Tuesday 21^st Week in Ordinary Time Cycle I
Official Readings available at http://www.usccb.org/bible/

1 Thessalonians 2:1-8
Haydock New Testament

For yourselves, brethren,  know our entrance unto you, that it was not in vain:^[1] But having suffered before, and being contumeliously treated (as you know) at Philippi, we had confidence in our God, to speak to you the gospel of God in much solicitude. For our exhortation was not of error, nor of uncleanness, nor in deceit.^[2] But as we were approved of God, that the gospel should be committed to us: even so we speak, not as pleasing men, but God, who proveth our hearts.^[3]

For neither have we used at any time, the speech of flattery, as you know: nor taken an occasion of covetousness:^[4] God is witness: Nor sought we glory of men, neither of you, nor of others. Whereas we might have been burdensome to you, as the apostles of Christ: but we became little ones in the midst of you, as if a nurse should cherish her children.^[5]

So desirous of you, we would gladly have imparted to you not only the gospel of God, but also our own souls: because you were become most dear unto us.^[6]

Psalm 138 1-6 (Ps 139 NAB)
DR Challoner Text Only

Lord, thou hast proved me, and known me:
Thou hast known my sitting down, and my rising up.
Thou hast understood my thoughts afar off:
my path and my line thou hast searched out.
And thou hast foreseen all my ways:
for there is no speech in my tongue.
Behold, O Lord, thou hast known all things,
the last and those of old:
thou hast formed me,
and hast laid thy hand upon me.
Thy knowledge is become wonderful to me:
it is high, and I cannot reach to it.

The Holy Gospel of Jesus Christ According to Saint Matthew 23:23-26
Haydock New Testament

Wo to you Scribes and Pharisees, hypocrites; who tithe mint, and anise, and cummin, and have omitted the weightier things of the law; judgment, and mercy, and faith. ^[7] These things you ought to have done, and not to leave those others undone. Blind guides, who strain out a gnat, and swallow a camel.

Wo to you Scribes and Pharisees, hypocrites: because you make clean the outside of the cup, and of the dish, but within you are full of extortion and uncleanness.^[8] Thou blind Pharisee, first make clean the inside of the cup, and of the dish, that the outside may become clean.^[9]

Woe unto You, Scribes and Pharisees

Gentile da Fabriano - Coronation of Mary

Queenship of the Blessed Virgin Mary
Monday 21^st Week in Ordinary Time Cycle I
Official Readings available at
http://www.usccb.org/bible/

1 Thessalonians 1:1-5, 8b-10
Haydock New Testament

Paul, and Sylvanus, and Timothy to the church of the Thessalonians, in God the Father, and in the Lord Jesus Christ.^[1] Grace be to you and peace.  We give thanks to God always for you all: making a remembrance of you in our prayers without ceasing.

Being mindful of the work of your faith, and labour, and charity, and of the enduring of the hope of our Lord Jesus Christ, before God and our Father:^[2] Knowing, brethren beloved of God, your election: For our gospel hath not been to you in word only, but in power also, and in the Holy Ghost, and in much fulness, as you know what manner of men we have been among you for your sakes.^[3]

For from you was spread abroad the word of the Lord,^[4] not only in Macedonia and in Achaia, but also in every place, your faith which is towards God, is gone forth, so that we need not to speak any thing. For they themselves relate of us, what manner of entrance we had unto you: and how you were converted to God from idols, to serve the living and true God. And to wait for his Son from heaven, (whom he raised up from the dead) Jesus, who hath delivered us from the wrath to come.

Psalm 149:1-6a, 9b
DR Challoner Text Only

Sing ye to the Lord a new canticle:
let his praise be in the church of the saints.
Let Israel rejoice in him that made him:
and let the children of Sion be joyful in their king.
Let them praise his name in choir:
let them sing to him with the timbrel and the psaltery.
For the Lord is well pleased with his people:
and he will exalt the meek unto salvation.
The saints shall rejoice in glory:
they shall be joyful in their beds.
The high praises of God shall be in their mouth
This glory is to all his saints. Alleluia.

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

Jesus spoke to the people:

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.^[5]

Wo to you Scribes and Pharisees, hypocrites: because you devour the houses of widows, making long prayers: therefore you shall receive the greater judgment.^[6]

Wo to you Scribes and Pharisees, hypocrites: because you go round about the sea and land to make one proselyte: and when he is made, you make him the child of hell two-fold more than yourselves.^[7]

Wo to you blind guides,^[8] 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.^[9]

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?^[10] Whosoever therefore sweareth by the altar, sweareth by it, and by all things that are upon it: And whosoever shall swear by temple, sweareth by it, and by him that dwelleth in it:^[11] And he that sweareth by heaven, sweareth by the throne of God, and by him that sitteth thereon.

20^th Sunday in Ordinary Time
Official Readings available at http://www.usccb.org/bible/

Note: I also recommend checking the official readings in the link above. There are good notes in the NABRE, especially for the newly revised Old Testament translation, which is now available on the USCCB website.

Isaiah 56:1, 6-7
DR Challoner

Thus saith the Lord:

Keep ye judgment, and do justice: for my salvation is near to come, and my justice to be revealed. And the children of the stranger that adhere to the Lord, to worship him, and to love his name, to be his servants: every one that keepeth the sabbath from profaning it, and that holdeth fast my covenant: I will bring them into my holy mount, and will make them joyful in my house of prayer: their holocausts, and their victims shall please me upon my altar: for my house shall be called the house of prayer, for all nations.

Responsorial Psalm 66:2-3, 5, 6, 8 (Ps 67 NAB/Hebrew)
DR Challoner Text Only

May God have mercy on us, and bless us:
may he cause the light of his countenance to shine upon us,
and may he have mercy on us.
That we may know thy way upon earth:
thy salvation in all nations.
Let the nations be glad and rejoice:
for thou judgest the people with justice,
and directest the nations upon earth.
Let the people, O God, confess to thee:
let all the people give praise to thee:
May God bless us:
and all the ends of the earth fear him.

Romans 11:13-15, 29-32
Haydock New Testament

For I say to you, Gentiles: As long, indeed, as I am the apostle of the Gentiles, I will honour my ministry, If by any means I may provoke emulation of those who are my flesh, and may save some of them. For if the loss of them be the reconciliation of the world: what shall the receiving of them be, but life from the dead?

For the gifts and the calling of God are without repentance. For as you also in times past did not believe God, but now have obtained mercy, through their unbelief: So these also now have not believed for your mercy, that they also obtain mercy. For God hath concluded all in unbelief, that he may have mercy on all.

The Holy Gospel of Jesus Christ According to Saint Matthew 15:21-28
Haydock New Testament

And Jesus went from thence, and retired into the parts of Tyre and Sidon. And behold a woman of Chanaan, who came out of those parts, crying out, said to him:

Have mercy on me, O Lord, thou son of David, my daughter is grievously troubled by a devil.

But he answered her not a word. And his disciples came and besought him, saying:

Send her away, for she crieth after us:

And he answering, said:

I was not sent but to the sheep that are lost of the house of Israel.

But she came and worshipped him, saying:

Lord, help me.

But he answered, and said:

It is not good to take the bread of the children, and to cast it to the dogs.

But she said:

Yea, Lord: for the whelps also eat of the crumbs that fall from the table of their masters.

Then Jesus answering, said to her:

O woman, great is thy faith: be it done unto thee as thou wilt. And her daughter was cured from that hour.

Haydock Commentary Isaias 56:1, 6-7
Notes Copied From Haydock Commentary Site

• Ver. 1. Judgment, the right resolution to do God’s will, which justice executes. C. xxxii. W. — My justice. Sept. “mercy.” Christ is at hand. Prepare for your deliverance, by keeping the commandments.
• Ver. 7. Prayer. So the temple is justly styled. H. — This shall be open to all nations. After the captivity, the Jews condescended to let the Gentiles have a court, and they even suffered some princes to go into the court of the priests. 2 Mac. iii. 33. Physcon wished to penetrate into the inner sanctuary, (3 Mac. Eccli. l.) which could not be granted.

Haydock Commentary Romans 11:13-15, 29-32

• Ver. 11-15. Have they so stumbled, that they should fall? God forbid. That is, their fall is not irreparable, or so as never to rise again: but by their offending, salvation (through the liberal mercy of God) is come to the Gentiles, that they, the Jews, may be emulous of the Gentiles, and of their happiness, and so may be converted. Wi. — The nation of the Jews is not absolutely and without remedy cast off for ever; but in part only (many thousands of them having been at first converted) and for a time: which fall of theirs God has been pleased to turn to the good of the Gentiles. Ch. — How much more the fulness of them? As if he should say, if the obstinacy of so many Jews seem to be an occasion upon which God, whose mercy calls whom he pleaseth, hath bestowed the riches of his grace on other nations; and while the glory of the Jews, the elect people of God, has been diminished, the Gentiles have been made happy: how much more glorious will be the fulness of them? that is, according to the common interpretation, will be the re-establishment and conversion of the Jews hereafter, before the end of the world? See S. Chrys. om. iq. p. 164; S. Hilar. in Ps. lviii. S. Jer. in c. iii. Osee. Habac. iii. S. Aug. l. xx. de Civ. Dei. c. xxix. — Then (v. 15.) the receiving of them into the Church, and their conversion to Christ, shall be like life from the dead, when the Jewish nation in general, shall rise from the death of sin, and their hardened infidelity, to the life of faith and grace. These things I speak to you, Gentiles, to honour and comply with my ministry of being your apostle: yet endeavouring at the same time, if by a pious emulation, or by any other way, I may be able to bring any of my flesh, or of my brethren, the Jews, to be saved by the faith of Christ. Wi.
• Ver. 30. &c. As you also in times past did not believe God, but now have obtained mercy through their unbelief, which was an occasion of God’s sending his preachers to you: but the cause of your salvation is God’s mercy. — That they also may obtain mercy. That is, God has permitted their incredulity, that being a greater object of pity, he may shew greater mercy in converting them by the free gift of his grace. — For God hath concluded[2] all, that is, has permitted at different times, both Gentiles and Jews, to fall into a state of unbelief, that the salvation of all may be known to come, not from themselves, but as an effect of his mercy and grace. Wi. — He hath found all nations, both Jews and Gentiles, in unbelief and sin; not by his causing, but by the abuse of their own free-will; so that their calling and election are purely owing to his mercy. Ch.

Haydock Commentary Matthew 15:21-28

• Ver. 21. Confines of Tyre. It perhaps may be asked, why Jesus went among the Gentiles, when he had commanded his apostles to avoid those countries? One reason may be, that our Saviour was not subject to the same rules he gave his disciples; another reason may be brought, that he did not go then to preach; hence S. Matthew observes that he kept himself retired. S. Chry. — Tyre and Sidon were both situated on the Mediterranean sea, about 20 miles distant from each other, and the adjoining country to the west and north of Galilee was called the coast or territories of Tyre and Sidon. The old inhabitants of this tract were descendants of Chanaan, (for Sidon was his eldest son) and continued in possession of it much longer than they did of any other part of the country. The Greeks called it Phœnicia; and when, by right of conquest, it became a province of Syria, it took the name of Syrophœnician and Gentile; as being both by religion and language a Greek.
• Ver. 22. It is probable that woman first cried out before the door, and assembled a crowd, and then went into the house. Have mercy on me. The great faith of the Chanaanæan woman is justly extolled. She believed him to be God, whom she calls her Lord, and him a man, whom she styles the Son of David. She lays no stress upon her own merits, but supplicates for the mercy of God; neither does she say, have mercy on my daughter, but have mercy on me. . . . To move him to compassion, she lays all her grief and sorrow before him in thee afflicting words: my daughter is grievously afflicted by a devil. Glossa.
• Ver. 23. He answered her not. It must not be supposed that our Saviour refused to hear the woman through any contempt, but only to shew that his mission was in the first instance to the Jews; or to induce her to ask with greater earnestness, so as to deserve more ample assistance. Dion. Carth.
• Ver. 26-7. And to cast it to the dogs; i.e. to Gentiles, sometimes so called by the Jews. Wi. — The diminutive word KunarioV, or whelp, is used in both these verses in the Septuagint. Our Lord crosses the wishes of the Chanaanæan, not that he intended to reject her, but that he might bring to light the hidden and secret treasure of her virtue. Let us admire not only the greatness of her faith, but likewise the profoundness of her humility; for when our Saviour called the Jews children, so far from being envious or another’s praise, she readily answers, and gives them the title of lords; and when Christ likened her to a dog, she presently acknowledges the meanness of her condition. S. Chry. hom. liii. He refused at first to listen to her petition, says the same saint, to instruct us with what faith, humility, and perseverance we ought to pray. To make his servants more sensible of his mercy, and more eager to obtain it, he often appears to pay no attention to their prayers, till he had exercised them in the virtues of humility and patience. Ask, and you shall receive; knock, and it shall be opened to you. A.
• Ver. 28. Be it done. Inn the beginning God said, Let there be light, and there was light; here Jesus Christ says, let it be done, &c. and her daughter was healed from that hour. So powerful with God is earnest and fervent prayer. Idem. hom. liii.

Thursday 19^th Week in Ordinary Time
Official Readings available at http://www.usccb.org/bible/

Joshua 3:7-10a, 11, 13-17
Douay-Rheims Challoner

And the Lord said to Joshua:

This day will I begin to exalt thee before Israel: that they may know that as I was with Moses, so I am with thee also. And do thou command the priests, that carry the ark of the covenant, and say to them: When you shall have entered into part of the water of the Jordan, stand in it.

And Joshua said to the children of Israel:

Come hither, and hear the word of the Lord your God.

And again he said:

By this you shall know, that the Lord, the living God, is in the midst of you, and that he shall destroy, before your sight, the Chanaanite. Behold, the ark of the covenant of the Lord of all the earth shall go before you into the Jordan.

And when the priests, that carry the ark of the Lord the God of the whole earth, shall set the soles of their feet in the waters of the Jordan, the waters that are beneath shall run down and go off: and those that come from above, shall stand together upon a heap.

So the people went out of their tents, to pass over the Jordan: and the priests that carried the ark of the covenant, went on before them. And as soon as they came into the Jordan, and their feet were dipped in part of the water, (now the Jordan, it being harvest time, had filled the banks of its channel,) the waters that came down from above stood in one place, and swelling up like a mountain, were seen afar off, from the city that is called Adom, to the place of Sarthan: but those that were beneath, ran down into the sea of the wilderness, (which now is called the Dead Sea) until they wholly failed. And the people marched over against Jericho: and the priests that carried the ark of the covenant of the Lord, stood girded upon the dry ground in the midst of the Jordan, and all the people passed over, through the channel that was dried up.

Psalm 113:1-6
DR Challoner Text Only

When Israel went out of Egypt, the house of Jacob from a barbarous people:
Judea was made his sanctuary, Israel his dominion.
The sea saw and fled: Jordan was turned back.
The mountains skipped like rams, and the hills like the lambs of the flock.
What ailed thee, O thou sea, that thou didst flee:
and thou, O Jordan, that thou wast turned back?
Ye mountains, that ye skipped like rams, and ye hills, like lambs of the flock?

The Holy Gospel of Jesus Christ According to Saint Matthew 18:21-19:1
Haydock New Testament

Then came Peter unto him, and said:

Lord, how often shall my brother offend against me, and I forgive him?  Till seven times?

Jesus saith to him:

I say not to thee, till seven times; but till seventy times seven:

Therefore is the kingdom of heaven likened to a king, who would take an account of his servants. And when he had begun to take the account, one was brought to him, that owed him ten thousand talents. And as he had not wherewith to pay it, his lord commanded that he should be sold, and his wife and children, and all that he had, and payment be made. But that servant falling down, besought him, saying: ‘Have patience with me, and I will pay thee all.’ And the lord of that servant being moved with pity, let him go, and forgave him the debt.

But when that servant was gone out, he found one of his fellow-servants that owed him a hundred pence: and laying hold of him, throttled him, saying: ‘Pay what thou owest.’ And his fellow-servant falling down, besought him, saying: ‘Have patience with me, and I will pay thee all.’ And he would not: but went and cast him into prison, till he should pay the debt.

Now his fellow-servants seeing what was done, were very much grieved, and they came, and told their lord all that was done. Then his lord called him: and said to him: ‘Thou wicked servant, I forgave thee all the debt, because thou besoughtest me. Shouldst not thou then have had compassion also on thy fellow-servant, even as I had compassion on thee?’ And his lord being angry, delivered him to the torturers until he should pay all the debt.

So also shall my heavenly Father do to you, if you forgive not every one his brother from your hearts.

And it came to pass when Jesus had ended these words, he departed from Galilee, and came into the confines of Judea beyond the Jordan.

Haydock Commentary Joshua 3:7-10a, 11, 13-17
Notes Copied From Haydock Commentary Site

• Ver. 7.  Also.  Grotius remarks that God made known his choice of the governors of his people by miracles, till the days of Saul.  In effect, we hardly find any, before that time, whose public authority was not sanctioned by some prodigy.  C.
• Ver. 8.  It.  Heb. “when you shall have come to the brink (or extremity) of the water of the Jordan, you shall stand still in the Jordan,” (H.) which some explain by saying that they were to stop on the eastern bank, as soon as they had wet their feet, (Serarius) while others say they crossed quite over, and stood at the other side.  Masius. — But it is more probable, that as soon as they had touched the waters, the priests halted till the bed of the river was presently dried up, and then they placed themselves in the middle of it, close to the raging billows, which, rising up like mountains, were stopped in their career, (H.) and forced to retire backwards to their source, v. 15. 17.  C. iv. 9.  Bonfrere.  A. Lap. — Some translate, “into the division,” instead of part, or extremity.  C.
• Ver. 9.  Hither, probably to the door of the tabernacle, where the assemblies were held.
• Ver. 10.  Living God, in opposition to the idols of the Gentiles, who were dead men, or at least incapable of affording any assistance to their votaries.  Josue gives the people two signs of the divine protection, the destruction of the devoted nations, and the miraculous division of the Jordan, or rather the latter prodigy would be an earnest of the former event; and all, both friends and enemies, might be convinced, that the Lord was with his people, and their present leader, as he had been with Moses.  No miracle could have been more suitable for the occasion, none more convincing or useful.  C. — It would naturally inspire the Israelites with confidence, at the revival of the miracles wrought 40 years before, when their fathers and some of themselves had passed the Red Sea, in a similar manner.  At the same time, it would fill the Chanaanites with still greater dismay and teach them that all resistance would prove fruitless.  Some have wondered that they did not oppose the passage of the Israelites on this occasion.  But it is a greater matter of surprise that they should have ventured on the dangerous expedient of encountering them in war, after what they had seen and heard.  It can be attributed to nothing but their infatuation, and that blindness with which God punished them, that they might draw on a more speedy and merited destruction for their crimes.  H. — Destroy.  Heb. “dispossess, or drive out before you the Chanaanite,” &c.  These seven nations comprised the ten which are mentioned, Gen. xv. 19.  The Chanaanite occupied the countries chiefly about Tyre, while the Hethite dwelt in the southern part of Palestine.  The Hevite possessed Mount Hermon, Garizim, &c.  The Pherezite were not perhaps a separate people, but employed in cultivating the country.  The Gergesite were fixed to the east of the lake of Genesareth, the Jebusite at Jerusalem, and the Amorrhite about the Dead Sea.  C. — But they were often mixed with one another, so that their limits cannot be ascertained with any degree of precision.  H.
• Ver. 13.  Heap.  Heb. “the waters of the Jordan shall be cut off:  the waters that come down from above, even they shall stand as upon a heap,” like mountains of ice.  The Vulg. informs us what became of the waters (H.) below this division.  Where it took place we do not find recorded, so that we cannot know exactly how large a space would be left dry.  Calmet allows, “near six leagues.”  v. 4. and 16.  But here, supposing that the Jordan was divided over-against Jericho, he says, that “the waters running off into the Dead Sea, would, in all probability, leave not less than two or three thousand paces of the channel dry.”
•             Interruptus aquis fluxit prior amnis in æquor;
•             Ad molem stetit unda fluens.  Lucan, Phar. ii.
• Ver. 15.  Water.  Thus they manifested the strength of their faith.  C. — Immediately the obedient waters divided, and the gravel or sand was left dry.  v. 17.  H. — Channel.  The barley harvest was ready about the 30th of April.  Lev. xxiii. 10.  On other occasions this overflowing of the Jordan is noticed, 1 Par. xii. 15.  Eccli. xxiv. 36.  Doubdan says that when he visited these parts, at the same season of the year, the Jordan was quite full, on account of the melted snow, and ready to leave its banks.  It was about a stone throw across, and very rapid.  See C. i. 2.  The rains which fall in spring, serve to increase the inundation, (Deut, xi. 14,) as well as the snow which melts at that time on Libanus, though a great part resists the violent heats.  Mirum dictu, says Tacitus v. tantos inter ardores opacum fidumque nivibus.  Jer. xviii. 14. and xlix. 19.
• Ver. 16.  Mountain.  Heb. “heap or bottle.”  The billows were forced to roll back almost as far as the lake of Genesareth, where Sarthan stands, about twenty leagues above Jericho. — Sarthan.  Heb. “rose up on a heap, very far from (or to) the city of Adom, that is beside Sarthan.”  The situation of Adom can only be ascertained by that of Sarthan, which was near Bethsan, or Scythopolis, (3 K. iv. 12,) in the vale of Jezrahel, on the Jordan.  Many copies of the Sept. read Cariathiarim, though it was six or seven leagues up the country, west of Jericho.  C. — The swelling billows might perhaps be seen from this place.  H. — But it could not properly determine how far the waters rolled back.  C. — Failed.  Heb. “and those that came down toward the sea of the plain, (or of Araba, which means a desert, fit only for pasturage) the salt sea, failed were cut off” from the waters above Jericho.  The Jordan after running three miles in the lake of Sodom, without mixing its waters, becomes at last reluctantly confounded with it.  Velut invitus…postremo ebibitur, aquasque laudatas perdit, pestilentibus mixtus.  Plin. v. 15.
• Ver. 17.  Jericho, at Bethabara, which was five or six leagues from the Dead Sea, all which space was left dry.  Jericho was three leagues from the Jordan.  C. — Girded.  Sept. “ready,” preparing the way for all the army.  Heb. “firm,” and undaunted.  H. — A great part of the day must have been spent in crossing the river, and erecting the two monuments.  M.

Haydock Commentary Matthew 18:21-19:1

• Ver. 21.  S. Peter knew the Jews to be much given to revenge; he therefore thought it a great proof of superior virtue to be able to forgive seven times.  It was for this reason he proposed this question to our Lord; who, to shew how much he esteemed charity, immediately answered, not only seven times, but seventy times seven times.  He does not mean to say that this number must be the bounds of our forgiving; we must forgive to the end, and never take revenge, however often our brother offend against us.  There must be no end of forgiving poor culprits that sincerely repent, either in the sacrament of penance, or one man another his offences.  B. — To recommend this great virtue more forcibly, he subjoins the parable of the king taking his accounts: and, from the great severity there exercised, he intimates how rigid will his heavenly Father be to those who forgive not their enemies.  Dion. Carth.
• Ver. 22.  Till seventy times seven; i.e. 490 times; but it is put by way of an unlimited number, to signify we must pardon private injuries, though even so often done to us.  Wi. — When our brother sins against us, we must grieve for his sake over the evil he has committed; but for ourselves we ought greatly to rejoice, because we are thereby made like our heavenly Father, who bids the sun to shine upon the good and the bad.  But if the thought of having to imitate God alarm us, though it should not seem difficult to a true lover of God, let us place before our eyes the examples of his favourite servants.  Let us imitate Joseph, who though reduced to a state of the most abject servitude, by the hatred of his unnatural brethren, yet in the affliction of his heart, employed all his power to succour them in their afflictions.  Let us imitate Moses, who after a thousand injuries, raised his fervent supplications in behalf of his people.  Let us imitate the blessed Paul, who, though daily suffering a thousand afflictions from the Jews, still wished to become an anathema for their salvation.  Let us imitate Stephen, who, when the stones of his persecutors were covering him with wounds, prayed that the Almighty would pardon their sin.  Let us follow these admirable examples, then shall we extinguish the flames of anger, then will our heavenly Father grant us the forgiveness of our sins, through the merits of our Lord Jesus Christ.  S. Chrys. hom. lxii.
• Ver. 24.  Ten thousand talents.  It is put as an example for an immense sum.  It is not certainly agreed what was the value of a talent.  A talent of gold is said to be 4900 lb.; of silver 375 lb.  See Walton’s Prologomena, Dr. Harris’s Lexicon, &c.  Wi. — The 10,000 talents, according to some authors, amount to £1,875,000 sterling, i.e. 740,000 times as much as his fellow-servant owed him; the hundred pence amounting to not more than £3 2s. 6d.
• Ver. 35.  So also shall my heavenly Father do to you.  In this parable the master is said to have remitted the debt, and yet afterwards to have punished the servant for it.  God doth not in this manner with us.  But we may here observe, once for all, that in parables, diverse things are only ornamental to the parable itself; and a caution and restriction is to be used in applying them.  Wi. — Not that God will revoke a pardon once granted; for this would be contrary to his infinite mercy, and his works are without repentance.  It means that God will not pardon, or rather that he will severely punish the ingratitude and inhumanity of the man, who, after having received from God the most liberal pardon of his grievous transgressions, refuses to forgive the slightest offence committed against him by his neighbour, who is a member, nay a son of his God.  This ingratitude may justly be compared with the 10,000 talents, as every grievous offence committed against God, exceeds, in an infinite degree, any offence against man.  T. — This forgiveness must be real, not pretended; from the heart, and not in word and appearance only; sacrificing all desire of revenge, all anger, hatred and resentment, at the shrine of charity.

20^th Sunday in Ordinary Time
Official Readings available at http://www.usccb.org/bible/

Note: I also recommend checking the official readings in the link above. There are good notes in the NABRE, especially for the newly revised Old Testament translation, which is now available on the USCCB website.

Isaiah 56:1, 6-7
DR Challoner

Thus saith the Lord:

Keep ye judgment, and do justice: for my salvation is near to come, and my justice to be revealed. And the children of the stranger that adhere to the Lord, to worship him, and to love his name, to be his servants: every one that keepeth the sabbath from profaning it, and that holdeth fast my covenant: I will bring them into my holy mount, and will make them joyful in my house of prayer: their holocausts, and their victims shall please me upon my altar: for my house shall be called the house of prayer, for all nations.

Responsorial Psalm 66:2-3, 5, 6, 8 (Ps 67 NAB/Hebrew)
DR Challoner Text Only

May God have mercy on us, and bless us:
may he cause the light of his countenance to shine upon us,
and may he have mercy on us.
That we may know thy way upon earth:
thy salvation in all nations.
Let the nations be glad and rejoice:
for thou judgest the people with justice,
and directest the nations upon earth.
Let the people, O God, confess to thee:
let all the people give praise to thee:
May God bless us:
and all the ends of the earth fear him.

Romans 11:13-15, 29-32
Haydock New Testament

For I say to you, Gentiles: As long, indeed, as I am the apostle of the Gentiles, I will honour my ministry, If by any means I may provoke emulation of those who are my flesh, and may save some of them. For if the loss of them be the reconciliation of the world: what shall the receiving of them be, but life from the dead?

For the gifts and the calling of God are without repentance. For as you also in times past did not believe God, but now have obtained mercy, through their unbelief: So these also now have not believed for your mercy, that they also obtain mercy. For God hath concluded all in unbelief, that he may have mercy on all.

The Holy Gospel of Jesus Christ According to Saint Matthew 15:21-28
Haydock New Testament

And Jesus went from thence, and retired into the parts of Tyre and Sidon. And behold a woman of Chanaan, who came out of those parts, crying out, said to him:

Have mercy on me, O Lord, thou son of David, my daughter is grievously troubled by a devil.

But he answered her not a word. And his disciples came and besought him, saying:

Send her away, for she crieth after us:

And he answering, said:

I was not sent but to the sheep that are lost of the house of Israel.

But she came and worshipped him, saying:

Lord, help me.

But he answered, and said:

It is not good to take the bread of the children, and to cast it to the dogs.

But she said:

Yea, Lord: for the whelps also eat of the crumbs that fall from the table of their masters.

Then Jesus answering, said to her:

O woman, great is thy faith: be it done unto thee as thou wilt. And her daughter was cured from that hour.

Haydock Commentary Isaias 56:1, 6-7
Notes Copied From Haydock Commentary Site

• Ver. 1.  Judgment, the right resolution to do God’s will, which justice executes.  C. xxxii.  W. — My justice.  Sept. “mercy.”  Christ is at hand.  Prepare for your deliverance, by keeping the commandments.
• Ver. 7.  Prayer.  So the temple is justly styled.  H. — This shall be open to all nations.  After the captivity, the Jews condescended to let the Gentiles have a court, and they even suffered some princes to go into the court of the priests.  2 Mac. iii. 33.  Physcon wished to penetrate into the inner sanctuary, (3 Mac.  Eccli. l.) which could not be granted.

Haydock Commentary Romans 11:13-15, 29-32

• Ver. 11-15.  Have they so stumbled, that they should fall? God forbid.  That is, their fall is not irreparable, or so as never to rise again: but by their offending, salvation (through the liberal mercy of God) is come to the Gentiles, that they, the Jews, may be emulous of the Gentiles, and of their happiness, and so may be converted.  Wi. — The nation of the Jews is not absolutely and without remedy cast off for ever; but in part only (many thousands of them having been at first converted) and for a time: which fall of theirs God has been pleased to turn to the good of the Gentiles.  Ch. — How much more the fulness of them?  As if he should say, if the obstinacy of so many Jews seem to be an occasion upon which God, whose mercy calls whom he pleaseth, hath bestowed the riches of his grace on other nations; and while the glory of the Jews, the elect people of God, has been diminished, the Gentiles have been made happy: how much more glorious will be the fulness of them? that is, according to the common interpretation, will be the re-establishment and conversion of the Jews hereafter, before the end of the world?  See S. Chrys. om. iq. p. 164; S. Hilar. in Ps. lviii.  S. Jer. in c. iii. Osee.  Habac. iii.  S. Aug. l. xx. de Civ. Dei. c. xxix. — Then (v. 15.) the receiving of them into the Church, and their conversion to Christ, shall be like life from the dead, when the Jewish nation in general, shall rise from the death of sin, and their hardened infidelity, to the life of faith and grace.  These things I speak to you, Gentiles, to honour and comply with my ministry of being your apostle: yet endeavouring at the same time, if by a pious emulation, or by any other way, I may be able to bring any of my flesh, or of my brethren, the Jews, to be saved by the faith of Christ.  Wi.
• Ver. 30. &c.  As you also in times past did not believe God, but now have obtained mercy through their unbelief, which was an occasion of God’s sending his preachers to you: but the cause of your salvation is God’s mercy. — That they also may obtain mercy.  That is, God has permitted their incredulity, that being a greater object of pity, he may shew greater mercy in converting them by the free gift of his grace. — For God hath concluded[2] all, that is, has permitted at different times, both Gentiles and Jews, to fall into a state of unbelief, that the salvation of all may be known to come, not from themselves, but as an effect of his mercy and grace.  Wi. — He hath found all nations, both Jews and Gentiles, in unbelief and sin; not by his causing, but by the abuse of their own free-will; so that their calling and election are purely owing to his mercy.  Ch.

Haydock Commentary Matthew 15:21-28

• Ver. 21.  Confines of Tyre.  It perhaps may be asked, why Jesus went among the Gentiles, when he had commanded his apostles to avoid those countries?  One reason may be, that our Saviour was not subject to the same rules he gave his disciples; another reason may be brought, that he did not go then to preach; hence S. Matthew observes that he kept himself retired.  S. Chry. — Tyre and Sidon were both situated on the Mediterranean sea, about 20 miles distant from each other, and the adjoining country to the west and north of Galilee was called the coast or territories of Tyre and Sidon.  The old inhabitants of this tract were descendants of Chanaan, (for Sidon was his eldest son) and continued in possession of it much longer than they did of any other part of the country.  The Greeks called it Phœnicia; and when, by right of conquest, it became a province of Syria, it took the name of Syrophœnician and Gentile; as being both by religion and language a Greek.
• Ver. 22.  It is probable that woman first cried out before the door, and assembled a crowd, and then went into the house.  Have mercy on me.  The great faith of the Chanaanæan woman is justly extolled.  She believed him to be God, whom she calls her Lord, and him a man, whom she styles the Son of David.  She lays no stress upon her own merits, but supplicates for the mercy of God; neither does she say, have mercy on my daughter, but have mercy on me. . . . To move him to compassion, she lays all her grief and sorrow before him in thee afflicting words: my daughter is grievously afflicted by a devil.  Glossa.
• Ver. 23.  He answered her not.  It must not be supposed that our Saviour refused to hear the woman through any contempt, but only to shew that his mission was in the first instance to the Jews; or to induce her to ask with greater earnestness, so as to deserve more ample assistance.  Dion. Carth.
• Ver. 26-7.  And to cast it to the dogs; i.e. to Gentiles, sometimes so called by the Jews.  Wi. — The diminutive word KunarioV, or whelp, is used in both these verses in the Septuagint.  Our Lord crosses the wishes of the Chanaanæan, not that he intended to reject her, but that he might bring to light the hidden and secret treasure of her virtue.  Let us admire not only the greatness of her faith, but likewise the profoundness of her humility; for when our Saviour called the Jews children, so far from being envious or another’s praise, she readily answers, and gives them the title of lords; and when Christ likened her to a dog, she presently acknowledges the meanness of her condition.  S. Chry. hom. liii.  He refused at first to listen to her petition, says the same saint, to instruct us with what faith, humility, and perseverance we ought to pray.  To make his servants more sensible of his mercy, and more eager to obtain it, he often appears to pay no attention to their prayers, till he had exercised them in the virtues of humility and patience.  Ask, and you shall receive; knock, and it shall be opened to you.  A.
• Ver. 28.  Be it done.  Inn the beginning God said, Let there be light, and there was light; here Jesus Christ says, let it be done, &c. and her daughter was healed from that hour.  So powerful with God is earnest and fervent prayer.  Idem. hom. liii.