Sunday Scripture Readings December 19 2010 Fourth Sunday in Advent

December 19 2010 Fourth Sunday of Advent
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Isaiah 7:10-14
Douay-Rheims Challoner Text

And the Lord spoke again to Achaz, saying:

Ask thee a sign of the Lord thy God, either unto the depth of hell, or unto the height above.

And Achaz said:

I will not ask, and I will not tempt the Lord.

And he said:

Hear ye therefore, O house of David: Is it a small thing for you to be grievous to men, that you are grievous to my God also? Therefore the Lord himself shall give you a sign. Behold a virgin shall conceive, and bear a son and his name shall be called Emmanuel.

Psalm 23:1-6 (Psalm 24 Heb/NAB)
Douay-Rheims Challoner.

The earth is the Lord’s and the fulness thereof:
the world, and all they that dwell therein.
For he hath founded it upon the seas;
and hath prepared it upon the rivers.
Who shall ascend into the mountain of the Lord:
or who shall stand in his holy place?
The innocent in hands, and clean of heart,
who hath not taken his soul in vain,
nor sworn deceitfully to his neighbour.
He shall receive a blessing from the Lord,
and mercy from God his Saviour.
This is the generation of them that seek him,
of them that seek the face of the God of Jacob.

Romans 1:1-7
Haydock New Testament

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, Which he had promised before by his prophets in the holy Scriptures, Concerning his Son, who was made to him of the seed of David, according to the flesh, Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead: By whom we have received grace and apostleship, for obedience to the faith, in all nations for his name, Among whom are you also the called of Jesus Christ: To all that are at Rome, the beloved of God, called to be saints. Grace to you, and peace from God, our Father, and from the Lord Jesus Christ.

The Gospel According to Saint Matthew 1:18-24
Haydock NT

Now the birth of Christ was thus: When Mary, his mother, was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Whereupon Joseph, her husband, being a just man, and not willing publicly to expose her, was minded to put her away privately. But while he thought on these things, behold the angel of the Lord appeared to him in his sleep, saying:

“Joseph, son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her, is of the Holy Ghost. And she shall bring forth a son: and thou shall call his name Jesus: for he shall save his people from their sins.”

Now all this was done that the word might be fulfilled which the Lord spoke by the prophet, saying:

“Behold a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.”

And Joseph rising up from sleep, did as the angel of the Lord had commanded him, and took unto him his wife.

Haydock Commentary Isaiah 7:10-14

  • Ver. 10. Sodom. Juda is so styled reproachfully, (C.) because the princes imitated the crimes of that devoted city. Ezec. xvi. 49. Inf. c. ii. 6. and iii. 9. M.
  • Ver. 11. Victims. Without piety, they are useless. God tolerated bloody victims to withdraw the people from idolatry, but he often shewed that they were not of much importance, in order that they might be brought to offer the sacrifice of the new law, which eminently includes all the rest. S. Jerome Ps. xlix. 9. Am. v. 21. Jer. vi. 20. Theod.
  • Ver. 14. Bearing. Heb. &c. “pardoning,” (C.) or “bearing.” Sept. “I will no longer pardon your sins.” H.

Haydock Commentary Romans 1:1-7

  • Ver. 1. Called to be an apostle, or a called apostle. That is, not only having the name of an apostle, but having his call to this high function, and his mission from God.—Separated unto the gospel of God. He means that he was separated from others, and appointed by the Holy Ghost to preach the gospel, as we read Acts 8:2 when the Holy Ghost to those of the Church at Antioch said, Separate me Saul and Barnabas, for the work unto which I have taken them. Wi
  • Ver. 2. Which he had promised before, &c. That is, God before, in the Scriptures, promised the blessings, which are now come by the preaching of the gospel, and that they should come by his Son. Wi.
  • Ver. 3. Who was made to him of the seed of David, according to the flesh. The sense is, that God promised, that he who was his true and only Son from eternity, should also become his son, as man; that the same son should be man, as well as God, when the word was made flesh, or when that divine person should be united to our human nature. Thus the same person, who was his only begotten Son from eternity, being made man, and of the seed of David, by his incarnation, was still his Son, both as God, and also as man. Wi.—The Greek text has not the particle ei, (to him) but only τοῦ γενομένου ἐκ σπέρματος Δαυδ. But S. Irenæus, (lib. iii. ch. 18.) S. Ambrose, S. Jerome read, Qui factus est ei. And also S. Aug. in his unfinished exposition of the epistle to the Romans; though before in his book against Faustus, (lib. xi. ch. 14.) he reads it otherwise. Calmet.
  • Ver. 4. Who was predestinated the Son of God. The learned bishop of Meaux, Bossuet, in his second Pastoral Instruction, in which he condemned the French translation of Mons. Simon, (p. 127.) takes notice, that according to S. Paul, and the constant doctrine of S. Aug. and S. Thomas, Christ as man, or the human nature of Christ united to his divine person, was predestinated without any precedent merits, by a free and liberal predestination of God’s goodness. Wi.—Christ, as man, was predestinated to be the Son of God; and declared to be so (as the apostle here signifies) first by power, that is, by his working stupendous miracles; secondly, by the spirit of sanctification, that is, by his infinite sanctity; thirdly, by his resurrection, or raising himself from the dead. Ch.
  • Ver. 5. By whom, i.e. by this same Jesus Christ, God and man, we, I, and the rest of the apostles, have received this grace and apostleship, this mission and commission from him, of preaching his gospel, and teaching his doctrine.—for obedience to the faith in all nations; that is, to bring all nations to the obedience and profession of his new law and doctrine. Wi.
  • Ver. 6. Among whom are you also the called of Jesus. That is, you also are a part of those, who by his mercy, are called to this faith and belief in him. All beginning from those words in the third verse, who was made to him, &c. till the end of the sixth verse, are to be taken as within a parenthesis, which is not unusual in the style of S. Paul. Then he goes on after this long parenthesis. Wi.
  • Ver. 7. To all that are at Rome … called to be saints. That is, who not only are named saints, but who by such a call from God, are to be sanctified by his grace, and to become holy, or saints. Wi.

Haydock Commentary Matthew 1:18-24

  • Ver. 18. The account of the birth of Jesus Christ follows his genealogy. From these words, “before they came together,” Helvidius and others have started objections, which have been answered long ago by S. Jerome, where he shews in many examples front Scripture, that the words before and until do not signify what happened afterwards; for that point is left indefinite, but only what was done before, or not done. Thus when it is said, Sit thou at my right hand, till I make thine enemies thy footstool, Ps. cix by no means signifies, that after the subjection of his enemies, the Son of God is no longer to sit at the right hand of his Father. In common conversation, when we say that a man died before he reached his 30th year, we do not mean that he afterwards attained it. Or, should we say that Helvidius died before he did penance, we cannot mean that he afterwards did penance: the same conclusion should be deduced front the words, “before they came together,” the end being accomplished by the power of the operation of the Holy Ghost, without their going together. If we should advance, that such a man was cured before he went to a physician, the natural inference would be, that he did not go to a physician at all. Thus also in the language of Scripture, the word first-begotten does not mean after whom others were born, but before whom no one was born, whether there were further issue or not. And the reason is, because the law required that a sacrifice should be offered for the first-born, and that he should be redeemed very soon after his birth; nor did it allow the parents to wait and see if any other son should be born. K—True and perfect marriage, and continual living iii the same, without knowing each other. S. Aug. l. ii. Consen. Evang. c. i. B.
  • Ver. 19. And Joseph her husband, knowing her strict virtue, was surprised at this her pregnancy, but “being a just man,” and not willing to expose her, by denouncing her, or giving her a bill of divorce, he had a mind to dismiss her privately, committing the whole cause to God. Let us learn from Joseph to be ever tender of our neighbour’s reputation, and never to entertain any injurious thoughts, or any suspicions to his prejudice. A.
  • Ver. 20. Fear not to take, &c. i.e. fear not to marry her, if we suppose them not yet married, or if married already, the sense is, fear not to keep and remain with thy chaste wife; lay aside all thoughts of dismissing and leaving her. Wi— As the incarnation of the Son of God was effected by the whole blessed Trinity, it may be asked why this operation is peculiarly attributed to the Holy Ghost, not only here, but in Luke ii, and in the apostles creed? The answer is, because as power is attributed to the Father, wisdom to the Son, so goodness is attributed to the Holy Ghost, and the gifts of grace which proceed from it. Estius in diff. loca.
  • Ver. 21. Jesus… he shall save, &c. The characteristic name of Saviour was peculiar to the Messias, by which he was distinguished, as well as by the adorable name of Jesus. The expectations of both Jew and Gentile looked forward to a saviour. S. Augustine, in the 18th book 23d chapter, de Civitate Dei, introduces a curious anecdote. He mentions there, that he received from the eloquent and learned Proconsul Flactianus, a book containing in Greek the verses of one of the Sybils, which related to the coming of Christ. The substance of them is much the same as occurs in the prophecies of Isaiah, from which Virgil has likewise copied into his Pollio, many of the sublime thoughts which we find in that beautiful eclogue. It is remarkable that of the initials of these verses, S. Augustine had formed an acrostic to the following import, (some Greek);that is, Jesus Christ, the Son of God, Saviour. A.
  • Ver. 22. The Greeks in general, after S. John Chrysostom, look upon this as a continuation of the angel’s speech to S. Joseph. The other Fathers and commentators think it a reflection of the evangelist.
  • Ver. 23. Behold a virgin, || &c. The Jews sometimes objected, as we see in S. Justin’s dialogue with Tryphon, that the Hebrew word alma, in the prophet Isaias, signified no more than a young woman. But S. Jerome tells us that alma signifies a virgin kept close up. Let the Jews, says he, shew me any place in which the Hebrew word alma, is applied to any one that is not a virgin, and I will own my ignorance. Besides the very circumstances in the text of the prophet, are more than a sufficient confutation of this Jewish exposition; for there a sign, or miracle, is promised to Achaz; and what miracle would it be for a young woman to have a child, when she had ceased to be a virgin? Wi.—How happens it that nowhere in the gospels, or in any other part, do we find Christ called Emmanuel? I answer, that in the Greek expression the name is given for the thing signified; and the meaning is: He shall be a true Emmanuel, i.e.. a God with us, true God and true man. E.—The text says, they shall call, i. a. still men shall look upon Him as an Emmanuel. Again, his name shall be called Wonderful, Counsellor, the mighty, the Prince of peace, &c. i. e. He shall be all these, not so much nominally, as really and in effect. A.
  • Ver. 24. The heretic Helvidius argues from this text, and from what we read in the gospel of Christ’s brethren, that Christ had brothers, and Mary other sons. But it is evident that in the style of the Scriptures, they who were no more than cousins were called brothers and sisters.


Daily Scripture Readings Monday Dec 13 2010 Memorial of St Lucy Virgin and Martyr

December 13 2010 Monday Memorial of Saint Lucy, virgin and martyr

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Numbers 24:2-7, 15-17a
Douay-Rheims Challoner

And lifting up his eyes, he saw Israel abiding in their tents by their tribes: and the spirit of God rushing upon him, He took up his parable and said: Balaam the son of Beor hath said: The man hath said, whose eye is stopped up: The bearer of the words of God hath said, he that hath beheld the vision of the Almighty, he that falleth, and so his eyes are opened: How beautiful are thy tabernacles O Jacob, and thy tents, O Israel! As woody valleys, as watered gardens near the rivers, as tabernacles which the Lord hath pitched, as cedars by the waterside. Water shall flow out of his bucket, and his seed shall be in many waters. For Agag his king shall be removed, and his kingdom shall be taken away.

Therefore taking up his parable, again he said: Balaam the son of Beor hath said: The man whose eye is stopped up, hath said: The hearer of the words of God hath said, who knoweth the doctrine of the Highest, and seeth the visions of the Almighty, who falling hath his eyes opened: I shall see him, but not now: I shall behold him, but not near. A STAR SHALL RISE out of Jacob and a sceptre shall spring up from Israel

Responsorial Psalm 24:4-9 (Ps 25 NAB)
DR Challoner Text Only

Let all them be confounded that act unjust things without cause.
Shew, O Lord, thy ways to me, and teach me thy paths.
Direct me in thy truth, and teach me;
for thou art God my Saviour;
and on thee have I waited all the day long.
Remember, O Lord, thy bowels of compassion;
and thy mercies that are from the beginning of the world.
The sins of my youth and my ignorances do not remember.
According to thy mercy remember thou me:
for thy goodness’ sake, O Lord.
The Lord is sweet and righteous:
therefore he will give a law to sinners in the way.
He will guide the mild in judgment:
he will teach the meek his ways.

The Holy Gospel of Jesus Christ According to Saint Matthew 21:23-27
Haydock New Testament

And when he was come into the temple, the chief priests and ancients of the people came to him as he was teaching, saying:

By what authority dost thou these things? And who gave thee this authority?

Jesus answering, said to them:

I also will ask you one word, which if you shall tell me, I will tell also tell you by what authority I do these things. The baptism of John, whence was it? From heaven or from men?

But they thought within themselves, saying:

If we shall say, From heaven, he will say to us: Why then did you not believe him? But if we shall say, From men, we are afraid of the multitude: for all held John as a prophet.

And answering Jesus, they said:

We know not.

And he said to them:

Neither do I tell you by what authority I do these things.

Haydock Commentary Numbers 24:2-7, 15-17a
Notes Copied From Haydock Commentary Site

  • Ver. 3. Up. The same term only occurs again, (Lament. iii. 8,) where it may have the same sense, though the Sept. &c. give it here a quite opposite meaning, “the man whose eyes are open,” the prophet.  But Balaam alludes to his not being able to see the angel as soon as his ass, as he does, v. 4.  C. xxii. 31.  C.
  • Ver. 4. Falleth. Out of respect to God, or in a trance.  Sept. “in sleep, his eyes are uncovered.”  He was accustomed to commune with the spirits in the night.  C. xxii. 8.  H. — He who is clear-sighted enough in teaching others, neglecteth his own salvation; or, being  naturally incapable of diving into futurity, he derives this power solely from the operation of the spirit.  M.
  • Ver. 6. Woody. Heb. also “extensive torrents.” — Tabernacles. Heb. ahalim, which some render lign-aloes, or stacte, as S. Jerom does, Ps. xliv. 9.  Prov. vii. 17.  Cant. iv. 14.  The aloe-tree, however, was brought from India, and was not common in Arabia.  The Syrian aloe was only a shrub; and this tree, of which Balaam speaks, must have been tall and beautiful. — Pitched. Heb. “planted.”  C. — The Sept. agree however with the Vulg.  H. — Side. Cedars grow very large on the top of Libanus, and are always green; the fruit resembles the pine-apple; the wood is incorruptible.  Sionita 6.  By humility we must rise to the summit of perfection.  D.
  • Ver. 7. Waters. Sept. Chal. and Syr. “From his seed a man shall spring, who shall have dominion over many nations.”  This must be understood of the Messias; or, his posterity shall be very numerous; (see Prov. v. 15. 16,) or his country shall be well watered, and his crops luxuriant. — Agag. Saul lost his crown for sparing the king of the Amalecites, who always took this title, 1 K. xv. 9.  Heb. may be translated, “Above Agag shall his (Israel’s) king be exalted, yet,” &c. or “and his kingdom shall increase.”  Philo and S. Ambrose read, “his kingdom shall be raised on high.”  The Sam. and some copies of the Sept. have, “Over Gog;” while others have Og, (C.) which may be referred to the king of Basan, who, though lately overthrown, had been possessed of great power and wealth.  Israel was not satisfied with the extent of his dominions.  H. — Those who read Gog, suppose that the victories of Christ over Antichrist are foretold.  Origen, hom. 17.  S. Cyp. Test. i. 10.  C.
  • Ver. 16. Who knoweth. This is a new title, which he had not before assumed, v. 4.
  • Ver. 17. Him. The great personage whom I have in view, whose coming is deferred yet for many ages.  H. — The whole prediction refers to the Messias, whom Balaam beheld by the eyes of his posterity, the wise men, (C.) or in the prophetic vision.  M. — Some modern Rabbins pretend that he speaks of David, who was indeed a figure of Christ, (C.) and defeated the Moabites, 2 K. v. 8.  But the prophecy was perfectly fulfilled only in our Saviour’s person, who is called the bright and morning star, (Apoc. xxii. 16,) to whom all nations were given for an inheritance.  Ps. ii.  Acts i. 8.  W. — Heb. also, “I see this thy ruin, but,” &c.  Sept. “I will shew to him, yet not now; I will make him happy, (C.); but (makarizo, I bless) it, or he does not approach.”  God executed what he ever promised in favour of all Israel, when he sent them his beloved Son. — A star. Christ, the light of the world, the splendour of his Father’s glory, whose birth was made known in the East, by a star, or meteor of unusual brightness.  H. — This material star is not the primary object of the prediction, since it did not rise out of Jacob, but it pointed out the orient from on high, and then disappeared.  The ancient Jews understood this passage of the Messias.  Onkelos, &c.  Hence the impostor, Ben. Cusiba, took advantage of this general opinion, to draw the people after him, as the person designated; when he assumed the title of Bar-chocheba, “the son of the star,” in the second age of the church. — Of Seth. Though David, as the figure of the Messias, conquered the Moabites, he cannot be said to have subdued all nations, the descendants of Seth, by Noe, nor all the just of whom Seth was the father, in opposition to the children of Cain.  But Christ will subject all the just to his empire, and will judge all mankind. Some, nevertheless, take the children of Seth to be the Moabites, who had been already mentioned; and Junius translates the Heb. with allusion to the shameful origin of that people.  The Samar. may also signify, if we substitute d for r in korkor, as Jeremias also reads (C. xlviii. 45,) kodod. “He shall penetrate the ends of Moab, and shall overturn the walls of the children of elevation, or of pride.”  There were many hills in the country of the Moabites, and the people were noted for haughtiness.  Jer. xlviii. 28. 29. 45.  C. — Some also assert, that Seth was the name of a king, (Grot.) and of a town of Moab.  R. Nathan. — But of this there is no proof.  H.

Haydock Commentary Matthew 21:23-27

  • Ver. 24-25. The baptism of John, by which is also understood his doctrine and preaching, was it from heaven or not? Wi.
  • Ver. 26. He will say to us: Why then did not you believe him? When he divers times bore witness to you that I am your Messias.  Wi.

Catena Aurea Matthew 21:23-27

  • Pseudo-Chrys.: The Priests were tormented with jealousy, because they had seen Christ entering the Temple in great glory. And not being able to master the fire of jealousy which burnt in their breasts, they break forth in speech.
  • Chrys.: Forasmuch as they could not detract from His miracles, they bring matter of blame from His forbidding to sell in the Temple. As though they had said, Hast Thou assumed the seat of authority? Hast Thou been anointed Priest, that Thou exertest this power?
  • Pseudo-Chrys.: By that they add, “Or who gave thee this authority?” they shew that there be many persons who give power to men, whether corporal or spiritual! as though they had said, Thou art not come of a priestly family; the Senate has not conferred on Thee this power, neither has Caesar granted it. But had they believed that all power is from God, they would never have asked, “Who gave thee this authority?” For every man judges of others by himself. The fornicator thinks that none are chaste; the chaste does not readily suspect any of fornication; he who is not a Priest of God, thinks no man’s Priesthood to be of God.
  • Jerome: Or in these words they urge the same cavil as above, when they said, “He casteth out demons through Beelzebub the Prince of the demons.” [Mat_12:24] For when they say, “By what authority doest thou thee things?” they doubt concerning the power of God, and would have it understood that the things He does are of the Devil. But when they add, “Who gave thee this authority?” they most clearly deny the Son of God, whom they suppose to work miracles, not by His own, but by others’ strength. The Lord could have confuted the calumny of His tempters by a simple answer, but He put a question to them of such skilful contrivance, that they must be condemned either by their silence or their knowledge; “Jesus answered and said unto them, I also will ask you one question.”
  • Pseudo-Chrys.: Not that they should answer it, and thereupon hear of Christ the answer to their question, but that being puzzled they should ask Him no farther; according to that precept He had given above, “Give not that which is holy to the dogs.” [Mat_7:6] For even if He had told them, it would have profited nothing, because the darkened will cannot perceive the things that are of the light. For him that enquires we ought to instruct, but him that tempts, to overthrow by a stroke of reasoning, but not to publish to him the power of the mystery. The Lord thus sets before them in His question a dilemma; and that they might not escape Him, says, “Which if ye tell me, I in like wise will tell you by what authority I do these things.” His question is this; “The baptism of John whence was it? from heaven, or of men?”
  • Aug., in Joan. Tr., v. 4: John received his authority to baptize from Him, whom he afterwards baptized; and that baptism which was committed to him is here called the baptism of John. He alone received such a gift; no righteous man before or after him was entrusted with a baptism to be called from himself. For John came to baptize in the water of repentance, to prepare the way for the Lord, not to give inward cleansing, which mere man cannot do.
  • Jerome: What the Priests revolved in their malice is shewn when he adds, “But they reasoned with themselves.” For had they replied that it was from heaven, the question was inevitable, Why then were ye not baptized by John? But should they reply that it was an invention of human device, and had in it nothing divine, they feared a tumult among the people. For all the assembled multitudes had received John’s baptism, and held him accordingly for a Prophet. This godless party therefore make answer, and by a seeming humility of speech confessing that they know not, turned to hide their insidious designs. And they answered Jesus, and said, “We know not.” In saying that they knew not, they lied; and it might have followed upon their answering thus, that the Lord also should say, I know not; but truth cannot lie, and therefore it follows, “And he said unto them, Neither tell I you by what authority I do these things.” This shews that they knew, but would not answer, and that He also knew, but would not answer, because they would not speak what they knew.
  • Origen: But some one will say in opposition to this, that it was absurd to ask by what authority Jesus did these things. For that it could not be that He would answer, that He did these by the Devil’s authority; and He would not tell them as it truly was, that He did them by His own power. If it should be said, that the rulers put this question to Him in order to deter Him from His proceedings; as when we say to one who is dealing with what is ours in a way which we do not like, we say to him, Who bade thee do this? meaning to deter him from what he is so doing; — if it is to be taken so, what means Christ’s answer, Do you tell Me this, and I will tell you by what authority I do these things. Perhaps therefore, the place should be understood as follows. There are in the general two opposite powers, one on the side of God, the other on the side of the Devil; but of particular powers there are many; for it was not one and the same power that wrought in all the Prophets to enable them to do miracles, but one in these, another in those; and, it may be, for lesser things a lesser power, for greater things a greater power. The Chief Priests had seen Jesus working many miracles, whereupon they desired to know the special degree and properties of that power which wrought in Him. For others who have wrought miracles wrought them at first in one power, and afterwards when more advanced in another and greater power; but the Saviour wrought all in one power, that which He received of the Father. But because they were not worthy to hear such mysteries, therefore He gives them no answer, but on the contrary put a question to them.
  • Raban.: There are two reasons why the knowledge of truth should be kept back from those who ask; either when he who asks is unfit to receive, or from his hatred or contempt of the truth is unworthy to have that which he asks opened to him.

Daily Scripture Readings Thursday December 24 2009 Mass in the Morning

December 24 2009 Thursday Fourth Week of Advent
Mass in the Morning
Saint of the Day – Christmas at Greccio

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

Official Readings of the Liturgy at –

2 Samuel 7:1-5, 8b-12, 14a, 16
Douay-Rheims Challoner

And it came to pass when the king sat in his house, and the Lord had given him rest on every side from all his enemies, He said to Nathan the prophet:

Dost thou see that I dwell in a house of cedar, and the ark of God is lodged within skins?

And Nathan said to the king:

Go, do all that is in they heart: because the Lord is with thee.

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

Go, and say to my servant David: Thus saith the Lord: Shalt thou build me a house to dwell in?

I took thee out of the pastures from following the sheep to be ruler over my people Israel: And I have been with thee wheresoever thou hast walked, and have slain all thy enemies from before thy face: and I have made thee a great man, like unto the name of the great ones that are on the earth. And I will appoint a place for my people Israel, and I will plant them, and they shall dwell therein, and shall be disturbed no more: neither shall the children of iniquity afflict them any more as they did before, From the day that I appointed judges over my people Israel: and I will give thee rest from all thy enemies. And the Lord foretelleth to thee, that the Lord will make thee a house. And when thy days shall be fulfilled, and thou shalt sleep with thy fathers, I will raise up thy seed after thee, which shall proceed out of the bowels, and I will establish his kingdom. I will be to him a father, and he shall be to me a son.

And thy house shall be faithful, and thy kingdom for ever before thy face, and thy throne shall be firm for ever.

Responsorial Psalm 88:2-5, 27 and 29 (Ps 89 NAB)
DR Challoner Text Only

The mercies of the Lord I will sing for ever.
I will shew forth thy truth with my mouth to generation and generation.
For thou hast said: Mercy shall be built up for ever in the heavens:
thy truth shall be prepared in them.
I have made a covenant with my elect:
I have sworn to David my servant:
Thy seed will I settle for ever.
And I will build up thy throne unto generation and generation.
He shall cry out to me: Thou art my father:
my God, and the support of my salvation.
I will keep my mercy for him for ever:
and my covenant faithful to him.

The Holy Gospel of Jesus Christ According to Saint Luke 1:67-79
Haydock New Testament

And Zachary, his father, was filled with the Holy Ghost: and he prophesied, saying:

Blessed be the Lord God of Israel,
because he hath visited and wrought the redemption of his people:
And hath raised up a horn of salvation to us, in the house of David, his servant.
As he spoke by the mouth of his holy prophets, who are from the beginning:
Salvation from our enemies, and from the hand of all that hate us:
To shew mercy to our fathers: and to remember his holy covenant.
The oath which he swore to Abraham, our father, that he would grant to us:
That being delivered from the hand of our enemies, we may serve him without fear,
In holiness and justice before him, all our days.
And thou, child, shalt be called the prophet of the most High:
for thou shalt go before the face of the Lord, to prepare his way.
To give knowledge of salvation to his people, unto the remission of their sins.
Through the bowels of the mercy of our God:
in which the Orient, from on high, hath visited us.
To enlighten them that sit in darkness, and in the shadow of death:
to direct our feet into the way of peace.

Haydock Commentary 2 Samuel 7:1-5, 8b-12, 14a, 16 (2 Kings – Douay-Rheims)
Notes Copied From Haydock Commentary Site

  • Ver. 1. Enemies, before he had made war upon the surrounding nations.  1 Par. xviii. 1.
  • Ver. 2. Nathan. An admirable courier, (Grot.) and a great saint, Eccli. xlvii.  He was neither too rough, nor too complaisant. — Cedar. This was the most esteemed species of wood.  The palace of the Persian kings, at Ecbatana, was chiefly built of it, and of cypress wood.  Polyb. x. — Houses were not there built in such a solid manner, as they are in colder climates.  They consisted mostly of wood. — Skins. The outer veils of the tabernacle were made of skins, as others generally were.  C. — Heb. and Chal. “of curtains.”
  • Ver. 3. Thee. David did not, perhaps, consult him as a prophet; and Nathan thought that the proposal was so just, that it might be safely carried into effect.  The prophets are not inspired in all their actions.  Joseph was of a different opinion from his father.  Gen. xlviii. 19.  Samuel supposed that Eliab should have been king; (1 K. xvi. 6,) and Eliseus confesses, that God had concealed from his the affliction of the woman with whom he lodged.  4 K. iv. 24.  C. — God afterwards sent the same Nathan to rectify his former decision, that he might not pass sentence, in future, without consulting him.  M.
  • Ver. 10. Before, provided they be faithful.  These promises are conditional.
  • Ver. 11. House, or give thee children, who shall hold the sceptre.  M.
  • Ver. 12. I will establish his kingdom. This prophecy partly relates to Solomon; but much more to Christ, who is called the Son of David in Scripture, and the builder of the true temple, which is the Church, his everlasting kingdom, which shall never fail, nor be cast off for any iniquity of her children.  Ch. — God passes over all the children whom David had already, 3 K. ii. 15.  The temporal kingdom was enjoyed by David’s posterity for a long time, sufficient to verify the expression for ever, as it is often used in Scripture.  C. — But the spiritual kingdom of the Messias will last till the end of time, and be perfected in eternity.  H. — In these predictions we must always distinguish the type from the reality.  C.
  • Ver. 14. Irrelevant to this reading
  • Ver. 16. Faithful; or continue a long time.  M.  3 K. xi. 38. — Where is not the house of David? or how is this accomplished, except in the Church? — Thy face. Sept. “before me,” which is conformable to Ps. lxxxviii. 38.  David saw Solomon on the throne, and beheld the Messias in spirit.  C. — Souls departed still see what regards them, (Sa.) if they be happy.  H.

The Holy Gospel of Jesus Christ According to Saint Luke 1:67-79
Haydock New Testament

  • Ver. 69. As Christ was born of the race of David, he is here called the horn of salvation in the house of David.  As Isaias says, a vineyard is planted in the horn, c. v. — A powerful salvation.[10]  According to the letter both of the Latin and Greek text, a horn of salvation. But as it is generally agreed, that by horn, in the phraseology of the Scriptures, is understood strength and power, and that horn sounds awkwardly in English, and other languages, I hope it may be literally enough translated, a powerful salvation. Wi.
  • Ver. 71. That he would save us, &c.  Lit. salvation from our enemies. The construction and sense is, that God, as he had declared by his prophets, would grant us salvation, or would save us.  Wi. — This is not to be understood of temporal, but of spiritual enemies.  For the Lord Jesus, strong in battle, came to destroy all our enemies, and thus to deliver us from their snares and temptations.  Origen, hom. xvi. — He is that King of Glory, the Lord strong and powerful, the Lord powerful in battle. Ps. xxiii.
  • Ver. 72. To remember his holy covenant, i.e. of his promise, or of the covenant made with Abraham, that he would bless all nations in his seed.  Wi. — At the coming of Christ, Abraham, Isaac and Jacob were made partakers of his mercy.  For, we cannot suppose that they who saw his day, and were glad, should not participate in the fruit of his coming; since S. Paul says: he maketh peace through the blood of the cross, both to the things that are on earth, and the things that are in heaven. Col. i. 20.  Origen, hom. x.
  • Ver. 73-4. According to the oath which he swore.[11]  The words according to, are no addition to the letter of the text: they only barely express what is here signified; to wit, that God swore to Abraham, that he would grant us, or make it come to pass, that being delivered from our enemies, sin and the devil, we should be in a condition to serve him without fear, in holiness, &c.  Wi.
  • Ver. 75. It is possible, we here see, to have true justice, not only in the sight of man, or by the imputation of God, but in his sight; and the coming of Christ was to give men such justice.
  • Ver. 77. Jesus is our salvation, and S. John was sent to give to the people the knowledge of this salvation: he bore testimony of Christ; (Theophy.) by whom alone remission of sins can be obtained.
  • Ver. 78. The rising light,[12] or the rising sun, hath visited us from on high.  The Rheims translation hath the Orient, the Prot. the day-spring. Both seem more obscure than they need be.  The Latin, as well as the Greek, hath a noun substantive, by which Christ himself is signified.  Yet the same word, in both languages, is sometimes taken for a rising light, and sometimes for a bud, or branch; in which latter sense it is expounded by S. Jerom.  Comment in Zachar. p. 1737, tom. 3, Ed. Ben.  But in this place it is rather taken for a light that riseth, by the following words, to enlighten them that sit in darkness, &c.  Wi. — The Orient. It is one of the titles of the Messias, the true light of the world, and the sun of justice.  Ch. — By this he shews that God has forgiven us our sins, not through our merits, but through his own most tender mercy; (Theophy.) and that we are to solicit this forgiveness through the bowels of his most tender mercy.
  • Ver. 79. The Gentiles were in darkness, and given to the adoration of idols, till the light arose and dispelled the darkness, spreading on all sides the splendour of truth.  S. Basil on Isai. — With reason it is said in this place, who sit in darkness; for we did not walk in darkness, but sat down, as if destitute of all hopes of being delivered.  S. Chrys. hom. xiv. on S. Matt. . . . Then our steps are directed in the paths of peace, when in our every action we act conformably to the grace of the Almighty.  S. Greg. hom. xxxii.

Daily Scripture Readings Wednesday December 23 2009 4th Week of Advent

December 23 2009 Wednesday Fourth Week of Advent
Saint of the Day – St. John of Kanty

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 –

Malachi 3:1-4, 4:5-6
Douay-Rheims Challoner

Thus saith the Lord:

Behold I send my angel, and he shall prepare the way before my face. And presently the Lord, whom you seek, and the angel of the testament, whom you desire, shall come to his temple. Behold, he cometh, saith the Lord of hosts. And who shall be able to think of the day of his coming? and who shall stand to see him? for he is like a refining fire, and like the fuller’s herb: And he shall sit refining and cleansing the silver, and he shall purify the sons of Levi, and shall refine them as gold, and as silver, and they shall offer sacrifices to the Lord in justice. And the sacrifice of Juda and of Jerusalem shall please the Lord, as in the days of old, and in the ancient years.

Behold, I will send you Elias the prophet, before the coming of the great and dreadful day of the Lord. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers: lest I come, and strike the earth with anathema.

Responsorial Psalm 24:4-5ab, 8-10 and 14 (Ps 25 NAB)
DR Challoner Text Only

Shew, O Lord, thy ways to me, and teach me thy paths.
Direct me in thy truth, and teach me; for thou art God my Saviour;
The Lord is sweet and righteous:
therefore he will give a law to sinners in the way.
He will guide the mild in judgment:
he will teach the meek his ways.
All the ways of the Lord are mercy and truth,
to them that seek after his covenant and his testimonies.
The Lord is a firmament to them that fear him:
and his covenant shall be made manifest to them.

The Holy Gospel of Jesus Christ According to Saint Luke 1:57-66
Haydock New Testament

Now Elizabeth’s full time of being delivered was come, and she brought forth a son. And her neighbours and kinsfolks heard that the Lord had shewed his great mercy towards her, and they congratulated with her. And it came to pass that on the eighth day they came to circumcise the child, and they called him by his father’s name, Zachary. And his mother answering, said:

Not so, but he shall be called John.

And they said to her:

There is none of thy kindred that is called by this name.

And they made signs to his father, how he would have him called. And demanding a tablet, he wrote, saying:

John is his name.

And they all wondered. And immediately his mouth was opened, and his tongue loosed, and he spoke, blessing God. And fear came upon all their neighbours: and all these words were divulged over all the mountainous country of Judea. And all they that had heard them, laid them up in their heart, saying:

What a one, think ye, shall this child be?

For the hand of the Lord was with him.

Haydock Commentary Malachi 3:1-4, 4:5-6
Notes Copied From Haydock Commentary Site

  • Ver. 1. My angel, viz. John the Baptist, the messenger of God, and forerunner of Christ.  Ch. — His purity and office procure him this title.  W. — Afterwards Christ himself shall come, for the ruin and for the resurrection of many.  Lu. ii. 34.  Hence threats and promises are intermixed.  The evangelists read his face, making the Father speak, whereas the Son is introduced by the prophet, who however presently changes the person.  It is all the same which person of the blessed Trinity speaks, as all act together.  C. — Testament. The Messias, the mediator of the covenant with mankind, (W.) with Abraham, and Moses.  The latter calls him the prophet; (Deut. xviii. 18.) and Zacharias, alluding to this text, explains angel in the same sense.  Lu. i. 76. — Temple. The ancient Jews were convinced that the Messias would come to the temple of Zorobabel, and be its chief glory.  Agg. ii. 8.  C. — Their descendants put off the coming for some long time, though the prophet says presently, or on a sudden.  S. Jer. Basnage vi. 26. — Some take this temple to be the womb of the bless Virgin.  S. Cyr.  S. Aug. de Civ. Dei. xviii. 35.  C. — The Baptist was conceived, born, and preached first; and shortly after Christ appeared.  W.
  • Ver. 2. Coming. This may be explained of the Baptist, (Lu. iii. 7.) or of the second coming of Christ; though his first coming shewed the hypocrisy of the Jews.  They would not acknowledge him, but sought his death, and brought on their own condemnation.  C. — Fuller’s. Sept. “washers’ herb.”  Borith is found in all the low places of Palestine, (S. Jer.) and probably denotes soda, (Jer. ii. 22.  C.) or fullers’ earth.  H. — Christ purified the religion of the Jews, or did what was requisite for that purpose.  The people would not obey.  Yet he established his Church in all purity.
  • Ver. 3. Justice. This is spoken of the Christian priesthood, which far excels that of Levi, Heb. v. and vii. &c.  C. — Many Jewish priests embraced the gospel.  Acts vi. 7.  H.
  • Ver. 4. Years. So in the mass we beg that God would receive the sacrifice, “as he received the presents of Abel.”  M.
  • Ver. 5. Elias. Sept. add, “the Thesbite;” and S. Jerom (in Mat. xvii.) says, that Elias shall indeed come and restore all things. — Dreadful. Christ’s first coming was in all meekness; but he will judge in terror.  Hence the prophet’s meaning is not that S. John, but that Elias shall come before the great day of the Lord.  W. — Yet we may understand it of Christ coming into the world to preach, and again to judge.  His first coming proved terrible to the perfidious Jews, whose ruin presently ensued.  The destruction of Jerusalem was a figure of that which the world shall experience.  C. — This shall be preceded by the preaching of Elias.  N. Alex. — This interpretation seems very striking and natural, though the prophet may have had the first coming of Christ and the ruin of the city chiefly in view.  Our Saviour testifies that the Elias whom the Jews expected was already come.  Mat. xi. 14. and xvii. 11.  Lu. ix. 8.  C.
  • Ver. 6. Heart, &c.  By bringing over the Jews to the faith of Christ, he shall reconcile them to their fathers, viz. the patriarchs and prophets, whose hearts for many ages have been turned away from them, because of their refusing to believe in Christ.  C. — The antipathy of Jews and Gentiles shall cease.  Both shall enter the Church of Christ.  Is. xi. 13.  The Baptist strove to ameliorate the manners of the people, and to bring all to Christ, who reconciles all seeming contradictions in the Scriptures.  He came to put an end to all dissensions.  C. — Yet the wicked will still have war.  Mat. x. 35.  H. — Christ will convert those Jews at last, (Rom. xi. 26.  C.) who have not yet opened their eyes.  Their fathers, the apostles and first converts, have long ago shewn them the example.  H. — Anathema. In the Hebrew, cherem, that is, utter destruction. Ch. — Sept. “entirely,” (C.) or “suddenly;” ardhn.  S. Jer.  Deut. vii. 26. — This passage intimates that the ruin of Jerusalem is threatened.  If people should be converted, would that stop the general conflagration?  C. — Some of our crafty adversaries have inferred from the above explanation of anathema, that the Church means heretics to be destroyed: but her kingdom is not of this world: she speaks only of the soul, and exercises a spiritual power.  H.

Haydock Commentary Luke 1:57-66

  • Ver. 63. As then in circumcision, so now in baptism, names are given.  And as we see here, and is all the Old Testament, great respect was had of names, so must we be aware of profane and secular names, and rather, according to the catechism of the council of Trent, take names of saints and holy persons, which may put us in mind of their virtues.  De Bap. in fine.

Catena Aurea Luke 1:57-66
From Catechetics Online

  • AMBROSE; If you carefully observe, you will find that the word signifying fullness is no where used except at the birth of the righteous. Hence it is said, Now Elisabeth’s full time came. For the life of the righteous has fullness, but the days of the wicked are empty.
  • CHRYS. And for that reason the Lord kept back the delivery of Elisabeth, that her joy might be increased, and her fame the greater. Hence it follows, And her neighbors and cousins heard, &c. For they who had known her barrenness were made the witnesses of the Divine grace, and no one seeing the child departed in silence, but gave praise to God, Who had vouchsafed him beyond their expectation.
  • AMBROSE; For the bringing forth of saints causes the rejoicing of many; it is a common blessing; for justice is a public virtue, and therefore at the birth of a just man a sign of hi future life is sent beforehand and, the grace of the virtue which is to follow is represented, being foreshadowed by the rejoicing of the neighbors.
  • CHRYS. The rite of circumcision was first delivered to Abraham as a sign of distinction, that the race of the Patriarch might be preserved in unmixed purity, and so might be able to obtain the promises. But now that the promise of the covenant is fulfilled, the sign attached to it is removed. So then through Christ circumcision ceased, and baptism came in its place; but first it was right that John should be circumcised; as it is said, And it came to pass, that on the eighth day, &c. For the Lord had said, Let the child of eight days be circumcised among you. But this measurement of time I conceive was ordered by Divine mercy for two reasons. First, because in its most tender years the child the more easily bears the cutting of the flesh. Secondly, that from the very operation itself we might be reminded that it was done for a sign; for the young child scarcely distinguishes any of the things that are around him. But after the circumcision, the name was conferred, as it follows, And they called him. But this was done because we must first receive the seal of the Lord, then the name of man. Or, because no man except he first cast aside his fleshly lusts, which circumcision signifies, is worthy to have his name written in the book of life.
  • AMBROSE; The holy Evangelist has especially remarked, that many thought the child should be called after his father Zacharias, in order that we might understand, not that any name of his kinsfolk was displeasing to his mother, but that the same word had been communicated to her by the Holy Spirit, which had been foretold by the Angel to Zacharias. And in truth, being dumb, Zacharias was unable to mention his son’s name to his wife, but Elisabeth obtained by prophecy what she had not learnt from her husband. Hence it follows, And she answered, &c. Marvel not that the woman pronounced the name which she had never heard, seeing the Holy Spirit who imparted it to the Angel revealed it to her; nor could she be ignorant of the forerunner of the Lord, who had prophesied of Christ.
  • And it well follows, And they said to her, &c. that you might consider that the name belongs not to the family, but to the Prophet. Zacharias also is questioned, and signs made to him, as it follows, And they made signs to the father, &c. But since unbelief had so bereft him of utterance and hearing, that he could not use his voice, he spoke by his hand-writing, as it follows, And he asked for a writing table, and wrote, saying, His name is John; that is, we give no name to him who has received his name from God.
  • ORIGEN; Zacharias is by interpretation “remembering God,” but John signifies “pointing to.” Now “memory” relates to something absent, “pointing to,” to something present. But John was not about to set forth the memory of God as absent, but with his finger to point him out as present, saying, Behold the Lamb of God.
  • CHRYS. But the name John is also interpreted the grace of God. Because then by the favor of Divine grace not by nature, Elisabeth conceived this son, they engraved the memory of the benefit on the name of the child.
  • THEOPHYL. And because with the mother the dumb father also agreed as to the name of the child, it follows, And they all marveled. For there was no one of this name among their kinsfolk that any one could say that they had both previously determined upon it.
  • GREG. NAZ. The birth of John then broke the silence of Zacharias, as it follows, And his mouth was opened. For it were unreasonable when the voice of the Word had come forth, that his father should remain speechless.
  • AMBROSE; Rightly also, from that moment was his tongue loosed for that which unbelief had bound, faith set free. Let us then also believe, in order that our tongue, which has been bound by the chains of unbelief, may be loosed by the voice of reason. Let us write mysteries by the Spirit if we wish to speak. Let us write the forerunner of Christ, not on tables of stone, but on the fleshly tablets of the heart. For he who names John, prophesies Christ. For he who names John prophesies Christ. For it follows, And he spoke, giving thanks.
  • THEOPHYL; Now in an allegory, the celebration of John’s birth was the beginning of the grace of the New Covenant. His neighbors and kinsfolk had rather give him the name of his father than that of John. For the Jews, who by the observance of the Law were united to him as it were by ties of kindred, chose rather to follow the righteousness which is the Law, than receive the grace of faith. But the name of John, (i.e. the grace of God,) his mother in word, his father in writing, suffice to announce, for both the Law itself as well as the Psalms and the Prophecies, in the plainest language foretell the grace of Christ; and that ancient priesthood, by the foreshadowing of its ceremonies and sacrifices, bears testimony to the same. And well does Zacharias speak on the eighth day of the birth of his child, for by the resurrection of the Lord, which took place on the eighth day, i.e. the day after the sabbath, the hidden secrets of the legal priesthood were revealed.
  • THEOPHYL. AS at the silence of Zacharias the people marveled, so likewise when he spoke. Hence it is said, And fear came upon all; that from these two circumstances all might believe there was something great in the child that was born. But all these things were ordained, to the end that he who was to bear witness of Christ might also be esteemed trustworthy. Hence it follows, And all they that heard them laid them up in their heart, saying What manner of child, &c.
  • THEOPHYL; For fore-running signs prepare the way for the forerunner of the truth, and the future prophet is recommended by auspices sent before him; hence it follows, For the hand of the Lord was with him.
  • GREEK EX. For God worked miracles in John which he did not himself, but the right hand of God in him.
  • GLOSS. But mystically, at the time of our Lord’s resurrection, by the preaching of the grace of Christ, a wholesome dread shook the hearts not only of the Jews, (who were neighbors, either from the place of their dwelling, or from the knowledge of the law,) but of the foreign nations also. The name of Christ surmounts not only the hilly country of Judea, but all the heights of worldly dominion and wisdom.

Daily Scripture Readings Tuesday December 22 2009 4th Week of Advent

December 22 2009 Tuesday Fourth Week of Advent
Saint of the Day – Blessed Jacopone da Todi

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 –

1 Samuel 1:24-28
Douay-Rheims Challoner

And after she had weaned him, she carried him with her, with three calves, and three bushels of flour, and a bottle of wine, and she brought him to the house of the Lord in Silo. Now the child was as yet very young: And they immolated a calf, and offered the child to Heli. And Anna said:

I beseech thee, my lord, as thy soul liveth, my lord: I am that woman, who stood before thee here praying to the Lord. For this child did I pray, and the Lord hath granted me my petition, which I asked of him. Therefore I also have lent him to the Lord all the days of his life, he shall be lent to the Lord.

And they adored the Lord there.

Responsorial Psalm 1 Samuel 2:1, 4-8abcd
DR Challoner Text Only

My heart hath rejoiced in the Lord,
and my horn is exalted in my God:
my mouth is enlarged over my enemies:
because I have joyed in thy salvation.
The bow of the mighty is overcome,
and the weak are girt with strength.
They that were full before,
have hired out themselves for bread:
and the hungry are filled,
so that the barren hath borne many:
and she that had many children is weakened.
The Lord killeth and maketh alive,
he bringeth down to hell, and bringeth back again.
The Lord maketh poor and maketh rich,
he humbleth and he exalteth:
He raiseth up the needy from the dust,
and lifteth up the poor from the dunghill:
that he may sit with princes, and hold the throne of glory.

The Holy Gospel of Jesus Christ According to Saint Luke 1:46-56
Haydock New Testament

And Mary said:

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

And Mary abode with her about three months: and she returned to her own house.

Haydock Commentary 1 Samuel 1:24-28
Notes Copied From Haydock Commentary Site

  • Ver. 24. Three calves. Sept. “a calf three years old,” such as Abraham sacrificed, Gen. xv. 9.  We only find one offered up, v. 25. — Bushels. Heb. epha, (C.) each of which contained three bushes or measures.  Ruth ii. 17.  H. — Bottle. Heb. nebel, a large measure containing above 87 pints.  C. — The sacrifices seem to have been for thanksgiving, accompanied with an ephi for each calf, and with wine.  Num. xv.  Ezec. xlvi. 7.
  • Ver. 26. Liveth: a strong attestation.  M. — As sure as you live; or, may you enjoy a long and happy life.  See C. xvii. 55. and xx. 3.  Dan. iii. 9.  2 Esd. ii. 3.
  • Ver. 28. Lent. This is equivalent to giving entirely.  Anna presents her son to the Lord, to serve in his tabernacle as long as God shall think proper.  He dispensed with his personal attendance, when he appointed him judge.  C. vii. 15.  C. — As much as depended on Samuel’s mother, he was consecrated for ever.  But he was at liberty to ratify the vow if he pleased.  M. — The expression, lent, seems to reserve the dominion of the thing, which Anna had entirely given up, so that we might translate the Heb. “Therefore I have him simply as one lent…he is a thing lent, which belongs to the Lord.”  C. — They. Heb. “he worshipped the Lord there.”  Grabe found not these words in the Alex. copy, which by comparison of this chapter with the the Vatican edition, appears, to be more accurate.  Both omit this sentence: but it is found in the Aldine edition of the Sept.  Proleg. C. iv.  The Targum adds, “and she prayed in the spirit of prophecy, and said.”  H.

Haydock Commentary Luke 1:46-56

  • Ver. 47. In God my Saviour, as appears by the Greek text,[8] though literally in Latin, in God my salvation. Wi.
  • Ver. 48. The humility of his handmaid,[9] i.e. the humble, low, and abject condition; as perhaps might be translated both in this and in v. 52.  For the blessed Virgin does not here commend and praise her own virtue of humility; as divers interpreters observe.  See S. Francis of Sales, in his introduction to a devout life, part 3, c. vi.  Wi. — As death entered into the world by the pride of our first parents, so was it proper that the path to life should be opened by the humility of Mary.  Ven. Bede. — Not Elizabeth only, but all nations of believers are to call her blessed.  Theophy.
  • Ver. 51. The wise men of the Gentiles, the Pharisees and Scribes, were powerful; but these the Almighty cast down, and exalted those, who humbled themselves under his powerful hand. 1 Peter v.  The Jews were proud in their strength, but their incredulity brought on them their humiliation; whilst the low and mean among the Gentiles, have by faith ascended to the summit of perfection.  S. Cyril Alex. in S. Thom. catenâ aureâ.  Wi.
  • Ver. 53. The Jews were rich in the possession of the law, and the doctrines of the prophets; but, as they would not humbly unite themselves to the incarnate word, they were sent away empty, without faith, without knowledge, deprived of all hopes of temporal goods, excluded from the terrestrial Jerusalem, and also from that which is in heaven.  But the Gentiles, oppressed with hunger and thirst, by adhering to their Lord, were filled with all spiritual gifts.  S. Basil in Ps. xxxiii.

Daily Scripture Readings Monday December 21 2009 Weekday in Advent

December 21 2009 Monday Fourth Week of Advent
Saint of the Day – St. Peter Canisius

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 –

Song of Solomon 2:8-14
Douay-Rheims Challoner

The voice of my beloved, behold he cometh leaping upon the mountains, skipping over the hills. My beloved is like a roe, or a young hart. Behold he standeth behind our wall, looking through the windows, looking through the lattices.

Behold my beloved speaketh to me: Arise, make haste, my love, my dove, my beautiful one, and come. For winter is now past, the rain is over and gone. The flowers have appeared in our land, the time of pruning is come: the voice of the turtle is heard in our land: The fig tree hath put forth her green figs: the vines in flower yield their sweet smell. Arise, my love, my beautiful one, and come: My dove in the clefts of the rock, in the hollow places of the wall, shew me thy face, let thy voice sound in my ears: for thy voice is sweet, and thy face comely.

Zephaniah 3:14-17
Douay-Rheims Challoner

Give praise, O daughter of Sion: shout, O Israel: be glad, and rejoice with all thy heart, O daughter of Jerusalem. The Lord hath taken away thy judgment, he hath turned away thy enemies: the king of Israel, the Lord, is in the midst of thee, thou shalt fear evil no more. In that day it shall be said to Jerusalem: Fear not: to Sion: Let not thy hands be weakened. The Lord thy God in the midst of thee is mighty, he will save: he will rejoice over thee with gladness, he will be silent in his love, he will be joyful over thee in praise.

Responsorial Psalm 32:2-3, 11-12, 20-21 (Ps 33 NAB)
DR Challoner Text Only

Give praise to the Lord on the harp;
sing to him with the psaltery, the instrument of ten strings.
Sing to him a new canticle, sing well unto him with a loud noise.
But the counsel of the Lord standeth for ever:
the thoughts of his heart to all generations.
Blessed is the nation whose God is the Lord:
the people whom he hath chosen for his inheritance.
Our soul waiteth for the Lord:
for he is our helper and protector.
For in him our heart shall rejoice:
and in his holy name we have trusted.

The Holy Gospel of Jesus Christ According to Saint Luke 1:39-45
Haydock New Testament

And Mary rising up in those days, went into the mountainous country with haste, into a city of Juda: And she entered into the house of Zachary, and saluted Elizabeth. And it came to pass, that when Elizabeth heard the salutation of Mary, the infant leaped in her womb: and Elizabeth was filled with the Holy Ghost: And she cried out with a loud voice, and said:

Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For behold as soon as the voice of thy salutation sounded in my ears, the infant in my womb leaped for joy. And blessed art thou that hast believed, because those things shall be accomplished that were spoken to thee by the Lord.

Haydock Commentary Song of Solomon 2:8-14
Notes Copied From Haydock Commentary Site

  • Ver. 8. The. Feeling the protection of Christ, the Church preacheth boldly the truth against pagans and heretics.  W. — She knows the voice of the shepherd, (Jo. viii. 47. and x. 2.) and keeps at a distance the wolves in sheep’s clothing, or pretended reformers, who would scatter the flock. — Hills. She sees him returning in the evening with the utmost speed of a stag, as the Heb. implies.  C. ii. 9. and viii. 14.
  • Ver. 9. Hart, (Prov. v. 18.) which is swifter that the dogs.  Xenoph. Cuneg. — This animal is said to destroy serpents, as Christ did the power of the devil.  Theod. — Wall. Under the old law, Christ was only seen in figure.  He manifested himself in the new.  Yet our sins separate him from us.  Is. lix. 2.  He is concealed in the sacred mysteries, (C.) and his humanity keeps from our sight the glory of his divinity, which alone can impart full content.  S. Amb.  S. Bern. — He shewed a glimpse of it at his transfiguration, and by his miracles.  M.
  • Ver. 10. Arise. He sings under the window, to v. 16. — My dove, is taken from the Sept.  C. — Christ invites his spouse to approach, though he shews not himself as yet; and orders his pastors to root out heresies.  v. 25.  W. — She is ever faithful, and rejoices in him.  2 Cor. xi. 2.  Matt. ix. 15.  Eph. v. 26.  C.
  • Ver. 11. Winter. The rigour and darkness of the old law give place to that of light and love.  Orig. — After persecution had ceased, pruning became more necessary.  C. — The Israelites and the world were redeemed in spring, and the ceremonies of the law were abolished at the same season.  M.
  • Ver. 12. Pruning. Prot. “singing of birds.”  H. — But the former version is better.  Sept. Sym. &c. — Turtle. Which returns in spring.  Is. viii. 9.  C. — It denotes the preaching of the gospel, (S. Cyr. ador. 15.) or rather the sighs of a holy soul in exile.
  • Ver. 14. Rock. Wild pigeons retire thither.  Varro, iii. 7.  Koilhn eiseptato petrhn.  Il. 20. Ser. xlviii. 28.  C. — Holy souls seek protection in the wounds of their Saviour.  S. Greg.  S. Bern. ser. lxi. — Wall. In the holy Scriptures, which defend the Church.  She is brought to light for the edification of all.  M.

Haydock Commentary Zephaniah 3:14-17

  • Ver. 15. Judgment, or “condemnation.”  Sept. “iniquities,” (C.) nailing to the cross the handwriting that was against thee.  H. — God does not treat thee with rigour.  He will be thy king.  The Jews had no king for a long time.  But the true Israel, of whom the prophet speaks, is continually ruled and fed by Jesus Christ, who imparts his graces abundantly.  C.
  • Ver. 17. Silent; constant.  M. — He will accuse thee no more.  Can this be understood of the Jews, who have been cast off till the fulness of the Gentiles enter the Church?  To the latter all this must be applied.  Few prophets inveighed against the crimes of the captives after their return.  C. — But this must be deemed a punishment, unless the crimes were also removed.  H.

Haydock Commentary Luke 1:39-45

  • Ver. 39. This city is generally supposed to be Hebron, a sacerdotal town, (Jos. xxi. 11.) situated in the mountains, to the south of Juda, and about 120 miles from Nazareth.  V.
  • Ver. 41. The infant leaped in her womb.[7]  According to the general opinion of the interpreters, this motion of the child at the time was not natural: and some think that God gave to S. John, even in his mother’s womb, a passing knowledge of the presence of his Redeemer.  See S. Aug. in the above cited letter to Dardanus.  Wi.
  • Ver. 42. In the same words she is pronounced blessed by Elizabeth, and by the angel Gabriel, both inspired by the Holy Ghost, and this not only to the praise of Jesus, but for his sake, to the praise of Mary, calling her blessed, and her fruit blessed; and thus, as Ven. Bede asserts, holding her up to the veneration of both men and angels.
  • Ver. 43. The mother of my Lord. A proof that Christ was truly God, and the blessed Virgin Mary truly the mother of God.  Wi. — Elizabeth was a just and blessed woman; yet the excellency of the mother of God does so far surpass that of Elizabeth, and of every other woman, as the great luminary outshines the smaller stars.  S. Jerom præf. in Sophon.

Sunday Scripture Readings December 20 2009 4th Week of Advent

December 20 2009 Fourth Sunday of Advent

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 –

Micah 5:1-4a
Douay-Rheims Challoner

Now shalt thou be laid waste, O daughter of the robber: they have laid siege against us, with a rod shall they strike the cheek of the judge of Israel. And thou Bethlehem Ephrata, art a little one among the thousands of Juda, out of thee shall he come forth unto me that is to be the ruler in Israel: and his going forth is from the beginning, from the days of eternity. Therefore will he give them up even till the time wherein she that travaileth shall bring forth: and the remnant of his brethren shall be converted to the children of Israel. And he shall stand, and feed in the strength of the Lord, in the height of the name of the Lord, his God: and they shall be converted, for now shall he be magnified even to the ends of the earth. And this man shall be our peace.

Responsorial Psalm 79:2-3, 15-16, 18-19 (Ps 80 NAB)
DR Challoner Text Only

Give ear, O thou that rulest Israel:
thou that leadest Joseph like a sheep.
Thou that sittest upon the cherubims,
shine forthStir up thy might, and come to save us.
Turn again, O God of hosts,
look down from heaven, and see, and visit this vineyard:
And perfect the same which thy right hand hath planted:
and upon the son of man whom thou hast confirmed for thyself.
Let thy hand be upon the man of thy right hand:
and upon the son of man whom thou hast confirmed for thyself.
And we depart not from thee, thou shalt quicken us:
and we will call upon thy name.

Hebrews 10:5-10
Haydock New Testament

Therefore coming into the world, he saith: Sacrifice and oblation thou wouldest not: but a body thou hast fitted to me: Holocausts for sin did not please thee. Then said I: Behold I come: in the head of the book it is written of me: that I should do thy will, O God. In saying before: Sacrifices and oblations, and holocausts, for sin thou wouldest not, neither are they pleasing to thee, which are offered according to the law. Then said I: Behold, I come to do thy will, O God: he taketh away the first, that he may establish the second. In which will, we are sanctified by the oblation of the body of Jesus Christ once.

The Holy Gospel of Jesus Christ According to Saint Luke 1:39-45
Haydock New Testament

And Mary rising up in those days, went into the mountainous country with haste, into a city of Juda: And she entered into the house of Zachary, and saluted Elizabeth. And it came to pass, that when Elizabeth heard the salutation of Mary, the infant leaped in her womb: and Elizabeth was filled with the Holy Ghost: And she cried out with a loud voice, and said:

Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For behold as soon as the voice of thy salutation sounded in my ears, the infant in my womb leaped for joy. And blessed art thou that hast believed, because those things shall be accomplished that were spoken to thee by the Lord.

Haydock Commentary Micah 5:1-4a
Notes Copied From Haydock Commentary Site

  • Ver. 1. Robber. Some understand this of Babylon, which robbed and pillaged the temple of God; others understand it of Jerusalem, by reason of the many rapines and oppressions committed there. Ch. — Heb. “now assemble, O daughter of troops;” Babylon, famous H. for soldiers, who will seize Sedecias; (Jer. xxxix. 6. C.) or Jerusalem, noted for rapine. C. iii. Thou shalt be spoiled, yet restored till Bethlehem bring forth Christ, the ruler of the world. W.
  • Ver. 2. Ephrata. This was the ancient name (H.) of Bethlehem, (Gen. xxxv. 16.) though some think that it was so called after Caleb’s wife. 1 Par. ii. 19. — Art, or “art thou?” &c. which makes it agree with Mat. ii. 4. — Little. Heb. tsahir, (H.) is often rendered “considerable.” Chal. — Thousands: capital cities. Zac. ix. 7. Bethlehem seemed too mean to send forth a ruler over the rest. The ancient Jews clearly understood this of the Messias. The moderns explain it of Zorobabel: but the expressions are too grand for him. C. — S. Jerom accuses the Jews of having designedly omitted some cities, (Jos. xv. 60.) because Bethlehem Ephrata is one. It is nowhere else thus described. Kennicott. — The priests substituted land of Juda instead of Ephrata. Mat. ii. H. — The evangelist recites their words, to shew their negligence in quoting Scripture. “Yet some assert, that in almost all quotations from the Old Test. the order or words are changed, and sometimes the sense,…as the apostles did not write out of a book, but trusted to memory, which is sometimes fallacious.” S. Jer. — This principle would he very dangerous, (Simon. Crit. i. 17.) and we should attribute the variation to other causes, as the sacred penman could not mistake. H. — Bethlehem, though a little town, was rendered more illustrious than many others by the birth of Christ. W. — Forth. That is, he who as man shall be born in thee, as God was born of his Father from all eternity. Ch. — His coming was also long before announced. Orig. c. Cels. i. — But the former sense is preferable. C. — Eternity. These expressions singly imply a long time; (Ex. xxi. 6. Ps. xiii. 7.) but when doubled, sæculum sæculi, &c. they must be understood of an absolute eternity, which Christ enjoyed with the Father and the Holy Ghost; though, in his human nature, he was born in time. W.
  • Ver. 3. Forth, till Babylon let them go; (Sanct.) or the Jews shall enjoy the land till Christ come; (S. Jer. exp. ii.) or he will leave them in their blindness till the nations shall have received the gospel, when there shall be one fold. Jo. x. 16. Rom. ix. 25.
  • Ver. 4. Earth, Christ shall be glorified, governing his Church. The Jews shall be respected as a people singularly favoured.

Haydock Commentary Hebrews 10:5-10

  • Ver. 5-9. Therefore, Christ as it were, coming into the world, he saith, by the psalmist, (Ps. xxxix. 7. 8.) Sacrifice and oblation thou didst not desire, &c. That is, such sacrifices as were offered in the former law, they could not please thee, appease thy anger, nor make a sufficient reparation for sin. — But a[2] body thou hast fitted to me. Thou didst decree I should be made man, to suffer and die upon a cross to redeem mankind. And I as willingly undertook the work of man’s redemption. — Behold I come: in the head of the book it is written of me.[3] That is, in the volumes of the Scriptures. — He taketh away the first, that he may establish the second. That is, he taketh away what I first mentioned, the imperfect sacrifices of the law of Moses, that to them might succeed the sacrifice of Christ. Wi.
  • Ver. 10. The source and primary cause of our sanctification is the will of God, who so loved the world as to give us his only Son; the meritorious cause of our sanctification is the voluntary oblation of Jesus Christ, sacrificed for us upon the cross. Methodists shamefully misrepresent the tenets of Catholics, as if we excluded Christ from the work of our salvation, or hoped to be saved not by the merits of Christ, but by our own.

Haydock Commentary Luke 1:39-45

  • Ver. 39. This city is generally supposed to be Hebron, a sacerdotal town, (Jos. xxi. 11.) situated in the mountains, to the south of Juda, and about 120 miles from Nazareth. V.
  • Ver. 41. The infant leaped in her womb.[7] According to the general opinion of the interpreters, this motion of the child at the time was not natural: and some think that God gave to S. John, even in his mother’s womb, a passing knowledge of the presence of his Redeemer. See S. Aug. in the above cited letter to Dardanus. Wi.
  • Ver. 42. In the same words she is pronounced blessed by Elizabeth, and by the angel Gabriel, both inspired by the Holy Ghost, and this not only to the praise of Jesus, but for his sake, to the praise of Mary, calling her blessed, and her fruit blessed; and thus, as Ven. Bede asserts, holding her up to the veneration of both men and angels.
  • Ver. 43. The mother of my Lord. A proof that Christ was truly God, and the blessed Virgin Mary truly the mother of God. Wi. — Elizabeth was a just and blessed woman; yet the excellency of the mother of God does so far surpass that of Elizabeth, and of every other woman, as the great luminary outshines the smaller stars. S. Jerom præf. in Sophon.