Daily Bible Readings Monday June 30 2008 13th Week of Ordinary Time

June 30 2008 Monday 13th Week of Ordinary Time
Saint of the Day – First Martyrs of the Church of Rome

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/readings/063008.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Amos 2:6-10, 13-16
DR Challoner Text

Thus saith the Lord:

For three crimes of Israel, and for four I will not convert him: because he hath sold the just man for silver, and the poor man for a pair of shoes. They bruise the heads of the poor upon the dust of the earth, and turn aside the way of the humble: and the son and his father have gone to the same young woman, to profane my holy name. And they sat down upon garments laid to pledge by every altar: and drank the wine of the condemned in the house of their God. Yet I cast out the Amorrhite before their face: whose height was like the height of cedars, and who was strong as an oak: and I destroyed his fruit from above, and his roots beneath. It is I that brought you up out of the land of Egypt, and I led you forty years through the wilderness, that you might possess the land of the Amorrhite.

Behold, I will screak under you as a wain screaketh that is laden with hay. And flight shall perish from the swift, and the valiant shall not possess his strength, neither shall the strong save his life. And he that holdeth the bow shall not stand, and the swift of foot shall not escape, neither shall the rider of the horse save his life. And the stout of heart among the valiant shall flee away naked in that day, saith the Lord.

Responsorial Psalm 49:16bc-23 (Ps 50 NAB/Hebrew)
DR Challoner Text Only

Why dost thou declare my justices,
and take my covenant in thy mouth?
Seeing thou hast hated discipline:
and hast cast my words behind thee.
If thou didst see a thief thou didst run with him:
and with adulterers thou hast been a partaker.
Thy mouth hath abounded with evil,
and thy tongue framed deceits.
Sitting thou didst speak against thy brother,
and didst lay a scandal against thy mother’s son:
These things hast thou done, and I was silent.
Thou thoughtest unjustly that I should be like to thee:
but I will reprove thee, and set before thy face.
Understand these things, you that forget God;
lest he snatch you away, and there be none to deliver you.
The sacrifice of praise shall glorify me:
and there is the way by which I
will shew him the salvation of God.

The Holy Gospel of Jesus Christ According to Saint Matthew 8:18-22
Haydock New Testament

And Jesus seeing great multitudes about him, gave orders to pass over the water. And a certain scribe came and said to him:

Master, I will follow thee whithersoever thou shalt go.

And Jesus saith to him:

The foxes have holes, and the birds of the air nests: but the son of man hath not where to lay his head.

And another of his disciples said to him:

Lord, permit me first to go, and bury my father.

But Jesus said to him:

Follow me, and let the dead bury their dead.

Haydock Commentary Amos 2:6-10, 13-16
Notes Copied From Haydock Commentary Site

  • Ver. 6. Just man. Joseph, (Rupert) or our Saviour, (Sanct.) or any other. The expression is proverbial. Ezec. xiii. 19. C. — Israel contemned the law, and adopted the abominations of all. W.
  • Ver. 7. Humble, provoking him to anger. — Name. Such incests caused infidels to blaspheme. Lev. xviii. 8. C. — They must be punished with severity. W.
  • Ver. 8. Altar. Herein they offended doubly, (Ex. xxii. 26.) as they used the garments of others to hide their shameful actions. 4 K. xxiii. 7. C. — Sept. “and tying up their garments with cords, they made veils touching the altar, and drank wine procured by calumnies,” (H.) or “rapine,” &c. Chal. — Condemned by them unjustly, though some think that a very delicious and intoxicating wine is meant, such as was given to people in grief. Prov. xxxi. 6. Mark xv. 23. Helena learnt in Egypt how to compose such wine. Odys. iv. — Feasting in temples on carpets was an ancient custom.
  • Ver. 9. Beneath. The Israelites seemed like locusts in comparison. Num. xiii. 34.
  • Ver. 13. I will screek. Unable to bear any longer the enormous load of your sins, &c. The Spirit of God, as S. Jerom takes notice, accommodates itself to the education of the prophet, and inspires him with encouragements taken from country affairs. Ch. — Sept. “I am overturned.” Heb. “pressed.” C.
  • Ver. 14. Swift. Jeroboam I. Other kings are described afterwards. S. Jer. — In the latter times all was in confusion. C.

Haydock Commentary Matthew 8:18-22

  • Ver. 20. By the fox is meant craft and cunning, by the birds pride. Thus then our blessed Lord answered him; pride and deceit dwell in your heart, but you have left no place for the Son of Man to rest his head, who can rest only in the meek and humble. S. Augustin. Jesus Christ rejected this scribe, because he wished to follow Jesus rather through the desire of glory and wealth, hoping to be great in his kingdom, than with the design of perfecting himself in virtue; so that our Saviour answers him: You cannot expect riches from me; who am poorer than the beasts of the field, or birds of the air; they have a place of rest, whereas I have none. M.
  • Ver. 22. Let the dead bury their dead. The first words, let the dead, cannot mean those that were dead by a corporal death; and therefore must needs be understood of those who were spiritually dead in sin. Wi. Two similar answers are mentioned in Luke ix. 57, 60. Jesus Christ may have given the same answers on two different occasions. V. God will not suffer us to go and bury a deceased parent, when he calls us to other employments. S. Chry.


Sunday Bible Readings June 29 2008 The Solemnity of Saints Peter and Paul, Apostles Mass during the Day

June 29 2008 Sunday
Solemnity of Saints Peter and Paul, Apostles – Mass during the Day

About the sources used. The readings on this site are not official for the Mass of Roman Rite of the Catholic Church in the USA, but are from sources free from copyright. They are here to present the comparable readings alongside traditional Catholic commentary as published in the Haydock Bible for your own personal study. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/readings/062908.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Acts of the Apostles 12:1-11
Haydock New Testament

AND at the same time Herod, the king, stretched forth his hands, to afflict some of the church. And he killed James, the brother of John, with the sword. And seeing that it pleased the Jews, he proceeded to apprehend Peter also. Now it was in the days of the azymes. Whom when he had apprehended, he cast into prison, delivering him to four files of soldiers, to be kept, intending after the Pasch to bring him forth to the people.

Peter, therefore, was kept in prison. But prayer was made without ceasing, by the church, to God, for him. And when Herod would have brought him forth, that very night Peter was sleeping between two soldiers, bound with two chains: and the guards before the door kept the prison. And behold an Angel of the Lord stood by him: and a light shined in the room: and he striking Peter on the side, raised him up, saying:

Arise quickly. And the chains fell off from his hands.

And the Angel said to him:

Gird thyself, and put on thy sandals.

And he did so. And he said to him:

Cast thy garment about thee, and follow me.

And going out, he followed him, and knew not that what was done by the Angel was true: but thought he saw a vision. And having passed through the first and the second ward, they came to the iron gate that leadeth to the city, which of itself opened to them. And going out, they passed on through one street: and immediately the Angel departed from him. And Peter coming to himself, said:

Now I know truly, that the Lord hath sent his Angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.

Responsorial Psalm 33:2-9 (Ps 34 NAB/Hebrew)
DR Challoner Text Only

I will bless the Lord at all times,
his praise shall be always in my mouth.
In the Lord shall my soul be praised:
let the meek hear and rejoice.
O magnify the Lord with me;
and let us extol his name together.
I sought the Lord, and he heard me;
and he delivered me from all my troubles.
Come ye to him and be enlightened:
and your faces shall not be confounded.
This poor man cried, and the Lord heard him:
and saved him out of all his troubles.
The angel of the Lord shall encamp round about them that fear him:
and shall deliver them.
O taste, and see that the Lord is sweet:
blessed is the man that hopeth in him.

2 Timothy 4:6-8, 17-18
Haydock New Testament

Paul tells Timothy:

For I am even now ready to be sacrificed: and the time of my dissolution is at hand. I have fought a good fight, I have finished my course, I have kept the faith. For the rest, there is laid up for me a crown of justice, which the Lord, the just judge, will render to me on that day: and not to me only, but to them also who love his coming. Make hast to come to me quickly.

(Included following verse to make sense of passage) – At my first defence no man stood with me, but all forsook me: may it not be laid to their charge.

But the Lord stood by me and strengthened me, that by me the preaching may be accomplished, and that all the Gentiles may hear: and I was delivered from the mouth of the lion. The Lord hath delivered me from every evil work: and will preserve me unto his heavenly kingdom, to whom be glory for ever and ever. Amen.

The Holy Gospel of Jesus Christ According to Saint Matthew 16:13-19
Haydock NT

And Jesus came into the parts of Cæsarea Philippi: and he asked his disciples saying:

Whom do the men say that the Son of man is?

But they said:

Some John the Baptist, and others Elias (Elijah), and others Jeremias, or one of the prophets.

Jesus saith to them:

But whom do you say that I am.

Simon Peter answering said:

Thou art Christ, the Son of the living God.

And Jesus answering, said to him:

Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father, who is in heaven. And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it. And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven.

Haydock Commentary 12:1-11
Notes copied from Haydock Commentary Site

  • Ver. 1. Herod. Agrippa, made king by the emperor Caius. See Jos. vi. 18. Antiq. c. viii. and l. xix. c. 5. put to death James the great, brother to John. Wi. This man was the same as Agrippa, by which name he is most commonly known. He was brother to the famous Herodias, who was the cause of S. John the Baptist’s decollation, (Calmet) and son-in-law of Herod the Great, by his father Aristobulus. V.
  • Ver. 2. S. James the elder, brother of S. John, the evangelist.
  • Ver. 3. The days of the azymes. By this we may know about the time when S. James was executed. Peter was to be reserved till after the Pasch, because it was not usual for the Jews to put any one to a violent death on a festival day. They would not damp the joy of the solemnity by such actions. Menoch. Nothing can be more illiberal, nothing more unfounded, and unjust, than the accusation advanced by the translators of the Bible dedicated to King James. In their preface they say, that the Catholics keep the words, azymes, holocaust, pasch, &c. in their version, purposely “to darken the sense, that since they must needs translate the Bible, yet by the language thereof, it may be kept from being understood.” See the splendid Oxford edit. an. 1770. So far from this, we open the window, to let in the light; we bread the shell, that the kernel may be eaten: we put aside the curtain, that a sight may be had into the holy place; we remove the cover of the well, that the good and humble may get to the water of life. If we retain certain words in the original tongue, it is for the same reason as our adversaries retain others, such as Amen, Sabaoth, Alleluia, Jehova, &c.
  • Ver. 4. To four files of soldiers.[1] To four times four soldiers, or to sixteen soldiers, each band or file consisting of four.
  • Ver. 6. With these two chains, according to the Roman custom, S. Peter must have been fastened to the two soldiers, that guarded him. Yet Peter slept secure, trusting in that Providence which sleepeth not.
  • Ver. 7. An Angel. This was probably his Angel guardian. It has always been the constant belief of the Church, that each individual is put under the protection of a tutelar Angel. A. S. Bernard, on these words of the psalm, he has given his Angels charge over thee, thus expresses himself: Wonderful condescension! and truly great love! He has given his Angels charge over thee, to guard thee in all thy ways. What is man, O God, that thou shouldst thus be mindful of him, or the son of man, that thou shouldst look upon him! What reverence, devotion, and confidence, should this word inspire in us! Reverence their presence, be grateful for their good will; have confidence in their protection; walk with circumspection; your Angel is present. In every abode, in every place, respect his presence. Let us love them too, destined to be in future our co-heirs; in the mean time, our guardians and patrons. What have we to fear under such guides? They cannot be overcome nor seduced; much less can they lead us astray. They are faithful, they are prudent, they are powerful. Why do we fear? Let us follow them; let us stick close to them; and we shall dwell under the protection of the God of heaven. If a grievous temptation urges; if great tribulation hangs over you; call upon your leader your helper in opportunities, in tribulations; call upon him, and say, save us, or we perish, &c. S. Bern. Serm. in Psalm. Qui habitat. A light shined in the room. To Peter only; not to the rest. Wi.
  • Ver. 11. Peter coming to himself. Being now sensible that all was true. Wi.

Haydock Commentary 2 Timothy 4:6-8, 17-18

  • Ver. 6. I am even now ready to be sacrificed.[5] Lit. to be immolated. See Philip. ii. 17. The time of my dissolution (lit. resolution) is at hand. This makes many judge that this letter was written during his last imprisonment; but the sense perhaps may be, that being old and worn out with labours, he could not live long. Wi.
  • Ver. 7. I have fought a good fight, or strived a good strife.[6] The Latin and Greek may signify any kind of striving for a prize. I have kept the faith, not only the Christian faith, the been faithful in my office. Wi.
  • Ver. 8. A crown of justice, which the Lord, the just judge, will render to me. These words confirm the Catholic doctrine, that good works performed with the assistance of God’s grace, deserve and are meritorious of a reward in heaven: it is what is signified, 1. by a crown of justice, 2. from a just judge, 3. which he will render or give as a reward. Yet we own with S. Aug. that we have no merit, but what is also a gift of God from his grace and mercy, and grounded on his promises. Wi. “A crown of justice,” which the Protestant translate, of righteousness; but let us see how the learned S. Austin, 1400 years ago, expounds the apostle’s meaning: “How should he repay as a just judge, unless he had first given as a merciful Father?” De grat. et lib. arb. c. vi. See Heb. vi. 10. God is not unjust, that he should forget your works; the the Protestants change into, God is not unrighteous.

Haydock Commentary Matthew 16:13-19

  • Ver. 13. Cæarea Philippi, was first called Paneades, and was afterwards embellished and greatly enlarged by Philip the tetrarch, son of Herod the great, and dedicated in honour of Augustus, hence its name. There was moreover another Cæsarea, called Straton, situated on the Mediterranean: and not in this, but in the former, did Christ interrogate his disciples. He first withdrew them from the Jews, that they might with more boldness and freedom deliver their sentiments. S. Chry. hom. lv. The Cæsarea here mentioned continued to be called by heathen writers Panea, from the adjoining spring Paneum, or Panium, which is usually taken for the source of the Jordan.
  • Ver. 14. Some say, &c. Herod thought that Christ was the Baptist, on account of his prodigies. S. Mat. xiv. 2. Others that he was Elias: 1st. because they expected he was about to return to them, according to the prophecy of Malachias; behold I will send you Elias; 2d. on account of the greatness of his miracles; 3d. on account of his invincible zeal and courage in the cause of truth and justice. Others again said he was Jeremias, either on account of his great sanctity, for he was sanctified in his mother’s womb; or, on account of his great charity and love for his brethren, as it was written of Jeremias: he is a lover of his brethren. Or, again, one of the prophets, viz. Isaias, or some other noted for eloquence; for it was the opinion of many of the Jews, as we read in S. Luke, that one of the ancient prophets had arisen again. Dion. Carth.
  • Ver. 15. Whom do you say that I am? You, who have been continually with me; you, who have seen me perform so many more miracles; you, who have yourselves worked miracles in my name? From this pointed interrogation, Jesus Christ intimates, that the opinion men had formed of him was very inadequate to the exalted dignity of his person, and that he expects they will have a juster conception of him. Chry. hom. lv.
  • Ver. 16. Simon Peter answering. As Simon Peter had been constituted the first in the college of apostles, (Matt. x. 2.) and therefore surpasseth the others in dignity as much as in zeal, without hesitation, and in the name of all, he answers: thou art the Christ, the Redeemer promised to the world, not a mere man, not a mere prophet like other prophets, but the true and natural Son of the living God. Thus SS. Chrys. Cyril, Ambrose, Austin, and Tirinus. When our Saviour inquired the opinion of him, Peter, as the mouth of the rest, and head of the whole college, steps forth, and prevents the others. Chrys. hom. lv. Tu es Christus, filius Dei vivi; or, as it is in the Greek, o cristoV, o uioV; The Christ, the Son, the Christ formerly promised by the law and the prophets, expected and desired by all the saints, the anointed and consecrated to God: o uios, the Son, not by grace only, or an adoptive filiation like prophets, to whom Christ is here opposed, but by natural filiation, and in a manner that distinguishes him from all created beings. Thou art[1] Christ, the Son of the living God, not by grace only, or by adoption, as saints are the sons of God, but by nature, and from all eternity, the true Son of the living God. Wi.
  • Ver. 17. Blessed art thou, Simon Bar-Jona. Simon is undoubtedly Sumewn, as written 2 Pet. i. 1. Bariwna is son of Jona, or John, an abridgment for Bariwanna. Bar, in Chaldaic, is son; hence S. Peter is called, in John xi, 16. and 17, Simon, son of John. It was customary with the Jews to add to a rather common name, for the sake of discrimination, a patrwnumikon, or patronymic, as appears from Matt. x. 3. and xxiii. 35. Mark ii. 14. John vi. 42. P.
  • Ver. 18. Kagw. And I say to thee, and tell thee why I before declared, (John i. 42.) that thou shouldst be called Peter, for thou art constituted the rock upon which, as a foundation, I will build my Church, and that so firmly, as not to suffer the gates (i.e. the powers) of hell to prevail against its foundation; because if they overturn its foundation, (i.e. thee and thy successors) they will overturn also the Church that rests upon it. Christ therefore here promises to Peter, that he and his successors should be to the end, as long as the Church should last, its supreme pastors and princes. T. In the Syriac tongue, which is that which Jesus Christ spoke, there is no difference of genders, as there is in Latin, between patra, a rock, and Petrus, Peter; hence, in the original language, the allusion was both more natural and more simple. V. —Thou art Peter;[2] and upon this (i.e. upon thee, according to the literal and general exposition of the ancient Fathers) I will build my church. It is true S. Augustine, in one or two places, thus expounds these words, and upon this rock, (i.e. upon myself: ) or upon this rock, which Peter hath confessed: yet he owns that he had also given the other interpretation, by which Peter himself was the rock. Some Fathers have also expounded it, upon this faith, which Peter confessed; but then they take not faith, as separated from the person of Peter, but on Peter, as holding the true faith. No one questions but that Christ himself is the great foundation-stone, the chief corner-stone, as S. Paul tells the Ephesians; (C. ii, v. 20.) but it is also certain, that all the apostles may be called foundation-stones of the Church, as represented Apoc. xxi. 14. In the mean time, S. Peter (called therefore Cephas, a rock) was the first and chief foundation-stone among the apostles, on whom Christ promised to build his Church. Wi. Thou art Peter, &c. As S. Peter, by divine revelation, here made a solemn profession of his faith of the divinity of Christ, so in recompense of this faith and profession, our Lord here declares to him the dignity to which he is pleased to raise him: viz. that he, to whom he had already given the name of Peter, signifying a rock, (John i. 42.) should be a rock indeed, of invincible strength, for the support of the building of the church; in which building he should be next to Christ himself, the chief foundation-stone, in quality of chief pastor, ruler, and governor; and should have accordingly all fulness of ecclesiastical power, signified by the keys of the kingdom of heaven. Upon this rock, &c. The words of Christ to Peter, spoken in the vulgar language of the Jews, which our Lord made use of, were the same as if he had said in English, Thou art a rock, and upon this rock I will build my church. So that, by the plain course of the words, Peter is here declared to be the rock, upon which the church was to be built; Christ himself being both the principal foundation and founder of the same. Where also note, that Christ by building his house, that is, his Church, upon a rock, has thereby secured it against all storms and floods, like the wise builder. Matt. vii. 24, 25. The gates of hell, &c. That is, the powers of darkness, and whatever Satan can do, either by himself or his agents. For as the Church is here likened to a house, or fortress, the gates of which, i.e. the whole strength, and all the efforts it can make, will never be able to prevail over the city or Church of Christ. By this promise we are fully assured, that neither idolatry, heresy, nor any pernicious error whatsoever shall at any time prevail over the Church of Christ. Ch. The gates, in the Oriental style, signify the powers; thus, to this day, we designate the Ottoman or Turkish empire by the Ottoman port. The princes were wont to hold their courts at the gates of the city. V.
  • Ver. 19. And I will give to thee the keys, &c. This is another metaphor, expressing the supreme power and prerogative of the prince of the apostles. The keys of a city, or of its gates, are presented or given to the person that hath the chief power. We also own a power of the keys, given to the other apostles, but with a subordination to S. Peter and to his successor, as head of the Catholic Church. And whatsoever thou shalt bind, &c. All the apostles, and their successors, partake also of this power of binding and loosing, but with a due subordination to one head invested with the supreme power. Wi. Loose on earth. The loosing the bands of temporal punishments due to sins, is called an indulgence: the power of which is here granted. Ch. Although Peter and his successors are mortal, they are nevertheless endowed with heavenly power, says S. Chry. nor is the sentence of life and death passed by Peter to be attempted to be reversed, but what he declares is to be considered a divine answer from heaven, and what he decrees, a decree of God himself. He that heareth you, heareth me, &c. The power of binding is exercised, 1st. by refusing to absolve; 2d. by enjoining penance for sins forgiven; 3d. by excommunication, suspension or interdict; 4th. by making rules and laws for the government of the Church; 5th. by determining what is of faith by the judgments and definitions of the Church. T. The terms binding and loosing, are equivalent to opening and shutting, because formerly the Jews opened the fastenings of their doors by untying it, and they shut or secured their doors by tying or binding it. V. Dr. Whitby, a learned Protestant divine, thus expounds this and the preceding verse: “As a suitable return to thy confession, I say also to thee, that thou art by name Peter, i.e. a rock; and upon thee, who art this rock, I will build my making laws to govern my Church.” (Tom. i, p. 143.) Dr. Hammond, another Protestant divine, explains it in the same manner. And p. 92, he says: ” What is here meant by the keys, is best understand by Isaias xxii. 22, where they signified ruling the whole family or house of the king: and this being by Christ accommodated to the Church, denotes the power of governing it.”

Sunday Bible Readings June 28 2008 Solemnity of Saints Peter and Paul Vigil

June 28 2008 Solemnity of Saints Peter and Paul, Apostles
For Sunday Morning June 29 CLICK HERE
For the Saturday Mass during the day CLICK HERE

VigilAbout 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/readings/062808.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Acts of the Apostles 3:1-10
Haydock New Testament

NOW Peter and John went up to the temple at the ninth hour of prayer. And a certain man who was lame from his mother’s womb, was carried; whom they laid daily at the gate of the temple, which is called the Beautiful, that he might beg alms of them that went into the temple. He, when he had seen Peter and John about to go into the temple, begged to receive an alms. But Peter, with John, fixing his eyes upon him, said;

Look upon us.

But he looked earnestly upon them, hoping he should receive something from them. But Peter said;

Silver and gold I have none: but what I have, I give thee: in the name of Jesus Christ, of Nazareth, rise up, and walk.

And having taken him by the right hand, he lifted him up, and forthwith his feet and sole became firm. And he leaping up, stood, and walked: and entered with them into the temple, walking and leaping, and praising God. And all the people saw him walking and praising God. And they knew him, that it was he who sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened to him.

Responsorial Psalm 18:2-5 (Ps 19 NAB/Hebrew)
DR Challoner Text Only

The heavens shew forth the glory of God,
and the firmament declareth the work of his hands.
Day to day uttereth speech,
and night to night sheweth knowledge.
There are no speeches nor languages,
where their voices are not heard.
Their sound hath gone forth into all the earth:
and their words unto the ends of the world.

The Epistle of St Paul to the Galatians 1:11-20
Haydock New Testament
note: The text below uses the word “conversations.” This word means “actions” here. This is why we have modern translations.

For I give you to understand, brethren, that the gospel which was preached by me is not according to man. For neither did I receive it from man, nor did I learn it, but by the revelation of Jesus Christ. For you have heard of my conversation in time past in the Jews’ religion: how that, beyond measure, I persecuted the church of God, and laid it waste, and I made progress in the Jews’ religion, above many of my equals in my own nation, being more abundantly zealous for the traditions of my fathers. But when it pleased him, who separated me from my mother’s womb, and called me by his grace, to reveal his Son in me, that I might preach him among the Gentiles: immediately I condescended not to flesh and blood.

Neither went I to Jerusalem to the apostles, who were before me; but I went into Arabia, and again I returned to Damascus: Then after three years, I came to Jerusalem to see Peter, and abode with him fifteen days: But other of the apostles I saw none, except James, the brother of the Lord. Now the things which I write to you, behold, before God, I lie not.

The Holy Gospel of Jesus Christ According to Saint John 21:15-19
Haydock New Testament

When, therefore, they had dined, Jesus saith to Simon Peter;

Simon, son of John, lovest thou me more than these?

He saith to him;

Yea, Lord, thou knowest that I love thee.

He saith to him;

Feed my lambs.

He saith to him again;

Simon, son of John, lovest thou me?

He saith to him;

Yea, Lord, thou knowest that I love thee.

He saith to him;

Feed my lambs.

He saith to him the third time;

Simon, son of John, lovest thou me?

Peter was grieved, because he said to him the third time, Lovest thou me? And he said to him;

Lord, thou knowest all things: thou knowest that I love thee.

He said to him;

Feed my sheep.

Amen, amen, I say to thee: when thou wast younger thou didst gird thyself, and didst walk where thou wouldst: But when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and lead thee whither thou wouldst not.

And this he said, signifying by what death he should glorify God. And when he had said this, he saith to him;

Follow me.

Haydock Commentary Acts 3:1-10
Notes Copied From Haydock Commentary Site

Ver. 1. To the temple. Though the Jewish ceremonies wee shortly to cease, yet it was not unlawful to follow them; and they went to the temple as a proper place for prayer. Wi. The ninth hour, that is, about three in the afternoon. But we must here observe, that the Hebrews divided the light into twelve hours, and the dark into twelve hours; so that their hours would be of unequal length: longer in summer, shorter in winter. Menochius. The custom of praying three times in the day, is ancient among the Jews. Daniel at Babylon opened his window on the side which looked towards the temple of Jerusalem, and three times a day bent his knees before the Lord. The ancient Fathers of the Church have strongly recommended this established custom of praying three times in the day, morning, noon, and evening. It is indeed not a precept, but a religious observation, to which she invites all her children. See S. Clem. of Alex. Constit. lib. vii. c. 24. Tertullian de Jejuniis, &c. In Catholic countries, the toll of a bell at morning, noon, and evening, announces the time for the recital of the Angelus Domini, a short prayer, in honour of the incarnation. At these moments, all, however employed, whether at labour in the field, or at home, all cease from their employment, till they have recited the prayer. The repetition of this, and similar practices, cannot be too strongly recommended to Catholics of the present day. They are of singular advantage in recalling the soul, which is too easily dissipated and distracted, to God, her first beginning, and her last end. A.

Ver. 4. Look upon us. S. Peter said this to raise his attention and expectation, but the poor man thought of nothing but an alms. Wi.

Ver. 6. But what I have, I give thee. Though S. Luke told us, (c. ii. 43.) that the apostles did many miracles and prodigies, yet this is the first specified. In the name of Jesus of Nazareth, (known by that name, though of Bethlehem) arise, and walk. In the name of Jesus, lately nailed to a cross. Wi. This is not the shadow of a great name, magni nominis umbra, but the truth of what it signifies, a Saviour. Not without reason is this name in the Canticles compared to oil, in its three-fold properties, of affording light, food, and medicine. When preached, it enlightens; thought on, it feeds us; and called on, it assuages our grief. Whence has such a sudden light of faith spread over the world, but in preaching the name of Jesus? How did this light shine, and attract the eyes of all, when proceeding like lightning from the mouth of Peter, it strengthened the weakness of the lame man’s feet, and enlightened the minds of many spiritually blind? Did he not then scatter fire, when he exclaimed, in the name of our Lord Jesus Christ, arise and walk? This name is food too. Are you not refreshed, as often as you recall it to your mind? What is as powerful in consoling the mind? What so soon repairs our wearied senses, and gives new vigour to our strength; encourages virtues, cherishes chaste affections? All food is dry to me, if not seasoned with this oil; insipid, unless sprinkled with this salt. If you write, I relish it not, unless I read the name of Jesus. If your read, or speak, I take no pleasure in it, unless I hear the name of Jesus. Jesus is honey in the mouth, music to the ear, but ecstasy to the heart. This is also my medicine. Are you sad? let Jesus enter your heart, and thence ascend upon your tongue. And behold, at the rising of this star, every cloud will retire, and serenity return. Do you fall into a crime, or run on the brink of despair: call on this name of life, and you shall be restored to life, &c. S. Bernard, Serm. xv. super Cant. prope medium.

Haydock Commentary Galatians 1:11-20

Ver. 14. He here alludes to his being a Pharisee, as he himself mentions more openly in Acts xxiii. 6. A Pharisee, and son of Pharisees. This sect always distinguished itself by its zeal for ancient traditions, which shews evidently that he was very far from being instructed in a religion of which he was the sworn enemy; nor since his conversion did he apply for instruction. What he delivered, he learned not of man, but of God. See below.

Ver. 16. I condescended not to flesh and blood. Lit. I did not acquiesce to flesh and blood. I had no regard to temporal friends or advantages. Some expound it, I did not think it necessary to consult the other apostles, men who were my countrymen: and so it follows, I came not to Jerusalem to the apostles, to be instructed by them, having been instructed by Christ himself. Wi.

Ver. 17. So far from receiving his apostleship from the other apostles, he saw none of them, till he had spent three years in announcing the word of God. Calmet. In this epistle to the Galatians, S. Paul treats the same matter as in his epistle to the Romans; to the former he writes less exactly and more briefly, as very rude and uncivilized; to the latter, with more precision, and with greater copiousness, as replenished with all knowledge: repleti omni scientia. Rom. xv. 14.

Ver. 18. Then three years after, I came to Jerusalem to see (and as S. Chrys. says, out of respect to make a visit to) Peter, but staid only at Jerusalem fifteen days, and saw none of the apostles except him, and James, the brother, or cousin of our Lord; so that I was yet unknown by face to the Christian churches in Judea. Wi.

Haydock Commentary John 21:15-19

Ver. 15. Simon, son of John, lovest thou me more than these? That is, more than any one of these love me. Christ puts this question thrice to S. Peter, that this triple protestation of love, says S. Aug. might correspond to his triple denial. S. Peter did not answer that he loved him more than the rest did, which he could not know, but modestly said: yea, Lord, thou knowest I love thee: and the third time, thou knowest all things, and the hearts of all men, thou knowest how much I love thee. At each protestation, Jesus answered, feed my lambs; and the third time, feed my sheep. To feed, in the style of the Scriptures, is to guide, rule, and govern. S. Ambrose and some others take notice, as if by the lambs, might be understood the people, and by the sheep, those placed over them, as bishops, priests, &c. but others make no such difference in this place, betwixt lambs and sheep, only as comprehending all the members of Christ’s Church, of what condition soever, even the rest of the apostles. For here it was that Christ gave to S. Peter that power which he had promised him, (Matt. xvi. 18.) that is, He now made S. Peter head[1] of his whole Church, as he had insinuated at the first meeting, when S. Andrew brought him to our Saviour, when he changed his name from Simon to Peter: again, when he chose him, and made him the first of his twelve apostles; but particularly, when he said, thou art Peter, (a rock) and upon this rock will I build my Church, &c. Upon this account the Catholic Church, from the very first ages, hath always reverenced, and acknowledged the supreme power of the successors of S. Peter, in spirituals, over all Christian Churches. This appears also by the writings of Tertullian, of S. Irenæus, of S. Cyprian, of the greatest doctors and bishops, both of the west and east, of S. Jerom, S. Augustin, of S. Chrysostom, in several places, of the first general Councils, particularly of the great Council of Chalcedon, &c. Wi. Simon (son) of John. The father’s name is here added, to discriminate him from Simon Thaddeus, that every one might know that the chief care of the universal Church was not given to any other apostle but Peter. This Simon of John is the same as Simon Bar-jona. See Matt. xvi. 17. Menochius. S. Peter had three times renounced his master; and Jesus, to give him an opportunity of repairing his fault by a triple confession, three several times demanded of him, if he loved him more than these? That, as S. Augustin remarks, he who had thrice denied through fear might thrice confess through love. Calmet.

Ver. 16-17. The lambs and the sheep of our Saviour here mean the faithful, who compose his Church, without any distinction of Jew or Gentile. S. Peter, by these words, is appointed to take charge of the whole flock, as being the chief and prince of the apostles. He is, in some manner, the pastor, not of the sheep only, but of the pastors themselves. They have each their own flock to look after; but to him is committed the care of all; he alone is the pastor of all. Calmet. Feed my sheep. Our Lord had promised the spiritual supremacy to S. Peter; (S. Matt. xvi. 19.) and here he fulfils that promise, by charging him with the superintendency of all his sheep, without exception; and consequently of his whole flock, that is, of his whole Church. Ch.

Ver. 18. Thou shalt stretch forth thy hands . . . signifying by what death he should glorify God; that is, that a cross should be the instrument of his death and martyrdom. Whither thou wouldst not: which is no more than to say, that a violent death is against the natural inclination of any man, even though he be ever so willing, and disposed to undergo it. Wi. By this is meant the martyrdom of S. Peter, which took place thirty-four years after this. He was first cast into prison, and then led out to punishment as Christ had foretold him. He stretched out his arms to be chained, and again he stretched them out, when he was crucified; for he died on the cross, as the ancients assure us. Calmet.

Daily Bible Readings Saturday June 28 2008 12th Week of Ordinary Time

June 28 2008 Saturday 12th Week of Ordinary Time During the Day
Saint of the Day – St. Irenaeus
There is a Vigil for Sts. Peter and Paul CLICK HERE

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/readings/062808.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Lamentations 2:2, 10-14, 18-19
DR Challoner Text

The Lord hath cast down headlong, and hath not spared, all that was beautiful in Jacob: he hath destroyed in his wrath the strong holds of the virgin of Juda, and brought them down to the ground: he hath made the kingdom unclean, and the princes thereof.

The ancients of the daughter of Sion sit upon the ground, they have held their peace: they have sprinkled their heads with dust, they are girded with haircloth, the virgins of Jerusalem hang down their heads to the ground. My eyes have failed with weeping, my bowels are troubled: my liver is poured out upon the earth, for the destruction of the daughter of my people, when the children, and the sucklings, fainted away in the streets of the city. They said to their mothers: Where is corn and wine? when they fainted away as the wounded in the streets of the city: when they breathed out their souls in the bosoms of their mothers. To what shall I compare thee? or to what shall I liken thee, O daughter of Jerusalem? to what shall I equal thee, that I may comfort thee, O virgin daughter of Sion? for great as the sea is thy destruction: who shall heal thee?

Thy prophets have seen false and foolish things for thee: and they have not laid open thy iniquity, to excite thee to penance: but they have seen for thee false revelations and banishments. Their heart cried to the Lord upon the walls of the daughter of Sion: Let tears run down like a torrent day and night: give thyself no rest, and let not the apple of thy eye cease. Arise, give praise in the night, in the beginning of the watches: pour out thy heart like water, before the face of the Lord: lift up thy hands to him for the life of thy little children, that have fainted for hunger at the top of all the streets.

Responsorial Psalm 73:1-7, 20-21 (Ps 74 NAB/Hebrew)
DR Challoner Text Only

O God, why hast thou cast us off unto the end:
why is thy wrath enkindled against the sheep of thy pasture?
Remember thy congregation,
which thou hast possessed from the beginning.
The sceptre of thy inheritance which thou hast redeemed:
mount Sion in which thou hast dwelt.
Lift up thy hands against their pride unto the end;
see what things the enemy hath done wickedly in the sanctuary.
And they that hate thee have made their boasts,
in the midst of thy solemnity.
They have set up their ensigns for signs,
And they knew not both in the going out and on the highest top.
As with axes in a wood of trees,
They have cut down at once the gates thereof,
with axe and hatchet they have brought it down.
They have set fire to thy sanctuary:
they have defiled the dwelling place of thy name on the earth.
Have regard to thy covenant:
for they that are the obscure of the earth
have been filled with dwellings of iniquity.
Let not the humble be turned away with confusion:
the poor and needy shall praise thy name.

The Holy Gospel of Jesus Christ According to Saint Matthew 8:5-17
Haydock New Testament

And when he had entered into Capharnaum, there came to him a centurion, beseeching him, and saying:

Lord, my servant lieth at home sick of the palsy, and is grievously tormented.

And Jesus saith to him:

I will come, and heal him.

And the centurion, making answer, said:

Lord, I am not worthy that thou shouldst enter under my roof: but only say the word, and my servant shall be healed. For I also am a man under authority, having soldiers under me, and I say to this man, Go, and he goeth: and to another, Come, and he cometh: and to my servant, Do this, and he doth it.

And Jesus hearing this, marveled, and said to them that followed him:

Amen, I say to you, I have not found so great faith in Israel. And I say unto you, that many shall come from the East, and the West, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: But the children of the kingdom shall be cast out into the exterior darkness: there shall be weeping and gnashing of teeth.

And Jesus said to the centurion:

Go, and as thou hast believed, so be it done to thee.

And the servant was healed at the same hour. And when Jesus was come into Peter’s house, he saw his mother-in-law lying, and sick of a fever: And he touched her hand, and the fever left her, and she arose and ministered to them. And when evening was come, they brought to him many that were possessed with devils: and he cast out the spirits with his word: and all that were sick he healed: That it might be fulfilled, which was spoken by the prophet Isaias, saying: He took our infirmities, and bore our diseases.

Haydock Commentary Lamentations 2:2, 10-14, 18-19
Notes Copied From Haydock Commentary Site

  • Ver. 2. Unclean, or treated it as such. C. — Sept. “he hath accounted profane the kings.” H. — Joakim, Jechonias, Sedecias, and the royal family, were exposed to the greatest ignominy and sufferings. C.
  • Ver. 10. Ancients, even magistrates. C. — Canitiem multo deformat pulvere. Æn. x.
  • Ver. 11. Earth, by an overflowing of the bile, occasioned by grief. Job xvi. 14. C.
  • Ver. 13. Sea. This is an hyperbole, to express the greatness of sorrow, as the sea surpasses all other waters. W.
  • Ver. 14. Revelations. Heb. Masoth, “burdens” for the enemy. This sentence ought to come before and they, &c. as it is in the Vulg. H.
  • Ver. 18. Upon. Heb. and Sept. “O wall,” &c. v. 8. H.
  • Ver. 19. Watches. Jerusalem is here represented in the midst of danger and misery. C.

Haydock Commentary Matthew 8:5-17

  • Ver. 5. A centurion. The same who (Luke vii. 3,) is said to have sent messengers to our Saviour. But there is no contradiction: for what a man does by his servants, or friends, he is many times said to do himself. He came not in person out of humanity, but by his message shewed an extraordinary faith. Wi. The centurion shews a much stronger faith in the power of Christ, than those who let down the sick man through the roof, because he thought the word of Christ alone sufficient to raise the deceased. And our Saviour, to reward his confidence, not only grants his petition, as he does on other occasions, but promises to go with him to his house to heal his servant. Chry. hom. xxvii. The centurion was a Gentile, an officer in the Roman army. According to S. Luke he did not come to him in person, but sent messengers to him, who desired him come: “Lord, I am not worthy,” &c. These difficulties may be easily removed. A person is said to appear before the judge, when his council appears for him; so he may be that he first sent his messengers, and afterwards went himself. As to the second difficulty, it may be said the messengers added that of their own accord, as appears from the text of S. Luke. M. S. Augustin is of opinion that he did not go himself in person, for he thought himself unworthy, but that he sent first the ancients of the Jews, and then his friends, which last were to address Jesus in his name and with his words. l. ii de cons. Evang. c. xx. Thus we see that the request of the two sons of Zebedee was made by themselves to Jesus Christ, according to S. Mark; (x. 35,) and by the mouth of their mother, according to S. Matthew, xx. 20.
  • Ver. 7. On this occasion our Saviour does what he never did before: every where indeed he meets the will of his supplicants, but here he runs before his request, saying: “I will come;” and this he does to teach us to imitate the virtue of the centurion.
  • Ver. 8. Origen says, when thou eatest and drinkest the body and blood of our Lord, he entereth under thy roof. Thou also, therefore, humbling thyself, say: Domine, non sum dignus; Lord, I am not worth, &c. So said S. Chrysostom in his mass, Litturg. Græc. sub finem; and so doth the Catholic Church say at this day in every mass. See S. Augustin. Ep. cxviii. ad Janu. B. See Luke vii. 6.
  • Ver. 10. Christ here compares the faith of the centurion with that of the people in general, and not with that of his blessed mother and the apostles, whose faith was beyond a doubt much greater. M. The Greek says, “neither in Israel.” Jesus hearing this, marvelled. That is, by his outward carriage, says S. Aug. seemed to admire: but knowing all things, he could not properly admire any thing. I have not found so great faith in Israel. This need not be understood of every one, but of those whom he had cured. Wi.
  • Ver. 11. In consequence of the faith of this Gentile, Jesus Christ takes occasion to declare that many Gentiles would be called to sit at table with Abraham, Isaac, and Jacob, in the kingdom of heaven, which is frequently represented under the figure of a feast. See chap. xxii. 2. Luke xii. 29. xvi. 16. Apoc. xix. 9. In ancient times, the guests were reclined on beds when they took their means. V.
  • Ver. 12. Whilst the Jews, who glory in descending from the patriarchs, and who, on this title, are children and heirs of the celestial kingdom which had been promised them, shall be excluded for having rendered themselves unworthy by their unbelief. V. Shall be cast out into exterior darkness. This is spoken so as to imply a comparison to a supper in a great room, with a number of lights, when they who are turned out in the night, stand without, starving, weeping, and gnashing their teeth. Wi.
  • Ver. 14. Into Peter’s house. That is, which had been Peter’s house; for now he had quitted house, and all things to follow Christ. Wi. According to S. Mark, (i. 29,) and S. Luke, (iv. 38,) the cure of Peter’s mother-in-law seems to have been performed previously to the sermon on the mount, of which S. Luke makes mention in chap. vi. We may suppose that S. Matthew mentions it in this order, on occasion of the miracle performed in the same place on the centurion’s servant. V.
  • Ver. 17. In the Greek of the seventy-two interpreters, for infirmities we have amartiaV, sins; but the evangelist refers this to our bodily infirmities, because, as S. Chrysostom observes, diseases are the punishment of sins, and frequently arrive from the diseases of the soul. M. The text of Isaias here quoted, regards the Messias literally. V. He took our infirmities. The words signify both the distempers of the body and the infirmities of the soul, for Christ cured both. Wi.

Daily Bible Readings Friday June 27 2008 12th Week of Ordinary Time

June 27 2008 Friday 12th Week of Ordinary Time
Saint of the Day – St. Cyril of Alexandria

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/readings/062708.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

2 Kings 25:1-12 (4 Kings)
DR Challoner

And it came to pass in the ninth year of his reign, in the tenth month, the tenth day of the month, that Nabuchodonosor, king of Babylon, came, he and all his army, against Jerusalem: and they surrounded it: and raised works round about it. And the city was shut up and besieged till the eleventh year of king Sedecias, The ninth day of the month: and a famine prevailed in the city, and there was no bread for the people of the land.

And a breach was made into the city: and all the men of war fled in the night between the two walls by the king’s garden (now the Chaldees besieged the city round about), and Sedecias fled by the way that leadeth to the plains of the wilderness. And the army of the Chaldees pursued after the king, and overtook him in the plains of Jericho: and all the warriors that were with him were scattered, and left him: So they took the king, and brought him to the king of Babylon, to Reblatha, and he gave judgment upon him. And he slew the sons of Sedecias before his face, and he put out his eyes, and bound him with chains, and brought him to Babylon.

In the fifth month, the seventh day of the month, the same is the nineteenth year of the king of Babylon, came Nabuzardan, commander of the army, a servant of the king of Babylon, into Jerusalem. And he burnt the house of the Lord, and the king’s house, and the houses of Jerusalem, and every great house he burnt with fire. And all the army of the Chaldees, which was with the commander of the troops, broke down the walls of Jerusalem round about. And Nabuzardan, the commander of the army, carried away the rest of the people, that remained in the city, and the fugitives, that had gone over to the king of Babylon, and the remnant of the common people. But of the poor of the land he left some dressers of vines and husbandmen.

Responsorial Psalm 136:1-6 (Ps 137 NAB/Hebrew)
DR Challoner Text Only

Upon the rivers of Babylon, there we sat and wept:
when we remembered Sion:
On the willows in the midst thereof
we hung up our instruments.
For there they that led us into captivity
required of us the words of songs.
And they that carried us away, said:
Sing ye to us a hymn of the songs of Sion.
How shall we sing the song of the Lord in a strange land?
If I forget thee, O Jerusalem,
let my right hand be forgotten.
Let my tongue cleave to my jaws,
if I do not remember thee:
If I make not Jerusalem the beginning of my joy.

The Holy Gospel of Jesus Christ According to Saint Matthew 8:1-4
Haydock NT

And when he was come down from the mountain, great multitudes followed him. And behold a leper coming, adored him, saying:

Lord, if thou wilt, thou canst make me clean.

And Jesus stretching forth his hand, touched him, saying:

I will. Be thou made clean.

And immediately his leprosy was cleansed. And Jesus said to him:

See thou tell no man: but go, shew thyself to the priest, and offer the gift which Moses commanded for a testimony to them.

Haydock Commentary 4 Kings 25:1-12
Notes copied from Haydock Commentary Site

  • Ver. 1. Day, the 30th of January, A. 3414. Usher. — Some time after Nabuchodonosor left the siege, to attack the Egyptians; (Jer. xxxvii. 3.) and the people of Jerusalem, (H.) supposing that he would return no more, took back their slaves, whom Jeremias had prevailed on them to liberate, according to the law, during the sabbatical year. Jer. xxxiv. 8. Usher. — The prophet reproached them for it; and announced the destruction of the city so plainly, that he was thrown into prison. Jer. xxi. and xxxiv. and xxxviii. — It. The Babylonians had already taken all the towns of Juda, except Azeca and Lachis. Jer. xxxiv. 7. C.
  • Ver. 3. Of the. Prot. supply, “fourth month,” as it is in the parallel passage. Jer. lii. 6. And in the fourth month, the ninth day of the month. In C. xxxix. 2, we read, in the fourth month, the fifth day of the month, the city was broken up, or a breach was made in the outer wall. In the course of a few days, the princes of Babylon seized the middle gate; and the famine became so intolerable, that, on the 9th, it was judged expedient to abandon the city. H. — During this siege it is thought, (C.) that mothers eat their children, (Lam. iv. 10. Bar. ii. 3.) and children their parents. Ezechiel v. 10. M.
  • Ver. 4. Walls, by a subterraneous passage, to the plains of Jericho; (Rabbins) or by the horse gate, which was the most private, and, it seems, had been walled up. Ezec. xii. 12. M.
  • Ver. 6. Rablatha, the Antioch of Syria, (S. Jer.) which was styled also Ephiphania, (T.) or more probably Apamea, where Nabuchodonosor was, when Jerusalem was taken. — Upon him, by the advice of his council. Jer. xxxix. 3. 13. Syr. “they made him answer the charges brought against him,” (C.) of ingratitude and rebellion, as he had been appointed by the king of Babylon, and had sworn to be faithful to him. M. — This repeated infidelity made Nabuchodonosor resolve to remove the people from their own country. C. — He sentenced the last of the kings of Juda to see his children slain, (H.) to have his eyes put out, and to remain in prison till his death. Jer. lii. 11. &c. C. — Heb. he “spake judgments with him.” Thus was accomplished the prediction of Jeremias, (xxxiv. 3.) “thine eyes shall behold the eyes of the king of Babylon, and he shall speak to thee.” Watson. — The same prophet had said the same (C. xxxii. 4.) before he was throne into prison. The sight of an angry judge is no small punishment. H.
  • Ver. 7. Eyes; after they had been excruciated by the sight of his slaughtered children. He thus might be convinced, that there was no reason to despise the predictions of Jeremias and of Ezechiel, (xii. 13.) as contradictory, because the latter informed him that he should not see Babylon; though the other said that he should die there. — Babylon, where he was honourably buried, by order of Nabuchodonosor. Joseph. x. 11. — Seder (Olam xxviii.) records that his attendants sung, at his funeral, “Alas! king Sedecias is dead, having drunk the dregs of all ages;” as he suffered also for the crimes of his predecessors. Genebrard. T. — This is not indeed specified in Scripture: (H.) but it is highly probable that Nabuchodonosor would thus “revere royalty, even in its ruins,” if Daniel and the other Jews in power, had not been careful to shew this mark of respect to their deceased monarch, conformably to the prediction of Jeremias; (xxxiv. 3.) who foretold that he should die, not by a violent death, the usual fate of captive kings, but in peace, or on his bed, though in a prison. Watson, let. 6.
  • Ver. 8. Seventh. Jeremias (lii. 12.) mentions the tenth; on which day Nabuzardan probably arrived, or begun to put his orders in execution. Yet the Jews keep the ninth as an annual fast. Zac. vii. 3. and viii. 19. The temple was destroyed on Saturday, 27th August, A. 3416, (Usher) after it had stood 424 years, 3 months, and 8 days. C. — Army. Heb. “of those who slay;” which may be fitly understood “of soldiers,” as well as “of cooks,” (Sept.) “butchers.” Pagnin, &c. M.
  • Ver. 9. Great. This word is supplied from Jer. lii. 13. and Heb. “great man’s house.” Prot. But Jer. xxxix. 8, we read, they burnt the houses of the people, (H.) even the meanest, destroyed the walls, and took the people to Babylon, only leaving some countrymen to cultivate the land. Jeremias was set at liberty by Nabuzardan, (ib. xi.) and chose to continue with this remnant of the people, for their comfort and direction. H. — They applied to him to know whether they should retire into Egypt; and after ten days, he gave them God’s injunction to the contrary: but they despised it. Jer. xlii. 7. and xliii. 1. The prophet, and his secretary, Baruch, followed them into Egypt. Thus was the country abandoned, and the monarchy at an end, after it had subsisted 468 years from the commencement of David’s reign. C. — Yet some little power remained in the family of David, even at Babylon; (v. 27.) and the Jewish affairs were re-established, after the captivity, though not in such splendour as formerly, nor always under princes of the same royal family. H.

Haydock Commentary Matthew 8:1-4

  • Ver. 1. And when he was come down from the mountain. S. Matthew says, that Jesus Christ ascended the mountain, and sat down to teach the people; while S. Luke affirms, that he descended, and stood in a plain place. But there is no contradiction; for he first ascended to the top of the mountain, and then descended to an even plain, which formed part of the descent. Here he stood for a while, and cured the sick, as mentioned by S. Luke; but afterwards, according to the relation of S. Matthew, he sat down, which was the usual posture of the Jewish doctors. S. Aug.
  • Ver. 2. As the three evangelists relate the cure of the leper in nearly the same words, and with the same circumstances, we may conclude they speak of the same miracles. S. Matthew alone seems to have observed the time and order of this transaction, viz. after the sermon of the mount; the other two anticipate it. The Bible de Vence seems to infer, from the connection S. Matthew makes between the sermon of the mount and the cure of the leper, that it was not the same leper as that mentioned, Mark i. 40. Luke v. 12. V. Adored him. In S. Mark it is said, kneeling down, c. i. 40. In S. Luke, prostrating on his face. It is true, none of these expressions do always signify the adoration or worship which is due to God alone, as may appear by several examples in the Old and New Testament; yet this man, by divine inspiration, might know our blessed Saviour to be both God and man. Wi. “Make me clean;” literally, “purify me;” the law treated lepers as impure. V. The leper, by thus addressing our Saviour acknowledges his supreme power and authority, and shews his great faith and earnestness, falling on his knees, as S. Luke relates it. Chry. hom. xxvi. Our prayer should be such with great faith and confidence, qualified with profound humility, and entire diffidence of self.
  • Ver. 3. Jesus, stretching forth his hand, touched him. By the law of Moses, whosoever touched a leper, contracted a legal uncleanness: but not by touching in order to heal him, says Theophylactus. Besides, Christ would teach them that he was not subject to this law. Wi. “Touched him.” To shew, says S. Cyprian, that his body being united to the Divinity, had the power of healing and giving life. Also to shew that the old law, which forbad the touching of lepers, had no power over him; and that so far from being defiled by touching him, he even cleansed him who was defiled with it. S. Ambrose. When the apostles healed the lame man, they did not attribute it to their own power, but said to the Jews: Why do you wonder at this? But when our Saviour heals the leper, stretching out his hand, to shew he was going to act of his own power, and independently of the law, he said: “I will. Be thou clean;” to evince that the cure was effected by the operation of his own divine will. Chry. hom. xxvi.
  • Ver. 4. For a testimony to them. That is, when the priest finds thee truly cured, make that offering which is ordained in the law. Wi. He did this to give us an example of humility, and that the priests, by approving of his miracle, and being made witnesses to it, might be inexcusable, if they would not believe him. M. He thus shews his obedience to the law, and his respect for the diginity of priests. He makes them inexcusable, if they can still call him a transgressor of the law, and prevaricator. He moreover gives this public testimony to them of his divine origin. Chry. hom. xxvi. S. Chrysostom, in his third book on the priesthood, says: “the priests of the old law had authority and privilege only to discern who were healed of leprosy, and to denounce the same to the people; but the priests of the new law have power to purify, in very deed, the filth of the soul. Therefore, whoever despiseth them, is more worthy to be punished than the rebel Dathan and his accomplices.” Our Saviour willeth him to go and offer his gift or sacrifice, according as Moses prescribed in that case, because the other sacrifice, being the holiest of all holies, viz. his body, was not yet begun. S. Aug. l. ii. & Evang. ii. 3. & cont. adver. leg. & Proph. l. i. c. 19, 20.

Daily Bible Readings Thursday June 26 2008 12th Week of Ordinary Time

June 26 2008 Thursday 12th Week of Ordinary Time
Saint of the Day – Blessed Raymond Lull

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/readings/062608.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

2 Kings 24:8-17 (4 Kings DR/Vulgate/LXX)
DR Challoner Text

Joachin was eighteen years old when he began to reign, and he reigned three months in Jerusalem: the name of his mother was Nohesta, the daughter of Elnathan, of Jerusalem. And he did evil before the Lord, according to all that his father had done. At that time the servants of Nabuchodonosor, king of Babylon, came up against Jerusalem, and the city was surrounded with their forts. And Nabuchodonosor, king of Babylon, came to the city, with his servants, to assault it. And Joachin, king of Juda, went out to the king of Babylon, he, and his mother, and his servants, and his nobles, and his eunuchs: and the king of Babylon received him in the eighth year of his reign.

And he brought out from thence all the treasures of the house of the Lord, and the treasures of the king’s house: and he cut in pieces all the vessels of gold which Solomon, king of Israel, had made in the temple of the Lord, according to the word of the Lord. And he carried away all Jerusalem, and all the princes, and all the valiant men of the army, to the number of ten thousand, into captivity: and every artificer and smith: and none were left, but the poor sort of the people of the land.

And he carried away Joachin into Babylon, and the king’s mother, and the king’s wives, and his eunuchs: and the judges of the land he carried into captivity, from Jerusalem, into Babylon. And all the strong men, seven thousand, and the artificers, and the smiths, a thousand, all that were valiant men, and fit for war: and the king of Babylon led them captives into Babylon. And he appointed Matthanias, his uncle, in his stead: and called his name Sedecias.

Responsorial Psalm 78:1-5, 8-9 (Ps 79 NAB/Hebrew)
DR Challoner Text Only

O God, the heathens are come into thy inheritance,
they have defiled thy holy temple:
they have made Jerusalem as a place to keep fruit.
They have given the dead bodies of thy servants
to be meat for the fowls of the air:
the flesh of thy saints for the beasts of the earth.
They have poured out their blood as water,
round about Jerusalem and there was none to bury them.
We are become a reproach to our neighbours:
a scorn and derision to them that are round about us.
How long, O Lord, wilt thou be angry for ever:
shall thy zeal be kindled like a fire?
Remember not our former iniquities:
let thy mercies speedily prevent us,
for we are become exceeding poor.
Help us, O God, our saviour:
and for the glory of thy name, O Lord, deliver us:
and forgive us our sins for thy name’s sake:

The Holy Gospel of Jesus Christ According to Saint Matthew 7:21-29
Haydock NT

Jesus said:

Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father, who is in heaven, he shall enter into the kingdom of heaven. Many will say to me in that day: Lord, Lord, have we not prophesied in thy name, and cast out devils in thy name, and done many wonderful works in thy name? And then will I profess unto them: I never knew you: depart from me, you that work iniquity.

Every one, therefore, who heareth these my words, and doth them, shall be likened to a wise man, who built his house upon a rock. And the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell not, for it was founded upon a rock. And every one that heareth these my words, and doth them not, shall be like a foolish man, who built his house upon the sand. And the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell, and great was the fall thereof.

And it came to pass when Jesus had fully ended these words, the people were in admiration at his doctrine. For he was teaching them as one having power, and not as their Scribes and Pharisees.

Haydock Commentary 4 Kings 24:8-17
Notes copied from Haydock Commentary Site

Ver. 8. Eighteen. One Heb. MS. reads “thirteen,” (H.) or 3 instead of 8. Kennicott. — The number seems also (H.) to be incorrect in Paral. where we find that Joachin was only eight years old, as the Syr. and Arab. have 18 in both places, and it could not well be said, that he did evil, &c. (v. 9.) at the age of 8, much less that he had wives so soon, v. 15. C. — Some attempt to reconcile both places, by saying that the eight years refer to the commencement of his father’s reign; (Jun.) which is very unusual: (C.) or to the servitude of Babylon, when Jerusalem was taken under Joakim. Hardouin. — Sanctius conjectures that Joachin was associated with his father when he was 10 years old, and after 8 years became sole king. Kimchi, &c. D.

Ver. 9. Done. Ezechiel xix. 5. and Jeremias xxii. 24. speak of this king under the name of (H.) Jechonias. C.

Ver. 10. Came. Heb. “servants…he came.” But several MSS. are more accurate and grammatical, “they came.” Kennicott. H.

Ver. 12. Went out. Josephus (Bel. vi. 8.) insinuates, to save the vessels of the temple. — Jeremias had persuaded him to desist from making resistance. T. — Nabuchodonosor did not comply with his promise, (M.) but took the king and all the artificers (v. 14.) to Babylon, that the former might not attempt to revenge the injuries done to his father, nor the latter contribute to fortify the towns. The Philistines had deprived the Israelites of blacksmiths, with the same design. 1 K. vii. and xiii. Angelomus. T. — Eighth; commencing, or at the end of the seventh. Jer. lii. D.

Ver. 13. All, or a great part; for some were still left. 1 Esd. i. — Which: or like unto those which Solomon had made. The identical vessels had been perhaps (D.) plundered. M. — Nabuchodonosor took away the sacred vessels at three different times: 1. under Joakim. These he placed in the temple of his god; and they were afterwards profaned by Baltassar, and restored by Cyrus. Dan. i. 2. and v. 2. and 1 Esd. i. 7. 2. Many he now broke in pieces. 3. Under Sedecias, he took probably what that prince had made. C. xxv. 13. Bar. i. 7 — Lord, by Isaias (xxxix. 6. Sup. C. xx. 17.) and Jeremias, xv. 13.

Ver. 14. All; the chief men. C. xxv. 18. Ezechiel and Mardocheus were in the number. — Engraver. The first term means a workman in wood, stone, &c.; the latter seems to designate a mason, smith, or garrison-soldier; (C.) or one expert in making camps; (Sa.) an engineer. T. — S. Jerom explains it of one who enchases jewels in gold. M. — Hecateus and Demetrius (ap. Jos. and Clem.Alex.) mention this transportation. D.

Ver. 15. Judges. Heb. “the rams.” Chal. “the grandees.” These are not included in the 10,000, (v. 14.) nor more than (C.) the 8,000 who were taken from the country (v. 16. C.; ) or 3,000 were taken from Jerusalem, and 7,000 from other places. D.

Ver. 17. Uncle, the third son of Josias, who was placed on the throne. H. — The eldest, (M.) called Johanan, seems to have died in his youth. C. — Sedecias means, “the justice of God,” (T.) as Nabuchodonosor had adjured him, or made him swear by God; (2 Par. xxxvi. 15. H.) and thus insinuated, that, if he proved faithless, he should feel the effects of God’s justice, as it happened. T.

Haydock Commentary Matthew 7:21-29

Ver. 21. Here Jesus Christ shews, that it is not sufficient to believe in him and hear his words, but that in order to salvation, we must join works with faith; for in this shall we be examined at the last day. M. Without faith they could not cry out, Lord, Lord. Rom. x. But the strongest faith without the works of justice, will not be available to salvation. 1 Cor. xiii. B. Many who have the lord continually in their mouths, but care little about putting on the Lord, or penetrating themselves with his true spirit, will find their presumption, and the false consciences they have made to themselves, woefully disappointed. A.

Ver. 22. Have not we prophesied in thy name? The gift of prophecy, and of doing miracles, many sometimes be granted to bad men, as to Caiphas, and Balaam. Wi. Under the name of prophets, the Hebrews comprised not only such as predicted future events, but also in general all such as gave themselves out for inspired, or who undertook teaching and interpreting the holy Scriptures; and here by prophesying is understood, in a general acceptation, all public functions, predicting futurity, expounding Scripture, instructing the people, preaching, &c. V.

Ver. 23. So as to approve and reward your works. Here he shews that even prophecy and miracles will not save us without good works. M. How much less will faith, unassisted by good works, preserve us from condemnation. A. the gift of miracles is bestowed on men not for their own good, but for the advantage of others. We must not then be surprised if men, who had indeed faith in Christ, but whose lives did not correspond with their faith, should be honoured with these extraordinary gifts, since the Almighty sometimes employs as his instruments in working similar wonders, men destitute both of faith and virtue. Balaam, void of faith and probity, still by the will of God, prophesied for the advantage of others. To Pharao and Nabuchodonosor were revealed future events of the greatest moment; and the wicked Judas himself cast out devils. Therefore S. Paul said, “if I had all faith so as to remove mountains, and if I knew all mysteries, and was possessed of all wisdom, but had not charity, I am nothing.” Hom. xv. S. Chry.

Ver. 24. In the Greek text, “I will compare him;” an apposite comparison, to shew the necessity of good works. It is the duty of each individual to erect this spiritual edifice of good works in the interior of his soul, which may be able to resist all the attacks of our spiritual enemy: whilst those men who have true faith and no works are compared to a fool, and are sure to perish. M. Here again our Saviour dispenses his rewards to such as order their lives according to his instructions; but as before he promised the kingdom of heaven, divine consolations, and other rewards, so here he promises them the numberless blessings attendant on virtue in this life. The just alone are surrounded with virtue as with a strong guard, and amidst the high swelling waves of worldly troubles, enjoy a calm and unchangeable tranquillity. Thus was Job strengthened by his virtue against the attacks both of men and satan. Chry. hom. xxv.

Ver. 25. The Scribes and Pharisees only explained the law, and laid open the promises of Moses, whereas our Saviour gives new laws, and makes new promises in his own name; But I say to you, &c. The energy also with which our Saviour spoke, together with the miracles which he wrought, had far greater influence on the minds of the people than the frigid manner in which the Scribes delivered their doctrines. M.

Ver. 26. Nothing can be more foolish than to raise an edifice on sand: it carries punishment with it, causing indeed abundance of labour, but yielding neither reward nor repose. The slaves of malice, luxury, and voluptuousness, labour in the pursuit of their desires, yet not only receive no reward, but, on the contrary, the greatest punishment. They sow in the flesh, from the flesh they shall reap corruption. Gal. vi. Chry. hom. xxv.

Ver. 27. Such again shall be the end of all false prophets. Their death shall be in the same proportion, ignominious and miserable, as their life had been glorious and attractive. They shall be punished with so much greater severity, than others, as their sins have proceeded from greater knowledge and greater malice. A.

Ver. 28. With reason were the people enraptured with his doctrines; for he taught as having authority from himself, and not like their doctors, who only spoke in the name of Moses, and whose only ambition was to please, and not to correct. In the Greek text there is only mention of the Scribes or doctors, but not of the Pharisees.

Ver. 29. He taught as one having power, exousian, to found a law of his own. Hence he said: Ego autem dico vobis; “But I say to you, ” viz. as a legislator, announcing to you not the law of Moses, or of any other, but my own law. Est. in dif. loca. All agree that S. Matthew anticipates the sermon on the mount, in order thus to prefix the doctrines of Christ to the account of his miracles; for we cannot doubt that the discourse on the mount, which is mentioned by S. Matthew, is the same as that recorded by S. Luke. The beginning, the middle, and the conclusion correspond with each other. If S. Matthew mentions some particulars omitted by S. Luke, it is because his design was to collect together several instructions, which Jesus delivered on different occasions; and these, for the most part, are to be found in other parts of S. Luke. This admirable sermon may be divided into three parts, viz. the exordium, the body of the discourse, and the conclusion. The exordium comprises the eight beatitudes, and merits our most serious attention. The body of the discourse is chiefly addressed to the apostles, whom Jesus had recently chosen, in order to instil into them, and all succeeding pastors of the Church, a right sense of the great duties belonging to their ministry; and, in the second place, it refers to all the faithful in general. The conclusion consists of an exhortation to a life of piety, and contains several advices, some of which chiefly regard pastors, others indiscriminately all the faithful in general. May this excellent abridgment of thy doctrine, O Jesus! be the rule of our manners, the pattern of our life. Amen. A.

Daily Bible Readings Wednesday June 25 2008 12th Week of Ordinary Time

June 25 2008 Wednesday 12th Week of Ordinary Time
Saint of the Day – Blessed Jutta of Thuringia

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/readings/062508.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

2 Kings 22:8-13; 23:1-3 (4 Kings – DR/LXX/Latin Vulgate)
DR Challoner

And Helcias, the high priest, said to Saphan, the scribe:

I have found the book of the law in the house of the Lord: and Helcias gave the book to Saphan, and he read it.

And Saphan, the scribe, came to the king, and brought him word again concerning that which he had commanded, and said:

Thy servants have gathered together the money that was found in the house of the Lord: and they have given it to be distributed to the workmen, by the overseers of the works of the temple of the Lord.

And Saphan, the scribe, told the king, saying:

Helcias, the priest, hath delivered to me a book. And when Saphan had read it before the king,

And the king had heard the words of the law of the Lord, he rent his garments. And he commanded Helcias, the priest, and Ahicam, the son of Saphan, and Achobor, the son of Micha, and Saphan, the scribe, and Asaia, the king’s servant, saying:

Go and consult the Lord for me, and for the people, and for all Juda, concerning the words of this book which is found: for the great wrath of the Lord is kindled against us, because our fathers have not hearkened to the words of this book, to do all that is written for us.

And they brought the king word again what she had said. And he sent: and all the ancients of Juda and Jerusalem were assembled to him. And the king went up to the temple of the Lord, and all the men of Juda, and all the inhabitants of Jerusalem with him, the priests, and the prophets, and all the people, both little and great: and in the hearing of them all he read all the words of the book of the covenant, which was found in the house of the Lord. And the king stood upon the step: and he made a covenant with the Lord, to walk after the Lord, and to keep his commandments, and his testimonies, and his ceremonies, with all their heart, and with all their soul, and to perform the words of this covenant, which were written in that book: and the people agreed to the covenant.

Responsorial Psalm 118:33-37, 40 (Ps 119 NAB/Hebrew)
DR Challoner Text Only

Set before me for a law the way of thy justifications, O Lord:
and I will always seek after it.
Give me understanding, and I will search thy law;
and I will keep it with my whole heart.
Lead me into the path of thy commandments;
for this same I have desired.
Incline my heart into thy testimonies
and not to covetousness.
Turn away my eyes that they may not behold vanity:
quicken me in thy way.
Behold I have longed after thy precepts:
quicken me in thy justice.

The Holy Gospel of Jesus Christ According to Saint Matthew 7:15-20
Haydock New Testament

Jesus said:

Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravenous wolves. By their fruits you shall know them. Do men gather grapes off thorns, or figs off thistles? Even so every good tree bringeth forth good fruit, and the bad tree bringeth forth bad fruit. A good tree cannot yield bad fruit, neither can a bad tree yield good fruit. Every tree that yieldeth not good fruit, shall be cut down, and shall be cast into the fire. Wherefore by your fruits you shall know them.

Haydock Commentary 4 Kings 22:8-13; 23:1-3
Notes copied from Haydock Commentary Site

  • Ver. 8. The book of the law, (that is, Deuteronomy. Ch. — S. Chrys. hom. 9. in Mat.) or the Pentateuch. Joseph. — Achaz, Manasses, and Amon, had burnt (R. Solomon) as many copies as they could, (H.) but some zealous priests had concealed this copy, in a box, in the wall of the temple, (Lyran) or in the treasury adjoining it. The very hand writing of Moses, containing the record of the covenant, (or the 28, 29, 30, and 31st chapters of Deuteronomy) which was placed in (C.) or beside the ark, was now happily discovered. H. — It seems it had been misplaced, as the ark itself had been removed, 2 Par. xxiv. 14. and xxxv. 3. This venerable monument, and the dreadful menaces which it denounced, made the deepest impression upon all, as we should read the autographs of S. Matthew, &c. with far greater respect and emotion than we do the printed copies. It is not at all probably that all the books of Scripture had been destroyed, as there were always some religious souls in both kingdoms; and if some kings had already made the impious attempt, (H.) of which, however, they are never accused in Scripture, they would not have been able to carry their malicious designs into effect. Josias had, before his 18th year, made many excellent regulations, conformably to the law, which was well understood, and carefully preserved by the priests and prophets. C. 2 Par. xvii. 9. — Read it. Scribes were generally chosen from among the Levites. C.
  • Ver. 11. Garments, through zeal for God’s honour, and fear of his indignation. M.
  • Ver. 2. Prophets. Chal. “scribes.” But there were many prophets at this time, who were ordered to come and renew the covenant with God. — He read, in person, acting as a mediator, in imitation of Moses, Josue, Samuel, Joiada, and Ezechias. C.
  • Ver. 3. The step. His tribune or tribunal, a more eminent place, from whence he might be seen and heard by the people. Ch. — This brazen tribune is described C. xi. 14. 2 Par. vi. 12. — To the covenant, but with much less exactitude than the king. C.

Haydock Commentary Matthew 7:15-20

  • Ver. 15. In the clothing of sheep. Beware of hypocrites, with their outward appearance of sanctity, and sound doctrine by their fruits you shall know them. Such hypocrites can scarcely ever continue constant in the practice of what is good. W. Heretics usually affect an extraordinary appearance of zeal and holiness, calling themselves evangelical preachers and teachers of the gospel, as if that Church which preceded them, and which descends by an uninterrupted succession from the apostles, did not teach the pure gospel of Christ. A. Beware of false prophets, or heretics. They are far more dangerous than the Jews, who being rejected by the apostles, are also avoided by Christians, but these having the appearance of Christianity, having churches, sacraments, &c. &c. deceive many. These are the rapacious wolves, of whom S. Paul speaks, Acts xx. Chry. hom. xix. Origen styles them, the gates of death, and the path to hell. Com. in Job. lib. i. Tom. 2.
  • Ver. 16. As the true Church is known by the four marks of its being one, holy, catholic, and apostolical, so heretics and false teachers are known by certain vices, and the pernicious effects of their novelties in religion. As the true Church is one, by its members submitting with humility to the authority established by Christ, (he that will not hear the Church, let him be unto thee as the heathen and the publican. Mat. xviii. 17.) so are false teachers known by their separation from the ancient Church, and their divisions among themselves, the necessary consequences of rebelling against the authority established by Christ, and alone capable of determining controversies. The same pride and other secret vices which make them despise government, (2 Peter ii. 10.) make them also not afraid to bring in sects of perdition, blaspheming, and this in civil government as well as ecclesiastical. Those that call themselves Reformers, in the beginning of the 16th century, of all others were remarkable in this. What bloody tumults and wars were there not produced in Germany, by the first Reformers in that country! Calvin overturned the government of Geneva; and his followers, under the name Hugonots, filled France for a great length of time with slaughter and civil wars, frequently shaking the throne itself. In this country, the first cause of its separation from the universal Church, was the unbridled passion of a tyrant: the effects were adultery, and the murder of the successive queens that he had taken to his adulterous bed. In the reign of his successor, the insatiate avarice of a corrupt nobility, gratified with the sacrilegious plunder of the Church, established what is called the Reformation. The fear of being compelled to disgorge the fruits of their rapine, contributed much to the confirmation of that order of things in the reign of Elizabeth. She was inclined to it by the circumstances of her birth, which could not be legitimate, if her father’s marriage with Catharine of Arragon was valid, as the first authority in the Catholic Church had declared. The natural spirit of this heresy, though checked a while and kept under the despotical government of this queen, appeared in its own colours soon after, and produced its natural fruits in the turbulence of the times that succeeded, and the multiplicity of sects that are continually springing up to this very day. As the true Church is holy, recommending various exercises of religion tending to purify human nature, and render men holy, as fasting, confession of sins, evangelical counsels, &c. so false teachers cast off all these, promising liberty, (2 Pet. ii. 16.) and giving full rein to the lustful passions, thus giving a liberty of living, as well as a liberty of believing. Another fruit of false teachers is, separation from what was the Universal Church before their time, and which continues to be still the far greater part, not being confined to one state or country. If some modern principles, of not allowing any communion of religion out of each state, were admitted, as many religions should have been established by heaven as men think proper to establish different states; nor could Christ have given one for all mankind, under whatever state or form of government they might live. Finally, false teachers are to known by their not being able to shew, that they have received their doctrine and mission from the apostles, in a regular succession from them. Some of our modern divines would spurn at the idea of holding their doctrine and orders from the Catholic Church, such as it existed at the time of the Reformation, which is precisely such as it exists at the present moment. In answer to this it has been retorted, that the fruits of the Catholic religion have been as bad, or worse; and the horrors of the French revolution are particularly mentioned, as a proof. . . . That great crimes have been committed by those who professed themselves Catholics, is not denied; but that they were prompted to them by the nature of their religion, is certainly not admitted. The revolution of France in particular, was the effect of the people falling off from their religion. As well may the Puritans, that brought Charles to the block, be said to be Catholics, because they or their parents once had been such: as well may the present bench of Protestant bishops be said to be Catholics, because the bishops of their sees once were so; or that Robespierre, Marat, and the Jacobins that persecuted catholicity in France, and brought its too indulgent sovereigns to the guillotine, were Catholics, or directed in the least by Catholic principles. A.
  • Ver. 17. It is not to be understood from this text, that a man who is once bad can never bring forth good fruit; but that as long as he remains in the state of sin, he cannot perform any meritorious action. Chry. hom. xxiv.
  • Ver. 18. A good tree cannot yield bad fruit, &c. Not but that both good and bad men may change their lives. This, according to the unanimous consent of the Fathers, is only to be understood while they remain such. If a bad tree begin to produce good fruit, it becomes a good tree, &c. Wi. For not those who do one or two good works are just, but those who continue permanently to do good: in the same manner, not those who commit one or two bad actions are wicked, but those who continue in evil. M.