Psalm 96 Hebrew or 95 LXX/Latin Vulgate/Douay-Rheims/Haydock

Psalm 96 (95 DR-Challoner)
CANTATE DOMINO.
An exhortation to praise God for the coming of Christ and his kingdom.

1 A canticle for David himself, when the house was built after the captivity.
Sing ye to the Lord a new canticle: sing to the Lord, all the earth.
2 Sing ye to the Lord and bless his name: shew forth his salvation from day to day.
3 Declare his glory among the Gentiles: his wonders among all people.
4 For the Lord is great, and exceedingly to be praised: he is to be feared above all gods.
5 For all the gods of the Gentiles are devils: but the Lord made the heavens.
6 Praise and beauty are before him: holiness and majesty in his sanctuary.
7 Bring ye to the Lord, O ye kindreds of the Gentiles, bring ye to the Lord glory and honour:
8 Bring to the Lord glory unto his name. Bring up sacrifices, and come into his courts:
9 Adore ye the Lord in his holy court. Let all the earth be moved at his presence.
10 Say ye among the Gentiles, the Lord hath reigned. For he hath corrected the world, which shall not be moved: he will judge the people with justice.
11 Let the heavens rejoice, and let the earth be glad, let the sea be moved, and the fulness thereof:
12 The fields and all things that are in them shall be joyful. Then shall all the trees of the woods rejoice
13 before the face of the Lord, because he cometh: because he cometh to judge the earth. He shall judge the world with justice, and the people with his truth.

Haydock Commentary

  • Ver. 1. When the house was built, &c. Alluding to that time, and then ordered to be sung; but principally relating to the building of the Church of Christ, after our redemption from the captivity of satan. Cd.—Captivity. The greater canticle of David, (1 Par. Xvi.) was probably divided, on that occasion, (C.) into three. This forms the second part, from v. 23; as the psalm civ. To v. 16, does the first. The three last verses of David’s canticle, (v. 34) occur Ps. Cv. 1. 47. But in reality, there are so many variations, that it seems most probable, (H.) that he revised that work, and left us the three psalms in their present form. This perhaps relates to the establishment of the Church, though it might be also sung at the return from Babylon. Bert.—Modern Jews understand it of tehri future re-union under the Messias. Kimchi. C.—The rebuilding of the temple is foretold, as a figure of man’s redemption. W.—New canticle. As the blessed do, (Apoc. V. 9. and xv. 4) and those who receive the Messias. Is. Xlii. 10. Bert.—Love sings the new canticle. S. Aug.—Earth. And not Judea alone, V. 7. Bert.
  • Ver. 2. Lord… his name. As v. 7. and 8. The plural and singular denote the Trinity. W.—Shew forth. Sept. “evangelize,” bene nuntiate. S. Aug.—“Tell the glad tidings” of salvation incessantly. This preaching shall continue for ever. H.
  • Ver. 5. Devils. Heb. elilim, “diminutive gods, (H.)nothings, (C.) vain things.” Mont. 1 Par.—We have idols, as Prot. Read here. These were in fact, etiher devils, or vain imaginations of men. S. Paul says, we know that an idol is nothing in the world. 1 Cor. Viii. 4. They cannot claim self-existence, and if the true God were not to support those creatures, the sun, &c. which have been the objects of adoration, they would presently cease to be. H.—This most plausible species of idolatry is therefore refuted, since the Lord made the heavens. C.—The Creator alone can be considered as God; the devils promt the people to adore other things. W.—It would appear but a small praise for the Lord to be feared above all gods, (H.) if they were “nothing.” Hence the Sept. have used the word devils, to signify, that these potent, but maleficent beings, which the pagans adored, were infinitely beneath God, and worse than nothing. Bert.
  • Ver. 6. Before him. At his disposal; whereas the idols can bestow nothing. C.—Sanctuary, or “sanctification.” W. 1 Par. In his place. H.
  • Ver. 7. Kindreds; Patrice, or families, as it is expressed. 1 Par. Xvi. H.
  • Ver. 8. Sacrifices. Heb. Mincha, “the obation” of flour, &c. (H.) which denotes the Blessed Eucharist, and the spiritual sacrifices of prayer, &c. M.—Victims shall cease, but the pure oblation shall continue among the Gentiles. Mal. i. 11. Bert.—Courts. This shews that their conversion is predicted, since they could not otherwise come thither. C.
  • Ver. 9. Moved. Heb. “in labour,” (Is. Xxvi. 17. Theod. C.) or “fear ye before him all the earth.” Houbig.—In Par. The sentences are in a different order. H.
  • Ver. 10. Reigned. S. Bernard says, “the kingdom of Jesus is in the wood.” D.—S. Justin (dial.) accuses the Jews of retrenching (?Greek), “from the wood,” which all the Latin Fathers, except S. Jerome, acknowledge in their copies. That ancient author, being born among the Samaritans, could hardly be so ignorant of the Hebrew text, and his antagonist does not attempt to refute the charge; so that it seems probable, that they were in the original, (Bert.) and since erased by the Jews, from the Sept. who added them, *W.) by the spirit of prophecy. Tournemine.—But how came Christians to permit this to be done in their Heb. Greek and Latin copies? The words in question may have been, therefore, a marginal gloss, which had crept into the text. Faber, Justiniani, &c.—They do not occur in the parallel passage, (1 Par.) nor in the Vulg. Though they be retained in the Roman breviary. C.—Lindan objects this perfidy of the Jews to the Reformers, not reflecting, that he thus condemns the Vulg. Genebrard is of opinion, that “the Sept. were inspired to add these words, which some half-learned critics have though proper to expunge with an impiety which is now buy too common.” The Popes have not, however, though that the cross stood in need of this support. Amama.—The Chaldee and Syriac, as well as all the copies of the Sept. extant, and the Arab. And Ethiop. Versions taken from it, and all the Greek interpreters and Fathers, (except S. Justin) with S. Jerome., but in his versions from the Heb. and Sept. omit these words, which are found in the Rom. Gothic and other psalters. Origen’s Hexapla seem to have most enabled the Greeks to discern the interpolation, which the Latins retained longer, not having such easy access to that work, Whatever may be the decision on this important matter, it is certain that the reign of Christ was propagated from the wood, in a wonderful manner, as he there began to draw all to himself, and the prophet seems evidently to allude to the times when Christ proclaimed, the kingdom of God is at hand, and when the conversion of the Gentiles, and the institution of the blessed Eucharist (v. 8.) would fill all the world with rapture. H.—The positive testimony of S. Justin, and the Italic version used by the Latin Fathers, *Bert.) Tertullian, S. Aug. &c. (W.) seems of more weight to prove the authenticity of the words, than the simple omission in the copies of Origen, and S. Jerome, &c. to evince the contrary. Bert.—Corrected. Evil morals and idolatry, (M.) rather than the physical order of the globe. Ps. Xcii. 1. Bert.—Heb. “he hath balanced,” (Houbig) or established. H.—The Christian faith shall not be abolished, or corrected. H.—“Faith is not to be reformed.” Tert.—Justice. Ancient psalters add, “and the Gentiles in his wrath.” V. 13. Ps. Xcviii. 8.
  • Ver. 11. Fulness. Its raging billows, (C.)fishes, (M.) those who live upon the water. H.—Let all testify to their joy. Every thing is animated by the psalmist. C.
  • Ver. 13. Judge. Or “rule,” as he invites all to rejoice. C.—But this will be done by all nature, when God shall punish the wicked. H.—He now judges by his ministers, and will pass sentence at the last day. W.—This ver. Is added instead of the three last in 1 Par. Xvi. Which occur in Ps. cv. H..
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2 Timothy 3:16

2 Tim 3:16

Have you encountered a “Bible believer” who uses the term “Christian” as if it means something dirty? Did he throw this verse at you in such a way as to twist it into meaning that Tradition cannot be valid? Did he tell you that he is making that verse into a circular argument for itself, which is invalid?

Haydock NT
16 All Scripture divinely inspired is profitable to teach, to reprove, to correct, to instruct in justice:
or KJV
16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:
or Douay-Rheims
16 All scripture, inspired of God, is profitable to teach, to reprove, to correct, to instruct in justice:
or RSV
16 All scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness,
or NAB
16 All Scripture is inspired by God and is useful for teaching, for refutation, for correction, and for training in righteousness,
or that’s enough 🙂

Here’s Catholic Commentary from the 19th Century. Yes, they did this to people then, too. Nothing new under the sun.

Ver. 16.

All Scripture divinely inspired is profitable to teach, to reprove, to correct, or admonish, to instruct others in justice, and in the ways of virtue, that thus he who is a man of God, a minister of the gospel, may be perfect and instructed unto every good work. But when our adversaries of the pretended reformation, undertake from these four verses to shew, first, that every ignorant man or woman is hereby warranted to read and put what construction his or her private spirit, or private judgment, suggests upon all places of the holy Scriptures; and secondly, that the Scriptures alone contain all truths which a Christian is bound to believe; or at least, that the Scriptures teach him all things necessary to salvation, without regard to the interpretation and authority of the Catholic Church: I may at least say (without examining at present any other pretended grounds of these assertions) that these consequences are very remote from the text and sense of S. Paul in this place. As to the first, does this follow; the Scriptures must be read by Timothy, a priest, a bishop, a man of God, a minister of the gospel, whose office it is to instruct and convert others, therefore they are proper to be read and expounded by every ignorant man or woman? Does not S. Paul say elsewhere, (2. Cor. 2:17) that many adulterate and corrupt the word of God? does not S. Peter tell us also, (2. Peter 3:16) that in S. Paul’s epistles are some things … which the unlearned and unstable wrest, as also the other scriptures, to their own perdition? See the preface to S. John, where reasons are brought for which it was requisite that the Church should put some restraint to the abuse which the ignorant made of reading the Scriptures in vulgar tongues. As to the second consequence, does it follow: every Scripture divinely inspired is profitable for S. Timothy, for a priest, a bishop, a man of God, a minister and preacher of the gospel, to teach and instruct, and conduce to bring both him and others to salvation; therefore they contain all things that a Christian need to believe? &c. Is not every Christian bound to believe that the books in the canon of the New and Old Testament are of divine authority, as in particular these two epistles of S. Paul to Timothy? Where does the Scripture assure us of this? But of this elsewhere. Wi.—Every part of divine Scripture is certainly profitable for all these ends. But if we would have the whole rule of Christian faith and practice, we must not be content with those Scriptures which Timothy knew from his infancy, (that is, with the Old Testament alone) nor yet with the New Testament, without taking along with it the traditions of the apostles and the interpretation of the Church, to which the apostles delivered both the book and the true meaning of it. Ch.

Daily Bible Readings Commentary October 6 2007 Saturday 26th Week Ordinary Time.

Please look here. Many people are coming via search engine. Google is sending people to last year’s readings. Please check the date. If you are on the wrong year please CLICK HERE and then check the calendar to the left. Sunday readings are usually posted on the previous Wednesday and then again on the proper Sunday. Thank you, and I apologize for the inconvenience.

October 6 2007 Saturday 26th Week Ordinary Time.

About the sources used.

The readings on this site are not official for the Mass of Roman Catholic Church, 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.

Official Readings of the Liturgy at – http://www.usccb.org/nab/100607.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Baruch 4:5-12,27-29
Douay-Rheims Challoner text from e-Sword

5 Be of good comfort, O people of God, the memorial of Israel:
6 You have been sold to the Gentiles, not for your destruction: but because you provoked God to wrath, you are delivered to your adversaries.
7 For you have provoked him who made you, the eternal God, offering sacrifice to devils, and not to God.
8 For you have forgotten God, who brought you up, and you have grieved Jerusalem that nursed you.
9 For she saw the wrath of God coming upon you, and she said: Give ear, all you that dwell near Sion, for God hath brought upon me great mourning:
10 For I have seen the captivity of my people, of my sons, and my daughters, which the Eternal hath brought upon them.
11 For I nourished them with joy: but I sent them away with weeping and mourning.
12 Let no man rejoice over me, a widow, and desolate: I am forsaken of many for the sins of my children, because they departed from the law of God.
27 Be of good comfort, my children, and cry to the Lord: for you shall be remembered by him that hath led you away.
28 For as it was your mind to go astray from God; so when you return again you shall seek him ten times as much.
29 For he that hath brought evils upon you, shall bring you everlasting joy again with your salvation.

Haydock Commentary Baruch 4:5-12, 27-29

  • Ver. 5. Memorial. Gr. Lit. “O memorable Israel.” H.—Ye are left to support and restore the nation. This part of the letter is for their comfort.
  • Ver. 6. Sold, like slaves, or people taken in war. C.
  • Ver. 8. God. Lit. “Him.” Gr. “the Eternal.” H.—This is taken from Deut. xxxii. 15. C.—Nursed you. The city is beautifully personified as a widow. v. 12. H.
  • Ver. 9. Near. Heb. would be “daughters of Sion.” v. 14.
  • Ver. 28. When. Gr. “now ten times as much, being converted, seek him.” H.—The Jews became much more docile and attached to the law.

Gospel According to Luke 10:17-24
Haydock New Testament

17 And the seventy-two returned with joy, saying:

Lord, the devils, also, are subject to us in thy name.

18 And he said to them:

I saw Satan as lightning falling from heaven. 19 Behold, I have given you power to tread upon serpents, and scorpions, and upon all the power of the enemy, and nothing shall hurt you. 20 But ye not rejoice in this, that spirits are subject unto you: but rejoice in this, that your names are written in heaven.

21 In that same hour he rejoiced in the Holy Ghost, and said:

I give thanks to thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them to the little ones. Yea, Father: because so it hath pleased thee.

22 All things are delivered to me by my Father: and no one knoweth who the Son is, but the Father: and who the Father is, but the Son, and to whom the Son will reveal him.

23 And turning to his disciples, he said:

Blessed are the eyes that see the things which you see. 24 For I say to you, that many prophets and kings have desired to see the things that you see, and have not seen them; and to hear the things that you hear, and have not heard them.

Haydock Commentary Luke 10:17-24

  • Ver. 18. I saw Satan as lightning, &c. Many expound it in this manner: I, who am from eternity, saw Satan with all the rebellious angels, as glorious as they were, fall from heaven; fear then, and tremble, though you have received such favours from God. Other take it in this sense, that Christ, by his incarnation, hath seen the power of the devils lessened and confounded, according to what he also said, (Jo. xii. 31.) Now shall the prince of this world be cast out. Wi.—What connexion* have these words with what goes before? Some understand them thus: the reign of the devil is near at an end; this prince of darkness is going to be overturned; he will fall from the air, where he reigns, with the same precipitation as lightning, which cuts the clouds and presently disappears. It is almost the same thing he says in other places. “The prince of this world is already judged; behold now is the judgment of this world; behold now the prince of this world shall be cast forth! When I sent you to preach the gospel to the poor, I saw Satan fall; I saw his empire overturned. The last effort which this empire of darkness shall make is the death of our Saviour, as he himself says: This is your hour, and the power of darkness. Since his resurrection he has bound the dragon in the abyss for a thousand years; he has shut up the entrance, and sealed it with his seal.” Apoc. xii. 9. xx. 2. Others think Jesus speaks here of the fall of Lucifer, at the beginning of the creation. Wishing to give his disciples a lesson of humility, on account of the vain complacency which he saw they took in the miracles they wrought, he says to them: Beware of pride, that precipitated the first angel from heaven: I have seen him in the glory with which he was surrounded, and I have seen him hurried into the abyss. Fear, lest the same should happen to you. The former explanation appears to us more simple and literal. Calmet.
  • Ver. 19. Given you power, &c. By these words our Saviour seems to insinuate, that the venom of serpents, and the other noxious qualities of some animals, proceed from the malice of the devil. These are the arms and the instruments he makes use of to kill us, being the prince of death and a murderer from the beginning, as the Scripture styles him. The Jews attributed sickness, poisons, and every things of the same king to evils spirits.
  • Ver. 21. He rejoiced in the Holy Ghost. In almost all Greek copies, we read in spirit, without holy. And it is expounded of Christ’s own spirit. Wi.—I give thanks, &c. In this verse we see plainly refuted the heretical Marcion, and his follower Manicheus, who asserted that God was not the creator of the earth, or of any thing existing on the earth. S. Epiphanius says, that in a gospel written by Marcion, the words Father and earth were entirely omitted. Who does not here deplore the blindness of heretics, who, in order to spread their errors, do not hesitate thus to corrupt the original Scripture received by the whole Christian world!!!** D. Dion. Carth. (Denis the Carthusian)

*connexion – as it appears in the text.
** personal note – it’s impossible sometimes not to see this.

Daily Bible Readings Commentary October 3 2007 Wednesday 26th Week Ordinary Time.

Please look here. Many people are coming via search engine. Google is sending people to last year’s readings. Please check the date. If you are on the wrong year please CLICK HERE and then check the calendar to the left. Sunday readings are usually posted on the previous Wednesday and then again on the proper Sunday. Thank you, and I apologize for the inconvenience.

October 3 2007 Wednesday 26th Week Ordinary Time.

About the sources used.

The readings on this site are not official for the Mass of Roman Catholic Church, 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.

Official Readings of the Liturgy at – http://www.usccb.org/nab/100307.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

II Esdras 2:1-8 (Nehemias or Nehemiah 2:1-8)

1 And it came to pass in the month of Nisan, in the twentieth year of Artaxerxes the king: that wine was before him, and I took up the wine, and gave it to the king: and I was as one languishing away before his face.
2 And the king said to me: Why is thy countenance sad, seeing thou dost not appear to be sick? this is not without cause, but some evil, I know not what, is in thy heart. And I was seized with an exceeding great fear:
3 And I said to the king: O king, live for ever: why should not my countenance be sorrowful, seeing the city of the place of the sepulchres of my fathers is desolate, and the gates thereof are burnt with fire?
4 Then the king said to me: For what dost thou make request? And I prayed to the God of heaven,
5 And I said to the king: If it seem good to the king, and if thy servant hath found favour in thy sight, that thou wouldst send me into Judea to the city of the sepulchre of my father, and I will build it.
6 And the king said to me, and the queen that sat by him: For how long shall thy journey be, and when wilt thou return? And it pleased the king, and he sent me: and I fixed him a time.
7 And I said to the king: If it seem good to the king, let him give me letters to the governors of the country beyond the river, that they convey me over, till I come into Judea:
8 And a letter to Asaph the keeper of the king’s forest, to give me timber that I may cover the gates of the tower of the house, and the walls of the city, and the house that I shall enter into. And the king gave me according to the good hand of my God with me.

Haydock Commentary Nehemiah 2:1-8

  • Ver. 1. Year. It seems the Persians began the year with Tizri, since both Casleu (the third) and Nisan (the seventh month of the civil year) fall on the twentieth of the king.—Wine. These kings drunk only that of Syria. Strabo xv.—People of distinction were appointed cup-bearers; and even the children of kings did not esteem the office beneath them. Herod. iii. S4. Athen. x. 6. Homer, &c. C.—I was. Prot. “I had not been before-time sad in his presence.” H.—Heb. lit. “I was not evil.” Sept. “an enemy, or stranger.” Arab. “disagreeable.” Syr. “sorrowful.” Sept. also, “there was not another present,” C. v. 6. S. Jerome seems not to have read the negation. H.
  • Ver. 2. Is not. Heb. “nothing but sorrow of heart;” (Syr. C. Prot.) or rather, thou art meditating only treason. Sept. “This is nothing but wickedness of heart,” (H.) which often shews itself on the countenance. The king might suspect that he was giving him poison. M.—Hence Nehemias feared, (C.) dreading such suspicions, (H.) and aware lest the company might frustrate his good design, as contrary to the interests of the crown. T.
  • Ver. 3. Live; an usual salutation. Dan. iii. 9. and v. 10. So Ǽlian (var. i. 32.) says, “O king Artaxerxes, mayst thou reign for ever.”—Father, v. 5. He knew that the Persians shewed great regard to the dead, (C. T.) whose bodies they sometimes cover with wax, and keep in their house, (Cic. Tusc. i. Alex. Genial iii. 2.) or inter. Herod. i. 140.
  • Ver. 4. Heaven, with a fervent ejaculation, in secret, (T.) to touch the king’s heart, (C.) and to enable me to speak in a proper manner. M.
  • Ver. 6. And, &c. In private the queen might dine with her husband, but not in public. Est. i. C.—Queen; probably Esther, if she were married to this king. M.—But this is uncertain. H.—Usher thinks it was Damaspia, mentioned by Ctesias. C.—Time, when I should return. Some say a year (T.) or two afterwards but it is generally believed that he begged to be absent twelve years. He then waited on the king eight or ten years, and returned into Judea towards the end of the reign of Artaxerxes. C. xiii. 6. C.—He perhaps asked permission to visit Jerusalem for only a short period, at first, but his presence being deemed necessary, he was permitted to continue there as governor full twelve years. M.
  • Ver. 7. Over; give me a guard, (H.) or accompany me to Jerusalem. M.
  • Ver. 8. Forest. Heb. pordes, “paradise,” or garden planted with trees. Pliny (v. 23.) mentions a “paradise,” in Cœlosyria. Grot.—But Nehemias might petition to be supplied with cedars from Libanus, (T.) as they had been given for the temple. 1 Esd. iii. 7. H.—Tower. Heb. bira, means also “a palace or temple.” It may designate the porch of the temple, which was 120 cubits high; (2 Par. iii. 4. C.) though that had been lately repaired by Esdras. M.—Others think the doors of the courts are meant, as they were as strong as those of towers. Vatab.—They were not yet finished. C. x. 9. Many believe that (C.) Nehemiah speaks of the royal palace, which had been almost contiguous to the temple, (M.) where he intended to build one for himself, while he should reside in the city. T.—But this might give umbrage to the king. C.—He could not, however, intend his favourite to remain without a suitable palace; and the latter seems to have designed not only to repair that which Solomon had founded, but also to erect another house for the governor. H.—Good hand; favour, (M.) and powerful aid. H.

Luke 9:57-62
Haydock New Testament

57 And it came to pass as they walked in the way, that a certain man said to him:

I will follow thee whithersoever thou goest.

58 Jesus said to him:

The foxes have holes, and the birds of the air, nests; but the Son of man hath not where to lay his head.

59 But he said to another:

Follow me.

And he said:

Lord, suffer me first to go, and to bury my father.

60 And Jesus said to him:

Let the dead bury their dead: but go thou, and preach the kingdom of God.

Haydock Commentary Luke 9:57-60

  • Ver. 57. Follow thee, &c. Although the Sovereign Lord of all is most munificent, yet he does not lavish his gifts on all without distinction, but bestows them on the worthy only. When, therefore, this man offered to follow Christ, he answers him by telling him, that all who follow him, must daily take up their cross, and renounce the conveniences of this life. Thus he mentions what was reprehensible in his person. There appears likewise great presumption in his conduct, as he did not petition to be admitted, as other Jews did, but seems to claim the honour of the apostleship; an honour which none must assume, but such are called by God. Heb. v. S. Cyril in Divo Thoma.
  • Ver. 60. Bury their dead, &c. Though this was an act of religion, yet it was not permitted him; that we may learn to prefer always the concerns of God to all human considerations. S. Ambrose.—However necessary this might appear, however easy, however short the time which it would take up, might be, it is not permitted him. Not the least delay can be allowed, although a thousand impediments stand in the way; for spiritual things must be preferred to things even the most necessary. Chrys. hom. xxviii. on S. Matt.

Daily Bible Readings Commentary October 2 2007 Tuesday 26th Week Ordinary Time.

October 2 2007 Tuesday 26th Week Ordinary Time.

About the sources used.

The readings on this site are not official for the Mass of Roman Catholic Church, 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.

Official Readings of the Liturgy at – http://www.usccb.org/nab/100207.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Zacharias 8:20-23 (Zechariah 8:20-23)
Douay-Rheims Challoner from SacredBible.org

20 Thus says the Lord of hosts, then the people may arrive and dwell in many cities,
21 and the inhabitants may hurry, one saying to another: “Let us go and entreat the face of the Lord, and let us seek the Lord of hosts. I will go also.”
22 And many peoples and strong nations will approach, seeking the Lord of hosts in Jerusalem, and to entreat the face of the Lord.
23 Thus says the Lord of hosts: In those days, then, ten men from every language of the Gentiles will grasp and cling to the hem of one man of Judea, saying: “We will go with you. For we have heard that God is with you.”

Haydock Commentary Zacharias 8:20-23

  • Ver. 22. Lord. Many were converted in the days of Esther. (viii. 17.) and the Pharisees were eager to make proselytes in all parts, when Christ preached. Mat. xxiii. 15. Acts. ii. 11. Yet we must go to the Church to see this fully accomplished. C.
  • Ver. 23. Ten men, &c. Many of the Gentiles became proselytes to the Jewish religion before Christ; but many more were converted to Christ by the apostles and other preachers of the Jewish nation. Ch.—Skirt, or hem, by which the Jews were distinguished. Num. xv. 38. Mat. ix. 20. C.

 

Matthew 18:1-5, 10
Haydock New Testament

1 AT that hour the disciples came to Jesus, saying:

Who thinkest thou, is the greater in the kingdom of heaven?

2 And Jesus calling unto him a little child, set him in the midst of them,

3 And said:

 

Amen I say unto you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven.
4 Whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven.
5 And he that shall receiveth one such little child in my name, receiveth me.
10 Take heed that you despise not one of these little ones: for I say to you, that their angels in heaven always see the face of my Father who is in heaven.

 

Haydock Commentary Matthew 18:1-5, 10

  • Ver. 1. Who, thinkest thou? This altercation for superiority among the apostles, whilst they were upon their road to Judea, might have arisen from another cause besides the precedence given by Jesus Christ to Peter above, as S. Chrysostom (hom. lix. in Mat.) affirms. A report prevailed among the disciples, that Christ would soon die; and they wished to know who would be the first, when he was gone. Jans.—Or expecting that by his future resurrection he would enter into full possession of his temporal kingdom, they wished to learn which of them should be the greater in this new and glorious state. Calmet supposes that Peter was not with them, but that he had gone before with his Master to Capharnaum. C.
  • Ver. 2. And Jesus calling ….. a little child. In S. Mark (ix. 32) we find that Jesus did this in the house, when they were arrived at Capharnaum.
  • Ver. 3. You shall not enter, &c. i.e. you shall have no place in my kingdom of glory, in heaven, where none shall find admittance but they that are truly humble. Wi.—Our Lord in this and the next chapter teaches us, 1st, To sit down in the lowest place; 2nd, to bear patiently with our neighbour; 3rd, not to scandalize a weak brother; 4th, mildly to correct him when faulty; and 5thly, to forgive him when repentant.
  • Ver. 4. Greater in the kingdom of heaven, because more conformable to me here on earth. Humble souls, who are little in their own eyes, are so dear and closely united to the Almighty, that Christ declares them to be the most acceptable, the first in merit, not highest in authority or dignity either in church or state, as some idle fanatics pretend. Jans—The kingdom of heaven is not the reward of ambition, but the boon of simplicity and humility.
  • Ver. 5. He that shall receive. To receive, in the style of the Scriptures, is to honour and favour, to be charitable, and kind to any one. Wi.—Who does not admire here the great goodness of God! Jesus, knowing that he was soon to leave the world, and that his disciples would no longer have it in their power to manifest their charity for him by their kind services, substitutes the poor in his place, declaring, that if they receive or honour them, they receive him, and that they will be entitled to the same reward as if they had received Christ himself. Dion. Carth. (Denis the Carthusian)—What greater proof can we wish for of the merit of good works!!!
  • Ver. 10. Their angels. The Jews also believed that men had their good angels, or angels appointed to be their guardians. See Gen. xlviii. 16. Wi.—Observe the dignity of the humble and little, whom the world despises. They have angels constantly pleading their cause in the divine presence. They are now weak and unable to defend themselves, but they have their advocates in heaven, accusing those who offer them any injury or scandal. It is evident from many parts of Scripture, that angels are appointed guardians of kingdoms, countries, cities, and even individuals, Exod. xxiii. Dan. x. Apoc. xii. & alibi. The angel of the Lord shall encamp round about them that fear him, and he shall deliver them. Ps. xxxiii. S. Jerome does not hesitate to affirm that every man has an angel assigned him at his birth, which he confirms from C. xii, of Acts, where it is related that the girl thought she saw Peter’s angel. The thing is so plain, that Calvin dares not deny it, and yet he will needs doubt of it. L. i. Inst. c. xiv. sect. 7. Origen think that only the just have their guardian angels, and these only at their baptism. The opinion of S. Augustine is universal in the Catholic Church. “I esteem it, O my God, an inestimable benefit, that thou hast granted me an angel to guide me from the moment of my birth, to my death.” De dilig. Deo. Medit. c. xii. How much are we indebted to the Providence of God, for extending itself also to the wicked. They likewise have their angels, without whose assistance they would fall into many more grievous sins, and the evil spirits would have more power over them. Let us then with gratitude remember our dignity, and fear to commit any thing in their presence, which may make them grieve and withdraw from us their protection and assistance.

Daily Bible Readings Commentary Sept 29 2007 Saturday 25th Week Ordinary Time.

Please look here. Many people are coming via search engine. Google is sending people to last year’s readings. Please check the date. If you are on the wrong year please CLICK HERE and then check the calendar to the left. Sunday readings are usually posted on the previous Wednesday and then again on the proper Sunday. Thank you, and I apologize for the inconvenience.

Sept 29 2007 Saturday 25th Week Ordinary Time.

About the sources used.

The readings on this site are not official for the Mass of Roman Catholic Church, 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.

Official Readings of the Liturgy at – dead link removed. See http://www.usccb.org/nab/ for NAB translation of readings.

Daniel 7:9-14 (Officially Daniel 7:9-10, 13-14)
Douay-Rheims Challoner from SacredBible.org

9 I beheld till thrones were placed, and the ancient of days sat: his garment was white as snow, and the hair of his head like clean wool: his throne like flames of fire: the wheels of it like a burning fire.
10 A swift stream of fire issued forth from before him: thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him: the judgment sat, and the books were opened.
11 I beheld, because of the voice of the great words which that horn spoke: and I saw that the beast was slain, and the body thereof was destroyed, and given to the fire to be burnt:
12 And that the power of the other beasts was taken away: and that times of life were appointed them for a time, and a time.

13 I beheld, therefore, in the vision of the night, and lo, one like the Son of man came with the clouds of heaven, and he came even to the ancient of days: and they presented him before him.
14 And he gave him power, and glory, and a kingdom: and all peoples, tribes, and tongues shall serve him: his power is an everlasting power that shall not be taken away: and his kingdom that shall not be destroyed.

Haydock Commentary Dn 7:9-14

  • Ver. 9. Ancient. The son is born of the Father, and the Holy Ghost proceeds from both, yet all three are coeternal. W.—Hence the Father is sometimes painted in this manner, though he be a pure spirit. His throne resembled that seen by Ezechiel, C. i. H.—He takes congnizance* of all, and punishes accordingly. C. *note: as it appears in the text
  • Ver. 10. Fire. Ps. xcvi. 3.—Thousands. Gr. implies one million and one hundred millions. M.—The angels are very numerous, particularly the highest, styled assistants. S. Tho. W.
  • Ver. 11. Spoke. I wished to see how the king would be punished. He felt the hand of God as he was going to destroy all the Jews, when he pretended to repent. 1 Mac. vi. and 2 Mac. ix. 4. His successors could not much disturb the Jews. v. 13. C.
  • Ver. 12. Time. Each of the four empires had its period assigned. That of Rome attracted the prophet’s attention most, and is mentioned first. M.
  • Ver. 13. Heaven. Christ appears about sixty years after the subversion of the Syrian monarchy. Yet these expressions literally refer to his second coming. Mat. xxvi. 64. C.—He had the form of man, as he had the nature. M.—He is clearly predicted. By his power antichrist is overthrown. W.
  • Ver. 14. Destroyed. The eternal dominion of Christ could not be expressed in stronger terms. He seems to allude to them, Mat. xxviii. 18. C.

Apocalypse 12:7-12ab (Revelation 12:7-12ab)

7 And there was a great battle in heaven: Michael and his Angels fought with the dragon, and the dragon fought, and his angels: 8 And they prevailed not, neither was their place found any more in heaven.

9 And that great dragon was cast out, the old serpant, who is called the devil, and Satan who seduceth the whole world, and he was cast forth unto the earth, and his angels were thrown down with him.

10 And I heard a loud voice in heaven saying:

Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: because the accuser of our brethren is cast forth, who accused them before our God day and night.

11 And they overcame him by the Blood of the Lamb, and by the word of their testimony, and they loved not their lives unto death.

12 Therefore rejoice, O ye heavens, and you that dwell therein. Wo to the earth, and to the sea, because the devil is come down to you, having great wrath, knowing that he hath but a short time.

Haydock Commentary Apocalypse 12:7-12

  • Ver. 10-12. Now is come salvation … rejoice, O ye heavens. The blessed in heaven rejoice for the victories of the faithful on earth, and also for the reward and glory which would shortly be given them in heaven. Wi.—Wo to the earth, &c. Both Pastorini and Calmet refer this wo to the persecution of Dioclesian. The dragon, the devil, is more irritated than ever against the Christians; he therefore stimulates the pagans to exercise their utmost cruelty against them, knowing that a Christian emperor (Constantine) would in a short time extend the reign of Jesus Christ over the whole world.

Gospel According to John 1:47-51

Haydock New Testament

47 Jesus saw Nathanael coming to him: and he saith of him;

Behold and Israelite indeed, in whom there is no guile.

48 Nathanael said to him:

Whence knowest thou me?

Jesus answered, and said to him:

Before that Philip called thee, when thou wast under the fig-tree, I saw thee.

49 Nathanael answered him, and said:

Rabbi, thou art the Son of God, thou art the king of Israel.

50 Jesus answered, and said to him:

Because I said to thee, I saw thee under the fig-tree, thou believest: greater things than these shalt thou see.

51 And he saith to him:

Amen, amen, I say to you, you shall see the heaven opened, and the Angels of God ascending and descending upon the Son of man.

Haydock Commentary John 1:47-51

  • Ver. 50. Greater things than these. Greater miracles and proofs that I am the Messias, and the true Son of God. Wi.
  • Ver. 51. You shall see the heaven open, &c. It is not certain when this was to be fulfilled: S. Chrysostom thinks at Christ’s ascension; others refer it to the day of judgment. Wi.

Daily Bible Readings Commentary Sept 28 2007 Friday 25th Week Ordinary Time.

Please look here. Many people are coming via search engine. Google is sending people to last year’s readings. Please check the date. If you are on the wrong year please CLICK HERE and then check the calendar to the left. Sunday readings are usually posted on the previous Wednesday and then again on the proper Sunday. Thank you, and I apologize for the inconvenience.

Sept 28 2007 Friday 25th Week Ordinary Time.

About the sources used.

The readings on this site are not official for the Mass of Roman Catholic Church, 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.

Official Readings of the Liturgy at – dead link removed – Go here for NAB translation

Aggeus 2:1-9 (Haggai 2:1-9)

Douay-Rheims Challoner from SacredBible.org

Christ, by his coming, shall make the latter temple more glorious than the former. The blessing of God shall reward their labour in building. God’s promise to Zorobabel.

1 In the four and twentieth day of the month, in the sixth month, in the second year of Darius the king, they began.
2 And in the seventh month, the word of the Lord came by the hand of Aggeus the prophet, saying:
3 Speak to Zorobabel the son of Salathiel the governor of Juda, and to Jesus the son of Josedec the high priest, and to the rest of the people, saying:
4 Who is left among you, that saw this house in its first glory? and how do you see it now? is it not in comparison to that as nothing in your eyes?
5 Yet now take courage, O Zorobabel, saith the Lord, and take courage, Jesus the son of Josedec the high priest, and take courage, all ye people of the land, saith the Lord of hosts: and perform (for I am with you, saith the Lord of hosts)
6 The word that I covenanted with you when you came out of the land of Egypt: and my spirit shall be in the midst of you: fear not.
7 For thus saith the Lord of hosts: Yet one little while, and I will move the heaven and the earth, and the sea, and the dry land.
8 And I will move all nations: AND THE DESIRED OF ALL NATIONS SHALL COME: and I will fill this house with glory: saith the Lord of hosts.
9 The silver is mine, and the gold is mine, saith the Lord of hosts.

Haydock Commentary Aggeus 2:1-9 (Haggai 2:1-9)

  • Ver. 1. In, &c. This should be joined with the preceding chap. C.—They began the new work at this time, and on the 21st of the seventh month the prophet had a fresh revelation. W.
  • Ver. 4. Glory. The temple had been destroyed sixty-nine years before, so that many might have seen it. When the second temple was dedicated, (C.) or founded, (H.) two years after the captivity, cries of grief and joy were heard. 1 Esd. iii. 12.
  • Ver. 7. Little. Christ was born 515 years afterwards. The world had been disturbed by Alexander and by the Romans, yet peace then prevailed. All nature acknowledged the power of Jesus Christ, and the world was reformed. Another commotion will take place at his second coming. C.
  • Ver. 8. DESIRED. Jacob styles him the expectation of nations, (Gen. xlix) because He was wanting, and always necessary for all. W.—Thus the sick desire a remedy, though they know not what it is. The Gentiles were ignorant of the Messias; yet he was still desirable and most lovely. Cant. v. 16. C.—Many also, like Job, had a lively expectation of their Redeemer’s coming from the tradition of the patriarchs. H.—Heb. “the desires of all nations shall come:” (H.) venient. Sept. “the chosen things,” &c. Christ shall come for all, (C.) and the elect shall meet him with eagerness. H.—In vain do the Jews attempt to contest this prediction. Was not the Messias to be desired? and has not Jesus Christ procured the greatest advantages for mankind?

Gospel According to Luke 9:18-22

Haydock New Testament

18 And it came to pass, as he was alone praying, his disciples also were with him: and he asked them, saying;

Whom do the people say that I am?

19 But they answered, and said:

John the Baptist: but some say Elias; and others say, that one of the former prophets is risen again.

20 And he said to them:

But whom do you say that I am?

Simon Peter answering, said:

The Christ of God.

21 But he strictly charging them, commanded they should tell this to no man, 22 Saying:

The Son of man must suffer many things, and be rejected by the ancients, and chief priests, and Scribes, and be killed, and rise again the third day.

Haydock Commentary Luke 9:18-22

  • Ver. 18. As he was alone praying: i.e. remote from the people, though his disciples are said to have been with him. Wi.