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
from http://www.catecheticsonline.com/

  • 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 Friday September 24 2010 25th Week in Ordinary Time

September 24 2010 Friday Twenty Fifth Week in Ordinary Time
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Ecclesiastes 3:1-11
Douay-Rheims Challoner

All things have their season, and in their times all things pass under heaven.
A time to be born and a time to die. A time to plant, and a time to pluck up that which is planted.
A time to kill, and a time to heal. A time to destroy, and a time to build.
A time to weep, and a time to laugh. A time to mourn, and a time to dance.
A time to scatter stones, and a time to gather. A time to embrace, and a time to be far from embraces.
A time to get, and a time to lose. A time to keep, and a time to cast away.
A time to rend, and a time to sew. A time to keep silence, and a time to speak.
A time of love, and a time of hatred. A time of war, and a time of peace.
What hath man more of his labour?
I have seen the trouble, which God hath given the sons of men to be exercised in it.
He hath made all things good in their time, and hath delivered the world to their consideration, so that man cannot find out the work which God hath made from the beginning to the end.

Responsorial Psalm 143:1b and 2abc, 3-4
DR Challoner

Blessed be the Lord my God.
My mercy, and my refuge:
my support, and my deliverer:
My protector, and I have hoped in him.
Lord, what is man,
that thou art made known to him?
or the son of man,
that thou makest account of him?
Man is like to vanity:
his days pass away like a shadow.

The Holy Gospel of Jesus Christ According to Saint Luke 9:18-22
Haydock New Testament

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?

But they answered, and said:

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

And he said to them:

But whom do you say that I am?

Simon Peter answering, said:

The Christ of God.

But he strictly charging them, commanded they should tell this to no man, 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 Ecclesiastes 3:1-11
Notes Copied From Haydock Commentary Site

  • Ver. 1. Heaven, in this world, where alone things change.  S. Jer. — Nothing is here perpetual, but to be used in a proper manner.  W. — The heart must not be attached to any thing created.  C. — Pleasure had been condemned and approved.  C. 2.  He shews that all must have its time. M.
  • Ver. 5. Stones, with a sling, or to render a field useless.  4 K. iii. 25.  Is. v. 2. — Embraces. Countenance was sometimes prescribed for married people.  Lev. xx. 18. and 1 Cor. vii.  S. Jer.   S. Aug. Ench. 78.  C. — Hatred often succeeds love.  v. 8. and 2 K. xiii. 14.  H.
  • Ver. 9. Labour? What advantage does he derive from any of these things?  C. i. 3.  C.
  • Ver. 11. Consideration. Lit. “dispute.”  Heb. and Sept. “heart.”  H. — Pagn. “He has implanted the desire of immortality in their hearts.” — End. If we could discover the properties of each thing, we should be in raptures; (C.) but as we cannot, this increases our vexation.  M.

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.

Daily Scripture Readings Saturday September 4 2010 22nd Week in Ordinary Time

September 4 2010 Saturday Twenty Second Week in Ordinary Time
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1 Corinthians 4:6b-15
Haydock New Testament

But these things, brethren, I have in a figure transferred to myself and to Apollo, for your sakes: that in us you may learn, that one be not puffed up against the other for another, above that which is written. For who distinguisheth thee? And what hast thou that thou hast not received, why dost thou glory as if thou hadst not received? Now you are satiated, now you are become rich: you reign without us: and I would to God you did reign, that we also might reign with you.

For I think that God hath set forth us apostles the last, as men condemned to death: because we are made a spectacle to the world, and to Angels, and to men. We are fools for Christ’s sake, but you are wise in Christ: we are weak, but you are strong; you are honourable, but we without honour. Even unto this hour we both hunger, and thirst, and are naked, and are buffeted, and have no fixed abode. And we labour, working with our own hands: we are reviled, and we bless: we are persecuted, and we suffer it. We are slandered, and we intreat: we are made as the refuse of this world, the off-scouring of all even till now.

I write not these things to confound you: but I admonish you as my dearest children: For if you have ten thousand instructors in Christ, yet not many fathers. For in Christ Jesus I have begotten you by the gospel.

Responsorial Psalm 144:17-21 (Ps 145 NAB)
DR Challoner Text Only

The Lord is just in all his ways:
and holy in all his works.
The Lord is nigh unto all them that call upon him:
to all that call upon him in truth.
He will do the will of them that fear him:
and he will hear their prayer, and save them.
The Lord keepeth all them that love him;
but all the wicked he will destroy.
My mouth shall speak the praise of the Lord:
and let all flesh bless his holy name forever;
yea, for ever and ever.

The Holy Gospel of Jesus Christ According to Saint Luke 6:1-5
Haydock New Testament

AND it came to pass on the second first sabbath, that as he went through the corn-fields, his disciples plucked the ears of corn, and did eat, rubbing them in their hands. And some of the Pharisees said to them:

Why do you that which is not lawful to do on the sabbath-days?

And Jesus answering them, said:

Have you not read so much as this, what David did, when himself was hungry, and they that were with him: How he went into the house of God, and took and eat the bread of proposition, and gave to them that were with him, which it is not lawful to eat but only for the priests?

And he said to them:

The Son of man is Lord also of the sabbath.

Haydock Commentary 1 Corinthians 4:6-15
Notes Copied From Haydock Commentary Site

  • Ver. 6. These things, brethren, I have in a figure transferred to myself, and to Apollo. Lit. these things have I transfigured in me and Apollo, that is, I have represented the divisions and disputes among you, as if it were by your contending, whether I, or Apollo, or Cephas were the best preachers, without naming those, as I might do, who are the true causes of these divisions, by striving who should be thought men of the greatest and brightest parts. That in us, and by our example, who have no such proud disputes, you might learn that one be not puffed up against the other, and above that which is written, against the admonitions given in the holy Scriptures of being humble: or against what I have now written to you, that we must strive for nothing, but to be the faithful ministers of God, and not seek the esteem of men.  Wi. It is the opinion of S. Tho. Aqu. and likewise of Estius, that S. Paul, Apollo, and Cephas were not the real causes of the divisions that existed amongst the new converts at Corinth, but that in making use of these names,  he wished to teach them, that if it was unlawful to keep up these divisions even for the sake of the apostles, how far should they be from doing any thing of this kind for those whose authority was much less in the Church.  But Calmet is of opinion, that the divisions amongst the Corinthians were certainly on account of Paul, Apollo, Cephas, and perhaps some others, whose names are not mentioned.
  • Ver. 7. For who distinguisheth, or hath distinguished thee from another?  He speaks particularly to those proud, vain preachers: if thou hast greater talents than another man, who hath given them to thee, or to any one, but God, who is the giver, and the author of every gift and perfection?  This is not only true of the gift of preaching, but of all gifts and graces; so that S. Aug. makes use of it in several places against the Pelagians, to shew that it is by grace only, that one man is preferred before another, and not by, or for his own merits.  Wi.
  • Ver. 8. Now you are satiated, &c.  You great, vain preachers, you are rich in every kind, blessed with all gifts, &c.  You reign over the minds of the people, without us, you stand not in need of our assistance.  And I would to God you did reign, that we also might reign with you. I wish your reigning and governing the people were well grounded on virtue and truth, that we might be sharers of the like happiness.  S. Chrys. take notice, that S. Paul speaks thus, meaning the contrary, by the figure called irony: and so also S. Chrys. understands the two following verses, as if S. Paul only represented what those vain preachers said with contempt of him, as if he were only an apostle of an inferior rank, not one of the chief, nor of the twelve.  And when he says, we are fools for Christ’s sake, whom he blames, wise, especially in Christ.  But though the apostle partly use this figure of irony, intermixing it in his discourse, yet he also represents the condition of all true apostles, and preachers of Christ crucified, whose persons and doctrine were slighted, ridiculed, and laughed at by men that were wise only with worldly wisdom, especially by profane libertines, and atheistical men, that make a jest of all revealed religion.  To go about preaching in hunger, in thirst, in nakedness, in want, under afflictions and persecutions, is what they think is to be miserable: they despise such men as the out-cast, the dross,[1] and the dregs of mankind.  (See the Greek text.)  Wi. He speaks to the Corinthians, who forgetting their first fervour, and the Christian modesty which S. Paul had taught them, both by word and example, were endeavouring to distinguish themselves by the reputation and honour of the apostle, who had converted them, by their antiquity of faith, and by other things more frivolous.  Calm.
  • Ver. 9. Made a spectacle. It is evident from the writings of S. Paul, and from innumerable other records, that the apostles were made a spectacle to the world and to men; but how, some one may perhaps ask, were they made a spectacle to angels?  S. Chrys. Theod. and many others think,  that the apostle is here speaking of the good angels, who behold with pleasure the labours and afflictions of the saints, knowing that it will prove a source of glory; but Estius, Vat. and some others, are of opinion, that the wicked angels are here spoken of, who rejoice at the persecutions of God’s servants, and with to revenge themselves for the destruction of their empire.
  • Ver. 14-16. I write not. S. Paul here insinuates to the Corinthians, that they ought to blush with shame for neglecting the apostles, who had suffered so many hardships for them, to follow after teachers void of honour, and to glory in being called the disciples of such men.  Estius. I admonish you as my dearest children, of what is for your good, and I may take this liberty, as being your spiritual father in Christ, by whom you were first made Christians.

Haydock Commentary Luke 6:1-5

  • Ver. 1. As this chapter is almost verbally like to the 5th, 7th, and 12th of S. Matthew, and the 3d of S. Mark, the reader is referred to these for further explanation. on the second-first sabbath. An obscure passage, on which S. Jerom says to Nepotianus,[1] that he consulted his master, S. Greg. Nazianzen, but in vain.  S. Chrys. Hom. xl. in Matt. takes it for a double feast, or a double rest: by which we may either understand a sabbath, and another feast concurring on the same day; or a sabbath and a feast immediately succeeding to each other.  Theophylactus says the same; and that then the latter day,  on which they were to rest, was called the second-first. Others say that when the Jews kept their solemn paschal feast for seven days, the last day was called the second-first, because it was kept with equal solemnity as the first day had been.  See Maldonatus.  Later interpreters have found out other expositions, of which the most plausible seems to be, that by the second-first sabbath may be understood the feast of Pentecost (which also happened when corn was ripe in Palestine).  To understand this we must take notice, that the Jews had three great and solemn feasts:  1. That of the Pasch, or the great paschal feast, with the seven days of unleavened bread; the 2d. was the great feast of Pentecost; and the 3d. was the feast, called of tabernacles. It is supposed then that the paschal feast was called the first-first sabbath, that Pentecost was called the second-first sabbath, and that of tabernacles the third-first, or great sabbath. Wi.
  • Ver. 2. The Scribes and Pharisees boasted much, as do many modern teachers, of their great knowledge of Scriptures, but our Saviour often sheweth their profound ignorance.  B.

Daily Scripture Readings Thursday August 26 2010 21st Week in Ordinary Time

August 26 2010 Thursday Twenty First Week in Ordinary Time
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1 Corinthians 1:1-9
Haydock New Testament

PAUL, called to be an apostle of Jesus Christ, by the will of God, and Sosthenes, a brother, To the church of God that is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that invoke the name of our Lord Jesus Christ, in every place of theirs and ours; Grace to you, and peace from God, our Father, and from the Lord Jesus Christ.

I give thanks to my God always for you, for the grace of God, that is given you in Christ Jesus: That in all things you are made rich in him, in all speaking, and in all knowledge: As the testimony of Christ was confirmed in you: So that nothing is wanting to you in any grace, waiting for the manifestation of our Lord Jesus Christ, Who also will confirm you unto the end without crime, in the day of the coming of our Lord Jesus Christ. God is faithful: by whom you are called unto the fellowship of his Son, Jesus Christ, our Lord.

Responsorial Psalm 144:2-7 (Ps 145 NAB)
DR Challoner Text Only

Every day will I bless thee:
and I will praise thy name for ever;
yea, for ever and ever.
Great is the Lord, and greatly to be praised:
and of his greatness there is no end.
Generation and generation shall praise thy works:
and they shall declare thy power.
They shall speak of the magnificence of the glory of thy holiness:
and shall tell thy wondrous works.
And they shall speak of the might of thy terrible acts:
and shall declare thy greatness.
They shall publish the memory of the abundance of thy sweetness:
and shall rejoice in thy justice.

The Holy Gospel of Jesus Christ According to Saint Matthew 24:42-51
Haydock New Testament

Jesus said:

Watch ye, therefore, because you know not at what hour your Lord will come. But this know ye, that if the master of the house knew at what hour the thief would come, he would certainly watch, and would not suffer his house to be broken open. Wherefore be ye also ready, because at what hour you know not, the Son of man will come.

Who, thinkest thou, is a faithful and wise servant, whom his lord hath set over his family, to give them meat in season? Blessed is that servant, whom, when his lord shall come, he shall find so doing. Amen, I say to you, he shall set him over all his goods. But if that evil servant shall say in his heart: My lord is long a coming: And shall begin to strike his fellow-servants, and shall eat, and drink with drunkards: The lord of that servant shall come, in a day that he expecteth not, and in an hour that he knoweth not: And shall separate him, and appoint his portion with the hypocrites. There shall be weeping and gnashing of teeth.

Haydock Commentary 1 Corinthians 1:1-9
Notes Copied From Haydock Commentary Site

  • Ver. 1. Paul called to be an apostle. S. Paul had preached to the Corinthians, and had remained a long time with them, to instruct and confirm them in the faith.  During his absence, the faithful of Corinth were divided into several parties, on occasion of some new teachers, who had come amongst them.  Calmet. It was to heal the wounds caused by these divisions, that the present epistle was written.  S. Thom.  A. And Sosthenes. There are various conjectures made concerning the person S. Paul here mentions.  Some are of opinion that this Sosthenes is the same mentioned, Acts xviii. 17. who was beaten before the tribunal of Gallio, proconsul of Achaia, when S. Paul was carried before that magistrate.  Eusebius says, that Sosthenes was one of the 72 disciples, and a different person from the one mentioned in Acts.  Estius takes him to be S. Paul’s secretary.  The common opinion is, that he was a great sufferer for the faith at Corinth, and S. Paul here mentions him as a man worthy their imitation.  Calmet.
  • Ver. 2. In every place of theirs and ours. Inasmuch as among Christians in all places there ought to be such an union of faith, and conformity of discipline, as if they were all in one place.  Wi.
  • Ver. 4. That is given you in, or by Christ Jesus.[1]  Where we may take notice with S. Chrys. for the understanding of other places, that in, is many times put for by or through.
  • Ver. 5. Rich in him in all knowledge. The apostles never addressed any epistle, except to persons who had been previously converted to the faith.  Nor is it reasonable to expect, that infidel and pagan nations, merely by reading the inspired writings, will be able, by the light that is in them, to elicit from the said book the truths of religion.  Would they not be tempted to worship the wily serpent, that succeeded in deceiving Eve? and how will they know that this serpent is the devil?  A.
  • Ver. 6. As the testimony of Christ, what Christ testified and taught was confirmed in you, that is, your faith in Christ hath been confirmed by those graces and gifts which you received from the Holy Ghost at your baptism, and when by imposition of hands you were confirmed by me, or some other bishop.  Wi.

Haydock Commentary Matthew 24:42-51

  • Ver. 42. Watch ye, therefore. That men might not be attentive for a time only, but preserve a continual vigilance, the Almighty conceals from them the hour of dissolution: they ought therefore to be ever expecting it, and ever watchful.  But to the eternal infamy of Christians be it said, much more diligence is used by the worldly wise for the preservation of their wealth, than by the former for the salvation of their immortal souls.  Though they are fully aware that the Lord will come, and like a thief in the night, when they least expect him, they do not persevere watching, nor guard against irreparable misfortune of quitting the present life without previous preparation.  Therefore will the day come to the destruction of such as are reposed in sleep.  S. Chrys. hom. lxxviii. on S. Mat. Of what importance is it then that we should be found watching, and properly attentive to the one thing necessary, the salvation of our immortal souls.  For what will it avail us, if we have gained the whole world, which we must then leave, and lose our immortal souls, which, owing to our supine neglect to these admonitions of Jesus Christ, must suffer in hell-flames for all eternity?  A.

Daily Scripture Readings Monday August 23 2010 21st Week in Ordinary Time

August 23 2010 Monday Twenty First Week in Ordinary Time
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The Second Epistle of Saint Paul, the Apostle,
to the Thessalonians 1:1-5, 11-12
Haydock New Testament

PAUL, and Silvanus, and Timothy, to the church of the Thessalonians, in God our Father, and the Lord Jesus Christ. Grace unto you, and peace from God our Father, and from the Lord Jesus Christ. We ought to give thanks always to God for you, brethren, as it is meet, because your faith increaseth exceedingly, and the charity of every one of you towards each other, aboundeth: So that we ourselves also glory in you in the churches of God, for your patience and faith, and in all your persecutions and tribulations, which you endure, For an example of the just judgment of God, that you may be counted worthy of the kingdom of God, for which also you suffer.

Wherefore also we pray always for you: that our God would make you worthy of his calling, and fulfil all the good pleasure of his goodness, and the work of faith in power, That the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God, and of the Lord Jesus Christ.

Ps 95:1-5 (Ps 96 NAB)
DR Challoner Text Only

Sing ye to the Lord a new canticle:
sing to the Lord, all the earth.
Sing ye to the Lord and bless his name:
shew forth his salvation from day to day.
Declare his glory among the Gentiles:
his wonders among all people.
For the Lord is great, and exceedingly to be praised:
he is to be feared above all gods.
For all the gods of the Gentiles are devils:
but the Lord made the heavens.

The Holy Gospel of Jesus Christ According to Saint Matthew 23:13-22
Haydock New Testament

Jesus said:

But wo to you Scribes and Pharisees, hypocrites: because you shut the kingdom of heaven against men: for you go not in yourselves: and those that are going in, you suffer not to enter. Wo to you Scribes and Pharisees, hypocrites: because you devour the house of widows, making long prayers: therefore you shall receive the greater judgment. Wo to you Scribes and Pharisees, hypocrites: because you go round about sea and land to make one proselyte: and when he is made, you make him the child of hell two-fold more than yourselves. Wo to you blind guides, who say: Whosoever shall swear by the temple, it is nothing: but he that shall swear by the gold of the temple, is a debtor.

Ye foolish and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? And whosoever shall swear by the altar, it is nothing: but whosoever shall swear by the gift that is upon it, he is a debtor. Ye blind: for whether is greater, the gift, or the altar that sanctifieth the gift?

Whosoever therefore sweareth by the altar, sweareth by it, and by all things that are upon it: And whosoever sweareth by the temple, sweareth by it, and by him that dwelleth in it. And he that sweareth by heaven, sweareth by the throne of God, and by him that sitteth thereon.

Haydock Commentary 2 Thessalonians 1:1-5, 11-12
Notes Copied From Haydock Commentary Site

  • Ver. 5. For an example of the just judgment of God. That is, that the persecutions and troubles you suffer in this world shew the justice of God in punishing men for their sins, even in this life, so that by these temporal pains you may be found worthy of a crown of eternal glory in the kingdom of God.  Wi. The afflictions, which are here frequently the portion of the just, are sensible proofs of the rigour with which the Almighty will, at the day of final retribution, pour out his indignation on the wicked.  For, if he is unwilling to let the just be free from all temporal punishment, (though he discharges their debt of the eternal) and if he continually exposes them to the derision, calumnies, and persecutions of the wicked, what have not the wicked to apprehend when he shall stretch forth his hand in vengeance?  Or, as others explain it, God permits the good to be persecuted here, that one day he may treat the wicked according to the rigour of his justice.  He permits them here to fill up the measure of their iniquities, that on the last day he may reward the long suffering of the one, and punish the infidelity of the other.  In both the one and the other, the finger of God’s justice will clearly manifest itself.  If the hopes of the good reached no farther than this life, they would be the most wretched of beings; for here, in general, they are more exposed than any to the injuries of the wicked.  Nothing proves more clearly the necessity of a general judgment, than this his conduct to his most chosen servants.  For it is impossible that, just as he is, he should permit patience and faith to go unrewarded, or wickedness and injustice unpunished.  The Son of God has promised us heaven only on condition that we bear wrongs patiently.  Calmet. Here again the apostle teaches  the advantages of sufferings which the Thessalonians joyfully underwent, to be counted worthy of the kingdom of God, Kataxiwqhnai umaV; and v. 11, ibid. axiwsh.  The apostle teaches here, that nothing defiled shall ever enter into the kingdom of heaven; and gives us to understand at the same time, that he will one day punish with extreme rigour the cruelty and impiety of persecutors.  V.
  • Ver. 11. Wherefore, also we pray, &c.  By the Greek, the sense and construction cannot be in, or on which day; and therefore it must be referred to what was said before, that God should be glorified in his saints, and so may be translated, on which[4] account we pray, &c. that Christ may be glorified in you, being made saints by his grace, &c.  Wi.
  • Ver. 12. That the name of our Lord, &c.  The name of God is glorified by the virtuous lives of Christians, but more especially by that constancy and firmness evinced by the faithful under the hands of the executioner.  It is an act of the most perfect charity, to lay down our lives in defence of his truths and the glory of his name, and the most disinterested testimony of our allegiance to him.  Nothing appeared more admirable than the constancy of the first Christians, and nothing contributed more to the conversion of the Gentiles than the firmness with which they maintained, even in death, the truths that had been taught them.  For, said they, this religion is certainly true, since there is nothing they are not willing to suffer in defence of it.  Calmet. And you in him, &c.  If Christians are any way instrumental in procuring the glory of God, let them not attribute it to themselves, but to God alone, from whom comes every gift.  If they procure his glory before men, he at the day of final retribution will clothe them with never-fading robes of immortality, in the presence of men and Angels.  If it be glorious for God to be adored by such faithful servants, it is much more glorious Christians to be rewarded by such a Master: for it is the glory of a servant to be faithful to his master, and the glory of the master to recompense his servant.  Est. Grot. Theophylact. &c.

Haydock Commentary Matthew 23:13-22

  • Ver. 13. You shut the kingdom of heaven. This is here taken for eternal happiness, which can be obtained only by faith in Christ,  since he calls himself the gate.  S. John c. x. Now the Pharisees, by refusing to believe in him, and conspiring against him, deterred those, who would otherwise have believed in Christ, from professing his name and following his doctrines, and thus shut the gate of heaven against them.  Nic. de Lyra. In all these reprehensions, it is to be noted, for the honour of the priesthood, Jesus Christ never reprehendeth priests by that name.  S. Cyp. ep. lxv.
  • Ver. 14. You devour the houses of widows. Here our blessed Saviour severely reprehends the hypocrisy and other vices of the Scribes and Pharisees, a little before his death, to make them enter into themselves, and to hinder them from seducing others.  Wi. The Pharisees, by every means in their power, endeavoured to persuade the widows of the poor to make vows or offerings for the temple, by which they themselves became rich, and thus they devoured the houses of widows. Nic. de Lyra. Whoever is a perpetrator of evil, deserves heavy chastisements; but the man who commits wickedness under the cloak of religion, is deserving of still more severe punishment.  Origen. The same is said of fasting, alms, prayers.  Mat. vi. As above our Lord had inculcated eight beatitudes, so here he denounces eight woes or threats of impending judgment, to the Scribes and Pharisees, for their vile hypocrisy.  Jans.
  • Ver. 15. Because whilst a Gentile he sinned without a perfect  knowledge of the evil, and was not then a two-fold child of hell; but after his conversion, seeing the vices of his masters, and perceiving that they acted in direct opposition to the doctrines they taught, he returns to the vomit, and renders himself a prevaricator, by adoring the idols he formerly left, and sells his soul doubly to the devil.  S. Chrys. They that teach that it is sufficient to have faith only, do make such Christians as blindly follow them, as these Jews did their proselytes, children of hell far more than before.  S. Aug. l. de fide et oper. c. xxvi.
  • Ver. 16. Wo to you blind guides. Avarice seems to have been the chief motive of the Pharisees in teaching this doctrine, since they taught that those who swore by the temple were guilty of no sin, nor under any obligation at all; whereas they who swore by the gold of the temple, were bound to pay a certain sum of money to the priests, by which they themselves were enriched.  Nic. de Lyra. Whosoever shall swear by the temple, it is nothing, &c.  To understand this obscure place, we may take notice, that a good part of what was offered on the altar, and given to the treasury of the temple, fell to the share of the Jewish priests; and therefore it was not their interest to have such promises or oaths dispensed with.  This made them teach the people, that if any one had made a promissory oath or vow to give their money or goods to the temple, or to the altar itself, as it is said v. 18, such oaths or promises were not obligatory, or might easily be dispensed with.  But if any one had sworn or vowed to give any thing to the treasury of the temple, or join it to the offerings to be made on the altar, then such oaths and promises which turned to their profit were by all means to be kept.  S. Jerom expounds it of oaths in common discourse; as if the taught the people, that when any one swore by the temple, or by the altar, it was not so considerable as to swear by the gold in the temple, or by the offerings there made: for in the latter cases, they were to make satisfaction according to the judgment of the Jewish priests.  And to correct their covetous proceedings, Christ tells them that the temple and the altar were greater than the gold and the offerings.  Wi.
  • Ver. 19. Sanctifieth. The altar is sanctified by our Lord’s body thereon.  Theophylactus, the close follower of S. Chrysostom, writeth thus upon this text: “In the old law, Christ will not allow the gift to be greater than the altar; but with us the altar is sanctified by the gift: for the bread, by the divine grace is converted into our Lord’s body, and therefore the altar is sanctified by it.”
  • Ver. 21. By him that dwelleth in it. Here we see that swearing by creatures, as by the gospel and by the saints, is all referred to the honour of God, whose gospel it is, whose saints they are.  B.

Sunday Scripture Readings August 22 2010 21st Sunday in Ordinary Time Year C

August 22 2010 Twenty First Sunday in Ordinary Time
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Isaiah 66:18 – 21
DR Challoner

But I know their works, and their thoughts: I come that I may gather them together with all nations and tongues: and they shall come and shall see my glory. And I will set a sign among them, and I will send of them that shall be saved, to the Gentiles into the sea, into Africa, and Lydia them that draw the bow: into Italy, and Greece, to the islands afar off, to them that have not heard of me, and have not seen my glory. And they shall declare my glory to the Gentiles: And they shall bring all your brethren out of all nations for a gift to the Lord, upon horses, and in chariots, and in litters, and on mules, and in coaches, to my holy mountain Jerusalem, saith the Lord, as if the children of Israel should bring an offering in a clean vessel into the house of the Lord. And I will take of them to be priests, and Levites, saith the Lord.

Responsorial Psalm Psalm 116:1, 2
DR Challoner Text Only

O Praise the Lord, all ye nations:
praise him, all ye people.
For his mercy is confirmed upon us:
and the truth of the Lord remaineth for ever.

Hebrews 12:5 – 13
Haydock New Testament

And you have forgotten the consolation which speaketh to you, as to children, saying:

My son, neglect not the discipline of the Lord: neither be thou wearied whilst thou art rebuked by him. For whom the Lord loveth he chastiseth: and he scourgeth every son whom he receiveth.

Persevere in discipline. God offered himself to you as to sons: for what son is there, whom the father doth not correct? But if you be without discipline, whereof all are made partakers: then are you bastards, and not sons. Moreover we have had indeed for instructor, the fathers of our flesh, and we reverenced them: shall we not much more obey the Father of spirits and live? And they indeed for a few days instructed us according to their own will: but he, for our profit, that we might be partakers of his holiness.

Now all discipline for the present indeed seemeth to bring not joy, but sorrow: but afterwards it will yield to them that are exercised by it, the most peaceable fruit of justice. Wherefore lift up the hands which hang down, and the feeble knees, And make straight steps with your feet: that no one halting may go astray, but rather be healed.

The Holy Gospel of Jesus Christ According to Saint Luke 13:22 – 30
Haydock New Testament

And he went through the cities and towns teaching, and making his journey to Jerusalem. And a certain man said to him:

Lord, are they few that are saved?

But he said to them:

Strive to enter by the narrow gate: for many, I say to you, shall seek to enter, and shall not be able. But when the master of the house shall be gone in, and shall shut the door, you shall begin to stand without, and knock at the door, saying: Lord, open to us: and he answering, shall say to you: I know you not whence you are.

Then you shall begin to say: We have eaten and drunk in thy presence, and thou hast taught in our streets. And he shall say to you: I know you not whence you are: depart from me, all ye workers of iniquity.

There shall be weeping and gnashing of teeth: when you shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. And there shall come from the east, and the west, and the north, and the south, and shall sit down in the kingdom of God. And behold they are last who shall be first, and they are first who shall be last.

Haydock Commentary Isaias 66: 18-21
Notes Copied From Haydock Commentary Site

  • Ver. 18. Gather them, thoughts, &c. All is personified in poetry. The Gentiles shall witness my judgments. C.
  • Ver. 19. Sign; the cross, which Christ left to enlighten us, (Ezec. ix S. Jer. W.) or the Gospel, with the power of working miracles. Some Jews [note bottom of article] shall be saved, and shall preach to others, as God’s servants. — Sea. Heb. “Tharsia, to Phul in Thebais, Lud, (Ethiopians. Bochart) who were expert archers.” Sept. “Mosoch.” — Italy. Heb. “Thubal;” denoting Italy, Spain, Iberia, &c. — Greece. Heb. “Javan;” who peopled Ionia and the Archipelago. Islands, near Asia, (C.) and all distant places. Parkhurts, p.4 H. — Men of all nations shall be converted, and brought by angels to the Church. S. Jer. W.
  • Ver. 20. Brethren, as the converts may justly be styled. C.–Coaches, (carrucis.) Heb. circaroth, (H.) “dromedaries,” (Bochart) “with songs of praise.” Chal. &c. The precise import is unknown. Truth shall shew its sweet force. — Offering; the first-fruits, brought by all with great solemnity. Deut xxvi. 4. and 2 Thess. ii. 12. C.
  • Ver. 21. Of them, Gentiles; (v.19.) some of whom alone will be properly priests, though all enjoy the title in a figurative sense. 1 Pet. ii. 9. The Jews [see note at bottom of post] strive in vain to elude this text. C. — Under the law one family alone enjoyed this honour: but Christ chooses the most deserving pastors. W.

Haydock Commentary Hebrews 12:5 – 13

  • Ver. 5. You have forgotten the consolation, &c. He puts them in mind, that it ought to be a subject of great comfort to them, that God calls them his children, his sons, and treats them as his true and legitimate children, when he admonished them to live under discipline and obedience to him, when, to correct their disobedient and sinful ways, he sends them afflictions and persecutions in this world, which they ought to look upon as marks of his fatherly tenderness; for this is what a prudent kind father does to his legitimate children, of whom he takes the greatest care: and not to use these corrections, is to neglect them, as if they were illegitimate children. We reverence the fathers of our flesh, (v. 10.) our parents in this world, when they instruct and correct us, how much more ought we to obey the Father and Creator of spirits, (i.e. of our souls) that being truly sanctified by him, we may live and obtain life everlasting. Wi.
  • Ver. 8. In these last four verses we may observe as many subjects of consolation under afflictions. Go, our Father, is the author of them; the chastisement he inflicts is the proof of his love; it is the sign or mark of our divine adoption; it is a necessary condition to our being adopted.
  • Ver. 11. It is true all discipline, all corrections, and sufferings in this present life, are disagreeable to our nature, because they bring not joy, but trouble and grief with teh; yet afterwards, they who have been exercised with them, will reap the most peaceable fruit of justice, eternal peace and happiness in heaven. Wi. — We must not judge of sufferings by the smart they occasion, but by the fruits of peace, justice, and eternal glory they produce in such as submit to them with patience.
  • Ver. 12-14. Wherefore lift up the hands, &c. Be fervent in piety, walk firmly in the way of virtue, make straight steps, without declining to one aide or the other, without halting or going astray, and strive to be healed from your sins by his grace. –Follow and seek peace, as much as lies in you, with all men, and purity of life, without which no man shall see and enjoy God. Wi.

Haydock Commentary Luke 13:22 – 30

  • Ver. 24. Shall seek, &c. Shall desire to be saved; but for want of taking sufficient pains, and not being thoroughly in earnest, shall not attain to it. Ch. — Our Lord answers here in the affirmative: viz. that the number of those who are saved, is very small, for a few only can enter by the narrow gate. Therefore does he say, according to S. Matthew, (C. vii.) Narrow is the way that leadeth to life, and few there are that enter therein. This does not contradict what is said in the 8th chapter of S. Matthew: That many shall come from the east, and sit down in the kingdom of God; for many indeed shall join the blessed company of the angels, but when considered with the number of the slain, they will appear but few. S. Aust. ser. xxxii. de Verb. Dei
  • Ver. 25. When the Almighty casts any off, he is said not to know them: in the same manner as a lover of truth may be said not to know how to tell a falsehood, being withheld powerfully from it by his love of truth. S. Greg. more. c. 8.
  • Ver. 26. These words are addressed particularly to the Jews, because Christ was born of them according to the flesh, eat and drank with them, and taught publicly in their streets; but they apply to us Christians also, for we eat the body of Christ, and drink his blood, when each day we approach the mystical table, and we hear him teaching us in the streets of our souls. Theophylactus. — Many very fervent at the beginning afterwards grow lukewarm; and many, though at first frozen, have suddenly glowed with virtue; many, who in this world were contemned, have received glory in the next; while others, in honour amongst men, have passed to eternal torments. Ven. Bede.

Daily Scripture Readings Saturday August 21 2010 Memorial of Pope St Pius X

August 21 2010 Saturday Memorial of Pope St Pius X
Disclaimer – Official Readings of the Liturgy at – http://www.usccb.org/nab/

Ezekiel 43:1-7ab
DR Challoner

And he brought me to the gate that looked towards the east. And behold the glory of the God of Israel came in by the way of the east: and his voice was like the noise of many waters, and the earth shone with his majesty. And I saw the vision according to the appearance which I had seen when he came to destroy the city: and the appearance was according to the vision which I had seen by the river Chobar: and I fell upon my face. And the majesty of the Lord went into the temple by the way of the gate that looked to the east.

And the spirit lifted me up and brought me into the inner court: and behold the house was filled with the glory of the Lord. And I heard one speaking to me out of the house, and the man that stood by me, Said to me:

Son of man, the place of my throne, and the place of the soles of my feet, where I dwell in the midst of the children of Israel for ever:

Responsorial Psalm 84:9ab and 10-14 (Ps 85 NAB)
DR Challoner Text Only

I will hear what the Lord God will speak in me:
for he will speak peace unto his people:
Surely his salvation is near to them that fear him :
that glory may dwell in our land.
Mercy and truth have met each other:
justice and peace have kissed.
Truth is sprung out of the earth:
and justice hath looked down from heaven.
For the Lord will give goodness:
and our earth shall yield her fruit.
Justice shall walk before him:
and he shall set his steps in the way.

The Holy Gospel of Jesus Christ According to Saint Matthew 23:1-12
Haydock New Testament

THEN Jesus spoke to the multitude and to his disciples, Saying:

The Scribes and the Pharisees have sitteth on the chair of Moses. All therefore whatsoever they shall say to you, observe and do: but according to their works do ye not: for they say and do not. For they bind heavy and insupportable burdens: and lay them on men’s shoulders: but with a finger of their own they will not move them. And all their works they do to be seen by men: For they make their phylacteries broad and enlarge their fringes. And they love the first places at feasts, and the first chairs in the synagogues, And salutations in the market-place, and to be called by men, Rabbi.

But be not you called Rabbi. For one is your master, and all you are brethren. And call none your father upon earth: for one is your Father, who is in heaven. Neither be ye called masters: for one is your master, Christ. He that is greatest among you shall be your servant. And whosoever shall exalt himself, shall be humbled: and he that shall humble himself, shall be exalted.

Haydock Commentary Ezechiel 43:1-7ab
Notes Copied From Haydock Commentary Site

  • Ver. 2. Majesty. The world is enlightened by the preaching of the gospel; and the Church triumphant shall shine in perfection, when that which is sown in corruption shall put on incorruption.  1 Cor. xv.  S. Jer. — The blessed Virgin conceiving Jesus Christ may be insinuated.  S. Tho. p. 3. q. 27. a. 3.  W.
  • Ver. 3. He came. Heb. “I came to destroy (Sept. to anoint) the city,” marking such as should be spared.  C. ix.  The glorious chariot entered by the eastern gate, and the prophet followed to the court of the priests. , v. 5. 13.  C. — The Jews says the second temple was deprived of the Shekinah, or glory of the Lord.  Yet it seems here to enter; and Christ himself adorned this second house, more than the first, by his adorable presence.  Agg. ii. 8.  H.
  • Ver. 7. Said. The Lord spoke, (Chal. Theod.) or the angel, (S. Jer.) in human shape.  H. — He addresses the prophet, v. 12 to C. xliv. 5. though what follows immediately seems to belong to the Lord, (C.) in whose name he speaks. — Name. God hath abandoned the synagogue, but will remain with his Church unto the end.  Mat. xxiii. 38. and xxviii. 20.  Yet the perfect Church, without spot, is the triumphant; (Eph. v. 27.  W.) though the Catholic Church, on earth, is every holy and “the communion of saints.”  H (abridged to text relevant to the passage since the official reading split this verse.)

Haydock Commentary Matthew 23:1-12

  • Ver. 1. Then Jesus, &c.  Jesus thus spoke to the multitude a few days previous to his passion.  It is here observable that our Saviour, after he had tried all possible remedies, after he had taught and confirmed his doctrines by innumerable miracles, after he had secretly by his parables reprehended them for their wickedness, but without effect, not publicly upbraids their vices.  But before his reprehension of the Pharisees, he instructs the people, lest they should despise the authority of the priesthood.  Salmeron.
  • Ver. 2. The Scribes. They, who professed the greatest zeal for the law of Moses, and gloried in being the interpreters of it, sat upon the chair of Moses, succeeded to his authority of governing the people of God, of instructing them in his law, and of disclosing to them his will.  Such, therefore, as did not depart from the letter of the law, were called Scribes.  But such as professed something  higher, and separated themselves from the crowd, as better than the ordinary class of men, were called Pharisees, which signifies, separated.  Origen. God preserveth the truth of the Christian religion in the apostolic See of Rome, which in the new law answers to the chair of Moses, notwithstanding the disedifying conduct of some few of its bishops.  Yes, though a traitor, as vile as Judas himself, were a bishop thereof, it would not be prejudicial to the integrity of the faith of God’s Church, or to the ready obedience and perfect submission of sincere good Christians, for whom our Lord has made this provision, when he says: do that which they say, but do not as they do. S. Aug. Ep. clxv.
  • Ver. 3. All therefore whatsoever they shall say. S. Augustine, in his defence of the Apostolic See, thus argues, contra lit. Petil. “Why dost thou call the apostolic chair the chair of pestilence?  If, for the men that sit therein, I ask: did our Lord Jesus Christ, on account of the Pharisees, reflect upon the chair, wherein they sat?  Did he not commend that chair of Moses, and, preserving the honour of the chair, reprove them?  For he sayeth: they have sat on the chair of Moses.  All therefore whatsoever they shall say to you, observe and do. These points if you did well consider, you would not, for the men whom you defame, blaspheme the Apostolic See, wherewith you do not hold communion.”  l. ii. c. 51.  And again, c. 61.  Ibid.  “Neither on account of the Pharisees, to whom you maliciously compare us, did our Lord command the chair of Moses to be forsaken; (in which chair he verily figured his own) for he warned the people to do what they say, and not what they do, and that the holiness of the chair be in no case forsaken, nor the unity of the flock divided, on account of the wicked lives of the pastors.” Christ does not tell them to observe every thing, without exception, that the Pharisees should say to them; for, (as it was observed in a previous chapter) many superstitions and false ordinances had obtained amongst them, corrupting the Scriptures by their traditions; but only such as were not contrary to the law of Moses.  We are taught to obey bad no less than good ministers, in those things that are not expressly contrary to the law of God.  Hence appears how unfounded and unreasonable is the excuse so often adduced by persons in justification of their misdeeds, viz. that they saw their pastors do the same.  Such must attend to the rule here given by Jesus Christ.  What they say, do: but according to their works, do ye not.  Dion.Carthus. The words, all whatsoever, shew that nothing must be excepted, but what the supreme law orders to be excepted.  E.
  • Ver. 4. Heavy and insupportable burdens. Some understand in general the ceremonies of the law of Moses; but Christ seems rather here to mean the vain customs, tradition, and additions, introduced by the Jewish doctors, and by their Scribes and Pharisees.  Wi. They thus greatly increase the burden of others, by multiplying their obligations; whilst they will not offer themselves the least violence in observing them, or alleviating the burden, by taking any share upon their own shoulders.
  • Ver. 5. Phylacteries.[1]  These were pieces or scrolls of parchment, on which were written the ten commandments, or some sentences of the law, which the Jews were accustomed to fasten to their foreheads, or their arms, to put them in mind of their duty.  Thus they interpreted those words.  Deut. vi. 8.  Thou shalt tie them as a sign on thy hand: and they shall be, and move before thy eyes. Perhaps all the Jews, and even our Saviour himself, wore them; and that he only blames the hypocrisy and vanity of the Scribes and Pharisees, who affected to have them larger than others; and they did the like as to the fringes which the Jews wore on their garments.  Wi. That is, parchments, on which they wrote the ten commandments, and carried on their foreheads before their eyes: which the Pharisees affected to wear broader than other men: so to seem more zealous for the law.  Ch. The word Phylacterion, which is found both in the Greek and Latin Vulgate, properly signifies a preservation.  It was a piece of parchment which the Jews carried round their heads from one ear to the other, and round their arms like bracelets, and upon which were written certain words of the law.  Since the origin of the sect of Pharisees, they began to attach to these bands of parchment chimerical virtues, such as preservatives of maladies, and preservations from the insults of devils; hence the name phylacterion. V.
  • Ver. 7. Rabbi. A title like that of master or doctor. Judas gave it to our Saviour.  Matt. xxvi. 49.  And the disciples of S. John the Baptist call him so.  John iii. 26. Christ blames their pride, and vanity in affecting such titles, rather than the titles themselves.  Wi. DidaskaloV, properly a preceptor, as John iii. 10.  Art thou a master in Israel, and knowest not these things? V.
  • Ver. 8. One is your master, or teacher, who is the Christ, and under him one vicar, the successor of S. Peter, with whom all Catholic teachers are one, because they all teach one and the same doctrine in every part of the Christian world; whereas in the multiplicity of modern sects, which are every day dividing and subdividing into fresh sects, no two leaders can be found teaching in all points exactly the same tenets; as each is not only allowed, but expected to follow his own private spirit, and to build his creed upon his own interpretation of Scripture.  A.
  • Ver. 9-10. Call none your father . . . Neither be ye called masters, &c.  The meaning is, that our Father in heaven is incomparably more to be regarded, than any father upon earth: and no master is to be followed, who would lead us away from Christ.  But this does not hinder but that we are by the law of God to have a due respect both for our parents and spiritual fathers, (1 Cor. iv. 15,) and for our masters and teachers.  Ch. This name was a title of dignity: the presidents of the assembly of twenty-three judges where so called; the second judge of the sanhedrim, &c.  V. Nothing is here forbidden but the contentious divisions, and self-assumed authority, of such as make themselves leaders and favourers of schisms and sects; as Donatus, Arius, Luther, Calvin, and innumerable other of very modern date.  But by no means the title of father, attributed by the faith, piety, and confidence of good people, to their directors; for, S. Paul tells the Corinthians, that he is their only spiritual Father: If  you have 10,000  instructors in Christ, yet not many Fathers. 1 Cor. iv. 15.