Marian Devotion Archives

Daily Bible Readings Monday August 22 2011 21st Week in Ordinary Time – Queenship of the Blessed Virgin Mary

Monday, August 22nd, 2011 at 2:10 am 
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Gentile da Fabriano - Coronation of Mary

Queenship of the Blessed Virgin Mary
Monday 21st 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.

 

 

Footnotes    (↵ returns to text)
  1. Paul.  It is observed that S. Paul never calls himself an apostle in either of the epistles to the Thessalonians.  The reason why he deviates from his ordinary custom on this occasion, probably is, that joining his name with the other two, he did not like to assume a title, though his due, which the others did not possess.  Estius. — Such condescension to your neighbours’ feelings, even in trifles, is highly delicate and praiseworthy.  A.↵
  2. The apostle praises the Thessalonians for the progress they had made in the theological virtues, and enumerates the profit they had derived from each.  Their faith had produced works; their charity rendered their labour light and easy, and their patience was the fruit of their future hopes, in confidence of which they bore what they had to suffer from their unconverted countrymen.  Estius.↵
  3. In power.  The sense is, I have preached the gospel to you, not only in words of persuasion, but have proved it by the power of miracles, in much fulness, or in great abundance.  I have also taught you the gospel not by my words only, but by my actions; for you know what kind of a life I led among you.  I had no interest but in gaining your souls.  And I rejoice to hear you have received it in much power, by the Holy Ghost working within you.  A. — And in much fulness.[1]  Some would have the Greek word to signify in a full assurance; but in the style of the New Testament, it may as well signify a fulness, or plenitude.  Wi.↵
  4. From you was spread abroad the word.[2]  The Greek, was sounded about. — In every place.  In very many places.  Wi.↵
  5. 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.↵
  6. 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.↵
  7. 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.↵
  8. 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.↵
  9. 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 they taught the people, that when any one swore by the temple, or 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.↵
  10. 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.”↵
  11. 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.↵

Daily Bible Readings Saturday August 20 2011 20th Week in Ordinary Time – Feast of St Bernard – Abbot and Doctor of the Church

Saturday, August 20th, 2011 at 1:06 am 
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Saturday 20th Week in Ordinary Time Cycle I
Official Readings available at http://www.usccb.org/bible/

Ruth 2:1-3, 8-11; 4:13-17
Douay-Rheims Challoner

Now her husband Elimelech had a kinsman, a powerful man, and very rich, whose name was Booz (Boaz)[1]. And Ruth, the Moabitess, said to her mother in law:

If thou wilt, I will go into the field, and glean the ears of corn that escape the hands of the reapers, wheresoever I shall find grace with a householder, that will be favourable to me.[2]

And she answered her:

Go, my daughter.

She went, therefore, and gleaned the ears of corn after the reapers. And it happened that the owner of that field was Booz, who was of the kindred of Elimelech. And Booz said to Ruth:

Ruth in the Field with Boaz - Julius Schnorr von Carolsfeld

Hear me, daughter, do not go to glean in any other field, and do not depart from this place: but keep with my maids, And follow where they reap. For I have charged my young men, not to molest thee:[3] and if thou art thirsty, go to the vessels, and drink of the waters whereof the servants drink.[4]

She fell on her face, and worshipping upon the ground, said to him:

Whence cometh this to me, that I should find grace before thy eyes, and that thou shouldst vouchsafe to take notice of me, a woman of another country?[5]

And he answered her:

All hath been told me, that thou hast done to thy mother in law after the death of thy husband: and how thou hast left thy parents, and the land wherein thou wast born, and art come to a people which thou knewest not heretofore.[6]

Booz therefore took Ruth, and married her: and went in unto her, and the Lord gave her to conceive, and to bear a son. And the women said to Noemi (Naomi):

Blessed be the Lord, who hath not suffered thy family to want a successor:[7] that his name should be preserved in Israel. And thou shouldst have one to comfort thy soul,[8] and cherish thy old age. For he is born of thy daughter in law: who loveth thee: and is much better to thee, than if thou hadst seven sons.

And Noemi taking the child, laid it in her bosom, and she carried it, and was a nurse unto it. And the women, her neighbours, congratulating with her, and saying,

There is a son born to Noemi, called his name Obed:[9]

He is the father of Isai (Jesse), the father of David.

Psalm 127:1b-5 (Ps 128 NAB)
DR Challoner Text Only

Blessed are all they that fear the Lord: that walk in his ways.
For thou shalt eat the labours of thy hands:
blessed art thou, and it shall be well with thee.
Thy wife as a fruitful vine, on the sides of thy house.
Thy children as olive plants, round about thy table.
Behold, thus shall the man be blessed that feareth the Lord.
May the Lord bless thee out of Sion:
and mayst thou see the good things of Jerusalem all the days of thy life.

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,[10] Saying:

The Scribes and the Pharisees have sitten on the chair of Moses.[11] 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.[12] 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.[13] And all their works they do to be seen by men: For they make their phylacteries[14] 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.[15]

But be not you called Rabbi.  For one is your master,[16] 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.[17] He that is the 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 Ruth 2:1-3, 8-11; 4:13-17
Notes Copied From Haydock Commentary Site

Footnotes    (↵ returns to text)
  1. Booz.  The Scripture does not specify how nearly they were related.  R. Josue says Elimelech, Salmon, and Tob (C. iii. 13,) were brothers, and Booz was the son of Salmon, which cannot be refuted, (Serar. q. 1.  M.) though the authority and proofs be very weak.  It is not, however, more probable that Booz was the brother of Elimelech.  Some think that he was not the immediate son of Salmon, as four persons seem too few to fill up the space of 366 years, from the marriage of Rahab till the birth of David.  But this is not impossible.  C.  See C. iv. 20.↵
  2. To me.  It was the privilege of the poor and of strangers to glean.  Deut. xxiv. 19.  Lev. xix. 9.  Yet Ruth asks leave, through civility.  C. — This law is no longer in force, but it would be inhuman for the rich to deny this liberty to those who are in distress, and willing rather to work than to beg.  T.↵
  3. Thee.  The men tied the corn after the female reapers, (C.) and Ruth was authorized to follow, close at their heels, without fear.  H.↵
  4. The waters.  This is not expressed in Heb. but it is in the Sept. and the Chal.  C. — The privilege of having water in those countries was very considerable.  M.↵
  5. Country.  S. Elizabeth was impressed with similar sentiments, when she was visited by the blessed Virgin; (H.) and so was David, when he considered the wonderful condescension of God.  Ps. viii. 5. cxliii. 3.  Job vii. 17.  C. — Frequent instances occur in Scripture of people worshipping, or shewing their gratitude to their fellow creatures, by this posture of the body.  M. — Yet no suspicion of idolatry attaches to them.  Gen. xxiii. 7. &c.  H.↵
  6. Heretofore, to embrace the same religion.  M.↵
  7. Successor.  Heb. “redeemer, that his (Booz, or the Lord’s) name,” &c.  C.↵
  8. Comfort.  Heb. “to make thy soul revive.”↵
  9. Obed; “serving,” to comfort the old age of Noemi, (v. 15,) who gave him this’ name.  (Serar. q. 14,) at the suggestion of her neighbours.  M.↵
  10. 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, now 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.↵
  11. 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.↵
  12. 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.↵
  13. 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, traditions, 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.↵
  14. 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.↵
  15. 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. — Διδασκαλος (Didaskalos), properly a preceptor, as John iii. 10.  Art thou a master in Israel, and knowest not these things?  V.↵
  16. 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.↵
  17. 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.↵

Monday Bible Readings August 15 2011 Solemnity of the Assumption of the Blessed Virgin Mary – Mass During the Day

Monday, August 15th, 2011 at 1:55 am 
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August 15 2011 Solemnity of the Assumption of the Blessed Virgin Mary – Vigil
Official Readings of the Liturgy at – http://www.usccb.org/bible/

Revelation 11:19a; 12:1-6a, 10ab (Apocalypse)
Haydock New Testament

The_Assumption_of_the_Virgin Francesco_BotticiniAnd the temple of God was opened in heaven: And the ark of his testament was seen in his temple, and there were lightnings, and voices, and an earthquake, and great hail. And there appeared a great wonder in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars: and being with child, she cried travailing in birth, and was in pain to be delivered.

And there appeared another wonder in heaven: and behold, a great red dragon, having seven heads and ten horns, and on his head seven diadems, and his tail drew the third part of the stars of heaven, and cast them to the earth: and the dragon stood before the woman, who was ready to be delivered, that, when she should be delivered, he might devour her son.

And she brought forth a man child, who was to rule all nations with an iron rod: and her son was taken up to God, and to his throne: and the woman fled into the wilderness, where she had a place prepared by God.

And I heard a loud voice in heaven, saying: Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ.

Responsorial Psalm 44:10-12, 16 (Ps 45 NAB)
DR Challoner Text Only

The daughters of kings have delighted thee in thy glory.
The queen stood on thy right hand,
in gilded clothing; surrounded with variety.
Hearken, O daughter, and see, and incline thy ear:
and forget thy people and thy father’s house.
And the king shall greatly desire thy beauty;
for he is the Lord thy God, and him they shall adore.
They shall be brought with gladness and rejoicing:
they shall be brought into the temple of the king.

1 Corinthians 15:20-27
Haydock NT

But now Christ is risen from the dead, the first-fruits of them that sleep. For by a man came death, and by a man the resurrection of the dead. And as in Adam all die, so also in Christ all shall be made alive.

But every one in his own order: the first-fruits, Christ; then they that are of Christ, who have believed in his coming: Afterwards the end, when he shall have delivered up the kingdom to God and the Father, when he shall have abolished all principality, and authority, and power. For he must reign, until he hath put all enemies under his feet.

And the enemy, death, shall be destroyed last: For he hath put all things under his feet. And whereas he saith, All things are put under him; undoubtedly, he is excepted, who put all things under him.

The Holy Gospel of Jesus Christ According to Saint Luke 1:39-56
Haydock New Testament

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

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

Sandro_Botticelli_MadonnaoftheMagnificatAnd Mary said:

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

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

Haydock Commentary Apocalypse 11:19; 12:1-6a, 10ab
Notes Copied From Haydock Commentary Site

  • Ver. 19. The temple of God was opened . . . the ark of his testament was seen; which P. Alleman applies to the cross that appeared in the air to Constantine. Such applications may be probable, but cannot be called certain. Wi. – Many have applied this to the appearance of the Blessed Virgin into heaven as the Ark of the New Covenant, hence our celebration of this passage on the Solemnity of the Assumption of the Blessed Virgin Mary into heaven. –Bob. For more on that I recommend Scott Hahn’s book – Hail Holy Queen, in which Dr Hahn provides excellent insight into this entire passage.
  • CHAPTER XII.
  • Ver. 1. A woman clothed with the sun, and the moon under her feet. By this woman, interpreters commonly understand the Church of Christ, shining with the light of faith, under the protection of the sun of justice, Jesus Christ. The moon, the Church, hath all changeable things of this world under her feet, the affections of the faithful being raised above them all. — A woman: the Church of God. It may also, by allusion, be applied to our blessed Lady. The Church is clothed with the sun, that is, with Christ: she hath the moon, that is, the changeable things of the world, under her feet; and the twelve stars with which she is crowned, are the twelve apostles: she is in labour and pain, whilst she brings forth her children, and Christ in them, in the midst of afflictions and persecutions. Ch. — Under the figure of a woman and of a dragon, are represented the various attempts of Satan to undermine the Church. — On her head . . . twelve stars, her doctrine being delivered by the twelve apostles and their successors. Wi.
  • Ver. 2. With child, &c., to signify that the Church, even in the time of persecutions, brought forth children to Christ. Wi. — It likewise signifies the difficulties which obstructed the first propagation of Christianity. Past.
  • Ver. 3. Another wonder in heaven; that is, in the Church of Christ, though revealed to S. John, in the visions, as if they were seen in heaven. — A great red dragon; a fiery dragon, with seven heads and ten horns; i.e. many heads and many horns. By the dragon is generally understood the devil, (see v. 7 and 9) and by the heads and horns, kings and princes, who act under him, persecuting the servants of God. Wi. — Dragon, &c. the devil; and by the seven heads and ten horns, are meant those princes and governors who persecute the Church of Christ. Calmet.
  • Ver. 4. His tail drew the third part of the stars: a great part of mankind. This is spoken with an allusion to the fall of Lucifer from heaven, with the rebellious angels, driven from thence by S. Michael. Wi. — According to Pastorini, the passage refers to the angels whom Lucifer drew after him by sin to the earth. Menochius interprets it of those bishops and eminent persons who fell under the weight of persecution, and apostatized. — And the dragon stood before the woman, &c. The devil is always ready, as far as God permits him, to make war against the Church and the faithful servants of God. The woman, the Church, brought a man child, or rather many men children, stout and valiant in the profession of the true faith, able to resist and triumph over the attempts of the persecutors in all nations, not of themselves, but by the grace and power of Jesus Christ, their protector, whi is able to rule all nations as it were with a rod of iron, to frustrate all their attempts, and turn their hearts as he pleaseth. Wi.
  • Ver. 5. A man child; that is, a masculine race of Christians, willing to confess the name of the Lord, and to fight his battles; who, through the merits of Jesus Christ, should triumph over all the attempts of the world. Calmet. — Her son (or children) was taken up to heaven, guarded by the special favour of God. They always overcome the devil, and all their adversaries, by reason of the blood of the Lamb, by the merits of Christ. And they loved not the life of the body, so as to preserve it, by incurring the death of the soul. Wi.
  • Ver. 6. The woman fled into the wilderness. The Church, in the times of persecutions, must be content to serve God in a private manner; but by the divine Providence, such persecutions never lasted with violence only for a short time, signified by 1260 days, or as the same is expressed here, (v. 14) for a time, and times, and half a time, i.e. for a year, and two years, and half a year. Wi. — The Christians were accustomed to fly during the times of persecution into the deserts, to avoid the fury of the pagans. This was done by the greatest saints; and S. Jerom remarks, that it was this which gave rise to the eremitical state of life.

Haydock Commentary 1 Corinthians 15:20-27

  • Ver. 13-23. Note from Bob – These notes are for a larger chunk of text not included in the readings, but the quality of the notes is adequate that they need not rely entirely on the text of St Paul’s Epistle. He brings many reasons to convince them of the resurrection. 1. If there be no resurrection for others, Christ is not risen again: but his resurrection (as he tells them ver. 4) was foretold in the Scriptures. 2. And if Christ be not risen again, . . your faith is also in vain, this being one of the chief articles of your belief. 3. We should be found guilty of lies and impostures; and yet we have confirmed this doctrine by many miracles. 4. It would follow that you are not freed from your sins; i.e. unless Christ, by his resurrection, has triumphed over sin and death. 5. Without a resurrection we Christians, who live under self-denials and persecutions, would be the most miserable of all men, neither happy in this world nor in the next, for the happiness of the soul requires also a happy resurrection of the body. 6. Christ is the first-fruits, and the first begotten of the dead, of those who have slept: and by his being the first-fruits, it must be supposed that others also will rise after him. 7. As death came by the first man, (Adam) so the second man (Christ) came to repair the death of men, both as to body and soul; and without Christ’s resurrection, both the souls of men have remained dead in their original sins, and their bodies shall not rise again. Wi.
  • Ver. 24. &c. Afterwards the end; i.e. after the general resurrection of all, will be the end of the world. Then Christ shall deliver up his kingdom, as to this world, over all men, over the devil and his apostate angels, signified by principalities and powers; not but that Christ, both as God and man, shall reign for all eternity, not only over his elect but over all creatures, having triumphed by his resurrection over the enemy of mankind, the devil, over sin, and over death, which is as it were the last enemy of his elect. At the general resurrection, Christ will present these elect to his heavenly Father, as the fruits of his victory over sin and death; and though as man he came to suffer and die, and was also made subject to his eternal Father, yet being God as well as man, he is Lord of all, and will make his faithful servants partakers of his glory in his heavenly kingdom. Wi.

Haydock Commentary Luke 1:39-56

  • Ver. 36. We find that Aaron, who was of the tribe of Levi, took a wife of the tribe of Juda, viz. Elizabeth, the sister of Naasson. In the successors of David we find that Joiada, the chief priest, took a wife of the family of David, viz. the daughter of Joram; from which it appears that both the royal and sacerdotal tribes were united, and that Mary and Elizabeth were relatives. It was certainly proper that Christ should be born of both these tribes, because he was in himself both king and priest. Ven. Bede.
  • Ver. 38. Behold the handmaid. With all modesty and humility of heart and mind, the blessed Virgin consented to the divine will: and from that moment in her was conceived the Saviour and Redeemer of the world. Wi. — Thus ought the virgin, who brought forth meekness and humility itself, to shew forth an example of the most profound humility. S. Amb.
  • Ver. 39. This city is generally supposed to be Hebron, a sacerdotal town, (Jos. xxi. 11.) situated in the mountains, to the south of Juda, and about 120 miles from Nazareth. V.
  • Ver. 41. The infant leaped in her womb.[7] According to the general opinion of the interpreters, this motion of the child at the time was not natural: and some think that God gave to S. John, even in his mother’s womb, a passing knowledge of the presence of his Redeemer. See S. Aug. in the above cited letter to Dardanus. Wi.
  • Ver. 42. In the same words she is pronounced blessed by Elizabeth, and by the angel Gabriel, both inspired by the Holy Ghost, and this not only to the praise of Jesus, but for his sake, to the praise of Mary, calling her blessed, and her fruit blessed; and thus, as Ven. Bede asserts, holding her up to the veneration of both men and angels.
  • Ver. 43. The mother of my Lord. A proof that Christ was truly God, and the blessed Virgin Mary truly the mother of God. Wi. — Elizabeth was a just and blessed woman; yet the excellency of the mother of God does so far surpass that of Elizabeth, and of every other woman, as the great luminary outshines the smaller stars. S. Jerom præf. in Sophon.
  • Ver. 47. In God my Saviour, as appears by the Greek text,[8] though literally in Latin, in God my salvation. Wi.
  • Ver. 48. The humility of his handmaid,[9] i.e. the humble, low, and abject condition; as perhaps might be translated both in this and in v. 52. For the blessed Virgin does not here commend and praise her own virtue of humility; as divers interpreters observe. See S. Francis de Sales, in his introduction to a devout life, part 3, c. vi. Wi. — As death entered into the world by the pride of our first parents, so was it proper that the path to life should be opened by the humility of Mary. Ven. Bede. — Not Elizabeth only, but all nations of believers are to call her blessed. Theophy.
  • Ver. 51. The wise men of the Gentiles, the Pharisees and Scribes, were powerful; but these the Almighty cast down, and exalted those, who humbled themselves under his powerful hand. 1 Peter v. The Jews were proud in their strength, but their incredulity brought on them their humiliation; whilst the low and mean among the Gentiles, have by faith ascended to the summit of perfection. S. Cyril Alex. in S. Thom. catenâ aureâ. Wi.
  • Ver. 53. The Jews were rich in the possession of the law, and the doctrines of the prophets; but, as they would not humbly unite themselves to the incarnate word, they were sent away empty, without faith, without knowledge, deprived of all hopes of temporal goods, excluded from the terrestrial Jerusalem, and also from that which is in heaven. But the Gentiles, oppressed with hunger and thirst, by adhering to their Lord, were filled with all spiritual gifts. S. Basil in Ps. xxxiii.

 

Monday Bible Readings August 15 2011 Solemnity of the Assumption of the Blessed Virgin Mary – Vigil Mass

Monday, August 15th, 2011 at 1:50 am 
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August 15 2011 Solemnity of the Assumption of the Blessed Virgin Mary – Vigil
Official Readings of the Liturgy at – http://www.usccb.org/bible/

1 Chronicles 15:3-4, 15-16; 16:1-2 (Paralipomenon)
DR Challoner Text

ark brought to JerusalemAnd he gathered all Israel together into Jerusalem, that the ark of God might be brought into its place, which he had prepared for it. And the sons of Aaron also, and the Levites. And the sons of Levi took the ark of God as Moses had commanded, according to the word of the Lord, upon their shoulders, with the staves. And David spoke to the chiefs of the Levites, to appoint some of their brethren to be singers with musical instruments, to wit, on psalteries, and harps, and cymbals, that the joyful noise might resound on high.

So they brought the ark of God, and set it in the midst of the tent, which David had pitched for it: and they offered holocausts, and peace offerings before God. And when David had made an end of offering holocausts, and peace offerings, he blessed the people in the name of the Lord.

Responsorial Psalm 131:6-7, 9-10, 13-14 (Ps 132 NAB)
DR Challoner Text Only

Behold we have heard of it in Ephrata:
we have found it in the fields of the wood.
We will go into his tabernacle:
we will adore in the place where his feet stood.
Let thy priests be clothed with justice:
and let thy saints rejoice.
For thy servant David’s sake,
turn not away the face of thy anointed.
For the Lord hath chosen Sion:
he hath chosen it for his dwelling.
This is my rest for ever and ever:
here will I dwell, for I have chosen it.

1 Corinthians 15:54-57
Haydock New Testament

For this corruptible must put on incorruption: and this mortal must put on immortality. And when this mortal has put on immortality, then shall everything come to pass the saying that is written: Death is swallowed up in victory.

O death, where is thy victory? O death, where is thy sting?

Now the sting of death is sin: and the strength of sin is the law. But thanks be to God, who hath given us the victory through our Lord Jesus Christ.

A Woman Cries Out in a Crowd

A Woman Cries Out in a Crowd

The Holy Gospel of Jesus Christ According to Saint Luke 11:27-28
Haydock New Testament

And it came to pass, as he spoke these things, that a certain woman, from the crowd, lifting up her voice, said to him:

Blessed is the womb that bore thee, and the paps that gave thee suck.

But he said:

Yea, rather, blessed are they who hear the word of God, and keep it.

Haydock Commentary 1 Chronicles (Paralipomenon) 15:3-4, 15-16; 16:1-2
Notes Copied From Haydock Commentary Site

  • CHAP. 16 Ver. 2. Lord, wishing them all felicity, and making them presents, like the master of a family, v. 43, and 2 K. vi. 18. C. — Any superior may bless. W.

Haydock Commentary 1 Corinthians 15:54-57

  • Ver. 54. Death is swallowed up in victory, in regard of the saints and the elect, so that it may be said, O death, where is thy victory? O death, where is thy sting? over which the saints shall triumph, and also over sin and hell. Wi.

Haydock Commentary Luke 11:27-28

  • Ver. 28. Menounge, imo vero, yes indeed. Our Saviour does not here wish to deny what the woman had said, but rather to confirm it: indeed how could he deny, as Calvin impiously maintained, that his mother was blessed? By these words, he only wishes to tell his auditors what great advantage they might obtain by attending to his words. For the blessed Virgin, as S. Augustine says, was more happy in having our Saviour in her heart and affections, than in having conceived him in her womb. Tirinus.

Daily Scripture Readings Wednesday September 8 2010 Feast of the Nativity of the Blessed Virgin Mary

Wednesday, September 8th, 2010 at 3:38 am 
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September 8 2010 Wednesday Feast of the Nativity of the Blessed Virgin Mary
Official Readings of the Liturgy at – http://www.usccb.org/bible/

Micah 5:1-4a (2-5a DR/Vulgate)
Douay-Rheims Challoner

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

Or

The Epistle of St Paul to the Romans 8:28-30
Haydock New Testament

And we know that to them that love God, all things work together unto good, to such as according to his purpose are called to be saints. For whom he foreknew, he also predestinated to be made conformable to the image of his Son: that he might be the first-born amongst many brethren. And whom he predestinated, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

Responsorial Psalm 12:6abc
DR Challoner Text Only

But I have trusted in thy mercy.
My heart shall rejoice in thy salvation:
I will sing to the Lord,
who giveth me good things

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

THE book of the generation of JESUS CHRIST, the son of David, the son of Abraham. Abraham begot Isaac. And Isaac begot Jacob. And Jacob begot Judas and his brethren. And Judas begot Phares and Zara, of Thamar. And Phares begot Esron. And Esron begot Aram. And Aram begot Aminadab. And Aminadab begot Naasson. And Naasson begot Salmon. And Salmon begot Booz of Rahab. And Booz begot Obed of Ruth. And Obed begot Jesse. And Jesse begot David, the king. And David, the king, begot Solomon, of her that had been the wife of Urias. And Solomon begot Roboam. And Roboam begot Abias. And Abias begot Asa. And Asa begot Josaphat. And Josaphat begot Joram. And Joram begot Ozias. And Ozias begot Joatham. And Joatham begot Achas. And Achas begot Ezechias. And Ezechias begot Manasses. And Manasses begot Amon. And Amon begot Josias. And Josias begot Jechonias and his brethren, about the time they were carried away to Babylon. And after they were carried to Babylon, Jechonias begot Salathiel. And Salathiel begot Zorobabel. And Zorobabel begot Abiud. And Abiud begot Eliacim. And Eliacim begot Azor. And Azor begot Sadoc. And Sadoc begot Achim. And Achim begot Eliud. And Eliud begot Eleazar. And Eleazar begot Mathan. And Mathan begot Jacob. And Jacob begot Joseph, the husband of Mary, of whom was born Jesus, who is called Christ.

So all the generations from Abraham to David, are fourteen generations: and from David until the carrying away to Babylon, fourteen generations: and from the carrying away to Babylon till Christ, fourteen generations.

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

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

Now all this was done that the word might be fulfilled which the Lord spoke by the prophet, saying: Behold a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

Haydock Commentary Micheas 2-5a
Notes Copied From Haydock Commentary Site

  • Ver. 2. Ephrata. This was the ancient name (H.) of Bethlehem, (Gen. xxxv. 16.) though some think that it was so called after Caleb’s wife.  1 Par. ii. 19. — Art, or “art thou?” &c. which makes it agree with Mat. ii. 4. — Little. Heb. tsahir, (H.) is often rendered “considerable.”  Chal. — Thousands: capital cities.  Zac. ix. 7.  Bethlehem seemed too mean to send forth a ruler over the rest.  The ancient Jews clearly understood this of the Messias.  The moderns explain it of Zorobabel: but the expressions are too grand for him.  C. — S. Jerom accuses the Jews of having designedly omitted some cities, (Jos. xv. 60.) because Bethlehem Ephrata is one.  It is nowhere else thus described.  Kennicott. — The priests substituted land of Juda instead of Ephrata. Mat. ii.  H. — The evangelist recites their words, to shew their negligence in quoting Scripture. “Yet some assert, that in almost all quotations from the Old Test. the order or words are changed, and sometimes the sense,…as the apostles did not write out of a book, but trusted to memory, which is sometimes fallacious.”  S. Jer. — This principle would he very dangerous, (Simon. Crit. i. 17.) and we should attribute the variation to other causes, as the sacred penman could not mistake.  H. — Bethlehem, though a little town, was rendered more illustrious than many others by the birth of Christ.  W. — Forth. That is, he who as man shall be born in thee, as God was born of his Father from all eternity. Ch. — His coming was also long before announced.  Orig. c. Cels. i. — But the former sense is preferable.  C. — Eternity.  These expressions singly imply a long time; (Ex. xxi. 6.  Ps. xiii. 7.) but when doubled, sæculum sæculi, &c. they must be understood of an absolute eternity, which Christ enjoyed with the Father and the Holy Ghost; though, in his human nature, he was born in time.  W.
  • Ver. 3. Forth, till Babylon let them go; (Sanct.) or the Jews shall enjoy the land till Christ come; (S. Jer. exp. ii.) or he will leave them in their blindness till the nations shall have received the gospel, when there shall be one fold. Jo. x. 16.  Rom. ix. 25.
  • Ver. 4. Earth, Christ shall be glorified, governing his Church.  The Jews shall be respected as a people singularly favoured.
  • Ver. 5a. Peace. This regards Christ and not Zorobabel.

Haydock Commentary Romans 8:28-30

  • Ver. 28. To them that love God, all things work together unto good. All trials, temptations, afflictions, must be taken as coming from the hand of God, who ordains or permits them for the greater good of his elect. — For the good of those, who, according to his purpose[5] are called the saints. Lit. according to purpose: but it seems certain that to translate his purpose, is only to give the literal sense, if we compare this place with other texts, both in the Greek and Latin, where the same words signify according to God’s good will, or his eternal decree, and not according to the purpose, or will of men, as some expound it.  Wi.
  • Ver. 29. For whom he foreknew, he also predestinated to be made conformable to the image of his Son, in suffering with Christ, in following his doctrine, in imitating his life.  This foreknowledge of God, according to S. Augustin,[6] is not merely a foreseeing of what men will do by the assistance and graces of God’s ordinary providence, much less a foreseeing of what they will do by their own natural strength, as the Pelagian heretics pretended: but is a foreknowledge including an act of the divine will, and of his love towards his elect servants; (as to know in the Scriptures, when applied to God, is many times the same as to approve and love) God therefore hat foreseen or predestinated, or decreed that these elect, by the help of his special graces, and by the co-operation of their free-will, should be conformable to the image of his Son, that so his Son, even as man, might be the first-born, the chief, and the head of all that shall be saved.  Wi. — God hath preordained that all his elect shall be conformable to the image of his Son.  We must not here offer to dive into the secrets of God’s eternal election: only firmly believe that all our good, in time and eternity, flows originally from God’s free goodness; and all our evil from man’s free will.  Ch.
  • Ver. 30. And whom he predestinated, them he also called to the true faith and to his service, without any deserts in them, nay, when all mankind were guilty of eternal death, by original sin. — And whom he called, them he also justified, by faith, by hope, by a love of him, and a true penance. — And whom he justified, them he also glorified. That is, hath decreed to glory.  Yet not all who have been justified, but only his elect, who are under his special protection, and to whom he grants a perseverance in his grace to the end: so that the call to faith, their sanctification, their final perseverance, and glorification in heaven, are the effects of their free election and predestination.  Wi.

Haydock Commentary Matthew 1:1-23

  • Ver. 1. The first English Testament, divided into verses, was that printed at Geneva, by Conrad Badius, in the year 1557.  A. — “The book of the Generation,” is not referred to the whole gospel, but to the beginning, as in Gen. v. “This is the book of the generation of Adam.”  E. — The book of the[1] Generation, i.e. the generation or pedigree, which is here set down in the first sixteen verses. In the style of the Scriptures any short schedule or roll is called a book, as the bill or short writing of a divorce, is called a little book.  Matt. v. 31.  Wi. — Jesus, in Hebrew Jesuah, is the proper name of Him, who was born of the Virgin Mary, who was also the Son of God, “a name given by the angel before he was conceived in the womb.”  Luke ii.  It signifies Saviour, “because he was to save his people from their sins.” He was also called Christ, which signifies anointed; for though in the Old Testament kings, priests, and prophets were anointed, and though many were then designated by the name of Jesus, properly, and by an invariable custom of the New Testament, that person is exclusively signified, who, on account of the union of the divine and human nature, was anointed by the Holy Ghost above all his fellows.  Ps. xliv. and Heb. i. 9.  Whence in this turn the hypostasis is understood, in which the two natures, the divine and human meet.  E.
  • Ver. 2. He begins with Abraham, the father of the faithful, because to him the promise was made, that all generations should be blessed in his seed.  Theophylactus.
  • Ver. 3. See Gen. xxxviii, v. 6. & dein. and Zera of Thamar, her daughter-in-law.  A.
  • Ver. 5. See Josue. c. ii. & dein. We nowhere else find the marriage of Salmon with Rahab; but this event might have been known by tradition, the truth of which the divinely inspired evangelist here confirms.  Bible de Vence. Rahab was a debauched woman, preserved in the pillage of Jericho, where she had been born.  In this genealogy only four women are mentioned, of which two are Gentiles, and two adulteresses.  Here the greatest sinners may find grounds for confidence in the mercies of Jesus Christ, and hopes of pardon, when they observed how the Lord of life and glory, to cure our pride, not only humbled himself by taking upon himself the likeness of sinful flesh, but by deriving his descent from sinners, and inspiring the holy evangelist to record the same to all posterity.  A.
  • Ver. 6. Extract from S. Chrysostom’s first Homil. upon the first chapter of S. Matthew: “How, you say, does it appear that Christ descended from David?  For if he be born not of man, but of a virgin, concerning whose genealogy nothing is said, how shall we know that he is of the family of David?  We have here two difficulties to explain.  Why is the genealogy of the Virgin passed over in silence, and why is Joseph’s mentioned, as Christ did not descend from him? . . . How shall we know that the Virgin is descended from David?  Hear the words of the Almighty addressed to the archangel Gabriel: ‘Go to a virgin espoused to a man, whose name is Joseph, of the house and family of David.’  What could you wish plainer that this, when you hear that the Virgin is of the family of David?  Hence it also appears that Joseph was of the same house, for there was a law which commanded them not to marry any one but of the same tribe. . . . But whether these words, of the house and family of David, be applied to the Virgin or to Joseph, the argument is equally strong.  For if he was of the family of David, he did not take a wife but out of the same tribe, from which he had descended. Perhaps you will say he transgressed this law. But the evangelist has prevented such a suspicion, by testifying beforehand that Joseph was a just man. Beware how you attach crime to him, whose virtue is thus publicly acknowledged. . . . It was not the custom among the Hebrews to keep the genealogies of women.  The evangelist conformed to this custom, that he might not at the very beginning of the gospel offend by transgressing ancient rites, and introducing novelty.”
  • Ver. 8. Joram begot Ozias, three generations are omitted, as we find 2 Paralip. xxii; for there, Joram begot Ochozias, and Ochozias begot Joas, and Joas begot Amazias, and Amazias begot Ozias. This omission is not material, the design of S. Matthew being only to shew the Jews that Jesus, their Messias, was of the family of David; and he is equally the son, or the descendent of David, though the said three generations be left out: for Ozias may be called the son of Joram, though Joram was his great-grandfather.  Wi. — It is thought that S. Matt. omitted these three kings, Ochozias, Joas, and Amazias, to preserve the distribution of his genealogy into three parts, each of fourteen generations; and, perhaps, also on account of their impiety, or rather on account of the sentence pronounced against the house of Achab, from which they were descended by their mother Athalia.  3 Kings xxi. 21.  C.
  • Ver. 11. Josias begot[2] Jechonias, &c.  The genealogy of Christ, as it appears by the 17th verse, is divided by the evangelist into thrice fourteen generations, and so it is to contain 42 persons.  The first class of fourteen begins with Abraham, and ends with David. The second class begins with Solomon, and ends with Jechonias.  The third class is supposed to begin with Salathiel, and to end, says S. Jerom, with our Saviour Christ.  But thus we shall only find in the third class thirteen generations, and in all only forty-one, instead of forty-two.  Not to mention in these short notes other interpretations, the conjecture of S. Epiphanius seems to most probable, that we are to understand two Jechonias’s, the father and the son, who had the same name.  So that the true reading should be, Josias begot Jechonias and his brethren, and Jechonias begot Jechonias, and Jechonias begot Salathiel. Thus Jechonias named in the 12th verse is not the same, but the son of him that was named in the 11th verse; and from Jechonias the son, begins the third class, and so Christ himself will be the last or 14th person in that last series or class.  There are several difficulties about reconciling this genealogy in S. Matthew with that in S. Luke, c. iii.  But without insisting on all the particulars in these short notes, I hope it may suffice to take notice, that no one can reasonably doubt that both the evangelists copied out the genealogical tables, as they were then extant, and carefully preserved by the Jews, and especially by those families that were of the tribe of Juda, and of the family of David, of which the Messias was to be born.  For if the evangelists had neither falsified, or made any mistake as to these genealogies, the Jews undoubtedly would have objected this against their gospels, which they never did.  Wi. — The difficulties here are: 1. Why does S. Matt. give the genealogy of Joseph and not of Mary?  2. How is it inferred that Jesus is descended from David and Solomon, because Joseph is the son of David?  3. How can Joseph have two men for his father, Jacob of the race of Solomon, and Heli of the race of Nathan?  To the 1st it is generally answered, that it was not customary with the Jews to draw out the genealogies of women; to the 2nd, that Jesus being the son of Joseph, either by adoption, or simply as the son of Mary his wife, he entered by that circumstance into all the rights of the family of Joseph; moreover, Mary was of the same tribe and family of Joseph, and thus the heir of the branch of Solomon marrying with the heiress of the branch of Nathan, the rights of the two families united in Joseph and Mary, were transmitted through them to Jesus, their son and heir; to the 3rd, that Jacob was the father of Joseph according to nature, and Heli his father according to law; or that Joseph was the son of the latter by adoption, and of the former by nature.  A. — In the transmigration,[3] or transportation to Babylon; i.e. about the time the Jews were carried away captives to Babylon.  For Josias died before their transportation.  See 4 K. xxiv.  Wi. — Some think we are to read: Josias begot Joakim and his brethren; and Joakim begot Joachim, or Jechonias. Jechonias was son to Joakim, and grandson to Josias. The brothers of Jechonias are not known, but those of Joakim are known.  1 Par. iii. 15, 16.  Besides this reading give the number 14.  A. — S. Jerom says that Jechonias, the son of Josias, is a different person from Jechonias who begot Salathiel, for the latter was son of the former; see Paralip. iii. where it is said that Zorobabel was son of Phadaia; but Phadaia is the same as Salatheil.  E. — Mat. Polus affirms that every one the least conversant in Jewish story, must know that several genealogies which appear to contradict each other, do not in reality.  Synop. Crit. v. 4, p. 12.
  • Ver. 12. By the text of the first book of Paral. iii. 17, 19. it appears that Zorobabel was grandson to Salathiel.  In comparing the present genealogy with that of S. Luke, (C. iii.) we find that in this last part S. Matthew has suppressed many generations, to bring the list to the number 14; for there are a greater number from Zorobabel to Jesus Christ in S. Luke, but in a different branch.  V. — The evangelist was well aware that the suppressed names could be easily supplied from the Jewish records; and that every person could reply most satisfactorily to any objection on that head, who was the least acquainted with the Jewish tables.  In the first fourteen of these generations, we see the family of David rising to the throne; in the second, a race of kings descending from him; in the last, the royal family descending to a poor carpenter.  Yet, when every human appearance of restoring the kingdom to David’s house was at an end, Jesus arose to sit on his father’s throne, (Luke i. 32.) and of his kingdom there shall be no end.  A.
  • Ver. 16. The husband of Mary. The evangelist gives us rather the pedigree of S. Joseph, than that of the blessed Virgin, to conform to the custom of the Hebrews, who in their genealogies took no notice of women: but as they near akin, the pedigree of the one sheweth that of the other.  Ch. — Joseph the husband of Mary.[3]  So he is again called, v. 19: but in v. 18, we read, when Mary his mother was espoused to Joseph. These different expressions of being husband, and being espoused, have occasioned different interpretations.  Some think that Joseph and the blessed Virgin were truly married at the time of Christ’s conception: others, that they were only then espoused, or engaged by a promise to marry afterwards.  S. Jerom says, when you hear the name of husband, do not from thence imagine them to be married, but remember the custom of the Scriptures, according to which, they who are espoused only, are called husband and wives.  Wi. — That Jesus, who is called Christ, was of the seed of David, is also evident, as S. Augustine affirms from various texts of the holy Scriptures, as in the epistle to the Romans, where S. Paul, (c. i.) speaking of the Son of God, says, who was made to Him of the seed of David, according to the flesh.  See also the promises made to David, 2 K. vii.  Ps. lxxxviii. and cxxxi. and spoken of Solomon, as a figure of Jesus Christ.  E.
  • Ver. 18. The account of the birth of Jesus Christ follows his genealogy.  From these words, “before they came together,” Helvidius and others have started objections, which have been answered long ago by S. Jerom, where he shews in many examples from Scripture, that the words before and until do not signify what happened afterwards; for that point is left indefinite, but only what was done before, or not done.  Thus when it is said, Sit thou at my right hand, till I make thine enemies they footstool, Ps. cix, by no means signifies, that after the subjection of his enemies, the Son of God is no longer to sit at the right hand of his Father.  In common conversation, when we say that a man died before he reached his 30th year, we do not mean that he afterwards attained it.  Or, should we say that Helvidius died before he did penance, we cannot mean that he afterwards did penance: the same conclusion should be deduced from the words, “before they came together,” the end being accomplished by the power of the operation of the Holy Ghost, without their going together.  If we should advance, that such a man was cured before he went to a physician, the natural inference would be, that he did not go to a physician at all.  Thus also in the language of Scripture, the word first-begotten does not mean after whom others were born, but before whom no one was born, where there were further issue or not.  And the reason is, because the law required that a sacrifice should be offered for the first-born, and that he should be redeemed very soon after his birth; nor did it allow the parents to wait and see if any other son should be born.  E. — True and perfect marriage, and continual living in the same, without knowing each other.  S. Aug. l. ii. Consen. Evang. c. i.  B.
  • Ver. 19. And Joseph her husband, knowing her strict virtue, was surprised at this her pregnancy, but “being a just man,” and not willing to expose her, by denouncing her, or giving her a bill of divorce, he had a mind to dismiss her privately, committing the cause to God.  Let us learn from Joseph to be ever tender of our neighbour’s reputation, and never to entertain any injurious thoughts, or any suspicions to his prejudice.  A.
  • Ver. 20. Fear not to take, &c. i.e., fear not to marry her, if we suppose them not yet married, or if married already, the sense is, fear not to keep and remain with thy chaste wife; lay aside all thoughts of dismissing and leaving her.  Wi. — As the incarnation of the Son of God was effected by the whole blessed Trinity, it may be asked why this operation is peculiarly attributed to the Holy Ghost, not only here, but in Luke ii., and in the apostles’ creed?  The answer is, because as power is attributed to the Father, wisdom to the Son, so goodness is attributed to the Holy Ghost, and the gifts of grace which proceed from it.  Estius in diff. loca.
  • Ver. 21. Jesus . . . he shall save, &c.  The characteristic name of Saviour was peculiar to the Messias, by which he was distinguished, as well as by the adorable name of Jesus.  The expectations of both Jew and Gentile looked forward to a saviour.  S. Augustine, in the 18th book, 23d chapter, de Civitate Die, introduces a curious anecdote.  He mentions there, that he received from the eloquent and learned Proconsul Flactianus, a book containing in Greek the verses of one of the Sybils, which related to the coming of Christ.  The substance of them is much the same as occurs in the prophecies of Isaiah, from which Virgil has likewise copied into his Pollio, many of the sublime thoughts which we find in that beautiful eclogue.  It is remarkable that of the initials of these verses, S. Augustine had formed an acrostic to the following import, IhsouV CristoV Qeou uioV swthr; that is, Jesus Christ, the Son of God, Saviour. A.
  • Ver. 22. The Greeks in general, after S. John Chrysostom, look upon this as a continuation of the angel’s speech to S. Joseph.  The other Fathers and commentators think it a reflection of the evangelist.
  • Ver. 23. Behold a virgin,[5] &c.  The Jews sometimes objected, as we see in S. Justin’s dialogue with Tryphon, that the Hebrew word alma, in the prophet Isaias, signified no more than a young woman.  But S. Jerom tells us that alma signifies a virgin kept close up. Let the Jews, says he, shew me any place in which the Hebrew word alma, is applied to any one that is not a virgin, and I will own my ignorance.  Besides the very circumstances in the text of the prophet, are more than a sufficient confutation of this Jewish exposition; for there a sign, or miracle, is promised to Achaz; and what miracle would it be for a young woman to have a child, when she had ceased to be a virgin?  Wi. — How happens it that nowhere in the gospels, or in any other part, do we find Christ called Emmanuel? I answer, that in the Greek expression the name is given for the thing signified; and the meaning is: He shall be a true Emmanuel, i.e. a God with us, true God and true man.  E. — The text says, they shall call, i.e. all men shall look upon Him as an Emmanuel.  Again, his name shall be called Wonderful, Counsellor, the mighty, the Prince of peace, &c. i.e.  He shall be all these, not so much nominally, as really and in effect.  A.
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