for the happy coming of the Messiah.—And the Holy Ghost was in him, by the spirit of grace and of prophecy. Wi.—The consolation here expected by Holy Simeon, was the coming of the Messiah, and the consequent redemption of mankind from sin and the devil; not a redemption only, as some carnal Jews thought, from the power of temporal enemies. These supposed the Messiah was to come in order to raise them in power above all nations, to whom before his coming they had been subject. S. Greg. of Nyssa in Diony.—Many have pretended that Simeon was a priest, the best and oldest interpreters say he was a laic. V.
  • Ver. 26. And he had received an answer, … that he should not see death; i.e. die. Wi.
  • Ver. 27. And he came by the spirit, or moved by the holy Spirit. Wi.
  • Ver. 30. Thy salvation; i.e. the Saviour, whom thou hast sent. Wi.
  • Ver. 31. Before the face of all people; not of Israel only, but also as a light to be revealed to the Gentiles, the spiritual children of Abraham: to whom also the promises were made. Wi.

· Ver. 33. In the Greek, Joseph and the mother of Jesus. V.

· Ver. 34. Is set for the ruin. Christ came for the redemption and salvation of all men: but Simeon prophesies what would happen in consequences of the willful blindness and obstinacy of many. Wi.—Not that God sent his Son for the fall of any man; but that many, by their own perverseness, in wilfully refusing to receive and obey him, would take occasion of falling. Ch.—And for a sign which shall be contradicted, to signify that Christ, and his doctrine, should be as it were a mark, or butt, against whom the Jews should discharge the arrows and darts of their malice. Wi.—Hence S. Paul, (2. Cor. ii. 16.) We are to one the odour of death unto death, but to the other the odour of life unto life.

· Ver. 35. And thy own soul a sword shall pierce. These words, which figuratively express the grief of the blessed Virgin mother, when present at the death of her Son, are to be taken by way of a parenthesis.—That out of many hearts thoughts may be revealed, and these are to be joined with what went before; to wit, that child shall be a sign of contradiction, set unto the fall and resurrection of many, that the thoughts of many hearts may be revealed and disclosed; when some shall believe, and others remain in their obstinacy. Wi.—Bede, and most others, understand this of the sharp sorrow, which wounded the soul of the blessed Virgin Mary, at the time of Christ’s passion. Barradius.—Carthusianus and Jansenius explain this passage as follows: Behold, this child is placed for a sign that shall be contradicted, which as a sword of most poignant grief will pierce thy soul, O Virgin! But Christ shall be contradicted, that the thoughts of the Jews may be revealed from many hearts, and it may appear who among them are good, and who are wicked and hypocrites. Barradius.


Daily Bible Readings December 28 2007 Friday 4th Day of Christmas

December 28 2007 Thursday 4th Day of Christmas

Feast of the Holy Innocents

About the sources used. The readings on this site are not official for the Mass of Roman Rite of the Catholic Church in the USA, 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. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/122807.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

1 John 1:5—2:2
Haydock NT

5 And this is the declaration which we have heard from him, and declare unto you: That God is light, and in him there is no darkness. 6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth. 7 But if we walk in the light, as he also is in the light, we have fellowship one with another; and the blood of Jesus Christ, his Son, cleanseth us from all sin. 8 If we say that we have no sin: we deceive ourselves, and the truth is not in us. 9 If we confess our sins: he is faithful and just, to forgive us our sins, and to cleanse us from all iniquity. 10 If we say that we have not sinned: we make him a liar, and his word is not in us.

1 My little children, these things I write to you, that you may not sin. But if any man sin, we have an advocate with the Father, Jesus Christ the Just: 2 And he is the propitiation for our sins: and not for ours only, but also for those of the whole world.

Psalm 123 LXX/Latin (124 Hebrew)
Douay-Rheims Challoner Text
A gradual canticle.

If it had not been that the Lord was with us, let Israel now say:
If it had not been that the Lord was with us, When men rose up against us,
Perhaps they had swallowed us up alive. When their fury was enkindled against us,
Perhaps the waters had swallowed us up.
Our soul hath passed through a torrent: perhaps our soul had passed through a water insupportable.
Blessed be the Lord, who hath not given us to be a prey to their teeth.
Our soul hath been delivered as a sparrow out of the snare of the fowlers. The snare is broken, and we are delivered.
Our help is in the name of the Lord, who made heaven and earth.

The Gospel According to Saint Matthew 2:13-18
Haydock NT

13 And when they were departed, behold an angel of the Lord appeared in sleep to Joseph, saying:

Arise, and take the child and his mother, and fly into Egypt, and be there until I shall tell thee. For it will come to pass that Herod will seek the child to destroy him.

14 Who, rising up, took the child and his mother by night, and returned into Egypt: 15 And he was there until the death of Herod: that it might be fulfilled which the Lord spoke by the prophet, saying:

Out of Egypt have I called my son.

16 Then Herod perceiving that he was deluded by the wise men, was exceeding angry, and sending, killed all the men children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had diligently inquired of the wise men. 17 Then was fulfilled that which was spoken by Jeremias the prophet, saying:

18 A voice in Rama was heard, lamentation and great mourning: Rachel bewailing her children, and would not be comforted, because they are not.

Haydock Commentary 1 John 1:5-2:2

  • Ver. 5. God is light, &c. We cannot have this fellowship with God the Father and his Son Jesus Christ, if we walk in the darkness of sin: we must walk as the children of light. Wi.
  • Ver. 8.  Not that we say or pretend we have no sin; thus truth would not be in us, and we should even make God a liar, who has declared all mankind guilty of sin. We were all born guilty of original sin; we have fallen, and still frequently fall into lesser sins and failings. We can only except from this number our Saviour Christ, who, even as man, never sinned, and his blessed Virgin Mother, by a special privilege, preserved from all kind of sin: and of whom S. Augustine says, “That for the honour of our Lord, when we speak of the holy Virgin Mary, he will have no mention at all made of any sin.” Wi.
  • Ver. 1. That you may not sin, or not lose the grace of God by any considerable sin.—But if any man sin, we have an advocate with the Father, Jesus Christ, the eternal Son of the Father, who being made man to redeem us from sin, is our great Advocate, our chief Mediator, and only Redeemer, by whose merits and grace we have been reconciled, after we had lost and forfeited the grace and favour of God by our offences. He is the only propitiation for the sins of the whole world; for, as S. Paul says, (Heb. x. 14) Christ, by one oblation on the cross, hath perfected for ever them that are sanctified. All remission of sins, all sanctification, is derived from the merits and satisfaction of our Redeemer, Jesus Christ; not but that the Angels and saints in heaven, and virtuous persons upon earth, when they pray to God for us, may be called advocates, mediators, and intercessors (though not redeemers) in a different sense, and in an inferior manner, without any injury, but on the contrary with an honour done to Christ; because what they pray and ask for us, is only begged and hoped for through Christ, and by his merits. S. Aug. in his commentary on this epistle, on these very words, we have an advocate, &c. prevents and answers this very objection of the late pretended reformers: (tom. iii, part 2. p. 831. Nov. Edit.) “Some one will say: therefore the saints do not ask for us, therefore the bishops and governors of the Church do not ask for the people.” He denies that this follows, the saints being advocates in a different sense. Though God be our protector and defender from dangers, this does not hinder us from owning the Angels to be our defenders in an inferior manner under God, as the Church of England acknowledges in the common prayer book on the feast of S. Michael, and all Angels, which runs thus: “mercifully grant, that as thy holy Angels always do thee service in heaven, so by thy appointment they may succour and defend us on earth through Jesus Christ, our Lord. Amen” Wi.—The calling and office of an advocate is in many things proper to Christ, and in every condition more singularly and excellently applying to him than to any Angel, saint, or living creature, thought hese also may be truly so called without any derogation from Christ. To him solely it belongs to procure us mercy before God, by the general ransom of his blood for our delivery; hence he is our only advocate of redemption, though others may be and are advocates of intercession. Hence Irenæus (l. iii. c. 33. et l. v. post med.) says: “the obedient Virgin Mary is made the advocate of the disobedient Eve.” Our Savior declares that Angels are deputed for the protection of infants; (Mat. xviii.) and frequent are the examples we find in the old Scripture, such as Gen. xlviii. 16. Tob. v. 27. and xii. 12. Dan. x. See also the common prayer book, in the collect of Michaelmas day.

 

Haydock Commentary Matthew 2:13-18

  • Ver. 14. It is very probable that Joseph, with Jesus and his Mother, remained in some part of Egypt, where the Jews were settled, as at Alexandria. That many Jews dwelt in Egypt, particularly from the time of the prophet Jeremy, is evident from Josephus, and also from the first chapter of the second book of Machab.  Mention is also made of them in Act. ii. and Act. vi. under the name of Alexandrines.
  • Ver. 15. Out of Egypt I have called my son. S. Jerome understands these words to be taken out of the prophet Osee, (C. xi. 2.) and granted they might be literally spoken fo the people of Israel: yet as their captivity in Egypt was a figure of the slavery  of sin, under which all mankind groaned, and as their delivery by Moses was a figure of a man’s redemption by our Saviour Christ, so these words in a mystical and spiritual sense applky to our Saviour, who in a more proper sense was the Son of God, than was the people of Israel.  Wi.—The application of this passage of the prophet to Christ, whereas in the simple letter it might appear otherwise, teaches us how to interpret the Old Testament; and that the principal sense is of Christ and his Church.  B.
  • Ver. 16.  By this example, we learn how great credit we owe to the Church in canonizing saints, and celebrating their holydays: by whose only warrant, without any word of Scripture, these holy Innocents have been honoured as martyrs, and their holyday kept ever since the apostles’ time, although they died not voluntarily, nor all, perhaps, circumcised, and some even children of pagans. Aug. ep. 28. Orig. hom iii. in diversos.   B.
  • Ver. 18. A voice was heard in Rama.   S. Jerome takes Rama,  not for the name of any city, but for a high place, as appears by his Latin translation. Jerem. xxxi. 15. But in all Greek copies here in S. Matthew, and in the Sept. in Jeremy, we find the word itself Rama, so that it must signify a particular city. Rachel, who was buried at Bethlehem, is represented weeping *as it were in the person of those desolate mothers) the murder, and loss of so many children: and Rama being a city not far from Bethlehem, in the tribe of Benjamin, built on a high place, it is said that the cries and lamentations of these children, and their mothers, reached even to Rama.  Cornel. a. Lapide on Jerem. xxxi. Thinks that these words were not only applied by the evangelist in a figurative sense, but that the prophet in the literal sense foretold these lamentations. Wi.

 

Daily Bible Readings December 27 2007 Thursday 3rd Day of Christmas

These readings are not for the current year. They are for 2007.

December 27 2007 Thursday 3rd Day of Christmas
Feast of Saint John the Apostle and Evangelist

About the sources used. The readings on this site are not official for the Mass of Roman Rite of the Catholic Church in the USA, 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. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/122707.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

1 John 1:1-4
Haydock New Testament

1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the word of life; 2 For the life was manifested: and we have seen, and do bear witness, and declare unto you the eternal life, which was with the Father, and hath appeared to us: 3 That which we have seen and have heard, we declare unto you, that you also may have fellowship with us, and our fellowship may be with the Father, and with his Son, Jesus Christ. 4 And these things we write to you, that you may rejoice, and your joy may be full.

Psalm 96 (LXX/Latin) or 97 (Hebrew)
Douay-Rheims Challoner
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.
Clouds and darkness are round about him:
justice and judgment are the establishment of his throne.
A fire shall go before him,
and shall burn his enemies round about.
His lightnings have shone forth to the world:
the earth saw and trembled.
The mountains melted like wax, at the presence of the Lord:
at the presence of the Lord of all the earth.
The heavens declared his justice: and all people saw his glory.
Let them be all confounded that adore graven things,
and that glory in their idols.
Adore him, all you his angels:
Sion heard, and was glad.
And the daughters of Juda rejoiced,
because of thy judgments, O Lord.
For thou art the most high Lord over all the earth:
thou art exalted exceedingly above all gods.
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.
Light is risen to the just, and joy to the right of heart.
Rejoice, ye just, in the Lord:
and give praise to the remembrance of his holiness.

The Gospel According to Saint John 20:1-8
Haydock NT

1 And on the first day of the week, Mary Magdalene cometh in the morning, it being yet dark, to the sepulchre: and she saw the stone taken away from the sepulchre. 2 She ran, therefore, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith to them; They have taken away the Lord out of the sepulchre, and we know not where they have laid him.

3 Peter, therefore, went out, and that other disciple, and they came to the sepulchre. 4 And they both ran together, and that other disciple out-ran Peter, and came first to the sepulchre. 5 And when he stopped down, he saw the linen clothes lying; but yet he went not in. 6 Then cometh Simon Peter, following him, and went into the sepulchre, and saw the linen cloths lying, 7 And the napkin, that had been about his head, not lying with the linen cloths, but apart, wrapt up into one place.

8 Then the other disciple also went in, who came first to the sepulchre; and he saw, and believed.

Haydock Commentary 1 John 1:1-4

  • Ver. 1. The first two verses and part of the third have a great conformity with the beginning of S. John’s gospel. The construction is somewhat obscure, unless we observe that the second verse is to be taken by way of a parenthesis, and the sense is not complete till these words, we declare to you, &c. The whole may be expressed in this literal paraphrase: We declare and preach to you the eternal and always living word, which was from the beginning, (for this word which was with the Father from eternity, hath appeared, and manifested himself to us, when he took upon him our human nature, and was made flesh.) This word I say, incarnate, we have seen with out eyes, we have heard him preach his gospel, we have touched his true body with our hands, as we witness and declare to you, that you may have fellowship with us, and be made partakers of the graces which God came from heaven to bestow upon mankind, to make us his adoptive sons and heirs of heaven. Wi.

Haydock Commentary John 20:1-8

  • Ver. 1. As our Saviour had been interred in great haste, the holy women who had before accompanied Jesus in all his journeys, brought perfumes to embalm his sacred body again, in a manner more proper, than Nicodemus and Joseph of Arimathea had been able to do before. S. John makes mention of Mary Magdalene only, because it was his intention to give a particular relation of all that she did: but we learn from the other evangelists, that there were three holy women at the sepulchre together, viz. Mary Magdalene, Mary, the mother of James, and Salome. Calmet.—This was on the first day of the week, the morrow of the Sabbath. V.—Christ rose again, leaving the stone and seals still lying on the sepulchre. But as this was to be believed by others also, after the resurrection, the tomb was opened, and thus the belief of what had taken place, propagated. This it was that struck Magdalene; for as soon as she saw the stone rolled from the sepulchre, without entering, or even looking into it, she immediately ran, in the ardour of her affection, to carry the news to the disciples. S. Chrys. hom. lxxxiv. in Joan.
  • Ver. 5. He saw the linens cloths lying. S. Chrys. takes notice, that Christ’s body being buried with myrrh, the linen would stick as fast to the body as pitch, so that it would be impossible to steal, to take away the body without the linen cloths. Wi.
  • Ver. 8. He saw and believed. He did not yet believe that Jesus was risen from the dead, because he was still ignorant that he was to rise from the dead. For although the apostles had so often heard their divine Master speak in the most plain terms of his resurrection, still being so much accustomed to parables, they did not understand, and imagined something else was meant by these words. S. Aug. tract. 120. in Joan.

Bible Readings with Traditions Catholic Commentary January 1 2008 New Years Day Solemnity of the Blessed Virgin Mary

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.

Solemnity of the Blessed Virgin Mary, the Mother of God
January 1 2008 Tuesday 8th Day of Christmas
New Years Day

About the sources used. The readings on this site are not official for the Mass of Roman Rite of the Catholic Church in the USA, 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. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/010108.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Numbers 6:22-27
Douay-Rheims Challoner

22 And the Lord spoke to Moses, saying:
23 Say to Aaron and his sons: Thus shall you bless the children of Israel, and you shall say to them:
24 The Lord bless thee, and keep thee.
25 The Lord shew his face to thee, and have mercy on thee.
26 The Lord turn his countenance to thee, and give thee peace.
27 And they shall invoke my name upon the children of Israel, and I will bless them.

Psalm 66 (Ps 67 Hebrew)
Douay-Rheims Challoner. Text Only. No Commentary.
Unto the end, in hymns, a psalm of a canticle for David.

May God have mercy on us, and bless us:
may he cause the light of his countenance to shine upon us,
and may he have mercy on us.
That we may know thy way upon earth:
thy salvation in all nations.
Let people confess to thee, O God:
let all people give praise to thee.
Let the nations be glad and rejoice:
for thou judgest the people with justice,
and directest the nations upon earth.
Let the people, O God, confess to thee:
let all the people give praise to thee:
The earth hath yielded her fruit.
May God, our God bless us,
May God bless us: and all the ends of the earth fear him.

Galatians 4:4-7
Haydock New Testament

4 But when the fulness of the time was come, God sent his Son, made of a woman, made under the law: 5 That he might redeem those who were under the law: that we might receive the adoption of sons. 6 And because you are sons, God hath sent the Spirit of his Son into your hearts, crying:

Abba, Father.

7 Therefore, now he is no more a servant, but a son. And if a son, an heir also through God.

The Gospel According to Saint Luke 2:16-21
Haydock New Testament

16 And they came with haste: and they found Mary and Joseph, and the infant lying in a manger. 17 And seeing, they understood of the word that had been spoken to them concerning this child. 18 And all they that heard wondered: and at those things that were told them by the shepherds. 19 But Mary kept all these words, pondering them in her heart. 20 And the shepherds returned, glorifying and praising God, for all the things they have heard, and seen, as it was told unto them. 21 And after eight days were accomplished, that the child should be circumcised: his name was called Jesus, which was called by the Angel, before he was conceived in the womb.

Haydock Commentary Numbers 6:22-27

  • Ver. 23. Sons. The three forms of benediction for the high priests, have all the same meaning, and they might choose which they pleased. Grotius observes, that they pronounced them aloud standing, with their hands lifted up. The books of Moses are the ritual of the priests.
  • Ver. 25. Shew. Heb. “make his face shine,” joyful and serene, (C.) like a light to direct thy steps. Ps. lxvi. 2.
  • Ver. 26. Turn. With loving mercy, may he comfort and protect thee. M.
  • Ver. 27. Invoke. Heb. “they shall name my name (Yehovah, in pronouncing blessings) upon the sons of Israel,” which I will ratify. H.—“They shall place the blessing of my name,” &c. Chal. They shall praise my name. C.—God authorizes us to use a determinate form of blessing, and grants the effect, when his minister pronounces it, (W.) if no obstacle be put by the party. H.

Haydock Commentary Galatians 4:4-7

  • Ver. 4. The fulness of the time. That is, the time decreed by Divine Providence.—God sent his Son made of a woman, who took a true human body of his virgin Mother.—Under the law, as he was man, because he was pleased to make himself so. Wi.
  • Ver. 6. Crying, Abba. That is, Father; Christ taught us in prayer to call God our Father, he having made us his adoptive sons by his grace, and heirs of heaven. Wi.

Haydock Commentary Luke 2:16-21

  • Ver. 17. They saw this with the eyes of their body, but with their internal eyes they discovered other wonders, viz. that he, who lay there in such great poverty, was their Messiah, their great King, and the Son of God. Barradius.
  • Ver. 19. Mary kept all these things, and compared what was accomplished in her, concerning the Lord, with what had been written of him by the prophets. V. Bede.—She considered in her heart the arguments of faith. S. Ambrose.
  • Ver. 21. Should be circumcised; which might be done not only in the temple, or in a synagogue, but in any house. Wi.—Many reasons may be alleged why our Saviour submitted to the painful and humbling knife of circumcision: 1. to manifest to the whole world the reality of his human nature, and the difference between his divinity and humanity; 2. to shew he approved of circumcision, which he had instituted; 3. to prove that he was of the seed of Abraham; 4. to teach us humility and obedience, by observing a law to which he was not bound; 5. that by receiving the burthen of the law, he might free those that were under the law, (Gal. iii.); and lastly, that the Jews might have no excuse for rejecting him, because he was uncircumcised. S. Epiph. And Nic. de Lyra.

Daily Bible Readings with Traditional Catholic Commentary Dec 31 2007 New Years Eve Day

December 31 2007 Monday 7th Day of Christmas
New Years Eve Day – Not Eve

About the sources used. The readings on this site are not official for the Mass of Roman Rite of the Catholic Church in the USA, 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. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/123107.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

1 John 2:18-21
Haydock New Testament

18 Little children, it is the last hour: and as you have heard that antichrist cometh, and now there are many antichrists: whereby we know that it is the last hour. 19 They went out from us, but they were not of us. For if they had been of us, they would certainly have remained with us: but that they may be manifest, that they are not all of us. 20 But you have an unction from the Holy One, and you know all things. 21 I have not written to you as to those who know not the truth, but as to those who know it: and that no lie is of the truth.

Psalm 95:1-2, 11-12, 13 (Ps 96 Hebrew)
Douay-Rheims Challoner Text

Sing ye to the Lord a new canticle:
sing to the Lord, all the earth.
Sing ye to the Lord and bless his name:
shew forth his salvation from day to day.
Let the heavens rejoice, and let the earth be glad,
let the sea be moved, and the fulness thereof:
The fields and all things that are in them shall be joyful.
Then shall all the trees of the woods rejoice
before the face of the Lord, because he cometh:
because he cometh to judge the earth.
He shall judge the world with justice,
and the people with his truth.

The Gospel According to Saint John 1:1-18
Haydock NT

1 In the beginning was the Word, and the Word was with God, and the Word was God.
2 The same was in the beginning with God.
3 All things were made by Him: and without Him was made nothing that was made.
4 In Him was life, and the life was the Light of men.
5 And the Light shineth in darkness, and the darkness did not comprehend it.
6 There was a man sent from God, whose name was John. 7 This man came for a witness, to bear witness of the Light, that all men might believe through Him. 8 He was not the Light, but was to bear witness of the Light. 9 That was the true Light, which enlighteneth every man that cometh into this world. 10 He was in the world, and the world was made by Him, and the world knew Him not. 11 He came unto His own, and His own received Him not. 12 But as many as received Him, He gave to them power to be made the sons of God, to them that believe in His Name. 13 Who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

14 And the Word was made flesh, and dwelt among us: and we saw His glory, the glory as of the only begotten of the Father, full of grace and truth. 15 John beareth witness of Him: and crieth out, saying: This was He of whom I spoke, He that shall come after me, is preferred before me, because He was before me. 16 And of His fulness we all have received, and grace for grace. 17 For the law was given by Moses, grace and truth came by Jesus Christ. 18 No man hath seen God at any time: the only begotten Son who is in the bosom of the Father, He hath declared Him.

Haydock Commentary 1 John 2:18-21

  • Ver. 18. It is the last hour. That is, according to the common interpretation, the last age of the world, from the coming of Christ to the day of jusgment, and the end of the world, which S. Paul calls the end and consummation of ages. Heb. 9:26.—And as you have heard that antichrist (the great antichrist) cometh, or is to come in this last age: now there are already many antichrists; i.e. as the word signifies, many adversaries to Christ, who are forerunners of the great and last antichrist. Wi.—Many antichrists; that is, many heretics, enemies of Christ and his Church, and forerunners of the great antichrist. Ch.—S. Cyprian says all are called antichrists that have divided themselves from the charity and unity of the Catholic Church. Ep. lxxvii. ad Magnum.—Whereby we know that it is the last hour, it being foretold that many false prophets should rise in the latter days. Mat. xxiv. 11. &c. Wi.
  • Ver. 19. They were not of us, true and profitable members; though it can scarce be doubted but that some of them at least for some time, truly believed and by their going off, God was please to make it manifest that they were not of his faithful members. Such were Simon Magus, Cerinthus, Ebion, Nicolas of Antioch, &c. Wi.—They, &c. That is, they were not solid, steadfast, genuine Christians, otherwise they would have remained int eh Church. Ch.—The true note of mark of heresy, is the going out of or leaving the Catholic Church. God permitteth some to go out, that the true and tried faithful may be known.
  • Ver. 20. You have an unction from the holy one. You are sufficiently instructed by the grace and spirit of God against such false teachers. Wi.—An unction, 7c. That is, grace and wisdom from the Holy Ghost. Ch.—And you know all things, as to what you ought to believe and practice, and therefore I have not written to you as to ignorant persons. Wi.—The true children of God’s Church, remaining in unity, under the guidance of their lawful pastors, partake of the grace of the Holy Ghost, promised to the Church and her pastors; and have in the Church all necessary knowledge and instruction, so as to have no need to seek it elsewhere, since it can be only found in that society of which they are members. Ch.

 

Haydock Commentary John 1:1-18

  • Ver. 1. In the beginning was the Word: or rather, the Word was in the beginning. The eternal Word, the increated Wisdom, the second Person of the Blessed Trinity, the only begotten Son of the Father, as he is here called (v. 14) of the same nature and substance, and the same God, with the Father and the Holy Ghost. This Word was always; so that it was never true to say, he was not, as the Arians blasphemed. This word was in the beginning. Some, by the beginning, expound the Father himself, in whom he was always. Others give this plain and obvious sense, that the Word, or the Son of God, was, when all other things began to have a being; He never began, but was from all eternity.—And the Word was with God; i.e. was with the Father; and as it is said, (v. 18.) in the bosom of the Father; which implies, that he is indeed a distinct person, but the same in nature and substance with the Father and the Holy Ghost. This is repeated again in the second verse, as repetitions are very frequent in S. John.—And the Word was God. This without question is the construction; where, according to the letter we read, and God was the Word. Wi.—The Greek for the Word signifies not only the exterior Word, but also the interior Word, or thought; and in this latter sense it is taken here. V.—Philo Judæus, in the apostolic age, uses the word to personify the wisdom and the power of God. By a similar metonymy, Jesus Christ is called the Way, the Truth, the Life, the Resurrection.—And the Word was God. Here the eternity and the divinity of the second Person are incontrovertibly established; or, we must say that language has no longer a fixed meaning, and that it is impossible to establish any point whatever from the words of Scripture. A.
  • Ver. 2. The same was in the beginning with God. In the text is only, “this was in the beginning;” but the sense and construction certainly is, this word was in the beginning. Wi.
  • Ver. 3. All things were made by Him, and without Him was made nothing that was made. These words teach us, that all created beings, visible, or invisible on earth, every thing that ever was made, or began to be, were made, produced, and created by this eternal Word, or by the Son of God. The same is truly said of the Holy Ghost; all creatures being equally produced, created, and preserved by the three Divine Persons as, by their proper, principal, and efficient cause, in the same manner, and by the same action: not by the Son, in any manner inferior to the Father; nor as if the Son produced things only ministerially, and acted only as the minister, and instrument of the Father, as the Arians pretended. In this sublime mystery of one God and three distinct Persons, if we consider the eternal processions, and personal proprieties, the Father is the first Person, but not by any priority of time, or of dignity; all the three divine Persons being eternal, or co-eternal, equal in all perfections, being one in nature, in substance, in power, in majesty: in a word, one and the same God. The Father in no other sense is called the first Person, but because he proceeds from none, or from no other person: and the eternal Son is the second Person begotten, and proceeding from him, the Father, from all eternity, proceeds now, and shall proceed from him for all eternity; as we believe that the third divine Person, the Holy Ghost, always proceeded without any beginning, doth now proceed, and shall proceed for ever, both from the Father and the Son. But when we consider and speak of any creatures, of any thing that was made, or had a beginning, all things were equally created in time, and are equally preserved, no less by the Son, and by the Holy Ghost, than by the Father. For which reason S. John tells us again in this chapter, (v. 10) that the world was made by the Word. And our Saviour Himself (jo. v. 19) tells us, that whatsoever the Father doth, these things also in like manner, or in the same manner, the Son doth. Again the apostle, (Heb. i. v. 2) speaking of the Son, says, the world was made by him: and in the same chapter, (v. 10.) he applies to the Son these words, (Ps. ci:26) And thou, O Lord, in the beginning didst found the earth: and the heavens are the works of thy hands, &c. TO omit other places, S. Paul again, writing to the Colossians, (C. i. v. 16. 17.) and speaking of God’s beloved Son, as may be seen in that chapter, says, that in him all things were created, visible and invisible—all things were created in Him, and by Him, or, as it is in the Greek, unto Him, and for Him; to shew that the Son was not only the efficient cause, the Maker and Creator of all things, but also the last end of all. Which is also confirmed by the following words: And he is before all, and all things subsist in him, or consist in him; as in the Rheims and Protestant translations (KJV?). I have, therefore, in this third verse, translated all things were made by Him, with all English translations and paraphrases, whether made by Catholics or Protestants; and not all things were made through him, lest through should seem to carry with it a different and a diminishing signification; or as if, in the creation of the world, the eternal word, or the Son of God, produced things only ministerially, and in a manner, inferior to the Father, as the Arians and Eunomians pretended; against whom, on this very account, wrote S. Basil, lib. de spiritu Sto. S. Chrysostom, and S. Cyril, on this very verse; where they expressly undertake to shew that the Greek text in this verse no ways favours these heretics. The Arians, and now the Socinians, who deny the Son to be true God, or that the word God applies as properly to him as to the Father, but would have him called God, that is, a nominal god, in an inferior and improper sense; as when Moses is called the god of Pharao; (Exod. vii. 1) or as men in authority are called gods; (Ps. lxxxi. 6.) pretend, after Origen, to find another difference in the Greek text; as if, when mention is made of the Father, he is styled the God; but that the Son os only called God, or a God. This objection S. Chrysostom, S. Cyril, and others, have shewn to be groundless: that pretended significant Greek article being several times omitted, when the word God is applied to God the Father; and being found in other places, when the Son of God is called God. See this objection fully and clearly answered by the author of a short book, published in the year 1729, against Dr. Clark and Mr. Whiston, P. 64. and seq. Wi.—Were made, &c. Mauduit here represents the word: —“1. As a cause, or principle, acting extraneously from himself upon the void space, in order to give a being to all creatures:” whereas there was no void space before the creation. Anti omnia Deus erat solus, ipse sibi et mundus et locus, et omnia. Tert. 1. cont. Prax. c. v. And S. Aug. in Ps. cxxii. Says: antequam faceret Deus Sanctos, ubi habitabat In se habitabat, apud se habitabat.—The creation of all things, visible and invisible, was the work of the whole blessed Trinity; but the Scriptures generally attributes of the Son, are displayed most in it. Calmet.—What wonderful tergiversations the Arians used to avoid the evidence of this text, we see in S. Austin, 1. iii. de doct. Christ. c. 2; even such as modern dissenters do, to avoid the evidence of This is my Body, concerning the Blessed Eucharist. B.
  • Ver. 4. In Him: i.e. in this Word, or Son of God, was life; because he gives life to every living creature. Or, as Maldonatus expounds it, because he is the author of grace, which is the spiritual life of our souls.—And the life was the light of men, whether we expound it of a rational soul and understanding, which he gives to all men; or of the spiritual life, and those lights of graces, which he gives to Christians. Wi.
  • Ver. 5. And the light shineth, or did shine, in darkness. Many understand this, that the light of reason, which God gave to every one, might have brought them to the knowledge of God by the visible effects of his Providence in this world: but the darkness did not comprehend it, because men, blinded by their passions, would not attend to the light of reason. Or we may again understand it, with Maldonatus, of the lights of grace, against which obstinate sinners willfully shut their eyes. Wi.
  • Ver. 7. That all men might believe through him; i.e. by John’s preaching, who was God’s instrument to induce them to believe in Jesus the Christ, or the Messiah, their only Redeemer. Wi.
  • Ver. 8-9. He; that is, John, was not the true light: but the Word was the true light. In the translation, it is necessary to express that the Word was the true light, lest any one should think that John the Baptist was this light. Wi.
  • Ver. 10. He was in the world, &c. Many of the ancient interpreters understand dthis verse of Christ as God, who was in the world from its first creation, producing and governing all things: but the blind sinful world did not know and worship him. Others apply these words to the Son of God made man; whom even God’s own chosen people, the Jews, at his coming, refused to receive and believe in him. Wi.
  • Ver. 11. His own. This regards principally the Jews. Jesus came to them as into his own family, but they did not receive him. It may likewise be extended to the Gentiles, who had groaned so long a time in darkness, and only seemed to wait for the rising sun of justice to run to its light. They likewise did not receive him. These words, through apparently general, must be understood with restriction; as there were some, through comparatively few, of both Jews and Gentiles, who embraced the faith. Calmet.
  • Ver. 12. He gave to the power to be made the adoptive sons of God, and heirs of the kingdom of heaven. They are made the children of God by believing, and by a new spiritual birth in the sacrament of baptism, not of blood; (literally, not of bloods) not by the will, and desires of the flesh, not by the will of men, nor by human generation, as children are first born of their natural parents, but of God, by faith and divine grace. Wi.
  • Ver. 14. And the Word was made flesh. This Word, or Son of God, who was in the beginning, from all eternity, at the time appointed by the divine decrees, was made flesh, i.e. became man, by a true and physical union of his divine person, (from which the divine nature was inseparable) to our human nature, to a human soul, and a human body, in the womb, and of the substance, of his Virgin Mother. From the moment of Christ’s incarnation, as all Christians are taught to believe, he that was God from eternity, became also truly man. In Jesus Christ, our blessed Redeemer, we believe one divine Person with two natures, and two wills; the one divine, the other human: by which substantial union, one and the same Person became truly both God and man; not two persons, or two sons, as Nestorius, the heretic, pretended. By this union, and a mutual communication of the proprieties of each nature, it is true to say, that the Son of God, remaining unchangeably God, was made man; and therefore that God was truly conceived and born of the Virgin Mary, who, on this account, was truly the Mother of God: that God was born, suffered, and died on the cross, to redeem and save us. The Word, in this manner made man, dwelt in us, or among us, by this substantial union with our human nature, not morally only, nor after such a manner, as God is said to dwell in a temple; nor as he is in his faithful servants, by a spiritual union, and communication of his divine graces; but by such a real union, that the same person is truly both God and man.—And we saw his glory, manifested to the world by many signs and miracles; we in particular, who were present at his transfiguration. Matt. xvii.—Full of grace and truth. These words, in the construction, are to be joined in this manner: the Word dwelt in us, full of grace and truth; and we have seen his glory, &c. This fulness of grace in Christ Jesus, infinitely surpassed the limited fulness, which the Scripture attributes to S. Stephen (Acts vi. 8) or to the Blessed Virgin Mother: (Lk 1:28) they are said to be full of grace, only because of an extraordinary communication and greater share of graces than was given to other saints. But Christ, even as man, had a greater abundance of divine graces: and being truly God as well as man, his grace and sanctity were infinite, as was his person.—As of the only begotten of the Father. If we consider Christ in himself, and not only as he was made known to men by outward signs and miracles, S. Chrysostom and others take notice that the word as, no ways diminisheth the signification; and that the sense is, we have seen the glory of him, who is truly from all eternity the only begotten Son of the Father: who, as the Scriptures assure us, is his true, his proper Son, his only begotten, who was sent into the world, who descended from heaven, and came from the Father, and leaving the world, returned where he was before, returned to his Father. We shall meet with many such Scripture texts, to shew him to be the eternal Son of his eternal Father; or to shew that the Father was always his Father, and the Son always his Son: as it was the constant doctrine of the Catholic Church, and as such declared in the general council of Nice (Nicaea), that this, his only Son, was born or begotten of the Father before all ages… God from God, the true God from the true God. It was by denying this truth, “that the Son was the Son always, and the Father always, and from all eternity, the Father;” that the blaspheming Arius began his heresy in his letter to Eusebius of Nicomedia, against his bishop of Alexandria, S. Alexander. See the letter copied by S. Epiphan. Hær. 69. p. 731. Ed. Petavii. Wi.—Dwelt among us. In a material body, like ours, clothe with our nature. He is become mortal, and like us in every thing, but sin and concupiscence. The Greek, literally translated, is, he has pitched his tent amongst us, like a stranger and passenger, who makes no long stay in one place. The body in Scripture, is sometimes called a tent or tabernacle, in which the soul dwells, as 2. Peter. 1:14. Calmet.
  • Ver. 15. Is preferred before me. Lit. is made before me. The sense, says S. Chrys. is, that he is greater in dignity, deserves greater honour, &c. through born after me, he was from eternity. Wi.
  • Ver. 16. And of his fulness we all have received; not only Jews, but also all nations.—And grace for grace. It may perhaps be translated grace upon grace, as Mr. Blackwell observes, and brings a parallel example in Greek out of Theognis, p. 164. It implies abundance of graces, and greater graces under the new law of Christ than in the time of the law of Moses; which exposition is confirmed by the following verse. Wi.—Before the coming of the Messiah all men had the light of reason. The Greeks had their philosophy, the Jews the law and prophets. All this was a grace and favour bestowed by God, the author of all good. But since the word was made flesh, God has made a new distribution of graces. He has given the light of faith, and caused the gospel of salvation to be announced to all men; he has invited all nations to the faith and knowledge of the truth. Thus he has given us one grace for another; but the second is infinitely greater, more excellent, and more abundant than the first. The following verse seems to insinuate, that the evangelist means the law by the first grace, and the gospel by the second. Compare likewise Rom. i. 17. The Jews were conducted by faith to faith; by faith in God and the law of Moses, to the faith of the gospel, announced by Christ. Calmet.
  • Ver. 18. No man hath seen God. No mortal in this life by a perfect union and enjoyment of him. Nor can any creature perfectly comprehend his infinite greatness: non but his only begotten divine Son, who is in the bosom of his Father, not only by an union of grace, but by an union and unity of substance and nature; of which Christ said, (Jo. xiv. 11) I am in the Father, and the Father in me. Wi.