Daily Scripture Readings Tuesday September 28 2010 26th Week in Ordinary Time

September 28 2010 Tuesday Twenty Fifth Week in Ordinary Time
Disclaimer – Official Readings of the Liturgy at – http://www.usccb.org/nab/

Job 3:1-3, 11-17, 20-23
Douay-Rheims Challoner

After this, Job opened his mouth, and cursed his day, And he said:

Let the day perish wherein I was born, and the night in which it was said: A man child is conceived. Why did I not die in the womb? why did I not perish when I came out of the belly? Why received upon the knees? why suckled at the breasts?

For now I should have been asleep and still, and should have rest in my sleep: With kings and consuls of the earth, who build themselves solitudes: Or with princes, that possess gold, and fill their houses with silver: Or as a hidden untimely birth, I should not be; or as they that, being conceived, have not seen the light.

There the wicked cease from tumult, and there the wearied in strength are at rest. Why is light given to him that is in misery, and life to them that are in bitterness of soul? That look for death, and it cometh not, as they that dig for a treasure: And they rejoice exceedingly when they have found the grave? To a man whose way is hidden, and God hath surrounded him with darkness?

Responsorial Psalm 87:2-8 (Ps 88 NAB)
DR Challoner Text Only

O Lord, the God of my salvation:
I have cried in the day,
and in the night before thee.
Let my prayer come in before thee:
incline thy ear to my petition.
For my soul is filled with evils:
and my life hath drawn nigh to hell.
I am counted among them that go down to the pit:
I am become as a man without help,
Free among the dead.
Like the slain sleeping in the sepulchres,
whom thou rememberest no more:
and they are cut off from thy hand.
They have laid me in the lower pit:
in the dark places, and in the shadow of death.
Thy wrath is strong over me:
and all thy waves thou hast brought in upon me.

The Holy Gospel of Jesus Christ According to Saint Luke 9:51-56
Haydock New Testament

And it came to pass when the days of his assumption were being accomplished, that he steadfastly set his face to go to Jerusalem. And he sent messengers before his face: and going, they entered into a city of the Samaritans to prepare for him. And they received him not, because his face was of one going to Jerusalem. And when his disciples, James and John, had seen this, they said:

Lord, wilt thou that we command fire to come down from heaven and consume them?

And turning, he rebuked them, saying:

You know not of what spirit you are. The Son of man came not to destroy souls, but to save. And they went into another town.

Haydock Commentary Job 3:1-3, 11-17, 20-23
Notes Copied From Haydock Commentary Site

  • Ver. 1. Cursed his day. Job cursed the day of his birth, not by way of wishing evil to any thing of God’s creation; but only to express in a stronger manner his sense of human miseries in general, and of his own calamities in particular.  Ch. — He has these only in view: though, in another light, it is better for a man to be born, and to undergo any misery, that he may obtain eternal rewards.  H. — Some allowances  must be made for extreme pain, and for the style of the Eastern (C.) poetry.  H. — Jeremias, (xx. 14.) Habacuc, (i. 2.) the psalmist, and even our Saviour in his agony, made use of such strong expressions.  Mat. xxvi. 39. and xxvii. 46.  Some heretics accuse Job of impatience and blasphemy.  The devil, therefore came off with victory; and the praises given to Job’s patience are false.  He might offend by some degree of exaggeration.  C. — But even that is by no means clear.  Time past could not be recalled, nor receive any injury by the maledictions.  H.
  • Ver. 11. In the. Heb. “from the womb,” (H.) or as soon as I was born.  C. — He seems to have lost sight of original sin, (v. 1.) or there might be some method of having it remitted to children unborn, which we do not know.  H.
  • Ver. 12. Knees, by my father or grandfather.  Gen. xxx 3.  Iliad ix.  C.
  • Ver. 13. Sleep. So death is often styled.
  • Olli dura quies oculos et ferreus urget
  • Somnus: in æternam clauduntur lumina noctem. Æneid x.
  • Ver. 14. Consuls. Heb. “counsellors,” or any in great authority.  Sept. “kings, the counsellors of the land, who rejoiced, boasting of their swords.”  The same word, choraboth, (H.) means both swords and solitudes.  D. — Those great ones had prepared their own tombs, which were usually in solitary places; (C.) or they had filled all with their extensive palaces; and removed the people to a distance.  H.
  • Ver. 15. Houses, while alive; (C.) or their tombs were thus enriched with silver, (M.) as this practice was not uncommon, v. 22.  Joseph. xiii. 15. — Marcian forbade it.  S. Chrys. complains it subsisted in his time.  Orat. Annæ.  C.
  • Ver. 16. Light; dying in the womb.  He expresses a desire that he had been thus prevented from feeling his present miseries and danger of sin.  H.
  • Ver. 17. Tumult. In the grave they can no longer disturb the world.  M. — In strength. Sept. “in body.”  Both heroes and labourers then find rest, (C.) if they have lived virtuously.  H.
  • Ver. 21. Not. The feel the same eagerness for death as those who seek for a treasure; (C.) and when death is at hand, they rejoice no less than those who discover a grave, in which they hope to find some riches, v. 15. 22.
  • Ver. 22. Grave, full of stores, or the place where they may repose.  H.
  • Ver. 23. To. Why is life given to? &c.  The uncertainty whether a man be worthy of love or hatred, (EcclI. ix. 1.) and whether he will persevere to the end, is what fills Job with distress; though we must trust that God will suffer none to be tempted above their strength.  1 Cor. x. 13. — He finds himself surrounded with precipices, and in the dark.  C. — So God often tries this faithful servants. D.

Haydock Commentary Luke 9:51-56

  • Ver. 51. The days of his assumption, i.e. of his ascension into heaven.  See the same Greek word in Mar. xvi. 19. and Acts i. 11. He steadfastly set his face to go to Jerusalem, or literally, he fixed[3] his countenance to go up to Jerusalem. And (v. 53.) because his face was of one going to Jerusalem. These expressions come from the style of the Hebrews.  See 4 Kings xii. 17.  Jerem. xlii. 15.  Ezech. iv. 3.  The sense is, that the Samaritans perceived that he and  his company were going up to adore in Jerusalem, at which they were displeased, having an antipathy against the Jews and their temple.  Wi. It is not here said, as some interpreters have believed, that his journey to Jerusalem was the last of his life, in which he was crucified.  It appears from the context, that there were still many months before the death of Christ, and that this journey was probably for the feast of Pentecost.  But that year was the last of the life of Jesus Christ and he already knew the dispositions of the Jews, and what was to befall him shortly.  These words, he set his face, are often used in Scripture for obstinacy and hardness in evil.  Prov. vii. 13. 12. 29.  Jeremy xlii. 15. &c.  But we may likewise take them to signify a strong resolution, and intrepid and inflexible firmness, to perform what you have resolved.  Jesus Christ shewed by his air, by his conduct and discourse, that notwithstanding the malice of his enemies, he was determined to go to Jerusalem.  Calmet.
  • Ver. 52. Messengers, &c.  S. Jerom believes that Christ sent true angels before him to announce  his coming.  The Greek word aggeloV, generally signifies an angel; but it likewise means a messenger.  Most interpreters believe he sent James and John, to prepare what was necessary for provisions and lodging.  This precaution was necessary, as he was always followed by great crowds.  The history, from verse 51 to the end of the chapter, is mentioned by none of the evangelists, except S. Luke.  Calmet.
  • Ver. 54. Wilt thou that we command fire, &c.  In the Greek is added as Elias did. These words might be first in the margin, and thence by transcribers taken into the text.  The two apostles, called the sons of thunder, knew their Master was greater than Elias; and therefore they are for calling for fire from heaven, as he had done.  Wi. It was probably this trait in the life of James and John, which gained t hem the name of boanerges, the sons of thunder.  Their too great zeal for the glory of Jesus Christ, and the spirit of revenge, of which they were not yet healed, caused them to make this petition; which seemed in some manner justified by the example of Elias, 4th book of Kings, chap. i. 10.  Many editions have the addition of these words, as Elias did. Calmet.
  • Ver. 55. You know not of what spirit you are, i.e. that my Spirit, which you ought to follow, is the Spirit of mercy, mildness, and patience.  Wi.
  • Ver. 56. But to save souls.  It might be translated, to save men’s lives;[4] but is seems better here to stick to the letter, especially since in most Greek copies we read, the souls of men. Wi.
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