Daily Scripture Readings Wednesday March 31 2010 Holy Week

March 31 2010 Wednesday of Holy Week
Saint of the Day – St. Stephen of Mar Saba

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/

Isaiah 50:4-9a
Douay-Rheims Challoner

The Lord hath given me a learned tongue, that I should know how to uphold by word him that is weary: he wakeneth in the morning, in the morning he wakeneth my ear, that I may hear him as a master. The Lord God hath opened my ear, and I do not resist: I have not gone back. I have given my body to the strikers, and my cheeks to them that plucked them: I have not turned away my face from them that rebuked me, and spit upon me. The Lord God is my helper, therefore am I not confounded: therefore have I set my face as a most hard rock, and I know that I shall not be confounded. He is near that justifieth me, who will contend with me? let us stand together, who is my adversary? let him come near to me. Behold the Lord God is my helper: who is he that shall condemn me?

Responsorial Psalm 68:8-10, 21-22, 31 and 33-34 (Ps 69 NAB)
DR Challoner Text Only

Because for thy sake I have borne reproach; shame hath covered my face.
I am become a stranger to my brethren, and an alien to the sons of my mother.
For the zeal of thy house hath eaten me up:
and the reproaches of them that reproached thee are fallen upon me.
In thy sight are all they that afflict me;
my heart hath expected reproach and misery.
And I looked for one that would grieve together with me, but there was none:
and for one that would comfort me, and I found none.
And they gave me gall for my food, and in my thirst they gave me vinegar to drink.
I will praise the name of God with a canticle: and I will magnify him with praise.
Let the poor see and rejoice: seek ye God, and your soul shall live.
For the Lord hath heard the poor: and hath not despised his prisoners.

The Holy Gospel of Jesus Christ According to Saint Matthew 26:14-25
Haydock New Testament

Then went one of the twelve, who was called Judas Iscariot, to the chief priests: And he said to them:

What will you give me, and I will deliver him unto you?

But they appointed him thirty pieces of silver. And from thenceforth he sought opportunity to betray him. And on the first day of the azymes, the disciples came to Jesus, saying:

Where wilt thou that we prepare for thee to eat the Pasch?

But Jesus said:

Go ye into the city to a certain man, and say to him: The master saith: My time is near at hand, with thee I make the Pasch with my disciples.

And the disciples did as Jesus had appointed them, and they prepared the Pasch. Now when it was evening, he sat down with his twelve disciples. And whilst they were eating, he said:

Amen, I say to you, that one of you is about to betray me.

And they being very much troubled, began every one to say:

Is it I, Lord?

But he answering, said:

He that dippeth his hand with me in the dish, the same shall betray me. The Son of man indeed goeth, as it is written of him: but wo to that man, by whom the Son of man shall be betrayed: It were better for that man if he had not been born.

And Judas, that betrayed him, answering, said:

Is it I, Rabbi?

he saith to him:

Thou hast said it.

Haydock Commentary Isaias 50:4-9a
Notes Copied From Haydock Commentary Site

  • Ver. 4. Weary. Isaias speaks in the name of Christ, whose words carried conviction and comfort along with them.  Jo. vi. 69. and vii. 46.  C. — Wakeneth. Lit. “lifteth up.” Cynthius âuremVellit. Ec. vi. — Hear, or obey.  H. — Christ preached more powerfully than Isaias, and continues to do so by his pastors.  S. Jer.  W.
  • Ver. 6. Spit. The greatest indignity.  Job xxx. 10.  Deut. xxv. 9.  Yet this was the treatment of our Saviour.  Lu. xviii. 31.  Mat. xxvi. 67.  C. — “The great Grotius, (I wish he were great in explaining the prophets)” applies this to Jeremias.  Houbigant.
  • Ver. 7. Rock. Christ heard the accusations of his enemies unmoved, as the had not been afraid to blame the conduct of the Pharisees.

Haydock Commentary Matthew 26:14-25

  • Ver. 14. The chief priests were then assembled; Judas, the disciple, who chiefly regretted the expense of the perfumes that had been used on his Lord and Master, at the feast of Bethania, and wished for an opportunity to make good the loss, when to the chief priests, saying:
  • Ver. 15. What will you give me? The impious wretch did not betray his divine Master our of fear, but out of avarice.  Of all passions the love of sordid lucre is the most vile; and the avaricious soul does not fear to plunge herself into the bottom of hell, for a trifling gain.  There is no vestige of honour or justice, or probity, remaining in the heart of that man who is possessed with the love of base lucre; whose god is his money.  The perfidious Judas, inebriated with this passion, while he thirsts after gain, sells with the most foolish impiety his Lord and his Master.  S. Leo the great. He sells him for the paltry consideration of thirty pieces of silver, about £3 15s. the price of a common slave.  See Exod. xxi. 32.  It is probable that even the obdurate heart of Judas would not have betrayed his Master to the Jews, had he not expected that Jesus would escape from their hands on this occasion, as he had done at Nazareth, and in the temple.
  • The Pascal Supper.
  • Ver. 17. The first day of the azymes; unleavened bread.  S. Mark (xiv. 12.) adds, when they sacrificed the Pasch: and S. Luke (xxii. 7.) says, And the day of the unleavened bread came; on which it was necessary that the Pasch (i.e. the Paschal lamb) should be killed. From hence it follows, that Christ sent his apostles that very day (the 14th day of the month of Nisan) on which, in the evening, or at night, the Pasch was to be eaten; and which was to be with unleavened bread.  It is true, the 15th day of that month is called (Exodus xii. 1.) the first day of unleavened bread: but we must take notice, that the Jews began their feasts, or festivals, from sunset of the evening before; and consequently on the evening of the 14th day of the moon: at which time there was to be no leavened bread in any of their houses.  This shews that Christ eat the Pasch, or Paschal lamb, after sunset.  And when the Paschal supper was over, he consecrated the blessed Eucharist, in unleavened bread, as the Latin Church doth.  There are two or three difficulties relating to this matter in S. John, of which in their proper places.  Wi. There were four passovers during Christ’s public ministry.  The 1st was after the marriage feast of Cana, in the 31st year of Jesus, and the 779th from the foundation of Rome.  to derive pascha from the Greek, pascein, to suffer, is a mistake, as S. Austin observes; tract. lv. in Joan.  It is certainly taken from the Hebrew, and signifies a passing by, or passing over: 1st, because the children of Israel passed in haste on that night out of the land of Egypt; 2d, because the angel, who on that night killed all the first-born of the Egyptians, seeing the doors of the Israelites stained with the blood of the paschal lamb, passed by all theirs untouched; 3d, because that was a figure of our Saviour passing out of this life to his eternal Father.  Yet it must be observed that this same word, pascha, or passover, is used sometimes for the paschal lamb, that was sacrificed; (Luke xxii. 7.) elsewhere, for the first day of the paschal feast and solemnity, which lasted seven days; (Mat. xvi. 2.  Ezech. xlv. 21.) for the sabbath-day, which occurred within the seven days of the solemnity; (John xix. 14.) and also for all the sacrifices made during the seven days’ fest.  The Passover was the most solemn of the old law.  When God ordered the Israelites to sprinkle the blood of the lamb upon their door-posts, it was solely with a view of signifying, that the blood of the true Lamb was to be the distinctive mark of as many as should be saved. Every thing was mysteriously and prophetical.  A bone of the lamb was not to be broken; and they broke not the arms or legs of Jesus Christ, on the cross.  The lamb was to be free from blemish; to express the perfect sanctity of Jesus Christ, the immaculate Lamb of God.  The paschal lamb was to be sacrificed and eaten; because Christ was to suffer and die for us: and unless we eat his flesh, we shall have no life in us.  The door-posts of the Israelites were to be sprinkled with blood, that the destroying angel might pass over them; for with the blood of Christ our souls are to be purified, that sin and death may not prevail against us.  In every house was eaten a whole lamb; and Christ, at communion, is received whole and entire by every faithful soul. The manner in which it was to be eaten, shews the proper dispositions for Christians when they receive the blessed sacrament.  The roasting by fire, expresses divine charity; the unleavened bread, sincerity, truth, and a good conscience; the bitter herbs, repentance and contrition for sin; the girded loins and shod feet, the restraint upon our passions and lusts, and a readiness to follow the rules of the gospel; the staff, our mortal pilgrimage, and that having no lasting dwelling here, we should make the best of our way to our true country, the heavenly Chanaan. On this day the passover was to be eaten, at least by a part of the people, according to S. Matt. S. Mark, and S. Luke; i.e. according to some, by the Galileans; for, according to S. John, it appears that the priests, and the Jews properly so called, such as dwelt in Judea, did not immolate it till the next day.  John xiii. 1, xviii. 28, and xix. 14.  V. but we have here again to remark, that the Jews began their day from sunset of the previous day.
  • Ver. 18. To a certain man, whom SS. Mark and Luke call, the good man of the house, or master of the house. When S. Mat. therefore says, a certain man, he seems to do it for brevity’s sake; as not one ever speaks to his servants thus, go to a certain man. The evangelist, therefore, after giving our Saviour’s words, go ye into a certain city, he adds as from himself, to a certain man, to inform us that there was a particular man to whom Jesus sent his disciples.  S. Austin. In Greek, ton deina; in Hebrew, Peloni; words that express a person whose name is either not known, or is wished to be kept secret.  Jans.
  • Ver. 19. And they prepared what was necessary, a lamb, wild lettuce, and unleavened bread.  V.
  • Ver. 20. When it was evening.[2]  S. Luke says, when the hour was come, which was at the latter evening, after sunset.  The time of killing and sacrificing the lamb was, according to the 12th of Exodus, to be between the two evenings; (see Mar. xiv. 15.) so that we may reasonably suppose, that Christ sent some of his apostles on Thursday, in the afternoon, to perform what was to be done, as to the killing and sacrificing of the lamb, and then to bring it away: and he eat it with his disciples after sunset. He sat down, &c.  Lit. laid down, in a leaning or lying position.  Some pretend, from this circumstance, that he eat not the paschal lamb that year, because it was to be eaten, standing, according to the law.  But they might stand at the paschal lamb, and eat the rest of the supper on couches; as it was then the custom.  Wi. We must not hence suppose that he transgressed the law.  He first eat the Pasch according to the Mosaic rite, standing, and then sat down to supper.  S. Chrys. hom. lxxxii.
  • Ver. 22. And they being very much troubled. There were three motives for this great sorrow in the disciples: 1st, because they saw their innocent and dear Master was soon to be taken from them, and delivered up to a most cruel and ignominious death; 2d, because each of them was afraid lest, through human frailty, he might fall into so great a crime; for they all were convinced, that what he said must necessarily come to pass: and lastly, that there could be found one among them so wretchedly perverse, as to deliver Jesus into the hands of his enemies.  Hence afraid of themselves, and not daring to affix a suspicion on any individual, they began every one to say: Is it I, Lord, on whom so atrocious a crime is to fall? . . . It is extremely probable that Christ made this prediction three times: 1st, at the commencement of supper; (Mat. xxvi. 21.)  2d, after washing the feet; (John xiii. 18.)  3d, after the  institution of the blessed Eucharist.  Luke xxii. 21.  Thus Pope Benedict XIV. Sandinus, &c.
  • Ver. 23. He that dippeth. He that is associated to me, that eateth bread with me, shall life up his heel against me, according to the prophecy of the psalmist, cited by S. John, xiii. 18. Jesus Christ doe not here manifest the traitor; he only aggravates the enormity and malice of the crime.
  • Ver. 25. Is it I, Rabbi? After the other disciples had put their questions, and after our Saviour had finished speaking, Judas at length ventures to inquire if himself.  With his usual hypocrisy, he wishes to cloke his wicked designs by asking a similar question with the rest.  Origen. It is remarkable that Judas did not ask, is it I, Lord? but, is it I, Rabbi? to which our Saviour replied, thou hast said it: which answer might have been spoken in so low a tone of voice, as not perfectly to be heard by all the company.  Rabanus. Hence it was that Peter beckoned to S. John, to learn more positively the person.  Here S. Chrysostom justly remarks the patience and reserve of our Lord, who by his great meekness and self-possession, under the extremes of ingratitude, injustice, and blasphemy, shews how we ought to bear with the malice of others, and forget all personal injuries.
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Scripture Readings April 4 2010 Easter Sunday Mass of Easter Day

April 4 2010 Easter Sunday
The Resurrection of the Lord
The Mass of Easter Day
Click here for Easter Vigil Mass

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/

Acts 10:34a, 37-43
Haydock New Testament

Then Peter, opening his mouth, said:

You know the word which hath been published through all Judea: for it began from Galilee, after the baptism which John preached, Jesus, of Nazareth: how God anointed him with the Holy Ghost, and with power, who went about doing good, and healing all that were oppressed by the devil: for God was with him. And we are witnesses of all things, which he did in the land of the Jews, and in Jerusalem, whom they killed, hanging him upon a tree.

Him God raised up the third day, and gave him to be made manifest, Not to all the people, but to witnesses preordained by God, even to us, who eat and drank with him, after he rose again from the dead. And he commanded us to preach to the people, and to testify that it is he who hath been appointed by God to be the judge of the living and of the dead. To him all the prophets give testimony, that through his name all receive remission of sins, who believe in him.

Responsorial Psalm 117:1-2, 16-17, 22-23 (Ps 118 NAB)
DR Challoner Text Only

Give praise to the Lord, for he is good: for his mercy endureth for ever.
Let Israel now say, that he is good: that his mercy endureth for ever.
The right hand of the Lord hath wrought strength:
the right hand of the Lord hath exalted me:
the right hand of the Lord hath wrought strength.
I shall not die, but live: and shall declare the works of the Lord.
The stone which the builders rejected; the same is become the head of the corner.
This is the Lord’s doing, and it is wonderful in our eyes.

Colossians 3:1-4
Haydock New Testament

THEREFORE, if you be risen with Christ, seek the things that are above: where Christ is sitting at the right hand of God: Mind the things that are above, not the things that are on the earth. For you are dead, and your life is hidden with Christ in God. When Christ shall appear, who is your life: then shall you also appear with him in glory.

Or
I Corinthians 5:6b-8
Haydock New Testament

Know you not that a little leaven corrupteth the whole mass? Purge out the old leaven, that you may be a new paste, as you are unleavened. For Christ, our Pasch, is sacrificed. Therefore let us feast, not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.

The Holy Gospel of Jesus Christ According to Saint John 20:1-9 or Luke 24:1-12or Luke 24:13-35
Haydock New Testament

John 20:1-9

AND on the first day of the week, Mary Magdalene cometh in the morning, it being yet dark, to the sepulchre; and she saw the stone taken away from the sepulchre. She ran, therefore, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith to them;

They have taken away the Lord out of the sepulchre, and we know not where they have laid him.

Peter, therefore, went out, and that other disciple, and they came to the sepulchre. And they both ran together, and that other disciple out-ran Peter, and came first to the sepulchre. And when he stooped down, he saw the linen cloths lying; but yet he went not in. Then cometh Simon Peter, following him, and went into the sepulchre, and saw the linen cloths lying, And the napkin, that had been about his head, not lying with the linen cloths, but apart, wrapt up into one place. Then that other disciples also went in, who came first to the sepulchre; and he saw, and believed. For as yet they knew not the Scripture, that he must rise again from the dead.

Lukek 24:1-12

But on the first day of the week, very early in the morning, they came to the sepulchre, bringing the spices which they had prepared. And they found the stone rolled back from the sepulchre. And going in, they found not the body of the Lord Jesus.

And it came to pass, while they are astonished in mind at this, behold two men stood by them in shining apparel. And as they were afraid, and bowed down their countenance towards the ground, they said to them:

Why seek you the living among the dead? He is not here, but is risen: remember how he spoke to you, when he was yet in Galilee, Saying:

the Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.

And they remembered his words. And going back from the sepulchre, they told all these things to the eleven, and to all the rest.

Now it was Mary Magdalene, and Joanna, and Mary, the mother of James, and the other women that told these things to the apostles. And these words seemed to them as an idle tale: and they did not believe them. But Peter rising up, ran to the sepulchre; and stooping down, he saw the linen cloths laid by themselves, and went away wondering in himself at that which was come to pass.

Luke 24:13-35

And behold, two of them went that same day to a town which was sixty furlongs from Jerusalem, named Emmaus. And they talked together of all these things which had happened. And it came to pass, that while they talked and reasoned with one another, Jesus himself also drew near, and went with them. But their eyes were held, that they should not know him. And he said to them:

What are these discourses that you hold one with another, as you walk, and are sad?

And the one, whose name was Cleophas, answering, said to him:

Art thou alone a stranger in Jerusalem, and hast not known the things that have been done there in these days?

He said to them:

What things?

And they said:

Concerning Jesus, of Nazareth, who was a prophet, mighty in work and word, before God, and all the people: And how our chief priests and rulers delivered him to be condemned to death, and crucified him. But we hoped that it was he who should have redeemed Israel: and now, besides all this, to-day is the third day since these things were done. Yea, and certain women also of our company, affrighted us, who, before it was light, were at the sepulchre, And not finding his body, came, saying, that they had also seen a vision of Angels, who say that he is alive. And some of our people went to the sepulchre, and found it so as the women had said; but him they found not.

Then he said to them:

O foolish, and slow of heart, to believe in all the things which the prophets have spoken! Ought not Christ to have suffered these things, and so to enter into his glory?

And beginning from Moses, and all the prophets, he expounded to them in all the Scriptures, the things that were concerning him. And they drew nigh to the town whither they were going: and he made as though he would go farther. But they constrained him, saying:

Stay with us, because it is towards evening, and the day is now far spent.

And he went in with them. And it came to pass, whilst he was at table with them, he took bread, and blessed, and brake, and gave to them. And their eyes were opened, and they knew him: and he vanished out of their sight. And they said one to the other:

Was not our heart burning within us, whilst he was speaking in the way, and opened to us the Scriptures?

And rising up the same hour they went back to Jerusalem: and they found the eleven gathered together, and those that were with them, Saying:

The Lord is risen indeed, and hath appeared to Simon.

And they told what things were done in the way: and how they knew him in the breaking of bread.

Haydock Commentary Acts 10:34a, 37-43
Notes Copied From Haydock Commentary Site

  • Ver. 37. For it began, or its beginning was, &c.
  • Ver. 39. Whom they killed. At the very first, says[4] S. Chrys. the apostles preached Christ crucified, and tell them they had put to death on a cross the Lord of all things, the judge of the living and the dead. Wi. We may here admire how wonderfully Peter adapts his discourse to the capacity of his hearers.  When speaking to the Jews, he proves Jesus to be their Messias, from the testimony of their prophets.  On the present occasion, he only just alludes to the prophets, but confirms his discourse by the testimony of the miracles which Jesus had wrought in public, and were known to all the world.  Calmet.
  • Ver. 40. Jesus Christ did not announce his resurrection, and other mysteries, to all at once, but to a chose few, who were to be governors of the rest; teaching us thereby, that we have to learn our religion, and every thing necessary to salvation, from the Church of God, speaking to us by her ministers.
  • Ver. 42. The living and of the dead. This may be understood of the elect, who live by grace, and the reprobate, who are spiritually dead; or perhaps more literally, of those who shall be found living upon earth at the second coming of Christ, and of all who have died from the commencement of the world to the end of time.  S. Aug. Enchirid.

Haydock Commentary Colossians 3:1-4

  • Ver. 1. Here begins the second or the moral part of this epistle. If you be risen, &c.  The remaining part of this epistle has no great difficulties, but excellent instructions, as that to the Ephesians.  Wi.

Haydock Commentary 1 Corinthians 5:6b-8

  • Ver. 6-8. Your glorying is not good, when you suffer such a scandal among you: you have little reason to boast of your masters, or even of the gifts and graces you received.  A little leaven corrupteth the whole mass; a public scandal, when not punished, is of dangerous consequence. Purge out the old leaven. He alludes to the precept given to the Jews of having no leaven in their houses during the seven days of the Paschal feast.  For our Pasch, i.e. Paschal lamb, Christ is sacrificed: and Christians, says S. Chrys. must keep this feast continually, by always abstaining from the leaven of sin.  Wi.

Haydock Commentary John 20:1-9

  • Ver. 1. As our Saviour had been interred in great haste, the holy women who had before accompanied Jesus in all his journeys, brought perfumes to embalm his sacred body again, in a manner more proper, than Nicodemus and Joseph of Arimathea had been able to do before.  S. John makes mention of Mary Magdalene only, because it was his intention to give a particular relation of all that she did: but we learn from the other evangelists, that there were three holy women at the sepulchre together, viz. Mary Magdalene, Mary, the mother of James, and Salome.  Calmet. This was on the first day of the week, the morrow of the sabbath.  V. Christ rose again, leaving the stone and seals still lying on the sepulchre.  But as this was to be believed by others also, after the resurrection, the tomb was opened, and thus the belief of what had taken place, propagated.  This it was that struck Magdalene; for as soon as she saw the stone rolled from the sepulchre, without entering, or even looking into it, she immediately ran, in the ardour fo her affection, to carry the news to the disciples.  S. Chrys. hom. lxxxiv. in Joan.
  • Ver. 5. He saw the linen cloths lying. S. Chrys. takes notice, that Christ’s body being buried with myrrh, the linen would stick as fast to the body as pitch, so that it would be impossible to steal, or take away the body without the linen cloths.  Wi.
  • Ver. 8. He saw and believed. He did not yet believe that Jesus was risen from the dead, because he was still ignorant that he was to rise from the dead.  For although the apostles had so often heard their divine Master speak in the most plain terms of his resurrection, still being so much accustomed to parables, they did not understand, and imagined something else was meant by these words.  S. Aug. tract. 120. in Joan.

Haydock Commentary Luke 24:1-12

  • Ver. 5. It is worthy of remark, that none of the disciples or friends of Christ, were so much astonished and struck at the many apparitions of angels, &c. as to be cast down to the ground, as the guards and his enemies were, but only through respect and reverential fear looked down upon the ground.  Nor even did any of them fall down prostrate to adore our Saviour, when he appeared to them; because Christ was not now to be sought in the earth, among the dead, but was risen, and was to be looked for from heaven.  Hence is derived the Catholic custom of praying in Pascal time, and on all Sundays, &c. not on the knee, but with the body respectfully bent, and bowing down their countenance towards the ground. Ven. Bede.

Haydock Commentary Luke 24:13-35

  • Ver. 13. S. Jerom thinks the Cleophas, one of the two disciples, was a citizen of Emmaus, and that he invited Jesus to take meat in his house.  His house was afterwards changed into a church, which the same Father says existed in his time.  Some think Cleophas was brother to S. Joseph; others, that he was husband of Mary, sister of the blessed Virgin Mary, and father of S. James the less.  Both the Latins and Greeks keep the feast of S. Cleophas, and give him the name of an apostle.  Usuard says he was martyred by the Jews.  Calmet.
  • Ver. 16. But their eyes were held: either by our Saviour’s changing his features, or in what manner he pleased.  Wi.
  • Ver. 18. Art thou alone a stranger in Jerusalem? or, art thou the only stranger in Jerusalem? which was to signify, that every one must needs have heard of what had passed in regard to Jesus.  Wi.
  • Ver. 21. We hoped, &c. as if they had lost their former hopes, or now knew not what to hope for: but perhaps, as S. Aug. observes, they might use this caution speaking before a stranger.  Wi. These two disciples were in the same error as the other Jews; who expected that the Messias would deliver them from subjection to strangers, and re-establish them in their ancient liberty.  The cross and passion had been a subject of scandal and fall to them.  They say, we did hope; as if their hopes were now at an end.  What increased their diffidence was, that Christ had promised to rise again the third day, and some of the women had said that he really had risen.  But they expected as public and glorious a manifestation of his resurrection, as his death had been ignominious and known to the whole world.  Behold, now this is already the third day since these things are passed:; if he had wished to manifest his power, he should have done it already.  Thus the disciples reason, as if the third day were already past, and as if it were certain that he was not risen again.  So difficult a thing is it to believe what we very ardently wish!  Calmet.
  • Proprium hoc miseros sequitur vitum
  • Nunquam rebus credere lætis.
  • Ver. 30. The ancient Fathers think our Saviour consecrated, on this occasion, and administered the Eucharist to the two disciples.  In the Acts of the Apostles, this same term, breaking of bread, is explained without difficulty of the Eucharist.  S. Luke seems fond of this manner of expression, to signify that sacrament.  Calmet.

Scripture Readings April 3 2010 Easter Vigil The Resurrection of the Lord

April 3 2010 Easter Sunday
The Resurrection of the Lord
At the Easter Vigil in the Holy Night of Easter
Click here for Easter Day Mass

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/

There are nearly 20 bible readings for the Easter Vigil, including Responsorial Psalms
The longest selections are posted here. Abbreviated readings may be used at Mass at your parish.
Haydock Commentary is after all the readings. There will be a lot.

Readings 1 Genesis 1:1-2:2 or 1:1, 26-31a (Gen 1:1-2:2 posted here)
Douay-Rheims Challoner

In the beginning God created heaven, and earth. And the earth was void and empty, and darkness was upon the face of the deep; and the spirit of God moved over the waters.

And God said: Be light made. And light was made. And God saw the light that it was good; and he divided the light from the darkness. And he called the light Day, and the darkness Night; and there was evening and morning one day.

And God said: Let there be a firmament made amidst the waters: and let it divide the waters from the waters. And God made a firmament, and divided the waters that were under the firmament, from those that were above the firmament, and it was so. And God called the firmament, Heaven; and the evening and morning were the second day.

God also said; Let the waters that are under the heaven, be gathered together into one place: and let the dry land appear. And it was so done. And God called the dry land, Earth; and the gathering together of the waters, he called Seas. And God saw that it was good.

And he said: let the earth bring forth green herb, and such as may seed, and the fruit tree yielding fruit after its kind, which may have seed in itself upon the earth. And it was so done. And the earth brought forth the green herb, and such as yieldeth seed according to its kind, and the tree that beareth fruit, having seed each one according to its kind. And God saw that it was good. And the evening and the morning were the third day.

And God said: Let there be lights made in the firmament of heaven, to divide the day and the night, and let them be for signs, and for seasons, and for days and years: To shine in the firmament of heaven, and to give light upon the earth, and it was so done. And God made two great lights: a greater light to rule the day; and a lesser light to rule the night: and the stars. And he set them in the firmament of heaven to shine upon the earth. And to rule the day and the night, and to divide the light and the darkness. And God saw that it was good. And the evening and morning were the fourth day.

God also said: let the waters bring forth the creeping creature having life, and the fowl that may fly over the earth under the firmament of heaven. And God created the great whales, and every living and moving creature, which the waters brought forth, according to their kinds, and every winged fowl according to its kind. And God saw that it was good. And he blessed them, saying: Increase and multiply, and fill the waters of the sea: and let the birds be multiplied upon the earth. And the evening and morning were the fifth day.

And God said: Let the earth bring forth the living creature in its kind, cattle and creeping things, and beasts of the earth, according to their kinds. And it was so done. And God made the beasts of the earth according to their kinds, and cattle, and every thing that creepeth on the earth after its kind. And God saw that it was good. And he said: Let us make man to our image and likeness: and let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moveth upon the earth. And God created man to his own image: to the image of God he created him: male and female he created them. And God blessed them, saying: Increase and multiply, and fill the earth, and subdue it, and rule over the fishes of the sea, and the fowls of the air, and all living creatures that move upon the earth. And God said: Behold I have given you every herb bearing seed upon the earth, and all trees that have in themselves seed of their own kind, to be your meat: And to all beasts of the earth, and to every fowl of the air, and to all that move upon the earth, and wherein there is life, that they may have to feed upon. And it was so done. And God saw all the things that he had made, and they were very good. And the evening and morning were the sixth day.

So the heavens and the earth were finished, and all the furniture of them. And on the seventh day God ended his work which he had made: and he rested on the seventh day from all his work which he had done.

Responsorial Psalm 103:1-2, 5-6, 10, 12-14, 24, 35 (Ps 104 NAB)
DR Challoner Text Only

Bless the Lord, O my soul: O Lord my God, thou art exceedingly great.
Thou hast put on praise and beauty:
And art clothed with light as with a garment.
Who stretchest out the heaven like a pavilion:
Who hast founded the earth upon its own bases:
it shall not be moved for ever and ever.
The deep like a garment is its clothing:
above the mountains shall the waters stand.
Thou sendest forth springs in the vales:
between the midst of the hills the waters shall pass.
Over them the birds of the air shall dwell:
from the midst of the rocks they shall give forth their voices.
Thou waterest the hills from thy upper rooms:
the earth shall be filled with the fruit of thy works:
Bringing forth grass for cattle, and herb for the service of men.
That thou mayst bring bread out of the earth:
How great are thy works, O Lord ?
thou hast made all things in wisdom:
the earth is filled with thy riches.
Let sinners be consumed out of the earth, and the unjust, so that they be no more:
O my soul, bless thou the Lord.

OR Psalm 32:4-7, 12-13, 20 and 22 (Ps 33 NAB)
DR Challoner Text Only

For the word of the Lord is right, and all his works are done with faithfulness.
He loveth mercy and judgment; the earth is full of the mercy of the Lord.
By the word of the Lord the heavens were established;
and all the power of them by the spirit of his mouth:
Gathering together the waters of the sea, as in a vessel;
laying up the depths in storehouses.
Blessed is the nation whose God is the Lord:
the people whom he hath chosen for his inheritance.
The Lord hath looked from heaven:
he hath beheld all the sons of men.
Our soul waiteth for the Lord: for he is our helper and protector.
Let thy mercy, O Lord, be upon us, as we have hoped in thee.

Reading 2 Genesis 22:1-18 or 22:1-2, 9a, 10-13, 15-18
Douay-Rheims Challoner

After these things, God tempted Abraham, and said to him:

Abraham, Abraham.

And he answered:

Here I am.

He said to him:

Take thy only begotten son Isaac, whom thou lovest, and go into the land of vision; and there thou shalt offer him for an holocaust upon one of the mountains which I will shew thee.

So Abraham rising up in the night, saddled his ass, and took with him two young men, and Isaac his son: and when he had cut wood for the holocaust, he went his way to the place which God had commanded him. And on the third day, lifting up his eyes, he saw the place afar off. And he said to his young men:

Stay you here with the ass; I and the boy will go with speed as far as yonder, and after we have worshipped, will return to you.

And he took the wood for the holocaust, and laid it upon Isaac his son; and he himself carried in his hands fire and a sword. And as they two went on together, Isaac said to his father:

My father.

And he answered:

What wilt thou, son?

Behold,

saith he,

fire and wood: where is the victim for the holocaust?

And Abraham said:

God will provide himself a victim for an holocaust, my son.

So they went on together. And they came to the place which God had shewn him, where he built an altar, and laid the wood in order upon it; and when he had bound Isaac his son, he laid him on the altar upon the pile of wood. And he put forth his hand, and took the sword, to sacrifice his son. And behold, an angel of the Lord from heaven called to him, saying:

Abraham, Abraham.

And he answered:

Here I am.

And he said to him:

Lay not thy hand upon the boy, neither do thou any thing to him: now I know that thou fearest God, and hast not spared thy only begotten son for my sake.

Abraham lifted up his eyes, and saw behind his back a ram, amongst the briers, sticking fast by the horns, which he took and offered for a holocaust instead of his son. And he called the name of that place, The Lord seeth. Whereupon, even to this day, it is said: In the mountain the Lord will see. And the angel of the Lord called to Abraham a second time from heaven, saying:

By my own self have I sworn, saith the Lord: because thou hast done this thing, and hast not spared thy only begotten son for my sake: I will bless thee, and I will multiply thy seed as the stars of heaven, and as the sand that is by the sea shore; thy seed shall possess the gates of their enemies. And in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice.

Responsorial Psalm 15:5, 8-11 (Ps 16 NAB)
DR Challoner Text Only

The Lord is the portion of my inheritance and of my cup:
it is thou that wilt restore my inheritance to me.
I set the Lord always in my sight:
for he is at my right hand, that I be not moved.
Therefore my heart hath been glad, and my tongue hath rejoiced:
moreover, my flesh also shall rest in hope.
Because thou wilt not leave my soul in hell;
nor wilt thou give thy holy one to see corruption.
Thou hast made known to me the ways of life,
thou shalt fill me with joy with thy countenance:
at thy right hand are delights even to the end.

Reading 3 Exodus 14:15-15:1
Douay-Rheims Challoner

And the Lord said to Moses:

Why criest thou to me? Speak to the children of Israel to go forward. But lift thou up thy rod, and stretch forth thy hand over the sea, and divide it: that the children of Israel may go through the midst of the sea on dry ground. And I will harden the heart of the Egyptians to pursue you: and I will be glorified in Pharao, and in all his host, and in his chariots and in his horsemen. And the Egyptians shall know that I am the Lord, when I shall be glorified in Pharao, and in his chariots, and in his horsemen.

And the angel of God, who went before the camp of Israel, removing, went behind them: and together with him the pillar of the cloud, leaving the forepart, Stood behind, between the Egyptians’ camp and the camp of Israel: and it was a dark cloud, and enlightening the night, so that they could not come at one another all the night. And when Moses had stretched forth his hand over the sea, the Lord took it away by a strong and burning wind blowing all the night, and turned it into dry ground: and the water was divided. And the children of Israel went in through the midst of the sea dried up; for the water was as a wall on their right hand and on their left. And the Egyptians pursuing went in after them, and all Pharao’s horses, his chariots and horsemen, through the midst of the sea. And now the morning watch was come, and behold the Lord looking upon the Egyptian army through the pillar of fire and of the cloud, slew their host. And overthrew the wheels of the chariots, and they were carried into the deep. And the Egyptians said:

Let us flee from Israel; for the Lord fighteth for them against us.

And the Lord said to Moses:

Stretch forth thy hand over the sea, that the waters may come again upon the Egyptians, upon their chariots and horsemen.

And when Moses had stretched forth his hand towards the sea, it returned at the first break of day to the former place: and as the Egyptians were fleeing away, the waters came upon them, and the Lord shut them up in the middle of the waves. And the waters returned, and covered the chariots and the horsemen of all the army of Pharao, who had come into the sea after them, neither did there so much as one of them remain. But the children of Israel marched through the midst of the sea upon dry land, and the waters were to them as a wall on the right hand and on the left: And the Lord delivered Israel in that day out of the hands of the Egyptians. And they saw the Egyptians dead upon the sea shore, and the mighty hand that the Lord had used against them: and the people feared the Lord, and they believed the Lord, and Moses his servant. Then Moses and the children of Israel sung this canticle to the Lord, and said:

Let us sing to the Lord: for he is gloriously magnified, the horse and the rider he hath thrown into the sea.

Responsorial Psalm Exodus 15:1-6, 17-18
DR Challoner Text Only

Let us sing to the Lord: for he is gloriously magnified,
the horse and the rider he hath thrown into the sea.
The Lord is my strength and my praise, and he is become salvation to me:
he is my God, and I will glorify him: the God of my father, and I will exalt him.
The Lord is as a man of war, Almighty is his name.
Pharao’s chariots and his army he hath cast into the sea:
his chosen captains are drowned in the Red Sea.
The depths have covered them, they are sunk to the bottom like a stone.
Thy right hand, O Lord, is magnified in strength:
thy right hand, O Lord, hath slain the enemy.

Reading 4 Isaiah 54:5-14
Douay-Rheims Challoner

For he that made thee shall rule over thee, the Lord of hosts is his name: and thy Redeemer, the Holy One of Israel, shall be called the God of all the earth. For the Lord hath called thee as a woman forsaken and mourning in spirit, and as a wife cast off from her youth, said thy God. For a small moment have I forsaken thee, but with great mercies will I gather thee.

In a moment of indignation have I hid my face a little while from thee, but with everlasting kindness have I had mercy on thee, said the Lord thy Redeemer. This thing is to me as in the days of Noe, to whom I swore, that I would no more bring in the waters of Noe upon the earth: so have I sworn not to be angry with thee, and not to rebuke thee. For the mountains shall be moved, and the hills shall tremble; but my mercy shall not depart from thee, and the covenant of my peace shall not be moved: said the Lord that hath mercy on thee.

O poor little one, tossed with tempest, without all comfort, behold I will lay thy stones in order, and will lay thy foundations with sapphires, And I will make thy bulwarks of jasper: and thy gates of graven stones, and all thy borders of desirable stones. All thy children shall be taught of the Lord: and great shall be the peace of thy children. And thou shalt be founded in justice: depart far from oppression, for thou shalt not fear; and from terror, for it shall not come near thee.

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.

Reading 5 Isaiah 55:1-11
Douay-Rheims Challoner

All you that thirst, come to the waters: and you that have no money make haste, buy, and eat: come ye, buy wine and milk without money, and without any price. Why do you spend money for that which is not bread, and your labour for that which doth not satisfy you? Hearken diligently to me, and eat that which is good, and your soul shall be delighted in fatness. Incline your ear and come to me: hear and your soul shall live, and I will make an everlasting covenant with you, the faithful mercies of David.

Behold I have given him for a witness to the people, for a leader and a master to the Gentiles. Behold thou shalt call a nation, which thou knewest not: and the nations that knew not thee shall run to thee, because of the Lord thy God, and for the Holy One of Israel, for he hath glorified thee.

Seek ye the Lord, while he may be found: call upon him, while he is near. Let the wicked forsake his way, and the unjust man his thoughts, and let him return to the Lord, and he will have mercy on him, and to our God: for he is bountiful to forgive. For my thoughts are not your thoughts: nor your ways my ways, saith the Lord. For as the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts. And as the rain and the snow come down from heaven, and return no more thither, but soak the earth, and water it, and make it to spring, and give seed to the sower, and bread to the eater: So shall my word be, which shall go forth from my mouth: it shall not return to me void, but it shall do whatsoever I please, and shall prosper in the things for which I sent it.

Responsorial Psalm Isaias 12:2-6
DR Challoner Text Only

Behold, God is my saviour, I will deal confidently, and will not fear:
because the Lord is my strength, and my praise, and he is become my salvation.
Thou shall draw waters with joy out of the saviour’s fountains:
And you shall say in that day: Praise ye the Lord, and call upon his name:
make his works known among the people: remember that his name is high.
Sing ye to the Lord, for he hath done great things: shew this forth in all the earth.
Rejoice, and praise, O thou habitation of Sion:
for great is he that is in the midst of thee, the Holy One of Israel.

Reading 6 Baruch 3:9-15, 32C4:4  (DR numbering =Baruch 3:9-15, 3:32-4:4)
Douay-Rheims Challoner

Hear, O Israel, the commandments of life: give ear, that thou mayst learn wisdom. How happeneth it, O Israel, that thou art in thy enemies’ land? Thou art grown old in a strange country, thou art defiled with the dead: thou art counted with them that go down into hell. Thou hast forsaken the fountain of wisdom: For if thou hadst walked in the way of God, thou hadst surely dwelt in peace for ever.

Learn where is wisdom, where is strength, where is understanding: that thou mayst know also where is length of days and life, where is the light of the eyes, and peace. Who hath found out her place? and who hath gone in to her treasures?But he that knoweth all things, knoweth her, and hath found her out with his understanding: he that prepared the earth for evermore, and filled it with cattle and fourfooted beasts: He that sendeth forth the light, and it goeth: and hath called it, and it obeyeth him with trembling. And the stars have given light in their watches, and rejoiced: They were called, and they said: Here we are: and with cheerfulness they have shined forth to him that made them.

This is our God, and there shall no other be accounted of in comparison of him. He found out all the way of knowledge, and gave it to Jacob his servant, and to Israel his beloved.Afterwards he was seen upon earth, and conversed with men. This is the book of the commandments of God, and the law, that is for ever: all they that keep it, shall come to life: but they that have forsaken it, to death. Return, O Jacob, and take hold of it, walk in the way by its brightness, in the presence of the light thereof. Give not thy honour to another, nor thy dignity to a strange nation. We are happy, O Israel: because the things that are pleasing to God, are made known to us.

Responsorial Psalm 18:8-11 (Ps 19 NAB)
DR Challoner Text Only

The law of the Lord is unspotted, converting souls:
the testimony of the Lord is faithful, giving wisdom to little ones.
The justices of the Lord are right, rejoicing hearts:
the commandment of the Lord is lightsome, enlightening the eyes.
The fear of the Lord is holy, enduring for ever and ever:
the judgments of the Lord are true, justified in themselves.
More to be desired than gold and many precious stones:
and sweeter than honey and the honeycomb.

Reading 7 Ezekiel 36:16-17a, 18-28
DR Challoner

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

Son of man, when the house of Israel dwelt in their own land, they defiled it with their ways, and with their doings: their way was before me like the uncleanness of a menstruous woman. And I poured out my indignation upon them for the blood which they had shed upon the land, and with their idols they defiled it. And I scattered them among the nations, and they are dispersed through the countries: I have judged them according to their ways, and their devices. And when they entered among the nations whither they went, they profaned my holy name, when it was said of them: This is the people of the Lord, and they are come forth out of his land. And I have regarded my own holy name, which the house of Israel hath profaned among the nations to which they went in.

Therefore thou shalt say to the house of Israel:

Thus saith the Lord God: It is not for your sake that I will do this, O house of Israel, but for my holy name’s sake, which you have profaned among the nations whither you went. And I will sanctify my great name, which was profaned among the Gentiles, which you have profaned in the midst of them: that the Gentiles may know that I am the Lord, saith the Lord of hosts, when I shall be sanctified in you before their eyes. For I will take you from among the Gentiles, and will gather you together out of all the countries, and will bring you into your own land. And I will pour upon you clean water, and you shall be cleansed from all your filthiness, and I will cleanse you from all your idols. And I will give you a new heart, and put a new spirit within you: and I will take away the stony heart out of your flesh, and will give you a heart of flesh. And I will put my spirit in the midst of you: and I will cause you to walk in my commandments, and to keep my judgments, and do them. And you shall dwell in the land which I gave to your fathers, and you shall be my people, and I will be your God.

Responsorial Psalm 41:3, 5; 43:3, 4 Is 12:2-3, 4bcd, 5-6
When baptism is celebrated.
Psalm 41:3, 5; 43:3, 4 (Ps 42 NAB)

DR Challoner Text Only

My soul hath thirsted after the strong living God;
when shall I come and appear before the face of God?
These things I remembered, and poured out my soul in me:
for I shall go over into the place of the wonderful tabernacle, even to the house of God:
With the voice of joy and praise; the noise of one feasting.
Sent forth thy light and thy truth:
they have conducted me, and brought me unto thy holy hill, and into thy tabernacles.
And I will go in to the altar of God: to God who giveth joy to my youth.

When Baptism is not celebrated
Isaiah 12:2-3, 4bcd, 5-6
DR Challoner Text Only

Behold, God is my saviour, I will deal confidently, and will not fear:
because the Lord is my strength, and my praise, and he is become my salvation.
Thou shall draw waters with joy out of the saviour’s fountains:
Praise ye the Lord, and call upon his name:
make his works known among the people:
remember that his name is high.
Sing ye to the Lord, for he hath done great things:
shew this forth in all the earth.
Rejoice, and praise, O thou habitation of Sion:
for great is he that is in the midst of thee, the Holy One of Israel.

When Baptism is not celebrated
Ps 50/51:12-15,18-19

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.
For if thou hadst desired sacrifice, I would indeed have given it:
with burnt offerings thou wilt not be delighted.
A sacrifice to God is an afflicted spirit:
a contrite and humbled heart, O God, thou wilt not despise.

Romans 6:3-11
Haydock New Testament

Know you not that all we, who are baptized in Christ Jesus, are baptized in his death? For we are buried together with him by baptism unto death: that as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life. For if we have been planted together in the likeness of his death, in like manner we shall be also of his resurrection.

Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, and that we may serve sin no longer. For he that is dead, is justified from sin. Now if we be dead with Christ, we believe that we shall live also together with Christ: Knowing that Christ rising again from the dead, dieth now no more, death shall no more have dominion over him. For in that he died to sin, he died once: but in that he liveth, he liveth unto God. So do you also reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus, our Lord.

Responsorial Psalm 117:1-2, 16-17, 22-23 (Ps 118 NAB)
DR Challoner Text Only

Give praise to the Lord, for he is good:
for his mercy endureth for ever.
Let Israel now say, that he is good:
that his mercy endureth for ever.
The right hand of the Lord hath wrought strength:
the right hand of the Lord hath exalted me:
the right hand of the Lord hath wrought strength.
I shall not die, but live:
and shall declare the works of the Lord.
The stone which the builders rejected;
the same is become the head of the corner.
This is the Lord’s doing, and it is wonderful in our eyes.

The Holy Gospel of Jesus Christ According to Saint Luke 24:1-12
Haydock New Testament

But on the first day of the week, very early in the morning, they came to the sepulchre, bringing the spices which they had prepared. And they found the stone rolled back from the sepulchre. And going in, they found not the body of the Lord Jesus.

And it came to pass, while they are astonished in mind at this, behold two men stood by them in shining apparel. And as they were afraid, and bowed down their countenance towards the ground, they said to them:

Why seek you the living among the dead? He is not here, but is risen: remember how he spoke to you, when he was yet in Galilee, Saying:

the Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.

And they remembered his words. And going back from the sepulchre, they told all these things to the eleven, and to all the rest.

Now it was Mary Magdalene, and Joanna, and Mary, the mother of James, and the other women that told these things to the apostles. And these words seemed to them as an idle tale: and they did not believe them. But Peter rising up, ran to the sepulchre; and stooping down, he saw the linen cloths laid by themselves, and went away wondering in himself at that which was come to pass.

Haydock Commentary 1st Reading Genesis 1:1-2:2
Notes Copied From Haydock Commentary Site

  • Ver. 1. Beginning. As St. Matthew begins his Gospel with the same title as this work, the Book of the Generation, or Genesis, so St. John adopts the first words of Moses, in the beginning; but he considers a much higher order of things, even the consubstantial Son of God, the same with God from all eternity, forming the universe, in the beginning of time, in conjunction with the other two Divine Persons, by the word of his power; for all things were made by Him, the Undivided Deity. (Haydock) — Elohim, the Judges or Gods, denoting plurality, is joined with a verb singular, he created, whence many, after Peter Lombard, have inferred, that in this first verse of Genesis the adorable mystery of the Blessed Trinity is insinuated, as they also gather from various other passages of the Old Testament, though it was not clearly revealed till our Saviour came himself to be the finisher of our faith (Calmet) — The Jews being a carnal people and prone to idolatry, might have been in danger of misapplying this great mystery, and therefore an explicit belief of it was not required of them in general. See Collet. &c. (Haydock) — The word bara, created, is here determined by tradition and by reason to mean a production out of nothing, though it be used also to signify the forming of a thing out of pre-existing matter. (ver. 21, 27.) (Calmet) — The first cause of all things must be God, who, in a moment, spoke, and heaven and earth were made, heaven with all the Angels; and the whole mass of the elements, in a state of confusion, and blended together, out of which the beautiful order, which was afterwards so admirable, arose in the space of six days: thus God was pleased to manifest his free choice in opposition to those Pagans who attributed all to blind chance or fate. Heaven is here placed first, and is not declared empty and dark like the earth; that we may learn to raise our minds and hearts above this land of trial, to that our true country, where we may enjoy God for ever. (Haydock)
  • Ver. 2. Spirit of God, giving life, vigour, and motion to things, and preparing the waters for the sacred office of baptism, in which, by the institution of Jesus Christ, we must be born again; and, like spiritual fishes, swim amid the tempestuous billows of this world. (v. Tert.[Tertullian?], &c.) (Worthington) (Haydock)—This Spirit is what the Pagan philosophers styled the Soul of the World. (Calmet) — If we compare their writings with the books of Moses and the prophets, we shall find that they agree in many points. See Grotius. (Haydock)
  • Ver. 3. Light. The sun was made on the fourth day, and placed in the firmament to distinguish the seasons, &c.; but the particles of fire were created on the first day, and by their, or the earth’s motion, served to discriminate day from the preceding night, or darkness, which was upon the face of the deep. (Haydock) — Perhaps this body of light might resemble the bright cloud which accompanied the Israelites, Exodus xiv. 19, or the three first days might have a kind of imperfect sun, or be like one of our cloudy days. Nothing can be defined with certainty respecting the nature of this primeval light. (Calmet)
  • Ver. 4. Good; beautiful and convenient: — he divided light by giving it qualities incompatible with darkness, which is not any thing substantial, and therefore Moses does not say it was created. (Calmet) — While our hemisphere enjoys the day, the other half of the world is involved in darkness. St. Augustine supposes the fall and punishment of the apostate angels are here insinuated. (L. imp. de Gen.) (Haydock)
  • Ver. 6. A firmament. By this name is here understood the whole space between the earth and the highest stars. The lower part of which divideth the waters that are upon the earth, from those that are above in the clouds. (Challoner) — The Hebrew Rokia is translated stereoma, solidity by the Septuagint., and expansion by most of the moderns. The heavens are often represented as a tent spread out, Psalm. ciii. 3. (Calmet)
  • Ver. 7. Above the firmament and stars, according to some of the Fathers; or these waters were vapours and clouds arising from the earth, and really divided from the lower waters contained in the sea. (Calmet)
  • Ver. 11. Seed in itself, either in the fruit or leaves, or slips. (Menochius) — At the creation, trees were covered with fruit in Armenia, while in the more northern regions they would not even have leaves: Calmet hence justly observes, that the question concerning the season of the year when the world began, must be understood only with reference to that climate in which Adam dwelt. Scaliger asserts, that the first day corresponds with our 26th of October, while others, particularly the Greeks, fix it upon the 25th of March, on which day Christ was conceived; and, as some Greeks say, was born and nailed to the cross. The great part of respectable authors declare for the vernal equinox, when the year is in all its youth and beauty. (Haydock) See Tirinus and Salien’s Annals, B.C. 4053.
  • Ver. 14. For signs. Not to countenance the delusive observations of astrologers, but to give notice of rain, of the proper seasons for sowing, &c. (Menochius) — If the sun was made on the first day, as some assert, there is nothing new created on this fourth day. By specifying the use and creation of these heavenly bodies, Moses shows the folly of the Gentiles, who adored them as gods, and the impiety of those who pretend that human affairs are under the fatal influence of the planets. See St. Augustine, Confessions iv. 3. The Hebrew term mohadim, which is here rendered seasons, may signify either months, or the times for assembling to worship God; (Calmet) a practice, no doubt, established from the beginning every week, and probably also the first day of the new moon, a day which the Jews afterwards religiously observed. Plato calls the sun and planets the organs of time, of which, independently of their stated revolutions, man could have formed no conception. The day is completed in twenty-four hours, during which space the earth moves round its axis, and express successively different parts of its surface to the sun. It goes at a rate of fifty-eight thousand miles an hour, and completes its orbit in the course of a year. (Haydock)
  • Ver. 16. Two great lights. God created on the first day light, which being moved from east to west, by its rising and setting made morning and evening. But on the fourth day he ordered and distributed this light, and made the sun, moon, and stars. The moon, though much less than the stars, is here called a great light, from its giving a far greater light to earth than any of them. (Challoner) — To rule and adorn, for nothing appears so glorious as the sun and moon. (Menochius) — Many have represented the stars, as well as the sun and moon, to be animated. Ecclesiastes xvi, speaking of the sun says, the spirit goeth forward surveying all places: and in Esdras ix. 6, the Levites address God, Thou hast made heaven and all the host thereof; and thou givest life to all these things, and the host of heaven adoreth thee. St. Augustine Ench. and others, consider this question as not pertaining to faith. See Spen. in Origen, contra Cels. v. (Calmet) — Whether the stars be the suns of other worlds, and whether the moon, &c. be inhabited, philosophers dispute, without being able to come to any certain conclusion: for God has delivered the world to their consideration for dispute, so that man cannot find out the work which God hath made from the beginning to the end, Ecclesiastes. iii. 11. If we must frequently confess our ignorance concerning the things which surround us, how shall we pretend to dive into the designs of God, or subject the mysteries of faith to our feeble reason? If we think the Scriptures really contradict the systems of philosophers, ought we to pay greater deference to the latter, than to the unerring word of God? But we must remember, that the sacred writings were given to instruct us in the way to heaven, and not to unfold to us the systems of natural history; and hence God generally addresses us in a manner best suited to our conceptions, and speaks of nature as it appears to the generality of mankind. At the same time, we may confidently asset, that the Scriptures never assert what is false. If we judge, with the vulgar, that the sun, moon, and stars are no larger than they appear to our naked eye, we shall still have sufficient reason to admire the works of God; but, if we are enabled to discover that the sun’s diameter, for example, is 763 thousand miles, and its distance from our earth about 95 million miles, and the fixed stars (as they are called, though probably all in motion) much more remote, what astonishment must fill our breast! Our understanding is bewildered in the unfathomable abyss, in the unbounded expanse, even of the visible creation. — Sirius, the nearest to us of all the fixed stars, is supposed to be 400,000 times the distance from the sun that our earth is, or 38 millions of millions of miles. Light, passing at the rate of twelve millions of miles every minute, would be nearly 3,000 years in coming to us from the remotest star in our stratum, beyond which are others immensely distant, which it would require about 40,000 years to reach, even with the same velocity. Who shall not then admire thy works and fear thee, O King of ages! (Walker.) — Geog. justly remarks, “we are lost in wonder when we attempt to comprehend either the vastness or minuteness of creation. Philosophers think it possible for the universe to be reduced to the smallest size, to an atom, merely by filling up the pores;” and the reason they allege is, “because we know not the real structure of bodies.” Shall any one then pretend to wisdom, and still call in question the mysteries of faith, transubstantiation, &c., when the most learned confess they cannot fully comprehend the nature even of a grain of sand? While on the one hand some assert, that all the world may be reduced to this compass; others say, a grain of sand may be divided in infinitum! (Haydock)
  • Ver. 20. Creeping: destitute of feet like fishes, which move on their bellies. (Menochius) — Fowl. Some assert that birds were formed of the earth, but they seem to have the same origin as fishes, namely, water; and still they must not be eaten on days of abstinence, which some of the ancients thought lawful, Socrates v. 20. To conciliate the two opinions, perhaps we might say, that the birds were formed of mud, (Calmet) or that some of the nature of fish, like barnacles, might be made of water and others of earth. (Chap. 11, 19.) — Under: Hebrew: on the face of the firmament, or in the open air. (Haydock)
  • Ver. 22. Blessed them, or enabled them to produce others. — Multiply: the immense numbers and variety of fishes and fowls is truly astonishing.
  • Ver. 26. Let us make man to our image. This image of God in man, is not in the body, but in the soul; which is a spiritual substance, endued with understanding and free-will. God speaketh here in the plural number, to insinuate the plurality of persons in the Deity. (Challoner) — Some of the ancient Jews maintained that God here addressed his council, the Angels; but is it probable that he should communicate to them the title of Creator, and a perfect similitude with himself? (Calmet) — Man is possessed of many prerogatives above all other creatures of this visible world: his soul gives him a sort of equality with the Angels; and though his body be taken from the earth, like the brutes, yet even here the beautiful construction, the head erect and looking towards heaven, &c. makes St. Augustine observe, an air of majesty in the human body, which raises man above all terrestrial animals, and brings him in some measure near to the Divinity. As Jesus assumed our human nature, we may assert, that we bear a resemblance to God both in soul and body. Tertullian (de Resur. 5.) says, “Thus that slime, putting on already the image of Christ, who would come in the flesh, was not only the work of God, but also a pledge.” (Haydock) See St. Bernard on Psalm xcix. (Worthington)
  • Ver. 27. Male and female. Eve was taken from Adam’s side on this same day, though it be related in the following chapter. Adam was not an hermaphrodite as some have foolishly asserted. (Calmet) — Adam means the likeness, or red earth, that in one word we may behold our nobility and meanness. (Haydock)
  • Ver. 28. Increase and multiply. This is not a precept, as some protestant controvertists would have it, but a blessing, rendering them fruitful: for God had said the same words to the fishes and birds, (ver. 22.) who were incapable of receiving a precept. (Challoner) — Blessed them, not only with fecundity as he had done to other creatures, but also with dominion over them, and much more with innocence and abundance of both natural and supernatural gifts. — Increase. The Hebrews understand this literally as a precept binding every man at twenty years of age (Calmet); and some of the Reformers argued hence, that Priests, &c. were bound to marry: very prudently they have not determined how soon! But the Fathers in general agree that if this were a precept with respect to Adam, for the purpose of filling the earth, it is no longer so, that end being sufficiently accomplished. Does not St. Paul wish all men to be like himself, unmarried? (1 Corinthians vii. 1, 7, 8.) (Haydock)
  • Ver. 29. Every herb, &c. As God does not here express leave to eat flesh-meat, which he did after the deluge, it is supposed that the more religious part of mankind, at least, abstained from it, and from wine, till after that event, when they became more necessary to support decayed nature. (Haydock) (Menochius) — In the golden age, spontaneous fruits were the food of happy mortals. (Calmet)
  • Ver. 1. Furniture, ornaments or militia, whether we understand the Angels, or the stars, which observe a regular order and obey God. (Menochius)
  • Ver. 2. He rested, &c. That is, he ceased to make any new kinds of things. Though, as our Lord tells us, John v. 17. He still worketh, viz. by conserving and governing all things, and creating souls. (Challoner) — Seventh day. This day was commanded, Exodus xx. 8, to be kept holy by the Jews, as it had probably been from the beginning. Philo says, it is a the festival of the universe, and Josephus asserts, there is no town which does not acknowledge the religion of the sabbath. But this point is controverted, and whether the ancient patriarchs observed the seventh day, or some other, it is certain they would not fail, for any long time, to shew their respect for God’s worship, and would hardly suffer a whole week to elapse without meeting to sound forth his praise. The setting aside of stated days for this purpose, is agreeable to reason, and to the practise of all civilized nations. As the Hebrews kept Saturday holy, in honour of God’s rest, so we keep the first day of the week, by apostolic tradition, to thank God for the creation of the world on that day, and much more for the blessings which we derive from the Resurrection of Jesus Christ and the sending down of the Holy Ghost, which have given it a title above all other days. (Haydock) On the seventh day, at the beginning of this verse, must be taken exclusively, as God finished his work on the 6th, whence the same Septuagint and Syriac have here on the 6th day. (Haydock) — But the Hebrew and all the other versions agree with the Vulgate. (Calmet) — The similarity of ver. 6 and ver. 7 in Hebrew may have given rise to this variation. (Haydock)

Haydock Commentary 2nd ReadingGenesis 22:1-18

  • Ver. 1. God tempted, &c. God tempteth no man to evil, James i. 13. But by trial and experiment, maketh known to the world and to ourselves, what we are; as here by this trial the singular faith and obedience of Abraham was made manifest. (Challoner)
  • Ver. 2. Thy only begotten, or thy most beloved, as if he had been an only child; in which sense the word is often taken, 1 Paralipomenon xxix. 1. Ismael was still living; but Isaac was the only son of Sara, the most dignified wife. — Lovest. Hebrew, “hast loved” hitherto; now thou must consider him as dead. He has been to thee a source of joy, but now he will be one of tears and mourning. — Of vision. Septuagint, “high,” being situated on Mount Moria, by which name it was afterwards distinguished, ver. 14. (Menochius) — Every word in this astonishing command, tended to cut Abraham to the heart; and thence we may the more admire his strength and disinterestedness of his faith. He could hope, in a manner, against hope, knowing in whom he had trusted, and convinced that God would not deceive him, though he was at a loss to explain in what manner Isaac should have children after he was sacrificed. (Haydock)
  • Ver. 3. In the night: de nocte, Hebrew, “very early in the morning.” — His son, 25 years old, without perhaps saying a word to Sara about the intended sacrifice; though some believe, he had too great an opinion of her faith and constancy, not to reveal to her the order of God. The Scripture is silent. (Calmet)
  • Ver. 7. Holocaust. These were probably the only sacrifices yet in use. (Calmet) — The conversation of Isaac could not fail to pierce the heart of his father. (Menochius)
  • Ver. 9. The place. Mount Moria, on part of which the temple was built afterwards; and on another part, called Calvary, our Saviour was crucified, having carried his cross, as Isaac did the wood for sacrifice. — His son: having first explained to him the will of God, to which Isaac gave his free consent; otherwise, being in the vigour of his youth, he might easily have hindered his aged father, who was 125 years old, from binding him. But in this willingness to die, as in many other particulars, he was a noble figure of Jesus Christ, who was offered because it was His will. (Haydock)
  • Ver. 10. To sacrifice; a thing hitherto unprecedented, and which God would never suffer to be done in his honour, though he was pleased to try the obedience of his servant so far. The pagans afterwards took occasion, perhaps, from this history, to suppose, that human victims would be the most agreeable to their false deities: (Calmet) but in this misconception they were inexcusable, since God prevented the sacrifice from being really offered to him, in the most earnest manner, saying, Abraham, Abraham, as if there were danger lest the holy man should not hear the first call. (Haydock)
  • Ver. 12. Hast not spared. Thus the intentions of the heart become worthy of praise, or of blame, even when no exterior effect is perceived. (Haydock)
  • Ver. 13. He took; God having given him the dominion over it. (Calmet)
  • Ver. 14. Will see. This became a proverbial expression, used by people in distress, who, remembering how Abraham had been relieved, endeavoured to comfort themselves with hopes of relief. Some translate the Lord will be seen, which was verified when Christ was crucified. (Menochius) — Or, he will provide, alluding to what was said, ver. 8.
  • Ver. 16. Own self; as he could not swear by any one greater. (Hebrew vi. 13; Jeremias xxii. 5.)
  • Ver. 17. Stars and dust, comprising the just and sinners. — Gates, shall judge and rule. (Haydock)

Haydock Commentary 3rd Reading Exodus 14:15-15:1

  • Ver. 18. Melchisedech was not Sem: for his genealogy is given in Scripture. (Hebrew xii. 6.); nor God the Son, for they are compared together; nor the Holy Ghost, as some have asserted; but a virtuous Gentile who adored the true God, and was king of Salem, or Jerusalem, and Priest of an order different from that of Aaron, offering in sacrifice bread and wine, a figure of Christ’s sacrifice in the Mass; as the fathers constantly affirm. (Haydock) — See Pererius. St. Jerome, ep. ad Evagrium, says, “Melchisedech offered not bloody victims, but dedicated the sacrament of Christ in bread and wine…a pure sacrifice.” See St. Cyprian ep. 63, ad Cæcil.; St. Augustine, City of God xvi. 22, &c. Many Protestants confess, that this renowned prince of Chanaan, was also a priest; but they will not allow that his sacrifice consisted of bread and wine. In what then? for a true priest must offer some real sacrifice. If Christ, therefore, be a priest for ever according to the order of Melchisedech, whose sacrifice was not bloody, as those of Aaron were, what other sacrifice does he now offer, but that of his own body and blood in the holy Mass, by the ministry of his priests? for he was the priest: this is plainly referred to bringing forth, &c., which shews that word to be sacrificial, as in Judges vi. 18. The Hebrew may be ambiguous. But all know that vau means for as well as and. Thus the English Bible had it, 1552, “for he was the priest.” (Worthington) — If Josephus take notice only of Melchisedech, offering Abram and his men corporal refreshment, we need not wonder; he was a Jewish priest, to whom the order of Melchisedech might not be agreeable. It is not indeed improbable, but Abram might partake of the meat, which had been offered in thanksgiving by Melchisedech; and in this sense his words are true. But there would be no need of observing, that he was a priest on this account; as this was a piece of civility expected from princes on similar occasions. (Deuteronomy xxiii. 4; 2 Kings xvii. 27.) (Haydock)
  • Ver. 19. Blessed him, as his inferior, and received tithes of him, Hebrews iv. 7. This shews the antiquity of the practice of supporting God’s priests by tithes.
  • Ver. 21. The persons (animas), the souls subject to my dominion. (Haydock)
  • Ver. 22. I lift up. This is the posture of one swearing solemnly, by which we testify our belief, that God dwells in the heavens, and governs the world. (Calmet)
  • Ver. 23. Woof-thread. The first word is added by way of explanation. Abram declares he will not receive the smallest present for himself.
  • Ver. 24. Their shares, due to them on account of the danger to which they had exposed themselves. The king of Sodom could not but accept these conditions with gratitude. In a just war, whatever is taken by the enemy, cannot be reclaimed by the original proprietor, if it be retaken. (Grotius, iii. 6, de Jure.)
  • Ver. 1. Canticle. Origen reckons this to be the most ancient piece of poetry. It is truly sublime, and calculated to fill the souls of those, who say their late cruel masters, now prostrate at their feet in death, with sentiments of the greatest gratitude and piety towards their almighty benefactor. (Haydock) — God miraculously gave utterance to the dumb on this occasion, (Widsom x. 21.) and taught the whole congregation of Israel to join in harmonious concert. (De Mirab. S. S. inter. op. St. Augustine) This mode of perpetuating the memory of past benefits by canticles, is very common in Scripture. (Calmet) — Let us sing. So the Septuagint The Hebrew has “I will sing…for he hath triumphed gloriously.” This canticle was composed by Moses, about 1491 years B.C. (Haydock)

Haydock Commentary 4th Reading Isaiah 54:5-14

  • Ver. 5. Thee. Hebrew, “Bohalaic (Haydock) shall be your Baalim,” or husband, who was styled Lord, 1 Peter iii. 6. Perhaps he may allude to the two wives, the synagogues and the Church, or to the idols, which should be adored no more.
  • Ver. 6. Youth. This enhances her fault. God is pleased to overlook it, in the captives (chap. l. 1.) and Gentiles.
  • Ver. 9. Earth. Giving him the rainbow for a sign. My covenant with the Church is equally irrevocable: she is founded on a rock, Matthew xvi. 18. (Calmet) — Christ will no more abandon her than he will drown the world. Some mountains shall be moved out of their place, but she shall not. (Worthington)
  • Ver. 11. Sapphires. Hebrew, “antimony,” a mineral shining like silver, 4 Kings ix. 30.
  • Ver. 12. Bulwarks. Hebrew, windows of crystal; (Ezechiel xxvii. 1[].; Calmet) Protestants, “of agate.” (Haydock) — All this is allegorical, like the redemption of the new Jerusalem, Apocalypse. xxi.
  • Ver. 13. Lord, Christ, Jeremias xxxi. 33., and John vi. 45.
  • Ver. 14. Thee. The Cutheans rendered the Jews suspected, 1 Esdras iv. 2., and vi. 1

Haydock Commentary 5th Reading Isaiah 55:1-11

  • Ver. 1. Waters, which in that country are very scarce. — Milk. Septuagint, “fat.” (Calmet) — In the western Churches, wine and honey were given to the new baptized, chap. vii. 15. (St. Jerome) — Christ invites all to come to him, John iv. 14,. and vii. 37. The establishment of the Church is described under the figure of the return from Babylon. (Calmet) — Grace is offered to all. But only those are justified who thirst, and do their best, Matthew v. 6. (Worthington)
  • Ver. 3. David. I will be equally faithful to you, Psalm lxxxviii. 29. Septuagint, “the holy things of David faithful,” Acts xiii. 34. The resurrection of Christ fully accomplished the promise made to David.
  • Ver. 4. Him. David, who continually proclaimed the divine mercies, (Psalm xvii. 1.) or rather Christ; though Grotius alone would refer it to Jeremias. (Calmet)
  • Ver. 5. Not with approbation. (Haydock) — The Gentiles are converted.
  • Ver. 6. Near. He will shortly (Calmet) turn to the Gentiles, John xii. 35., and Acts xiii. 46. (Haydock)
  • Ver. 7. Way. This is a necessary preliminary to God’s service. (Worthington)
  • Ver. 8. My ways. I am not vindictive, but require a sincere conversion. (Calmet) — We cannot serve both God and the world. We must therefore adhere to the former. (Worthington)
  • Ver. 11. Sent it. I will assuredly bring you from Babylon; and the rain shall sooner return upwards than I will break my promise.

Haydock Commentary 6th Reading Baruch 3:9-15, 3:32-4:4

  • Ver. 9. Hear. God replies. (Haydock) — The Church has long read this has holy scripture, on the eves of Easter and Pentecost. (Worthington) — This second part contains an instruction respecting true wisdom; which is to be found in God alone, (Calmet) in in the people to whom he is pleased to communicate it. (Haydock)
  • Ver. 11. Grown. Houbigant, “growing.” Five years had not elapsed: (Cappellus) yet they knew their captivity would be long. — Dead. Some might yield to idolatry, Daniel iii. 7, 12. (Haydock) — They were in a manner buried, (Psalm lxxxvii. 5.) and forced to dwell among people where they were exposed to many defilements, as if they had been near a dead body, Leviticus xi. 25.
  • Ver. 13. Peace. There is none for the wicked; but only for the observers of the law. — For ever. Many read, “upon the land,” conformably to the Greek.
  • Ver. 15. Treasures? How few are truly wise and virtuous! The great men of the world have missed their aim. Israel has received the law. Yet where is the fruit of it? This is developed in the sequel.
  • Ver. 32. Evermore. Literally, “in the eternal time,” or so long ago; (Haydock) designed to continue, while kingdoms shall change, Ecclesiastes i. 4.
  • Ver. 33. Trembling. The sun stops, goes back, or withdraws its light, at his command, Josue x. 12., and 4 Kings xx. 9., Matthew xxvii. 45., and Job xxxvi. 30.
  • Ver. 34. Watches. They are like his soldiers, Judges v. 20., and Ecclesiasticus xliii. 12. (Calmet)
  • Ver. 38. Earth, &c., by the mystery of the incarnation, by means of which the son of God came visibly amongst us, and conversed with men. The prophets often speak of things to come as if they were past, to express the certainty of the event of the things foretold. (Challoner) (Calmet) — Most of the Fathers prove Christ’s divinity from this text. (Worthington) See Tertullian, contra Prax. 6.; St. Cyprian, contra Jud. ii. 5.; Eusebius, Dem. vi. 19. — If we explain it of wisdom, it comes to the same purpose, as Christ is the wisdom of God, 1 Corinthians i. 30. Compare Proverbs viii. 30., Ecclesiasticus xxiv. 12., and Wisdom ix. 10., which no one ever suspected to be interpolated. (Calmet) (Preface)
  • Ver. 1. Ever. True wisdom may be found in the law. It constitutes the happiness of Israel, Deuteronomy iv. 7. Christ perfected and fulfilled it, Matthew v. 7. — Life. Moses promised temporal blessings; (chap. iii. 14., and Deuteronomy xxx. 15.) yet the faithful would be rewarded eternally. (Calmet) — Wisdom is the law of God, chap. iii. 12. (Worthington)
  • Ver. 3. Nation. Be faithful, lest another take thy place. This Christians have done, Deuteronomy xxxii. 21. (Calmet)

Haydock Commentary 7th Reading Ezekiel 36:16-17a, 18-28

  • Ver. 18. Blood of their own children, and of the innocent, chap. xvi. 36., and xxii. 2., and xxxiii. 25.
  • Ver. 20. Land. Yet their conduct was no better than that of infidels. Thus they throw the blame on the law, and upon God himself, Jeremias xlviii. 9., &c. (Calmet) — The Jews had provoked God to punish them with captivity; and hence the nations took occasion to blaspheme, that he could not protect them. (Worthington)
  • Ver. 22. Holy, that my attributes of justice and mercy may be confessed, Isaias xlviii. 2., Daniel iii. 49., and Judith viii. 24.
  • Ver. 25. Water. R. David and the Chaldean explain this of the remission of sin; and all Christians understand it of baptism in water, remitting all offences, Ephesians v. 26., and Titus iii. 5. (Worthington) — He alludes to the purification of the Jews, which prefigured baptism and penance, in which the blood of Christ is applied to our souls. This of course was only fulfilled in his church.
  • Ver. 26. Flesh. The Jews at their return fell not so often into the sins of idolatry, &c., of which the prophets complained. But yet they were far from answering this character. Great irregularities prevailed under Nehemias, and in the days of the Machabees the priests publicly worshipped idols, 1 Esdras ix., and 2 Esdras v., and viii., and 2 Machabees iv., and v. Christ enables his servants to act with purity unto the end, by the influence of his all-powerful grace. (Calmet)
  • Ver. 27. Do them. Hence the efficacy of grace appears, (St. Augustine; Haydock) and hereby some keep the commandments. (Worthington) — God assists our free-will. (Theodoret) (Cornelius a Lapide) (Calmet)

Haydock Commentary Romans 6:3-11

  • Ver. 3. &c. We…are baptized in his death. Greek, unto his death. The apostle here alludes to the manner of administering the sacrament of baptism, which was then done by immersion or by plunging the person baptized under the water, in which he finds a resemblance of Christ’s death and burial under ground, and of his resurrection to an immortal life. So must we after baptism rise to lead a quite different life: having been also, when we were baptized and made Christians, planted as branches ingrafted in Christ, let us endeavour to bring forth the fruits of a virtuous life. (Witham) — Old man…body of sin. Our corrupt state, subject to sin and concupiscence, coming to us from Adam, is called out old man, as our state, reformed in and by Christ, is called the new man. And the vices and sins which then ruled in us, are named the body of sin. (Challoner) — The old and sinful man we must look upon as crucified with him, and the body of sin, or our sinful body, destroyed. We must look upon ourselves as dead to sin, and that we must sin no more, as Christ being once risen, dies no more. (Witham)
  • Ver. 7. He that is dead is justified from sin.[1] Some translate, is freed from sin: this is true; but perhaps it is better to retain the word justified, which is observed to be a law-word used in courts of justice, where to be justified is to be acquitted, so that a man cannot be questioned again on that account; and so are sinners, when their sins are forgiven. (Witham)
  • Ver. 10. For in that he died to sin. But the sense must be for sins, or to destroy other men’s sins, he himself being incapable of sinning. (Witham)

Haydock Commentary Luke 24:1-12

  • Ver. 5. It is worthy of remark, that none of the disciples or friends of Christ, were so much astonished and struck at the many apparitions of angels, &c. as to be cast down to the ground, as the guards and his enemies were, but only through respect and reverential fear looked down upon the ground.  Nor even did any of them fall down prostrate to adore our Saviour, when he appeared to them; because Christ was not now to be sought in the earth, among the dead, but was risen, and was to be looked for from heaven.  Hence is derived the Catholic custom of praying in Pascal time, and on all Sundays, &c. not on the knee, but with the body respectfully bent, and bowing down their countenance towards the ground. Ven. Bede.

Catena Aurea Luke 24:1-12
From Catechetics Online

  • BEDE; Devout women not only on the day of preparation, but also when the sabbath was passed, that is, at sun-set, as soon as the liberty of working returned, bought spices that they might come and anoint the body of Jesus, as Mark testifies. Still as long as night time restrained them, they came not to the sepulcher. And therefore it is said, On the first day of the week, very early in the morning, &c. One of the Sabbath, or the first of the Sabbath, is the first day from the Sabbath; which Christians are wont to call “the Lord s day”, because of our Lord’s resurrection. But by the women coming to the sepulcher very early in the morning, is manifested their great zeal and fervent love of seeking and finding the Lord.
  • AMBROSE; Now this place has caused great perplexity to many, because while St. Luke says, Very early in the morning, Matthew says that it was in the evening of the sabbath that the women came to the sepulcher. But you may suppose that the Evangelists spoke of different occasions, so as to understand both different parties of women, and different appearances. Because however it was written, that in the evening of the sabbath, as it began to dawn towards the first day of the week, our Lord rose, we must so take it, as that neither on the morning of the Lord’s day, which is the first after the sabbath, nor on the sabbath, the resurrection should be thought to have taken place. For how are the three days fulfilled; Not then as the day grew towards evening, but in the evening of the night He rose. Lastly, in the Greek it is “late;” but late signifies both the hour at the end of the day, and the slowness of any thing; as we say, “I have been lately told.” Late then is also the dead of the night. And thus also the women had the opportunity of coming to the sepulcher when the guards were asleep. And that you may know it was in the night time, some of the women are ignorant of it. They know who watch night and day, they know not who have gone back. According to John, one Mary Magdalene knows not, for the same person could not first know and then afterwards be ignorant. Therefore if there are several Marys, perhaps also there are several Mary Magdalenes, since the former is the name of a person, the second is derived from a place.
  • AUG. Or Matthew by the first part of the night, which is the evening, wished to represent the night itself, at the end of which night they came to the sepulcher, and for this reason, because they had been now preparing since the evening, and it was lawful to bring spices because the sabbath was over.
  • EUSEB. The Instrument of the Word lay dead, but a great stone enclosed the sepulcher, as if death had led Him captive. But three days had not yet elapsed, when life again puts itself forth after a sufficient proof of death, as it follows, And they found the stone rolled away.
  • THEOPHYL. An angel had rolled it away, as Matthew declares.
  • CHRYS. But the stone was rolled away after the resurrection, on account of the women, that they might believe that the Lord had risen again, seeing indeed the grave without the body. Hence it follows, And they entered in, and found not the body of the Lord Jesus
  • CYRIL; When then they found not the body of Christ which was risen, they were distracted by various thoughts, and for their love of Christ and the tender care they had shown Him, were thought worthy of the vision of angels. For it follows, And it came to pass as they were much perplexed thereabout, behold, two men stood by them in shining garments.
  • EUSEB. The messengers of the health-bearing resurrection and their shining garments stand for tokens of pleasantness and rejoicing. For Moses preparing plagues against the Egyptians, perceived an angel in the flame of fire. But not such were those who appeared to the women at the sepulcher, but calm and joyful as became them to be seen in the kingdom and joy of the Lord. And as at the Passion the sun was darkened, holding forth signs of sorrow and woe to the crucifiers of our Lord, so the angels, heralds of life and resurrection, marked by their white garments the character of the health-bearing feast day.
  • AMBROSE; But how is it that Mark has mentioned one young man sitting in white garments, and Matthew one, but John and Luke relate that there were seen two angels sitting in white garments.
  • AUG. We may understand that one Angel was seen by the women, as both Mark and Matthew say, so as supposing them to have entered into the sepulcher, that is, into a certain space which was fenced off by a kind of wall in front of the stone sepulcher; and that there they saw an Angel sitting on the right hand, which Mark says, but that afterwards when they looked into the place where our Lord was lying, they saw within two other Angels standing, (as Luke says,) who spoke to encourage their minds, and build up their faith. Hence it follows, And as they were afraid,.
  • BEDE; The holy women, when the Angels stood beside them, are reported not to have fallen to the ground, but to have bowed their faces to the earth; nor do we read that any of the saints, at the time of our Lord’s resurrection, worshipped with prostration to the ground either our Lord Himself, or the Angels who appeared to them. Hence has arisen the ecclesiastical custom, either in memory of our Lord’s resurrection, or in the hope of our own, of praying on every Lord’s day, and through the whole season of Pentecost, not with bended knees, but with our faces bowed to the earth. But not in the sepulcher, which is the place of the dead, was He to be sought, who rose from the dead to life. And therefore it is added, They said to them, that is, the Angels to the women, Why seek you the living among the dead? He is not here, but is risen. On the third day then, as He Himself foretold to the women, together with the rest of His disciples, He celebrated the triumph of His resurrection.
    • Hence it follows, Remember how he spoke to you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again, &c. For on the day of the preparation at the ninth hour giving up the ghost, buried in the evening, early on the morning of the first day of the week He rose again.
  • ATHAN. He might indeed at once have raised His body from the dead. But some one would have said that He was never dead, or that death plainly had never existed in Him. And perhaps if the resurrection of our Lord had been delayed beyond the third day, the glory of incorruption had been concealed. In order therefore to show His body to be dead, He suffered the interval of one day, and on the third day manifested His body to be without corruption.
  • BEDE; One day and two nights also He lay in the sepulcher, because He joined the light of His single death to the darkness of our double death.
  • CYRIL; Now the women, when they had received the sayings of the Angels, hastened to tell them to the disciples; as it follows,
    • And they remembered his words, and returned from the sepulcher, and told all these things to the eleven, and to all the rest. For woman who was once the minister of death, is now the first to receive and tell the awful mystery of the resurrection. The female race has obtained therefore both deliverance from reproach, and the withdrawal of the curse.
  • AMBROSE; It is not allowed to women to teach in the church, but they shall ask their husbands at home. To those then who are at home is the woman sent. But who these women were he explains, adding, It was Mary Magdalene,
  • BEDE; (who was also the sister of Lazarus,) and Joanna, (the wife of Chuza, Herod’s steward,) and Mary the mother of James, (that is, the mother of James the less, and Joseph.) And it is added generally of the others, and other women that were with them, which told these things to the Apostles.
  • BEDE; For that the woman might not endure the everlasting reproach of guilt from men, she who had transfused sin into the man, now also transfuses grace.
  • THEOPHYL. Now the miracle of the resurrection is naturally incredible to mankind. Hence it follows, And their words seemed to them as idle tales.
  • BEDE; Which was not so much their weakness, as so to speak our strength. For the resurrection itself was demonstrated to those who doubted by many proofs, which while we read and acknowledge we are through their doubts confirmed in the truth.
  • THEOPHYL. Peter, as soon as he heard this, delays not, but runs to the sepulcher; for fire when applied to matter knows no delay; as it follows, Then arose Peter, and ran to the sepulcher.
  • EUSEB. For he alone believed the women saying that they had seen Angels; and as he was of more ardent feelings than the rest, he anxiously put himself foremost, looking every where for the Lord; as it follows, And stooping down, he beheld the linen clothes laid by themselves.
  • THEOPHYL. But now when he was at the tomb, he first of all obtained that he should marvel at those things which had before been derided by himself or the others; as it is said, And departed, wondering in himself at that which was come to pass; that is, wondering in himself at the way in which it had happened, how the linen clothes had been left behind, since the body was anointed with myrrh; or what opportunity the thief had obtained, that putting away the clothes wrapped up by themselves, he should take away the body with the soldiers standing round.
  • AUG. Luke is supposed to have mentioned this concerning Peter, recapitulating. For Peter ran to the sepulcher at the same time that John also went, as soon as it had been told to them alone by the women, (especially Mary Magdalene,) that the body was taken away. But the vision of Angels took place afterwards. Luke therefore mentioned Peter only, because to him Mary first told it. It may also strike one, that Luke says that Peter, not entering but stooping down, saw the linen clothes by themselves, and departed wondering, whereas John says, that he himself saw the linen clothes in the same position, and that he entered after Peter. We must understand then that Peter first saw them stooping down, which Luke mentions, John omits, but that he afterwards entered before John came in.
  • BEDE; According to the mystical meaning, by the women coming early in the morning to the sepulcher, we have an example given us, that having cast away the darkness of our vices, we should come to the Body of the Lord. For that sepulcher also bore the figure of the Altar of the Lord, wherein herein the mysteries of Christ’s Body, not in silk or purple cloth, but in pure white linen, like that in which Joseph wrapped it, ought to be consecrated, that as He offered up to death for us the true substance of His earthly nature, so we also in commemoration of Him should place on the Altar the flax, pure from the plant of the earth, and white, and in many ways refined by a kind of crushing to death. But the spices which the women bring, signify the odor of virtue, and the sweetness of prayers by which we ought to approach the Altar. The rolling back of the stone alludes to the unclosing of the Sacraments which were concealed by the veil of the letter of the law which was written on stone, the covering of which being taken away, the dead body of the Lord is not found, but the living body is preached; for although we have known Christ according to the flesh, yet now henceforth know we Him no more. But as when the Body of our Lord lay in the sepulcher, Angels are said to have stood by, so also at the time of consecration are they to be believed to stand by the mysteries of Christ. Let us then after the example of the devout women, whenever we approach the heavenly mysteries because of the presence of the Angels, or from reverence to the Sacred Offering, with all humility, bow our faces to the earth, recollecting that we are but dust and ashes.

Daily Scripture Readings Tuesday March 30 2010 Holy Week

March 30 2010 Tuesday of Holy Week
Saint of the Day – St. Peter Regalado

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/

Isaiah 49:1-6
Douay-Rheims Challoner

Give ear, ye islands, and hearken, ye people from afar. The Lord hath called me from the womb, from the bowels of my mother he hath been mindful of my name. And he hath made my mouth like a sharp sword: in the shadow of his hand he hath protected me, and hath made me as a chosen arrow: in his quiver he hath hidden me. And he said to me:

Thou art my servant Israel, for in thee will I glory.

And I said:

I have laboured in vain, I have spent my strength without cause and in vain: therefore my judgment is with the Lord, and my work with my God.

And now saith the Lord, that formed me from the womb to be his servant, that I may bring back Jacob unto him, and Israel will not be gathered together: and I am glorified in the eyes of the Lord, and my God is made my strength. And he said:

It is a small thing that thou shouldst be my servant to raise up the tribes of Jacob, and to convert the dregs of Israel. Behold, I have given thee to be the light of the Gentiles, that thou mayst be my salvation even to the farthest part of the earth.

Responsorial Psalm 70:1-2, 3-4a, 5ab-6ab, 15 and 17 (Ps 71 Hebrew)
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,
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.
My mouth shall shew forth thy justice; thy salvation all the day long.
Because I have not known learning,
Thou hast taught me, O God, from my youth:
and till now I will declare thy wonderful works.

The Holy Gospel of Jesus Christ According to Saint John 13:21-33, 36-38
Haydock New Testament

When Jesus had said these things, he was troubled in spirit: and he protested, and said;

Amen, amen, I say to you, that one of you will betray me.

The disciples, therefore, looked one upon another, doubting of whom he spoke. Now there was leaning on Jesus’s bosom one of his disciples, whom Jesus loved. Simon Peter, therefore, beckoned to him: and said to him;

Who is it, of whom he speaketh?

He, therefore, leaning on the bread of Jesus, saith to him;

Lord, who is it?

Jesus answered:

He it is, to whom I shall reach bread dipped.

And when he had dipped the bread, he gave it to Judas Iscariot, the son of Simon. And after the morsel, Satan entered into him. And Jesus said to him;

Judas Leaves the Cenacle

That which thou dost, do quickly.

Now no man at the table knew for what purpose he said this to him. For some thought, because Judas had the purse, that Jesus had said to him: Buy those things which we have need of for the festival day: or that he should give something to the poor.

He then having received the morsel, went out immediately. And it was night. When, therefore, he was gone out, Jesus said;

Now is the Son of man glorified: and God is glorified in him. If God be glorified in him, God will also glorify him in himself: and immediately will he glorify him. Little children, yet a little while I am with you. You shall seek me: and as I said to the Jews, Whither I go, you cannot come: so now I say to you.

Simon Peter saith to him:

Lord, whither goest thou?

Jesus answered:

Whither I go, thou canst not follow me now: but thou shalt follow me afterwards.

Peter saith to him:

Why cannot I follow thee now? I will lay down my life for thee.

Jesus answered him:

Wilt thou lay down thy life for me? Amen, amen, I say to thee, the cock shall not crow, till thou deny me thrice.

Haydock Commentary Isaias 49:1-6
Notes Copied From Haydock Commentary Site

  • Ver. 1. Give. This fresh discourse continues to C. lvi. 9. relating to the Messias, who is introduced speaking to all the world.  Acts xiii. 47. and 2 Cor. vi. 2.  Some apply a part to Cyrus, Isaias, or the Baptist, as to his figures.  C. — The prophet has foretold the conversion of the Gentiles, as he now does, like an evangelist.  S. Jer. — Many Jews will embrace the gospel at the end of time.  W.
  • Ver. 2. Sword, penetrating the very soul, (Heb. iv. 12.) and slaying the wicked.  Apoc. i. 16. and 2 Thess. ii. 8.  Without Christ, his ministers can apply this sword to little purpose.  Cyrus cut asunder the bonds of the captives by his decree.  C. — Grotius improperly explains all of Isaias.  Houbigant.
  • Ver. 3. Glory. In the Church, God is adored in spirit and truth.  Isaias is ordered thus to address the Israelites.
  • Ver. 4. God. He will reward the labours of his ministers, though the people be obstinate.  The prophets and our Saviour frequently complain.  C. lxv. 2.  Mar. ix. 18.
  • Ver. 5. Will not. Heb. Sept. &c. “to be gathered.”  H. — The original text, independent of the Masorets, may have the sense of the Vulg.  Yet there are other proofs of the synagogue’s rejection.  C. — Prot. “though Israel be not gathered, yet,” &c.  Margin, or “that Israel may be gathered, and I may,” &c.  H.
  • Ver. 6. Earth. S. Paul, explains this of Christ, (Acts xiii.) who said, Go teach all nations. Mat. xxviii.  Isaias was one of his first preachers.

Haydock Commentary John 13:21-33, 36-38

  • Ver. 23. One of his disciples. S. John himself was lying at table in (or towards) the bosom of Jesus.[1]  These words seem to express the manner that the Jews were place at table.  They had couches about a table, to lean or lie upon; and three for example upon each couch.  The master, or head of the company, was placed in the midst; so that we may suppose, that Christ was placed on one of these couches in the midst, S. Peter on one side of him, and S. John on the other; and that S. John, in that resting and leaning posture, had his head all the time turned, and inclined towards Christ’s bosom: yet it can scarce be imagined, that his head laid continually upon our Saviour’s breast or bosom; for this posture would have been very uneasy to Jesus, or to any one.  S. John then leaned all supper time towards Jesus’s bosom or breast, but not upon it.  Wi. Whilst all were fearing for themselves, and Peter, the very head of the apostles, was trembling, S. John rests; reposing on the bosom of Jesus.  S. Chrys. hom. lxxi. in Joan.
  • Ver. 25. When Christ had said, one of you is to betray me, S. Peter whispered with S. John, by turning to him behind Jesus’s back, and desired him to ask, who this was: now when John had leaned down upon the breast of Jesus, or as the Greek hath it, falling down on the breast of Jesus, as a person may do in a great concern, or fit of grief, he said, Lord, who is it? This posture seems to have been only for that moment of whispering, and to have been different from the posture of eating at table.  Wi.
  • Ver. 27. Satan entered into him, who presently went out with great anger and indignation.  It was then  night, likely about nine o’clock.  Wi. That which thou dost, do quickly. It is not a license, much less a command, to go about his treason: but a signification to him, that Christ would not hinder or resist what he was about, do it as soon as he pleased: but was both ready, and desirous to suffer for our redemption.  Ch. Christ does not by these words exhort the traitor, much less command him, to perform his wicked deed; but he means to reprobate it, and at the same time testify that he would not hinder his being betrayed.  S. Chrys. hom. lxxi. in Joan. It is the voice not of command, but of permission, not of a person in fear, but of one prepared for death.  S. Leo.
  • Ver. 31. Jesus said: now is the Son of man glorified: the time is at hand, when he shall be glorified by miracles at his death, resurrection, &c.  Wi.
  • Ver. 36. You cannot follow me yet to the dying for justice sake, for you are not yet prepared for martyrdom; you cannot yet follow me to the glory of my body, when risen from the dead, but must wait till the general resurrection; you cannot follow me to the bosom of my Father, being not yet sufficiently perfected in charity.  S. Aug. tract. 64. in Joan.
  • Ver. 37. This commandment was already in the old law, where it is written, Thou shalt love thy neighbour as thyself; how then does our Saviour call it a new command?  It is new, not because we simply love one another; but because we love one another, as he has loved us: not as men love one another, as being fellow creatures, but united in love, as being all the children of the Most High; that so we may be brethren to his only begotten Son, bearing to all the same love that he has borne to us.  S. Aug. tract. 64. in Joan. By this shall I moreover know that you truly love me.  V.
  • Ver. 38. The love which S. Peter bore our Saviour was exceedingly tender, but it was not yet sufficiently strong.  S. Bern. Serm. iv. in Cant. Jesus therefore asks him, Wilt thou lay down thy life for me? Do you think yourselves sufficiently strong to perform this heroic act for love of me? so far are you from exposing your life for me, that you will shortly deny me.  Menochius.

Daily Scripture Readings Monday March 29 2010 Holy Week

March 29 2010 Monday of Holy Week
Saint of the Day – Blessed Ludovico of Casoria

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

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

Isaiah 42:1-7
Douay-Rheims Challoner Text

Behold my servant, I will uphold him: my elect, my soul delighteth in him: I have given my spirit upon him, he shall bring forth judgment to the Gentiles. He shall not cry, nor have respect to person, neither shall his voice be heard abroad. The bruised reed he shall not break, and smoking flax he shall not quench, he shall bring forth judgment unto truth. He shall not be sad, nor troublesome, till he set judgment in the earth, and the islands shall wait for his law.

Thus saith the Lord God that created the heavens, and stretched them out: that established the earth, and the things that spring out of it: that giveth breath to the people upon it, and spirit to them that tread thereon. I the Lord have called thee in justice, and taken thee by the hand, and preserved thee. And I have given thee for a covenant of the people, for a light of the Gentiles: That thou mightest open the eyes of the blind, and bring forth the prisoner out of prison, and them that sit in darkness out of the prison house.

Responsorial Psalm 26:1, 2, 3, 13-14 (Ps 27 Hebrew)
DR Challoner Text Only

The Lord is my light and my salvation, whom shall I fear?
The Lord is the protector of my life: of whom shall I be afraid?
Whilst the wicked draw near against me, to eat my flesh.
My enemies that trouble me, have themselves been weakened, and have fallen.
If armies in camp should stand together against me, my heart shall not fear.
If a battle should rise up against me, in this will I be confident.!
I believe to see the good things of the Lord in the land of the living.
Expect the Lord, do manfully, and let thy heart take courage, and wait thou for the Lord.

The Gospel According To Saint John 12:1-11
Haydock New Testament

NOW six days before the Pasch, Jesus came to Bethania, where Lazarus had been dead, whom Jesus raised to life. And they made him a supper there: and Martha served, but Lazarus was one of them that were at table with him. Mary, therefore, took a pound of ointment of right spikenard, of great price, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. Then one of his disciples, Judas Iscariot, he that was about to betray him, said;

Why was not this ointment sold for three hundred pence, and given to the poor?

Now he said this, not because he cared for the poor, but because he was a thief, and having the purse, carried what was put therein. But Jesus said;

Let her alone, that she may keep it against the day of my burial. For the poor you have always with you: but me you have not always.

A great multitude, therefore, of the Jews knew that he was there: and they came, not for Jesus’s sake only, but that they might see Lazarus, whom he had raised from the dead. But the chief priests though to kill Lazarus also: Because many of the Jews, by reason of him, went away, and believed in Jesus.

Haydock Commentary Isaiah 42:1-7
Notes Copied From Haydock Commentary Site

  • Ver. 1. My servant. Christ, who, according to his humanity, is the servant of God, (Challoner) and Redeemer of others; none else being able to satisfy for themselves. (Worthington) (Philippians ii. 7.) (Calmet) — This passage clearly refers to the Messias, (Chaldean; Kimchi) who was prefigured by Cyrus, ver. 6. (Calmet) (Hugo.) — It is quoted by St. Matthew (xii. 18.) who has some variations both from the Hebrew and the Septuagint, (Calmet) particularly the first part of ver. 4., which the Septuagint renders, “He shall shine, and shall not be broken.”
  • Ver. 4. Islands. Septuagint and St. Matthew, “the Gentiles shall hope in his name.” (Haydock)
  • Ver. 6. Gentiles. This was literally verified in Christ. Cyrus is also styled the just, (chap. xli. 26.) and gave liberty to many nations.
  • Ver. 7. House. The Jews out of captivity, prefigured the redemption of mankind. These miracles proved that Jesus was the Messias, Luke vii. 22.

Haydock Commentary John 12:1-11

  • Ver. 1. On the tenth day of the month the Jews were accustomed to collect the lambs, and other things in preparation for the ensuing great feast. On this day, likewise, they generally had a small feast, or treat for their friends, at which time Jesus coming to Bethania, joined his friends in their entertainment. This was most likely in the house of Lazarus, Martha and Mary. Martha served at the table herself, thinking herself happy in waiting on Jesus, whom she considered as her Lord and God. Lazarus was one of them that were at table, to shew himself alive, by speaking and eating with them, and thus confounding the inexcusable incredulity of the Jews. And Mary too shewed her loving attachment to Jesus, by anointing his feet with her precious ointment. (Theophylactus, St. Augustine, and St. Chrysostom)
  • Ver. 6. Judas did not then begin to be wicked: he followed Christ, not in heart, but in body only. This our Master tolerated, to give us a lesson to tolerate the bad, rather than divide the body. (St. Augustine, in Joan. tract. 50.)
  • Ver. 8. Me you have not always with you. He speaks of his corporal presence; for by his majesty, by his providence, by his ineffable and invincible grace, he ever fulfils what he said, (Matthew xxviii.) Behold I am with you all days, even to the consummation of the world. (St. Augustine, tract. 50 in Joan.)
  • Ver. 10. To kill Lazarus. A foolish thought, says St. Augustine, as if Christ who had raised him to life from a natural death, could not also restore him to life, when murdered by them. (Witham) — O foolish thought, and blinded rage! As if you could, by putting Lazarus to death, take away power from the Lord; as if Christ, who had already raised one that had died, could not as easily have raised one that was slain. But, lo! he has done both. Lazarus dead, he hath restored to life, and himself slain, he hath raised to life. (St. Augustine, tract 50. in Joan.)

Sunday Mass Readings March 28 2010 Palm Sunday of the Lord’s Passion At Mass

March 28 2010 Palm Sunday of the Lord’s Passion
At Mass
Click Here for the Procession with Palms

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/

Isaiah 50:4-7
Douay-Rheims Challoner

The Lord hath given me a learned tongue, that I should know how to uphold by word him that is weary: he wakeneth in the morning, in the morning he wakeneth my ear, that I may hear him as a master. The Lord God hath opened my ear, and I do not resist: I have not gone back. I have given my body to the strikers, and my cheeks to them that plucked them: I have not turned away my face from them that rebuked me, and spit upon me. The Lord God is my helper, therefore am I not confounded: therefore have I set my face as a most hard rock, and I know that I shall not be confounded.

Responsorial Psalm 21:8-9, 17-20, 23-24 (Ps 22 NAB)
DR Challoner Text Only

All they that saw me have laughed me to scorn:
they have spoken with the lips, and wagged the head.
He hoped in the Lord, let him deliver him:
let him save him, seeing he delighteth in him.
For many dogs have encompassed me:
the council of the malignant hath besieged me.
They have dug my hands and feet.
They have numbered all my bones.
And they have looked and stared upon me.
They parted my garments amongst them;
and upon my vesture they cast lots.
But thou, O Lord, remove not thy help to a distance from me;
look towards my defence.
I will declare thy name to my brethren:
in the midst of the church will I praise thee.
Ye that fear the Lord, praise him:
all ye the seed of Jacob, glorify him.

Philippians 2:6-11
Haydock New Testament

Who being in the form of God, thought it not robbery, to be himself equal to God: But debased himself, taking the form of a servant, being made in the likeness of men, and in shape found as a man. He humbled himself, becoming obedient unto death, even the death of the cross. Wherefore God also hath exalted him, and hath given him a name which is above every name: That in the name of Jesus, every knee should bow of those that are in heaven, on earth, and under the earth; And that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father.

The Holy Gospel of Jesus Christ According to Saint Luke 22:14—23:56
Haydock New Testament

And when the hour was come, he sat down, and the twelve apostles with him, And he said to them:

With desire I have desired to eat this Pasch with you before I suffer. For I say to you, that from this time I will not eat it, till it may be fulfilled in the kingdom of God.

And having taken the chalice, he gave thanks, and said:

Take, and divide it among you. For I say to you, that I will not drink of the fruit of the vine, till the kingdom of God come.

And taking bread, he gave thanks, and brake, and gave to them, saying:

This is my body which is given for you: Do this for a commemoration of me.

In like manner, the chalice also, after he had supped, saying:

This is the chalice, the new testament i my blood, which shall be shed for you.

But yet behold, the hand of him that betrayeth me, is with me on the table. And the Son of man indeed goeth, according to that which is determined: but wo to that man by whom he shall be betrayed.

And they began to enquire among themselves, which of them it was that should do this thing. And there was also a strife amongst them, which of them should seem to be the greater. And he said to them:

The kings of the Gentiles lord it over them; and they that have power over them, are called beneficent. But you not so: but he who is the greater among you, let him be as the younger: and he who is the leader, as he that serveth. For which is greater, he that sitteth at table, or he that serveth? Is not he that sitteth at table? but I am in the midst of you, as he that serveth. And you are they who have continued with me in my temptations: And I assign to you, as my Father hath assigned to me, a kingdom, That you may eat and drink at my table, in my kingdom: and may sit upon thrones, judging the twelve tribes of Israel.

And the Lord said:

Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat: But I have prayed for thee, that thy faith fail not: and thou being once converted, confirm thy brethren.

But he said to him:

Lord, I am ready to go with thee, both to prison and to death.

And he said:

I say to thee, Peter, the cock shall not crow this day, till thou thrice deny that thou knowest me.

And he said to them:

When I sent you without purse, and scrip, and shoes, did you want any thing?

But they said:

Nothing.

Then said he to them:

But now he that hath a purse, let him take it, and likewise a scrip: and he that hath not, let him sell his coat, and buy a sword. For I say to you, that this, which is written, must yet be fulfilled in me: And he was reckoned with the wicked: For the things concerning me have an end.

But they said:

Lord, behold here are two swords.

And he said to them:

It is enough.

And going out, he went, according to his custom, to the mount of Olives. And his disciples also followed him. And when he was come to the place, he said to them:

Pray, lest ye enter into temptation.

And he was withdrawn away from them a stone`s cast: and kneeling down, he prayed, Saying:

Father, if thou wilt, remove this chalice from me: nevertheless, not my will, but thine, be done.

And there appeared to him an Angel from heaven, strengthening him. And being in an agony, he prayed the longer. And his sweat became as drops of blood trickling down upon the ground. And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow. And he said to them:

Why sleep you? arise, pray, lest you enter into temptation.

As he was yet speaking, behold a multitude: and he that was called Judas, one of the twelve, went before them, and drew near to Jesus, to kiss him. And Jesus said to him:

Judas, dost thou betray the Son of man with a kiss?

And they that were about him, seeing what would follow, said to him:

Lord, shall we strike with the sword?

And a one of them struck the servant of the high priest, and cut off his right ear. But Jesus answering, said:

Suffer ye thus far.

And when he had touched his ear, he healed him. And Jesus said to the chief priests, and magistrates of the temple, and the ancients that were come to him:

Are you come out, as it were against a thief, with swords and clubs? When I was daily with you in the temple, you did not stretch forth your hands against me: but this is your hour, and the power of darkness.

Then laying hold on him, they led him to the high priest’s house: but Peter followed afar off. And when they had kindled a fire in the midst of the hall, and were sitting about it, Peter was in the midst of them. Whom, when a certain servant maid had seen sitting at the light, and had looked upon him intently, she said,

This man was also with him.

But he denied him, saying:

Woman, I know him not.

And after a little while, another seeing him, said:

Thou also art one of them.

But Peter said:

O man, I am not.

And about the space of one hour after, another man affirmed, saying:

Surely this man was also with him: for he is also a Galilean.

And Peter said:

Man, I know not what thou sayest.

And immediately, while he was yet speaking, the cock crew. And the Lord turning, looked on Peter. And Peter remembered the word of the Lord, how he had said:

Before the cock crow, thou shalt deny me thrice.

And Peter went out, and wept bitterly. And the men that held him, mocked him, and struck him. And they blindfolded him, and smote him on the face. And they asked him, saying:

Prophesy, who is it that struck thee?

And many other things, blaspheming, they said against him. And as soon as it was day, the ancients of the people, and the chief priests, and Scribes, came together, and they brought him into their council, saying:

If thou be the Christ, tell us.

And he said to them:

If I shall tell you, you will not believe me: And if I shall also ask you, you will not answer me, nor let me go. But hereafter the Son of man shall be sitting on the right hand of the power of God.

Then said they all:

Art thou then the Son of God?

He said:

You say that I am.

Then they said:

What need we any farther testimony? For we ourselves have heard it from his own mouth.

And the whole multitude of them rising up, led him away to Pilate. And they began to accuse him, saying:

We have found this man perverting our nation, and forbidding to give tribute to Cæsar, saying that he is Christ, the king.

And Pilate asked him, saying:

Art thou the king of the Jews?

But he answering, said:

Thou sayest it.

Then Pilate said to the chief priests, and to the multitude:

I find no cause in this man.

But they were more earnest, saying:

He stirreth up the people, teaching throughout all Judea, beginning from Galilee to this place.

But Pilate hearing of Galilee, asked if the man were a Galilean? And when he understood that he belonged to Herod’s jurisdiction, he sent him away to Herod, who himself was also at Jerusalem in those days. And Herod seeing Jesus, was very glad, for he was desirous of a long time to see him: and he hoped to see some miracle wrought by him. And he questioned him with many words. But he answered him nothing. And the chief priests, and the Scribes, stood by, earnestly accusing him. And Herod, with his soldiers, despised him: and mocked him, putting on him a white garment, and sent him back to Pilate. And Herod and Pilate were made friends together that same day: for before they were enemies one to another.

Then Pilate calling together the chief priests, and the magistrates, and the people, Said to them:

You have brought this man to me, as one that perverteth the people, and behold, I before having examined him before you, find no cause in this man touching those things wherein you accuse him. Nor Herod either: For I sent you to him, and behold nothing worthy of death is done to him. I will chastise him, therefore, and release him.

Now of necessary, he was to release to them one upon the feast-day. But the whole multitude cried out together, saying:

Away with this man, and release unto us Barabbas;

Who, for a certain sedition made in the city, and murder, was cast into prison. And Pilate spoke to them again, desiring to release Jesus. But they cried out, saying:

Crucify him, crucify him.

And he said to them the third time:

Why, what evil hath this man done? I find no cause of death in him: I will chastise him, therefore, and let him go.

But they were instant with loud voices, requiring that he might be crucified: and their voices prevailed. And Pilate gave sentence that their petition should be granted. And he released unto them him, who for murder and sedition, had been cast into prison, whom they had desired: but Jesus he delivered up to their will. And as they led him away, they laid hold on one Simon, of Cyrene, coming from the country: and they laid the cross on him to carry after Jesus. And there followed him a great multitude of the people and women: who bewailed and lamented him. But Jesus turning to them, said:

Daughters of Jerusalem, weep not over me, but weep for yourselves, and for your children. For behold the days shall come, wherein they will say: Blessed are the barren, and the wombs that have not borne, and the paps that have not given suck. Then shall they begin to say to the mountains: Fall upon us; and to the hills:

What Our Lord Saw from the Cross

Cover us. For if in the green wood they do these things, what shall be done in the dry?

And there were also two others malefactors led with him, to be put to death. And when they were come to the place, which is called Calvary, they crucified him there: and the robbers, one on the right hand, and the other on the left. And Jesus said:

Father, forgive them, for they know not what they do.

But dividing his garments, they cast lots. And the people stood beholding, and the rulers with them derided him, saying:

He saved others, let him save himself, if he be Christ, the elect of God.

And the soldiers also mocked him, coming to him, and offering him vinegar, And saying:

If thou be the king of the Jews, save thyself.

And there was also a superscription written over him in Greek, and Latin, and Hebrew letters:

This is the King of the Jews.

And one of these robbers who were hanging, blasphemed him, saying:

If thou be Christ, save thyself, and us.

But the other answering, rebuked him, saying:

Neither dost thou fear God, seeing thou art under the same condemnation? And we indeed justly, for we receive the due reward of our deeds: but this man hath done no evil.

And he said to Jesus:

Lord, remember me, when thou shalt come into thy kingdom.

And Jesus said to him:

Amen, I say to thee, this day thou shalt be with me in paradise.

And it was almost the sixth hour: and there was darkness over all the earth until the ninth hour. And the sun was darkened; and the veil of the temple was rent in the midst. And Jesus crying with a loud voice, said:

Father, into thy hands I commend my spirit.

And saying this, he gave up the ghost. Now the centurion seeing what was done, glorified God, saying:

Indeed this was a just man.

And all the multitude of them that were come together to that sight, and saw the things that were done, returned striking their breasts. And all his acquaintance, and the women that had followed him from Galilee, stood afar off beholding these things. And behold there was a man by name Joseph, who was a counsellor, a good and just man: He had not consented to their counsel and doings; of Arimathea, a city of Judea, who also himself expected the kingdom of God. This man went to Pilate, and begged the body of Jesus. And taking him down, he wrapped him in fine linen, and laid him in a sepulchre that was hewed in stone, wherein never yet any man had been laid. And it was the day of the parasceve, and the sabbath drew near. And the women that were with him from Galilee, following after, saw the sepulchre, and how his body was laid. And returning, they prepared spices, and ointments: and on the sabbath-day they rested, according to the commandment.

Haydock Commentary Isaiah 50:4-7
Notes Copied From Haydock Commentary Site

  • Ver. 4. Weary. Isaias speaks in the name of Christ, whose words carried conviction and comfort along with them. Jo. vi. 69. and vii. 46. C. — Wakeneth. Lit. “lifteth up.” Cynthius âuremVellit. Ec. vi. — Hear, or obey. H. — Christ preached more powerfully than Isaias, and continues to do so by his pastors. S. Jer. W.
  • Ver. 6. Spit. The greatest indignity. Job xxx. 10. Deut. xxv. 9. Yet this was the treatment of our Saviour. Lu. xviii. 31. Mat. xxvi. 67. C. — “The great Grotius, (I wish he were great in explaining the prophets)” applies this to Jeremias. Houbigant.
  • Ver. 7. Rock. Christ heard the accusations of his enemies unmoved, as the had not been afraid to blame the conduct of the Pharisees.

Haydock Commentary Philippians 2:6-11

  • Ver. 6. Who being in the form[1] of God, (that is truly, properly, and essentially God from eternity, as the ancient Fathers here observed against the Arians) taking the form of a servant, (i.e. taking upon him our human nature) became truly a man, and as man the servant of God, but remaining always God as before, thought it not robbery, no injury to his eternal Father, to be equal, to be esteemed, and to declare himself equal to God, to be one thing with him: as on divers occasions he taught the people, as we have observed in the notes on S. John’s gospel, &c. Wi.
  • Ver. 7. But debased himself: divested himself of all the marks of greatness, for the love of mankind. The Greek text signifies, he made himself void;[2] on which account Dr. Wells, instead of made himself of no reputation, as in the Prot. translation, has changed it into emptied himself; not but that the true Son of God must always remain truly God, as well as by his incarnation truly man, but that in him as man appeared no marks of his divine power and greatness. — Made to the likeness[3] of men, not only as to an exterior likeness and appearance, but at the same time truly man by uniting his divine person to the nature of man. — In shape[4] (or habit) found as a man: not clothed exteriorly only, as a man is clothed with a garment or coat, but found both as to shape and nature a man; and, as S. Chrys. says, with the appearance of a sinful man, if we consider him persecuted by the Jews, and nailed to an infamous cross. Wi.
  • Ver. 9. God . . . hath given him a name, &c. The name or word Jesus represents the dignity of him who is signified by the name, and who is exalted even as man, above all creatures in heaven, earth, and hell; all which creatures either piously reverence him, or are made subject to him against their will, that every tongue may confess our Lord Jesus to be now, and to have been always, in the glory of his Father, equal to him in substance and in all perfections. Wi.
  • Ver. 10. If we shew respect when the name of our sovereign is mentioned, may we not express our respect also at the name of Jesus; and if to his name, why not to his cross as well as to the throne of the king?

Haydock Commentary Luke 22:14-23:56

  • Ver. 15. With desire I have desired: lit. with a desire have I desired.[1] The repetition expresseth a great and earnest desire. Wi.
  • Ver. 17. Taken the chalice. This is not the chalice of his blood, (the latter is spoken of v. 20, and 1 Cor. xi. 25.) but it is the cup which the master of the repast blessed with ceremony, then drank of it, and gave it to all the guests. The modern Jews still observe this custom; not only on the Pasch, but on all other great feasts. The father of the family pours wine into a cup, takes it in his right hand, elevates it, blesses it, tastes, and gives it round to the invited. Our Saviour on this occasion complies with the custom; and after supper takes the chalice, which he converts into his own blood. Calmet.
  • Ver. 18. I will not drink, &c. i.e. from this hour of the supper, to the time of his resurrection, in which he will come in the kingdom of God, he would not taste wine. For S. Peter testifies, (Acts x. 41.) that he took meat and drink after his resurrection. Ven. Bede.
  • Ver. 19. THIS IS MY BODY. See the annotations on the same words of consecration, Matt. xxvi. 26. Mark xiv. 22. and 1 Cor. xi. 24. — Do this for a commemoration of me. By these words he gave a power and precept to them, and their successors, to all bishops and priests, to consecrate and offer up the same; yet so, that they are only the ministers and instruments of Jesus Christ, who instituted this sacrifice, this and all other sacraments, who is the chief and principal Priest, or offerer. It is Christ that chiefly consecrates and changes the elements of bread and wine into his own body and blood; it is he that chiefly and principally forgiveth sins in the sacraments of baptism, penance, &c. It is what S. Aug. so often repeats against the Donatists, that it is Christ that baptizeth, though the instrumental minister be a sinner or a heretic; and this is what all Catholics confess and profess. — The holy sacrifice and sacrament is to be offered and received with a devout and grateful remembrance of Christ’s benefits, and especially of his sufferings and death for all mankind. But to teach that it is a bare, though devout memorial, or a remembrance only, so as to exclude the real presence of Christ, under the outward appearances of bread and wine, is inconsistent with the constant belief and consent of all Christian churches, both of the west and east, and contradicts the plain words of Christ. The learned bishop of Meaux, in his Exposition of the Catholic Faith, desires all Christians to take notice, that Christ does not command them to remember him, but to take his body and blood with a remembrance of him, and his benefits: this is the import of all the words, put together. This is my body: this is my blood: do this in, for, or with a remembrance of me. Wi. — This sacrifice and sacrament is to be continued in the Church to the end of the world, to shew forth the death of Christ, until he cometh. But this commemoration, or remembrance, is by no means inconsistent with the real presence of his body and blood, under these sacramental veils, which represent his death; on the contrary, it is the manner that he himself hath commanded, of commemorating and celebrating his death, by offering in sacrifice, and receiving in the sacrament, that body and blood by which we were redeemed. Ch. — Which is given, &c. He does not say, which shall be offered for you, but which is offered;[2] because it was already a true sacrifice, in which Christ was truly present which he offered in advance to his eternal Father, before that which he was going to offer the next day, in a different manner, on the cross. This sacrifice was the consummation of the figurative Pasch, and the promise or pledge of the bloody offering, which Christ would make on the cross. . . . It was not the mere figure of his body, which was crucified, but the true body and the true blood. In the same manner it is both the one and the other which are given, and really present, in the Eucharist. Calmet. — To renew the memory of what I have this day done, in giving you my body; and what I shall do to-morrow, in delivering my blood and my life for the whole world, do you hereafter what you now see me do. Take bread, break it, sand say, This is my body; and it will become so really and truly, as it now is in my hands. Calmet.
  • Ver. 29. And I assign to you, as my Father hath assigned to me, a kingdom; i.e. as my heavenly Father decreed to exalt me, even as man, and with my human nature, above all creatures; so will I also make you, according to your different merits, partakers of my glory. Wi.
  • Ver. 30. That you may eat and drink of the spiritual banquet of the joys of heaven which in the Scriptures are divers times compared to a feast or banquet. Wi. — Sit upon thrones. Judas is excepted from the dignity of this great promise. For it is probable he had gone out before the Lord spoke these words. They likewise are excepted, who (S. John vi. 66.) having heard the words of an incomprehensible mystery, turned back and went away. Ven. Bede.
  • Ver. 31. Satan hath desired to have you, that he may sift you as wheat. In these words is expressed both what Satan desired, and what God permitted. Satan desired leave to tempt them, that he might make them fall from their faith in Christ. Almighty God permitted this temptation, this trial, to convince them how weak they were of themselves: he permitted their frailty to be partly overcome, yet so that rising again by his grace, they should be cleansed and purified as wheat when it is sifted: and that shortly after, being strengthened and confirmed by the coming of the Holy Ghost, they might become new men, enabled to stand firm against all the attacks of their greatest adversaries. Wi.
  • Ver. 32. That thy faith fail not. The faith of Peter, established by the coming of the Holy Ghost, hath never failed, nor can fail, being built upon a rock, which is Christ himself, and being guided by the spirit of truth, as Christ promised. Jo. xv. 26. and xvi. 13. — And thou being once converted, confirm thy brethren, even all the other apostles and bishops, over whom I have made and constituted thee and thy successors the chief head, that such a head being appointed by divine authority, all occasions of schisms and divisions might cease, says S. Jerom. Wi. — Admire the superabundance of the divine patience. That the disciple might not lose courage, he promised him pardon before he has committed the crime, and restores him again to his apostolic dignity, saying, confirm thy brethren. S. Cyril.
  • Ver. 36. That hath not, &c. Whilst the apostles are contending for prerogative, he reminds them that now is the time of danger and slaughter; for I, your Master, (says he) shall be led to a dishonourable death, and reputed among the wicked: as all which hath been foretold of me shall have their end; that is, be fulfilled. Wishing also to insinuate the violence of the assaults they themselves will have to sustain, he mentions a sword; but does not reveal all, lest they should be too much alarmed; nor does he entirely suppress the mention of it, lest sudden attacks might overpower them, had they not been forewarned. Theophylactus.
  • Ver. 38. Behold here are two swords, &c. The disciples not understanding the hidden meaning of the words in the preceding verse, and thinking they should have need of swords against the attack of the traitor Judas, say, behold here two swords. S. Cyril. — But if he had wished them to rely upon human aid, not even a hundred swords would have sufficed; but, if the power of man was unnecessary in their regard, even two swords are sufficient, and more than are wanted. S. Chrysostom. — Even two swords are sufficient testimony of our Saviour’s having suffered spontaneously. One to shew that the apostles had courage to contend for their Master, and that their Lord had the power of healing the servant, Malchus, who was maimed; the other, which was not drawn from its scabbard, shews that the apostles were withheld from doing in his defence as much as they could have done. Ven. Bede.
  • Ver. 43. An angel . . . strengthening him. Christ, our Redeemer, was truly God and truly man. And being made man by a real union of his divine person and nature, to our weak and infirm human nature, he likewise took upon him our infirmities, sin excepted. We must consider him as man, when we read of his being tempted in the wilderness, (Matt. iv.) when he wept at the raising of Lazarus out of the grave, (John xi.) as often as we read of his praying; and here, when we read of his praying, and redoubling his prayer in the garden, when we find him seized with fear, sadness, and grief: for though, as God, he could prevent and hinder these passions and affections natural to man, yet he could also permit them to affect his human nature; as he permitted himself to be seized with hunger, after fasting forty days; and so he permitted his human nature to be seized with fear and grief in this garden of Gethsemani. As angels came and ministered to him after his fast in the wilderness, so an angel came as it were to propose to him the divine decree, that he was to suffer and die for the redemption of mankind; and as man, he is said to be strengthened and comforted by the angel: he, who as God, was Lord and maker of the angels, and so needed not to be strengthened by his creatures. Besides what happened to Christ as man, were ordained as instructions for us. We are taught by angels appearing, that they were not only ready to assist and wait upon Christ, but that, by the order of divine Providence, they are also ready to assist us in our temptations and afflictions. — In an agony. This Greek word signifies, a strife, or combat; not that there could be any opposition or contrariety in the interior of Christ, whose human will was always perfectly subject to his divine will, and the sensitive part to reason: yet, inasmuch as he was truly man, his human nature dreaded all those sufferings which at that time were represented to his soul, and which in a few hours he was to undergo. Wi.
  • Ver. 44. And his sweat became as drops of blood, &c. This has sometimes happened, though in a lesser degree, to persons under extraordinary grief, if we believe Aristotle, l. iii. Animanium, c. xix. p. 891, and lib. de part. Animalium, c. v. p. 1156. Ed. Aureliæ Allobr. an 1607. — This passage of Christ’s bloody sweat, and of the apparition of the angel, was heretofore wanting in divers both Greek and Latin copies; as appears by S. Jerom, (l. ii. cont. Pelagianos. tom. iv, part 2, p. 521) and by S. Hilary, l. x. de Trin. p. 1062. Nov. Ed. It seems to have been left out by ignorant transcribers, who thought it not consistent with the dignity of Christ. But we find it in the above-said place, in S. Jerom, in S. Chrys. (hom. lxxxiv. in Matt.), in S. Aug. (in Ps. cxl. tom. iv, p. 1564, and in Psal. xciii, p. 1013.) in S. Epiphan. in Ancorato, p. 36, Ed. Petav. Wi.
  • LUKE 23
  • CHAPTER XXIII.
  • Ver. 7. He sent him away to Herod. Pilate, in this instance, not only extricated himself from the importunities of the Jewish priests, (v. 5) but moreover obeyed the Roman law in that particular, which forbade any one to be condemned by a governor to whom he was not the subject. Theophylactus.
  • Ver. 11. And mocked him. It is evident from the behaviour of Herod on this occasion, that he was far from believing him to be that seditious person he was represented; otherwise he would have undoubtedly treated his prisoner with less ridicule, and paid more serious attention to the accusations of his enemies. Theophylactus. — Putting on him a white garment. The Greek signifies not only a white, but a shining splendid robe: perhaps with some resemblance to royal garments, but at the same time through scorn and derision. Wi.
  • Ver. 15. Nothing worthy of death is done to him. Herod has not treated him as a criminal, or one worthy of death. He only derided him as a fool: had there been any cause to punish him, he would not have failed to have done it himself, or commanded me to put him to death. Calmet.
  • Ver. 16. It was a very common punishment among the Jews to scourge those who had committed crimes for which death would have been too severe. According to the laws of the Hebrews, (Deut. xxv. 3.) the number of blows could not exceed thirty-nine. Pilate dares not condemn Jesus to death, because he believes him innocent; yet not to disoblige the people and magistrates, who demanded his death, he takes a middle way, which, as is usual in such cases, satisfies neither party. He neither saves the innocent Victim, nor satisfies justice. In lieu of one punishment, Jesus suffers two. He is at length both scourged and crucified. Calmet.
  • Ver. 28. Weep not over me. If you knew the evils that threaten and must soon fall upon your city, upon yourselves, and upon your children, you would preserve your tears to deplore your own misfortunes. My death is for the good of mankind; but it will be fatal to your nation because you have been pleased to make it so. In the ruin of Jerusalem, which is at hand, happy shall they be who have no children. They shall save themselves the grief of seeing their sons and daughters perish miserably, and in some sort of suffering as many deaths as they have children to die. Calmet.
  • Ver. 31. In the green wood: by which are signified persons of virtue and sanctity; as by the dry wood, the wicked, who bring forth no fruit, and who, like dry wood, are fit to be cast into the fire. Wi. — If they be thus cruel with me, how will they treat you!
  • Ver. 33. Called Calvary. A place at a small distance from Jerusalem, where condemned malefactors were beheaded. So Christ, as a malefactor, dies on Calvary for the redemption of all: that where sin abounded, grace might more abound. Ven. Bede. — In this mountain, according to the Hebrew doctors, were interred the remains of our protoparent, Adam. Athana.
  • Ver. 43. I say to thee: This day thou shalt be with me in Paradise; i.e. in a place of rest with the souls of the just. The construction is not, I say to thee this day, &c., but, thou shalt be with me this day in the paradise. Wi. — In paradise. That is, in the happy state of rest, joy and peace everlasting. Christ was pleased by a special privilege, to reward the faith and confession of the penitent thief with a full discharge of all his sins, both as to the guilt and punishment, and to introduce him, immediately after death, into the happy society of the saints, whose limbo (that is, the place of their confinement) was now made a paradise by our Lord’s going thither. Ch. — The soul of the good thief was that same day with Jesus Christ, in the felicity of the saints, in Abraham’s bosom, or in heaven, where Jesus was always present by his divinity. S. Aug. — S. Cyril, of Jerusalem, says he entered heaven before all the patriarchs and prophets. S. Chrys. thinks that paradise was immediately open to him, and that he entered heaven the first mankind.Tom. v. homil. 32.
  • Ver. 51. Arimathea. In other parts of Scripture it is called Ramatha, a city of Judea, where Samuel, the prophet, was born. Ven. Bede.
  • Ver. 52. This man went to Pilate. We may suppose that from his rank and condition in life, he had always access to Pilate.
  • Ver. 54. Parasceve. That is, the eve or day of preparation for the sabbath. Ch. — And the sabbath drew near. Lit. shined. The sabbath began in the evening, at sunset. It may, perhaps, be said to shine by the moonlight, at full-moon, or because of a great many lights that used to be set up at that time, on account of the great sabbath. Wi. — We learn from Maimon, that all the Jews were so strictly bound to keep a light in their dwellings on the sabbath-day, that although a man had not bread to eat, he was expected to be from door to door, to purchase oil for his lamp. P.

Sunday Mass Readings March 28 2010 Palm Sunday of the Lord’s Passion Procession With Psalm

March 28 2010 Palm Sunday of the Lord’s Passion
Procession With Palms
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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/

The Holy Gospel of Jesus Christ According to Saint Luke 19:28-40
Haydock New Testament

And having said these things, he went before going up to Jerusalem. And it came to pass, when he was come nigh to Bethphage and Bethania, at the mountain called Olivet, he sent two of his disciples, Saying:

Go ye into the town, which is over against you; entering into it, you shall find the colt of an ass tied, on which no man ever sat: loose him, and bring him hither. And if any man shall ask you: Why do you loose him? You shall say thus unto him: Because the Lord hath need of his service.

And they that were sent went their way, and found the colt standing, as he had said to them. And as they were loosing the colt, the owners thereof said to them:

Why loose you the colt?

But they said:

Because the Lord hath need of him.

And they brought him to Jesus. And casting their garments on the colt, they set Jesus thereon. And as he went, they spread their clothes underneath in the way. And when he was now coming near the descent of Mount Olivet, the whole multitude of his disciples began with joy to praise God with a loud voice, for all the mighty works they had seen, Saying:

Blessed is he who cometh king in the name of the Lord, peace in heaven, and glory on high.

And some of the Pharisees, from amongst the multitude, said to him: Master, rebuke thy disciples. And he said to them:

I tell you, that if these shall hold their peace, the stones will cry out.

Haydock Commentary Luke 19:28-40
Notes Copied From Haydock Commentary Site

  • Ver. 34. It may here be asked, how the owners of the colt knew who the Lord was, of whom the disciples spoke? It may be answered, that perhaps they had already heard that Jesus of Nazareth, who the Jews thought was to be their temporal king, was coming about that time to Jerusalem, and that they saw from their dress, or other external marks, that they were the disciples of Jesus. Dionysius.
  • Ver. 40. The stones. This is a proverb, as if he had said: God has resolved to glorify me this day, in order to fulfil the prophecies. Nothing can hinder the execution of his decrees; if men were silent, he would make even the stones to speak. Calmet. — At the crucifixion of our Redeemer, when his friends were silent through fear, the very stones and rocks spoke in his defence. Immediately after he expired, the earth was moved, the rocks split, and the monuments of the dead opened. V. Bede. — Nor is it any wonder if, contrary to nature, the rocks bespeak the praises of the Lord, since he was even praised by a multitude, much more insensible than the rocks themselves, in crucifying him only a few days after, whom they now salute with Hosannahs of joy. S. Ambrose.