Daily Bible Readings Tuesday March 31 2009 Fifth Week of Lent

March 31 2009 Tuesday Fifth Week of Lent
Saint of the Day – St. Stephen of Mar Saba

About the sources used. The readings on this site are from the Haydock Bible according to the daily Lectionary readings for the American Roman Catholic Church. The Haydock Bible contains traditional Catholic commentary and is free from copyright. Due to verse numbering differences and pastoral deletions in the actual Lectionary, these readings may at times vary from the actual readings.

Official Readings of the Liturgy at – http://www.usccb.org/nab/readings/033109.shtml

Numbers 21:4-9
Douay-Rheims Challoner

And they marched from mount Hor, by the way that leadeth to the Red Sea, to compass the land of Edom. And the people began to be weary of their journey and labour: And speaking against God and Moses, they said:

Why didst thou bring us out of Egypt, to die in the wilderness? There is no bread, nor have we any waters: our soul now loatheth this very light food.

Wherefore the Lord sent among the people fiery serpents, which bit them and killed many of them. Upon which they came to Moses, and said;

We have sinned, because we have spoken against the Lord and thee: pray that he may take away these serpents from us.

And Moses prayed for the people. And the Lord said to him:

Make a brazen serpent, and set it up for a sign: whosoever being struck shall look on it, shall live.

Moses therefore made a brazen serpent, and set it up for a sign: which when they that were bitten looked upon, they were healed.

Responsorial Psalm 101:2-3, 16-21 (Ps 102 NAB)
DR Challoner Text Only

Hear, O Lord, my prayer: and let my cry come to thee.
Turn not away thy face from me:
in the day when I am in trouble, incline thy ear to me.
In what day soever I shall call upon thee, hear me speedily.
All the Gentiles shall fear thy name, O Lord,
and all the kings of the earth thy glory.
For the Lord hath built up Sion: and he shall be seen in his glory.
He hath had regard to the prayer of the humble:
and he hath not despised their petition.
Let these things be written unto another generation:
and the people that shall be created shall praise the Lord:
Because he hath looked forth from his high sanctuary:
from heaven the Lord hath looked upon the earth.
That he might hear the groans of them that are in fetters:
that he might release the children of the slain:

The Holy Gospel of Jesus Christ According to Saint John 8:21-30
Haydock New Testament

Then Jesus said to them again:

I go, and you shall seek me, and you shall die in your sin. Whither I go, you cannot come.

The Jews, therefore, said:

Will he kill himself, because he said: Whither I go you cannot come?

And he said to them:

You are from beneath, I am from above. You are of this world, I am not of this world. Therefore, I said to you, that you shall die in your sins: for you if believe not that I am he, you shall die in your sin.

They said, therefore, to him:

Who art thou?

Jesus said to them:

The beginning, who also speak to you. I have many things to speak, and to judge of you. But he that sent me is true: and the things I have heard from him, the same I speak in the world.

Now they did not understand that he called God his father. Jesus, therefore, said to them:

When you shall have lifted up the Son of man, then shall you know that I am he, and that I do nothing of myself; but as the Father hath taught me, these things I speak: And he that sent me is always with me, and he hath not left me alone: for I do always the things that please him.

When he spoke these things, many believed in him.

Haydock Commentary Numbers 21:4-9
Notes Copied From Haydock Commentary Site

  • Ver. 4. Edom, one of the princes, had refused them a passage; upon which they went by Salmona to Phunon, (C. xxxiii. 37. 42,) where they probably murmured, (C. v.) and were bitten by the serpents, as we read in this chapter. C.
  • Ver. 5. God. They had before often directed their complaints against the two brothers. Now, Aaron being no more, they attack God himself, who had always resented the injury done to his ministers. — Food. So they call the heavenly manna: thus worldlings loathe the things of heaven, for which they have no relish. Ch. — Sept. “our soul is indignant at this most empty bread,” which has no solidity in it, nor support. Many translate the Heb. “most vile bread.” Thus, in the blessed eucharist, the substance of bread is removed, and the accidents only appear; so that to the worldly receiver, it seems very empty and light, though in reality it be supersubstantial; containing Christ himself, who fills the worthy communicant with grace and comfort, and enables him to go forward on the road to heaven, without fainting. H.
  • Ver. 6. Fiery serpents. They are so called, because they that were bitten by them were burnt with a violent heat. Ch. — Hence they are called seraphim, by which name an order of angels are known. The Egyptians adored a serpent which they called serapis, at Rome; and they represented their god serapis, with a serpent entwining a monstrous figure, composed of a lion, a dog, and a wolf. Macrob. Saturn i. 20. The seraph was a winged serpent. Isai. xiv. 29. and xxx. 6. Such often infested Egypt, in spring, coming from Arabia, unless they were intercepted by the ibis. Their wings resembled those of bats. Herod. ii. 76. Mela, &c. God probably sent some of this description into the camp of the Israelites. C. — Some call them prœster, (Plin. xxiv. 13,) from their burning; others the hydra, or, when out of water, the chershydra, the venom of which is most dangerous. The Sept. style them simply, “the destroying, or deadly serpents.” See Bochart. T. ii. B. iii. 13. Deut. viii. 15. Wisd. xvi. 5. 10. H.
  • Ver. 8. Brazen. Heb. “fiery.” But, in the following verse, it is said to have been “of brass.” We might translate, “make a seraph, and fix it upon a standard,” (C.) in which form it would resemble one suspended on a cross. It was placed at the entrance of the tabernacle. S. Just. apol. Ezechias afterwards destroyed it, because it was treated with superstitious honours. 4 K. xviii. 4. Thus the best things are often abused. H. — God commands this image to be erected, while he forbids all images of idols. W. — By comparing the different passages of Scripture we may discern the true import of them. Pictures may often prove very useful and instructive. They serve the ignorant instead of books. But then the ignorant must be carefully instructed not to treat them with improper respect, as S. Gregory admonishes. And is not the same caution requisite for those who read even the word of God, lest they wrest it to their own destruction, as both the unlearned and the unstable frequently do. 2 Pet. iii. 16. If every thing must be rejected which is liable to abuse, what part of the creation will be spared? The Bible, the sacraments, all creatures must be laid aside. For we read, (Rom. viii. 20. 22,) the creature was made subject to vanity — every creature groaneth. H. — It is probable that Moses represented on the standard such a serpent, as had been the instrument of death. This was not intended for a charm or talisman, as Marsham would impiously pretend. Chron. x. p. 148. Such inventions proceed from the devil; and the Marsi were famous for curing the bites of serpents, by giving certain plates of brass. Arnob. ii. See Psal. lviii. 5. But this image was set up by God’s express command; and the Book of Wisdom (xvi. 5. 7,) assures us, that the effect was entirely to be attributed to him, the figure of a brazen serpent being rather calculated to increase than to remove the danger. Kimchi. Muis. Hence Jonathan well observes, that only those were healed who raised their hearts to God. C.
  • Ver. 9. A brazen serpent. This was a figure of Christ crucified, and of the efficacy of a lively faith in him, against the bites of the hellish serpent. John iii. 14. (Ch.) S. Amb. Apol. i. 3. As the old serpent infected the whole human race, Jesus Christ gives life to those that look at him with entire confidence. Theod. q. 38. The brazen serpent was destitute of poison, though it resembled a most noxious animal; so Jesus Christ assumed our nature, yet without sin. C.

Haydock Commentary John 8:21-30

  • Ver. 21. I go my way, and you shall seek me, &c. See the foregoing chapter, v. 34. Wi.
  • Ver. 23. I am not of this world: he speaks of his divine person, as the words evidently shew. Wi.
  • Ver. 25. Who art thou? Jesus said to them: The beginning,[3] who also speak to you. This text and the construction of it is obscure, both in the Latin and in the Greek. S. Aug. and some of the Latin Fathers, expound it in this manner: I am the beginning of all things, who now being made man, speak to you. But this does not seem the construction, if we consult the Greek text; (where the beginning is not in the nominative, but in the accusative case) and therefore S. Aug. having considered more attentively the Greek, thinks that something must be understood, as believe me to be the beginning: he looks upon this to be the sense and the construction, as being connected with what was said two verses before; to wit, if you believe not that I am he, the true Messias, you shall die in you sins. “That they might,” says S. Aug. (tract. 38, num. 11, p. 560) “know what they were to believe,” he made them this answer, as if he had said: believe me to be the beginning, the cause, the author of all things, who am now become man, and speak to you. Other later interpreters are of opinion that the beginning is here a Grecism, and signifies that same as at first, or from the beginning. The sense therefore and construction may be, I am, what I said and told you at first, and from the beginning; that is, I am your Messias, the true Son of God, sent into the world, &c. Wi. The Pharisees, indignant at the liberty with which Jesus spoke to them, demand of him in a rage, Who art thou, to speak to us in this imperious manner, to say that we shall die in our sins? Jesus answered them, that he was the Beginning, Author, Creator, and Ruler of all things. This is the more orthodox and more becoming interpretation. Or, I am, in the first place, what I have already told you; viz. (v. 12.) I am the light of the world; he that followeth me, walketh not in darkness, but shall have the light of life. Or, it may mean, I am what I have always from the beginning told you. I am the Son of God, the Messias, &c. Calmet.
  • Ver. 26. And the things I have heard from him, &c. For Christ, to hear from his Father, to see, &c. is the same as to proceed from him, to be of the same nature and substance. See c. v, v. 19. Wi.
  • Ver. 27. Now they, &c. Some of the more ignorant among the Jews understood not Christ when he clearly enough signified that he was equal to God, and of one and the same nature; but at other times they that heard him, perceived it very well; and so, in this place, they were for stoning him to death. Wi.
  • Ver. 28. When you shall have lifted up, &c. That is, have put me to the death of the cross; (see John iii. 14. and xii. 32.) you, that is, many of you, shall know, and believe in me, as your Messias. Wi.


Daily Bible Readings Monday March 30 2009 Fifth Week of Lent

March 30 2009 Monday Fifth Week of Lent
Saint of the Day – St. Peter Regalado

About the sources used. The readings on this site are from the Haydock Bible according to the daily Lectionary readings for the American Roman Catholic Church. The Haydock Bible contains traditional Catholic commentary and is free from copyright. Due to verse numbering differences and pastoral deletions in the actual Lectionary, these readings may at times vary from the actual readings.

Official Readings of the Liturgy at – http://www.usccb.org/nab/readings/033009.shtml

Daniel 13:1-9, 15-17, 19-30, 33-62
Douay-Rheims Challoner

Now there was a man that dwelt in Babylon, and his name was Joakim: And he took a wife, whose name was Susanna, the daughter of Helcias, a very beautiful woman, and one that feared God. For her parents being just, had instructed their daughter according to the law of Moses.

Now Joakim was very rich, and had an orchard near his house: and the Jews resorted to him, because he was the most honourable of them all. And there were two of the ancients of the people appointed judges that year, of whom the Lord said: That iniquity came out from Babylon, from the ancient judges, that seemed to govern the people. These men frequented the house of Joakim, and all that hand any matters of judgment came to them. And when the people departed away at noon, Susanna went in, and walked in her husband’s orchard. And the old men saw her going in every day, and walking: and they were inflamed with lust towards her:

And they perverted their own mind, and turned away their eyes, that they might not look unto heaven, nor remember just judgments. And it fell out, as they watched a fit day, she went in on a time, as yesterday and the day before, with two maids only, and was desirous to wash herself in the orchard: for it was hot weather. And there was nobody there, but the two old men that had hid themselves, and were beholding her. So she said to the maids:

Bring me oil, and washing balls, and shut the doors of the orchard, that I may wash me.

Susanna and the Elders Pomeo Batoni
Susanna and the Elders Pompeo Batoni

Now when the maids were gone forth, the two elders arose, and ran to her, and said:

Behold the doors of the orchard are shut, and nobody seeth us, and we are in love with thee: wherefore consent to us, and lie with us. But if thou wilt not, we will bear witness against thee, that a young man was with thee, and therefore thou didst send away thy maids from thee.

Susanna sighed, and said:

I am straitened on every side: for if I do this thing, it is death to me: and if I do it not, I shall not escape your hands. But it is better for me to fall into your hands without doing it, than to sin in the sight of the Lord.

With that Susanna cried out with a loud voice: and the elders also cried out against her. And one of them ran to the door of the orchard, and opened it. So when the servants of the house heard the cry in the orchard, they rushed in by the back door, to see what was the matter. But after the old men had spoken, the servants were greatly ashamed: for never had there been any such word said of Susanna. And on the next day, When the people were come to Joakim, her husband, the two elders also came full of wicked device against Susanna, to put her to death. And they said before the people:

Send to Susanna, daughter of Helcias, the wife of Joakim.

And presently they sent. And she came with her parents, and children and all her kindred. Therefore her friends, and all her acquaintance wept. But the two elders rising up in the midst of the people, laid their hands upon her head. And she weeping, looked up to heaven, for her heart had confidence in the Lord. And the elders said:

As we walked in the orchard alone, this woman came in with two maids, and shut the doors of the orchard, and sent away the maids from her. Then a young man that was there hid came to her, and lay with her. But we that were in a corner of the orchard, seeing this wickedness, ran up to them, and we saw them lie together. And him indeed we could not take, because he was stronger than us, and opening the doors, he leaped out: But having taken this woman, we asked who the young man was, but she would not tell us: of this thing we are witnesses.

The multitude believed them, as being the elders, and the judges of the people, and they condemned her to death. Then Susanna cried out with a loud voice, and said:

O eternal God, who knowest hidden things, who knowest all things before they come to pass, Thou knowest that they have borne false witness against me: and behold I must die, whereas I have done none of these things, which these men have maliciously forged against me.

Innocence of Susanna Valentin de Boulogne
Innocence of Susanna Valentin de Boulogne

And the Lord heard her voice. And when she was led to be put to death, the Lord raised up the holy spirit of a young boy, whose name was Daniel: And he cried out with a loud voice:

I am clear from the blood of this woman.

Then all the people turning themselves towards him, said:

What meaneth this word that thou hast spoken?

But he standing in the midst of them, said:

Are ye so foolish, ye children of Israel, that without examination or knowledge of the truth, you have condemned a daughter of Israel? Return to judgment, for they have borne false witness against her.

So all the people turned again in haste, and the old men said to him:

Come, and sit thou down among us, and shew it us: seeing God hath given thee the honour of old age.

And Daniel said to the people:

Separate these two far from one another, and I will examine them.

So when they were put asunder one from the other, he called one of them, and said to him:

O thou that art grown old in evil days, now are thy sins come out, which thou hast committed before: In judging unjust judgments, oppressing the innocent, and letting the guilty to go free, whereas the Lord saith: The innocent and the just thou shalt not kill. Now then if thou sawest her, tell me under what tree thou sawest them conversing together:

He said:

Under a mastic tree.

And Daniel said:

Well hast thou lied against thy own head: for behold the angel of God having received the sentence of him, shall cut thee in two.

And having put him aside, he commanded that the other should come, and he said to him:

O thou seed of Chanaan, and not of Juda, beauty hath deceived thee, and lust hath perverted thy heart: Thus did you do to the daughters of Israel, and they for fear conversed with you: but a daughter of Juda would not abide your wickedness. Now, therefore, tell me, under what tree didst thou take them conversing together.

And he answered:

Under a holm tree.

And Daniel said to him:

Well hast thou also lied against thy own head: for the angel of the Lord waiteth with a sword to cut thee in two, and to destroy you.

With that all the assembly cried out with a loud voice, and they blessed God, who saveth them that trust in him. And they rose up against the two elders, (for Daniel had convicted them of false witness by their own mouth) and they did to them as they had maliciously dealt against their neighbour, To fulfil the law of Moses: and they put them to death, and innocent blood was saved in that day.

Responsorial Psalm 22 (Ps 23 NAB)
DR Challoner Text Only

The Lord ruleth me: and I shall want nothing.
He hath set me in a place of pasture.
He hath brought me up, on the water of refreshment:
He hath converted my soul.
He hath led me on the paths of justice,
for his own name’s sake.
For though I should walk in the midst of the shadow of death,
I will fear no evils, for thou art with me.
Thy rod and thy staff, they have comforted me.
Thou hast prepared a table before me against them that afflict me.
Thou hast anointed my head with oil;
and my chalice which inebreateth me, how goodly is it!
And thy mercy will follow me all the days of my life.
And that I may dwell in the house of the Lord unto length of days.

The Holy Gospel of Jesus Christ According to Saint John 8:1-11
Haydock New Testament

AND Jesus went to Mount Olivet. And early in the morning he came again into the temple, and all the people came to him, and sitting down he taught them. And the Scribes and the Pharisees bring to him a woman taken in adultery: and they set her in the midst, And said to him:

Christ and the Woman Taken in Adultery. Poussin 1653
Christ and the Woman Taken in Adultery. Poussin 1653

Master, this woman was even now taken in adultery. Now Moses in the law commanded us to stone such a one. But what sayest thou?

And this they said, tempting him, that they might accuse him. But Jesus, stooping down, wrote with his finger on the ground. When therefore they continued asking him, he lifted up himself, and said to them:

He that is without sin among you, let him first cast a stone at her.

And again stooping down, he wrote on the ground. But they hearing this, went out one by one, beginning from the eldest: and Jesus alone remained, and the woman standing in the midst. Then Jesus lifting up himself, said to her:

Woman, where are they that accused thee? Hath no man condemned thee?

She said:

No man, Lord.

And Jesus said:

Neither will I condemn thee. Go, and now sin no more.

Haydock Commentary Daniel 13:1-9, 15-17, 19-30, 33-62
Notes Copied From Haydock Commentary Site

  • INTRO. This history of Susanna, in all the ancient Greek and Latin Bibles, was placed in the beginning of the Book of Daniel, till S. Jerom, in his translation, detached it from thence, because he did not find it in the Hebrew; which is also the case of the history of Bel and the dragon. But both the one and the other are received by the Catholic Church, and were from the very beginning a part of the Christian Bible. Ch. — Daniel seems not to have written the history of Susanna, at least in the volume which contains his prophecies, though it be unquestionably canonical. A. Lapide. — It has been doubted whether it was ever in Heb. C. — But Origen solves the difficulties of Africanus. H. — Susanna means “lily,” and is proposed as a pattern of conjugal chastity. C. — Daniel was about twelve years old when he disclosed the malice of her accusers. S. Aug. ser. 242. de temp. W.
  • Ver. 5. Judges. The Jews say they were Achab and Sedecias, (Orig.) as this text seems to allude to Jer. xxix. 21. or xxxiii. 14. But how were they burnt? since the Jews appear to have stoned them, unless they were delivered up to the king’s officers. v. 61. C. — The captives under Joakim, were better treated than those who were taken nineteen years afterwards, when all fell into a heavier bondage. W. — The might enjoy possessions, (H.) and have judges of their nation. C. — Cappel. urges this difficulty, and many others, to shew that this account is fabulous. But as the Jews were allowed to follow their religion, the Chaldees would strive to keep them in good order. It is not said that Joakim was one of the captives. He might have settled long before at Babylon, where Helcias probably brought up his daughter in the fear of God. v. 3. The judges might also have had authority before over the Israelites, in Assyria, who were now all under the same government. v. 57. Houbigant. Pref.
  • Ver. 7. Noon, at which time the Jews dined, (v. 13. Jos. vita) and the streets were as little frequented as they are at night among us. Hence the judges thought this a fit opportunity. C.
  • Ver. 9. Mind. They were distracted by love, (H.) and rendered foolish.
  • Ver. 22. Death of the soul, (S. Jer.) and also of the body, if the adultery were detected. How much does Susanna surpass the famed Lucretia, who slew herself to shew that she had not consented to her violation! Si adultera cur laudata? Si pudica cur occisa? S. Aug. de Civ. Dei. i. 19. S. Amb. de Sp. iii. 3. C.
  • Ver. 24. Out. so the law ordained, when a woman was assaulted. H.
  • Ver. 29. People, for greater shew of justice. W. — We here behold the forms.
  • Ver. 34. Head, saying, “Thy malice brings on this chastisement, and not we.” Lyran. — They appear to discharge their conscience, (Lev. i. 4. and xxiv. 14.) no as judges but as accusers. The people pass sentence. v. 41. Adulteresses were stoned. Lev. xx. 10. C.
  • Ver. 41. Death. The multitude approved of this sentence, which the judges pronounced, pretending to act agreeably to the law. Deut. xxii. W.
  • Ver. 45. Boy. He was about twelve years old. S. Ign. ad Magn. Sulpit. ii. Theod. — He might walk out, though he lodged at court. Houbig. — God enabled him to declare that Susanna was innocent. The people had consented to her death, but he stands up in her defence. W.
  • Ver. 46. Clear. This form is often used. Acts xviii. 6. Mat. xxvii. 24.
  • Ver. 48. Truth. They had taken no precautions to ascertain it; which they ought to have done the more, as Susanna had always been highly esteemed. C. — As the witnesses were positive, she must die, except their falsehood could be manifested, which not suspected. Houbig.
  • Ver. 50. Old men. They speak sarcastically; or rather other senators, who had not been in the plot, address Daniel.
  • Ver. 55. Two. This punishment was not unusual: yet it is probable that the two old men were stoned to death by the law of retaliation. v. 61. Ex. xix. 4. There is an allusion, in Greek, between schinon and schisei, and also between Prinos and prisei; (v. 58, 59) and hence it is concluded that this work was originally in that language. But there might be a similar allusion in Heb. or Chal. or the translator might think it lawful to put one tree for another. C. — We find a tree called shinar, in Persia. Tavern. iv. 6. It would be easy to produce similar allusions in the Latin ilex; thus ilico peribis, &c. M.
  • Ver. 57. Israel, when you were judges in Assyria. v. 5. H. — Conversed. No one could be alone with women, in the East, without suspicion.
  • Ver. 61. Neighbour; stoning or strangling them, unless they gave them up to Nabuchodonosor’s officers. v. 5. C.

Haydock Commentary John 8:1-11

  • Ver. 1, &c.[1] The last verse of the foregoing chapter, and the eleven verses that follow in this, are not found in the greater part of our present Greek copies, yet they are in some MSS. and so are retained in the Prot. translation. We read nothing of them in the commentaries of S. Chrys. or S. Cyril; but S. Jerom (l. ii. con. Pelag. tom. 4, part 2, p. 521. Ed. Ben.) says, they were found in many both Lat. and Gr. copies. S. Amb. (Ep. 52.) says this passage, of the woman taken in adultery, was always famous in the Church. S. Aug. expounds them, tract. in Joan, &c. Wi.
  • Ver. 6. Wrote with his finger, as one that was musing about something else. W.
  • Ver. 7. We cannot with any propriety reprehend or condemn faults in others, if we ourselves be guilty of the same, or other great faults, S. Cyril, in Joan. See annotations on Matt. vii, v. 1.
  • Ver. 9. Went out one by one,[2] confounded, and as it is in the ordinary Greek copies, convicted by their own conscience. Wi.
  • Ver. 11. Hence we may see how impious is the doctrine of those who say that God is the author of sin. Christ did not say to the woman: I do not condemn thy sin; or, go and live now as thou pleasest, I will free thee from all punishment due to any sin thou shalt commit: but he only said, Go, and from henceforth sin no more: thus preserving his amiable virtue of clemency, and still not encouraging vice. S. Aug.

Sunday Bible Readings March 29 2009 Fifth Week of Lent

March 29 2009 Fifth Sunday of Lent
For the Readings of Fifth Sunday of Lent with RCIA 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/032909.shtml

Jeremiah 31:31-34
Douay-Rheims Challoner

Behold the days shall come, saith the Lord, and I will make a new covenant with the house of Israel, and with the house of Juda: Not according to the covenant which I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt, the covenant which they made void, and I had dominion over them, saith the Lord. But this shall be the covenant that I will make with the house of Israel, after those days, saith the Lord: I will give my law in their bowels, and I will write it in their heart: and I will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying: Know the Lord: for all shall know me from the least of them even to the greatest, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more.

Responsorial Psalm 50:3-4, 12-15 (PS 51 NAB)
DR Challoner Text Only

Have mercy on me, O God, according to thy great mercy.
And according to the multitude of thy tender mercies blot out my iniquity.
Wash me yet more from my iniquity, and cleanse me from my sin.
Create a clean heart in me, O God: and renew a right spirit within my bowels.
Cast me not away from thy face; and take not thy holy spirit from me.
Restore unto me the joy of thy salvation, and strengthen me with a perfect spirit.
I will teach the unjust thy ways: and the wicked shall be converted to thee.

Hebrews 5:7-9
Haydock New Testament

Who in the days of his flesh, offering up prayers and supplications, with a strong cry and tears to him, that was able to save him from death, was heard for his reverence. And whereas indeed he was the Son of God, he learned obedience by the things which he suffered: And being consummated, he became the cause of eternal salvation to all that obey him.

The Holy Gospel of Jesus Christ According to Saint John 12:20-33
Haydock New Testament

Now there were certain Gentiles among them, that came up to adore on the festival day. These, therefore, came to Philip, who was of Bethsaida, of Galilee, and desired him, saying;

Sir, we wish to see Jesus.

Philip cometh, and telleth Andrew: again Andrew and Philip told Jesus. But Jesus answered them, saying;

The hour is come that the Son of man should be glorified. Amen, amen, I say to you, unless the grain of wheat falling into the ground, die, Itself remaineth alone. But if it die, it bringeth forth much fruit. He that loveth his life, shall lose it: and he that hateth his life in this world, keepeth it unto life everlasting. If any man minister to me, let him follow me: and where I am, there also shall my minister be. If any man minister to me, him will my Father honour. Now is my soul troubled. And what shall I say? Father, save me from this hour. But for this cause I came unto this hour. Father, glorify thy name.

A voice, therefore, came from heaven:

I have both glorified it, and I will glorify it again.

The multitude, therefore, that stood and heard, said that it thundered. Others said;

An Angel spoke to him.

Jesus answered, and said;

This voice came not for mine, but for your sake.

Now is the judgment of the world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all things to myself.

(Now this he said signifying what death he should die.)

Haydock Commentary Jeremias 31:31-34
Notes Copied From Haydock Commentary Site

  • Ver. 31. Covenant. That made with the captives was not such. Their covenant is grown old, and at an end, as S. Paul shews. Heb. viii. 8. They were not indeed divided, as they had been. Ezec. xxxvii. 16.
  • Ver. 32. Dominion. As a husband, (Heb. C.) or “Lord.” H. — “I despised them.” Sept. Heb. viii.
  • Ver. 33. Heart. They were more docile after their return: yet still their service was very imperfect and forced. How many false traditions were received, at the coming of Christ! This of course, regards his disciples.
  • Ver. 34. Lord. Christ himself came to instruct mankind. The true God was better known than ever, even by the illiterate. Yet God requires us to have recourse to men, in order to know his truths, as S. Paul was sent to Hananias, and the eunuch to Philip. H. — The apostles were enlightened by the Holy Ghost, (Jo. vi. 45. S. Aug. de Spir. C.) who still guides the flock by his pastors. The private spirit is too fanatical and delusive. H. — The most ignorant shall easily become acquainted with the truths of salvation. External preaching is requisite, though of little use unless grace touch the mind and the heart. T. — All will hear successively, (H.) or embrace the gospel at the same time, for several years before the last day. Houbig. pref. in Prop. 356. Is. xi. 9. and xlv. 23. Soph. iii. 9. &c. H.

Haydock Commentary Hebrews 5:7-9

  • Ver. 7. Who in the days of his flesh, of his mortal and suffering condition, even with strong and fervent crying out, and tears, offering up as man, prayers and supplications to him, to God, who could save him from death; to wit, in the garden of Gethsemani, and on the cross, yet with a perfect resignation and conformity of his human will to the divine will, was heard for his reverence.[1] I leave this translation, which is in the Rhemes Testament, very literal from the Latin Vulgate, and which cannot be said to be any ways disagreeable to the Greek. As to the sense, there are two expositions in the best interpreters. S. Chrysostom and many others understand, that he was heard as to every prayer that he made absolutely, and not conditionally only, (as when he prayed that the cup of his sufferings might pass from him) and he was heard for that reverence, reverential regard, and just consideration which the eternal Father had for him, who was his true Son. This interpretation agrees better with the Greek text, in which is left out the word his. Others by his reverence, understand that he was heard on account of that reverential fear, that respectful submission and piety, which he always had towards his eternal Father. And if it be asked in what Christ was not heard, and in what he was heard: he was not heard when he said, let this cup of sufferings, or this death, pass from me, because it was not what he asked and prayed for with an absolute desire, but only thereby expressed the natural fear which, as man, he had of death, and therefore presently added, but not my will but thine be done, expressing what he knew to be the divine will. And to shew this, S. Chrys. on these words, brings all those sentences by which our Saviour, Christ, had declared that he had power to lay down his life, and power to take it up again; that no one taketh it from him, but that he laid it down of himself. See John x. 18. and S. Chrys. hom. vii. p. 475. But Christ was heard in all he prayed for with an absolute will, according to what he said to his Father, I know that thou always heareth me. Jo. xi. 42. He was heard as to all that he asked with an absolute will, either for himself or his Church. Wi. What excellent dispositions these of Jesus Christ in his sacrifice, which we learn from his apostles. How truly worthy are these tears both of our love and our adoration! Hence it appears, that Jesus Christ in his prayer both in the garden and on the cross shed tears, though the evangelists are silent on this head. Menochius.
  • Ver. 8. He that was truly the Son of God, and knew all things, learnt practically, and taught us perfect obedience in suffering and dying a cruel death on the cross. Wi.
  • Ver. 9. And being consummated, or perfected as man in all kinds of virtues, and at the same time true God by his divine person, became the author of salvation to all those who both believe in him and obey him. Wi.

Haydock Commentary John 12:20-33

  • Ver. 20. Gentiles . . . come up to adore. These either were proselytes who had been Gentiles, and now had embraced the Jewish law: or they were such among the Gentiles, who owned and served the one true God, as Cornelius did, (Acts, c. x.) but did not submit themselves to circumcision, and all the other Jewish rites and ceremonies. These could only enter into that part of the temple, called the court of the Gentiles. Wi.
  • Ver. 24. Unless the grain of wheat. The comparison is this, that as the seed must be changed, and corrupted in the ground, before it fructify, so the world would not be converted but by Christ’s death. Wi. By this grain of corn our Saviour means himself, who was to die by the infidelity of the Jews, and be multiplied by the faith of the Gentiles. S. Aug. tract. 51. in Joan.
  • Ver. 26. We must minister to Jesus by seeking not our own things, but the things of Christ; that is; we must follow him, we must walk in his footsteps, we must perform the corporal works of mercy, and every other good work, for his sake, till we come to put in practice the most perfect act of charity, the laying down our lives for our brethren. Then will he crown us with the greatest of rewards, the happiness of reigning with him. And where I am, there shall my minister be. S. Aug. tract. 51. in Joan.
  • Ver. 27. Now is my soul troubled. Christ permitted this fear and horror to come upon his human nature, as he did afterwards in the garden of Gethsemani. Father, save me from this hour; yet he presently adds, but for this cause I came unto this hour; that is, I came into this world for this end, that I might die on a cross for all mankind. In like manner, when he had said in the garden, let this cup pass from me, he presently joined these words: but not my will, but thine be done. Wi. Lest the disciples, upon hearing our Saviour exhorting them willingly and courageously to suffer death, should think within themselves, that he could well exhort them to these things, being himself beyond the reach of human misery, he assures them in this place, that he himself is in agony, and yet does not refuse to die for them. S. Chrys. hom. lxvi. in Joan.
  • Ver. 28. Father, glorify thy name, by my sufferings and death, as well as by many miracles that shall follow. A voice came from heaven, and so loud, that some there present compared it to thunder: and at the same time these words were heard: I have glorified it, thy name, and I will glorify it again, by a number of ensuing miracles at Christ’s death, at his resurrection and ascension, as well as by all those miracles, which the apostles and disciples wrought afterwards. Wi.
  • Ver. 30. As the soul of Christ was troubled, not on his own account, but for the sake of the people; so this voice came from heaven, not for his sake, but for that of the people. What it announced was already known to him; the advantage and instruction of the Jews was its end, object, and motive. S. Aug. 52. tract. in Joan.
  • Ver. 31. Now is the judgment of the world: their condemnation, says S. Chrys. for not believing. The prince of this world, that is, the devil, shall be cast out from that great tyranny, which he had over mankind, before Christ’s incarnation. Wi. By these words Christ informs the Gentiles that wished to see him, that soon he would punish the incredulous Jews, and cast off their synagogue, for their malice and insatiable hatred against him; and that the prince of this world, that is, the worship of idols, should be destroyed, and all called to the true faith. Calmet.
  • Ver. 32. And I, if I be lifted up from the earth: that is, on the cross. See the same expression, Jo. iii. 14. and viii. 28. I will draw all things, all nations, to myself by faith. Wi.

Sunday Bible Readings March 29 2009 The Fifth Sunday of Lent For RCIA

March 29 2009 Fifth Sunday of Lent for RCIA
Standard Readings for Fifth Sunday of Lent are here 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/032909.shtml

Ezekiel 37:12-14
Douay-Rheims Challoner

Therefore prophesy, and say to them:

Thus saith the Lord God: Behold I will open your graves, and will bring you out of your sepulchres, O my people: and will bring you into the land of Israel. And you shall know that I am the Lord, when I shall have opened your sepulchres, and shall have brought you out of your graves, O my people: And shall have put my spirit in you, and you shall live, and I shall make you rest upon your own land: and you shall know that I the Lord have spoken, and done it, saith the Lord God:

Responsorial Psalm 129:1-8 (Ps 130 NAB)
DR Challoner Text Only

Out of the depths I have cried to thee, O Lord:
Lord, hear my voice.
Let thy ears be attentive to the voice of my supplication.
If thou, O Lord, wilt mark iniquities: Lord, who shall stand it.
For with thee there is merciful forgiveness:
and by reason of thy law, I have waited for thee, O Lord.
My soul hath relied on his word:
my soul hath hoped in the Lord.
From the morning watch even until night, let Israel hope in the Lord.
Because with the Lord there is mercy: and with him plentiful redemption.
And he shall redeem Israel from all his iniquities.

Romans 8:8-11
Haydock New Testament

And they who are in the flesh, cannot please God. But you are not in the flesh, but in the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body, indeed, is dead, because of sin, but the spirit liveth, because of justification. And if the Spirit of him, who raised up Jesus from the dead, dwell in you: he that raised up Jesus Christ from the dead, shall quicken also your mortal bodies, because of his spirit dwelling in you.

The Holy Gospel of Jesus Christ According to Saint John 11:1-45
Haydock New Testament

NOW there was a certain man sick, named Lazarus, of Bethania, of the town of Mary, and of Martha, her sister. (And Mary was she that anointed the Lord with ointment, and wiped his feet with her hair: whose brother, Lazarus, was sick.)His sisters, therefore, sent to him, saying;

Lord, behold, he whom thou lovest , is sick.

And Jesus hearing it, said to them;

This sickness is not unto death, but for the glory of God: that the Son of God may be glorified by it.

Now Jesus loved Martha, and her sister, Mary, and Lazarus. When he had heard, therefore, that he was sick, he still remained in the same place two days. Then after that he said to his disciples;

Let us go into Judea again.

The disciples say to him;

Rabbi, the Jews but just now sought to stone thee: and goest thou thither again?

Jesus answered:

Are there not twelve hours of the day? If a man walk in the day, he stumbleth not, because he seeth the light of this world: But if he walk in the night, he stumbleth, because the light is not in him.

These things he said: and after that he said to them;

Lazarus, our friend, sleepeth: but I go that I may awake him out of sleep.

His disciples, therefore, said;

Lord, if he sleep, he shall do well.

But Jesus spoke of his death: and they thought that he spoke of the repose of sleep. Then, therefore, Jesus said to them plainly;

Lazarus is dead. And I am glad, for your sake, that I was not there, that you may believe: but let us go to him.

The Thomas, who is called Didymus, said to his fellow-disciples:

Let us go also, that we may die with him.

Jesus therefore came: and found that he had been four days already in the grave. (Now Bethania was near Jerusalem, about fifteen furlongs off.) And many of the Jews were come to Martha, and Mary, to comfort them concerning their brother. Martha, therefore, as soon as she heard that Jesus was come, went to meet him: but Mary sat at home. Martha therefore said to Jesus:

Lord, if thou hadst been here, my brother had not died: But now also I know that whatsoever thou wilt ask of God, God will give it thee.

Jesus saith to her;

Thy brother shall rise again.

Martha saith to him;

I know that he shall rise again, in the resurrection at the last day.

Jesus said to her;

I am the resurrection, and the life: he that believeth in me, although he be dead, shall live: And every one that liveth, and believeth in me, shall not die for ever. Believest thou this?

She saith to him;

Yea, Lord, I have believed that thou art Christ, the Son of the living God, who art come into this world.

And when she had said these things, she went, and called her sister, Mary, secretly, saying;

The master is come, and calleth for thee.

She, as soon as she heard this, riseth quickly, and cometh to him. For Jesus was not yet come into the town: but he was still in that place where Martha had met him. The Jews, therefore, who were with her in the house, and comforted her, when they saw Mary that she rose up speedily and went out, followed her, saying;

She goeth to the grave to weep there.

When Mary, therefore, was come where Jesus was, seeing him, she fell down at his feet, and saith to him; Lord, if thou hadst been here, my brother had not died.

When Jesus, therefore, saw her weeping, and the Jews that were come with her weeping, he groaned in the spirit, and troubled himself. And said;

Where have you laid him?

They say to him;

Lord, come and see.

And Jesus wept. The Jews, therefore, said;

Behold how he loved him.

But some of them said;

Could not he that opened the eyes of the man born blind, have caused that this man should not die?

Jesus, therefore, again groaning in himself, cometh to the sepulchre: Now it was a cave: and a stone was laid over it. Jesus saith;

Take away the stone.

Martha, the sister of him that was dead, saith unto him;

Lord, by this time he stinketh, for he is now of four days.

Jesus saith to her;

Did not I say to thee, that if thou believe, thou shalt see the glory of God?

They took, therefore, the stone away: And Jesus, lifting up his eyes, said;

Father, I give thee thinks that thou hast heard me. And I knew that thou hearest me always; but because of the people who stand about, have I said it: that they may believe that thou hast sent me.

When he had said these things, he cried with a loud voice:

Lazarus, come forth.

And presently he that had been dead came forth, bound feet and hands with winding-bands, and his face was bound about with a napkin. Jesus said to them;

Loose him, and let him go.

Many, therefore, of the Jews, who were come to Mary and Martha, and had seen the things that Jesus did, believed in him.

Haydock Commentary Ezekiel 37:12-14
Notes Copied From Haydock Commentary Site


Haydock Commentary Romans 8:8-11


Haydock Commentary John 11:1-45

  • Ver. 1. At the end of the preceding chapter, we are told that Jesus went into the place where John the Baptist was first baptizing. This place, as may be gather from S. John, (c. i. v. 28. and 44.) was Bethania; but not the Bethania where the sister of Lazarus resided. The Bethania where Christ was at this time was beyond the Jordan, and was likewise called Bethabara; whereas the Bethania where Lazarus lay sick, was two miles to the south of Jerusalem, and formed a part of the suburbs of that city. It is called the town of Martha and Mary, because they lived there; in the same manner as Bethsaida is called the city of Peter and Andrew. Calmet.
  • Ver. 4. This sickness is not unto death. This is, though he truly die, it is not designed that he remain dead. Wi. This sickness is not unto death; because his death itself was not unto death, but rather to the working of a great miracle, by which men were brought to the true faith, and thus avoided an eternal death. S. Austin, tract. 49. in Joan. Lazarus indeed died of this sickness, but he did not die as other men, to continue dead; for Jesus raised him again to the glory of God. SS. Cyril, Chrys. &c.
  • Ver. 9. Some, by the day in this place, understand the time preceding the Passion of our Saviour; and, by the night, the time of his Passion. Theophy. By this he encouraged his disciples, assuring them that the day of his sojournment on earth was not yet over; and therefore that the Jews, with all their malice and hatred, could not hurt him. But when the night (the time of his Passion) comes, then their power over him commenced. This is your hour, says he to them, and the power of darkness. Calmet. The Hebrews then divided the day into twelve parts of equal duration, from the rising to the setting sun. V.
  • Ver. 11. Lazarus . . sleepeth. It is strange that the disciples could imagine that Christ spoke of an ordinary sleep, and that he would go two or three days’ journey to awake him. Nothing but the fear and concern they were under, would make them think so. Wi.
  • Ver. 12. To men indeed he was dead, but to God he slept. For the Almighty as easily raised him from his grave, as man can raise the slumberer from his bead. S. Aust. tract. 49. in Joan.
  • Ver. 15. When Christ says, that you may believe, we must not suppose he means, that they might begin than for the first time to believe, but that their faith, already begun, might be increased; for the faith of the disciples still stood in need of miracles, to make it grow more strong and rooted. S. Aust. as above.
  • Ver. 16. Thomas . . . said, let us also go, that we may die with him. That is, with Jesus: this he said, exhorting the other disciples not to fear. Wi. The words, Thomas and Didymus, have the same radical signification; both meaning twins.
  • Ver. 18. About fifteen furlongs. About two Italian miles. Wi.
  • Ver. 21. If thou hast been here. These words shew that the faith of the two sisters was but weak; as if the Son of God was not everywhere: or as if he could not restore him to life when dead and buried. Wi. Martha believed in Christ, but not as she ought to have done. She did not yet believe him to be God, but addressed him as one who is remarkable for virtue, and approved of by heaven. S. Chrys. hom. 61. in Joan.
  • Ver. 23. Thy brother shall rise again. Martha took notice that Christ did not express, whether immediately, or at the general resurrection, which she and the Jews generally believed. Wi.
  • Ver. 25. I am the resurrection, and the life. That is, the author of both. Wi. I am the resurrection, I am he who will at the last day raise him up; I can, therefore, if I will, raise him up now also. S. Aust.
  • Ver. 27. Thou art Christ, the Son of the living God. Martha breaks out into an act of perfect faith. See C. i. v. 49. Wi.
  • Ver. 31. It was customary to visit, occasionally, the sepulchres, there to weep over the deceased. V.
  • Ver. 33. He groaned in the spirit, and troubled himself. The Latin and Greek, both in this and the 38th verse, express a more than ordinary inward trouble. Christ, as he was truly man, had the affections and passions of human nature; yet so that he was master, even of the first motions, which could not raise in him any disturbance or disorderly inclinations. He permitted, therefore, and, as it is said, raised in himself these affections of compassion and grief at this time. Wi.
  • Ver. 34. Where have you laid him? He asks what he knows, says S. Aug. to raise their attention, their faith, hope, &c. Wi.
  • Ver. 35. Jesus wept. A mark of his human nature, when he was going to give them a proof of his divinity, in raising the dead to life. Wi. The tears of the disconsolate sisters called forth tears from the tender commiseration of Jesus. Nor was it unworthy the Son of God to shed tears. See Luke xix. 41. About to give proofs of his divinity in raising the dead, he is pleased to give, first, undoubted proofs of his humanity, that he might shew himself both God and man.
  • Ver. 39. Take away the stone. He could have done this by his word and command; or he could have made Lazarus come out without taking off the stone; he need not to pray, who could do and command every thing. Wi.
  • Ver. 41. Father, I give thee thanks, that thou hast heard me. He knew that what he asked, even as man, must needs be granted; but he prayed for our instruction. Wi. Christ was about to pray for the resurrection of Lazarus; but his eternal Father, who alone is good, prevented his petition, and heard it before he presented it. Therefore does Christ begin his prayer, by returning his almighty Father thanks for having granted his request. Orig. tract. 18. in Joan.
  • Ver. 43. He cried with a loud voice: Lazarus come forth. His will had been sufficient. He calls upon the dead man, says S. Chrys. as if he had been living; and it is no sooner said than done. Wi.
  • Ver. 44. Loose him, and let him go. Christ, says S. Greg. by giving these orders to his apostles, shews that it belongs to his ministers to loose and absolve sinners, when they are moved to repentance, though it is God himself that forgiveth their sins; and they by his authority only. Wi. Lazarus comes forth bound from the sepulchre, that he might not be thought to be a phantom; and that the bystanders might themselves loose him, and touching and approaching him, might know for certain that it was he. S. Chrys. hom. lxiii. in Joan. S. Cyril and S. Austin both adduce this verse to shew the power of priests in absolving sinners. See S. Cyril l. vii. c. ult. in Joan. and Aug. tract. 49. in Joan.

Daily Bible Readings Saturday March 28 2009 Fourth Week of Lent

March 28 2009 Saturday Fourth Week of Lent
Saint of the Day –
Blessed Francis Faà di Bruno

About the sources used. The readings on this site are from the Haydock Bible according to the daily Lectionary readings for the American Roman Catholic Church. The Haydock Bible contains traditional Catholic commentary and is free from copyright. Due to verse numbering differences and pastoral deletions in the actual Lectionary, these readings may at times vary from the actual readings.

Official Readings of the Liturgy at – http://www.usccb.org/nab/readings/032809.shtml

Jeremiah 11:18-20
Douay-Rheims Challoner

But thou, O Lord, hast shewn me, and I have known: then thou shewedst me their doings. And I was as a meek lamb, that is carried to be a victim: and I knew not that they had devised counsels against me, saying: Let us put wood on his bread, and cut him off from the land of the living, and let his name be remembered no more. But thou, O Lord of Sabaoth, who judgest justly, and triest the reins and the hearts, let me see thy revenge on them: for to thee have I revealed my cause.

Responsorial Psalm 7:2-3, 9bc-12
DR Challoner Text Only

O Lord, my God, in thee have I put my trust;
save me from all them that persecute me, and deliver me.
Lest at any time he seize upon my soul like a lion,
while there is no one to redeem me, nor to save.
Judge me, O Lord, according to my justice,
and according to my innocence in me.
The wickedness of sinners shall be brought to nought;
and thou shalt direct the just: the searcher of hearts and reins is God.
Just Is my help from the Lord; who saveth the upright of heart.
God is a just judge, strong and patient: is he angry every day?

The Holy Gospel of Jesus Christ According to Saint John 7:40-53
Haydock New Testament

Of that multitude, therefore, when they had heard these words of his, some said:

This is the prophet indeed.

Others said:

This is the Christ.

But some said:

Doth the Christ come out of Galilee? Doth not the Scripture say: That Christ cometh of the seed of David, and out of Bethlehem, the town where David was?

So there arose a dissension among the people because of him. And some of them would have apprehended him: but no man laid hands upon him. The ministers therefore came to the chief priests and the Pharisees. And they said to them:

Why have you not brought him?

The ministers answered:

Never did man speak like this man.

Then the Pharisees answered them:

Are you also seduced? Hath any one of the rulers believed in him, or of the Pharisees? But this multitude, that knoweth not the law, are accursed.

Nicodemus said to them, he that came to him by night, who was one of them:

Doth our law judge any man, unless it first hear him, and know what he doth?

They answered, and said to him:

Art thou also a Galilean? Search the Scriptures, and see that out of Galilee a prophet riseth not.

And every man returned to his own house.

Haydock Commentary Jeremias 11:18-20
Notes Copied From Haydock Commentary Site

  • Ver. 18. Shewedst me. He insinuates that something more than what appears must be understood. Theod. — All Christians explain what follows of Jesus Christ, (S. Jer. W.) whom Jeremias prefigured in his sufferings. C. — “Let us follow the rule which shews that all the prophets did most things for a type of our Lord and Saviour; and what was now done by Jeremias, foreshewed what would happen to our Lord.” S. Jer.
  • Ver. 19. Meek: pet lamb. The Arabs still keep one in their houses. 2 K. xii. 3. Bochart ii. 46. C. — Knew. I acted as if I had been ignorant. M. — Yet Christ foretold his sufferings. Mat. xx. 18. &c. W. — Bread. Christ, the bread of life, was nailed to the disgraceful wood. S. Jer. S. Greg. Mor. iii. 12. — They threaten to beat him, (De Dieu) or to mix a poisonous wood with his food. C. M. — Some Jews had corrupted this text in S. Justin’s time. D.
  • Ver. 20. Sabaoth. That is, of hosts or armies; a name frequently given to God, in the Scriptures. — Thy revenge. This was rather a prediction of what was to happen, with an approbation of the divine justice, than an imprecation. Ch. — He speaks of the impenitent, (S. Jer.) and wishes they may be converted.

Haydock Commentary John 7:40-53

  • Ver. 41. A prophet does not come from Galilee, but the Lord of the prophets does. S. Aust. tract. 38. in Joan. Without faith, without advantage, they again return to their habitations of infidelity and impiety. Alcuin.
  • Ver. 49. But this multitude . . . are accursed; i.e. falls under the curses of the law, by being seduced and led away by false preachers. Wi.
  • Ver. 52. They say to Nicodemus: Art thou also a Galilean, who defendest this Galilean, whereas no prophet, nor especially the Messias, comes from Galilee? Wi. A prophet, properly the prophet: for they could not be ignorant that the prophet Jonas was from Galilee. We have not indeed the article the in this verse, but we find it in ver. 40, with which this appears to correspond. A.

Daily Bible Readings Friday March 27 2009 Fourth Week of Lent

March 27 2009 Friday Fourth Week of Lent
Saint of the Day – Blessed Francis Faà di Bruno

About the sources used. The readings on this site are from the Haydock Bible according to the daily Lectionary readings for the American Roman Catholic Church. The Haydock Bible contains traditional Catholic commentary and is free from copyright. Due to verse numbering differences and pastoral deletions in the actual Lectionary, these readings may at times vary from the actual readings.

Official Readings of the Liturgy at – http://www.usccb.org/nab/readings/032709.shtml

Wisdom 2:1a, 12-22
Douay-Rheims Challoner

For they (the wicked with works and words) have said, reasoning with themselves, but not right:

Let us, therefore, lie in wait for the just, because he is not for our turn, and he is contrary to our doings, and upbraideth us with transgressions of the law, and divulgeth against us the sins of our way of life. He boasteth that he hath the knowledge of God, and calleth himself the son of God. He is become a censurer of our thoughts. He is grievous unto us, even to behold: for his life is not like other men’s, and his ways are very different. We are esteemed by him as triflers, and he abstaineth from our ways as from filthiness, and he preferreth the latter end of the just, and glorieth that he hath God for his father.

Let us see then if his words be true, and let us prove what shall happen to him, and we shall know what his end shall be. For if he be the true son of God, he will defend him, and will deliver him from the hands of his enemies. Let us examine him by outrages and tortures, that we may know his meekness, and try his patience. Let us condemn him to a most shameful death: for there shall be respect had unto him by his words.

These things they thought, and were deceived: for their own malice blinded them. And they knew not the secrets of God, nor hoped for the wages of justice, nor esteemed the honour of holy souls.

Responsorial Psalm 33:17-21 and 23 (Ps 34 NAB)
DR Challoner Text Only

But the countenance of the Lord is against them that do evil things:
to cut off the remembrance of them from the earth.
The just cried, and the Lord heard them:
and delivered them out of all their troubles.
The Lord is nigh unto them that are of a contrite heart:
and he will save the humble of spirit.
Many are the afflictions of the just;
but out of them all will the Lord deliver them.
The Lord keepeth all their bones,
not one of them shall be broken.
The Lord will redeem the souls of his servants:
and none of them that trust in him shall offend.

The Holy Gospel of Jesus Christ According to Saint John 7:1-2, 10, 25-30
Haydock New Testament

AFTER these things Jesus walked in Galilee, for he would not walk in Judea: because the Jews sought to kill him. Now the Jewish feast of tabernacles was at hand. But after his brethren were gone up, then he also went up to the feast, not openly, but as it were in secret. Some therefore of Jerusalem said:

Is not this he whom they seek to kill? And behold he speaketh openly, and they say nothing to him. Have the rulers known of a truth that this is the Christ? But we know this man whence he is: but when the Christ cometh, no man knoweth whence he is.

Jesus, therefore, cried out in the temple, teaching and saying:

You both know me, and you know whence I am: and I am not come of myself: but he that sent me, is true, whom you know not. I know him: because I am from him, and he hath sent me.

They sought, therefore, to apprehend him: but no man laid hands on him, because his hour was not yet come.

Haydock Commentary Wisdom 2:1a, 12-22
Notes Copied From Haydock Commentary Site

  • Ver. 1. Right. He shews how the wicked brought death into the world, and expresses the sentiments of the epicureans, as in Ecclesiastes. The six first chapters are a sort of paraphrase of the nine first of Proverbs, in which the attractions of virtue and of pleasure are contrasted, &c. C.
  • Ver. 12. Just. Infidels are not content to live in riot: they also persecute the just. W. — This passage points out the conduct of the Jews towards our Saviour, in so striking a manner, that Grotius would assert it has been altered by some Christian. But the Fathers adduce it as a clear prediction (C.) of the Jewish malice. Matt. xxvii. 41. Mar. xiv. 53. W.
  • Ver. 13. Knowledge. The prophets spoke to sinners in the name of God, and many of them lost their lives in the cause. Christ appeared as a new star, to promote their welfare; yet this only serves to irritate them. C. Jo. viii. 16.
  • Ver. 20. Words. Or he shall be punished for what he has said. Syr. Vat. &c. Matt. xxvi. 61. C. — We shall hence form a judgment of his real merits, (M.) unless this be spoken ironically; as if the just had foolishly flattered himself with the divine protection. Matt. xxvii. 43. H.
  • Ver. 22. Secrets. The disbelief of mysteries leads to a dissolute life, and to the persecution of the just. W. — The pagans knew not the advantages of suffering, and even the apostles were ignorant of the mystery of the cross, till after the resurrection. C.

Haydock Commentary John 7:1-2, 10, 25-30

  • Ver. 2. This was the festival of Tabernacles, on which the Jews made tents, in imitation of those which were their habitations during their sojournment in the wilderness, for forty years. See Lev. xxiii. 34. The Jews called it a festival day; though it consisted not of one, but of many days successively. S. Austin, tract. 28. in Joan.
  • Ver. 10. But why does he ascend to the festival day, when he said he would not? He did not say, I will not ascend, but only, I do not ascend; that is, in your company. S. Chrys. hom. xlvii. in Joan. Or, I do not go up to this festival, viz. the first or second day of the feast, which lasted eight days, and to which you wish me to ascend: but he went afterwards, when the first part of the festival was over. S. Austin, tract. 28. in Joan.
  • Ver. 26. Have the rulers, &c. the chief priests, elders, and all the members of the great sanhedrim. Wi.
  • Ver. 27. We know this man whence he is. They looked upon him as no more than a man, and they thought they knew his father to be S. Joseph; they knew his Mother and kindred. But when the Christ cometh, no man knoweth whence he is. Thus said some of the people; but, doubtless, the more learned knew Christ was to be born at Bethlehem. Wi. The Jews had imbibed this opinion of the secrecy of the origin of Christ from the prophet Isaias, C. liii. Who shall relate his generation? But they likewise were acquainted with many other texts of Scripture relative to the Messias, which plainly point out the place of his birth, viz. Bethlehem, and also the place of his residence, when it is said, He shall be called a Nazarite. His generation is indeed unknown with regard to his divinity, as Christ himself told the Jews in his answer: He is true that sent me, but you know him not. But as to his humanity, his origin is well known: You know me, and whence I am you know. S. Aust. tract. 31. in Joan.
  • Ver. 28. You both know me; i.e. you know me as man, and where I have been educated. But him that sent me, from whom I proceeded, and who sent me into this world to be its Redeemer, you know not; because you know not, that he was always, and from all eternity, my eternal Father, and I his eternal Son. Wi.

Daily Bible Readings Thursday March 26 2009 Fourth Week of Lent

March 26 2009 Thursday Fourth Week of Lent
Saint of the Day – Blessed Didacus of Cadiz

About the sources used. The readings on this site are from the Haydock Bible according to the daily Lectionary readings for the American Roman Catholic Church. The Haydock Bible contains traditional Catholic commentary and is free from copyright. Due to verse numbering differences and pastoral deletions in the actual Lectionary, these readings may at times vary from the actual readings.

Official Readings of the Liturgy at – http://www.usccb.org/nab/readings/032609.shtml

Exodus 32:7-14
Douay-Rheims Challoner

And the Lord spoke to Moses, saying:

Go, get thee down: thy people, which thou hast brought out of the land of Egypt, hath sinned. They have quickly strayed from the way which thou didst shew them: and they have made to themselves a molten calf, and have adored it, and sacrificing victims to it, have said: These are thy gods, O Israel, that have brought thee out of the land of Egypt.

And again the Lord said to Moses:

I see that this people is stiffnecked: Let me alone, that my wrath may be kindled against them, and that I may destroy them, and I will make of thee a great nation.

But Moses besought the Lord his God, saying:

Why, O Lord, is thy indignation enkindled against thy people, whom thou hast brought out of the land of Egypt, with great power, and with a mighty hand? Let not the Egyptians say, I beseech thee: He craftily brought them out, that he might kill them in the mountains, and destroy them from the earth: let thy anger cease, and be appeased upon the wickedness of thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou sworest by thy own self, saying: I will multiply your seed as the stars of heaven: and this whole land that I have spoken of, I will give to your seed, and you shall possess it for ever:

And the Lord was appeased from doing the evil which he had spoken against his people.

Responsorial Psalm 105:19-23 (Ps 106 NAB)
DR Challoner Text Only

They made also a calf in Horeb: and they adored the graven thing.
And they changed their glory into the likeness of a calf that eateth grass.
They forgot God, who saved them, who had done great things in Egypt,
Wondrous works in the land of Cham: terrible things in the Red Sea.
And he said that he would destroy them:
had not Moses his chosen stood before him in the breach:
To turn away his wrath, lest he should destroy them.

The Holy Gospel of Jesus Christ According to Saint John 5:31-47
Haydock New Testament

Jesus said:

If I bear witness of myself, my witness is not true. There is another that beareth witness of me: and I know that the witness which he witnesseth of me is true. You sent to John: and he gave testimony to the truth. But I received not the testimony from man: but I say these things that you may be saved. He was a burning and shining light. And you were willing, for a time, to rejoice in his light. But I have a greater testimony than that of John. For the works which the Father hath given me to perfect: the works themselves, which I do, give testimony of me, that the Father hath sent me. And the Father himself, who hath sent me, hath given testimony of me: neither have you heard his voice at any time: nor seen his shape. And you have not his word abiding in you: for whom he hath sent, him you believe not.

Search the Scriptures, for you think in them to have life everlasting: and the same are they that give testimony of me: And you will not come to me that you may have life. I receive not glory from men. But I know you, that you have not the love of God in you. I am come in the name of my Father, and you receive me not: if another shall come in his own name, him you will receive.

How can you believe, who receive glory one from another: and the glory which is from God alone, you do not seek? Think not that I will accuse you to the Father. There is one that accuseth you, Moses, in whom you trust. For if you did believe Moses, you would perhaps believe me also; for he wrote of me. But if you do not believe his writings: how will you believe my words?

Haydock Commentary Exodus 32:7-14
Notes Copied From Haydock Commentary Site

  • Ver. 7. Thy people. They are not worthy to be styled my people; and thou didst ratify the covenant with me, in their name, and as their interpreter. They have sinned, giving way to idolatry in thought, word, and deed.
  • Ver. 9. And again. The Sept. omit this verse. Moses, at the first intimation of the people’s sin, fell prostrate before the Lord, to sue for pardon, and pleaded the natural weakness of an ungovernable multitude, in order to extenuate their fault. This God admits. — I see, &c. But while he seems bent on punishing them, to try his servant, he encourages him inwardly to pray with fervour. Salien.
  • Ver. 10. Alone. One fully determined on revenge will bear with no expostulation; whence S. Greg. (Mor. ix. 11,) and Theodoret (q. 67,) look upon this as an incitement to pray more earnestly, seeing God’s servants have such influence over Him. The mercy of God struggled with his justice, and stopped its effects. — Nation, as I promised to Abraham; or I will make thee ruler over a nation greater than this, as Moses explains it, (Deut. ix. 14,) and as the like offer is made, Num. xiv. 12. The Sam. subjoins here, “And God was likewise much irritated against Aaron, and would have destroyed him; but Moses prayed for him:” which we are assured was the case. Deut. ix. 20. C.
  • Ver. 11. Why, &c. Calvin here accuses Moses of arrogance, in prescribing laws to God’s justice. But S. Jerom (ep. ad Gaud.) commends his charity and “prayer, which hindered God’s power.” W.
  • Ver. 12. Craftily. Heb. “with a malicious design.” Moses insinuates, that the glory of God is interested not to punish the Hebrews, lest the Gentiles should blaspheme, particularly as the land of Chanaan seemed to be promised unconditionally to the posterity of Abraham, who were now, all but one, to be exterminated. H.
  • Ver. 13. Thy servants. Thus God honours his friends, and rewards their merits, which are the effects of his grace. W.
  • Ver. 14. Appeased. Yet of this Moses was not fully assured, and in effect only those who were less guilty, were reprieved to be punished afterwards, v. 30. 35. H.

Haydock Commentary John 5:31-47

  • Ver. 31. If I bear witness of myself, &c. Christ tells the Jews elsewhere, (c. viii. 14.) that though he should bear witness of himself, it would be true. But the sense of the words in this place is: I could allow you, that if I only gave testimony of myself you might seem to have some reason to except against my testimony: but now besides my own words, you have had also the testimony of John the Baptist, who divers times witnessed that I am the Messias, and the Son of God, come to take away the sins of the world. 2. You have had the testimony of my eternal Father, particularly at my baptism. 3. You have yet a greater testimony, by the works and miracles wrought before your eyes, and at the same time foretold by the prophets. 4. The prophets, and the Scriptures, which you search, or which I remit you to, to search them diligently, these also bear witness concerning me. Wi.
  • Ver. 38. You do not observe the commandment he gave you, (Deut. xviii. 15. 19.) of listening to the prophet He would send you.
  • Ver. 39. Or, You search the Scriptures: (scrutamini; ereunate). It is not a command for all to read the Scriptures; but a reproach to the Pharisees, that reading the Scriptures as they did, and thinking to find everlasting life in them, they would not receive him to whom all those Scriptures gave testimony, and through whom alone they could have that true life. Ch. This hope is the cause and motive which leads to this study; and eternal life is the end they propose to themselves in it. Hence, from the context and mode of argumentation made use of, the indicative, you search, instead of the imperative mood, search ye, is best supported. Catholics are most unjustly accused of depriving the faithful of the use of the holy Scriptures. The council of Trent, (Sess. v. c i. de reform.) makes this proviso; that in churches where there exists a prebendary, or benefice, set apart for lectures on sacred Scripture, the bishops, &c. shall compel those holding such benefice to expound the sacred Scriptures themselves, should they be equal to the duty; or, by a proper substitute, chosen by the bishop or local ordinary. Also in monasteries of monks, it is prescribed that if abbots neglect, let the bishops of the places compel their compliance; and in convents where studies can be conveniently prosecuted, let there be also a lecturer on Scripture appointed, to be chosen from the most able professors. Moreover, in public universities, where this most honorable and most necessary of all lectures has not been instituted, let the piety and charity of religious princes and governments provide for it; so that the Catholic faith may be defended and strengthened, and sound doctrine protected and propagated. And where the lecture has been instituted, but discontinued, let it be re-established. Moreover, no one was to be appointed to this office, whose life, morals, and learning had not been examined and approved by the bishop of the place, &c.
  • Ver. 40. And you will not come to me. Christ now gives them reason why they do not receive him, and his doctrine, nor believe in him; because they are void of the love of God, full of self-love, envy, pride, seeking for praise and glory one from another. Hence you will not receive me, who come in the name of my Father, sent to redeem the world. But if another, such as false prophets, or even Antichrist himself, who will pretend to be the Messias, come in his own name, him you will receive. Wi. It is proper to remark, that the testimonies here adduced all rise gradually one above another, and make a body of evidence that must leave the incredulous Jews without excuse: for they pay no regard to Jesus Christ himself, nor to John the Baptist, nor to the evidence of miracles, nor to the voice of God, nor to the Scriptures, nor even to Moses himself.