Daily Bible Readings January 28 2008 3rd Monday Ordinary Time

January 28 2008 Monday 3rd Week Ordinary Time

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/012808.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

2 Samuel 5:1-7, 10
Douay-Rheims Challoner

1 Then all the tribes of Israel came to David in Hebron, saying: Behold we are thy bone and thy flesh.
2 Moreover yesterday also and the day before, when Saul was king over us, thou wast he that did lead out and bring in Israel: and the Lord said to thee: Thou shalt feed my people Israel, and thou shalt be prince over Israel.
3 The ancients also of Israel came to the king of Hebron, and king David made a league with them in Hebron before the Lord: and they anointed David to be king over Israel.
4 David was thirty years old when he began to reign, and he reigned forty years.
5 In Hebron he reigned over Juda seven years and six months: and in Jerusalem he reigned three and thirty years over all Israel and Juda.
6 And the king and all the men that were with him went to Jerusalem to the Jebusites the inhabitants of the land: and they said to David: Thou shalt not come in hither unless thou take away the blind and the lame that say: David shall not come in hither.
7 But David took the castle of Sion, the same is the city of David.
10 And he went on prospering and growing up, and the Lord God of hosts was with him.

Responsorial Psalm 88:20, 21-22, 25-26
DR Challoner Text Only

Then thou spokest in a vision to thy saints, and saidst:
I have laid help upon one that is mighty,
and have exalted one chosen out of my people.
I have found David my servant:
with my holy oil I have anointed him.
For my hand shall help him:
and my arm shall strengthen him.
And my truth and my mercy shall be with him:
and in my name shall his horn be exalted.
And I will set his hand in the sea;
and his right hand in the rivers.

The Gospel According to Saint Mark 3:22-30
Haydock New Testament

22 And the Scribes, who were come down from Jerusalem, said:

He hath Beelzebub, and by the prince of the devils he casteth out devils.

23 And after he had called them together, he said to them in parables:

How can Satan cast out Satan? 24 And if a kingdom be divided against itself, that kingdom cannot stand. 25 And if a house be divided against itself, that house cannot stand. 26 And if Satan be risen up against himself, he is divided, and cannot stand, but hath an end. 27 No man can enter into the house of a strong man, and rob him of his goods, unless he first bind the strong man, and then shall he plunder his house.

28 Amen, I say to you, that all sins shall be forgiven unto the sons of men, and the blasphemies wherewith they shall blaspheme: 29 But he that shall blaspheme against the Holy Ghost, shall never have forgiveness, but shall be guilty of an everlasting sin.

30 Because they said:

“He hath an unclean spirit.”

Haydock Commentary 2 Samuel 5:1-7, 10

  • Ver. 1. Tribes. Thus were God’s promises sweetly fulfilled, and David obtained the quiet dominion over all Israel, excepting perhaps a few of the tribe of Benjamin, according to the Vulgate. 1 Par. xii. 29. An army of 340,822 was collected on this occasion; and David signalized the commencement of his reign, by the taking of Jerusalem. C.—The tribe of Issachar is not specified in the text; but Josephus asserts, that 20,000 of them assembled; so that the army would amount to 359 (Salien) or 60 thousand, besides the 822. C.—These might be considered as the deputies of all the rest of their brethren. 1 Par. xii. 38. They were abundantly supplied with all necessaries. Salien.—Flesh, of the same nation, as Moses had specified. Deut. xvii. 15. C.—They now relinquish all the seeds of division, which had before hindered them from joining with their brethren of Juda. Kennicott discovers several important alterations, by comparing this history with 1 Chron. xi. Dissert. i. H.
  • Ver. 2. Lead out to battle. His experience in war was a great recommendation. M.—Feed, as a shepherd, under which character he is first represented. H.—Other rulers were afterwards honoured with the same title, (C.) particularly the governors of the Church. Act. xx. &c. David’s name is written without i, in the books before the captivity; whence Kennicott would infer, that the canticles were perhaps not the work of Solomon, as the i occurs there; Duid for Dud. H.
  • Ver. 3. Ancients; princes of the tribes, and officers, (C.) with all the chief magistrates. H.—The high priest, Abiathar, received the oaths of allegiance from the people, and of the king, who promised to govern according to the laws of God. The ark was probably present, and unnumerable sacrifices offered on this solemn occasion, as was usual. 1 Par. xii. 26. Hebron continued to be a place for sacrifices. C. xv. 7. C.—David had erected here a temporary altar and tabernacle, where Abiathar officiated in his pontifical robes, as it was not safe for the people to go into the dominions of Isboseth, either to Gabaon or to Cariathiarim. Tostat.—Israel, acknowledging the right which David had to the throne, by God’s appointment. H. W.
  • Ver. 4. Forty, a round number, as another half year is specified below; (C.) or Solomon might be crowned at the expiration of the 40th year. D.
  • Ver. 6. Land. This was the only canton which the infidels still retained, as they had still possession of the citadel of Jebus, (C.) though the Israelites had been in the country above 400 years. Ken.—Nothing could reflect greater glory on the beginning of David’s reign, than the seizing of this place, (C.) which was deemed so impregnable, that the Jebusites thought the blind and the lame were sufficient to defend it. H.—They placed some upon the walls, (M.) “despising him, on account of the strength of their walls.”
  • Ver. 7. Castle: “the lower city,” (Josephus) spread over Mount Sion.

Haydock Commentary Mark 3:22-30

  • Ver. 22. From S. Matt. xii. 22, et dein. we learn that it was on the occasion of the delivery of a possessed person, this blasphemy was uttered.
  • Ver. 24. Kingdom against kingdom. As this is true in all kingdoms and states where civil dissensions obtaineth, so it is especially verified in heresies and heretics which have always divisions among themselves, as a punishment for their abandoning the Church, the pillar and ground of truth, the only centre of peace and unity.
  • Ver. 29. See S. Matt. xii. 32.—Of an everlasting sin; i.e. of eternal punishment. Wi.—What is here called everlasting offence, is (as S. Matt. expresseth it) that which shall neither be remitted in this life, nor in the life to come; which words would not be true, says S. Austin, if some sins were not forgiven in the world to come. Now, as no mortal sin can be forgiven after death, there must necessarily be smaller transgressions, which we call venial; though many of our separated brethren will needs have all sins to be mortal; which is very far from a comfortable tenet.

Sunday Bible Readings 3rd Sunday Ordinary Time January 27 2008

January 27 2008 Sunday 3rd Week Ordinary Time

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/012708.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Isaiah 8:23—9:3 NAB (Everyone else Is 9:1-4)
Douay-Rheims Challoner

1 At the first time the land of Zabulon, and the land of Nephthali was lightly touched: and at the last the way of the sea beyond the Jordan of the Galilee of the Gentiles was heavily loaded.
2 The people that walked in darkness, have seen a great light: to them that dwelt in the region of the shadow of death, light is risen.
3 Thou hast multiplied the nation, and hast not increased the joy. They shall rejoice before thee, as they that rejoice in the harvest, as conquerors rejoice after taking a prey, when they divide the spoils.
4 For the yoke of their burden, and the rod of their shoulder, and the sceptre of their oppressor thou hast overcome, as in the day of Madian.

Psalm 26 LXX, Latin (27 Hebrew)
DR Challoner Text Only, partial Psalm

The Lord is my light and my salvation,
whom shall I fear?
The Lord is the protector of my life:
of whom shall I be afraid?
One thing I have asked of the Lord,
this will I seek after;
that I may dwell in the house of the Lord
all the days of my life.
That I may see the delight of the Lord,
and may visit his temple.
I believe to see the good things of the Lord
in the land of the living.
Expect the Lord, do manfully,
and let thy heart take courage,
and wait thou for the Lord.

1 Corinthians 1:10-13, 17
Haydock New Testament

10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms among you: but that you be perfect in the same mind, and in the same judgment. 11 For it hath been signified unto me, my brethren, of you, by those who are of Chloe, that there are contentions among you. 12 Now this I say, that every one of you saith: I indeed am of Paul: and I am of Apollo: and I of Cephas: and I of Christ. 13 Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?

17 For Christ sent me not to baptize, but to preach the gospel: not in wisdom of speech, lest the cross of Christ should be made void.

The Gospel According to Saint Matthew 4:12-23
Haydock NT

12 Now when Jesus had heard that John was delivered up, he retired into Galilee: 13 And leaving the city of Nazareth, he came and dwelt in Capharnaum, on the sea coast, in the borders of Zabulon and Nephthalim: 14 That what was said by Isaiah, the prophet, might be fulfilled: 15 The land of Zabulon and the land of Nephthalim, the way of the sea, beyond the Jordan, Galilee of the Gentiles. 16 The people that sat in darkness, saw great light: and to them that sat in the region of the shadow of death, light is spring up. 17 From that time Jesus began to preach, and to say:

Do penance, for the kingdom of heaven is at hand.

18 And Jesus walking by the sea of Galilee, saw two brothers, Simon, who is called Peter, and Andrew his brother, casting a net into the sea (for they were fishers). 19 And he saith to them:

Come after me, and I will make you become fishers of men.

20 And they, immediately leaving their nets, followed him. 21 And going on from thence, he saw two other brothers, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets: and he called them. 22 And they, immediately leaving their nets and father, followed him. 23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom: and healing all diseases, infirmities among the people.

Haydock Commentary Isaiah 9:1-4 (Douay, not NAB numbering)

NAB numbering here is different than everyone else as far as I can tell.

  • Ver. 1. Loaded. Theglathphalassar took away whole tribes, (2 Par. v. 26.) the year after this. Yet these people were the first enlightened with the rays of the gospel, (Matt. iv. 13) though so much despised. Jo. vii. 52.. C.—Hyere Christ preached first. But after his passion, few Jews believed in him. W.
  • Ver. 2. Risen. The kingdom of Juda hoped for redress, when they saw the people of Israel humbled, (H.) or rather after the defeat of Sennacherib. C.
  • Ver. 3. And hast. Parkhurst says it should be, “(whom) thou hast not brought up (the Gentiles) with joy they,” &c. Sym. H.—The numerous forces of the Assyrians could not save them from the angel. Under Ezechias the people increased. Was not his reign a figure of the Church persecuted and increasing; but on that account, in danger from a relaxation of discipline? Lu. v. 7.—Spoils. They shall return thanks to God for the unexpected liberation.
  • Ver. 4. Oppressor. Who levied taxes for Assyria. 4. K. xviii. 7. Sennacherib made war, because Ezechias refused to pay them any longer, and his troops fell upon each other, (C.) as the Madianites had done. Judge vii. H.

Haydock Commentary 1 Corinthians 1:10-13, 17

  • Ver. 10. &c. That there be no schisms … contentions, &c. To hinder these, was the chief design of this letter; one saying, I am of Paul, &c. each party bragging of their master by whom they had been baptized, and made Christians. I am of Apollo, the eloquent preacher, and I of Cephas, the head of the apostles, and of the whole Church; whilst others, the only party not to be blamed, contented themselves with saying, and I am of Christ.—Is Christ divided? Is not your salvation, is not your justification in baptism, and all gifts from him? Wi.
  • Ver. 11. Of Chloe. It is worthy our observation, that S. Paul does not here mention any one person in particular, lest he might expose any one to the resentment of the rest, but mentions only in general terms the house of Chloe. S. Chrys. Theophyl.
  • Ver. 12. Chloe was a Christian woman of Corinth. Apollo is the person mentioned, Acts xviii. 24. &c. Cephas is S. Peter, so called in the Syriac tongue. V.
  • Ver. 13. Was Paul crucified for you? Though says S. Aug. brothers may die for brothers, yet the blood of no martyr is shed for the remission of a brother’s sin. See also S. Leo the Great, serm. xii. de pass. Dom.
  • Ver. 17. &c. Not to baptize. That is, the first and principal intent, in my vocation to the apostleship, was to preach the gospel before the Gentiles, and kings, and the children of Israel. Acts c. ix. 15. To baptize is common to all, but to preach is peculiarly the function of an apostle. Est. Menoc. Grot.—I was sent to preach the gospel, not with wisdom of speech, and as he says in the next chapter, (v. 13) not in the persuasive words of human wisdom, &c. The Spirit of God, which guided the thoughts and pen of S. Paul, and the other sacred writers, inspired them to deliver the gospel-truths with great simplicity, without the ornaments of an artificial human eloquence, lest the cross of Christ should be made void, lest the conversion of the world might be attributed to any human means, and not to the power of God, and of Christ crucified. Wi.

Haydock Commentary Matthew 4:12-23

  • Ver. 12. Jesus then left the wilderness, and passed a few days on the banks of the Jordan, affording his holy precursor an opportunity of bearing repeated testimony of him and of his divine mission, as we read in the first chap. of S. John, and then retired into Upper Galilee to avoid the fury of the Jews. There were two Galilees, that of the Jews and that of the Gentiles; this latter was given by the king of Tyre to king Solomon. S. Jerome. This conduct of Jesus Christ, shews that on some occasions it is not only lawful, but advisable, to flee from persecution. S. Chrys.—Jesus Christ enters more publicly on his mission, and about to occupy the place of his precursor, the Baptist, he chooses Galilee for the first theatre of his ministry, the place assigned by the ancient prophets. The Pharisees had prevailed upon Herod to arrest the Baptist, now could their hatred be less to Jesus Christ, who drew a still greater concourse of disciples after him.
  • Ver. 13. Nazareth was situated in Lower Galilee; and Capharnaum, a maritime town, in Higher Galilee. According to the historian, Josephus, it did not belong to Herod, the tetrarch, who sent the Baptist to confinement, but to Philip, the tetrarch, his brother. C.—He leaves Nazareth for good and all, and retires to Capharnaum, a very flourishing and much frequented emporium, both for the Jews and Gentiles. Here he makes his chief residence, a place well calculated for his preaching, being on the limits of both Galilees, although he made frequent excursions through Galilee to disseminate his doctrines. Syn. crit.
  • Ver. 15. S. Matthew has omitted in this place part of the prophecy, (Isaiah 9) because it was not to his purpose. He has likewise given us the mystical, though still true, interpretation of the prophecy, which was written in the first instance to foretell the deliverance of Jerusalem from Sennacherib, in the time of Hezekiah. 1 Kings 19.(or 1 Samuel) Jan
  • Ver. 16. And a light is risen, &c. This light, foretold by the prophet Isaiah, (c. ix, v. 1,) was our Saviour Christ, the light of the world, who now enlightened them by his instructions, and by his grace. Wi.—This when the morning star has gone by and disappeared, the sun rises and diffuses its light to mortals, who rejoice that the darkness of night is removed form the earth. Jan.
  • Ver. 17. Jesus began not to preach till S. John had announced his coming to the world, that the dignity of his sacred person might thus be manifested, and the incredulous Jews be without excuse. If after the preaching of S. John, and his express testimony of the divinity of our Redeemer, they could still say: thou givest testimony of thyself; thy testimony is not true: what would they not have said, if, without any precursor, he had, all on a sudden, appeared amongst them. He did not begin to preach till S. John was cast into prison, that the people might not be divided. On this account also S. John wrought no miracle, that the people might be struck with the miracles of our Saviour, and yield their assent to him. S. Chrys. hom. 14.—It may here be remarked, how different were the motives of the prophets from those which the Baptist and Christ made use of to exhort to repentance. The former menaced evil, and held out a promise of good, but the good or evil was temporal. S. John beings his exhortations with the threat of eternal punishments.—But Christ sweetens the hardships of penance by reminding us of the reward. “The kingdom of heaven is at hand.” Jan.
  • Ver. 18. Jesus wished not only to prove that the establishment of his religion was heavenly, but also to humble the pride of man; and therefore he did not choose orators and philosophers, but fishermen, says S. Jerome. Cyprian, the eloquent orator, was called to the priesthood; but before him was Peter, the fisherman. S. Chry.—Jesus saw two brothers, &c. If we compare what is related by the evangelists, as to the time that S> Peter and S. Andrew became Christ’s disciples, we shall find Andrew, who had been a disciple of S. John Baptist, to have brought to Christ his brother Simon. Jo. i, v. 40. But at that time they staid not with him, so as to become his disciples, and to remain with him as they afterwards did, by quitting their boat, their nets, their fishing, and all they had in the world, which is here related; and by S. Mark, (c. i.) and by S. Luke, c. v. Wi.
  • Ver. 19. Jesus Christ here makes an allusion to the prior occupation of his apostles. David, in his Psalms, makes similar allusions to his former occupation of shepherd: “He took him from the flocks of sheep, he brought him from following the ewes big with young, to feed Jacob, his servant, and Israel, his inheritance.” Ps. lxxvii. v. 70. M.
  • Ver. 21. It was objected by the ancient enemies of Christianity, Porphyrius, Julian the apostate, and others, that Christ chose for his apostles simple and ignorant men, easy to be imposed upon, and not such as would have been on their guard against deception; thus converting that into an argument against he doctrine of Jesus Christ, which of all other circumstances most solidly and forcibly establishes its divinity and authority. Salmeron, trac. 25.—If Christ had persuaded the ignorant apostles only, there might be some room for such an argument. But if these 12 ignorant men triumphed over the learning, the eloquence, the sophisms of the philosophers themselves, over the strong arm of power in the hands of tyrants, and finally over the devils and passions of men, which were the last to give up the combat against the doctrine that established itself on their ruin, then we may conclude, with S. Paul, that it was wisdom in God to choose the weak things of this world to confound the strong—the foolish and the things that are not, to confound those which are. A.
  • Ver. 23. The synagogues were religious assemblies with the Jews, wherein they met on the Sabbath and festival days, to pray, to read and hear expounded the word of God, and to exercise the other practices of their law. C.
Catena Aurea Matthew 4:12-23
Extensive Patristic Writings for those who need more…

Rabanus: Matthew having related the forty days’ fast, the temptation of Christ, and the ministry of Angels, proceeds, “Jesus having heard that John was cast into prison.”

Pseudo-Chrys.: By God without doubt, for none can effect any thing against a holy man, unless God deliver him up. “He withdrew into Galilee,” that is, out of Judaea; both that He might reserve His passion to the fit time, and that He might set us an example of flying from danger.

Chrys.: It is not blameworthy not to throw one’s self into peril, but when one has fallen into it, not to endure manfully. He departed from Judaea both to soften Jewish animosity, and to fulfil a prophecy, seeking moreover to fish for those masters of the world who dwelt in Galilee.
Note also how when He would depart to the Gentiles, He received good cause from the Jews; His forerunner was thrown into prison, which compelled Jesus to pass into Galilee of the Gentiles.

Gloss. ap. Anselm: He came as Luke writes to Nazareth, where He had been brought up, and there entering into the synagogue, He read and spoke many things, for which they sought to throw Him down from the rock, and thence He went to Capernaum; for which Matthew has only, “And leaving the town of Nazareth, He came and dwelt at Capernaum.”

Gloss. ord.: Nazareth is a village in Galilee near Mount Tabor; Capernaum a town in Galilee of the Gentiles near the Lake of Gennesaret; and this is the meaning of the word, “on the sea coast.”
He adds further “in the borders of Zabulon and Naphtali,” where was the first captivity of the Jews by the Assyrians. Thus where the Law was first forgotten, there the Gospel was first preached; and from a place as it were between the two it was spread both to Jews and Gentiles.

Remig.: He left one, viz. Nazareth, that He might enlighten more by His preaching and miracles. Thus leaving an example to all preachers that they should preach at a time and in places where they may do good, to as many as possible. In the prophecy, the words are these – “At that first time the land of Zabulon and the land of Naphtali was lightened, and at the last time was increased the way of the sea beyond Jordan, Galilee of the Gentiles.” [Isa 9:1]

Jerome, Hieron. in Esai. c. 9. 1: They are said at the first time to be lightened from the burden of sin, because in the country of these two tribes, the Saviour first preached the Gospel; “at the last time” their faith “was increased,” most of the Jews remaining in error.
By the sea here is meant the Lake of Gennesaret, a lake formed by the waters of the Jordan, on its shores are the towns of Capernaum, Tiberias, Bethsaida, and Corozaim, in which district principally Christ preached.
Or, according to the interpretation of those Hebrews who believe in Christ, the two tribes Zabulon and Naphtali were taken captive by the Assyrians, and Galilee was left desert; and the prophet therefore says that it was lightened, because it had before suffered the sins of the people; but afterwards the remaining tribes who dwelt beyond Jordan and in Samaria were led into captivity; and Scripture here means that the region which had been the first to suffer captivity, now was the first to see the light of Christ’s preaching.
The Nazarenes again interpret that this was the first part of the country that, on the coming of Christ, was freed from the errors of the Pharisees, and after by the Gospel of the Apostle Paul, the preaching was increased or multiplied throughout all the countries of the Gentiles.

Gloss. ap. Anselm: But Matthew here so quotes the passage as to make them all nominative cases referring to one verb. The land of Zabulon, and the land of Naphtali, which is the way of the sea, and which is beyond Jordan, viz. the people of Galilee of the Gentiles, the people which walked in darkness.

Gloss. ord.: Note that there are two Galilees; one of the Jews, the other of the Gentiles. This division of Galilee had existed from Solomon’s time, who gave twenty cities in Galilee to Hyram, King of Tyre; this part was afterwards called Galilee of the Gentiles; the remained, of the Jews.

Jerome, Hieron.: Or we must read, “beyond Jordan, of Galilee of the Gentiles;” so, I mean, that the people who either sat, or walked in darkness, have seen light, and that not a faint light, as the light of the Prophets, but a great light, as of Him who in the Gospel speaks thus, “I am the light of the world.”
Between death and the shadow of death I suppose this difference; death is said of such as have gone down to the grave with the works of death; the shadow of such as live in sin, and have not yet departed from this world; these may, if they will, yet turn to repentance.

Pseudo-Chrys.: Otherwise, the Gentiles who worshipped idols, and daemons, were they who sat in the region of the shadow of death; the Jews, who did the works of the Law, were in darkness, because the righteousness of God was not yet manifested to them.

Chrys.: But that you may learn that he speaks not of natural day and night, he calls the light, “a great light,” which is in other places called “the true light;” and he adds, “the shadow of death,” to explain what he means by darkness. The words “arose,” and “shined,” shew, that they found it not of their own seeking, but God Himself appeared to them, they did not first run to the light; for men were in the greatest miseries before Christ’s coming; they did not walk but safe in darkness; which was a sign that they hoped for deliverance; for as not knowing what way they should go, shut in by darkness they sat down, having now no power to stand. By darkness he means here, error and ungodliness.

Rabanus, ap. Anselm: In allegory, John and the rest of the Prophets were the voice going before the Word. When prophecy ceased and was fettered, then came the Word, fulfilling what the Prophet had spoken of it, “He departed into Galilee,” i.e. from figure to verity. Or, into the Church, which is a passing from vice to virtue. Nazareth is interpreted ‘a flower,’ Capernaum, ‘the beautiful village;’ He left therefore the flower of figure, (in which was mystically intended the fruit of the Gospel,) and came into the Church, which was beautiful with Christ’s virtues. It is “by the sea-coast,” because placed near the waves of this world, it is daily beaten by the storms of persecution. It is situated between Zabulon and Naphtali, i.e. common to Jews and Gentiles. Zabulon is interpreted, ‘the abode of strength;’ because the Apostles, who were chosen from Judaea, were strong. Nephtali, ‘extension,’ because the Church of the Gentiles was extended through the world.

Aug., de Cons. Evan., ii, 17: John relates in his Gospel the calling of Peter, Andrew, and Nathanael, and the miracle of Cana, before Jesus’ departure into Galilee; all these things the other Evangelists have omitted, carrying on the thread of their narrative with Jesus’ return into Galilee. We must understand then that some days intervened, during which the things took place concerning the calling of the disciples which John relates.

Remig.: But this should be considered with more care, viz. that John says that the Lord went into Galilee, before John the Baptist was thrown into prison. According to John’s Gospel after the water turned into wine, and his going down to Capernaum, and after his going up to Jerusalem, he returned to Judaea and baptized, and John was not yet cast into prison. But here it is after John’s imprisonment that He retires into Galilee, and with this Mark agrees. But we need not suppose any contradiction here. John speaks of the Lord’s first coming into Galilee, which was before the imprisonment of John. He speaks in another place of His second coming into Galilee [John 4:3], and the other Evangelists mention only this second coming into Galilee which was after John’s imprisonment.

Euseb., H. E. iii. 24: It is related that John preached the Gospel almost up to the close of his life without setting forth any thing in writing, and at length came to write for this reason. The three first written Gospels having come to his knowledge, he confirmed the truth of their history by his own testimony; but there was yet some things wanting, especially an account of what the Lord had done at the first beginning of His preaching. And it is true that the other three Gospels seem to contain only those things which were done in that year in which John the Baptist was put into prison, or executed. For Matthew, after the temptation, proceeds immediately, “Hearing that John was delivered up;” and Mark in like manner. Luke again, even before relating one of Christ’s actions, tells that “Herod had shut up John in prison.” The Apostle John then was requested to put into writing what the preceding Evangelists had left out before the imprisonment of John; hence he says in his Gospel, “this beginning of miracles did Jesus.”

Pseudo-Chrys.: Christ’s Gospel should be preached by him who can control his appetites, who contemns the goods of this life, and desires not empty honours. “From this time began Jesus to preach,” that is, after having been tempted, He had overcome hunger in the desert, despised covetousness on the mountain, rejected ambitious desires in the temple. Or from the time that John was delivered up; for had He begun to preach while John was yet preaching, He would have made John be lightly accounted of, and John’s preaching would have been though superfluous by the side of Christ’s teaching; as when the sun rises at the same time with the morning star, the star’s brightness is hid.

Chrys.: For another cause also He did not preach till John was in prison, that the multitude might not be split into two parties; or as John did no miracle, all men would have been drawn to Christ by His miracles.

Rabanus: In this He further teaches that none should despise the words of a person inferior to Him; as also the Apostle, “If any thing be revealed to him that sits, let the first hold his peace.” [1 Cor 14:30]

Pseudo-Chrys.: He did wisely in making now the beginning of His preaching, that He should not trample upon John’s teaching, but that He might the rather confirm it and demonstrate him to have been a true witness.

Jerome: Shewing also thereby that He was Son of that same God whose prophet John was; and therefore He says, “Repent ye.”

Pseudo-Chrys.: He does not straightway preach righteousness which all knew, but repentance, which all needed. Who then dared to say, ‘I desire to be good, but am not able?” For repentance corrects the will; and if ye will not repent through fear of evil, at least ye may for the pleasure of good things; hence He says, “the kingdom of heaven is at hand;” that is, the blessings of the heavenly kingdom. As if He has said, Prepare yourselves by repentance, for the time of eternal reward is at hand.

Remig.: And note, He does not say the kingdom of the Canaanite, or the Jebusite, is at hand; the “the kingdom of heaven.” The law promised worldly goods, but the Lord heavenly kingdoms.

Chrys.: Also observe how that in this His first address He says nothing of Himself openly; and that very suitably to the case, for they had yet no right opinion concerning Him. In this commencement moreover He speaks nothing severe, nothing burdensome, as John had concerning the axe laid to the root of the condemned tree, and the lie; but he puts first things merciful, preaching the glad tidings of the kingdom of heaven.

Jerome: Mystically interpreted, Christ begins to preach as soon as John was delivered to prison, because when the Law ceased, the Gospel commenced.

Pseudo-Chrys.: Before He spoke or did any thing, Christ called Apostles, that neither word nor deed of His should be hid from their knowledge, so that they may afterwards say with confidence, “What we have seen and heard, that we cannot but speak.” [Acts 4:20]

Rabanus: The sea of Galilee, the lake of Gennesaret, the sea of Tiberias, and the salt lake, are one and the same.

Gloss. ord.: He rightly goes on fishing places, when about to fish for fishermen.

Remig.: “Saw,” that is, not so much with the bodily eye, as spiritually viewing their hearts.

Chrys.: He calls them while actually working at their employment, to shew that to follow Him ought to be preferred to all occupations. They were just then “casting a net into the sea,” which agreed with their future office.

Aug., Serm. 197, 2: He chose not kings, senators, philosophers, or orators, but he chose common, poor, and untaught fishermen.

Aug., Tract. in Joann. 8, 7: Had one learned been chosen, he might have attributed the choice to the merit of his learning. But our Lord Jesus Christ, willing to bow the necks of the proud, sought not to gain fishermen by orators, but gained an Emperor by a fisherman. Great was Cyprian the pleader, but Peter the fisherman was before him.

Pseudo-Chrys.: The operations of their secular craft were a prophecy of their future dignity. As he who casts his net into the water knows not what fishes he shall take, so the teacher casts the net of the divine word upon the people, not knowing who among them will come to God. Those whom God shall stir abide in his doctrine.

Remig.: Of these fishermen the Lord speaks by Jeremiah. “I will send my fishers among you, and they shall catch you.” [Jer 16:16]

Gloss. interlin.: “Follow me,” not so much with your feet as in your hearts and your life.

Pseudo-Chrys.: “Fishers of men,” that is, teachers, that with the net of God’s word you may catch men out of this world of storm and danger, in which men do not walk but are rather borne along, the Devil by pleasure drawing them into sin where men devour one another as the stronger fishes do the weaker, withdrawn from hence they may live upon the land, being made members of Christ’s body.

Greg., Hom. in Evan., v. 1: Peter and Andrew had seen Christ work no miracle, had heard from him no word of the promise of the eternal reward, yet at this single bidding of the Lord they forgot all that they had seemed to possess, and “straightway left their nets, and followed Him.” In which deed we ought rather to consider their wills than the amount of their property. He leaves much who keeps nothing for himself, he parts with much, who with his possessions renounces his lusts. Those who followed Christ gave up enough to be coveted by those who did not follow. Our outward goods, however small, are enough for the Lord; He does not weight the sacrifice by how much is offered, but out of how much it is offered. The kingdom of God is not to be valued at a certain price, but whatever a man has, much or little, is equally available.

Pseudo-Chrys.: These disciples did not follow Christ from desire of the honour of a doctor, but because they coveted the labour itself; they knew how precious is the soul of man, how pleasant to God is his salvation, and how great its reward.

Chrys.: To so great a promise they trusted, and believed that they should catch others by those same words by which themselves had been caught.

Pseudo-Chrys.: These were their desires, for which they “left all and followed;” teaching us thereby that none can possess earthly things and perfectly attain to heavenly things.

Gloss. ap. Anselm: These last disciples were an example to such as leave their property for the love of Christ; now follows an example of others who postponed earthly affection to God. Observe how He calls them two and two, and He afterwards sent them two and two to preach.

Greg., Hom. in Ex., 17, 1: Hereby we are also silently admonished, that he who wants affection towards others, ought not to take on him the office of preaching. The precepts of charity are two, and between less than two there can be no love.

Pseudo-Chrys.: Rightly did He thus build the foundations of the brotherhood of the Church on love, that from such roots a copious sap of love might flow to the branches; and that too on natural or human love, that nature as well as grace might bind their love more firmly. They were moreover “brothers;” and so did God in the Old Testament lay the foundations of His building on Moses and Aaron, brothers. But as the grace of the New Testament is more abundant than that of the Old, therefore the first people were built upon one pair of brethren, but the new people upon two. They were “washing their nets,” a proof of the extremest indigence; they repaired the old because they had not whence they should buy new. And what shews their great filial piety, in this their great poverty they deserted not their father, but carried him with them in their vessel, not that he might aid in their labour, but have the enjoyment of his sons’ presence.

Chrys.: It is no small sign of goodness, to bear poverty easily, to live by honest labour, to be bound together by virtue of affection, to keep their poor father with them, and to toil in his service.

Pseudo-Chrys.: We may not dare to consider the former disciples as more quick to preach, because they were “casting their nets;” and these latter as less active, because they were yet making ready only; for it is Christ alone that may know their differences.

But, perhaps we may say that the first were “casting their nets,” because Peter preached the Gospel, but committed it not to paper – the others were making ready their nets, because John composed a Gospel. He “called them” together, for by their abode they were fellow-townsmen, in affection attached, in profession agreed, and united by brotherly tenderness. He called them then at once, that united by so many common blessings they might not be separated by a separate call.

Chrys.: He made no promise to them when He called them, as He had to the former, for the obedience of the first had made the way plain for them. Besides, they had heard many things concerning Him, as being friends and townsmen of the others.

Pseudo-Chrys.: There are three things which we must leave who would come to Christ; carnal actions, which are signified in the fishing nets; worldly substance, in the ship; parents, which are signified in their father. They left their own vessel, that they might become governors of the vessel of the Church; they left their nets, as having no longer to draw out fishes on to the earthly shore, but men to the heavenly; they left their father, that they might become the spiritual fathers of all.

Hilary: By this that they left their occupation and their father’s house we are taught, that when we would follow Christ we should not be holden of the cares of secular life, or of the society of the paternal mansion.

Remig.: Mystically, by the sea is figured this world, because of its bitterness and its tossing waves. Galilee is interpreted, ‘rolling,’ or ‘a wheel,’ and shews the changeableness of the world. Jesus “walked by the sea” when He came to us by incarnation, for He took on Him of the Virgin not the flesh of sin, but the likeness of the flesh of sin. By the two brothers, two people are signified born of one God their Father; He “saw” them when He looked on them in His mercy. In Peter, (which is interpreted ‘owning,’) who is called Simon, (i.e. obedient,) is signified the Jewish nation, who acknowledged God in the Law, and obeyed His commandments; Andrew, which is interpreted ‘manly’ or ‘graceful,’ signifies the Gentiles, who after they had come to the knowledge of God, manfully abode in the faith. He called us His people when He sent the preachers into the world, saying, “Follow me;” that is, leave the deceiver, follow your Creator. Of both people there were made fishers of men, that is, preachers. Leaving their ships, that is, carnal desires, and their nets, that is, love of the world, they followed Christ. By James is understood the Jewish nation, which through their knowledge of God overthrew the Devil; by John the Gentile world, which was saved of grace alone. Zebedee whom they leave, (the name is interpreted flying or falling,) signifies the world which passes away, and the Devil who fell from Heaven. By Peter and Andrew casting their net into the sea, are meant those who in their early youth are called by the Lord, while from the vessel of their body they cast the nets of carnal concupiscence into the sea of this world. By James and John mending their nets are signified those who after sin before adversity come to Christ recovering what they had lost.

Rabanus: The two vessels signify the two Churches; the one was called out of the circumcision, the other out of the uncircumcision. Any one who believes becomes Simon, i.e. obedient to God; Peter by acknowledging his sin, Andrew by enduring labours manfully, James by overcoming vices,

Gloss. ap. Anselm: and John that he may ascribe the whole to God’s grace. The calling of four only is mentioned, as those preachers by whom God will call the four quarters of the world.

Hilary: Or, the number that was to be of the Evangelists is figured.

Remig.: Also, the four principal virtues are here designed; Prudence, in Peter, from his confession of God; Justice, we may refer to Andrew for his manful deeds; Fortitude, to James, for his overthrow of the Devil; Temperance, to John, for the working in him of divine grace.

Aug., de Cons. Evan., ii, 17: It might move enquiry, why John relates that near Jordan, not in Galilee, Andrew followed the Lord with another whose name he does not mention; and again, that Peter received that name from the Lord. Whereas the other three Evangelists write that they were called from their fishing, sufficiently agreeing with one another, especially Matthew and Mark; Luke not naming Andrew, who is however understood to have been in the same vessel with him.

There is a further seeming discrepancy, that in Luke it is to Peter only that it is said, “Henceforth thou shalt catch men;” Matthew and Mark write that is was said to both. As to the different account in John, it should be carefully considered, and it will be found that it is a different time, place, and calling that is there spoken of. For Peter and Andrew had not so seen Jesus at the Jordan that they adhered inseparably ever after, but so as only to have known who He was, and wondering at Him to have gone their way. Perhaps he is returning back to something he had omitted, for he proceeds without marking any difference of time, “As he walked by the sea of Galilee.”

It may be further asked, how Matthew and Mark relate that He called them separately two and two, when Luke relates that James and John being partners of Peter were called as it were to aid him, and bringing their barks to land followed Christ. We may then understand that the narrative of Luke relates to a prior time, after which they returned to their fishing as usual. For it had not been said to Peter that he should no more catch fish, as he did do so again after the resurrection, but that he “should catch men.” Again, at a time after this happened that call of which Matthew and Mark speak; for they draw their ships to land to follow Him, not as careful to return again, but only anxious to follow Him when He bids them.

Pseudo-Chrys.: Kings, when about to go to war with their enemies, first gather an army, and so go out to battle; thus the Lord when about to war against the Devil, first collected Apostles, and then began to preach the Gospel.

Remig.: An example of life for doctors; that they should not be inactive, they are instructed in these words, “And Jesus went about.”

Pseudo-Chrys.: Because they being weak could not come to their physician, He as a zealous Physician went about to visit those who had any grievous sickness. The Lord went round the several regions, and after His example the pastors of each region ought to go round to study the several dispositions of their people, that for the remedy of each disease some medicine may be found in the Church.

Remig.: That they should not be acceptors of persons the preachers are instructed in what follows, “the whole of Galilee.” That they should not go about empty, by the word, “teaching.” That they should seek to benefit not few but many, in what follows, “in their synagogues.”

Chrys.: [ed. note: A passage is here inserted in Nicolai’s edition which is not in the original. It is of no doctrinal importance.] By which too He shewed the Jews that He came not as an enemy of God, or a seducer of souls, but as consenting with his Father.

Remig.: That they should not preach error nor fable, but sound doctrine, is inculcated in the words, “preaching the Gospel of the kingdom.” ‘Teaching’ and ‘preaching’ differ; teaching refers to things present, preaching to things to come; He taught present commandments and preached future promises.

Pseudo-Chrys.: Or, He taught natural righteousness, those things which natural reason teaches, as chastity, humility, and the like, which all men of themselves see to be goods. Such things are necessary to be taught not so much for the sake of making them known as for stirring the heart.

For beneath the prevalence of carnal delights the knowledge of natural righteousness sleeps forgotten. When then a teacher begins to denounce carnal sins, his teaching does not bring up a new knowledge, but recalls to memory one that had been forgotten. But He preached the Gospel, in telling of good things which the ancients had manifestly not heard of, as the happiness of heaven, the resurrection of the dead, and the like.

Or, He taught by interpreting the prophecies concerning Himself; He preached by declaring the benefits that were to come from Himself.

Remig.: That the teacher should study to commend his teaching by his own virtuous conduct is conveyed in those words, “healing every sort of disease and malady among the people;” maladies of the body, diseases of the soul.

Pseudo-Chrys.: Or, by disease we may understand any passion of the mind, as avarice, lust, and such like, by malady unbelief, that is, weakness of faith.

Or, the diseases are the more grievous pains of the body, the maladies the slighter. As He cured the bodily pains by virtue of His divine power, so He cured the spiritual by the word of His mercy.

He first teaches, and then performs the cures, for two reasons. First, that what is needed most may come first; for it is the word of holy instruction, and not miracles, that edify the soul. Secondly, because teaching is commended by miracles, not the converse.

Chrys.: We must consider that when some great change is being wrought, as the introduction of a new polity, God is wont to work miracles, giving pledges of His power to those who are to receive His laws.

Thus when He would make man, He first created a world, and then at length gave man in paradise a law. When He would dispense a law to the holy Noah, he shewed truly great wonders; and again when He was about to ordain the Law for the Jews, He first shewed great prodigies, and then at length gave them the commandments. So now when about to introduce a sublime discipline of life, He first provided a sanction to His instructions by mighty signs, because the eternal kingdom He preached was not seen, by the things which did appear, He made sure that which as yet did not appear.

Catena Aurea

I decided to try adding the Catena Aurea to the daily readings, but it’s overwhelming, not just for me but in many cases for the reader as well.

Next Sunday’s reading was 15 pages, according to Microsoft Word. One of the problems is the way the file is formatted that I’ve been using. Maybe I can find another source, but it’s taking hours just to clean up one section of text. If I had the books it would probably be less trouble to simply transcribe it. Another problem is the sheer volume of commentary. Some of it is unnecessary or redundant against the Haydock, but there are times when the Haydock is silent on a verse or section. In those instances the Catena Aurea is an excellent backup source. I suppose I could mix the commentaries to provide commentary on verses where the Haydock is lacking. I’m not willing to do this for everything, but am willing to do it for the Gospels, time allowing.

I’m also willing to include the full Catena Aurea for Sunday Readings and for other Holy Days. This isn’t quite as demanding a task and the most read days on this site are Sundays.  We’ll see.

Daily Bible Readings January 26 2008 2nd Saturday Ordinary Time

January 26 2008 Saturday 2nd Week Ordinary Time

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/012608.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

2 Timothy 1:1-8
Haydock NT

1 Paul, an apostle of Jesus Christ, by the will of God, according to the promise of life which is in Christ Jesus: 2 To Timothy, most beloved son, grace mercy, peace from God the Father, and from Christ Jesus, our Lord.

3 I give thanks to God, whom I serve from my forefathers with a pure conscience, that without ceasing I have a remembrance of thee in my prayers, night and day. 4 Desiring to see thee, being mindful of thy tears, that I may be filled with joy. 5 Calling to mind that faith which is in thee unfeigned, which also dwelt first in thy grandmother, Lois, and in thy mother, Eunice, and I am certain that in thee also. 6 For which cause I admonish thee, that thou stir up the grace of God, which is in thee, by the imposition of my hands. 7 For God hath not given us the spirit of fear: but of power, and of love, and of sobriety. 8 Be not thou, therefore, ashamed of the testimony of our Lord, nor of me, his prisoner: but labour with the gospel, according to the power of God.

Or Titus 1:1-5
Haydock NT

1 Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of the elect of God, and the acknowledging of the truth, which is according to piety: 2 Unto the hope of life everlasting, which God, who lieth not, hath promised before the times of the world: 3 But hath in due times manifested his word through preaching, which is committed to me according to the commandment of God, our Saviour. 4 To Titus, my beloved son, according to the common faith, grace and peace from God, the Father, and from Christ Jesus, our Saviour. 5 For this cause I left thee in Crete, that thou shouldst set in order the things that are wanting, and shouldst ordain priests in every city, as I also appointed thee.

Responsorial Psalm 95:1-2a, 2b-3, 7-8a, 10 LXX/Latin (96 Hebrew)
Douay-Rheims Challoner Text Only

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.
Bring ye to the Lord, O ye kindreds of the Gentiles,
bring ye to the Lord glory and honour:
Bring to the Lord glory unto his name.
Say ye among the Gentiles, the Lord hath reigned.
For he hath corrected the world,
which shall not be moved:
he will judge the people with justice.

The Gospel According to Saint Mark 3:20-21
Haydock NT

20 And they come to a house: and the multitude cometh together again, so that they could not so much as eat bread. 21 And when his friends had heard of it, they went out to lay hold of him: for they said:

He is become mad.

Haydock Commentary 2 Timothy 1:1-8

  • Ver. 3. Whom I serve from my forefathers with a pure conscience. That is, have always served and worshipped the one true God, as my forefathers had done, which was true even when he persecuted the Christians; though this he did not with a pure conscience, but with a false mistaken zeal; and his ignorance could not excuse him, after he might have known Christ. Wi.
  • Ver. 5. Thy grandmother, Lois. The principal intention S. Paul seems to have had in writing this second epistle to Timothy, was, to comfort him under the many hardships under which he laboured, for the faith of Christ. To this end he endeavours first to strengthen his faith, by calling to his mind the example given him in his grandmother, as also in his mother, Eunice. Some likewise think S. Paul is here exhorting Timothy to a desire of martyrdom, in the perfect discharge of his ministry, by his own example; as the same writers think it most probable that he was confined in prison at Rome, or at Laodicea, at the time he wrote this epistle. Dionysus Carthus.—Certain that in thee also. Wi.
  • Ver. 6. That thou stir up the grace of God. In the Greek is a metaphor for fire that is blown up again.—Which is in thee by the imposition of my hands, when thou wast ordained bishop. Wi.—The grace, which S. Paul here exhorts Timothy to stir up in him, was the grace he had received by imposition of hands, either in his confirmation, or at receiving the sacrament of orders, being a bishop. This verse seems to shew that the imposition of hands is used in these two sacraments, as the essential matter of the sacraments, being the instrumental cause of the grace therein conferred. Dion. Carthus.
  • Ver. 7. Of fear. Of a cowardly fear, and want of courage.—Of sobriety. Though the Protestants here translate of a sound mind, yet they translate the same Greek word by sobriety in divers other places, as Acts xxvi. 25. 1 Tim. ii. 9 and 15. and c. iii. 2 Tit. i. 8. &c. Wi.
  • Ver. 8. Labour with the Gospel. That is, labour with me in preaching, &c. Or by the Greek be partner with me in suffering. Wi.

Haydock Commentary 2 Titus 1:1-5

  • Ver. 1. According to the faith of the elect of God; that is, of the Christians, now the elect people of God.—Truth, which is according to piety: because there may be truth also in things that regard not piety. By truth, S. Chrys. here understands the truth of the Christian religion, as distinguished from the Jewish worship, which consisted in a great measure in the figures and types of truth. Wi.
  • Ver. 2. Who lieth not, or who cannot lie, being truth itself.—Hath promised of the worlds. Lit before secular times. Wi.
  • Ver. 3. Manifested his word. S. Jerome understands the word incarnate; others, the word of God preached, which S. Paul says, was committed to him, &c. See S. Chrys. p. 383. Wi.
  • Ver. 4. To Titus, my beloved, (in the Greek, my true and genuine son, … grace and peace. In the present ordinary Greek copies is added mercy which the Prot translators followed; but it is judiciously admitted by Dr. Wells, as not found in the best MSS nor in S. Chrys. Greek edition, nor in the ancient Greek and Latin Fathers. Wi.
  • Ver. 5. That thou shouldst, &c. The sense cannot be, that he was to change anything S. Paul had ordered, but to settle things which S. Paul had not time to do; for example, to establish priests in the cities, that is to say, bishops, as the same are called bishops v. 7.; and, as S. Chrys. and others observe it, it is evident from this very place, that the word presbyter was then used to signify either priests or bishops. If S. Jerome here meant that bishops were only placed over priests by ecclesiastical and not by divine institution, as some have expounded his words, his singular opinion against so many others is not to be followed. Wi.—That the ordaining of priests belongs only to bishops, is evident from the Acts and from S. Paul’s epistles to Timothy and Titus. It is true, S. Jerome seems to express himself as if in the primitive Church there was no great difference between priests and bishops, yet he constantly excepts giving holy orders, (ep. 85) as also confirming the baptized, by giving them the Holy Ghost by imposition of hands and holy chrism; (dial. cont. Lucif. c. iv.) which preeminence he attributes to bishops only. To assert here that there is no distinction between a priest and bishops is an old heresy, condemned as such by the Church. See S. Epiphanius, hær. 75. S. Austin, hær. 53.

Haydock Commentary Mark 3:20-21

  • Ver. 21. And when his friends had heard of it: lit. his own. We cannot here understand his apostles, for they were in the house with him; but either some of his kindred and friends, or some that were of the same country and town of Nazareth, though perhaps enemies to him.—For they said. It is not certain who said this, whether his friends or his adversaries.—He is become mad. By the Greek, he is not himself. Christ might be called a madman by the Scribes and Pharisees, when he blamed their vices and when he preached with such extraordinary zeal. Or, as the Greek implies, he was thought to be transported out of his wits, and, and the Prot. translation hath it, was beside himself. If they were his friends that said this of him, they did not think so, but only pretended it, that they might get him safe out of the hands of his adversaries. Wi.

Daily Bible Readings January 25 2008 2nd Friday Ordinary Time

January 25 2008 Friday 2nd Week Ordinary Time

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/012508.shtml – Note. The Official Liturgical readings may not perfectly match the current NAB you may have.
— I got caught up in a few things tonight so the Scripture texts aren’t from the Haydock. All Bible Text today from SacredBible.org. Updated with a personal transcription of the Haydock notes. Essentially the same material. Have begun to include the Catena Aurea.

Acts of the Apostles 22:3-16
Douay-Rheims Challoner

3 And he saith: I am a Jew, born at Tarsus in Cilicia, but brought up in this city, at the feet of Gamaliel, taught according to the truth of the law of the fathers, zealous for the law, as also all you are this day: 4 Who persecuted this way unto death, binding and delivering into prisons both men and women, 5 As the high priest doth bear me witness and all the ancients. From whom also receiving letters to the brethren, I went to Damascus, that I might bring them bound from thence to Jerusalem to be punished.

6 And it came to pass, as I was going and drawing nigh to Damascus, at mid-day, that suddenly from heaven there shone round about me a great light: 7 And falling on the ground, I heard a voice saying to me: Saul, Saul, why persecutest thou me?

8 And I answered: Who art thou, Lord? And he said to me: I am Jesus of Nazareth, whom thou persecutest. 9 And they that were with me saw indeed the light: but they heard not the voice of him that spoke with me. 10 And I said: What shall I do, Lord? And the Lord said to me: Arise and go to Damascus; and there it shall be told thee of all things that thou must do.

11 And whereas I did not see for the brightness of that light, being led by the hand by my companions, I came to Damascus, 12 And one Ananias, a man according to the law, having testimony of all the Jews who dwelt there, 13 Coming to me and standing by me, said to me: Brother Saul, look up. And I, the same hour, looked upon him. 14 But he said: The God of our fathers hath preordained thee that thou shouldst know his will and see the Just One and shouldst hear the voice from his mouth. 15 For thou shalt be his witness to all men of those things which thou hast seen and heard. 16 And now why tarriest thou? Rise up and be baptized and wash away thy sins, invoking his name.

Or Acts 9:1-22
Douay-Rheims Challoner

1 And Saul, as yet breathing out threatenings and slaughter against the disciples of the Lord, went to the high priest 2 And asked of him letters to Damascus, to the synagogues: that if he found any men and women of this way, he might bring them bound to Jerusalem.3 And as he went on his journey, it came to pass that he drew nigh to Damascus. And suddenly a light from heaven shined round about him. 4 And falling on the ground, he heard a voice saying to him: Saul, Saul, why persecutest thou me? 5 Who said: Who art thou, Lord? And he: I am Jesus whom thou persecutest. It is hard for thee to kick against the goad.

6 And he, trembling and astonished, said: Lord, what wilt thou have me to do? 7 And the Lord said to him: Arise and go into the city; and there it shall be told thee what thou must do. Now the men who went in company with him stood amazed, hearing indeed a voice but seeing no man. 8 And Saul arose from the ground: and when his eyes were opened, he saw nothing. But they, leading him by the hands, brought him to Damascus. 9 And he was there three days without sight: and he did neither eat nor drink.

10 Now there was a certain disciple at Damascus, named Ananias. And the Lord said to him in a vision: Ananias, And he said: Behold I am here, Lord. 11 And the Lord said to him: Arise and go into the street that is called Strait and seek in the house of Judas, one named Saul of Tarsus. For behold he prayeth. 12 (And he saw a man named Ananias coming in and putting his hands upon him, that he might receive his sight.) 13 But Ananias answered: Lord, I have heard by many of this man, how much evil he hath done to thy saints in Jerusalem. 14 And here he hath authority from the chief priests to bind all that invoke thy name.

15 And the Lord said to him: Go thy way: for this man is to me a vessel of election, to carry my name before the Gentiles and kings and the children of Israel. 16 For I will shew him how great things he must suffer for my name’s sake.

17 And Ananias went his way and entered into the house. And laying his hands upon him, he said: Brother Saul, the Lord Jesus hath sent me, he that appeared to thee in the way as thou camest, that thou mayest receive thy sight and be filled with the Holy Ghost. 18 And immediately there fell from his eyes as it were scales: and he received his sight. And rising up, he was baptized. 19 And when he had taken meat, he was strengthened. And he was with the disciples that were at Damascus, for some days.

20 And immediately he preached Jesus in the synagogues, that he is the son of God. 21 And all that heard him were astonished and said: Is not this he who persecuted in Jerusalem those that called upon this name and came hither for that intent, that he might carry them bound to the chief priests? 22 But Saul increased much more in strength and confounded the Jews who dwelt at Damascus, affirming that this is the Christ.

Responsorial Psalm 116 (Heb 117)
Douay-Rheims Challoner Text Only

1 O Praise the Lord, all ye nations: praise him, all ye people.
2 For his mercy is confirmed upon us: and the truth of the Lord remaineth for ever.

The Gospel According to Saint Mark 16:15-18
Douay-Rheims Challoner

15 And he said to them:

Go ye into the whole world and preach the gospel to every creature. 16 He that believeth and is baptized shall be saved: but he that believeth not shall he condemned. 17 And these signs shall follow them that believe: In my name they shall cast out devils. They shall speak with new tongues. 18 They shall take up serpents: and if they shall drink any deadly thing, it shall not hurt them. They shall lay their hand upon the sick: and they shall recover.

Haydock Commentary Acts 22:3-16

  • Ver. 3. The scholars sat much below their master; and the nearest the master were usch as had made the greatest proficiency. Philo de Essenis.
  • Ver. 4. This way. That is, the Christian faith, which now I profess. Wi.
  • Ver. 5. As the high priest doth bear me witness. That is, as the letters which he gave me, bear witness. Wi.
  • Ver. 9. Heard not the voice. To reconcile this with c. ix. v. 7. where it is said that they heard the voice; it may be answered that they heard a noise, and a voice, but heard it not distinctly, nor so as to understand the words. Wi.—They heard not the voice of him who spoke to the apostle, but they heard the latter speak; (Acts ix. 7) or perhaps they heard a noise, which they could not understand. They perhaps heard the voice of Paul answering, but not that of Christ complaining.
  • Ver. 14. Shouldst … see the Just One. Our Saviour appeared to S. Paul, as it is said; (c. ix. 7.) and he is divers times, both in the Prophets and in the Testament, called the Just One. Wi.—To see and hear the Just One; Him, who is just be excellence, that you also may prove a witness of his resurrection from the dead.
  • Ver. 16. Wash, &c. The contrition and charity of S. Paul had, no doubt, merited for him the remission of his sins at the moment of his conversion. Still were these effects to be attributed to the desire of the sacrament of baptism, without which the council of Trent defines that the forgiveness of sins, and the punishment due to them, are not obtained. It likewise added a new degree of luster to his innocence and purity. Tirinus.—Calling upon his name. In such manner, says S. Chrys. (hom. xlvii.) as we invoke the only true God; and as we invoke the saints, and pray to them, that they would pray for us. Wi.

Haydock Commentary Acts 9:1-22

  • Ver. 4. Why dost thou persecute me? My disciples, my brothers, and my friends. The head speaks for the members, and by a figure of speech, calls them itself. S. Aug. in Ps. xxx.—Here Jesus Christ identifies himself with his Church, as on a former occasion, when he said: he that heareth you, heareth me; and he that despiseth you, despiseth me. Lk x. 16.
  • Ver. 5. To kick against the goad. Others translate against the pricks; others, against the sting. The metaphor is taken from oxen kicking, when pricked to go forward. Wi.
  • Ver. 7. There is shall be told thee. &c. the Almighty having established a Church, and ministry, the depositories of his doctrines, does not, even on this extraordinary occasion, transgress his own laws; but sends him to the ministers of religion, that instruction may be imparted through them, as though its proper channel. This observation is worthy the notice of the self-inspired of the present day, who pretend to receive their light direct from heaven. Nothing can be more opposite to the spirit of the gospel than such delusion. A.—Hear the great S. Augustin: “Paul, though with the divine and heavenly voice prostrated and instructed, yet was sent to a man to receive the sacraments, and to be joined to the Church.” De Doct. Chris. l. i. in prœm.—Hearing, &c. This may be reconciled with what is said in the 22nd Chap. by supposing they heard only S. Paul speak, or heard only a confused noise, which they could not understand. Calmet.
  • Ver. 8. And his eyes being open, either himself, or by others, he saw nothing. See the circumstances related again, c. xxii. and xxvi. Wi.
  • Ver. 9. Three days. During this time, he neither eat nor drank, to testify his sorrow for his past conduct. He likewise spent the time in prayer, to prepare himself for the reception of grace. S. Chrys. hom. xix.
  • Ver. 12. And he saw a man, &c. This verse, which is by way of a parenthesis, contains the words of the historian, S. Luke, telling us what S. Paul saw in a vision, and what the Spirit at the same time revealed to Ananias. Wi.—This verse is a parenthesis. It contains not the words of Christ to Ananias, but S. Luke here relates what was shewn to Paul, at the time Ananias entered. This vision was shewn to him, that he might know Ananias was sent by God. Menochius.
  • Ver. 15. A vessel of election. A chosen elect vessel, and minister of the gospel. Wi.—σκεῦος ἐκλογῆς, an organ, or instrument. Thus Polybius uses the word, speaking of Damocles, δδέ ήυ ύπηρετικόυ σκεΰος, he was an excellent and choice character.
  • Ver. 17. Laying his hands on him. This imposition of hands, made use of on different occasions, was to pray that he might receive his sight, as well as the grace of the Holy Ghost, which God sometimes gave to persons not yet baptized, as to Cornelius. Acts. x. 44. Wi.—This imposition of hands, was not the same as that, by which the faithful were confirmed, or ordained minsters, but a ceremony commonly used by the apostles to restore health to the sick. If Saul, in consequence, receives the Holy Ghost, it was an extraordinary miraculous event, which was not an unfrequent circumstance in the infancy of Christianity. The Almighty, who establishes the laws of grace, can dispense with them himself whenever he pleases. Calmet.

Haydock Commentary Mark 16:15-18

  • Ver. 16. Let those weep and lament who have not yet seen him, and in a short time they shall receive consolation. Blessed are they that weep, for they shall be comforted, S. Matt. v. S. Jerome.—Perhaps some one will say within himself, I have already believed, I shall be saved: he says true, if his faith be supported by good works; for that is true faith, which does not contradict in works what is believed in words. S. Greg.

Catena Aurea Mark 16:15-18

Greg.: After rebuking the hardness of their hearts, let us hear the words of advice which He speaks. For it goes on: “Go ye into all the world, and preach the Gospel to every creature.” Every man must be understood by “every creature;” for man partakes something of every creatures; he has existence as have stones, life as trees, feeling as animals, understanding as have Angels. For the Gospel is preached to every creature, because He is taught by it, for whose sake all are created, whom all things are in some way like, and from whom therefore they are not alien. By the name of every creature also every nation of the Gentiles may be meant. For it had been said before, “Go not into the way of the Gentiles.” [Matt 10:5] But now it is said, “Preach the Gospel to every creature,” so that the preaching of the Apostles which was thrust aside by Judaea, might be an assistance to us, since Judaea had haughtily rejected it, thus witnessing to her own damnation.

Theophylact: Or else; to every creature, that is, whether believing or unbelieving. It goes on: “He that believeth and is baptized shall be saved.” For it is not enough to believe, for he who believeth and is not baptized, but is a catechumen, has not yet attained to perfect salvation.

Greg.: But perhaps some one may say in himself, I have already believed, I shall be saved. He says what is true, if he keeps his faith by works; for that is a true faith, which does not contradict by its deeds what it says in words. There follows: “But he that believeth not shall be damned.”

Bede: What shall we say here about infants, who by reason of their age cannot yet believe; for as to older persons there is no question. In the Church then of our Saviour, children believe by others, as also they drew from others the sins which are remitted to them in baptism. It goes on: “And these signs shall follow them that believe; In My name shall they cast out devils; they shall speak with new tongues; they shall take up serpents.”

Theophylact: That is, they shall scatter before them serpents, whether intellectual or sensible, as it is said, Ye shall tread upon serpents and scorpions, [Luke 10:19] which is understood spiritually. But it may also mean sensible serpents, as when Paul received no hurt from the viper. There follows: “And if they drink any deadly thing, it shall not hurt them.” We read of many such cases in history, for many persons have drank poison unhurt, by guarding themselves with the sign of Christ. It goes on: “They shall lay hands on the sick, and they shall recover.”

Greg.: Are we then without faith because we cannot do these signs? Nay, but these things were necessary in the beginning of the Church, for the faith of believers was to be nourished by miracles, that it might increase. Thus we also, when we plant groves, strong in the earth; but when once they have firmly fixed their roots, we leave off irrigating them.

These signs and miracles have other things which we ought to consider more minutely. For Holy Church does every day in spirit what then the Apostles did in body; for when her Priests by the grace of exorcism lay their hands on believers, and forbid the evil spirits to dwell in their minds, what do they, but cast out devils?

And the faithful who have left earthly words, and whose tongues sound forth the Holy Mysteries, speak a new language; they who by their good warnings take away evil from the hearts of others, take up serpents; and when they are hearing words of pestilent persuasion, without being at all drawn aside to evil doing, they drink a deadly thing, but it will never hurt them; whenever they see their neighbours growing weak in good works, and by their good example strengthen their life, they lay their hands on the sick, that they may recover.

And all these miracles are greater in proportion as they are spiritual, and by them souls and not bodies are raised.