Sunday Bible Readings August 31 2008 22nd Sunday in Ordinary Time

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August 31 2008 22nd Sunday of Ordinary Time

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

Official Readings of the Liturgy at – http://www.usccb.org/nab/083108.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Jeremiah 20:7-9
DR Challoner

Thou hast deceived me, O Lord, and I am deceived: thou hast been stronger than I, and thou hast prevailed. I am become a laughingstock all the day, all scoff at me. For I am speaking now this long time, crying out against iniquity, and I often proclaim devastation: and the word of the Lord is made a reproach to me, and a derision all the day. Then I said: I will not make mention of him, nor speak any more in his name: and there came in my heart as a burning fire, shut up in my bones, and I was wearied, not being able to bear it.

Responsorial Psalm 62:2-6, 8-9 (Ps 63 NAB/Hebrew)
DR Challoner Text Only

O God, my God, to thee do I watch at break of day.
For thee my soul hath thirsted;
for thee my flesh, O how many ways!
In a desert land, and where there is no way, and no water:
so in the sanctuary have I come before thee,
to see thy power and thy glory.
For thy mercy is better than lives:
thee my lips will praise.
Thus will I bless thee all my life long:
and in thy name I will lift up my hands.
Let my soul be filled as with marrow and fatness:
and my mouth shall praise thee with joyful lips.
If I have remembered thee upon my bed,
I will meditate on thee in the morning:
Because thou hast been my helper.
And I will rejoice under the cover of thy wings:
My soul hath stuck close to thee:
thy right hand hath received me.

The Epistle of St. Paul, The Apostle, to the Romans 12:1-2
Haydock New Testament

I BESEECH you, therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing to God, your reasonable service. And be not conformed to this world: but be reformed in the newness of your mind: that you may prove what is the good, and the acceptable, and the perfect will of God.

The Holy Gospel of Jesus Christ According to Saint Matthew 16:21-27
Haydock New Testament

From that time forth Jesus began to shew to his disciples, that he must go to Jerusalem, and suffer many things from the ancients and the Scribes, and the chief priests, and be put to death, and the third day rise again. And Peter taking him, began to rebuke him, saying:

Lord, be it far from thee; this shall not be unto thee.

But he turning, said to Peter:

Go after me, Satan, thou art a scandal unto me: because thou dost not relish the things that are of God, but the things that are of men.

Then Jesus said to his disciples:

If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life, shall lose it: and he that shall lose his life for my sake, shall find it. For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul? Or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father, with his angels: and then will he render to ever man according to his works.

Haydock Commentary Jeremias 20:7-9
Notes Copied From Haydock Commentary Site

  • Ver. 7. Thou hast deceived, &c. The meaning of the prophet is not to charge God with any untruth; but what he calls deceiving, was only the concealing from him, when he accepted of the prophetical commission, the greatness of the evils which the execution of that commission was to bring upon him. Ch. — Heb. “thou hast enticed me,” when I declined the office. T. — God never promised that he should suffer no persecution. H. — Jeremias might also have supposed that he was to be sent to the Gentiles. C. i. 5. S. Jer. in C. xxv. 18. — The oriental languages are much more lofty than ours, and express common things in the strongest manner. C. — We may perceive the different emotions of fear and joy (D.) with which the prophet was actuated, like S. Paul, and our Saviour himself. The saints evince the weakness of man and the power of divine grace. C. — Heb. “If thou, Lord, hast deceived me, I am,” &c. Tournemine.
  • Ver. 8. Day. They keep asking where are these enemies from the north, the plagues? &c. C. — He is sorry to see the word of God despised, (Theod.) and is guilty of a venial pusillanimity, concluding that his words had no good effect. M.
  • Ver. 9. And there, or “for,” &c. I was grieved continually. Sanctius. — I could not however refrain from speaking. Acts xvii. 16. and 1 Cor. ix. 16. Job xxxii. 18.

Haydock Commentary Romans 12:1-2

  • Ver. 1. With this chapter S. Paul begins his second part, in which he gives us most excellent lessons of morality, after which every Christian should aim to form his life, and thus resemble Jesus Christ and his saints. A. That you present your bodies a living sacrifice. And how must this be done? says S. Chrys. hom. xx. Let the eye abstain from sinful looks and glances, and it is a sacrifice; the tongue from speaking ill, and it is a sacrifice, &c. Your reasonable service, or worship,[1] from you; nothing being more reasonable, than for men to serve God with their souls and bodies, &c. Wi.
  • Ver. 2. Take care, lest you imitate the practices of worldlings. Let your heart, your ambition, carry you to heaven: ever despise those things which the world admires, that every one may see by your actions that you are not of the society of worldlings, and have neither regard nor friendship for them. Calmet. Transform yourselves into new men, by the renewal of your mind, that you may discern on all occasions, what is most perfect, most pleasing and acceptable to God. V.

Haydock Commentary Matthew 16:21-27

  • Ver. 21. From that time, &c. Now when the apostles firmly believed that Jesus was the Messias, and the true Son of God, he saw it necessary to let them know he was to die an infamous death on the cross, that they might be disposed to believe that mystery; (Wi.) and that they might not be too much exalted with the power given to them, and manifestation made to them. A.
  • Ver. 22. Peter taking him, &c. out of a tender love, respect and zeal for his honour, began to expostulate with him, and as it were to reprehend him,[3] saying, Lord, far be it from thee, God forbid, &c. Wi.
  • Ver. 23. Go after me, Satan.[4] The words may signify, begone from me; but out of respect due to the expositions of the ancient fathers, who would have these words to signify come after me, or follow me, I have put, with the Rheims translation, go after me. Satan is the same as an adversary: (Wi.) and is here applied to Peter, however, unknowingly or innocently, raised an opposition against the will of God, against the glory of Jesus, against the redemption of mankind, and against the destruction of the devil’s kingdom. He did not understand that there was nothing more glorious than to make of one’s life a sacrifice to God. V. Thou dost not, i.e. thy judgment in this particular is not conformable with that of God. Hence our separated brethren conclude that Christ did not, in calling him the rock in the preceding verses, appoint him the solid and permanent foundation of his Church. This conclusion, however, is not true, because, as S. Augustine and theologians affirm Peter could fall into error in points regarding morals and facts, though not in defining or deciding on points of faith. Moreover, S. Peter was not, as S. Jerom says, appointed the pillar of the Church till after Christ’s resurrection. T. And it was not till the night before Christ suffered that he said to Peter: Behold, Satan hath desired to have thee; but I have prayed for thee, that “thy faith fail not,” and thou being once converted confirm thy brethren. Luke xxii. 31. A.
  • Ver. 24. If any man will come. S. Chry. Euthymius, and Theophylactus, shew that free will is confirmed by these words. Do not expect, O Peter, that since you have confessed me to be the Son of God, you are immediately to be crowned, as if this were sufficient for salvation, and that the rest of your days may be spent in idleness and pleasure. For, although by my power, as Son of God, I would free you from every danger and trouble, yet this I will not do for your sake, that you may yourself contribute to your glory, and become the more illustrious. S. Chry. hom. lvi.
  • Ver. 25. Whosoever will save his life. Lit. his soul. In the style of the Scriptures, the word soul is sometimes put for the life of the body, sometimes for the whole man. Wi. Whosoever acts against duty and conscience to save the life of his body, shall lose eternal life; and whoever makes the sacrifice of his life, or the comforts and conveniences of life for conscience sake, shall be rewarded with life eternal.
  • Ver. 26. And lose his own soul. Christ seems in these words to pass from the life of the body to that of the soul. Wi.
  • Ver. 27. Shall come in the glory. Jesus Christ wishing to shew his disciples the greatness of his glory at his future coming, reveals to them in this life as much as it was possible for them to comprehend, purposely to strengthen them against the scandal of his ignominious death. S. Chry.

Daily Bible Readings Saturday August 30 2008 21st Week of Ordinary Time

August 30 2008 Saturday 21st Week of Ordinary Time
Saint of the Day – Blessed Jeanne Jugan

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/083008.shtml

1 Corinthians 1:26-31
Haydock New Testament

For see your vocation, brethren, that not many wise according to the flesh, not many mighty, not many noble: But the foolish things of the world hath God chosen, that he may confound the wise: and the weak things of the world hath God chosen, that he may confound the strong: And the mean things of the world, and the things that are contemptible, hath God chosen, and the things that are not, that he might destroy the things that are: That no flesh should glory in his sight.

But of him you are in Christ Jesus, who is made to us wisdom from God, and justice, and sanctification, and redemption: That, as it is written, He that glorieth, may glory in the Lord.

Responsorial Psalm 32:12-13, 18-21
DR Challoner Text Only

Blessed is the nation whose God is the Lord:
the people whom he hath chosen for his inheritance.
The Lord hath looked from heaven:
he hath beheld all the sons of men.
Behold the eyes of the Lord are on them that fear him:
and on them that hope in his mercy.
To deliver their souls from death;
and feed them in famine.
Our soul waiteth for the Lord:
for he is our helper and protector.
For in him our heart shall rejoice:
and in his holy name we have trusted.

The Holy Gospel of Jesus Christ According to Saint Matthew 25:14-30
Haydock New Testament

For even as a man going into a far country, called his servants, and delivered to them his goods; And to one he gave five talents, and to another two, and to another one, to every one according to his proper ability: and immediately he took his journey. And he that had received the five talents, went his way, and traded with the same, and gained other five. And in like manner he that had received the two, gained other two. But he that had received the one, going his way, digged in the earth, and hid his lord’s money. But after a long time, the lord of those servants came, and reckoned with them. And he that had received the five talents, coming, brought other five talents, saying:

Lord, thou deliveredst to me five talents; behold I have gained other five over and above.

His lord said to him:

Well done, thou good and faithful servant: because thou hast been faithful over a few things, I will set thee over many things: enter thou into the joy of thy lord.

And he also that had received the two talents came and said:

Lord, thou deliveredst two talents to me: behold I have gained other two.

His lord said to him:

Well done, good and faithful servant: because thou hast been faithful over a few things, I will set thee over many things: enter thou into the joy of thy lord.

But he that had received the one talent, came, and said: Lord, I know that thou art a hard man; thou reapest where thou hast not sown, and gatherest where thou hast not strewed:

And being afraid, I went and hid thy talent in the earth:

behold here thou hast that which is thine.

And his lord answering, said to him:

Wicked and slothful servant, thou knewest that I reap where I sow not, and gather where I have not strewed. Thou oughtest, therefore, to have committed my money to the bankers, and at my coming, I should have received my own with usury. Take ye away, therefore, the talent from him, and give it to him that hath ten talents.

For to every one that hath, shall be given, and he shall abound: but from him that hath not, that also which he seemeth to have shall be taken away. And the unprofitable servant, cast ye out into the exterior darkness. There shall be weeping and gnashing of teeth.

Haydock Commentary 1 Corinthians 1: 26-31
Notes Copied From Haydock Commentary Site

  • Ver. 26-28. Vocation, is here used for the called, as Rom. iii. 30. circumcision for the circumcised, (ibid. xi. 7.) election for the elect. V. Consider you manner of being called; not many, hitherto, of those who have believed, or of those who have preached the gospel, are wise according to the flesh, or as to worldly wisdom; and in the esteem of men, not many mighty, not many noble. God hath chosen such as are looked upon as illiterate, without power, without riches, without human wisdom, to confound the great and wise men: He hath chosen the things that are not, that is, says S. Chrys. men reputed as nothing, of no consideration, to confound, to destroy, to make subject to him, and to the gospel, men who had the greatest worldly advantages, that no flesh, no men how great, wise, rich, or powerful soever, might glory in his sight, or attribute their call, and their salvation to their own merits. From him you are in Christ Jesus brought to believe in him, who is made to us wisdom, acknowledged to be the wisdom of his eternal Father, by whom we have been justified, sanctified, redeemed. We have nothing of ourselves to boast of, and can only glory in the Lord. Wi. And the mean things. In the beginning of Christianity, it was frequently objected to the Christians, that they had none but men of the basest extraction. The emperor Julian likewise made the Catholics the same reproach. Grot. But this objection was not founded; for we find many persons of considerable mention in the Scriptures, who had embraced Christianity. Witness, v. 1. of this chap. Sosthenes, the head of the synagogue at Corinth, and some in the very palace of Cæsar.
  • Ver. 29. Glory in his sight. God wished it to be known, that the establishment of his Church was not the work of human wisdom or power, but of the omnipotent power of his divinity. Calmet.
  • We may here admire, (v. 1.) the happiness of those who, like S. Paul, are called to the sacred ministry, not through human respects, nor by any influence of parents, by the vocation of heaven. V. 2. We have here the model and origin of all future pastoral letters. V. 3. &c. he gives thanks to God for past favours, and prays for a continuation of graces and blessings. V. 10. He begs that there be no schisms found among them, but that unanimity of sentiment and disposition may reign among them, certain and unequivocal marks of truth. V. 12. &c. He shews that both pastors and flocks should look up to God, as the only source of truth and grace; that it is a crying injustice to withdraw any share of our heart and confidence from God, to fix it on any thing that is not God; as it is to attach ourselves to the ministers of truth, and not to the Truth itself. Therefore, concludes S. Paul, though the Jews call for miracles, and the Gentiles lean upon worldly wisdom, Christians must seek their strength and success in the weakness of the cross, and their glory in the ignominy of Christ crucified, to whom alone be all the honour and glory for ever and ever. Amen.

Haydock Commentary Matthew 25:14-30

  • Ver. 14. But that the apostles and all men might learn how they ought to watch, and to prepare for the last day, he subjoins another instructive parable of the ten talents. It has a great affinity with that mentioned in S. Luke, xix. 11. But this last was spoken at a different time, place, and occasion. It differs also in some points. For even as a man, &c. This passage is to be understood of our divine Redeemer, who ascended to heaven encompassed by his human nature. The proper abode for the flesh is the earth; when, therefore, it is placed in the kingdom of God, it may be said to be gone into a far country. S. Gregory. But when we speak of his divine nature, we cannot say that he is gone into a far country, but only when we speak of his humanity. Origen.
  • Ver. 15. In the parable of the talents, the master is God, talents, graces, &c. Wi. From this, it appears, we can do no good of ourselves, but only by means of God’s grace, though he requires our co-operation; since the servants could only make use of the talents given them to gain others. (A talent is £187 10s.) It is also worthy of remark, that both he who received five and he who received only two talents, received an equal reward of entering into the joy of our Lord; which shews, that only an account will be taken according to what we have received, and that however mean and despicable our abilities may be, we still have an equal facility with the most learned of entering heaven. Jans. The servant to whom this treasure was delivered, is allegorically explained of the faithful adorers of God, in the Jewish law, who departing from it, became followers of Christ, and therefore deserving of a double recompense. . . . The servant to whom the two talents were delivered, is understood of the Gentiles, who were justified in the faith and confession of the Father and the Son, and confessed our Lord Jesus Christ, God and man, composed of body and soul; and as the people of the Jews doubled the five talents they received, so the Gentiles, by the duplication of their two talents, merited a double recompense also. . . . But the servant who received only one talent, and hid it in the ground, represented such of the Jews as persisted in the observation of the old law, and thus kept their talent buried in the ground, for fear the Gentiles should be converted. S. Hilary.
  • Ver. 18. He that had received the one. The man who hid this one talent, represents all those who, having received any good quality, whether mental or corporal, employ it only on earthly things. S. Gregory. Origen is also of the same sentiment: if you see any one, says he, who has received from God the gift of teaching and instructing others to salvation, yet will not exercise himself in this function, he buries his talent in the ground, like this unworthy servant, and must expect to receive the like reward.
  • Ver. 19. After a long time. This represents the time that is to intervene between our Saviour’s ascension and his last coming. For, as he is the Master, who went into a far country, i.e. to heaven, after he had inculcated the relative duties of each man in his respective state of life; so shall he come at the last day, and reckon with all men, commending those who have employed their talents well, and punishing such as have made a bad use of them. S. Jerom.
  • Ver. 20. I have gained other five. Free-will, aided by the grace of God, doth evidently merit as we see here.
  • Ver. 24. I know that thou art a hard man. This is an insignificant part, that is, an ornament of the parable only; as also when it is said: I should have received mine with usury, v. 27. Wi. This seems to have been an adage levelled at avaricious men, who are never pleased but with what increases their hoards. Under this symbol is also depicted the excuse of many, who accuse God of being too severe and unbending, whose service is extremely hard, and who adopts, rejects, and reprobates whom he pleases; who deals out heavier burdens than the weak nature of man is made to support; who denies the grace of obedience, and thus wishes to reap where he has not sown. Jans.
  • Ver. 26. Thou evil and slothful servant, for thus calumniating thy master; if I wish to reap where I have not sown, how ought you to fear my just indignation, if were I have sown I find nothing by your neglect to reap. Thus our Lord retorts the accusation upon the servant, as in Luke xix. 22. Out of thy own mouth I judge thee, thou wicked servant.
  • Ver. 29. To every one that hath, &c. That is, who hath, so as to have made good use of, or to have improved, what was committed to his trust and management. See the notes Matt. xiii, v. 12. Wi. When those who are gifted with the grace of understanding for the benefit of others, refuse to make a proper use of the gift, that grace is of consequence withdrawn; whereas had they employed it with zeal and diligence, they would have received additional graces. S. Chrys. hom. lxxix. This, moreover, shews that God never requires of men more than he has enabled them to perform.
  • Ver. 30. And the unprofitable servant. Thus not only the rapacious, the unjust, and evil doers, but also all those who neglect to do good, are punished with the greatest severity. Let Christians listen to these words, and while time will permit them, embrace the means of salvation. S. Chrys. hom. lxxix. Let no one suffer his talent to lie uncultivated, and, as it were, hidden and buried in this unhappy earth of the world and the flesh, which engages all their thoughts and affections more than the honour and glory of God, or the eternal welfare of their own or their neighbour’s souls. —— The foregoing parables manifestly tend to excite in us great watchfulness, under the just apprehension of the strict account which hereafter we must give of our respective talents. Jesus, therefore, naturally concludes these parables with a description of that awful day which is to succeed the final reckoning, and which will unalterably fix our abode either in eternal happiness, or in eternal misery. In this description we are to remark, 1. the preparations for this awful scene; 2. the sentence pronounced by the judge; 3. the execution of this sentence.

Daily Bible Readings Friday August 29 2008 Memorial of the Martyrdom of Saint John the Baptist

August 29 2008 Friday Memorial of the Martyrdom of Saint John the Baptist
Saint of the Day – Martyrdom of John the Baptist

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/082908.shtml

1 Corinthians 1:17-25
Haydock New Testament

For Christ sent me not to baptize, but to preach the gospel: not in wisdom of speech, lest the cross of Christ should be made void. For the word of the cross, to them indeed that perish, is foolishness; but to them who are saved, that is, to us, it is the power of God. For it is written: I will destroy the wisdom of the wise: and the prudence of the prudent I will reject.

Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? For seeing that in the wisdom of God the world by wisdom knew not God: it pleased God by the foolishness of preaching to save them that believe. For both the Jews require signs, and the Greeks seek after wisdom: But we preach Christ crucified, to the Jews a stumbling-block, and to the Gentiles, foolishness: But to them that are called, both Jews, and Greeks, Christ the power of God, and the wisdom of God. For the foolishness of God, is wiser than men: and the weakness of God, is stronger than men.

Responsorial Psalm 32:1-2, 4-5, 10-11 (Ps 33 NAB/Hebrew)
DR Challoner Text Only

Rejoice in the Lord, O ye just:
praise becometh the upright.
Give praise to the Lord on the harp;
sing to him with the psaltery,
the instrument of ten strings.
For the word of the Lord is right,
and all his works are done with faithfulness.
He loveth mercy and judgment;
the earth is full of the mercy of the Lord.
The Lord bringeth to nought the counsels of nations;
and he rejecteth the devices of people,
and casteth away the counsels of princes.
But the counsel of the Lord standeth for ever:
the thoughts of his heart to all generations.

The Holy Gospel of Jesus Christ According to Saint Mark 6:17-29
Haydock New Testament

For Herod himself had sent and apprehended John, and bound him in prison for the sake of Herodias, the wife of Philip, his brother, because he had married her. For John said to Herod:

It is not lawful for thee to have thy brother’s wife.

Now Herodias laid snares for him: and was desirous to put him to death, and could not. For Herod feared John, knowing him to be a just and holy man: and kept him, and when he heard him, did many things: and he heard him willingly. And when a convenient day was come, Herod made a supper for his birthday, for the princes, and tribunes, and chief men of Galilee. And when the daughter of the same Herodias had come in, and had danced, and pleased Herod, and them that were at table with him, the king said to the damsel:

Ask of me what thou wilt, and I will give it thee.

And he swore to her:

Whatsoever thou shalt ask I will give thee, thou it be the half of my kingdom.

And when she was gone out, she said to her mother:

What shall I ask?

But she said:

The head of John the Baptist.

And when she had come in immediately with haste to the king, she asked, saying:

I will that forthwith thou give me in a dish the head of John the Baptist.

And the king was struck sad: yet because of his oath, and because of them that were with him at table, he would not displease her: But sending an executioner, he commanded that his head should be brought in a dish. And he beheaded him in the prison, And brought his head in a dish; and gave it to the damsel: and the damsel gave it to her mother. Which his disciples hearing, came, and took his body: and laid it in a tomb.

Haydock Commentary 1 Corinthians 1:17-25
Notes Copied From Haydock Commentary Site

  • Ver. 17. &c. Not to baptize. That is, the first and principal intent, in my vocation to the apostleship, was to preach the gospel, before the Gentiles, and kings, and the children of Israel. Acts c.. ix. 15. To baptize is common to all, but to preach is peculiarly the function of an apostle. Est. Menoc. Grot. I was sent to preach the gospel, not with wisdom of speech, and as he says in the next chapter, (v. 13.) not in the persuasive words of human wisdom, &c. The Spirit of God, which guided the thoughts and pen of S. Paul, and the other sacred writers, inspired them to deliver the gospel-truths with great simplicity, without the ornaments of an artificial human eloquence, lest the cross of Christ should be made void, lest the conversion of the world might be attributed to any human means, and not to the power of God, and of Christ crucified. Wi.
  • Ver. 18. For the word of the cross. That is, the preaching that the Son of God, both God and man, died nailed to an infamous cross, is folly, is looked upon as ridiculous and incredible, by all obstinate unbelievers that perish: but it is received as the work of God, and an effect of his divine power, by such as are saved. Wi.
  • Ver. 19-20. I will destroy the wisdom of the wise. I will confound the false and mistaken wisdom of the great and wise philosophers, of the learned doctors or scribes, of the curious searchers of the secrets of nature. Hath not God made foolish the wisdom of this world, by the means he hath made use of to convert, and save the world, particularly by sending his only Son to die upon a cross? the preaching of which seems a folly, &c. only they who are called, believe Christ, though crucified, to be the power and wisdom of God. Wi.
  • Ver. 21. For seeing that in the wisdom of God, &c. That is, by the works of the divine wisdom, by the visible creatures of this world, and the effects of his providence, the world had not wisdom, or was not wise enough, to know and worship God, as they might, and ought to have done: it pleased God to shew his power by the foolishness of preaching, by sending illiterate men to preach a God crucified, which to human wisdom seems a folly, and to save men by this belief. Wi. The gospel, which I announce to you, though it appears folly to the vain philosopher, is the wisdom of God; and whilst it exhibits the picture of a crucified God, and teaches us the mortification of our senses, promises a happiness in the next life, not to be found in this. Vat. Grot. Tir. Just.
  • Ver. 22-25. The Jews, in the mean time, ask for miracles, such as God formerly wrought in their favour, and the Greeks, or the Gentiles, to be converted, expect from us, what they would look upon as the highest points of human wisdom and knowledge; for that which appeareth the foolishness of God, is wiser than men, and able to confound the highest human wisdom; and that which appeareth weakness of God, is stronger than men, who cannot hinder God from converting the world, by means and methods, that seem so disproportioned to this his design. Wi. Foolishness. That is to say, what appears foolish to the world in the ways of God, is indeed more wise: and what appears weakness, is indeed above all the strength and comprehension of man. Ch.

Haydock Commentary Mark 6:17-29

  • Ver. 20. Herod,[2] &c. The sense both of the Latin and Greek text seems to be, that Herod entertained and shewed a particular respect and value for John the Baptist: yet some expound it, that he had a watchful eye over him, and sought only for an occasion to take him off. Wi.
  • Ver. 26. It is customary, in Scripture, to give the generally prevailing sentiment at the time; thus Joseph is called by the blessed Virgin , the father of Jesus; so now Herod is said to be stricken with sadness, because he appeared to be so to the company at table, though within his own breast, he secretly rejoiced that he had an opportunity of destroying an importuning monitor, with an exterior shew of piety and honour. Ven. Bede.
  • Ver. 29. Church history informs us, that the Christians were accustomed to frequent this tomb with great piety and respect, til the reign of Julian the apostate, at which time the pagans, through hatred for Christianity, broke open his tomb, and dispersed his bones; but immediately after, thinking it better to burn them, they endeavoured to collect them again. But some religious of a neighbouring convent, joining themselves to the pagans, under pretence of collecting the bones to burn, secreted the greater part of them, and sent them to Philip, at Jerusalem, who sent them to Athanasius, bishop of Alexandria; and in the reign of Theodosius, the temple of Serapis was converted into a Christian church, and dedicated to the honour of S. John the Baptist, where his relics were deposited. Gloss. Ordina.

Daily Bible Readings August 28 2008 Memorial of St Augustine Bishop and Dr of the Church

August 28 2008 Thursday Memorial of Saint Augustine, bishop and doctor of the Church
Saint of the Day – St. Augustine

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/082808.shtml

1 Corinthians 1:1-9
Haydock New Testament

PAUL, called to be an apostle of Jesus Christ, by the will of God, and Sosthenes, a brother, To the church of God that is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that invoke the name of our Lord Jesus Christ, in every place of theirs and ours; Grace to you, and peace from God, our Father, and from the Lord Jesus Christ.

I give thanks to my God always for you, for the grace of God, that is given you in Christ Jesus: That in all things you are made rich in him, in all speaking, and in all knowledge: As the testimony of Christ was confirmed in you: So that nothing is wanting to you in any grace, waiting for the manifestation of our Lord Jesus Christ, Who also will confirm you unto the end without crime, in the day of the coming of our Lord Jesus Christ. God is faithful: by whom you are called unto the fellowship of his Son, Jesus Christ, our Lord.

Responsorial Psalm 144:2-7 (Ps 145 NAB/Hebrew)
DR Challoner Text Only

Every day will I bless thee:
and I will praise thy name for ever;
yea, for ever and ever.
Great is the Lord, and greatly to be praised:
and of his greatness there is no end.
Generation and generation shall praise thy works:
and they shall declare thy power.
They shall speak of the magnificence of the glory of thy holiness:
and shall tell thy wondrous works.
And they shall speak of the might of thy terrible acts:
and shall declare thy greatness.
They shall publish the memory of the abundance of thy sweetness:
and shall rejoice in thy justice.

The Holy Gospel of Jesus Christ According to Saint Matthew 24:42-51
Haydock New Testament

Jesus said:

Watch ye, therefore, because you know not at what hour your Lord will come. But this know ye, that if the master of the house knew at what hour the thief would come, he would certainly watch, and would not suffer his house to be broken open. Wherefore be ye also ready, because at what hour you know not, the Son of man will come.

Who, thinkest thou, is a faithful and wise servant, whom his lord hath set over his family, to give them meat in season? Blessed is that servant, whom, when his lord shall come, he shall find so doing. Amen, I say to you, he shall set him over all his goods. But if that evil servant shall say in his heart: My lord is long a coming: And shall begin to strike his fellow-servants, and shall eat, and drink with drunkards: The lord of that servant shall come, in a day that he expecteth not, and in an hour that he knoweth not: And shall separate him, and appoint his portion with the hypocrites. There shall be weeping and gnashing of teeth.

Haydock Commentary 1 Corinthians 1:1-9
Notes Copied From Haydock Commentary Site

Ver. 1. Paul called to be an apostle. S. Paul had preached to the Corinthians, and had remained a long time with them, to instruct and confirm them in the faith. During his absence, the faithful of Corinth were divided into several parties, on occasion of some new teachers, who had come amongst them. Calmet. It was to heal the wounds caused by these divisions, that the present epistle was written. S. Thom. A. And Sosthenes. There are various conjectures made concerning the person S. Paul here mentions. Some are of opinion that this Sosthenes is the same mentioned, Acts xviii. 17. who was beaten before the tribunal of Gallio, proconsul of Achaia, when S. Paul was carried before that magistrate. Eusebius says, that Sosthenes was one of the 72 disciples, and a different person from the one mentioned in Acts. Estius takes him to be S. Paul’s secretary. The common opinion is, that he was a great sufferer for the faith at Corinth, and S. Paul here mentions him as a man worthy their imitation. Calmet.

Ver. 2. In every place of theirs and ours. Inasmuch as among Christians in all places there ought to be such an union of faith, and conformity of discipline, as if they were all in one place. Wi.

Ver. 4. That is given you in, or by Christ Jesus.[1] Where we may take notice with S. Chrys. for the understanding of other places, that in, is many times put for by or through.

Ver. 5. Rich in him in all knowledge. The apostles never addressed any epistle, except to persons who had been previously converted to the faith. Nor is it reasonable to expect, that infidel and pagan nations, merely by reading the inspired writings, will be able, by the light that is in them, to elicit from the said book the truths of religion. Would they not be tempted to worship the wily serpent, that succeeded in deceiving Eve? and how will they know that this serpent is the devil? A.

Ver. 6. As the testimony of Christ, what Christ testified and taught was confirmed in you, that is, your faith in Christ hath been confirmed by those graces and gifts which you received from the Holy Ghost at your baptism, and when by imposition of hands you were confirmed by me, or some other bishop. Wi.

Haydock Commentary Matthew 24:42-51

Ver. 42. Watch ye, therefore. That men might not be attentive for a time only, but preserve a continual vigilance, the Almighty conceals from them the hour of dissolution: they ought therefore to be ever expecting it, and ever watchful. But to the eternal infamy of Christians be it said, much more diligence is used by the worldly wise for the preservation of their wealth, than by the former for the salvation of their immortal souls. Though they are fully aware that the Lord will come, and like a thief in the night, when they least expect him, they do not persevere watching, nor guard against irreparable misfortune of quitting the present life without previous preparation. Therefore will the day come to the destruction of such as are reposed in sleep. S. Chrys. hom. lxxviii. on S. Mat. Of what importance is it then that we should be found watching, and properly attentive to the one thing necessary, the salvation of our immortal souls. For what will it avail us, if we have gained the whole world, which we must then leave, and lose our immortal souls, which, owing to our supine neglect to these admonitions of Jesus Christ, must suffer in hell-flames for all eternity? A.

Daily Bible Readings Wednesday August 27 2008 21st Week of Ordinary Time

August 27 2008 Wednesday 21st Week of Ordinary Time
Saint of the Day – St. Monica

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/082708.shtml

2 Thessalonians 3:6-10, 16-18
Haydock New Testament

And we charge you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother walking disorderly, and not according to the tradition which they have received of us. For yourselves know how you ought to imitate us: for we were not disorderly among you: neither did we eat any man’s bread for nothing, but in labour and in toil working night and day, lest we should be burthensome to any of you. Not as if we had not the power; but that we might give ourselves a pattern to you to imitate us. For also when we were with you, we declared this to you, that if any man will not work, neither let him eat.

Now the Lord of peace himself, give you everlasting peace in every place. The Lord be with you all. The salutation of Paul with my own hand: which is the sign in every epistle: so I write. The grace of our Lord Jesus Christ be with you all. Amen.

Responsorial Psalm 127:1-2, 4-5
DR Challoner Text Only

Blessed are all they that fear the Lord:
that walk in his ways.
For thou shalt eat the labours of thy hands:
blessed art thou, and it shall be well with thee.
Behold, thus shall the man be blessed that feareth the Lord.
May the Lord bless thee out of Sion:
and mayst thou see the good things of Jerusalem
all the days of thy life.

The Holy Gospel of Jesus Christ According to Saint Matthew 23:27-32
Haydock New Testament

Jesus said:

Wo to you Scribes and Pharisees, hypocrites: because you are like to whitened sepulchres, which outwardly appear to me beautiful, but within are full of dead men’s bones, and of all filthiness. So you also outwardly, indeed, appear to men just: but within, you are full of hypocrisy and iniquity.

Wo to you Scribes and Pharisees, hypocrites, who build the sepulchres of the prophets, and adorn the monuments of the just, And say: If we had been in the days of our fathers, we would not have been partakers with them, in the blood of the prophets. Wherefore you are witnesses against yourselves, that you are the sons of them who killed the prophets. Fill ye up then the measure of your fathers.

Haydock Commentary 2 Thessalonians 3: 6-10, 16-18
Notes Copied From Haydock Commentary Site

  • Ver. 6. Charge, or declare; or by the Greek, we command. In the name of our Lord. This may signify a separation by excommunication. Wi. That you withdraw, &c. S. Chrysostom upon this place, S. Austin, Theophylactus, and others understand S. Paul as speaking of a kind of excommunication. But S. Chrys. on v. 13. and 14. seems to restrain its meaning to a prohibition for the guilty to speak to any body, unless they spoke to him, if their conversation tended to exhort him to repentance. Theophylactus likewise remarks that this punishment was formerly much dreaded, though now not in use.
  • Ver. 8. Burthensome. By the Greek, he understands those who being idle, and not keeping themselves employed, lead a disorderly life. Wi.
  • Ver. 9. If I, to whom you are indebted for the preaching of the gospel, have yielded my claims, unwilling to receive any thing from you, and even labouring with my own hands for the necessaries of life, how are those to be borne with who do nothing, and yet will be supported at another’s expense? for S. Paul had witnessed amongst them some of this idle disposition. Estius.
  • Ver. 10. Not work. By prying with curiosity into other men’s actions. He that is idle, saith S. Chrys. will be given to curiosity. Wi. The apostles, like our Lord, were fond of introducing popular saying or axioms. Another, and not unlike the former, is found in one of the Jewish rabbies, Zeror:
  • Qui non laboraverit in Prosabbato, nè edat in Sabbato.
  • Ver. 17. The salvation of, &c. The apostle gives them his caution, for fear the faithful might be deceived by fictitious letters. For they had already received one of this kind, which had terrified them, by foretelling that the day of judgment was at hand. This deception he is here anxious to remove, signing the present communication with his own hand, and sealing it with his own seal. For although the rest of the epistle had been written by another, these words to the end were written by himself. Estius. All the civilities of this great doctor of grace terminate in wishing it to his friends. This is his genuine character, because it is the love and continual effusion of his heart. V. Amen. This the congregation added after the epistle had been read, and from this circumstance alone has it found a place here. Polus synopsis Criticorum, p. 1003, vol. 4.

Haydock Commentary Matthew 23:27-32

  • Ver. 27. Whitened sepulchres. The Jews, lest they should be defiled with touching the sepuchres, whitened them on the outside, in order to distinguish them. But this exterior whiteness, covering interior corruption, was a genuine picture of the pharisaical character. But these men, says S. Gregory, can have no excuse before the severe judge at the last day; for, whilst they shew to the view of mankind so beautiful an appearance of virtue, by their very hypocrisy they demonstrate that they are not ignorant how to live well. Moral. xxvi. Tell me, you hypocrite, what pleasure there is in wickedness? why do you not wish to be what you wish to appear? What it is beautiful to appear, is beyond a doubt more beautiful to be. Be therefore what you appear, or appear what you really are. S. John Chrysostom.
  • Ver. 28. Jesus Christ so often and so boldly condemns the Pharisees, because he reads their hearts and intentions; but we, who can only judge of overt actions, who cannot dive into the secrets of the heart, must never presume to call men’s exterior good actions hypocrisy; but judge of men according as we see and know. B.
  • Ver. 29. Build the sepulchres, &c. This is not blamed, as if it were in itself evil to build or adorn the monuments of the prophets; but the hypocrisy of the Pharisees is here taxed; who, whilst they pretended to honour the memory of the prophets, were persecuting even unto death the Lord of the prophets. Ch. Jesus Christ foresaw that they would shortly accomplish the wickedness of their fathers in shedding his blood, as their fathers did the blood of the prophets. Hilar. And although they seemed to honour the prophets, and to abhor the murder of the just, it was merely that in their persecution of Jesus Christ he might appear to the people neither a prophet, nor just. M.
  • Ver. 32. Jesus Christ does not here persuade the Jews to continue on in their wicked ways, as if praising and sanctioning their conduct; but only predicts his own death, which they were about to compass, and which crime would greatly exceed that of their fathers: as he was the greatest, and even the Lord of all the other prophets, whom their fathers had put to death. Dion. Carth.

Daily Bible Readings Tuesday August 26 2008 21st Week of Ordinary Time

August 26 2008 Tuesday 21st Week of Ordinary Time
Saint of the Day – St. Joseph Calasanz

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/082608.shtml

2 Thessalonians 2:1-3a, 14-17 (13-16 DR/Haydock/Vulgate)
Haydock New Testament

AND we beseech you, brethren, by the coming of our Lord Jesus Christ, and of our gathering together unto him: That you be not easily moved from your sense, nor be terrified, neither by spirit, nor by word, nor by epistle, as sent from us, as if the day of the Lord were at hand. Let no man deceive you by any means.

Whereunto also he hath called you by our gospel, unto the purchasing of the glory of our Lord Jesus Christ. Therefore, brethren, stand firm; and hold the traditions which you have learned, whether by word, or by our epistle. Now our Lord Jesus Christ himself, and God and our Father who hath loved us, and hath given us everlasting consolation, and good hope in grace, Exhort your hearts, and confirm you in every good work and word.

Responsorial Psalm 95:10- 13 (Ps 96 NAB/Hebrew)
DR Challoner Text Only

Say ye among the Gentiles, the Lord hath reigned.
For he hath corrected the world, which shall not be moved:
he will judge the people with justice.
Let the heavens rejoice, and let the earth be glad,
let the sea be moved, and the fulness thereof:
The fields and all things that are in them shall be joyful.
Then shall all the trees of the woods rejoice
before the face of the Lord, because he cometh:
because he cometh to judge the earth.
He shall judge the world with justice,
and the people with his truth.

The Holy Gospel of Jesus Christ According to Saint Matthew 23:23-26
Haydock New Testament

Wo to you Scribes and Pharisees, hypocrites: who tithe mint, and anise, and cumin, and have omitted the weightier things of the law, judgment, and mercy, and faith. These things you ought to have done, and not to leave those others undone. Blind guides, who strain out a gnat, and swallow a camel.

Wo to you Scribes and Pharisees, hypocrites: because you make clean the outside of the cup, and of the dish: but within you are full of extortion and uncleanness. Thou blind Pharisee, first make clean the inside of the cup, and of the dish, that the outside may come clean.

Haydock Commentary 2 Thessalonians 2:1-3a, 13-16
Notes Copied From Haydock Commentary Site

  • Ver. 1. And we, &c. Some impostors had taken occasion from S. Paul’s first epistle to the Thessalonians, to teach that the day of judgment was at hand. The apostle here maintains that it certainly will come, but that it will come like a thief in the night. He says nothing of the time when it is to arrive; he merely refutes those who spoke of its taking place immediately. By the coming, &c. Grotius and some others explain this coming, of the vengeance he took on the Jews by the arms of the Romans. It is true he speaks in many places of the destruction of Jerusalem, and of his coming at the last day, in terms exactly the same. But the context of the whole epistle demonstrates that he is here speaking of the last day. Calmet. And of our gathering together[1] unto him. Lit. of our congregation unto him. That is, that you be not moved by any pretended revelation, nor by any words or letter, as spoken or written by me. Wi.
  • Ver. 2. S. Austin, writing to Hesychium, declareth that no one from the Scripture can be assured of the day, year, or age when the second coming shall be. ep. lxxx. Let us attend to what S. Austin declares he had learnt from the first Church authorities. At the last judgment, or about that time, will arrive Elias, the Thesbite, the conversion of the Jews, the persecution of antichrist, the coming of Jesus Christ, the resurrection of the dead, the separation of the good from the bad, the conflagration of the world, and the renovation of the same: that these things will arrive, we are to believe, but in what manner and in what order experience will teach better than reason. It is my opinion that they will come in the order I have related them. De Civ. Dei. lib. xx. cap. ult. That the man of sin will be born of the Jewish tribe of Dan, that he will cruelly persecute the faithful for three years and a half, that he will put to death Henoch and Elias, and that great, very great, will be the apostacy, is the general belief. Oh! God, preserve us with thy grace, and do not permit us to lose sight of the dreadful danger that threatens even the elect.
  • Ver. 14. Traditions, . . . whether by word,[10] or by our epistle. Therefore, says S. Chrys. the apostle did not deliver all things that were to be believed, by writing; (Wi.) but many things by word of mouth only, which have been perpetuated by tradition, and these traditions, no less than the writings of the apostles, are deserving of faith. OmoiwV de kakeina, kai tauta estin axiopista. S. Chrysos. hic.

Haydock Commentary Matthew 23:23-26

  • Ver. 23. You . . . who pay tithe, &c. The tithes of these small things are not found in the law. Nor yet doth Christ blame them so much for this, as for neglecting more weighty matters; and tells them by a proverb, that they strain out a gnat, and swallow a camel. Wi. The Pharisees pretended the greatest exactitude even in the smallest commands of the law, when the observance of them could impress the people with a favourable idea of their sanctity; whereas they omitted the more essential precepts of the law, when it did not procure them the praise of men. Nic. de Lyra. S. Jerom interprets this passage of receiving tithes; the Vulgate has decimare. S. Jer. The Pharisees are blamed by our Lord for their avarice, in scrupulously exacting tithes of the most trifling things, whilst they lived in a constant neglect of their duty, both to God and their neighbour. Idem. (note from Bob: to strain out a gnat, or as the KJV says “to strain at a gnat”, is to strain your wine so that gnats which were ritually unclean might be removed. While not as much of an issue here in the DR or Haydock, the KJV rendering has produced some bizarre explanations due to the nature of the rendering and maybe the explanation will help KJV only readers understand what their bible is actually trying to tell them.)
  • Ver. 25. Woe to you. Jesus Christ here condemns, in forcible language, the principal vices of the Pharisees, viz. their hypocrisy, false devotion, boundless ambition, insatiable avarice, false zeal, and ignorance in deciding upon cases of conscience. S. Luke represents our Saviour as saying this to the Pharisees at dinner; (C. xi.) so that Christ must either have repeated these things at different times; or, S. Mat. according to custom, must have added them to other words of our Saviour, which, though spoken on another occasion, had some connection with the same subject. In vain do you, Pharisees, boast of your external sanctity. Do not imagine, that fornication, adultery, and other actions, are the only sins to be attended to; and that pride, avarice, anger, and other spiritual sins, are of no moment. He who made the body, made also the soul; and it is of equal consequence that both be kept clean and free from sin. Nic. de Lyra. By the similitude of the cup, and of whited sepulchres, as also that of building the sepulchres of the prophets, he shews that they did all their actions purposely to be seen by men, and that this was their only motive in all they did. Idem. Like Ezekiel’s bitter roll, we have here a dreadful list of woes, like as many thunderbolts, levelled against hypocrisy, avarice, ambition, and all bitter zeal. We should be careful not to suffer such rank weeds to grow up in our soil, to the ruin of all good.
  • Ver. 26. Thou blind Pharisee. The vices of the Scribes and Pharisees are not frequently to be found in Christians. The genuine characters of the pharisaical and hypocritical spirit, are: 1. to be punctiliously exact in trifles; 2. to be fond of distinction and esteem; 3. to be content with external piety; 4. to entertain a high opinion of ourselves, and to be impatient of reproof; 5. to be harsh to others, and ready to impose on them what we do not observe ourselves. Sins abundantly sufficient to rob us of every good, and to leave our house quite desolate! not less so that the temple and city of Jerusalem!

Daily Bible Readings Monday August 25 2008 21st Week of Ordinary Time

August 25 2008 Monday 21st Week of Ordinary Time
Saint of the Day – St. Louis of France

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/082508.shtml

The Second Epistle of Saint Paul, the Apostle,
to the Thessalonians 1:1-5, 11-12
Haydock New Testament

PAUL, and Silvanus, and Timothy, to the church of the Thessalonians, in God our Father, and the Lord Jesus Christ. Grace unto you, and peace from God our Father, and from the Lord Jesus Christ. We ought to give thanks always to God for you, brethren, as it is meet, because your faith increaseth exceedingly, and the charity of every one of you towards each other, aboundeth: So that we ourselves also glory in you in the churches of God, for your patience and faith, and in all your persecutions and tribulations, which you endure, For an example of the just judgment of God, that you may be counted worthy of the kingdom of God, for which also you suffer.

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

Ps 95:1-5 (Ps 96 NAB/Hebrew)
DR Challoner Text Only

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

The Holy Gospel of Jesus Christ According to Saint Matthew 23:13-22
Haydock New Testament

Jesus said:

But wo to you Scribes and Pharisees, hypocrites: because you shut the kingdom of heaven against men: for you go not in yourselves: and those that are going in, you suffer not to enter. Wo to you Scribes and Pharisees, hypocrites: because you devour the house of widows, making long prayers: therefore you shall receive the greater judgment. Wo to you Scribes and Pharisees, hypocrites: because you go round about sea and land to make one proselyte: and when he is made, you make him the child of hell two-fold more than yourselves. Wo to you blind guides, who say: Whosoever shall swear by the temple, it is nothing: but he that shall swear by the gold of the temple, is a debtor.

Ye foolish and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? And whosoever shall swear by the altar, it is nothing: but whosoever shall swear by the gift that is upon it, he is a debtor. Ye blind: for whether is greater, the gift, or the altar that sanctifieth the gift?

Whosoever therefore sweareth by the altar, sweareth by it, and by all things that are upon it: And whosoever sweareth by the temple, sweareth by it, and by him that dwelleth in it. And he that sweareth by heaven, sweareth by the throne of God, and by him that sitteth thereon.

Haydock Commentary 2 Thessalonians 1:1-5, 11-12
Notes Copied From Haydock Commentary Site

  • Ver. 5. For an example of the just judgment of God. That is, that the persecutions and troubles you suffer in this world shew the justice of God in punishing men for their sins, even in this life, so that by these temporal pains you may be found worthy of a crown of eternal glory in the kingdom of God. Wi. The afflictions, which are here frequently the portion of the just, are sensible proofs of the rigour with which the Almighty will, at the day of final retribution, pour out his indignation on the wicked. For, if he is unwilling to let the just be free from all temporal punishment, (though he discharges their debt of the eternal) and if he continually exposes them to the derision, calumnies, and persecutions of the wicked, what have not the wicked to apprehend when he shall stretch forth his hand in vengeance? Or, as others explain it, God permits the good to be persecuted here, that one day he may treat the wicked according to the rigour of his justice. He permits them here to fill up the measure of their iniquities, that on the last day he may reward the long suffering of the one, and punish the infidelity of the other. In both the one and the other, the finger of God’s justice will clearly manifest itself. If the hopes of the good reached no farther than this life, they would be the most wretched of beings; for here, in general, they are more exposed than any to the injuries of the wicked. Nothing proves more clearly the necessity of a general judgment, than this his conduct to his most chosen servants. For it is impossible that, just as he is, he should permit patience and faith to go unrewarded, or wickedness and injustice unpunished. The Son of God has promised us heaven only on condition that we bear wrongs patiently. Calmet. Here again the apostle teaches the advantages of sufferings which the Thessalonians joyfully underwent, to be counted worthy of the kingdom of God, Kataxiwqhnai umaV; and v. 11, ibid. axiwsh. The apostle teaches here, that nothing defiled shall ever enter into the kingdom of heaven; and gives us to understand at the same time, that he will one day punish with extreme rigour the cruelty and impiety of persecutors. V.
  • Ver. 11. Wherefore, also we pray, &c. By the Greek, the sense and construction cannot be in, or on which day; and therefore it must be referred to what was said before, that God should be glorified in his saints, and so may be translated, on which[4] account we pray, &c. that Christ may be glorified in you, being made saints by his grace, &c. Wi.
  • Ver. 12. That the name of our Lord, &c. The name of God is glorified by the virtuous lives of Christians, but more especially by that constancy and firmness evinced by the faithful under the hands of the executioner. It is an act of the most perfect charity, to lay down our lives in defence of his truths and the glory of his name, and the most disinterested testimony of our allegiance to him. Nothing appeared more admirable than the constancy of the first Christians, and nothing contributed more to the conversion of the Gentiles than the firmness with which they maintained, even in death, the truths that had been taught them. For, said they, this religion is certainly true, since there is nothing they are not willing to suffer in defence of it. Calmet. And you in him, &c. If Christians are any way instrumental in procuring the glory of God, let them not attribute it to themselves, but to God alone, from whom comes every gift. If they procure his glory before men, he at the day of final retribution will clothe them with never-fading robes of immortality, in the presence of men and Angels. If it be glorious for God to be adored by such faithful servants, it is much more glorious Christians to be rewarded by such a Master: for it is the glory of a servant to be faithful to his master, and the glory of the master to recompense his servant. Est. Grot. Theophylact. &c.

Haydock Commentary Matthew 23:13-22

  • Ver. 13. You shut the kingdom of heaven. This is here taken for eternal happiness, which can be obtained only by faith in Christ, since he calls himself the gate. S. John c. x. Now the Pharisees, by refusing to believe in him, and conspiring against him, deterred those, who would otherwise have believed in Christ, from professing his name and following his doctrines, and thus shut the gate of heaven against them. Nic. de Lyra. In all these reprehensions, it is to be noted, for the honour of the priesthood, Jesus Christ never reprehendeth priests by that name. S. Cyp. ep. lxv.
  • Ver. 14. You devour the houses of widows. Here our blessed Saviour severely reprehends the hypocrisy and other vices of the Scribes and Pharisees, a little before his death, to make them enter into themselves, and to hinder them from seducing others. Wi. The Pharisees, by every means in their power, endeavoured to persuade the widows of the poor to make vows or offerings for the temple, by which they themselves became rich, and thus they devoured the houses of widows. Nic. de Lyra. Whoever is a perpetrator of evil, deserves heavy chastisements; but the man who commits wickedness under the cloak of religion, is deserving of still more severe punishment. Origen. The same is said of fasting, alms, prayers. Mat. vi. As above our Lord had inculcated eight beatitudes, so here he denounces eight woes or threats of impending judgment, to the Scribes and Pharisees, for their vile hypocrisy. Jans.
  • Ver. 15. Because whilst a Gentile he sinned without a perfect knowledge of the evil, and was not then a two-fold child of hell; but after his conversion, seeing the vices of his masters, and perceiving that they acted in direct opposition to the doctrines they taught, he returns to the vomit, and renders himself a prevaricator, by adoring the idols he formerly left, and sells his soul doubly to the devil. S. Chrys. They that teach that it is sufficient to have faith only, do make such Christians as blindly follow them, as these Jews did their proselytes, children of hell far more than before. S. Aug. l. de fide et oper. c. xxvi.
  • Ver. 16. Wo to you blind guides. Avarice seems to have been the chief motive of the Pharisees in teaching this doctrine, since they taught that those who swore by the temple were guilty of no sin, nor under any obligation at all; whereas they who swore by the gold of the temple, were bound to pay a certain sum of money to the priests, by which they themselves were enriched. Nic. de Lyra. Whosoever shall swear by the temple, it is nothing, &c. To understand this obscure place, we may take notice, that a good part of what was offered on the altar, and given to the treasury of the temple, fell to the share of the Jewish priests; and therefore it was not their interest to have such promises or oaths dispensed with. This made them teach the people, that if any one had made a promissory oath or vow to give their money or goods to the temple, or to the altar itself, as it is said v. 18, such oaths or promises were not obligatory, or might easily be dispensed with. But if any one had sworn or vowed to give any thing to the treasury of the temple, or join it to the offerings to be made on the altar, then such oaths and promises which turned to their profit were by all means to be kept. S. Jerom expounds it of oaths in common discourse; as if the taught the people, that when any one swore by the temple, or by the altar, it was not so considerable as to swear by the gold in the temple, or by the offerings there made: for in the latter cases, they were to make satisfaction according to the judgment of the Jewish priests. And to correct their covetous proceedings, Christ tells them that the temple and the altar were greater than the gold and the offerings. Wi.
  • Ver. 19. Sanctifieth. The altar is sanctified by our Lord’s body thereon. Theophylactus, the close follower of S. Chrysostom, writeth thus upon this text: “In the old law, Christ will not allow the gift to be greater than the altar; but with us the altar is sanctified by the gift: for the bread, by the divine grace is converted into our Lord’s body, and therefore the altar is sanctified by it.”
  • Ver. 21. By him that dwelleth in it. Here we see that swearing by creatures, as by the gospel and by the saints, is all referred to the honour of God, whose gospel it is, whose saints they are. B.