Daily Bible Readings Friday Feb 29 2008 3rd Week of Lent

February 29 2008 Friday 3rd Week of Lent

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 for your own personal study. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/022908.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Hosea 14:2-10
Douay-Rheims Challoner Text

2 Return, O Israel, to the Lord thy God: for thou hast fallen down by thy iniquity.
3 Take with you words, and return to the Lord, and say to him: Take away all iniquity, and receive the good: and we will render the calves of our lips.
4 Assyria shall not save us, we will not ride upon horses, neither will we say any more: The works of our hands are our gods: for thou wilt have mercy on the fatherless that is in thee.
5 I will heal their breaches, I will love them freely: for my wrath is turned away from them.
6 I will be as the dew, Israel shall spring as the lily, and his root shall shoot forth as that of Libanus.
7 His branches shall spread, and his glory shall be as the olive tree: and his smell as that of Libanus.
8 They shall be converted that sit under his shadow: they shall live upon wheat, and they shall blossom as a vine: his memorial shall be as the wine of Libanus.
9 Ephraim shall say, What have I to do any more with idols? I will hear him, and I will make him flourish like a green fir tree: from me is thy fruit found.
10 Who is wise, and he shall understand these things? prudent, and he shall know these things? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall in them.

The Gospel According to Saint Mark 12:28-34
Haydock New Testament

28 And there came one of the Scribes, that had heard them reasoning together, and seeing that he had answered them well, asked him which was the first commandment of all? 29 And Jesus answered him:

The first commandment of all is: Hear, O Israel, the Lord thy God, is one God: 30 And thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind, and with thy whole strength. This is the first commandment.

31 And the second is like to it: Thou shalt love thy neighbor as thyself. There is no other commandment greater than these.

32 And the Scribe said to him:

Well, master, thou hast said in truth, that there is one God, and there is no other besides him. 33 And that he should be loved with the whole heart, and with the whole understanding, and with the whole soul, and with the whole strength: and to love one’s neighbour as oneself, is a greater thing than all holocausts and sacrifices.

34 And Jesus seeing that he had answered wisely, said to him:

Thou art not far from the kingdom of God.

And no man after that durst ask him any question.

Haydock Commentary Hosea 14:2-10

  • Ver. 3. Words. In captivity, legal victims cannot be offered. C.—But a contrite heart is always acceptable. Ps. 1.—Good. While engaged in sin, (H.) “we can offer thee nothing good.”—Calves: victims of praise. S. Jer.—Heb. parim. Sept. omit m, (H.) and render fruit. They are followed by the Arab. And Syr. as well as by the apostle. Heb. xiii. 15. C.—We will offer what victims we promise. E. Ps. lxix. 23. and lxv. 13.
  • Ver. 4. Gods. The Assyrians, instead of protecting, oppress us; while Egypt, famous for horses, sits unconcerned. C.—But the source of all our evils are the idols, which we will follow no more.—In thee: adheres to the true faith in practice. H.—Israel was like an orphan during the captivity. Lam. i. l. C.
  • Ver. 5. Breaches, when Israel shall be converted, as some were to Christ. and many will be at the end of the world. W.—Heb. “their return.” Sept. “dwellings.” They shall be purified.—Freely. I have been forced to chastise, My heart dilates. C.—Sept. “I will love them manifestly.” Syr. “accept their free offerings.” H.
  • Ver. 6. Dew. Israel has been like a plant dried up. C. xiii. 15.—Libanus. The cedars were tall and bulky, being well rooted.
  • Ver. 7. Glory. Sept. “he shall be as fruitful as the olive tree.”—Libanus, or incense. C.—The term has both meanings. H.
  • Ver. 8. His. This may refer to the tree, or to God. The captives shall return and be happy. But in a more sublime sense it refers to the nations which shall embrace the gospel.—Libanus, or fragrant. Such wine was esteemed in which certain odoriferous herbs were infused. Cant. vii. 2. C.—Libanus was also famous for generous wines. Siconita 11.
  • Ver. 9. Idols? Or God will no more reproach them, as their conversion is sincere.—Make. Heb. “be to him like,” &c. C.
  • Ver. 10. Wise. This denotes the obscurity of the prophecy. Theod.—No human wit can explain the prophets: yet the just shall understand as much as shall be necessary. S. Jer. S. Aug. de Civ. Dei. xviii. 28. W.—Only few will make good use of these admonitions, and share in the promise. C.


Haydock Commentary Mark 12:28-34

  • Ver. 26. The doctrine of the resurrection from the dead is clearly given in the book of Moses, where mention is made of the burning bush, from the midst of which God appeared to Moses: have you not read, I say, what God there said to him? As God is the God of the living, you must be in an egregious error in imagining, that such as die in in the eyes of the world not to return thither any more, die in the same manner in the eyes of God, to live no more. V.
  • Ver. 29. Literally the Lord our God is the only Lord: and this is the sense of the text in Deuteronomy vi. 4. The word in the original text, rendered by the term Lord, is the grand name JEHOVA, which signifies properly God, considered as the supreme Being, or the author of all existence.
  • Ver. 33.  Venerable Bede gathers from this answer of the Scribe, that it had been long disputed among the Scribes and Pharisees, which was the greatest commandment in the law; some preferring the acts of faith and love, because many of the fathers, before the law was instituted, were pleasing to God on account of their faith and piety, and not on account of their sacrifices; yet none were agreeable to God who had not faith and charity. This Scribe seems to have been of the opinion of those who preferred the love of God. Ven. Bede—This excellence of charity teacheth us that faith only is not sufficient. B.
  • Ver. 34. Being now refuted in their discourse, they no longer interrogate him, but deliver him up to the Roman power. Thus envy may be vanquished, but with great difficulty silenced. Ven. Bede.

Daily Bible Readings Thursday Feb 28 2008 3rd Week of Lent

February 28 2008 Thursday 3rd Week of Lent

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 for your own personal study. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/022808.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Jeremiah 7:23-28
Douay-Rheims Challoner Text

23 But this thing I commanded them, saying: Hearken to my voice, and I will be your God, and you shall be my people: and walk ye in all the way that I have commanded you, that it may be well with you.
24 But they hearkened not, nor inclined their ear: but walked in their own will, and in the perversity of their wicked heart: and went backward and not forward,
25 From the day that their fathers came out of the land of Egypt, even to this day. And I have sent to you all my servants the prophets, from day to day, rising up early and sending.
26 And they have not hearkened to me: nor inclined their ear: but have hardened their neck, and have done worse than their fathers.
27 And thou shalt speak to them all these words, but they will not hearken to thee: and thou shalt call them, but they will not answer thee.
28 And thou shalt say to them: This is a nation which hath not hearkened to the voice of the Lord their God, nor received instruction: faith is lost, and is taken away out of their mouth.

Responsorial Psalm 94:1-2, 6-9 (Ps 95 Hebrew – Most modern Bibles)
DR Challoner Text Only

Come let us praise the Lord with joy:
let us joyfully sing to God our saviour.
Let us come before his presence with thanksgiving;
and make a joyful noise to him with psalms.
Come let us adore and fall down:
and weep before the Lord that made us.
For he is the Lord our God:
and we are the people of his pasture
and the sheep of his hand.
To day if you shall hear his voice,
harden not your hearts:
As in the provocation,
according to the day of temptation in the wilderness:
where your fathers tempted me,
they proved me, and saw my works.

The Gospel According to Saint Luke 11:14-23
Haydock NT

14 And he was casting out a devil, and the same was dumb. And when he had cast out the devil, the dumb spoke, and the multitude wondered. 15 But some of them said:

He casteth out devils, through Beelzebub, the prince of devils.

16 And others tempting, asked of him a sign from heaven. 17 But he seeing their thoughts, said to them:

Every kingdom divided against itself shall be brought to desolation, and house upon house shall fall. 18 And if Satan also be divided against himself, how shall his kingdom stand? Because you say, that through Beelzebub I cast out devils. 19 Now if I cast out devils through Beelzebub: through whom do your children cast them out? Therefore they shall be your judges. 20 But if I by the finger of God cast out devils: doubtless the kingdom of God is come upon you.

21 When a strong man, armed, keepeth his court, those things which he possesseth are in peace. 22 But if a stronger than he come upon him and overcome him, he will take away all his armour wherein he trusted, and will distribute his spoils. 23 He that is not with me, is against me: and he that gathereth not with me, scattereth.

Haydock Commentary Jeremiah 7:23-28

  • Ver. 27. Thee. Sept. omit this verse, which Grabe replaces. The people will be more inexcusable. H.


Haydock Commentary Luke 11:14-23

  • Ver. 14. This possessed person is said in S. Matthew to have been also blind. Upon him, therefore, were wrought three wonders: the blind saw, the dumb spoke, the possessed was delivered; which daily takes place in the persons such as are converted to the number of true believers: the devil is expelled, and they both receive the light of faith beaming upon their eyes, and have the strings of their silent organs loosed to sound forth the praises of God. Ven. Bede.—And the multitude, &c. The multitude, though devoid of learning, were constant admirers of the actions of our Lord, whilst the Scribes and Pharisees either denied them, or by a sinister interpretation, ascribed them to the power of the unclean spirit. Ven. Bede.
  • Ver. 17. And house upon house shall fall. He speaks of a house or family divided, which thereby shall fall to ruin. Wi.
  • Ver. 19. Your judges. They will condemn you of injustice, envy, and hatred against me, and blasphemy against God; because when they perform any exorcisms, though they appear but little more than human in their actions, yet you ascribe them to the virtues of God; but when I perform any miracle, though there always appear most evident signs of the power and virtue of God, you ascribe all to the hand and machinations of the devil. Tirinus.



Daily Bible Readings Tuesday Feb 26 2008 3rd Week Lent with Catholic Commentary

February 26 2008 Tuesday 3rd Week of Lent

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 for your own personal study. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/022608.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Daniel 3:25, 34-43
Douay-Rheims Challoner Text

25 Then Azarias standing up, prayed in this manner, and opening his mouth in the midst of the fire, he said:
34 Deliver us not up for ever, we beseech thee, for thy name’s sake, and abolish not thy covenant.
35 And take not away thy mercy from us, for the sake of Abraham, thy beloved, and Isaac, thy servant, and Israel, thy holy one:
36 To whom thou hast spoken, promising that thou wouldst multiply their seed as the stars of heaven, and as the sand that is on the sea shore.
37 For we, O Lord, are diminished more than any nation, and are brought low in all the earth this day for our sins.
38 Neither is there at this time prince, or leader, or prophet, or holocaust, or sacrifice, or oblation, or incense, or place of first fruits before thee,
39 That we may find thy mercy: nevertheless, in a contrite heart and humble spirit let us be accepted.
40 As in holocausts of rams, and bullocks, and as in thousands of fat lambs: so let our sacrifice be made in thy sight this day, that it may please thee: for there is no confusion to them that trust in thee.
41 And now we follow thee with all our heart, and we fear thee, and seek thy face.
42 Put us not to confusion, but deal with us according to thy meekness, and according to the multitude of thy mercies.
43 And deliver us, according to thy wonderful works, and give glory to thy name, O Lord:

Responsorial Psalm 24:4-9 (Ps 25 Hebrew)
DR Challoner Text Only

Let all them be confounded that act unjust things without cause.
Shew, O Lord, thy ways to me, and teach me thy paths.
Direct me in thy truth, and teach me;
for thou art God my Saviour;
and on thee have I waited all the day long.
Remember, O Lord, thy bowels of compassion;
and thy mercies that are from the beginning of the world.
The sins of my youth and my ignorances do not remember.
According to thy mercy remember thou me:
for thy goodness’ sake, O Lord.
The Lord is sweet and righteous:
therefore he will give a law to sinners in the way.
He will guide the mild in judgment:
he will teach the meek his ways.

The Gospel According to Saint Matthew 18:21-35
Haydock NT

21 Then Peter came unto him, and said:

Lord, how often shall my brother offend against me, and I forgive him? Till seven times?

22 Jesus said to him:

I say not to thee, till seven times; but till seventy times seven:

23 Therefore is the kingdom of heaven likened to a king, who would take an account of his servants. 24 And when he had begun to take the account, one was brought to him, that owed him ten thousand talents. 25 And as he had not wherewith to pay it, his lord commanded that he should be sold, and his wife and children, and all that he had, and payment be made. 26 But that servant falling down, besought him, saying: “Have patience with me, and I will pay thee all.” 27 And the lord of that servant being moved with pity, let him go, and forgave him the debt.

28 But when that servant was gone out, he found one of his fellow-servants that owed him a hundred pence: and laying hold of him, he throttled him, saying: “Pay what thou owest.” 29 And his fellow-servant falling down, besought him, saying: “Have patience with me, and I will pay thee all. 30 And he would not: but went and cast him into prison, till he should pay the debt.

31 Now his fellow-servants seeing what was done, were very much grieved, and they came, and told their lord all that was done. 32 Then his lord called him: and said to him: “Thou wicked servant, I forgave thee all the debt, because thou besoughtest me. 33 Shouldst not thou then have compassion also on thy fellow-servant, even as I had compassion on thee? 34 And his lord being angry, delivered him to the torturers until he should pay all the debt. 35 So also shall my heavenly Father do to you, if you forgive not every one his brother from your hearts.

Haydock Commentary Daniel 3:25, 34-43

  • Ver. 34. Sake. This disinterested motive is often urged. Jos. vii. 9. and 2 Mac. viii. 15. C.
  • Ver. 35. One. Moses used the like terms, and pacified God. Ex. xxxii. W.
  • Ver. 38. Thee, in Jerusalem, (H.) or Judea. There were chiefs and judges, (C. xiii.) as well as prophets, (Ezech. &c.) among the captives. Yet the republic was in disorder. C.—Sedecias was dead, Joakim in prison, so that no Jewish king ruled over the people; nor was they any prophet in the promised land, Jeremiah being either dead or in Egypt. W.—Prophets were at least very rare. M.
  • Ver. 40. Sacrifice of ourselves. H.—They knew not yet whether they would escape. When they beheld the angel they had greater confidence, and broke forth into a hymn of praise. Houbig.—They now offer all they can, a humble heart!
  • Ver. 43. Name, by rescuing us, that all may confess thy power. C.


Haydock Commentary Matthew 18:21-35

  • Ver. 21. S. Peter knew the Jews to be much given to revenge; he therefore thought it a great proof of superior virtue to be able to forgive seven times. It was for this reason he proposed this question to our Lord; who, to shew how much he esteemed charity, immediately answered, not only seven times, but seventy times seven times. He does not mean to say that this number must be the bounds of our compassion; we must forgive to the end, and never take revenge, however often our brother offend against us. There must be no end of forgiving poor culprits that sincerely repent, either in the sacrament of penance, or one man another his offences. B.—To recommend this great virtue more forcibly, he subjoins the parable of the king taking his accounts: and, from the great severity there exercised, he intimates how rigid will his heavenly Father be to those who forgive not their enemies. Dion Carth.
  • Ver. 22. Till seventy times seven; i.e. 490 times; but it is put by way of an unlimited number, to signify we must pardon private injuries, though ever so often done to us. Wi.—When our brother sins against us, we must grieve for his sake over the evil he has committed; but for ourselves we ought greatly to rejoice, because we are thereby made like to our heavenly Father, who bids the sun to shine upon the good and the bad. But if the thought of having to imitate God alarm us, though it should not seem difficult to a true lover of God, let us place before our eyes the examples of his favourite servants. Let us imitate Joseph, who though reduced to a state of the most abject servitude, by the hatred of his unnatural brethren, yet in the affliction of his heart, employed all his power to succour them in their afflictions. Let us imitate Moses, who after a thousand injuries, raised his fervent supplications in behalf of his people. Let us imitate Stephen, who, when the stones of his persecutors were covering him with wounds, prayed that the Almighty would pardon their sin. Let us follow these admirable examples, then shall we extinguish the flames of anger, then will our heavenly Father grant us the forgiveness of our sins, through the merits of our Lord Jesus Christ. S. Chrys. hom. lxii.
  • Ver. 24. Ten thousand talents. It is put as an example for an immense sum. It is not certainly agreed what was the value of a talent. A talent of gold is said to be 4900 lb.’ of silver 375 lb. See Walton’s Prologomena, Dr. Harris’s Lexicon, &c. Wi.—The 10,000 talents, according to some authors, amount to £1,875,000 sterling (in 1849), i.e. 740,000 times as much as his fellow-servant owed him; the hundred pence amounting to not more than £3 2s. 6d.
  • Ver. 35. So also shall my heavenly Father do to you. In this parable the master is said to have remitted the debt, and yet afterwards to have punished the servant for it. God doth not in this manner with us. But we may here observe, once for all, that in parables, diverse things are only ornamental to the parable itself; and a caution and restriction is to be used in applying them. Wi.—Not that God will revoke a pardon once granted; for this would be contrary to his infinite mercy, and his works are without repentance. It means that God will not pardon, or rather that he will severely punish the ingratitude and inhumanity of the man, who, after having received from God the most liberal pardon of his grievous transgressions, refuses to forgive the slightest offence committed against him by his neighbour, who is a member, nay a son of his God. This ingratitude may justly be compared with the 10,000 talents, as every grievous offence committed against God, exceeds, in an infinite degree, any offence against man. T.—This forgiveness must be real, not pretended; from the heart, and not in word and appearance only; sacrificing all desire of revenge, all anger, hatred and resentment, at shrine of charity.

Daily Bible Readings Monday February 24 2008 3rd Week of Lent

February 25 2008 Monday 3rd Week of Lent

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 for your own personal study. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/022508.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

2 Kings 5:1-15ab
Douay-Rheims Challoner Text

1 Naaman, general of the army, of the king of Syria, was a great man with his master, and honourable: for by him the Lord gave deliverance to Syria: and he was a valiant man, and rich, but a leper.
2 Now there had gone out robbers from Syria, and had led away captive out of the land of Israel, a little maid, and she waited upon Naaman’s wife.
3 And she said to her mistress: I wish my master had been with the prophet that is in Samaria: he would certainly have healed him of the leprosy which he hath.
4 Then Naaman went in to his lord, and told him, saying: Thus and thus said the girl from the land of Israel.
5 And the king of Syria said to him: Go; and I will send a letter to the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment;
6 And brought the letter to the king of Israel, in these words: When thou shalt receive this letter, know that I have sent to thee Naaman, my servant, that thou mayst heal him of his leprosy.
7 And when the king of Israel had read the letter, he rent his garments, and said: Am I God, to be able to kill and give life, that this man hath sent to me to heal a man of his leprosy? mark, and see how he seeketh occasions against me.
8 And when Eliseus (Elisha), the man of God, had heard this, to wit, that the king of Israel had rent his garments, he sent to him, saying: Why hast thou rent thy garments? let him come to me, and let him know that there is a prophet in Israel.
9 So Naaman came with his horses and chariots, and stood at the door of the house of Eliseus (Elisha):
10 And Eliseus sent a messenger to him, saying: Go, and wash seven times in the Jordan, and thy flesh shall recover health, and thou shalt be clean.
11 Naaman was angry, and went away, saying: I thought he would have come out to me, and standing, would have invoked the name of the Lord his God, and touched with his hand the place of the leprosy, and healed me.
12 Are not the Abana, and the Pharphar, rivers of Damascus, better than all the waters of Israel, that I may wash in them, and be made clean? So as he turned, and was going away with indignation,
13 His servants came to him, and said to him: Father, if the prophet had bid thee do some great thing, surely thou shouldst have done it: how much rather what he now hath said to thee: Wash, and thou shalt be clean?
14 Then he went down, and washed in the Jordan seven times, according to the word of the man of God; and his flesh was restored, like the flesh of a little child: and he was made clean.
15 And returning to the man of God, with all his train, he came, and stood before him, and said: In truth, I know there is no other God, in all the earth, but only in Israel.

Responsorial Psalm 41:2, 3; 42:3, 4 (Heb Ps 42, 43)
DR Challoner Text Only

As the hart panteth after the fountains of water;
so my soul panteth after thee, O God.
My soul hath thirsted after the strong living God;
when shall I come and appear before the face of God?
Sent forth thy light and thy truth:
they have conducted me,
and brought me unto thy holy hill,
and into thy tabernacles.
And I will go in to the altar of God:
to God who giveth joy to my youth.

The Gospel According to Saint Luke 4:24-30
Haydock NT

24 And he said:

Amen, I say to you, that no prophet is accepted in his own country. 25 In truth I say to you, there were many widows in the days of Elijah, in Israel, when heaven was shut up three years and six months: when there was a great famine throughout all the land: 26 And to none of them was Elijah sent, but to a widow at Sarepta of Sidon. 27 And there were many lepers in Israel in the time of Elisha, the prophet: and none of them was cleansed by Naaman, the Syrian.

28 And all they in the synagogue, hearing these things, were filled with anger. 29 And they rose up, and thrust him out of the city: and they brought him to the brow of the hill, whereon their city was built, that they might cast him down headlong. 30 But he passing through the midst of them, went his way.

Haydock Commentary 2 Kings 5:1-15ab

  • Ver. 1. King, Benadad, who had defeated Achab, and was slain by Hazael; (C. viii. T.) or, according to Salien, Hazael was already king. M.—Josephus passes over this history. It is not known for what reason, (C.) unless he was staggered at the petition of Naaman, v. 18. 19. H.—Syria. The Rabbins say, by killing Achab. 3 K. xxii. 34. But their authority is very small; (H.) and he might signalize himself on many other occasions.—Leper. This malady did not exclude him from court. The Hebrews allowed such to appear in public, till the priests had declared them unclean; and other nations viewed the leprosy with less horror.
  • Ver. 2. Robbers; soldiers. T. 2 K. iv. 2.—Such invaded the dominions of Joachin. C. xxiv. 2. Irruptions of this natures were then very common, (see Judges xi. 3. Job i. 15.) and regarded as noble military exploits. When the Greeks first became acquainted with navigation, they exercised themselves in this manner; (Thucyd. 1.) and the Germans allowed their citizens to take from other people. Juventutis exercendœ ac desidiœ minuendœ causâ. Cæsar. Bel. Gal. vi. Those who had been plundered, were allowed to redeem their goods. Strabo. Xi.—The Arabs still maintain their right to live upon their neighbours. C.—The Christian religion has introduced more gentle manners.—Maid. It seems, however, she was well informed of the miraculous powers and goodness of Elisha. H.
  • Ver. 5. Raiment; the tunic and the cloak, (C.) of a finer sort. T.
  • Ver. 7. Leprosy. The cure was deemed very difficult; as it generally kept gaining ground, and destroyed the constitution. See Num. xii. 12. Isaiah liii. 4. C.—Me. The letter was, in effect, written in a haughty style, (M.) and the king might naturally infer that war would be the consequence. H.
  • Ver. 8. Israel; able to perform much greater wonders, by God’s assistance. M.
  • Ver. 10. Messenger. Elisha supports the dignity of God’s envoy, and shews the general that his cure was to be attributed, not to the presence of the prophet, but to the will and goodness of God.
  • Ver. 12. Pharphar. Benjamin (p. 53) informs us that the former river serves to water the city, and the second the surrounding gardens. Maundrell could discover no vestiges of these names in Syria, but he describes the Barrady, which supplies Damascus with abundance of water. Stephanus calls it Bardine; and others, the Chrysorroas. The Orontes, which is supposed to be one of these rivers, flows by Antioch into the Mediterranean sea. C.
  • Ver. 13. Father; a title given to masters, kings, &c. The Roman senators were styled, “conscript fathers;” and Homer calls kings “the fathers and shepherds of the people.” See Gen. xlv. 8. C.—Masters may often derive benefit from the observations of their servants, as Naaman did repeatedly, v. 2. This may serve to correct their pride. H.—Clean. The patient ought not to prescribe rules to his physician. M.—How justly might these words be addressed to delicate penitents! H.
  • Ver. 14. Clean. If bathing seven times in the Jordan had been an infallible remedy, there would soon have been no lepers in the land; and our Saviour plainly intimates that the cure was miraculous. Luke iv. 27. The leprosy of Naaman, though inveterate, was cured in an instant. To bathe in a rapid stream, is allowed to be very salutary for removing the diseases of the skin. C. Vales. 38.—The fathers discover in this miracle, a figure of the Gentiles called to the faith by the Synagogue, which is in servitude. Gal. iv. 25. Baptism cleanses us from all the seven capital sins, (Tert. c. Marc. 4.) so that no vestiges remain. S. Amb. &c. C.
  • Ver. 15. A blessing. (this refers to text that is not included here, but the last part of the verse. I typed it before realizing that and am leaving it. You can check it against your Douay-Rheims if you like.) A present, (Ch.) accompanied with wishes of happiness, on both sides. We have seen that the prophets generally received such presents. But Elisha acts with more reserve in regard of this stranger, as S. Paul did towards the new converts; though he received some sustenance from those, who would be less in danger of suspecting that he was actuated by selfish views in preaching the gospel. 2 Cor. x. 7. and xii. 14. Matt. x. 8. C.—They abstained from every appearance of evil, (H.) though they ight lawfully have accepted such presents. Elisha wished to convince Naaman that God’s grace was not to be purchased, and to leave a lesson of moderation to future teachers. M.


Haydock Commentary Luke 4:24-30

  • Ver. 30. Passing through the midst of them, went his way. Perhaps by making himself on a sudden invisible, or by striking them with blindness, or by changing their minds, and hearts, as he pleased. Wi.—All commentators observe on these words, that the evangelist wished to shew that Christ worked a miracle on this occasion, and by it proved his divinity. This is the opinion of SS. Euthymius, Ambrose, and Thomas. S. Ambrose says, we must observe that Christ did not suffer from necessity, but because he wished it. He was not taken by the Jews, but delivered up himself; at his own pleasure he is seized, and at his own pleasure he escapes; when he wills it, he is condemned; and when he wills it, he is freed. The more common opinion is, that he rendered himself invisible on this occasion; though others imagine that he changed their wills, or withheld their hands. Maldon.—When we observe the outrageous treatment Jesus Christ met with from the people of Nazareth, we are not surprised that he should shut up the fountain of his beneficence against them for their incredulity, and return to Capharnaum. A.


Due to lack of Haydock Commentary I am including the Catena Aurea for today’s reading. This is copied from Catechetics Online, and you can click here to get to their website, who put a lot of work into making this available. Please visit their site as it is a tremendous resource.

Catena Aurea Luke 4:24-30

AMBROSE; But the Savior purposely excuses Himself for not working miracles in His own country, that no one might suppose that love of country is a thing to be lightly esteemed by us. For it follows, But he says, Verily I say to you, that no prophet is accepted in his own country.

CYRIL; As if He says, You wish me to work many miracles among you, in whose country I have been brought up, but I am aware of a very common failing in the minds of many. To a certain extent it always happens, that even the very best things are despised when they fall to a man’s lot, not scantily, but ever at his will. So it happens also with respect to men. For a friend who is ever at hand, does not meet with the respect due to him.

THEOPHYL; Now that Christ is called a Prophet in the Scriptures, Moses bears witness, saying, God shall raise up a Prophet to you from among your brethren.

AMBROSE; But this is given for an example, that in vain can you expect the aid of Divine mercy, if you grudge to others the fruits of their virtue. The Lord despises the envious, and withdraws the miracles of His power from them that are jealous of His divine blessings in others. For our Lord’s Incarnation is an evidence of His divinity, and His invisible things are proved to us by those which are visible. See then what evils envy produces. For envy a country is deemed unworthy of the works of its citizen, which was worthy of the conception of the Son of God.

ORIGEN; As far as Luke’s narrative is concerned, our Lord is not yet said to have worked any miracle in Capernaum. For before He came to Capernaum, He is said to have lived at Nazareth. I cannot but think therefore that in these words, “whatsoever we have heard done in Capernaum,” there lies a mystery concealed, and that Nazareth is a type of the Jews, Capernaum of the Gentiles. For the time will come when the people of Israel shall say, “The things which you have shown to the whole world, show also to us.” Preach your word to the people of Israel, that then at least, when the fullness of the Gentiles has entered, all Israel may be saved. Our Savior seems to me to have well answered, No prophet is accepted in his own country, but rather according to the type than the letter; though neither was Jeremiah accepted in Anathoth his country, nor the rest of the Prophets. But it seems rather to be meant that we should say, that the people of the circumcision were the countrymen of all the Prophets. And the Gentiles indeed accepted the prophecy of Jesus Christ, esteeming Moses and the Prophets who preached of Christ, far higher than they who would not from these receive Jesus.

AMBROSE; By a very apt comparison the arrogance of envious citizens is put to shame, and our Lord’s conduct shown to agree with the ancient Scriptures. For it follows, But I tell you of a truth, many widows were in Israel in the days of Elias: not that the days were his, but that he performed his works in them.

CHRYS. He himself, an earthly angel, a heavenly man, who had neither house, nor food, nor clothing like others, carries the keys of the heavens on his tongue. And this is what follows, When the heaven was shut. But as soon as he had closed the heavens and made the earth barren, hunger reigned and bodies wasted away, as it follows, when there was as famine through the land.

BASIL; For when he beheld the great disgrace that arose from universal plenty, he brought a famine that the people might fast, by which he checked their sin which was exceeding great. But crows were made the ministers of food to the righteous, which are wont to steal the food of others.

CHRYS. But when the stream was dried up by which the cup of the righteous man was filled, God said, Go to Sarepta, a city of Sidon; there I will command a widow woman to feed you. As it follows, But to none of them was Elias sent, save to Sarepta, a city of Sidon, to a woman that was a widow. And this was brought to pass by a particular appointment of God. For God made him go a long journey, as far as Sidon, in order that having seen the famine of the country he should ask for rain from the Lord. But there were many rich men at that time, but none of them did any thing like the widow. For in the respect shown by the woman toward the prophet, consisted her riches not of lands, but of good will.

AMBROSE; But he says in a mystery, “In the days of Elias,” because Elias brought the day to them who saw in his works the light of spiritual grace, and so the heaven was opened to them that beheld the divine mystery, but was shut when there was famine, because there was no fruitfulness in acknowledging God. But in that widow to whom Elias was sent was prefigured a type of the Church.

ORIGEN; For when a famine came upon the people of Israel, i.e. of hearing the word of God, a prophet came to a widow, of whom it is said, For the I desolate has many more children than she which has an husband; and when he had come, he multiplies her bread and her nourishment.

THEOPHYL; Sidonia signifies a vain pursuit, Sarepta fire, or scarcity of bread. By all which things the Gentiles are signified, who, given up to vain pursuits, (following gain and worldly business,) were suffering from the flames of fleshly lusts, and the want of spiritual bread, until Elias, (i.e. the word of prophecy,) now that the interpretation of the Scriptures had ceased because of the faithlessness of the Jews, came to the Church, that being received into the hearts of believers he might feed and refresh them.

BASIL; Every widowed soul, bereft of virtue and divine knowledge, as soon as she receives the divine word, knowing her own failings, learns to nourish it with the bread of virtue, and to water the teaching of virtue from the fountain of life.

ORIGEN; He cites also another similar example, adding, And there were many lepers in Israel at the time of Eliseus the Prophet, and none of them were cleansed but Naaman the Syrian, who indeed was not of Israel.

AMBROSE; Now in a mystery the people pollute the Church, that another people might succeed, gathered together from foreigners, leprous indeed at first before it is baptized in the mystical stream, but which after the sacrament of baptism, washed from the stains of body and soul, begins to be a virgin without spot or wrinkle.

THEOPHYL; For Naaman, which means beautiful, represents the Gentile people, who is ordered to be washed seven times, because that baptism saves which the seven-fold Spirit renews. His flesh after washing began to appear as a child’s, because grace like a mother begets all to one childhood, or because he is conformed to Christ, of whom it is said, to us a Child is born.

CYRIL; He convicted them of their evil intentions, and therefore they are enraged, and hence what follows, And all they in the synagogue when they heard these things were filled with wrath. Because He had said, This day is this prophecy fulfilled, they thought that He compared Himself to the prophets, and are therefore enraged, and expel Him out of their city, as it follows, And they rose up, and cast him out.

AMBROSE; It can not be wondered at that they lost their salvation who cast the Savior out of their city. But the Lord who taught His Apostles by the example of Himself to be all things to all men, neither repels the willing, nor chooses the unwilling; neither struggles against those who cast Him out, nor refuses to hear those who supplicate Him. But that conduct was the result of no slight enmity, which, forgetful of the feelings of fellow citizens, converts the causes of love into the bitterest hatred. For when the Lord Himself was extending His blessings among the people, they began to inflict injuries upon Him, as it follows, And they led him to the brow of the hill, that they might cast him down.

THEOPHYL; Worse are the Jewish disciples than their master the Devil. For he says, Cast yourself down; they actually attempt to cast Him down. But Jesus having suddenly changed His mind, or seized with astonishment, went away, since He still reserves for them a place of repentance. Hence it follows, He passing through the midst of them went his way.

CHRYS. Herein He shows both His human nature and His divine. To stand in the midst of those who were plotting against Him, and not be seized, betokened the loftiness of His divinity; but His departure declared the mystery of the dispensation, i.e. His incarnation.

AMBROSE; At the same time we must understand that this bodily endurance was not necessary, but voluntary. When He wills, He is taken, when He wills, He escapes. For how could He be held by a few who was not held by a whole people? But He would have the impiety to be the deed of the many, in order that by a few indeed He might be afflicted, but might die for the whole world. Moreover, He had still rather heal the Jews than destroy them, that by the fruitless issue of their rage they might be dissuaded from wishing what they could not accomplish.

THEOPHYL; The hour of His Passion had not yet come, which was to be on the preparation of the Passover, nor had He yet come to the place of His Passion, which not at Nazareth, but at Jerusalem, was prefigured by the blood of the victims; nor had He chosen this kind of death, of whom it was prophesied that He should be crucified by the world.


Sunday Bible Readings 3rd Sunday of Lent Feb24 2008

February 24 2008 Sunday 3rd Week of Lent

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 for your own private study. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/022408.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Exodus 17:3-7

3 And so the people were thirsty in that place, due to the scarcity of water, and they murmured against Moses, saying: “Why did you cause us to go out of Egypt, so as to kill us and our children, as well as our cattle, with thirst?”
4 Then Moses cried out to the Lord, saying: “What shall I do with this people? A little while more and they will stone me.”
5 And the Lord said to Moses: “Go before the people, and take with you some of the elders of Israel. And take in your hand the staff, with which you struck the river, and advance.
6 Lo, I will stand in that place before you, on the rock of Horeb. And you shall strike the rock, and water will go forth from it, so that the people may drink.” Moses did so in the sight of the elders of Israel.
7 And he called the name of that place ‘Temptation,’ because of the arguing of the sons of Israel, and because they tempted the Lord, saying: “Is the Lord with us, or not?”

Responsorial Psalm 94:1-2, 6-7, 8-9 (Ps 95 Hebrew)
DR Challoner Vs 9 is CPDV (I didn’t like the DR verse)

Come let us praise the Lord with joy:
let us joyfully sing to God our saviour.
Let us come before his presence with thanksgiving;
and make a joyful noise to him with psalms.
Come let us adore and fall down:
and weep before the Lord that made us.
For he is the Lord our God:
and we are the people of his pasture
and the sheep of his hand.
To day if you shall hear his voice,
harden not your hearts: as in the provocation,
according to the day of temptation in the wilderness,
where your fathers tempted me;
they tested me, though they had seen my works.

Romans 5:1-2, 5-8
Haydock NT

1 Therefore, being justified by faith, let us have peace with God, through our Lord Jesus Christ. 2 By whom also we have access through faith into this grace, wherein we stand, and glory in the hope of the glory of the sons of God.

5 And hope confoundeth not: because the charity of God is poured out into our hearts, by the Holy Ghost, who is given to us. 6 For why did Christ, when as yet we were weak, according to the time, die for the ungodly? 7 For scarce for a just man will one die: yet perhaps for a good man some one would venture to die. 8 But God commendeth his charity towards us; because when as yet we were sinners, according to the time.

The Gospel According to Saint John 4:5-42

5 He cometh, therefore, to a city of Samaria which is called Sichar; near the piece of land which Jacob gave to his son Joseph. 6 Now Jacob’s well was there. Jesus, therefore, being wearied with his journey, sat thus on the well. It was about the sixth hour. 7 There cometh a woman of Samaria to draw water. Jesus saith to her:

Give me to drink.

8 (For his disciples were gone into the city, to buy food.) 9 Then that Samaritan woman saith to him:

How dost thou, being a Jew, ask of me to drink, who am a Samaritan woman? For the Jews do not communicate with the Samaritans.

10 Jesus answered, and said to her:

If thou didst know the gift of God, and who it is that saith to thee, Give me to drink: thou perhaps wouldst have asked of him, and he would have given thee living water.

11 The woman saith to him:

Sir, thou hast nothing wherein to draw, and the well is deep: from whence then hast thou living water? 12 Art thou greater than our father Jacob, who gave us the well, and drank thereof himself, and his children, and his cattle?

13 Jesus answered, and said to her:

Whosoever drinketh of this water shall thirst again: but he that shall drink of the water that I shall give him, shall not thirst for ever. 14 But the water that I shall give him, shall become in him a fountain of water, springing up into everlasting life.

15 The woman saith to him:

Sir, give me this water, that I may not thirst, nor come hither to draw.

16 Jesus saith to her:

Go, call thy husband, and come hither.

17 The woman answered, and said:

I have no husband.

Jesus said to her:

Thou hast said well, I have no husband: 18 For thou hast had five husbands: and he whom thou now hast is not thy husband. This thou hast said truly.

19 The woman saith to him:

Sir, I perceive that thou art a prophet. 20 Our fathers adored on this mountain, and you sat that Jerusalem is the place where men must adore.

21 Jesus saith to her:

Woman, believe me, that the hour cometh when you shall neither on this mountain, nor in Jerusalem, adore the Father. 22 You adore that which you know not: we adore that which we know: for salvation is of the Jews. 23 But the hour cometh, and now is, when the true adorers shall adore the Father in spirit and truth. For the Father also seeketh such to adore him. 24 God is a spirit, and they that adore him, must adore him in spirit and truth.

25 The woman saith to him:

I know that the Messiah cometh (who is called Christ); therefore when he is come, he will tell us all things.

26 Jesus saith to her:

I am he, who am speaking with thee.

27 And immediately his disciples came: and they wondered that he talked with the woman. Yet no man said: “What seekest thou, or why talkest thou with her?” 28 The woman, therefore, left her water-pot, and went away into the city, and saith to the men there:

29 Come, and see a man who hath told me all things that I have done. Is not he the Christ?

30 They went therefore out of the city, and came to him. 31 In the mean time the disciples prayed him, saying:

Rabbi, eat.

32 But he said to them:

I have meat to eat which you know not of.

33 The disciples, therefore, said one to another:

Hath any man brought him any thing to eat?

34 Jesus said to them:

My meat is to do the will of him that sent me, that I may perfect his work. 35 Do not you say, there are yet four months, and then the harvest cometh? Behold I say to you, lift up your eyes, and see the countries, for they are white already to harvest. 36 And he that reapeth receiveth wages, and gathereth fruit unto everlasting life: that both he that soweth, and he that reapeth, may rejoice together. 37 For in this is the saying true: that it is one man that soweth, and it is another that reapeth. 38 I have sent you to reap that in which you did not labour: others have laboured, and you have entered into their labours.

39 Now of that city many of the Samaritans believed in him, for the word of the woman giving testimony: that he told me whatsoever I have done. 40 So when the Samaritans were come to him, they desired him that he would stay there. And he staid there two days. 41 And many more believed in him, because of his own word. 42 And they said to the woman:

We now believe, not for thy saying; for we ourselves have heard him, and know that this is indeed the Saviour of the world.

Haydock Commentary Exodus 17:3-7

  • Ver. 6. Before thee, ready to grant thy request at Horeb, a rock to the west of Sinai, and a figure of Jesus Christ, according to S. Paul; who says, (1 Cor. x. 4,) that the spiritual rock followed by the Hebrews. Some say a part of the real rock was carried in a chariot. S. Chrys. Others, that the rivulet of waters accompanied them till it fell into the sea near Asiengaber. Usher.—The Rabbins say, that these waters never failed the Israelites till the death of Mary, for whose sake they were given, and that the bright cloud disappeared with Aaron, and manna at the decease of Moses.
  • Ver. 7. Temptation. Massa and Meriba “quarrel,” as the Heb. reads.


Haydock Commentary Romans 5:1-2, 5-8

  • Ver. 1. The apostle proceeds in this chapter to shew how great a benefit it is to be truly justified by the coming of Christ.—Let us have peace with God. That is, says S. Chrys. by laying aside all contentions. Or let us have peace with God by sinning no more. And this peace we may have under the greatest tribulations, which conduce to our greater good, to an increase in virtues, in patience, in hope, in the love of God, &c. Wi.
  • Ver. 5. God having prevented us with his gifts when we did not at all deserve them, having showered upon us the blessings of faith, charity, patience, and fidelity, we cannot but have the greatest confidence that after this pledge and assurance of his good will towards us, he will finish the work he has begun, and bring us to his heavenly kingdom. Calmet.—Not only the gift of the Holy Spirit, but the Spirit himself, is given to us, who resides in our soul as in his own temple, who sanctifies it, and makes it partaker of his divine love. Menochius.
  • Ver. 6. &c. Why did Christ … die for the ungodly? He shews Christ’s great mercy and love for mankind, that he would die for us, who were sinners, and consequently his enemies. How few are there that will lay down their lives for a just man, or for a just cause?—Perhaps for a good man. That is, for another, who has been good to him, his friend or benefactor, we may find one that will expose or lay down his life. But Christ, in due time, appointed by the divine decree, died for sinners, for us all. And if we have been reconciled to God, and justified by his death; now being made the children of God, and his friends, we may with greater confidence hope to be saved. Wi.—The text of the Greek is as follows: For when we were weak, he gave us our Lord Jesus Christ to redeem us; shewing how much God loved us, to perform such stupendous acts of love in our behalf. But the reading of the Vulgate is conformable to S. Irenæus, (lib. iii. c. 18.) and to the commentaries on this epistle, which have been published under the name of S. Ambrose, and S. Jerome. Calmet.—S. Augustin says, those whom the apostle first calls weak, he afterwards calls impious, hos dixit infirmos quos impios. Ep. lix. ad Paulinum.—S. Jerome, and other fathers and commentators explain the Greek text of this verse as follows: Scarcely would any one die for a just cause; for who would ever think of dying in defense of injustice? Others explain it thus: Scarcely a single man would die for one that was wicked and unjust: for we can hardly find a person ready to lay down his life for a good man; his friend and benefactor, who has been kind to him. Calmet.


Haydock Commentary John 4:5-42
Strongly Recommended Supplemental Reading the Catena Aurea for this passage at — Catechetics Online

  • Ver. 5. This is what Jacob gave to his son Joseph, when calling him to him just before he died, he said: (Gen. xlviii. v. 22.) I give thee a portion above thy brethren, which I took out of the hand of the Amorrhite, with my sword and bow. Theophylactus.—It was thirty-six miles from Jerusalem, and the same place as Sichem, (Gen. xxxiv.) the capital of Samaria, now called Naplosa.
  • Ver. 10. Thou didst know the gift of God; i.e. the favour now offered thee by my presence, of believing in me.—And he would have given thee living water, meaning divine graces; but the woman understood him literally of such water as was there in the well. Wi.
  • Ver. 12. The Samaritan woman says, our father Jacob; because the Samaritans claimed lineage from Abraham, who was himself a Chaldean; and they, therefore, called Jacob their father, because he was Abraham’s grandson. S. Chrys.—Or she calls him their father because they lived under the law of Moses, and were in possession of that spot of ground which Jacob had bequeathed to his son Joseph. Ven. Bede.
  • Ver. 13. Shall thirst again. After any water, or any drink, a man naturally thirsts again; but Christ speaks of the spiritual water of grace in this life, and of glory in the next, which will perfectly satisfy the desires of man’s immortal soul for ever. Wi.
  • Ver. 15. Sir, give me this water. The woman, says S. Aug. does not yet understand his meaning, but longs for water, after which she should never thirst. Wi.
  • Ver. 16. Call thy husband. Christ begins to shew her that he knows her life, to make her know him and herself. Wi.
  • Ver. 20. Our fathers adored on this mountain, &c. She means Jacob and the ancient patriarchs, whom the Samaritans called their fathers; and by the mountain, that of Garizim, where the Samaritans had built a temple, and where they would have all persons adore, and not at Jerusalem; now she had a curiosity to hear what Christ would say of these two temples, and of the different worship of the Jews and of the Samaritans. Wi.—Sichem was at the foot of Mount Garizim. The Samaritans supposed the patriarchs had exercised their religious acts on this mountain. V.—Josephus (Antiq. 1. xiii. c. 6.) gives the dispute between the Jews and the Samaritans. Both parties referred themselves to the arbitration of king Ptolemy Philometer, who gave judgment in favour of the Jews, upon their stating the antiquity of their temple, and the uninterrupted succession of the priesthood, officiating there throughout all ages. In this controversy, the intelligent reader will see some resemblance to that which subsists between Catholics and Protestants. See Dr. Kellison’s Survey of the New Religion, p. 129.—The woman in this place must mean offering sacrifice, for adoration was never limited to any particular place. It is clear from 3 K. ix. 3. from 2 Par. vii. 12. that God had chosen the temple of Jerusalem; but the Samaritans rejected all the books of Scripture, except the Pentateuch of Moses. The schism was begun by Manasseh, a fugitive priest, that he might hold his unlawful wife thereby, and obtain superiority in schism; which he could not do whilst he remained in the unity of his brethren. How forcibly do these circumstances remind us of a much later promoter of schism, king Henry VIII. It is true the Protestants appeal to the primitive Christians, as the Samaritans appealed to the patriarchs, but in the argument both must stand or fall by the incontrovertible proof of continual succession.
  • Ver. 22. The Israelites, on account of their innumerable sins, had been delivered by the Almighty into the hands of the king of Assyria, who led them all away captives into Babylon and Medea, and sent other nations whom he had collected from different parts, to inhabit Samaria. But the Almighty, to shew to all nations that he had not delivered up these his people for want of power to defend, but solely on account of their transgressions, sent lions into the land to persecute these strangers. The Assyrian king upon hearing this, sent them a priest to teach them the law of God; but neither after this did they depart wholly from their impiety, but in part only: for many of them returned again to their idols, worshipping at the same time the true God. It was on this account that Christ preferred the Jews before them, saying, that salvation is of the Jews, with whom it was the chief principle to acknowledge the true God, and hold every denomination of idols in detestation; whereas, the Samaritans by mixing the worship of the one with the other, plainly shewed that they held the God of the universe in no greater esteem than their dumb idols. S. Chrys. ex S. Thoma.
  • Ver. 23. Now is the time approaching, when the true adorers shall adore the Father in spirit and in truth, without being confined to any one temple or place; and chiefly in spirit, without such a multitude of sacrifices and ceremonies as even the Jews now practice. Such adorers God himself (who is a pure spirit) desires, which they shall be taught by the Messiah. Wi.—Our Lord foretells her that sacrifices in both these temples should shortly cease, giving her these three instructions: 1. That the true sacrifice should be limited no longer to one spot or nation, but should be offered throughout all nations, according to that of Malachy; (i. 11.) 2. That the gross and carnal adoration by the flesh and blood of beasts, not having in them grace, spirit, and life, should be taken away , and another sacrifice succeed, which should be in itself invisible, divine, and full of life, spirit, and grace; 3. That this sacrifice should be truth itself, whereof all former sacrifices were but shadows and figures. He calleth here spirit and truth that which, in the first chapter, (v. 17.) is called grace and truth. Now this is no more than a prophecy and description of the sacrifice of the faithful Gentiles in the body and blood of Christ; for all the adoration of the Catholic Church is properly spiritual, though certain external objects be joined thereto, on account of the state of our nature, which requireth it. Be careful then not to gather from Christ’s words that Christian men should have no use of external signs and offices towards God; for that would take away all sacrifice, sacraments, prayers, churches, and societies, &c. &c. B.
  • Ver. 25. I know that the Messiah cometh. So that even the Samaritans, at that time, expected the coming of the great Messiah. Wi.
  • Ver. 26. Jesus saith to her: I am he. Christ was pleased to own this truth in the plainest terms to this Samaritan woman, having first by his words, and more by his grace, disposed her heart to believe it. Wi.
  • Ver. 27. His disciples … wondered, &c. They admired his humility, finding him discoursing with a poor woman, especially she being a Samaritan. Wi.
  • Ver. 29. The Samaritans looked for the Messiah, because they had the books of Moses, in which Jacob foretold the world’s Redeemer: The sceptre shall not depart from Juda, nor a leader from his thigh, until he come that is to be sent. Gen. xlix. 10. And Moses himself foretold the same: God will raise to thee a prophet of the nations, and of thy brethren. Deut. xviii. 15. S. Chrys. ex. S. Thoma.
  • Ver. 34. My meat is to do the will of him that sent me. Such ought to be the disposition of every one who, as a minister of Christ and his Church, is to take care of souls. Wi.
  • Ver. 35. For they are white already to harvest. The great harvest of souls was approaching, when Christ was come to teach men the way of salvation, and was to send his apostles to convert all nations. They succeeded to the labours of the prophets, but with much greater advantages and success. And to this is applied that common saying, that one soweth and another reapeth. Wi.
  • Ver. 38. By these words our Saviour testifies to his disciples, that the prophets had sown the seed in order to bring men to believe in Christ. This was the end of the law, this the fruit which the prophets looked for to crown their labours. He likewise shews that he himself that sent them, likewise sent the prophets before them; and that the Old and New Testament are of the same origin, and have the same design. S. Chrys. ex S. Thoma.
  • Ver. 42. This is indeed the Saviour of the world. These Samaritans then believed that Jesus was the true Messiah, sent to redeem the world. Wi.

Daily Bible Readings Saturday February 22 2008 2nd Week of Lent

February 23 2008 Saturday 2nd Week of Lent

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 for your own personal study. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/022308.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Mi 7:14-15, 18-20
Douay-Rheims Challoner Text

Feed thy people with thy rod, the flock of thy inheritance, them that dwell alone in the forest, in the midst of Carmel: they shall feed in Basan and Galaad, according to the days of old. According to the days of thy coming out of the land of Egypt, I will shew him wonders. Who is a God like to thee, who takest away iniquity, and passest by the sin of the remnant of thy inheritance? he will send his fury in no more, because he delighteth in mercy. He will turn again, and have mercy on us: he will put away our iniquities: and he will cast all our sins into the bottom of the sea. Thou wilt perform the truth to Jacob, the mercy to Abraham: which thou hast sworn to our fathers from the days of old.

Responsorial Psalm 102:1-4, 9-12 (Ps 103 Hebrew)
DR Challoner Text Only

Bless the Lord, O my soul:
and let all that is within me bless his holy name.
Bless the Lord, O my soul,
and never forget all he hath done for thee.

Who forgiveth all thy iniquities:
who healeth all thy diseases.
Who redeemeth thy life from destruction:
who crowneth thee with mercy and compassion.
He will not always be angry:
nor will he threaten for ever.

He hath not dealt with us according to our sins:
nor rewarded us according to our iniquities.
For according to the height of the heaven above the earth:
he hath strengthened his mercy towards them that fear him.
As far as the east is from the west,
so far hath he removed our iniquities from us.

The Gospel According to Saint Luke 15:1-3, 11-32
Haydock NT

1 NOW the publicans and sinners drew near unto him, to hear him. 2 And the Pharisees and the Scribes murmured, saying:

“This man receiveth sinners, and eateth with them.”

3 And he spoke to them this parable, saying:

11 A certain man had two sons: 12 And the younger of them said to his father: ‘Father, give me the portion of substance that falleth to me.’ And he divided until them his substance. 13 And not many days after, the younger son gathering all together, went abroad into a far country: and there wasted his substance by living riotously. 14 And after he had spent all, there came a might famine in that country, and he began to be in want. 15 And he went, and joined himself to one of the citizens of that country. And he sent him into his farm to feed swine. 16 And he would fain have filled his belly with the husks the swine did eat: and no man gave unto him. 17 And returning to himself, he said: ‘How many hired servants in my father’s house have plenty of bread, and I here perish with hunger?’ 18 I will arise, and will go to my father, and say to him: ‘Father, I have sinned against heaven, and before thee: 19 I am not now worthy to be called thy son: make me as one of thy hired servants.


20 And rising up, he went to his father. And when he was yet a great way off, his father saw him, and was moved with compassion, and running to him, fell upon his neck and kissed him. 21 And the son said to him: ‘Father, I have sinned against heaven and before thee: I am not now worthy to be called thy son.’ 22 But the father said to his servants: ‘Bring forth, quickly, the first robe, and put it on him, and put a ring on his hand, and shoes on his feet: 23 And bring hither the fatted calf, and kill it, and let us eat and make merry: 24 Because this, my son, was dead, and is come to life again: he was lost and is found.’ And they began to be merry.

25 Now his elder son was in the field: and when he came and drew nigh to the house, he heard music and dancing: 26 And he called one of the servants, and asked what these things meant. 27 And he said to him: Thy brother is come, and thy father hath killed the fatted calf, because he hath received him safe. 28 And he was angry, and would not go in. His father, therefore, coming out, began to entreat him. 29 And he answering, said to his father: ‘Behold, for so many years do I serve thee, and I have never transgressed thy commandment, and yet thou hast never given me a kid to make merry with my friends: 30 But as soon as this, thy son, is come, who hath devoured his substance with harlots, thou hast killed for him the fatted calf.’

31 But he said to him: ‘Son, thou art always with me, and all I have is thine. 32 But it was fit that we should make merry and be glad, for this, thy brother, was dead, and is come to life again: he was lost, and is found.’

Haydock Commentary Micah 7:14-15, 18-20

  • Ver. 14. Alone: destitute of all things, or in full security. Jer. xv. 17. Num. xxiii. 9. God will feed his people (C.) in the most fertile places, designated by Carmel and Basan. H.—A pastor must maintain sound doctrine and discipline. W.
  • Ver. 15. Wonders. The prophets speaking of the return, have Christ and his religion in view; so that they seem not to find terms sufficiently magnificent. Is. ix. 15. and xliii. 16. Zac. x. 11. We know from Esdras that nothing so surprising attended the liberation of the people. C.
  • Ver. 18. No more, for past offences. Yet, if they transgress again, they must not expect impunity. The Jews still bleed for the murder of the Messiah. C.
  • Ver. 19. Away. Prot. “subdue,” (H.) or trample upon. C.
  • Ver. 20. Truth, performing what he had promised out of mercy to Abraham. W.


Haydock Commentary Luke 15:1-3, 11-32

  • Ver. 11. A certain man had two sons. By the elder son is commonly expounded the Jewish people, who for a long time had been chosen to serve God; and by the younger son, the Gentiles, who for so many ages had run blindly on in their idolatry and vices.  Wi.—Some understand this of the Jews and Gentiles, others of the just and sinners.  The former opinion seems preferable. The elder son, brought up in his father’s house, &c. represents the Jews; the younger prodigal is a figure of the Gentiles. Calmet.
  • Ver. 12. It is very probable, from this verse, that the children of the family, when come to age, could demand of their parents the share of property which would fall to their lot. For these parables suppose the ordinary practices of the country, and are founded on what was customarily done. Grotius thinks this was the common law among the Phoenicians.—The Gentiles, prefigured by the prodigal son, received from their father, (the Almighty,) free-will, reason, mind, health, natural knowledge, and the goods which are common to mankind, all which they dissipated and abused. Sinners who have besides received the gift of faith and sanctification, by baptism, and who have profaned the holiness of their state, by crimes, are more express figures of the bad conduct of this son. Calmet.
  • Ver. 16. Husks. This expresses the extreme misery of his condition. There is no need of seeking any other mystery in this world. Horace, by a kind of hyperbole, (B. ii, Ep. 1) represents the miser as living upon husks, to be able to save more.
    Vivit silquis et pane secundo.
    –And no man gave unto him;
    i.e. gave him bread, mentioned before; for as for the husks, he could take what he pleased. Wi.
  • Ver. 18. How merciful is the Almighty, who, though so much offended, still does not disdain the name of father.—I have sinned. These are the first words of a sinner’s confession to the author of nature. God knows all things; still does he expect to hear the voice of your confession. It is in vain to think of concealing your sins from the eyes of him whom nothing can escape; and there can be no danger of acknowledging to him what his infinite knowledge has already embraced. Confess then that Christ may intercede for you, the Church pray for you, the people our forth their tears for you. Fear not that you cannot obtain pardon, for pardon is promised to you; grace, and a reconciliation with a most tender parent, are held out to you.  S. Ambrose.—Before thee, &c. By this does our Redeemer shew, that the Almighty is here to be understood by the name of father: for the all-seeing eye of God only beholds all things, from whom even the secret machinations of the heart cannot be concealed. S. Chrys. ex D. Tho.
  • Ver. 22. The first; i.e. the best robe: by it, is meant the habit of grace. Wi.
  • Ver. 24. Was dead, and is come to life again. A sinner, in mortal sin, is deprived of the divine grace, which is the spiritual life of the soul. At his conversion it is restored to him, and he begins to live again. Wi.
  • Ver. 25. His elder son, &c. We have already remarked, that this son represents the Jews. He boasts of having always served his father faithfully, and of never disobeying him. This is the language of that presumptuous people, who believe themselves alone holy; and despising the Gentiles with sovereign contempt, could not bear to see the gates of salvation laid open also to them. The 28th, 29th, and 30th verses express admirably the genius of the Jewish people; particularly his refusing to enter his father’s house, shews their obstinacy. Calmet.
  • Ver. 29. I have never transgressed, &c. With what face could the Jews, represented here by the eldest son, say they had never transgressed the commandments of their father? This made Tertullian think that this was not the expression of the Jews, but of the faithful Christians; and, therefore, he interprets the whole parable as applied to a disciple of Christ. But we should recollect, that it is not uncommon for the presumption to boast of what it never has done. The whole history of the Jews is full of numberless details of their prevarication and disobedience. Calmet.—A kid, &c. The Jews demanded a kid, but the Christians a lamb; therefore was Barabbas set at liberty for them, whilst for us the lamb was immolated. S. Amb.