Daily Bible Readings Tuesday June 30 2009 Thirteenth Week in Ordinary Time

June 30 2009 Tuesday 13th Week in Ordinary Time
Saint of the Day – First Martyrs of the Church of Rome

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

Official Readings of the Liturgy at – http://www.usccb.org/nab/readings/063009.shtmlLot_flees_Sodom01Veronese

Genesis 19:15-29
DR Challoner

And when it was morning, the angels pressed him, saying:

Arise, take thy wife, and the two daughters that thou hast: lest thou also perish in the wickedness of the city.

And as he lingered, they took his hand, and the hand of his wife, and of his two daughters, because the Lord spared him. And they brought him forth, and set him without the city: and there they spoke to him, saying:

Save thy life: look not back, neither stay thou in all the country about: but save thy self in the mountain, lest thou be also consumed.

And Lot said to them:

I beseech thee, my Lord, Because thy servant hath found grace before thee, and thou hast magnified thy mercy, which thou hast shewn to me, in saving my life, and I cannot escape to the mountain, lest some evil seize me, and I die. There is this city here at hand, to which I may flee, it is a little one, and I shall be saved in it: is it not a little one, and my soul shall live?

And he said to him:

Behold also in this, I have heard thy prayers, not to destroy the city for which thou hast spoken. Make haste, and be saved there: because I cannot do any thing till thou go in thither.

Therefore the name of that city was called Segor. The sun was risen upon the earth, and Lot entered into Segor. And the Lord rained upon Sodom and Gomorrha brimstone and fire from the Lord out of heaven. And he destroyed these cities, and all the country about, all the inhabitants of the cities, and all things that spring from the earth.

And his wife looking behind her, was turned into a statue of salt. And Abraham got up early in the morning, and in the place where he had stood before with the Lord: He looked towards Sodom and Gomorrha, and the whole land of that country: and he saw the ashes rise up from the earth as the smoke of a furnace. Now when God destroyed the cities of that country, remembering Abraham, he delivered Lot out of the destruction of the cities wherein he had dwelt.

Responsorial Psalm 25:2-3, 9-12 (Ps 26 NAB)
DR Challoner Text Only

Prove me, O Lord, and try me;
burn my reins and my heart.
For thy mercy is before my eyes;
and I am well pleased with thy truth.
Take not away my soul, O God, with the wicked:
nor my life with bloody men:
In whose hands are iniquities:
their right hand is filled with gifts.
But as for me, I have walked in my innocence:
redeem me, and have mercy on me.
My foot hath stood in the direct way:
in the churches I will bless thee, O Lord.Jesus with his disciples on the Sea of Galilee Ernst Georg Bartsch 1967

The Holy Gospel of Jesus Christ According to Saint Matthew 8:23-27
Haydock New Testament

And when he entered into the boat, his disciples followed him. And behold a great tempest arose in the sea, so that the boat was covered with waves, but he was asleep. And his disciples came to him, and awaked him, saying:

Lord, save us, we perish.

And Jesus saith to them:

Why are you fearful, O ye of little faith?

Then rising up, he commanded the winds, and the sea, and there came a great calm. But the men wondered, saying:

What manner of man is this, for the winds, and the sea obey him?

Haydock Commentary Genesis 19:15-29
Notes Copied From Haydock Commentary Site

  • Ver. 16. He lingered, intreating the Lord to save the city; and loath, perhaps to lose all his property, for the sake of which he had chosen that abode. — Spared him, and his wife and two daughters, for his sake.  These four were all that were even tolerably just: for we find them all soon giving signs of their weakness, and of the danger to which even the best are exposed by evil communications.  H.
  • Ver. 17. Look not back. Flee with all expedition; let no marks of pity for the wretched Sodomites, nor of sorrow for the lose of your property, be seen.
  • Ver. 18. My lord, addressing himself to the angel, who led him and his wife.  M.
  • Ver. 19. The mountain above Segor.  He is faint-hearted, and does not comply with readiness and exactitude; though, when he had obtained leave to remain in Segor, he still fears, and flees to the mountain, v. 30, (H.) on the south-east of the dead sea.  C.
  • Ver. 22. Segor. That is, a little one. Ch. — In allusion to Lot’s words, v. 20.  As it was small, fewer sinners would of course be contained in it.  God had resolved to spare it, and therefore inspired Lot to pray for its preservation.  M. — Hence we may learn, how great a treasure and safeguard the just man is.  H.
  • Ver. 23. Risen. It was morning when he left Sodom; (v. 15.) so this city must not have been very distant.  It was before called Bala, or swallowed up, and afterwards Salissa.  Theodoret supposes it was destroyed as soon as Lot had left it; and it seems Lot’s daughters thought so, since they concluded all men, except their father, had perished.
  • Ver. 24. The Lord rained…from the Lord, in a miraculous manner.  Sodom and the other cities did not perish by earthquakes and other natural causes only, but by the divine wrath exerting itself in a visible manner.  Here is an insinuation of a plurality of persons in God, as the C. of Sirmich declares, c. 14. — And Gomorrha, and the other towns which were not so large, nor perhaps so infamous. — Brimstone and fire; to denote the bad odour and violence of their disorders.  M.
  • Ver. 25. All the inhabitants, both the body and soul, (Jude v. 7.): even the infants would probably die in original sin, as their parents were unbelievers, and careless of applying the proper remedies.  H. — The women imitated the men in pride and dissolute morals, so that all deserved to perish.  M. — All things; so that even now the environs are barren, and the lake dark and smoking.  T.
  • Ver. 26. And his wife. As a standing memorial to the servants of God to proceed in virtue, and not to look back to vice or its allurements.  Ch. — His, Lot’s wife. The two last verses might be within a parenthesis. — Remember Lot’s wife, our Saviour admonishes us.  Having begun a good work, let us not leave it imperfect, and lose our reward.  Lu. xvii. Mat. xxiv. — A statue of durable metallic salt, petrified as it were, to be an eternal monument of an incredulous soul. Wisd. x. 7.  Some say it still exists.  H. — God may have inflicted this temporal punishment on her, and saved her soul.  M. — She looked back, as if she distrusted the words of the angel; but her fault was venial.  T.
  • Ver. 29. Lot. Even he owed his safety to the merits of Abraham.

Haydock Commentary Matthew 8:23-27

  • Ver. 23. This bark is the Catholic Church.  The sea denotes the world, the winds and tempests shew the attempts of the wicked spirits to overturn the Church.  The Lord seems to sleep, when he permits his Church to suffer persecution and other trials, which he permits, that he may prove her faith, and reward her virtue and merits.  Chry. hom. xxiii. in Mat. viii.  The apostles had followed their divine Master.  They were with him, and executing his orders, and it is under these circumstances they are overtaken with a storm.  If their obedience to Jesus Christ, if his presence did not free them from danger, to what frightful storms do those persons expose themselves, who undertake the voyage of the present life without him?  What can they expect but to be tossed to and fro for a time, and at last miserably to founder?  Faithful souls ought, from the example here offered them, to rise superior to every storm and tempest, by invoking the all-powerful and ever ready assistance of heaven, and by always calling in God to their help before they undertake any thing of moment.  A.
  • Ver. 25. Should God appear to sleep, with the apostles, we should approach nearer to him, and awaken  him with our repeated prayers, saying: “Lord, save us, or we perish.”  A. Had our Saviour been awake, the disciples would have been less afraid, or less sensible of the want of his assistance: he therefore slept, that they might be better prepared for the miracle he was about to work.  Chry. hom. xxviii.
  • Ver. 26. Why are you fearful, having me with you?  Do you suppose that sleep can take from me the knowledge of your danger, or the power of relieving you?  A. He commanded the winds. Christ shewed himself Lord and Master of the sea and winds.  His words in S. Mark (iv. 39,) demonstrate his authority: Rising up he rebuked the wind, and said to the sea: Peace, be still. Wi. As before our Lord restored Peter’s mother-in-law on the spot, not only to health, but to her former strength; so here he shews himself supreme Lord of all things, not only by commanding the winds to cease, but, moreover, by commanding a perfect calm to succeed.  Chry. hom. xxiv.  How many times has he preserved his Catholic Church, when (to all human appearance, and abstracting from his infallible promises) she has been in the most imminent danger of perishing?  How many times by a miracle, or interposition of his omnipotence, less sensible indeed, but not less real, has he rescued our souls, on the point of being swallowed up in the infernal abyss?  A. He commands the mute elements to be subservient to his wish.  He commands the sea, and it obeys him; he speaks to the winds and tempests, and they are hushed; he commands every creature, and they obey.  Man, and man only, man honoured in a special manner by being made after the image and likeness of his Creator, to whom speech and reason are given, dares to disobey and despise his Creator.  S. Aug. hom. in Mat.
  • From this allegory of the ship and the storm, we may take occasion to speak of the various senses in which the words of Scripture may be occasionally taken. . . . The sense of Scripture is twofold, literal and spiritual. The literal is that which the words immediately signify.  The spiritual or mystic sense is that which things expressed by words mean, as in Genesis xxii, what is literally said of the immolation of Isaac, is spiritually understood of Christ; and in Coloss. ii. 12, by the baptism of Christ, S. Paul means his burial.  The spiritual sense in its various acceptations, is briefly and accurately given in the following distich:
  • Littera gesta docet, quid credas allegoria,
  • Moralis quid agas, quo tendas anagogia.

Daily Bible Readings June 29 2009 Solemnity of Sts Peter and Paul, Apostles Mass During the Day

Saints Peter and Paul
Saints Peter and Paul

June 29 2009 Monday Solemnity of Saints Peter and Paul, Apostles – Mass During the Day
Saint of the Day – Sts. Peter and Paul

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/062909.shtml

Acts 12:1-11
Haydock New Testament

St Peter Freed by an Angel

AND at the same time Herod, the king, stretched forth his hands, to afflict some of the church. And he killed James, the brother of John, with the sword. And seeing that it pleased the Jews, he proceeded to apprehend Peter also. Now it was in the days of the azymes. Whom when he had apprehended, he cast into prison, delivering him to four files of soldiers, to be kept, intending after the Pasch to bring him forth to the people. Peter, therefore, was kept in prison. But prayer was made without ceasing, by the church, to God, for him. And when Herod would have brought him forth, that very night Peter was sleeping between two soldiers, bound with two chains: and the guards before the door kept the prison. And behold an Angel of the Lord stood by him: and a light shined in the room: and he striking Peter on the side, raised him up, saying:

Arise quickly.

And the chains fell off from his hands. And the Angel said to him:

Gird thyself, and put on thy sandals.

And he did so. And he said to him:

Cast thy garment about thee, and follow me.

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

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

Responsorial Psalm 33:2-9
DR Challoner Text Only

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

Saint Paul in Prison Rembrandt 1627AD
Saint Paul in Prison

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

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

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

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

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

Whom do men say that the Son of man is?

But they said:

Some John the Baptist, and others Elijah, and others Jeremiah, or one of the prophets.

But Jesus saith to them:

But whom do you say that I am?

Simon Peter answering said:

Thou art Christ, the Son of the Living God.

And Jesus answering, said to him:

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

Haydock Commentary Acts 12:1-11
Notes Copied From Haydock Commentary Site

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

2 Timothy 4:6-8, 17-18

  • Ver. 6. I am even now ready to be sacrificed.[5]  Lit. to be immolated.  See Philip. ii. 17. The time of my dissolution (lit. resolution) is at hand. This makes many judge that this letter was written during his last imprisonment; but the sense perhaps may be, that being old and worn out with labours, he could not live long.  Wi.
  • Ver. 7. I have fought a good fight, or strived a good strife.[6]  The Latin and Greek may signify any kind of striving for a prize. I have kept the faith, not only the Christian faith, the been faithful in my office.  Wi.
  • Ver. 8. A crown of justice, which the Lord, the just judge, will render to me. These words confirm the Catholic doctrine, that good works performed with the assistance of God’s grace, deserve and are meritorious of a reward in heaven: it is what is signified, 1. by a crown of justice, 2. from a just judge, 3. which he will render or give as a reward. Yet we own with S. Aug. that we have no merit, but what is also a gift of God from his grace and mercy, and grounded on his promises.  Wi. “A crown of justice,” which the Protestant translate, of righteousness; but let us see how the learned S. Austin, 1400 years ago, expounds the apostle’s meaning: “How should he repay as a just judge, unless he had first given as a merciful Father?”  De grat. et lib. arb. c. vi.  See Heb. vi. 10.  God is not unjust, that he should forget your works; the the Protestants change into, God is not unrighteous.
  • Ver. 17. The Lord stood, &c.  All agree that Nero is here meant by the lion.  S. Chrys. thinks that S. Paul was set at liberty after this first justification of his conduct, but that having afterwards converted the cupbearer of Nero, he was by him beheaded.  S. Chrys. hom. x. p. 611. But the Lord assisted and fortified me on this occasion by a vision, in which he assured me that he would prolong my life for the more perfect preaching of the gospel.  V. The times predicted by the apostle in this epistle, (v. 3. and 4.) are now arrived; and the warnings he gives to Timothy and to all preachers of the word, should be sedulously attended to: preach the word: be instant in season and out of season; reprove, entreat, rebuke with all patience and doctrine. There will arrive a time when men will not bear sound doctrine; eager in the extreme to hear what flatters, they will have recourse to a variety of teachers not lawfully sent or ordained, calculated to tickle their ears: Assentatores populi, multitudinis levitatem voluptate quasi titillantes.  Cic.  In the same sense Plutarch says: ta wta apoknaiousin.  It is yours, adds S. Paul, wV kaloV stratiwthV Cristou Ihsou, as a valiant soldier of Jesus Christ, to oppose yourself as a wall to all these evils, to attend every branch of your ministerial duty, not to yield to either opponents or dangers, and to see that the gospel is both preached and practised in all its purity.  Thus may the Church find in you, and in her other ministers, what she is soon to lose in me, knowing as I do that my course is nearly run. That by me the preaching may be accomplished, (or fulfilled) and that all the Gentiles may hear it. This is an argument that he wrote this letter in his first imprisonment. And I was delivered from the mouth of the lion; that is, according to the common exposition, from Nero.  Wi.

Haydock Commentary Matthew 16:13-19

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

Daily Bible Readings Monday June 29 2009 Solemnity of Sts Peter and Paul – Vigil Mass

Saints Peter and Paul Vivarini Bartolomeo
Saints Peter and Paul - Bartolomeo Vivarini

June 29 2009 Monday Solemnity of Saints Peter and Paul, Apostles – Vigil
Saint of the Day – Sts. Peter and Paul

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/062909.shtml

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

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

Look upon us.

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

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

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

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

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

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

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

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

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

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

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

He saith to him;

Yea, Lord, thou knowest that I love thee.

He saith to him;

Feed my lambs.

He saith to him again;

Simon, son of John, lovest thou me?

He saith to him;

Yea, Lord, thou knowest that I love thee.

He saith to him;

Feed my lambs.

He saith to him the third time;

Simon, son of John, lovest thou me?

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

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

He said to him;

Feed my sheep.

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

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

Follow me.

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

  • Ver. 1. To the temple. Though the Jewish ceremonies wee shortly to cease, yet it was not unlawful to follow them; and they went to the temple as a proper place for prayer.  Wi. The ninth hour, that is, about three in the afternoon.  But we must here observe, that the Hebrews divided the light into twelve hours, and the dark into twelve hours; so that their hours would be of unequal length: longer in summer, shorter in winter.  Menochius. The custom of praying three times in the day, is ancient among the Jews.  Daniel at Babylon opened his window on the side which looked towards the temple of Jerusalem, and three times a day bent his  knees before the Lord.  The ancient Fathers of the Church have strongly recommended this established custom of praying three times in the day, morning, noon, and evening.  It is indeed not a precept, but a religious observation, to which she invites all her children.  See S. Clem. of Alex. Constit. lib. vii. c. 24.  Tertullian de Jejuniis, &c. In Catholic countries, the toll of a bell at morning, noon, and evening, announces the time for the recital of the Angelus Domini, a short prayer, in honour of the incarnation.  At these moments, all, however employed, whether at labour in the field, or at home, all cease from their employment, till they have recited the prayer.  The repetition of this, and similar practices, cannot be too strongly recommended to Catholics of the present day.  They are of singular advantage in recalling the soul, which is too easily dissipated and distracted, to God, her first beginning, and her last end.  A.
  • Ver. 4. Look upon us. S. Peter said this to raise his attention and expectation, but the poor man thought of nothing but an alms.  Wi.
  • Ver. 6. But what I have, I give thee. Though S. Luke told us, (c. ii. 43.) that the apostles did many miracles and prodigies, yet this is the first specified.  In the name of Jesus of Nazareth, (known by that name, though of Bethlehem) arise, and walk. In the name of Jesus, lately nailed to a cross.  Wi. This is not the shadow of a great name, magni nominis umbra, but the truth of what it signifies, a Saviour. Not without reason is this name in the Canticles compared to oil, in its three-fold properties, of affording light, food, and medicine.  When preached, it enlightens; thought on, it feeds us; and called on, it assuages our grief.  Whence has such a sudden light of faith spread over the world, but in preaching the name of Jesus?  How did this light shine, and attract the eyes of all, when proceeding like lightning from the mouth of Peter, it strengthened the weakness of the lame man’s feet, and enlightened the minds of many spiritually blind?  Did he not then scatter fire, when he exclaimed, in the name of our Lord Jesus Christ, arise and walk?  This name is food too.  Are you not refreshed, as often as you recall it to your mind?  What is as powerful in consoling the mind?  What so soon repairs our wearied senses, and gives new vigour to our strength; encourages virtues, cherishes chaste affections?  All food is dry to me, if not seasoned with this oil; insipid, unless sprinkled with this salt.  If you write, I relish it not, unless I read the name of Jesus.  If your read, or speak, I take no pleasure in it, unless I hear the name of Jesus.  Jesus is honey in the mouth, music to the ear, but ecstasy to the heart.  This is also my medicine.  Are you sad?  let Jesus enter your heart, and thence ascend upon your tongue.  And behold, at the rising of this star, every cloud will retire, and serenity return.  Do you fall into a crime, or run on the brink of despair: call on this name of life, and you shall be restored to life, &c.  S. Bernard, Serm. xv. super Cant. prope medium.

Haydock Commentary Galatians 1:11-20

  • Ver. 14. He here alludes to his being a Pharisee, as he himself mentions more openly in Acts xxiii. 6. A Pharisee, and son of Pharisees. This sect always distinguished itself by its zeal for ancient traditions, which shews evidently that he was very far from being instructed in a religion of which he was the sworn enemy; nor since his conversion did he apply for instruction.  What he delivered, he learned not of man, but of God.  See below.
  • Ver. 16. I condescended not to flesh and blood. Lit. I did not acquiesce to flesh and blood. I had no regard to temporal friends or advantages.  Some expound it, I did not think it necessary to consult the other apostles, men who were my countrymen: and so it follows, I came not to Jerusalem to the apostles, to be instructed by them, having been instructed by Christ himself.  Wi.
  • Ver. 17. So far from receiving his apostleship from the other apostles, he saw none of them, till he had spent three years in announcing the word of God.  Calmet. In this epistle to the Galatians, S. Paul treats the same matter as in his epistle to the Romans; to the former he writes less exactly and more briefly, as very rude and uncivilized; to the latter, with more precision, and with greater copiousness, as replenished with all knowledge: repleti  omni scientia.  Rom. xv. 14.
  • Ver. 18. Then three years after, I came to Jerusalem to see (and as S. Chrys. says, out of respect to make a visit to) Peter, but staid only at Jerusalem fifteen days, and saw none of the apostles except him, and James, the brother, or cousin of our Lord; so that I was yet unknown by face to the Christian churches in Judea.  Wi.

Haydock Commentary John 21:15-19

  • Ver. 15. Simon, son of John, lovest thou me more than these? That is, more than any one of these love me.  Christ puts this question thrice to S. Peter, that this triple protestation of love, says S. Aug. might correspond to his triple denial.  S. Peter did not answer that he loved him more than the rest did, which he could not know, but modestly said: yea, Lord, thou knowest I love thee: and the third time, thou knowest all things, and the hearts of all men, thou knowest how much I love thee. At each protestation, Jesus answered, feed my lambs; and the third time, feed my sheep. To feed, in the style of the Scriptures, is to guide, rule, and govern.  S. Ambrose and some others take notice, as if by the lambs, might be understood the people, and by the sheep, those placed over them, as bishops, priests, &c. but others make no such difference in this place, betwixt lambs and sheep, only as comprehending all the members of Christ’s Church, of what condition soever, even the rest of the apostles.  For here it was that Christ gave to S. Peter that power which he had promised him, (Matt. xvi. 18.) that is, He now made S. Peter head[1] of his whole Church, as he had insinuated at the first meeting, when S. Andrew brought him to our Saviour, when he changed his name from Simon to Peter: again, when he chose him, and made him the first of his twelve apostles; but particularly, when he said, thou art Peter, (a rock) and upon this rock will I build my Church, &c.  Upon this account the Catholic Church, from the very first ages, hath always reverenced, and acknowledged the supreme power of the successors of S. Peter, in spirituals, over all Christian Churches.  This appears also by the writings of Tertullian, of S. Irenæus, of S. Cyprian, of the greatest doctors and bishops, both of the west and east, of S. Jerom, S. Augustin, of S. Chrysostom, in several places, of the first general Councils, particularly of the great Council of Chalcedon, &c.  Wi. Simon (son) of John. The father’s name is here added, to discriminate him from Simon Thaddeus, that every one might know that the chief care of the universal Church was not given to any other apostle but Peter.  This Simon of John is the same as Simon Bar-jona.  See Matt. xvi. 17.  Menochius. S. Peter had three times renounced his master; and Jesus, to give him an opportunity of repairing  his fault by a triple confession, three several times demanded of him, if he loved him more than these?  That, as S. Augustin remarks, he who had thrice denied through fear might thrice confess through love. Calmet.
  • Ver. 16-17. The lambs and the sheep of our Saviour here mean the faithful, who compose his Church, without any distinction of Jew or Gentile.  S. Peter, by these words, is appointed to take charge of the whole flock, as being the chief and prince of the apostles.  He is, in some manner, the pastor, not of the sheep only, but of the pastors themselves.  They have each their own flock to look after; but to him is committed the care of all; he alone is the pastor of all.  Calmet. Feed my sheep. Our Lord had promised the spiritual supremacy to S. Peter; (S. Matt. xvi. 19.) and here he fulfils that promise, by charging him with the superintendency of all his sheep, without exception; and consequently of his whole flock, that is, of his whole Church.  Ch.
  • Ver. 18. Thou shalt stretch forth thy hands . . . signifying by what death he should glorify God; that is, that a cross should be the instrument of his death and martyrdom. Whither thou wouldst not: which is no more than to say, that a violent death is against the natural inclination of any man, even though he be ever so willing, and disposed to undergo it.  Wi. By this is meant the martyrdom of S. Peter, which took place thirty-four years after this.  He was first cast into prison, and then led out to punishment as Christ had foretold him.  He stretched out his arms to be chained, and again he stretched them out, when he was crucified; for he died on the cross, as the ancients assure us.  Calmet.

Sunday Bible Readings June 28 2009 Thirteenth Sunday in Ordinary Time

June 28 2009 Thirteenth Sunday in 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/readings/062809.shtml

Wisdom 1:13-15; 2:23-24
Douay-Rheims Challoner

For God made not death, neither hath he pleasure in the destruction of the living. For he created all things that they might be: and he made the nations of the earth for health: and there is no poison of destruction in them, nor kingdom of hell upon the earth.

For God created man incorruptible, and to the image of his own likeness he made him. But by the envy of the devil, death came into the world: And they follow him that are of his side.

Responsorial Psalm 29:2, 4-6, 11-13 (Ps 30 NAB)
DR Challoner Text Only

I will extol thee, O Lord, for thou hast upheld me:
and hast not made my enemies to rejoice over me.
Thou hast brought forth, O Lord, my soul from hell:
thou hast saved me from them that go down into the pit.
Sing to the Lord, O ye his saints:
and give praise to the memory of his holiness.
For wrath is in his indignation; and life in his good will.
In the evening weeping shall have place, and in the morning gladness.
The Lord hath heard, and hath had mercy on me:
the Lord became my helper.
Thou hast turned for me my mourning into joy:
thou hast cut my sackcloth, and hast compassed me with gladness:
To the end that my glory may sing to thee, and I may not regret:
O Lord my God, I will give praise to thee for ever.

2 Corinthians 8:7, 9, 13-15
Haydock New Testament

That as in all things you abound in faith, and word, and knowledge, and all carefulness, moreover also in your charity towards us; so in this grace also you may abound. For you know the grace of our Lord Jesus Christ, that being rich, he became poor for your sakes: that through his poverty you might be rich. For I mean not that others should have ease, and you distress: but by an equality. In this present time let your abundance supple their want: that their abundance also may supply your want, that there may be an equality, as it is written: He that had much, had nothing over: and he that had little, had no want.

The Holy Gospel of Jesus Christ According to Saint Mark 5:21-43
Haydock New Testament

And when Jesus had passed again in the ship over the strait, a great multitude assembled together unto him, and he was nigh unto the sea. And there cometh one of the rulers of the synagogue, named Jairus: and seeing him, he falleth down at his feet; And he besought him much, saying:

My daughter is at the point of death; come, lay thy hand upon her, that she may be safe, and may live.

And he went with him, and a great multitude followed him, and they thronged him. And a woman who was under an issue of blood twelve years, And had suffered many things from many physicians: and had spent all that she had, and was nothing the better, but rather worse: When she had heard of Jesus, came in the crowd behind him, and touched his garment. For she said:

Christ and the Woman with the Issue of Blood Paolo Veronese
Christ and the Woman with the Issue of Blood Paolo Veronese

If I shall but touch his garment, I shall be whole.

And forthwith the fountain of her blood was dried up, and she felt in her body that she was healed of the evil. And immediately Jesus knowing in himself the virtue that had proceeded from him, turning to the multitude, said:

Who hath touched my garments?

And his disciples said to him:

Thou seest the multitude thronging thee; and sayest thou, Who hath touched me?

And he looked about to see her who had done this. But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. And he said to her:

Daughter, thy faith hath made thee whole: go in peace, and be thou whole of the disease.

While he was yet speaking, some came from the ruler of the synagogue, saying:

Thy daughter is dead: why dost thou trouble the master any farther?

But Jesus having heard the word that was spoken, saith to the ruler of the synagogue:

Jesus Raising of Jarius Daughter Vasiliy Polenov 1871AD
Jesus Raising of Jarius Daughter Vasiliy Polenov 1871AD

Fear not: only believe.

And he admitted not any man to follow him, but Peter, and James, and John, the brother of James. And they came to the house of the ruler of the synagogue; and he seeth a tumult, and people weeping and wailing much. And going in, he saith to them:

Why make you this outcry, and weep? The damsel is not dead, but sleepeth.

And they laughed him to scorn. But he having put them all out, taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying: And taking the damsel by the hand, he saith to her:

Talitha, cumi; which is, being interpreted; damsel, (I say to thee) arise.

And immediately the damsel rose up, and walked: now she was twelve years old: and they were astonished with a great astonishment. And he charged them strictly that no man should know it: and commanded that something should be given her to eat.

Haydock Commentary Wisdom 1:13-15; 2:23-25
Notes Copied From Haydock Commentary Site

  • Ver. 14. Health. Good. Gen. i. 31. C. — Poison, or medicine, (W.) medicamentum. W. — Poison and wild beasts become noxious to man only after sin. It is this which infects the veins. All may derive an antidote from Jesus Christ.
  • WISDOM 2
  • Ver. 24. Envy. Lucifer thought that the honour of the hypostatic union (C.) belonged to the angelic, rather than to the human nature; and this he was guilty of envy, (H.) and strove to become like the most High. Is. xiv. 14. S. Bern. ser. xvii. in Cant. Corn. A. Lap. &c.

Haydock Commentary 2 Corinthians 8:7, 9, 13-15

  • Ver. 12-13. He tells them that it is the will that chiefly makes their charity acceptable to God, who sees the heart. And that the design is not to make others live at their ease, in a richer condition than those who give, but to make a kind of equality, their brethren in Judea being now in great poverty and want. Wi. God regards two things in our alms: first, the zeal and good-will with which we give our alms; secondly the greatness of our charities, that is, if they be proportionate to our means. If you have little, give a little, but with good-will; if you have much, give also much, but with equal benevolence and zeal. God measures the extent of our charity by the greatness of our zeal, not requiring of us what we have not, but what we have to spare, relieving others, without overcharging ourselves. V. Yielding our superfluities, that the poor may not want necessaries. Menochius.
  • Ver. 14. This present time, let your abundance, &c. The sense, according to some interpreters is, that the time may perhaps come, when they in Judea may supply the wants of those in Achaia in the same kind. Others rather understand it of a communication of spiritual for temporal goods, that your alms, by the assistance of those who will pray for you, and your charities, may obtain for your the spiritual riches of grace, which every one stands chiefly in need of. Wi.
  • Ver. 15. He that had much, &c. The words were spoken of those who gathered the manna. Exod. xvi. 18. Every one was there ordered to gather such a particular measure, called a gomer, and they who for fear of wanting, gathered more, found they had no more than the measure they were ordered to take, and they, who as it happened, took less, still found they had their measure of a gomer. By this example, S. Paul exhorts them to contribute to the relief of their brethren, with confidence in God’s providence, and without fear of wanting themselves. Wi.

Haydock Commentary Mark 5:21-43

  • Ver. 23. S. Matt. says: my daughter is even now dead. The sense in both is exactly the same. S. Matt. attended rather to the thoughts of Jarius, than to his words; for, as he left her dying, he could not reasonably hope to find her still in the same state; and, as he expected she was already dead, when he spoke this to Jesus, S. Matt. relates what the man thought at that instant, not what he said. S. Aug.
  • Ver. 28. Touch his garment. Almighty God is pleased to give occasionally to the relics and clothes of his pious and faithful servants, a degree of virtue. See Acts v, and xix, where the very shadow of S. Peter, and the handkerchiefs and aprons that had touched the body of S. Paul, and were brought to the sick, cured their diseases, and banished the wicked spirits. See S. Chrysostom, T. 5. contra Gent. in vit. Babylœ. S. Basil saith: “he that toucheth the bone of a martyr, receiveth in some degree holiness of the grace or virtue that is therein. Bas. in Psalm cxv.
  • Ver. 30. Virtue that hath proceeded from him. Virtue to heal this woman’s malady proceeded from Christ, though she touched but his coat: so when the saints by their relics and garments perform miracles, the grace and force thereof cometh from our Saviour; they being but the means of instruments of the same. B.
  • Ver. 35. Ruler of the synagogue. His house is understood.
  • Ver. 36. Only believe. Dissenters grossly abuse this and other similar texts of Scripture, to prove that faith alone will suffice for justification; whereas God only declares, that he requires a faith in his almighty power for the performance of miracles, and that without this necessary predisposition, he will not do any miracles. See v. 5, of the following chapter.
  • Ver. 41. Only three resurrections from the dead are mentioned as performed by our Saviour: one just dead; one carried out to be buried; and Lazarus, already in his tomb. These represent the different states of sinners dead in sin, some more desperate than others. To such as have been for years in sin, and have none to intercede for them, we must apply the words of Christ, suffer the dead to bury the dead. Ven. Bede, and S. Aug. de verb. Dom. serm. 44.

Daily Bible Readings June 27 2009 Twelfth Week in Ordinary Time

June 27 2009 Saturday Twelfth Week in Ordinary Time
Saint of the Day – St. Cyril of Alexandria

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

Official Readings of the Liturgy at – http://www.usccb.org/nab/readings/062709.shtml

Abraham lavant les pieds aux anges 1854 Felix Henri Giacomotti
Abraham lavant les pieds aux anges 1854 Felix Henri Giacomotti

Genesis 18:1-15
Douay-Rheims Challoner

And the Lord appeared to him in the vale of Mambre as he was sitting at the door of his tent, in the very heat of the day. And when he had lifted up his eyes, there appeared to him three men standing near to him: and as soon as he saw them, he ran to meet them from the door of his tent, and adored down to the ground. And he said:

Lord, if I have found favour in thy sight, pass not away from thy servant. But I will fetch a little water, and wash ye your feet, and rest ye under the tree. And I will set a morsel of bread, and strengthen ye your heart, afterwards you shall pass on: for therefore are you come aside to your servant.

And they said:

Do as thou hast spoken.

Abraham made haste into the tent to Sara, and said to her:

Make haste, temper together three measures of flour, and make cakes upon the hearth.

And he himself ran to the herd, and took from thence a calf, very tender and very good, and gave it to a young man, who made haste and boiled it. He took also butter and milk, and the calf which he had boiled, and set before them: but he stood by them under the tree. And when they had eaten, they said to him:

Where is Sara thy wife?

He answered:

Lo she is in the tent.

And he said to him:

I will return and come to thee at this time, life accompanying, and Sara, thy wife, shall have a son.

Which when Sara heard, she laughed behind the door of the tent. Now they were both old, and far advanced in years, and it had ceased to be with Sara after the manner of women. And she laughed secretly, saying:

After I am grown old, and my lord is an old man, shall I give myself to pleasure?

And the Lord said to Abraham:

Why did Sara laugh, saying: Shall I, who am an old woman, bear a child indeed? Is there any thing hard to God? According to appointment I will return to thee at this same time, life accompanying, and Sara shall have a son.

Sara denied, saying:

I did not laugh:

for she was afraid. But the Lord said:

Nay; but thou didst laugh.

Responsorial Psalm Luke 1:46-50 and 53-55
Haydock NT Text Only

And Mary said:

My soul doth magnify the Lord:
And my spirit hath rejoiced in God, my Saviour.
Because he hath regarded the humility of his handmaid:
for behold, from henceforth all generations will call me blessed.
For he that is mighty hath done great things to me:
and holy is his name.
And his mercy is from generation to generations,
to them that fear him.
He hath filled the hungry with good things:
and the rich he hath sent away empty.
He hath received Israel, his servant, being mindful of his mercy.
As he spoke to our fathers, to Abraham, and to his seed, for ever.

Jesus Centurion Paulo Cagliari
Jesus Centurion Paulo Cagliari

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

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

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

And Jesus saith to him:

I will come, and heal him.

And the centurion making answer, said:

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

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

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

And Jesus said to the centurion:

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

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

Haydock Commentary Genesis 18:1-15
Notes Copied From Haydock Commentary Site

  • Ver. 1. Sitting, &c. that he might lose no opportunity of exercising hospitality.
  • Ver. 2. Men in outward appearance, but angels indeed.  Heb. xiii. 2. S. Aug. de C. D. xvi. c. 29.  Some have supposed, that one of them was the Son of God, whom Abraham adored, and who bears throughout the chief authority.  Tres vidit et unum adoravit. He saw three and adored one, as we read in the Church office.  In the former supposition, which is generally adopted, this adoration was only a civil ceremony, if Abraham considered them as mere men; or it might be mixed with a degree of religious, though inferior veneration, if he imagined they were angels; or in fine, he adored God in his representatives.  H.
  • Ver. 4. Wash ye, or let your feet be washed by me, or by my servants, laventur. M.
  • Ver. 5. Therefore, Providence has directed you hither.  Abraham promises but little, and gives much, in the true spirit of generous hospitality.  C.
  • Ver. 6. Measures, or one epha; that is, three pecks and three pints, English corn measure. — Flour, of the finest quality, similæ.Hearth, as being soonest ready.
  • Ver. 7. Himself. These rich and truly noble people, do not esteem it beneath themto wait on strangers.  They provide abundance, but no dainties.  H.
  • Ver. 9. Eaten apparently.  Tob. xii. 19. or perhaps they consumed the food, as fire may be said to eat.  S. Justin’s Dial.
  • Ver. 10. Time, or season of the year ensuing, if I be alive; which he says after the manner of men, as he had assumed also the human form.  H.
  • Ver. 12. Laughed, as if the promise were incredible. — My lord, or husband, which title of respect, S. Peter i. C. iii. 6, commends.  D.
  • Ver. 13. Indeed. This was the import of Sara’s words.  By thus revealing what was secretly done in the tent, he shewed himself to be more than man.
  • Ver. 14. Hard. So Gabriel says to the blessed Virgin: there is nothing impossible to God.
  • Ver. 15. Afraid; which does not entirely clear her of sin: for though she might innocently laugh, if she thought the person who spoke was only a man, yet she ought not to have told an untruth; and if she reflected, that he had disclosed what she supposed no one knew, and thereby manifested his superiority over man, her denial was still more inexcusable.  But she was taken, as it were, by surprise; and therefore the Lord reproves her very gently.  H.

Haydock Commentary Matthew 8:5-17

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

Daily Bible Readings Friday June 26 2009 Twelfth Week in Ordinary Time

June 26 2009 Friday Twelfth Week in Ordinary Time
Saint of the Day – Blessed Raymond Lull

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

Official Readings of the Liturgy at – http://www.usccb.org/nab/readings/062609.shtml

Genesis 17:1, 9-10, 15-22
Douay-Rheims Challoner

And after he began to be ninety and nine years old, the Lord appeared to him: and said unto him:

I am the Almighty God: walk before me, and be perfect.

Again God said to Abraham:

And thou therefore shalt keep my covenant, and thy seed after thee in their generations. This is my covenant which you shall observe between me and you, and thy seed after thee: All the male-kind of you shall be circumcised.

God said also to Abraham:

Sarai thy wife thou shalt not call Sarai, but Sara. And I will bless her, and of her I will give thee a son, whom I will bless, and he shall become nations, and kings of people shall spring from him.

Abraham fell upon his face, and laughed, saying in his heart: Shall a son, thinkest thou, be born to him that is a hundred years old? and shall Sara that is ninety years old bring forth?And he said to God:

O that Ismael may live before thee.

And God said to Abraham:

Sara thy wife shall bear thee a son, and thou shalt call his name Isaac, and I will establish my covenant with him for a perpetual covenant, and with his seed after him. And as for Ismael I have also heard thee. Behold, I will bless him, and increase, and multiply him exceedingly: he shall beget twelve chiefs, and I will make him a great nation. But my covenant I will establish with Isaac, whom Sara shall bring forth to thee at this time in the next year.

And when he had left off speaking with him, God went up from Abraham.

Responsorial Psalm 127:1-5 (Ps 128 NAB)
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.
Thy wife as a fruitful vine, on the sides of thy house.
Thy children as olive plants, round about thy table.
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.

Jesus Heals Leper
Jesus Heals Leper

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

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

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

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

I will. Be thou made clean.

And immediately his leprosy was cleansed.

And Jesus said to him:

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


Haydock Commentary Genesis 17:1, 9-10, 15-22
Notes Copied From Haydock Commentary Site

  • Ver. 1. Walk, &c. by assiduous meditation and advancement in virtue.  This apparition was to inform Abram, that the promised seed should be born of Sarai.  H.
  • Ver. 15. Sara, princess of all the nations of the faithful, not simply of one family.  M.
  • Ver. 16. Bless, and enable her to have a son, who shall also have many children. — Whom. This is referred to Sara, in Heb. and Chal.; but to Isaac, in the Syriac.  The blessing, at any rate, reverts to the mother; who was a figure of the blessed Virgin, and of the Church; both persecuted with their children; both, in the end, triumphant.  Gal. iv. 23.  C.
  • Ver. 17. Laughed for joy and admiration at such unexpected news.  “He rejoiced,” says the Chal.: the faith of Abraham is never called into question.  Rom. iv. 19.
  • Ver. 18. Before thee, under thy protection, and in a virtuous manner.  M. — He seems to be satisfied, though Go should not bless him with any more children, provided this one may live worthy of God.  H.
  • Ver. 19. Isaac, “laughter,” alluding to the exultation of Abraham, more than to the laughter of Sara, which deserved some reprehension.  G. xxi. 6.
  • Ver. 20. Nation of Arabs, who are still divided into twelve tribes.  See G. xxv. 13.  C.

Haydock Commentary Matthew 8:1-4

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

Daily Bible Readings Thursday June 25 2009 Twelfth Week in Ordinary Time

June 25 2009 Thursday Twelfth Week in Ordinary Time
Saint of the Day – Blessed Jutta of Thuringia

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

Official Readings of the Liturgy at – http://www.usccb.org/nab/readings/062509.shtml

Genesis 16:1-12, 15-16
Douay-Rheims Challoner

Now Sarai, the wife of Abram, had brought forth no children: but having a handmaid, an Egyptian, named Agar, She said to her husband:

Behold, the Lord hath restrained me from bearing: go in unto my handmaid, it may be I may have children of her at least.

And when he agreed to her request, She took Agar the Egyptian her handmaid, ten years after they first dwelt in the land of Chanaan, and gave her to her husband to wife. And he went in to her. But she perceiving that she was with child, despised her mistress. And Sarai said to Abram:

Thou dost unjustly with me: I gave my handmaid into thy bosom, and she perceiving herself to be with child, despiseth me. The Lord judge between me and thee.

And Abram made answer, and said to her:

Behold thy handmaid is in thy own hand, use her as it pleaseth thee.

And when Sarai afflicted her, she ran away. And the angel of the Lord having found her, by a fountain of water in the wilderness, which is in the way to Sur in the desert, He said to her:

Heimkehr der Hagar - Pietro da Cortona 1637
Heimkehr der Hagar - Pietro da Cortona 1637

Agar, handmaid of Sarai, whence comest thou? and whither goest thou?

And she answered:

I flee from the face of Sarai, my mistress.

And the angel of the Lord said to her:

Return to thy mistress, and humble thyself under her hand.

And again he said:

I will multiply thy seed exceedingly, and it shall not be numbered for multitude.

And again:

Behold, said he, thou art with child, and thou shalt bring forth a son: and thou shalt call his name Ismael, because the Lord hath heard thy affliction. He shall be a wild man: his hand will be against all men, and all men’s hands against him: and he shall pitch his tents over against all his brethren.

And Agar brought forth a son to Abram: who called his name Ismael. Abram was four score and six years old when Agar brought him forth Ismael.

Responsorial Psalm 105:1b-5 (Ps 106 NAB)
DR Challoner Text Only

Give glory to the Lord, for he is good: for his mercy endureth for ever.
Who shall declare the powers of the Lord? who shall set forth all his praises?
Blessed are they that keep judgment, and do justice at all times.
Remember us, O Lord, in the favour of thy people: visit us with thy salvation.
That we may see the good of thy chosen,
that we may rejoice in the joy of thy nation:
that thou mayst be praised with thy inheritance.

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

Christ Pantocrator
Christ Pantocrator

Jesus said:

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

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

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

Haydock Commentary Genesis 16:1-12, 15-16
Notes Copied From Haydock Commentary Site

  • Ver. 2. May have. Heb. “may be built up,” a metaphorical expression: so God is said to have built up houses for the Egyptian midwives.  Ex. i. 21.  M.
  • Ver. 3. Ten years after she was 65; which shews that she might reasonably conclude she would now have no children herself; and as she knew God had promised Abram a son, she thought he might follow the custom of those times, and have him by a second wife.  Abram shewed no eagerness on this matter, but only yielded to his wife’s petition, deprecanti, being well aware of the inconveniences of polygamy, which Sarai had soon reason to observe.  This is the first time we read of polygamy since the deluge; but it is not mentioned as any thing singular or unlawful.  This was a matter in which God could dispense; but it was never left to the disposal of any man.  Hence, when Luther and his associates ventured to dispense with the Landgrave of Hesse, to keep two wives at once, he required him to keep it a secret, being ashamed of his own conduct.  He still maintained it was a thing indifferent, even in the law of grace, though Christ has so expressly condemned it.  See præp 62, 65.  The practice, so common of late in this country, of marrying again after a bill of divorce has been passed, is no less contrary to the Catholic doctrine, which allows only a separation of the parties from bed and board, in cases of adultery; but never of a second marriage, while both the parties are living.  1 Cor. vii. S. Aug. de adult. conj. i. de C. D. xvi. 25, 38. and other fathers.  H. — It was never lawful for one woman to have two husbands.  W. — To wife. Plurality of wives, though contrary to the primitive institution of marriage, Gen. ii. 24. was by divine dispensation allowed to the patriarchs; which allowance seems to have continued during the time of the law of Moses.  But Christ our Lord reduced marriage to its primitive institution.  S. Matt. xix.
  • Ver. 5. Despiseth. Few bear prosperity in a proper manner! — And thee. Sarai things it is the duty of her husband to restrain the insolence of Agar.  She commits her cause to God, and does not seek revenge.  M.
  • Ver. 6. Afflicted her, as she now resented even a moderate correction.  H.
  • Ver. 7. In the desert; omitted in Heb. being a repetition of in the wilderness. C.
  • Ver. 9. Humble thyself. The angel, in God’s name, does not blame Sarai; but gives Agar to understand that the fault was wholly on her side.  H.
  • Ver. 11. Ismael, means “God hath heard” the groans and distress of Agar.  C.
  • Ver. 12. Wild. Heb. like a wild ass, not to be tamed or subdued.  The Saracens or Arabs, have almost all along maintained their independence. — Over against, ready to fight, without any dread of any one.  C.
  • Ver. 15. Agar being returned home, and having obtained pardon. — Ismael, as the angel had foretold; an honour shewn to very few; such as Isaac, Solomon, Jesus, &c.  H.

Haydock Commentary Matthew 7:21-29

  • Ver. 21. Here Jesus Christ shews, that it is not sufficient to believe in him and hear his words, but that in order to salvation, we must join works with faith; for in this shall we be examined at the last day.  M. Without faith they could not cry out, Lord, Lord. Rom. x.  But the strongest faith without the works of justice, will not be available to salvation.  1 Cor. xiii.  B. Many who have the lord continually in their mouths, but care little about putting on the Lord, or penetrating themselves with his true spirit, will find their presumption, and the false consciences they have made to themselves, woefully disappointed.  A.
  • Ver. 22. Have not we prophesied in thy name? The gift of prophecy, and of doing miracles, many sometimes be granted to bad men, as to Caiphas, and Balaam.  Wi. Under the name of prophets, the Hebrews comprised not only such as predicted future events, but also in general all such as gave themselves out for inspired, or who undertook teaching and interpreting the holy Scriptures; and here by prophesying is understood, in a general acceptation, all public functions, predicting futurity, expounding Scripture, instructing the people, preaching, &c.  V.
  • Ver. 23. So as to approve and reward your works.  Here he shews that even prophecy and miracles will not save us without good works.  M. How much less will faith, unassisted by good works, preserve us from condemnation.  A. the gift of miracles is bestowed on men not for their own good, but for the advantage of others.  We must not then be surprised if men, who had indeed faith in Christ, but whose lives did not correspond with their faith, should be honoured with these extraordinary gifts, since the Almighty sometimes employs as his instruments in working similar wonders, men destitute both of faith and virtue.  Balaam, void of faith and probity, still by the will of God, prophesied for the advantage of others.  To Pharao and Nabuchodonosor were revealed future events of the greatest moment; and the wicked Judas himself cast out devils.  Therefore S. Paul said, “if I had all faith so as to remove mountains, and if I knew all mysteries, and was possessed of all wisdom, but had not charity, I am nothing.”  Hom. xv. S. Chry.
  • Ver. 24. In the Greek text, “I will compare him;” an apposite comparison, to shew the necessity of good works.  It is the duty of each individual to erect this spiritual edifice of good works in the interior of his soul, which may be able to resist all the attacks of our spiritual enemy: whilst those men who have true faith and no works are compared to a fool, and are sure to perish.  M. Here again our Saviour dispenses his rewards to such as order their lives according to his instructions; but as before he promised the kingdom of heaven, divine consolations, and other rewards, so here he promises them the numberless blessings attendant on virtue in this life.  The just alone are surrounded with virtue as with a strong guard, and amidst the high swelling waves of worldly troubles, enjoy a calm and unchangeable tranquillity.  Thus was Job strengthened by his virtue against the attacks both of men and satan.  Chry. hom. xxv.
  • Ver. 25. The Scribes and Pharisees only explained the law, and laid open the promises of Moses, whereas our Saviour gives new laws, and makes new promises in his own name; But I say to you, &c.  The energy also with which our Saviour spoke, together with the miracles which he wrought, had far greater influence on the minds of the people than the frigid manner in which the Scribes delivered their doctrines.  M.
  • Ver. 26. Nothing can be more foolish than to raise an edifice on sand: it carries punishment with it, causing indeed abundance of labour, but yielding neither reward nor repose.  The slaves of malice, luxury, and voluptuousness, labour in the pursuit of their desires, yet not only receive no reward, but, on the contrary, the greatest punishment.  They sow in the flesh, from the flesh they shall reap corruption.  Gal. vi.  Chry. hom. xxv.
  • Ver. 27. Such again shall be the end of all false prophets.  Their death shall be in the same proportion, ignominious and miserable, as their life had been glorious and attractive.  They shall be punished with so much greater severity, than others, as their sins have proceeded from greater knowledge and greater malice.  A.
  • Ver. 28. With reason were the people enraptured with his doctrines; for he taught as having authority from himself, and not like their doctors, who only spoke in the name of Moses, and whose only ambition was to please, and not to correct.  In the Greek text there is only mention of the Scribes or doctors, but not of the Pharisees.
  • Ver. 29. He taught as one having power, exousian, to found a law of his own.  Hence he said: Ego autem dico vobis; “But I say to you, ” viz. as a legislator, announcing to you not the law of Moses, or of any other, but my own law.  Est. in dif. loca. All agree that S. Matthew anticipates the sermon on the mount, in order thus to prefix the doctrines of Christ to the account of his miracles; for we cannot doubt that the discourse on the mount, which is mentioned by S. Matthew, is the same as that recorded by S. Luke.  The beginning, the middle, and the conclusion correspond with each other.  If S. Matthew mentions some particulars omitted by S. Luke, it is because his design was to collect together several instructions, which Jesus delivered on different occasions; and these, for the most part, are to be found in other parts of S. Luke. This admirable sermon may be divided into three parts, viz. the exordium, the body of the discourse, and the conclusion.  The exordium comprises the eight beatitudes, and merits our most serious attention.  The body of the discourse is chiefly addressed to the apostles, whom Jesus had recently chosen, in order to instil into them, and all succeeding pastors of the Church, a right sense of the great duties belonging to their ministry; and, in the second place, it refers to all the faithful in general.  The conclusion consists of an exhortation to a life of piety, and contains several advices, some of which chiefly regard pastors, others indiscriminately all the faithful in general. May this excellent abridgment of thy doctrine, O Jesus!  be the rule of our manners, the pattern of our life.  Amen.  A.