Sunday Scripture Readings January 31 2010 4th Sunday in Ordinary Time

January 31 2010 Fourth 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 –

Jeremiah 1:4-5, 17-19
Douay-Rheims Challoner

And the word of the Lord came to me, saying:

Before I formed thee in the bowels of thy mother, I knew thee: and before thou camest forth out of the womb, I sanctified thee, and made thee a prophet unto the nations.

Thou therefore gird up thy loins, and arise, and speak to them all that I command thee. Be not afraid at their presence: for I will make thee not to fear their countenance. For behold I have made thee this day a fortified city, and a pillar of iron, and a wall of brass, over all the land, to the kings of Juda, to the princes thereof, and to the priests, and to the people of the land. And they shall fight against them, and shall not prevail: for I am with thee, saith the Lord, to deliver thee.

Responsorial Psalm Ps 70:1-6, 15-17 (Ps 71 NAB)
DR Challoner Text Only

In thee, O Lord, I have hoped, let me never be put to confusion:
Deliver me in thy justice, and rescue me.
Incline thy ear unto me, and save me.
Be thou unto me a God, a protector, and a place of strength:
that thou mayst make me safe. For thou art my firmament and my refuge.
Deliver me, O my God, out of the hand of the sinner,
and out of the hand of the transgressor of the law and of the unjust.
For thou art my patience, O Lord: my hope, O Lord, from my youth.
By thee have I been confirmed from the womb:
from my mother’s womb thou art my protector.
Of thee I shall continually sing:
My mouth shall shew forth thy justice; thy salvation all the day long.
Because I have not known learning,
I will enter into the powers of the Lord:
O Lord, I will be mindful of thy justice alone.
Thou hast taught me, O God, from my youth:
and till now I will declare thy wonderful works.

1 Corinthians 12:31—13:13
Haydock New Testament

But be zealous for the better gifts. And I shew to you a yet more excellent way.

If I speak with the tongues of men, and of Angels, and have not charity, I am become a sounding brass, or a tinkling cymbal. And if I should have prophecy, and should know all mysteries, and all knowledge: and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing.

Charity is patient, is kind: charity envieth not, dealeth not perversely, is not puffed up, Is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil, Rejoiceth not in iniquity, but rejoiceth with the truth: Beareth all things, believeth all things, hopeth all things, endureth all things.

Charity never faileth; whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed. For we know in part, and we prophesy in part. But when that which is perfect shall come, that which is in part shall be done away. When I was a child, I spoke as a child, I understood as a child, I thought as a child. But when I became a man, I put away the things of a child. We see now through a glass in an obscure manner: but then face to face. Now I know I part: but then I shall know even as I am known.

And now there remain, faith, hope, charity, these three: but the greatest of these is charity.

The Holy Gospel of Jesus Christ According to Saint Luke 4:21-30
Haydock New Testament

And he began to say to them:

This day is fulfilled this Scripture in your ears.

And all gave testimony to him: and they wondered at the words of grace that proceeded from his mouth, and they said:

Is not this the son of Joseph?

And he said to them:

Doubtless you will say to me this similitude: Physician, heal thyself: as great things as we have heard done in Capharnaum, do also here in thy own country.

And he said:

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

And there were many lepers in Israel in the time of Eliseus, the prophet: and none of them was cleansed but Naaman, the Syrian.

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

Haydock Commentary Jeremiah 1:4-5, 17-19
Notes Copied From Haydock Commentary Site

  • Ver. 5. Knew, with affection, and designed thee for this office for eternity. Many think (C.) that Jeremias was purified from original sin before his birth. S. Aug. — He had this privilege, and was also a priest, prophet, virgin, and martyr. W. — Yet to sanctify, often means only to set aside. Ex. xiii. 2. Eccli. xlix. 9. — Nations, whose overthrow he points out. C. xxv. 27. 44. &c. C.
  • Ver. 17. Loins. Make haste, and take courage. Job xxxviii. 3. M.
  • Ver. 19. Prevail. God does not promise peace, but victory. W.

Haydock Commentary 1 Corinthians 12:31—13:13

  • Ver. 31. Be zealous for the better gifts: which are to be more or less esteemed, as they are accompanied with charity, as he is going to shew in the next chapter. Wi.
  • The apostle here shews the necessity of the great virtue of charity, that is, of the love of God, and of our neighbour. Wi.
  • Ver. 1. A tinkling cymbal. Which may give notice, and be beneficial to others, but not to itself. Wi. — Without charity, both towards every individual, and especially towards the common body of the Church, none of the aforesaid gifts will be available. B.
  • Ver. 2-3. These prove that faith without good works, and especially charity for God and our neighbour, cannot avail to eternal life; faith and charity are both essentially necessary. Hence S. Augustin declares, that where there is not true faith, there cannot be justice; because the just man liveth by faith: and where charity is not, there can be no justice, which if they had, they would never tear in pieces the body of Christ, which is the Church. De fid. ad Pet. c. xxxix.
  • Ver. 4. Charity . . . dealeth not perversely.[1] The Greek word here seems taken from the Latin. S. Chrys. expounds it, is not rash, but acteth prudently and considerately. Others, it is not light or inconstant. Others, it braggeth, or vaunteth not, as in the Prot. translation. Wi.
  • Ver. 5. Is not ambitious;[2] which is also the sense of some Greek copies, but in others, and in S. Chrys. it signifies, it is not ashamed of any one. Wi.
  • Ver. 8. Prophecies and tongues last no longer than this life. — Knowledge shall be destroyed, that is, that imperfect knowledge we have in this world. For now we know only in part, we only see, as it were, through a glass, and imperfectly. — Faith, which is of things that appear not, and hope, which is of things that we enjoy not, will cease in heaven, but charity, the greater, or greatest even of these three, will remain, and be increased in heaven. Wi.
  • Ver. 10. S. Aug. proves from this text, that the saints in heaven have a more perfect knowledge of what passes here below, than when they sojourned on earth. De Civit. Dei. l. xxii. c. 29.
  • Ver. 11. When I was a child. I, like you, formerly judged of the goodness and excellency of these spiritual gifts by the advantages the procured; but after the Almighty had bestowed upon me his particular light, my opinion was far otherwise. Prophecy, and the gifts of languages are certainly very estimable gifts, yet charity is much more excellent. Calmet. — It is by charity we approach near to God, that we become his true image. Can we, then, wonder at the magnificent praises, glorious prerogatives, and surprising effects S. Paul gives to this all necessary virtue?

Haydock Commentary Luke 4:21-30

  • Ver. 21. By this Christ wished to shew that he was the Messias foretold by the prophet Isaias, whom they so anxiously expected: he declares himself to be the person pointed out by the prophet. There seems also to be a secret reprehension in these words of Christ; as if he were to say: Why are you so desirous to behold the Messias, whom, when he is before your eyes, you will not receive? Why do you seek him in the prophets, when you neither understand the prophets, nor perceive the truth of their predictions, when they are fulfilled before you eyes? Maldonatus.
  • Ver. 23. I see you will object to me this similitude, (parabolhn) or trite saying, applied to such as attended to the concerns of others, and neglected their own. Menochius.
  • Ver. 30. Passing through the midst of them, went his way. Perhaps by making himself on a sudden invisible, or by striking them with blindness, or by changing their minds, and hearts, as he pleased. Wi. — All commentators observe on these words, that the evangelist wished to shew that Christ worked a miracle on this occasion, and by it proved his divinity. This is the opinion of SS. Euthymius, Ambrose, and Thomas. S. Ambrose says, we must observe that Christ did not suffer from necessity, but because he wished it. He was not taken by the Jews, but delivered up himself; at his own pleasure he is seized, and at his own pleasure he escapes; when he wills it, he is condemned; and when he wills it, he is freed. The most common opinion is, that he rendered himself invisible on this occasion; though others imagine that he changed their wills, or withheld their hands. Maldon. — When we observe the outrageous treatment Jesus Christ met with from the people of Nazareth, we are not surprised that he should shut up the fountain of his beneficence against them for their incredulity, and return to Capharnaum. A.

Daily Scripture Readings Saturday January 30 2010 3rd Week in Ordinary Time

January 30 2010 Saturday Third Week in Ordinary Time
Saint of the Day – St. Hyacintha of Mariscotti

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 –

2 Samuel 12:1-7a, 10-17
Douay-Rheims Challoner

And the Lord sent Nathan to David: and when he was come to him, he said to him:

There were two men in one city, the one rich, and the other poor. The rich man had exceeding many sheep and oxen. But the poor man had nothing at all but one little ewe lamb, which he had bought and nourished up, and which had grown up in his house together with his children, eating of his bread, and drinking of his cup, and sleeping in his bosom: and it was unto him as a daughter.

And when a certain stranger was come to the rich man, he spared to take of his own sheep and oxen, to make a feast for that stranger, who was come to him, but took the poor man’s ewe, and dressed it for the man that was come to him.

And David’s anger being exceedingly kindled against that man, he said to Nathan:

As the Lord liveth, the man that hath done this is a child of death. He shall restore the ewe fourfold, because he did this thing, and had no pity.

And Nathan said to David:

Thou art the man. Therefore the sword shall never depart from thy house, because thou hast despised me, and hast taken the wife of Urias the Hethite to be thy wife.

Thus saith the Lord: Behold, I will raise up evil against thee out of thy own house, and I will take thy wives before thy eyes and give them to thy neighbour, and he shall lie with thy wives in the sight of this sun. For thou didst it secretly: but I will do this thing in the sight of all Israel, and in the sight of the sun.

And David said to Nathan:

I have sinned against the Lord. And Nathan said to David: The Lord also hath taken away thy sin:  thou shalt not die. Nevertheless, because thou hast given occasion to the enemies of the Lord to blaspheme, for this thing, the child that is born to thee, shall surely die.

And Nathan returned to his house. The Lord also struck the child which the wife of Urias had borne to David, and his life was despaired of. And David besought the Lord for the child: and David kept a fast, and going in by himself lay upon the ground. And the ancients of his house came, to make him rise from the ground: but he would not, neither did he eat meat with them.

Responsorial Psalm Ps 50:12-17 (Ps 51 NAB)
DR Challoner Text Only

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.
Deliver me from blood, O God, thou God of my salvation: and my tongue shall extol thy justice.
O Lord, thou wilt open my lips: and my mouth shall declare thy praise.

The Holy Gospel of Jesus Christ According to Saint Mark 4:35-41
Haydock New Testament

And he saith to them that day, when evening was come:

Let us pass over to the other side.

And sending away the multitude, they take him even as he was in the ship: and there were other ships with him. And there arose a great storm of wind, and the waves beat into the ship, so that the ship was filled. And he was in the hinder part of the ship, sleeping upon a pillow; and they awake him, and say to him:

Master, doth it not concern thee that we perish?

And rising up, he rebuked the wind, and said to the sea:

Peace; be still.

And the wind ceased; and there was made a great calm. And he said to them:

Why are you fearful? have you not faith yet?

And they feared exceedingly, and they said one to another:

Who is this (thinkest thou) that both wind and sea obey him?

Haydock Commentary 2 Samuel 12:1-7a, 10-17
Notes Copied From Haydock Commentary Site

  • Ver. 1. Unto him, after the birth of the child.  A whole year had nearly elapsed, and David continued blind and  impenitent.  The spirit of prophecy had left him; and, though he was clear-sighted, and equitable enough to punish the faults of others, he could not discern his own picture, till Nathan had removed the veil.  The prophet acted with the utmost prudence, and did not condemn the king till he had pronounced sentence on himself.  It is commonly supposed that the interview was private.  S. Chrysostom believes that the chief lords of the court were present; which would enhance the discretion of Nathan, as well as David’s humility.  C.
  • Ver. 3. Daughter. All these expressions tended to shew the affection of the owner for this pet lamb.  H. — In Arabia, one of the finest is commonly fed in the house along with the children.  Bochart, Anim. T. i. B. ii. 46. — It is not necessary that every word of this parable should have been verified in Bethsabee.  C. — Many things are usually added for ornament.  M. — Yet she had been treated in the most tender manner by her husband, who had her alone, while David had eighteen wives.  H.
  • Ver. 4. To him. This wanton cruelty caused David to pronounce him deserving of death; as simple theft was punished with only a four-fold restitution.  Ex. xxii. 1.  Judges sometimes diminish, and at other times increase, the severity of the law, according to the dispositions of the offenders, which lawgivers could not exactly foresee.  C.
  • Ver. 6. Fold. Sept. “seven-fold,” which Grabe corrects by the Heb.  H. — David lost four of his sons; the first born of Bethsabee, Amnon, Absalon, and Adonias: and saw his daughter Thamar, (C.) and his ten inferior wives, dishonoured, in punishment of his crime.  M.
  • Ver. 7. The man, against whom thou hast pronounced sentence, and who has treated thy neighbour with still less pity.  H.
    • Mutato nomine de te
    • Fabula narratur. Hor.
  • Ver. 10. House. What a dismal scene opens itself to our view during the remaining part of David’s reign!  H. — Scarcely one of his successors was free from war; even Solomon was disturbed by the rebellion of Jeroboam, &c. and many of David’s family and descendants came to an untimely end, v. 6.  C. — Six sons of Josaphat, all Joram’s, except one, Josias, the children of Sedecias, &c.  4 K. xxv. &c.  W.
  • Ver. 11. I will raise, &c.  All these evils, inasmuch as they were punishments, came upon Daivd by a just judgment of God, for his sin; and therefore God  says, I will raise, &c.  But inas much as they were sins, on the part of Absalom and his associates, God was not the author of them, but only permitted them.  Ch. — God permitted the wicked prince to succeed for some time, that he might punish David.  C. — Neighbour, most dearly beloved.  To be treated ill by such a one, is doubly severe.  Ps. liv. 15.  M.
  • Ver. 12. Sun, publicly.  C. xvi. 22.  How abominable soever this conduct of an unnatural son must have been to God, he says, I will do this; because, when he might have prevented it by a more powerful grace, or by the death of the delinquent, he suffered him to carry his infernal project into execution.  H.
  • Ver. 13. Sinned. His confession was sincere, and very different from that of Saul, 1 K. xv. 24.  “The expression was the same; but God saw the difference of the heart.”  S. Aug. con. Faust. xxii. 27. — Sin. He has remitted the fault and the eternal punishment, and he has greatly diminished the temporal chastisement, and will not inflict instant death, as he seemed to have threatened, v. 10.  C. — “The speedy remission shewed the greatness of the king’s repentance.”  S. Amb. Apol. 2.
  • Ver. 14. Occasion. Lit. “made” almost, in the same sense, as God threatened to do, what was effected by Absalom, v. 12.  David did not co-operate with the malice of infidels; but he was responsible for it: in as much as he had committed an unlawful action, which gave them occasion to blaspheme God, as if he had not been able to foresee this scandalous transaction.  Thus God and religion are often vilified, on account of the misconduct of those who have the happiness to be well informed, but do not live up to their profession: but this mode of argumentation is very fallacious and uncandid.  It ought, however, to be a caution to the servants of the true God, never to do any thing which may have such fatal consequences; and alienate the minds of weak men for the truth. — Die. Thus infidels would see, that God did not suffer David to pass quite unpunished.  H.
  • Ver. 15. Of. Heb. “it was sick” (C.) of a fever.
  • Ver. 16. A fast, (jejunavit jejunio) denotes, with more than ordinary rigour.  Salien. — By himself. Heb. “he went in, and lay all night upon the ground.”  H.

Haydock Commentary Mark 4:35-40

  • Nothing

Catena Aurea Mark 4:35-41
From Catechetics Online

  • PSEUDO-JEROME; After His teaching, they come from that place to the sea, and are tossed by the waves. Wherefore it is said, And the same day, when the even was come, &c.
  • REMIG. For the Lord is said to have had three places of refuge, namely, the ship, the mountain, and the desert. As often as He was pressed upon by the multitude, he used to fly to one of these. When therefore the Lord saw many crowds about Him, as man, He wished to avoid their importunity, and ordered His disciples to go over to the other side. There follows: And sending away the multitudes, they took him, &c.
  • CHRYS. The Lord took the disciples indeed, that they might be spectators of the miracle which was coining, but He took them alone, that no others might see that they were of such little faith. Wherefore, to show that others went across separately, it is said, And there were also with him other ships. best again the disciples might be proud of being alone taken, He permits them to be in danger; and besides this, in order that they might learn to bear temptations manfully.
    • Wherefore it goes on, And there arose a great storm of wind; and that He might impress upon them a greater sense of the miracle which was to be done, He gives time for their fear, by sleeping.
    • Wherefore there follows, And he was himself in the hinder part of the ship, &c. For if He had been awake, they would either not have feared, nor have asked Him to save them when the storm arose, or they would not have thought that He could do any such things.
  • THEOPHYL. Therefore He allowed them to fall into the fear of danger, that they might experience His power in themselves, who saw others benefited by Him. But He was sleeping upon the pillow of the ship, that is, on a wooden one.
  • CHRYS. Showing His humility, and thus teaching us many lessons of wisdom. But not yet did the disciples who remained about Him know His glory; they thought indeed that if He arose He could command the winds, but could by no means do so reposing or asleep. And therefore there follows, And they awake him, and say to him, Master, care you not that we perish?
  • THEOPHYL. But He arising, rebukes first the wind, which was raising the tempest of the sea, and causing the waves to swell, and this is expressed in what follows, And he arose, and rebuked the wind; then He commands the sea; wherefore it goes on, And he said to the sea, Peace, be still.
  • GLOSS. For from the troubling of the sea there arises a certain sound, which appears to be its voice threatening danger, and therefore, by a sort of metaphor, He fitly commands tranquillity by a word signifying silence: just as in the restraining of the winds, which trouble the sea with their violence, He uses a rebuke. For men who are in power are accustomed to curb those, who rudely disturb the peace of mankind, by threatening to punish them; by this, therefore, we are given to understand, that, as a king can repress violent men by threats, and by his edicts soothe the murmurs of his people, so Christ, the king of all creatures, by His threats restrained the violence of the winds, and compelled the sea to be silent. And immediately the effect followed, for it continues, And the wind ceased, which He had threatened, and there arose a great calm, that is, in the sea, to which He had commanded silence.
  • THEOPHYL. He rebuked His disciples, for not having faith; for it goes on, And he said to them, Why are you so fearful? How is it that you have not faith? For if they had had faith, they would have believed that even when sleeping, The could preserve them safe.
    • There follows, And they feared with a great fear, and said one to another, &c. For they were in doubt about Him, for since He stilled the sea, not with a rod like Moses, nor with prayers as Elisha at the Jordan, nor with the ark as Joshua, the son of Nun, on this account they thought Him truly God, but since He was asleep they thought Him a man.
  • PSEUDO-JEROME; Mystically, however, the hinder part of the ship is the beginning of the Church, in which the Lord sleeps in the body only for He never sleeps who keeps Israel for the ship with its skins of dead animals keeps in the living, and keeps out the waves, and is bound together by wood, that is, by the cross and the death of the Lord the Church is saved. The pillow is the body of the Lord, on which His Divinity, which is as His head, has come down. But the wind and the sea are devils and persecutors, to whom He says Peace, when he restrains the edicts of impious kings, as He will. The great calm is the peace of the Church after oppression, or a contemplative after an active life.
  • BEDE; Or else the ship into which He embarked, is taken to mean the tree of His passion, by which the faithful attain to the security of the safe shore. The other ships which are said to have been with the Lord, signify those who are imbued with faith in the cross of Christ, and are not beaten about by the whirlwind of tribulation, or who after the storms of temptation, are enjoying the security of peace. And whilst His disciples are sailing on, Christ is asleep because the time of our Lord’s Passion came on His faithful ones, when they were mediating on the rest of His future reign. Wherefore it is related, that it took place late, that not only the sleep of our Lord, but the hour itself of departing light, might signify the setting of the true Sun. Again, when He ascended the cross, of which the stern of the ship was a type, His blaspheming persecutors rose like the waves against Him, driven on by the storms of the devils, by which, however, His own patience is not disturbed, but His foolish disciples are struck with amazement. The disciples awake the Lord, because they sought, with most earnest wishes, the resurrection of Him whom they had seen die. Rising up, He threatened the wind, because when He had triumphed in His resurrection, He prostrated the pride of the devil. He ordered the sea to be still, that is, in rising again, He cast down the rage of the Jews. The disciples are blamed, because after His resurrection, He chid them for their unbelief. And we also when being marked with the sign of the Lord’s cross, we determine to quit the world, embark in the ship with Christ; we attempt to cross the sea; but, He goes to sleep, as we are sailing amidst the roaring of the waters, when amidst the strivings of our virtues, or amidst the attacks of evil spirits, of wicked men, or of our own thoughts, the flame of our love grows cold. Amongst storms of this sort, let us diligently strive to awake Him; He will soon restrain the tempest, pour down peace upon us, give us the harbor of salvation.

Daily Scripture Readings Friday January 29 2010 3rd Week in Ordinary Time

January 29 2010 Friday Third Week in Ordinary Time
Saint of the Day – Servant of God Brother Juniper

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 –

2 Samuel 11:1-4a, 5-10a, 13-17
Douay-Rheims Challoner

And it came to pass at the return of the year, at the time when kings go forth to war, that David sent Joab and his servants with him, and all Israel, and they spoiled the children of Ammon, and besieged Rabba: but David remained in Jerusalem.

In the mean time it happened that David arose from his bed after noon, and walked upon the roof of the king’s house: And he saw from the roof of his house a woman washing herself, over against him: and the woman was very beautiful. And the king sent, and inquired who the woman was. And it was told him, that she was Bethsabee the daughter of Eliam, the wife of Urias the Hethite. And David sent messengers, and took her, and she came in to him, and he slept with her.

And she returned to her house having conceived. And she sent and told David, and said: I have conceived. And David sent to Joab, saying:

Send me Urias the Hethite.

And Joab sent Urias to David. And Urias came to David. And David asked how Joab did, and the people, and how the war was carried on. And David said to Urias:

Go into thy house, and wash thy feet.

And Urias went out from the king’s house, and there went out after him a mess of meat from the king. But Urias slept before the gate of the king’s house, with the other servants of his lord, and went not down to his own house. And it was told David by some that said:

Urias went not to his house.

And David called him to eat and to drink before him, and he made him drunk: and he went out in the evening, and slept on his couch with the servants of his lord, and went not down into his house. And when the morning was come, David wrote a letter to Joab: and sent it by the hand of Urias, Writing in the letter:

Set ye Urias in the front of the battle, where the fight is strongest: and leave ye him, that he may be wounded and die.

Wherefore as Joab was besieging the city, he put Urias in the place where he knew the bravest men were. And the men coming out of the city, fought against Joab, and there fell some of the people of the servants of David, and Urias the Hethite was killed also.

Responsorial Psalm Ps 50:3-7, 10-11 (Ps 51 NAB)
DR Challoner Text Only
When Nathan the prophet came to David, after he had sinned with Bethsabee.

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.
For I know my iniquity, and my sin is always before me.
To thee only have I sinned, and have done evil before thee:
that thou mayst be justified in thy words,
and mayst overcome when thou art judged.
For behold I was conceived in iniquities;
and in sins did my mother conceive me.
Thou shalt sprinkle me with hyssop, and I shall be cleansed:
thou shalt wash me, and I shall be made whiter than snow.
To my hearing thou shalt give joy and gladness:
and the bones that have been humbled shall rejoice.
Turn away thy face from my sins, and blot out all my iniquities.

The Holy Gospel of Jesus Christ According to Saint Mark 4:26-34
Haydock New Testament

And Jesus said:

So is the kingdom of God, as if a man should cast seed into the earth, And should sleep, and rise, night and day, and the seed should spring, and grow up whilst he knoweth not. For the earth of itself bringeth forth fruit, first the blade, then the ear, afterwards the full corn in the ear: And when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.

And he said:

To what shall we liken the kingdom of God? or to what parable shall we compare it? It is as a grain of mustard-seed, which when it is sown in the earth, is less than all the seeds that are in the earth: And when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches, so that the birds of the air may dwell under the shadow thereof.

And with many such parables he spoke to them the word, according as they were able to hear. And without parable he did not speak unto them: but apart, he explained all things to his disciples.

Haydock Commentary 2 Samuel 11:1-4a, 5-10a, 13-17
Notes Copied From Haydock Commentary Site

  • Ver. 1. Year. Heb. “at the end of the year,” (Chal.  Syr.) which may be explained either of the year after the preceding engagement, or at the end of the civil year, in the autumnal equinox, (C.) or of the sacred year, which begins in the spring, (H.) when kings more commonly go to battle, about the month of March.  M. — In hot countries they make a campaign also in autumn. — Ammon. They had not been sufficiently chastised, as they had saved themselves within their strong cities.  They had added to their other crimes, that of stirring up the Syrians against David.  C. — Rabba, the capital of Ammon, which Polybius calls “Rabatamana.”  See C. v. 8.  H.
  • Ver. 2. Noon. He had been reposing, according to custom.  C. iv. 7.  C. — But the devil was not idle.  He was meditating a temptation and crime, which involved a great part of the remainder of David’s life in misery.  H. — He had reigned 18 years, and lived 48, almost without blame.  Salien, A. 2998. — His house, as the Heb. explains it.  The Vulg. might insinuate that the woman was upon “the roof of her house.”  But she was probably in her garden, as the Jews have their baths in the open air.  They are frequently obliged to purify themselves.  C. — The house must have been very near David’s palace.  Salien.
  • Ver. 3. Eliam. By a transposition of letters, he is called Ammiel, in 1 Par. iii. 5.  Both words signify “my people is God’s.”  This son of Achitophel (C. xxiii. 34,) was one of David’s valiant men, as well as Urias, who is styled the Hethite, being born at Eth; (S. Jer.  Salien) or on account of his extraction, or because he or his ancestors (H.) had performed some great exploit against that nation; as Germanicus, Africanus, &c. received those titles among the Romans, for conquering the Germans, &c.  C. — Eth was a place near Hebron.  Adric. 128.  M. — The name of Bethsabee is also different in Paral.; the last b in Heb. being changed into v. Both-shua, both-al-i-am; instead of Both-shoba, both-am-i-al. H.  Kennic. — The grandfather of Bethsabee is supposed to have revolted against David, to revenge the wrong done to her.  T.  A. Lapide.  “Let the weak tremble at the fall of the strong.”  S. Aug. in Ps. l.
  • Ver. 8. Feet. As they did not wear stockings, this practice was very common after a journey.  David thus insinuated that Urias might take his rest, and go to his wife, that so he might suppose that the child was his own, and the crime of Bethsabee might be concealed.  C. — King, as a mark of honour, but in reality that he might be more excited to indulge his pleasures.  Abulensis.  M.
  • Ver. 9. House, in the court, for the guards.  See Athen. v. 2. &c.
  • Ver. 13. Couch. It seems he was one of the guards.  Josephus says he was Joab’s armour-bearer, (Ant. vii. 7.) and one of David’s heroes.  C. xxiii. 39.
  • Ver. 14. Morning of the fourth day, as Urias staid three nights at Jerusalem.  It is not clear that he was intoxicated the last of them.  On that night David permitted him to act as he should think proper; and finding that he obstinately persisted in the resolution of not going to sleep with his wife, he had recourse to the last and most barbarous expedient of making way for his own marriage with the woman, as he saw this was the only method left for  him to save her honour.  The utmost expedition was requisition, as many days must have elapsed before she perceived her situation; (H.) and if many more should pass over, it would be manifest to the world that she had been guilty of adultery, and must either be stoned, or, if David spared her, he must bear the blame.  Salien. — Urias. The fable of Bellerophon being sent by Prœtus to Jobates, king of Syria, with a letter, desiring the king to put the bearer to death, seems to have been copied from this history.  Their letters have become proverbial.  Chry.
  • Aha Bellerophontem jam tuus me fecit filius,
  • Egomet tabellas detuli ut vincirer. Plaut. Bacchide.
  • Ver. 15. Die. We no longer behold the genius of that David who would not hurt his persecutor.  What a change does a shameful passion introduce in the whole conduct of a man! and how does one false step conduct from one abyss to another!  Proprium humani ingenii est odisse quem læseris. Tacit. — David could no longer bear the sight of a man whom he had injured so grievously.  C.
  • Ver. 17. Also. Hence David prays with reason; Deliver me from blood (sanguinibus) of many slain.  He was answerable for all  Cajetan.

Haydock Commentary Mark 4:26-34

  • Ver. 26. So it is with him who announces the gospel of the kingdom of God, as with the sower.  For whether he sleep or rise, the seed will grow up while he knoweth not; and the well prepared soil will, by the blessing of God, be productive: so the word of God shed abroad in the heart of man, will increase and fructify independently of all the preacher’s solicitude, till he who has received it, being arrived at the measure of the age and fulness of Christ, shall be withdrawn by God from this world, and be called to himself.  V.
  • Ver. 29. When the fruit is brought forth: lit. when the fruit[1] hath produced. By the fruit is here meant the seed; i.e. when the seed by degrees hath produced the blade, then the ear, and lastly the corn, which is become ripe.  Wi. — This is a secondary sense of the text, when the fruit hath come to maturity, and by no means a forced interpretation.
  • Ver. 33. This seems to contradict what was said v. 12, that seeing they may not see, &c.; but we must observe, that parables have more explanations than one, some more easy, whilst others are more difficult to be understood.  In parables, the multitude understood the more literal interpretation, whilst Christ explains the more abstruse and hidden sense to his apostles.  Hence there is no contradiction in these texts.  Nic. de Lyra.

Daily Scripture Readings Thursday January 28 2010 Memorial of St Thomas Aquinas

January 28 2010 Thursday Memorial of Saint Thomas Aquinas
Saint of the Day – St. Thomas Aquinas

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 –

2 Samuel 7:18-19, 24-29
Douay-Rheims Challoner

And David went in, and sat before the Lord, and said:

Who am I, O Lord God, and what is my house, that thou hast brought me thus far? Bur yet this hath seemed little in thy sight, O Lord God, unless thou didst also speak of the house of thy servant for a long time to come: for this is the law of Adam, O Lord God:

For thou hast confirmed to thyself thy people Israel to be an everlasting people: and thou, O Lord God, art become their God. And now, O Lord God, raise up for ever the word that thou hast spoken, concerning thy servant and concerning his house: and do as thou hast spoken, That thy name may be magnified for ever, and it may be said: The Lord of hosts is God over Israel. And the house of thy servant David shall be established before the Lord. Because thou, O Lord of hosts, God of Israel, hast revealed to the ear of thy servant, saying: I will build thee a house: therefore hath thy servant found in his heart to pray this prayer to thee.

And now, O Lord God, thou art God, and thy words shall be true: for thou hast spoken to thy servant these good things. And now begin, and bless the house of thy servant, that it may endure for ever before thee: because thou, O Lord God, hast spoken it, and with thy blessing let the house of thy servant be blessed for ever.

Responsorial Psalm Ps 131:1-5, 11-14 (Ps 132 NAB)
DR Challoner Text Only

O Lord, remember David, and all his meekness.
How he swore to the Lord, he vowed a vow to the God of Jacob:
If I shall enter into the tabernacle of my house:
if I shall go up into the bed wherein I lie:
If I shall give sleep to my eyes, or slumber to my eyelids,
Or rest to my temples: until I find out a place for the Lord,
a tabernacle for the God of Jacob.
The Lord hath sworn truth to David, and he will not make it void:
of the fruit of thy womb I will set upon thy throne.
If thy children will keep my covenant,
and these my testimonies which I shall teach them:
Their children also for evermore shall sit upon thy throne.
For the Lord hath chosen Sion: he hath chosen it for his dwelling.
This is my rest for ever and ever: here will I dwell, for I have chosen it.

The Holy Gospel of Jesus Christ According to Saint Mark 4:21-25
Haydock New Testament

And he said to them:

Doth a candle come in to be put under a bushel, or under a bed? and not to be set on a candlestick? For there is nothing hid, which shall not be made manifest: neither was it made secret, but that it may come abroad. If any man have ears to hear, let him hear.

And he said to them:

Take heed what you hear: With what measure you shall mete, it shall be measured to you again, and more shall be given to you. For he that hath, to him shall be given: and he that hath not, that also which he hath, shall be taken away from him.

Haydock Commentary 2 Samuel 7:18-19, 24-29
Notes Copied From Haydock Commentary Site

  • Ver. 18. Lord. “More in soul, than by this posture of the body, remaining quiet in meditation and prayer.”  Cajet. — Vatable says only kings were allowed to pary sitting, (Sa.  M.) and they must be of the house of Juda.  Maimon. — they say the priests always stood in the temple.  But Josephus mentions seats of lead for them.  Bel. vii. 11.  The Heb. expression may denote no more, than that David continued for a long time in fervent prayer; Josephus says, prostrate on the ground before the ark.  It is not so much the posture of the body as the fervour of the soul, which God regards.  See S. Aug. ad Simp. ii. q. 4.  Pythagoras ordered his disciples to pray sitting; and Homer represents Thetis in that attitude.  C. — Far, in power and glory.  H.
  • Ver. 19. God. Thus man wishes to be treated.  This maxim prevails universally.  People seek for their own and their children’s happiness; a favour which thou hast graciously promised unto me.  C. — Thus immortality, and all happiness, were proposed unto the first man.  M. — Some use an interrogation; “Is this the law of Adam?”  C. — Prot. “manner of man.”  Can this felicity attend a man in his fallen state?  Does the greatest friend treat his companion with so much condescension and regard?  H. — In 1 Par. xvii. 17, it is thus expressed, and hast made me remarkable above all men, O Lord God. Osiander translates, “Behold the law of man, of the Lord God.”  I now discern the mysterious union of the godhead with our humanity, in the person of the Son.  C. — Luther attributes this version, Hæc est ratio hominis, qui Dominus Deus est, to Zisgler; and hence proves the incarnation.  Amama and Tarnovius shew the weakness of the proof, though the article of faith be otherwise indubitable.  H. — David is full of admiration that God should treat a weak mortal in such a manner.  D.
  • Ver. 25. Raise up. As long as the promises were not fulfilled, they seemed to be dormant.  M.
  • Ver. 27. In his heart. Lit. “has found his heart,” (H.) following the inspirations of divine grace, to pray with attention and love, (C.) and confidence.  H.
  • Ver. 29. Begin. Heb. “please, or deign to bless.”  Sept. and Jonathan, “begin.”  C.

Haydock Commentary Mark 4:21-25

  • Ver. 22. All my parables, doctrines, and actions, which appear now to you so full of mystery, shall not always be so: in due time they shall all be publicly expounded by you, my apostles, and by your successors.  Tirinus.
  • Ver. 23. And let him learn that he is not to bury in unjust silence the instructions or the examples I give him; but must exercise them for the light and direction of others.  V.
  • Ver. 24. Pay attention then to what you hear this day, that you may retain it, and communicate it to others, your brethren; for as you measure to others, so shall it be meted unto you; yes, more shall be given to you, who receive the word of God, if you be attentive to preserve it yourselves, and to communicate it to your brethren.  V.
  • Ver. 25. They who do not profit by the knowledge of the word of God, shall in punishment of their neglect, lose the advantage which they may seem to have, since it will turn in the end to their greater condemnation: and moreover, by trusting to their own judgment, they interpret the word in a perverse sense, and thus also lose what they seem to have.  Nic. de Lyra. — Let those who talk so much about Scripture, and interpret it according to their own private spirit or fancy, see lest this also attach to them.  A.

Catena Aurea Mark 4:21-25
From Catechetics Online

  • CHRYS. After the question of the disciples concerning the parable, and its explanation, He well subjoins, And he said to them, Is a candle brought, &c. As if he said, A parable is given, not that it should remain obscure, and hidden as if under a bed or a bushel, but that it should be manifested to those who are worthy. The candle within us is that of our intellectual nature, and it shines either clearly or obscurely according to the proportion of our illumination. For if meditations which feed the light, and the recollection with which such a light is kindled, are neglected, it is presently extinguished.
  • PSEUDO-JEROME; Or else the candle is the discourse concerning the three sorts of seed. The bushel or the bed is the hearing of the disobedient. The Apostles are the candlestick, whom the word of the Lord has enlightened; wherefore it goes on, For there is nothing hidden, &c. The hidden and secret thing is the parable of the seed, which comes forth to light, when it is spoken of by the Lord.
  • THEOPHYL. Or else the Lord warns His disciples to be as light, in their life and conversation; as if He said, As a candle is put so as to give light, so all will look to your life. Therefore be diligent to lead a good life; sit not in corners, but be you a candle. For a candle gives light, not when placed under a bed, but on a candlestick; this light indeed must be placed on a candlestick, that is, on the eminence of a godly life, that it may be able to give light to others. Not under a bushel, that is, in things pertaining to the palate, nor under a bed, that is, in idleness. For no one who seeks after the delights of his palate and loves rest can be a light shining over all.
  • BEDE; Or, because the time of our life is contained under a certain measurement of Divine Providence, it is rightly compared to a bushel. But the bed of the soul is the body, in which it dwells and reposes for a time. He therefore who hides the word of God under the love of this transitory life, and of carnal allurements, covers his candle with a bushel or a bed. But be puts his light on a candlestick, who employs his body in the ministry of the word of God; therefore under these words He typically teaches them a figure of preaching. Wherefore it goes on, For there is nothing hidden, which shall not be revealed, nor is there any thing made secret, which shall not come abroad. As if He said, Be not afraid of the Gospel, but amidst the darkness of persecution raise the light of the word of God upon the candlestick of your body, keeping fixedly in your mind that day, when the Lord will throw light upon the hidden places of darkness, for then everlasting praise awaits you, and everlasting punishment your adversaries.
  • CHRYS. Or else, There is nothing hid; as if He said, If you conduct your life with care, accusation will not be aide to obscure your light.
  • THEOPHYL. For each of us, whether he have done good or evil, is brought to light in this life, much more in that which is to come. For what can be more hidden than God, nevertheless He Himself is manifested in the flesh. It continues, If any man have ears to ear, let him hear.
  • BEDE; That is, if any man have a sense for understanding. the word of God, let him not withdraw himself, let him not turn his ear to fables, but let him lend his ear to search those things which truth has spoken, his hands for fulfilling them, his tongue for preaching them. There follows, And he said to them, Take heed what you hear.
  • THEOPHYL. That is, that none of those things which are said to you by me should escape you. With what measure you mete, it shall be measured to you, that is, whatsoever degree of application you bring, in that degree you will receive profit.
  • BEDE; Or else, If you diligently endeavor to do all the good which you can, and to teach it to your neighbors, the mercy of God will come in, to give you both in the present life a sense to take in higher things, and a will to do better things, and will add for the future an everlasting reward. And therefore it is subjoined, And to you shall more be given.
  • PSUEDO-JEROME; According. to the measure of his faith the understanding of mysteries is divided to every man, and the virtues of knowledge will also be added to them. It goes on: For he that has, to him shall be given; that is, he who has faith shall have virtue, and he who has obedience to the word, shall also have the understanding of the mystery. Again, he who, on the other hand, has not faith, fails in virtue; and he who has not obedience to the word, shall not have the understanding of it; and if he does not understand he might as well not have heard.
  • PSEUD-CHRYS Or else, he who has the desire and wish to hear and to seek, to him shall be given. But be who has not the desire of hearing. divine things even what he happens to have of the written law is taken from him.
  • BEDE; For sometimes a clever reader by neglecting his mind, deprives himself of wisdom, of which he tastes the sweetness, who, though slow in intellect, works more diligently.
  • CHRYS. Again it may be said, that he has not, who has not truth. But our Lord says that he has, because he has a lie, for every one whose understanding believes a lie, thinks that he has something.

Daily Scripture Readings Wednesday January 27 2010 3rd Week in Ordinary Time

January 27 2010 Wednesday Third Week in Ordinary Time
Saint of the Day – St. Angela Merici

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 –

2 Samuel 7:4-17
Douay-Rheims Challoner

But it came to pass that night, that the word of the Lord came to Nathan, saying:

Go, and say to my servant David: Thus saith the Lord: Shalt thou build me a house to dwell in? Whereas I have not dwelt in a house from the day that I brought the children of Israel out of the land of Egypt even to this day: but have walked in a tabernacle, and in a tent. In all the places that I have gone through with all the children of Israel, did ever I speak a word to any one of the tribes of Israel, whom I commanded to feed my people Israel, saying: Why have you not built me a house of cedar?

And now thus shalt thou speak to my servant David: Thus saith the Lord of hosts: I took thee out of the pastures from following the sheep to be ruler over my people Israel: And I have been with thee wheresoever thou hast walked, and have slain all thy enemies from before thy face: and I have made thee a great man, like unto the name of the great ones that are on the earth. And I will appoint a place for my people Israel, and I will plant them, and they shall dwell therein, and shall be disturbed no more: neither shall the children of iniquity afflict them any more as they did before,

From the day that I appointed judges over my people Israel: and I will give thee rest from all thy enemies. And the Lord foretelleth to thee, that the Lord will make thee a house. And when thy days shall be fulfilled, and thou shalt sleep with thy fathers, I will raise up thy seed after thee, which shall proceed out of the bowels, and I will establish his kingdom. He shall build a house to my name, and I will establish the throne of his kingdom fore ever. I will be to him a father, and he shall be to me a son: and if he commit any iniquity, I will correct him with the rod of men, and with the stripes of the children of men. But my mercy I will not take away from him, as I took it from Saul, whom I removed from before my face. And thy house shall be faithful, and thy kingdom for ever before thy face, and thy throne shall be firm for ever.

According to all these words and according to all this vision so did Nathan speak to David.

Responsorial Psalm Ps 88:4-5, 27-30 (Ps 89 NAB)
DR Challoner Text Only

I have made a covenant with my elect:
I have sworn to David my servant:
Thy seed will I settle for ever.
And I will build up thy throne unto generation and generation.
He shall cry out to me: Thou art my father:
my God, and the support of my salvation.
And I will make him my firstborn,
high above the kings of the earth.
I will keep my mercy for him for ever:
and my covenant faithful to him.
And I will make his seed to endure for evermore:
and his throne as the days of heaven.

The Holy Gospel of Jesus Christ According to Saint Mark 4:1-20
Haydock New Testament

And he began again to teach by the sea side: and a great multitude was gathered together unto him, so that he went up into a ship, and sat in the sea, and all the multitude was upon the land, by the sea side: And he taught them many things in parables, and said to them in his teaching:

Hear ye: Behold a sower went out to sow. And whilst he is sowing, some fell by the way side: and the birds of the air came, and ate it up. And other some fell upon stony ground, where it had not much earth: and it shot up immediately, because it had no depth of earth: And when the sun was risen, it was scorched: and because it had no root, it withered away. And some fell among thorns: and the thorns grew up, and choaked it, and it yielded no fruit. And some fell upon good ground: and brought forth fruit that grew up, and increased, and yielded one thirty, another sixty, and another a hundred.

And he said:

He that hath ears to hear, let him hear.

And when he was alone, the twelve that were with him asked him the parable. And he said to them:

To you it is given to know the mystery of the kingdom of God: but to them that are without, all things are done in parables: That seeing they may see, and not perceive; and hearing they may hear, and not understand: lest at any time they should be converted, and their sins should be forgiven them.

And he saith to them:

Know you not this parable? how then shall you know all parables?

He that soweth, soweth the word. And these are they by the way side, where the word is sown; and as soon as they have heard, immediately satan cometh and taketh away the word that was sown in their hearts. And these likewise are they that are sown on the stony ground: who, when they have heard the word, immediately receive it with joy. And they have no root in themselves, but are only for a time: and then when tribulation and persecution arise on account of the word, they are presently scandalized. And others there are that are sown among thorns: these are they that hear the word, And the cares of the world, and the deceitfulness of riches, and the lusts after other things entering in, choak the word, and it is made fruitless. And these are they who are sown upon the good ground, who hear the word, and receive it, and yield fruit, the one thirty, another sixty, and another a hundred.

Haydock Commentary 2 Samuel 7:4-17
Notes Copied From Haydock Commentary Site

  • Ver. 7. Tribes. 1 Paral. xvii. 6, by the substitution of p for b, reads Shophete, “judges,” which seems more natural.  Some farther information is there given and we learn that the reason why David was denied the privilege of building a temple, was because he had been so much engaged in war.  C.
  • Ver. 10. Before, provided they be faithful.  These promises are conditional.
  • Ver. 11. House, or give thee children, who shall hold the sceptre.  M.
  • Ver. 12. I will establish his kingdom. This prophecy partly relates to Solomon; but much more to Christ, who is called the Son of David in Scripture, and the builder of the true temple, which is the Church, his everlasting kingdom, which shall never fail, nor be cast off for any iniquity of her children.  Ch. — God passes over all the children whom David had already, 3 K. ii. 15.  The temporal kingdom was enjoyed by David’s posterity for a long time, sufficient to verify the expression for ever, as it is often used in Scripture.  C. — But the spiritual kingdom of the Messias will last till the end of time, and be perfected in eternity.  H. — In these predictions we must always distinguish the type from the reality.  C.
  • Ver. 14. Men, who are not to be entirely destroyed, like the Chanaanites.  C. — This is not unlike the human temptation of which S. Paul speaks.  1 Cor. x. 13.  See Ps. lxxii. 5. and lxxxviii. 33.  H. — The rod of men denotes war, and stripes signify those punishments which God inflicts.  S. Jer. Trad. — Some parts of this declaration regard Christ; others Solomon.  Heb. i. 5.  D.
  • Ver. 16. Faithful; or continue a long time.  M.  3 K. xi. 38. — Where is not the house of David? or how is this accomplished, except in the Church? — Thy face. Sept. “before me,” which is conformable to Ps. lxxxviii. 38.  David saw Solomon on the throne, and beheld the Messias in spirit.  C. — Souls departed still see what regards them, (Sa.) if they be happy.  H.

Haydock Commentary Mark 4:1-20

  • Ver. 1. If we examine S. Matthew on this point, we shall discover that this discourse was made on the same day as the preceding discourse; for S. Matthew informs us, that having finished this exhortation, he the same day went and taught by the sea.  Ven. Bede.
  • Ver. 10. When he was alone: in Greek Ote egeneto KatamonaV; i.e. when he was retired and alone, either in the house, out of the city, or at a distance from the multitude.  T.
  • Ver. 11. Such as are out of the Church, though they both hear and read, they cannot understand.  Ven. Bede, in C. iv, Mark.
  • Ver. 12. That seeing they may see, &c.  In punishment of their wilfully shutting their eyes, (Matt. xiii. 15.) God justly withdrew those lights and graces which otherwise he would have given them, for their effectual conversion.  Ch. — These speeches here and elsewhere, we are not to understand as if he spoke in parables to this end that the hearers might not understand, lest they should be converted; but we must learn the true sense from the corresponding texts in Matt. xiii, and Acts xxviii, where our Saviour and S. Paul render it thus: with their ears they have been dull of hearing, and their eyes they have shut. lest, perhaps, they may see, and understand, and be converted, and I heal them. Whereby it is evident, that the speaking in parables was not the cause, (for many besides the apostles heard and understood) but themselves, who would not hear and understand, and be converted: and thus they were the real cause of their own wilful and obstinate infidelity.  And therefore also he spoke in parables, because they were not worthy to understand, as the others were to whom he expounded them.  B.

Sunday Scripture Readings January 31 2010 4th Sunday in Ordinary Time

This post has been moved to its proper day on the calendar. I prepublish Sunday and Holy Day readings to give those who wish to prepare for those days the time the reflect on teh readings and to study the commentaries and readings.Once traffic is diminished I link it to the proper day, which you can find by CLICKING HERE

This post is for the readings for Sunday January 31 2010 2nd Sunday in Ordinary Time

Daily Scripture Readings Tuesday January 26 2010 Memorial of Sts Timothy and Titus

January 26 2010 Tuesday Memorial of Saints Timothy and Titus, bishops
Saint of the Day – Sts. Timothy and Titus

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 –

2 Timothy 1:1-8
Haydock New Testament

Paul, an apostle of Jesus Christ, by the will of God, according to the promise of life which is in Christ Jesus: To Timothy, most beloved son, grace, mercy, peace from God the Father, and from Christ Jesus, our Lord. I give thanks to God, whom I serve from my forefathers with a pure conscience, that without ceasing I have a remembrance of thee in my prayers, night and day. Desiring to see thee, being mindful of thy tears, that I may be filled with joy, Calling to mind that faith which is in thee unfeigned, which also dwelt first in thy grandmother, Lois, and in thy mother, Eunice, and I am certain that in thee also. For which cause I admonish thee, that thou stir up the grace of God, which is in thee, by the imposition of my hands.

For God hath not given us the spirit of fear: but of power, and of love, and of sobriety. Be not thou, therefore, ashamed of the testimony of our Lord, nor of me, his prisoner: but labour with the gospel, according to the power of God:

Titus 1:1-5

Haydock New Testament

Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of the elect of God, and the acknowledging of the truth, which is according to piety: Unto the hope of life everlasting, which God, who lieth not, hath promised before the times of the world: But hath in due times manifested his word through preaching, which is committed to me according to the commandment of God, our Savior: To Titus, my beloved son, according to the common faith, grace and peace from God, the Father, and from Christ Jesus, our Saviour. For this cause I left thee in Crete, that thou shouldest set in order the things that are wanting, and shouldest ordain priests in every city, as I also appointed thee:

Responsorial Psalm Ps 95:1-3, 7-8a, 10 (Ps 96 NAB)
Douay-Rheims Challoner Only

Sing ye to the Lord a new canticle:
sing to the Lord, all the earth.
Sing ye to the Lord and bless his name:
shew forth his salvation from day to day.
Declare his glory among the Gentiles:
his wonders among all people.
Bring ye to the Lord, O ye kindreds of the Gentiles,
bring ye to the Lord glory and honour:
Bring to the Lord glory unto his name.
Say ye among the Gentiles, the Lord hath reigned.
For he hath corrected the world, which shall not be moved:
he will judge the people with justice.

The Holy Gospel of Jesus Christ According to Saint Mark 3:31-35
Haydock New Testament

And his mother and his brethren came: and standing without, sent to him, calling him. And the multitude sat about him: and they say to him:

Behold thy mother and thy brethren, without, seek for thee.

And answering them, he said:

Who is my mother and my brethren?

And looking round on them who sat about him, he saith:

Behold my mother and my brethren. For whosoever shall do the will of God, he is my brother, and my sister, and mother.

Haydock Commentary 2 Timothy 1:1-8
Notes Copied From Haydock Commentary Site

  • Ver. 3. Whom I serve from my forefathers with a pure conscience. That is, have always served and worshipped the one true God, as my forefathers had done, which was true, even when he persecuted the Christians; though this he did not with a pure conscience, but with a false mistaken zeal; and his ignorance could not excuse him, after he might have known Christ.  Wi.
  • Ver. 5. Thy grandmother, Lois. The principal intention S. Paul seems to have had in writing this second epistle to Timothy, was, to comfort him under the many hardships under which he laboured for the faith of Christ.  To this end he endeavours first to strengthen his faith, by calling to his mind the example given him in his grandmother, as also in his mother, Eunice.  Some likewise think S. Paul is here exhorting Timothy to a desire of martyrdom, in the perfect discharge of his ministry, by his own example; as the same writers think it most probable that he was confined in prison at Rome, or at Laodicea, at the time he wrote this epistle.  Dionysius Carthus. — Certain[1] that in thee also. Wi.
  • Ver. 6. That thou stir up[2] the grace of God. In the Greek is a metaphor for fire that is blown up again. — Which is in thee by the imposition of my hands, when thou wast ordained bishop.  Wi. — The grace, which S. Paul here exhorts Timothy to stir up in him, was the grace he had received by imposition of hands, either in his confirmation, or at receiving the sacrament of orders, being a bishop.  This verse seems to shew that the imposition of hands is used in these two sacraments, as the essential matter of the sacraments, being the instrumental cause of the grace therein conferred.  Dion. Carthus.
  • Ver. 7. Of fear.[3]  Of a cowardly fear, and want of courage. — Of sobriety.[4]  Though the Protestants here translate of a sound mind, yet they translate the same Greek word by sobriety in divers other places, as Acts xxvi. 25.  1 Tim. ii. 9 and 15. and c. iii. 2. Tit. i. 8. &c.  Wi.
  • Ver. 8. Labour with[5] the gospel. That is, labour with me in preaching, &c.  Or by the Greek, be partner with me in suffering.  Wi.

Haydock Commentary Titus 1:1-5

  • Ver. 1. According to the faith of the elect of God; that is, of the Christians, now the elect people of God. — Truth, which is according to piety: because there may be truth also in things that regard not piety.  By truth, S. Chrys. here understands the truth of the Christian religion, as distinguished from the Jewish worship, which consisted in a great measure in the figures and types of truth.  Wi.
  • Ver. 2. Who[1] lieth not, or who cannot lie, being truth itself. — Hath promised; that is, decreed to give life everlasting to his faithful servants. — Before the times of the world.[2]  Lit. before secular times.  Wi.
  • Ver. 3. Manifested his word. S. Jerom understands the word incarnate; others, the word of God preached, which S. Paul says, was committed to him, &c.  See S. Chrys. p. 383.  Wi.
  • Ver. 4. To Titus, my beloved, (in the Greek, my true and[3] genuine son, . . . grace and peace. In the present ordinary Greek copies is added mercy, which the Prot. translators followed; but it is judiciously omitted by Dr. Wells, as not found in the best MMS. nor in S. Chrys. Greek edition, nor in the ancient Greek and Latin Fathers.  Wi.
  • Ver. 5. That thou shouldst,[4] &c.  The sense cannot be, that he was to change any thing S. Paul had ordered, but to settle things which S. Paul had not time to do; for example, to establish priests[5] in the cities, that is to say, bishops, as the same are called bishops v. 7; and, as S. Chrys. and others observe, it is evident from this very place, that the word presbyter was then used to signify either priests or bishops.  If S. Jerom here meant that bishops were only placed over priests by ecclesiastical and not by divine institution, as some have expounded his words, his singular opinion against so many others is not to be followed.  Wi. — That the ordaining of priests belongs only to bishops, is evident from the Acts and from S. Paul’s epistles to Timothy and Titus.  It is true, S. Jerom seems to express himself as if in the primitive Church there was no great difference between priests and bishops, yet he constantly excepts giving holy orders, (ep. 85) as also confirming the baptized, by giving them the Holy Ghost by imposition of hands and holy chrism; (dial. cont. Lucif. c. iv.) which pre-eminence he attributes to bishops only.  To assert that there is no distinction between a priest and bishop is an old heresy, condemned as such by the Church.  See S. Epiphanius, hær. 75.  S. Austin, hær 53.

Haydock Commentary Mark 3:31-35

  • Ver. 32. The brethren of our Lord were not the children of the blessed Virgin: nor were they the sons of S. Joseph by a former wife, as some pretend; but in the Scripture language, and in this place, we understand by brethren the relatives of Mary and Joseph.  Ven. Bede.
  • Ver. 33. Our Lord does not refuse to go out through any, the least, inattention to his mother; he wishes hereby, to teach us the preference we should give to the business of our heavenly Father, before that of our earthly parents.  Neither does he consider his brethren as beneath his attention, but prefers spiritual before temporal duties; and shews us, that a religious union of hearts and feelings is far more lasting, and better rooted than any other ties of affinity or friendship whatsoever.  Ven. Bede.
  • Ver. 34. The Pharisees were afraid lest the greatness of Christ’s miracles, and the excellence of his doctrines, should put an end to their credit and authority among the people.  Hence their calumnies against him.