Obedience Archives

Daily Bible Readings Friday August 26 2011 21st Week in Ordinary Time Cycle I

Friday, August 26th, 2011 at 1:00 pm 
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Friday 21st Week in Ordinary Time Cycle I
Official Readings available at http://www.usccb.org/bible/

1 Thessalonians 4:1-8
Haydock New Testament

For the rest therefore, brethren, we pray and beseech you in the Lord Jesus, that as you have received from us, how you ought to walk, and to please God, so also you would walk, that you may abound the more.[1] For you know what commandments I have given to you by the Lord Jesus.

For this is the will of God, your sanctification: that you should abstain from fornication: That every one of you should know how to possess his vessel[2] in sanctification and honour: Not in the passion of lust, like the Gentiles, who know not God: And that no man overreach, nor deceive his brother in business:[3] because the Lord is the avenger of all these things, as we have told you before, and have testified.

For God hath not called us to uncleanness, but to holiness. He, therefore, that despiseth these things, despiseth not man, but God: who also hath given his holy spirit in us.

Psalm 96:1-2b, 5-6, 10-12 (Ps 97 NAB)
DR Challoner Text Only

The Lord hath reigned, let the earth rejoice:
let many islands be glad.
Clouds and darkness are round about him:
justice and judgment are the establishment of his throne.
The mountains melted like wax, at the presence of the Lord:
at the presence of the Lord of all the earth.
The heavens declared his justice: and all people saw his glory.
You that love the Lord, hate evil:
the Lord preserveth the souls of his saints,
he will deliver them out of the hand of the sinner.
Light is risen to the just, and joy to the right of heart.
Rejoice, ye just, in the Lord:
and give praise to the remembrance of his holiness.

The Holy Gospel of Jesus Christ According to Saint Matthew 25:1-13
Haydock New Testament

Jesus delivered this parable to his disciples:

 

The Wise Virgins

Then shall the kingdom of heaven be like to ten virgins,[4] who, taking their lamps, went out to meet the bridegroom and the bride. Now five of them were foolish, and five were wise. But the five foolish, having taken their lamps, took no oil with them:[5] But the wise took oil in their vessels, with the lamps.[6] And while the bridegroom tarried, they all slumbered and slept.[7] And at midnight there was a cry made:[8]

Behold the bridegroom cometh, go ye forth to meet him.

Then all those virgins arose and trimmed their lamps. And the foolish said to the wise:

Give us of your oil: for our lamps are gone out.[9]

The wise answered, saying:

The Foolish Virgins

Lest there be not enough for us and for you, go you rather to them that sell, and buy for yourselves.[10]

Now while they went to buy, the bridegroom came: and they who were ready, went in with him to the marriage, and the door was shut.[11] But at last came also the other virgins, saying:

Lord, Lord, open to us.

But he answering said:

Amen, I say to you, I know you not.

Watch ye, therefore, because ye know not the day nor the hour.[12]

Footnotes    (↵ returns to text)
  1. In this chapter the apostle begins to remind them of their obligation of always striving to increase in virtue.  Though he praises them through the whole epistle, he still thinks it necessary to warn them not to be surprised in uncleanness.  He repeats what he had taught them before; first, that there is vengeance awaiting the workers of evil; and secondly, that the favour of God is the reward of those who deal with the brethren in simplicity, and preserve themselves from the defilements of the Gentiles.  S. Ambrose, Comment. hic.↵
  2. His vessel.  That is, his own body.  See 1 K. xxi. 5.  Wi.↵
  3. That no man overreach, nor deceive his brother in business.[1]  The Prot. and Mr. N. even in their translations, add, in any matter, because some expound it of frauds and circumventions in any kind of business.  But this addition of any, should be left out, seeing the best interpreters expound it of a prohibition of adultery, and the injury thereby done to another, and of sins of that kind only, which is confirmed by what follows and what goes before.  See S. Jerom in c. iv. ad Ephes. tom. 4. p. 369.  S. Chrys. serm. 3 on this place.  Here, says he, he speaks of adultery, as before of fornication, &c.  See Theodoret, Theophylact. Estius, Menochius, A. Lapide, &c.  Wi.↵
  4. Ten virgins.  By these are signified all mankind.  By the bridegroom, Christ; by the bride, the Church; by oil, grace and charity.  Wi. — The kingdom of heaven is not unfrequently compared to the Church militant; which, as it is composed of both just and wicked, reprobate and elect, is deservedly compared to five wise and five foolish virgins: the wise constantly aspiring after their blessed country; the foolish, with all their fasts and austerities, wishing to procure nothing more than the empty esteem of men.  S. Gregory. — Went out to meet the bridegroom and the bride; in the Greek, it is simply, before the bridegroom.  The custom among the Jews was, that the bridegroom should go to fetch his spouse, and conduct her with solemnity to his house.  V. — This was the conclusive ceremony, and done in the night-time.  The young women of the vicinity, in order to do her honour, went to meet her with lighted lamps.  Modern travellers inform us, that this custom still obtains with the eastern nations, particularly the Persians.  Hence the Latin phrase, ducere uxorem, to marry.↵
  5. The foolish virgins had a little oil in their lamps at first, sufficient to shine before men, by some little external shew of piety, or certain works done through fear, profit, or human respects; but had made no provision of oil in their vessels, i.e. in their hearts and conscience, no provision of solid piety and charity, by means of which they might, like the prudent virgins, produce good works to salvation.  Jans.↵
  6. But the wise took oil.  Under this parable, we have the state of all Christians in their mortal pilgrimage justly delineated.  The wise took oil in their lamps, the necessary qualifications of grace and charity, joined with divine faith, and an additional supply of oil in their vessels; i.e. they laid up in store for themselves a solid foundation of good works.  S. Gregory teaches, that by the lamps, faith is meant; and by the light, good works.  Hence he concludes that the bad, although they have lamps, i.e. faith, no less than the good, shall be excluded; because their lamps are out, i.e. their faith is dead, without charity and good works to enlighten them.  hom. xii. — S. Augustine also declares, that these lighted lamps are good works, viz. works of mercy and good conversation, which shine forth before men.  ep. 120. c. xxxiii. — And, that this oil is a right inward intention, directing all our works to the greater glory of God, and not to the praise of ourselves in the sight of men.  Idem. ibid.↵
  7. And while the bridegroom (Jesus Christ) tarried, i.e. delayed his coming, and thus protracted the time of repentance, they all slumbered and slept; viz. they all died.  Hence S. Paul, nolo vos ignorare de dormientibus.  But the reason why Jesus Christ says they slumbered is, because they were to rise again: and by the expression, whilst the bridegroom tarried, Christ wishes to shew us that a very short time will elapse between his first and second coming.  S. Jerom.↵
  8. There was a cry.  So shall we all have to rise again at the sound of the last trumpet, to meet our judge, either like the wise virgins, who having their oil ready, and their lamps trimmed and burning, soon prepare themselves to give in their accounts to their Lord; or, like the foolish, who having made no provision of the oil of good works, are compelled to seek it at the time they are to be judged.  S. Augustine. — It is said he will come at midnight; i.e. when least expected.↵
  9. For our lamps are gone out.  Thus too many trusting to their faith alone, and leading a tepid indifference life, are negligent in preparing themselves by good works for the coming of the bridegroom.  But when they perceived themselves called away from this life, to go and meet their judge, they then begin to find their lamps extinguished, and to think of procuring for themselves the oil of good works, by bequeathing their effects to the poor.  Though we ought not to despair of the salvation of these, still there is great room to fear; for, a death-bed repentance is seldom sincere, more seldom, or never perfect, and always uncertain.  Jansenius.↵
  10. Go ye rather to them that sell.  The wise virgins do not there advise the foolish to go and buy, but upbraid them for the poor store of good works they have laid up.  They had before only sought the praises of men in their good actions, and therefore are answered by the wise: “go now to those to whom you have given all your actions; go and see what their praises will avail, what peace of conscience they can give you: and, if they have praised you, and made you esteemed in the eyes of men, see if they can do the same before God.”  S. Aug.↵
  11. And the door was shut.  After the final day of judgment, there will be no room for prayers and good works.  S. Jerom. — For, after having received those within its walls, who have put on in some degree the nature of the angels, the gate to the city of bliss is closed for ever.  S. Aug.↵
  12. Watch ye.  S. Austin asks, how can we be always watching, it being necessary for each one to give himself sufficient time to sleep and rest from his many labours?  He answers the question in these words: We may always keep watching to our hearts by faith, hope, charity, and all other good works.  But when we awake, like the five wise virgins, we must arise and trim our lamps, by supplying them with the oil of good works.  Then they will not go out, nor will the soothing oil of a good conscience be wanting to us.  Then will the bridegroom come and introduce us to his house, where we shall never need sleep or rest; nor will our lamps ever be in danger of going out.  Whilst we are in this life, we labour; and our lamps, blown about by the winds of innumerable temptations, are always in danger of being extinguished; but soon their flame shall become more brilliant, and the temptations we have suffered here shall not diminish, but increase its lustre.  S. Aug. serm. xxiv.↵

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.↵

Daily Scripture Readings Thursday August 18 2011 20th Week in Ordinary Time Cycle I

Thursday, August 18th, 2011 at 12:01 am 
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Thursday 20th Week in Ordinary Time Cycle I
Official Readings available at http://www.usccb.org/bible/

Judges 11:29-39a
Douay-Rheims Challoner

Jephthah's Daughter - Tissot

Therefore[1] the spirit of the Lord came upon Jephte, and going round Galaad, and Manasses, and Maspha of Galaad,[2] and passing over from thence to the children of Ammon, He made a vow to the Lord,[3] saying:

If thou wilt deliver the children of Ammon into my hands, Whosoever shall first come forth out of the doors of my house, and shall meet me, when I return in peace[4] from the children of Ammon, the same will I offer a holocaust to the Lord.

And Jephte passed over to the children of Ammon to fight against them: and the Lord delivered them into his hands. And he smote them from Aroer[5] till you come to Mennith, twenty cities, and as far as Abel, which is set with vineyards,[6] with a very great slaughter: and the children of Ammon were humbled by the children of Israel. And when Jephte returned into Maspha, to his house, his only daughter[7] met him with timbrels and with dances:[8] for he had no other children. And when he saw her, he rent his garments, and said:

Alas![9] my daughter, thou hast deceived me, and thou thyself art deceived: for I have opened my mouth to the Lord, and I can do no other thing.[10]

And she answered him:

My father, if thou hast opened thy mouth to the Lord, do unto me whatsoever thou hast promised, since the victory hath been granted to thee, and revenge of thy enemies.

And she said to her father:

Grant me only this, which I desire: Let me go, that I may go about the mountains for two months, and may bewail my virginity[11] with my companions.

And he answered her:

Go.

And he sent her away for two months. And when she was gone with her comrades and companions, she mourned her virginity in the mountains.[12] And the two months being expired, she returned to her father,[13] and he did to her as he had vowed, and she knew no man.[14]

Psalm 39:5, 7-10 (Ps 40 NAB)
DR Challoner

Blessed is the man whose trust is in the name of the Lord;
and who hath not had regard to vanities, and lying follies.
Sacrifice and oblation thou didst not desire;
but thou hast pierced ears for me.
Burnt offering and sin offering thou didst not require:
Then said I, Behold I come.
In the head of the book it is written of me
That I should do thy will: O my God,
I have desired it, and thy law in the midst of my heart.
I have declared thy justice in a great church,
lo, I will not restrain my lips: O Lord, thou knowest it.

The Holy Gospel of Jesus Christ According to Saint Matthew 22:1-14
Haydock New Testament

And Jesus answering,[15] spoke to them again in parables, saying:

The kingdom of heaven is like to a man being a king, who made a marriage for his son.[16] And he sent his servants,[17] to call them that were invited to the marriage; and they would not come. Again he sent other servants, saying:

Tell them that were invited: Behold, I have prepared my dinner: my beeves and fatlings are killed,[18] and all things are ready: come ye to the wedding.

But they neglected, and went their ways, one to his farm, and another to his merchandise.[19] And the rest laid hands on his servants, and having treated them contumeliously, put them to death.[20] But when the king heard of it, he was angry, and sending his armies, he destroyed those murderers, and burnt their city.[21] Then he saith to his servants:

The wedding indeed is ready; but they that were invited, were not worthy.[22] Go ye therefore into the highways, and as many as you shall find, invite to the wedding.[23]

And his servants going out into the highways, gathered together all that they found, both bad and good:[24] and the wedding was filled with guests. And the king went in to see the guests: and he saw there a man who had not on a wedding-garment.[25] And he saith to him:

Friend, how camest thou in hither not having a wedding-garment?[26]

But he was silent. Then the king said to the waiters:

Bind him hand and foot, and cast him into the exterior darkness: there shall be weeping and gnashing of teeth.

For many are called, but few are chosen.

 

 

Footnotes    (↵ returns to text)
  1. Therefore.  Heb. “then.”  Sept. “and.”  The refusal of the king of Ammon was not precisely the reason why God endued Jephte with shuch wisdom and courage, though we may say that it was the occasion.  H.↵
  2. Jephte summoned the troops in Galaad, and in the two tribes of Manasses, to attend his standard.  He also invited Ephraim, (C. xii. 2.  C.) and we may reasonably suppose the other tribes also, who were near enough to be ready for  the day of battle.  Having collected what force he could in so short a time, he returned to Maspha, and thence proceeded to attack the enemy.  H.↵
  3. He.  Heb. and Sept. “And he vowed.”  A new sentence commences; (Cajet.) so that it is not clear that Jephte was moved to make this vow by the spirit of the Lord; else it could not be blamed.  H.↵
  4. Whosoever, &c.  Some are of opinion, that the meaning of this vow of Jephte, was to consecrate to God whatsoever should first meet him, according to the condition of the thing; so as to offer it up as a holocaust, if it were such a thing as might be so offered by the law; or to devote it otherwise to God, if it were not such as the law allowed to be offered in sacrifice.  And therefore they think the daughter of Jephte was not slain by her father, but only consecrated to perpetual virginity.  But the common opinion followed by the generality of the holy fathers and divines is, that she was offered as a holocaust, in consequence of her father’s vow: and that Jephte did not sin, at least not mortally, neither in making nor in keeping his vow; since he is no ways blamed for it in scripture; and was even inspired by God himself to make the vow, (as appears from ver. 29, 30.) in consequence of which he obtained the victory; and therefore he reasonably concluded that God, who is the master of life and death, was pleased, on this occasion, to dispense with his own law; and that it was the divine will he should fulfil his vow.  Ch. — S. Thomas (2. 2. q. 88. a. 2.) acknowledges that  Jephte was inspired to make a vow, and his devotion herein is praised by the apostle.  Heb. xi. 32.  But he afterwards followed his own spirit, in delivering himself, without mature deliberation, and in executing what he had so ill engaged himself, to perform.  This decision seems to be the most agreeable to the Scripture, and to the holy fathers.  S. Jerom (in Jer. vii.) says, non sacrificium placet, sed animus offerentis.  “If Jephte offered his virgin daughter, it was not the sacrifice, but the good will of the offerer which deserves applause.”  Almost all the ancients seem to agree that the virgin was really burnt to death; and the versions have whosoever, which intimates that Jephte intended to offer a human victim; particularly as he could not expect a beast fit for such a purpose, would come out of the doors of his house to meet him.  C. — Yet many of the moderns, considering how much such things are forbidden by God, cannot persuade themselves that Jephte should be so ignorant of the law, or that the priests and people of Israel should suffer him to transgress it.  The original may be rendered as well, “whatsoever proceedeth…shall surely be the Lord’s, and (Prot.) or I will offer it up for a holocaust.”  Pagnin. &c. — The version of Houbigant is very favourable to this opinion.  See Hook’s Principia. — It is supposed that the sacrifice of Iphigenia, which took place about this time, (Aulis. v. 26,) was only in imitation of this of Jephte’s daughter.  But the poets say, that Diana saved her life, and substituted a doe in her place; (Ovid Met. xii.) which, if true, would make the conformity more striking, if we admit that the sacrifice of Jephte’s daughter was not carried into effect. Iphigenia was made a priestess of Dians, to whom human victims were immolated.  The daughter of Jephte, whom the false Philo calls Seila, was consecrated to the Lord, and shut up (H.) to lead a kind of monastic life; as the wives of David, (2 K. xx. 3.  Grotius) after they had been dishonoured, were obliged to live in a state of continency.  Although (H.) forced chastity be not a virtue, (C.) yet Jephte had no reason to believe that his daughter would not enter into the spirit of his vow, and embrace that state for God’s honour and service.  We know that she gave her entire consent to whatever might be the nature of his vow; and surely she would be as ready to refrain from marriage, however desirable at that time, as to be burnt alive, which would effectually prevent her from becoming a mother, v. 37.  To require this of her, was not, at least, more cruel in her father than to offer her in sacrifice.  Then Chaldee paraphrast says, “Jephte did not consult Phinees, the priest, or he might have redeemed her;” and Kimchi gives us a very mean idea, both of Jephte and of the high priest, the great Phinees, whom the Rabbins foolishly suppose was still living, and of course above 300 years old, v. 26. — “Phinees said, He wants me, let him come to me.  But Jephte, the head of the princes of Israel, shall I go to him?  During this contest the girl perished.”  To such straits are those reduced who wish to account for the neglect of Jephte in redeeming his daughter, as the Targum observes, was lawful for a sum of money.  Lev. xxvii. 2. 3. 28. — But H. his vow was of the nature of the cherom, which allowed of no redemption, and required death.  C. — On this point, however, interpreters are not agreed, and this manner of devoting to death, probably, regarded only the enemies of God, or such things as were under a person’s absolute dominion.  H. — If a dog had first come out to meet Jephte, could he have offered it up for a holocaust?  Certainly not, (Grot.) because it was prohibited, (Deut. xxiii. 18,) to offer even its price, (H.) and only oxen, sheep, goats, turtles and doves, were the proper victims.  If, therefore, a person made a vow, of a man, he was to be consecrated to the Lord, (Grot.) like Samuel, and he might marry.  But a woman could not, as she was already declared the servant of the Lord, and was not at liberty to follow her husband.  Amama. — We need not herein labour to defend the conduct of Jephte.  The Scripture does not canonize him on this account.  If he did wrong, his repentance, and other heroic acts of virtue, might justly entitle him to be ranked among the saints of the old law.  S. Aug. q. 49. — “Shew me the man who has not fallen into sin…Jephte returned victorious from the enemy, but in the midst of his triumph, he was overcome by his own vow, so that he thought it proper to requite the piety of his daughter, who came out to meet him, by parricide.  In the first place, what need was there of making a vow so hastily, to promise things uncertain, the event of which he knew not, instead of what was certain?  Then why did he perform so sorrowful a vow to the Lord God, by shedding blood?”  S. Amb. Apol. Dav. i. 4. — This saint adopts the common opinion that Jephte really  immolated his daughter.  But he is far from thinking that he was influenced by the holy spirit to make the vow, otherwise he would never represent it in such odious colours.  If God had required the life of Jephte’s daughter, as he did formerly command Abraham to sacrifice his son, the obedience and faith of the former would have been equally applauded, as the good will of the latter.  But most of those who embrace the opinion that Jephte sacrificed his daughter, are forced to excuse or to condemn the action.  They suppose that he was permitted to fulfil his vow, that others might be deterred from making similar promises, without the divine authority.  S. Chrys. hom. xiv. ad pop. Ant.  S. Jer. c. Jov. i.  “I shall never, says S. Amb. (Off. iii. 12,) be induced to believe that Jephte, the prince, did not promise incautiously that he would immolate whatever should meet him “at the door of  his own house;” whence he seems to take whosoever in the same latitude as we have given in the Hebrew.  He concludes, “I cannot accuse the man who was obliged to fulfil his vow,” &c.  We may imitate his moderation, (H.) rather than adopt the bold language of one who has written notes on the Prot. Bible, (1603) who says, without scruple, that by this rash vow and wicked performance, his victory was defaced; and again, that he was overcome with blind zeal, not considering whether the vow was lawful or not.  W. — If Jephte was under the immediate influence of the Holy Ghost in what he did, as Salien believes, and the context by no means disproves, we ought to admire the faith of this victorious judge, though he gave way to the feelings of human nature, v. 35.  We should praise his fidelity either in sacrificing or in consecrating his daughter to God’s service in perpetual virginity: but if he followed his own spirit, we cannot think that he was so ill-informed or so barbarous as to murder his daughter, nor that she would consent to an impiety which so often disgraced the pagan superstition, though she might very well agree to embrace that better part, which her father and God himself, by a glorious victory, seems to have marked out for her.  Amid the variety of opinions which have divided the learned on this subject, infidels can derive no advantage or solid proof against the divine authority of the Scripture, and of our holy religion.  The fact is simply recorded.  People are at liberty to form what judgment of it they think most rational.  If they decide that Jepthe was guilty of an oversight, or of a downright impiety, it will in the first place be difficult for them to prove it to the general satisfaction; and when they have done so, they will only evince that he was once a sinner, and under this idea the word of God gives him no praise.  But if he did wrong in promising, as many of the Fathers believe, he might be justified in fulfilling his vow, as God might intimate to him both interiorly, and by granting him the victory, that he dispensed  with his own law, and required this sort of victim in order to foreshew the bloody sacrifice of Jesus Christ for our sins, (Serarius and Salien, A. 2850) or the state of virginity which his blessed Mother and so many nuns and others in the Christian Church embrace with fervour. Peace, with victory. — Same.  Heb. “it shall be the Lord’s, and (or) I will make it ascend a whole burnt offering.”  H. — The particle ve often signifies or as well as and, and it is explained in this sense here by the two Kimchis, by Junius, &c.  See Ex. xxi. 17.  Piscator says, the first part of the sentence determines that whatever the thing was it should be consecrated to the Lord, with the privilege of being redeemed, (Lev. xxvii. 11,) and the second shews that it should be immolated, if it were a suitable victim.  Amama.↵
  5. Aroer, upon the Arnon, belonged to the tribe of Gad.  Menith was four miles from Hesebon, towards Rabbath.↵
  6. Abel was noted for its vineyards, 12 miles east of Gadara, so that Jephte pursued the enemy, as they fled towards the north for about 60 miles, and during the course of the war destroyed 20 of their cities, (C.) to punish them for their unjust revenges and usurpation of another’s property.  H.↵
  7. Daughter.  It seems the vow had been kept secret, as no precautions were taken to prevent the affliction of the general; (C.) and indeed to  have done so, would have been injurious to God’s providence, and childish in Jephte, as he meant to offer whatever should come to meet him.  It would have been very mean, and contrary to the meaning of the vow, for him to procure something for which he had no great value, to present itself.  H.↵
  8. Dances, as it was customary on such occasions.  1 K. xviii. 6.↵
  9. Alas.  These indications of grief are the effects of nature.  Salien. — S. Amb. considerst them as the marks of repentance; (v. 31,) and we might hence infer that the vow was not dictated by the holy spirit, who would have endued Jepthe with fortitude, as he did Abraham, though all may not possess the virtue of that great father of believers.  Gen. xxii.  H. — Deceived.  We mutually expected comfort, from each other’s presence: but we must both experience the reverse.  Heb. may signify, “depressed, terrified,” &c.↵
  10. Thing.  Heb. “I cannot recede.”  H. — It appears that he could not redeem what he had promised, (C.) as the condition had been fulfilled on the part of God.  He might consider that he as no longer at liberty to use the privilege which the law allowed, when no condition had been specified.  Lev. xxvii. 4.  H.↵
  11. Bewail my virginity.  The bearing of children was much coveted under the Old Testament, when women might hope that from some child of theirs the Saviour of the world might one day spring.  But under the New Testament virginity is preferred.  1 Cor. vii. 35.↵
  12. Mountains.  Such places were frequented in times of mourning.  Jer. xxxi. 15.  Is. xv. 2.  C. — Jepthe allowed his daughter this short respite, without any offence, (Deut. xxiii. 21,) before he immolated her, (M.) or before he debarred her from the society of men.  Grot. &c.↵
  13. Father.  Her fortitude is commended by S. Ambrose (Off. iii. 12,) as more worthy of admiration than that of the two Pythagorean friends, one of whom, being sentenced to die, procured the other to stand bond for his return; and, at the time appointed, came freely to deliver himself up; an instance of generosity which made the tyrant who had sentenced him to die, beg that they would admit him into the society of their friendship.  H. — Whatever we may think of Jephte, “we cannot sufficiently admire the dutiful behaviour, and amiable simplicity of the daughter, who voluntarily submitted to her parent’s will, and exhorted him to do as he had vowed.  To die to sin, to resign the pomps of a licentious world, to renounce those pleasures and incentives to vice, which are inconsistent with a clean heart, is a sacrifice truly meritorious, and acceptable to God; it is a sacrifice which was solemnly begun at the font of baptism.”  Reeves, A. 2817.↵
  14. No man.  It is remarked by those who believe that she was not slain, that this observation would be very unnecessary in the contrary opinion.  No mention of death is made.  The virgin only deplores, with pious resignation, that she cannot be the happy mother of the Messias.↵
  15. Jesus answered, and spoke to them again in parables, and concludes his discourse with again describing, 1st. the reprobation of the Jews; 2d. the calling of the Gentiles to the true faith; and 3d. the final judgment of both the one and the other.  In this parable of the marriage feast, says S. Chrysostom, our Saviour again declares to the Jews their reprobation, and the vocation of the Gentiles, their great ingratitude, and his tender solicitude for them.  For he did not send them a single invitation only; he repeatedly invited them.  Say, says he, to the invited; and afterwards, call the invited; thus evincing the greatness of their obstinacy, in resisting all the calls and pressing invitations of the Almighty.  Hom. lxx. — This parable is certainly not the same as that mentioned in S. Luke xiv. 16, as every one that will be at the pains to examine and compare all the circumstances of each, will easily discover, though they are very much alike.  M.↵
  16. Is like to a man being a king, &c.  This parable seems different from that of Luke xiv. 16.  See S. Aug. l. ii. de Cons. Evang. c. lxx.  The main design in this parable, is to shew the Jews that they were all invited to believe in Christ; though so few of them believed.  The king is God; his son is Jesus Christ; the spouse is the Church; the marriage is Christ’s incarnation; the feast, the grace of God in this life, and his glory in the next.  His servants were the prophets; and lastly his precursor, S. John.↵
  17. His servants.  John the Baptist and Christ himself, who took the form of a servant, to call such as had been formerly invited to the nuptials that were to be celebrated in his time.  The Jews were invited by Moses and the prophets, and were instructed to believe that the Messias would celebrate this happy feast.  On the predetermined day, they were again called by his servants, saying: Do penance; for the kingdom of heaven is at hand: come to the feast, i.e. become members of his Church, by believing in Christ.  Jans. — In the same manner, S. Chrysostom says that the Jews had been invited by the voice of the prophets, and afterwards by the Baptist, who declared to all, that Christ should increase, but that he himself should decrease.  At length, they were invited by the Son in person, crying aloud to them: come to me all you that labour, and are heavily laden, and I will refresh you.  Mat. xi. 28.  And again: if any man thirst, let him come to me and drink.  S. John vii. 37. — And not by his words only, but by his actions also did he call them; and after his resurrection, by the ministry of Peter and the rest of the apostles (hom. lxx,) he informed the invited Jews that the banquet was ready; because the Christian religion being now established, the way to eternal happiness was laid open to mankind.↵
  18. My fatlings, which I have prepared, and made fat for the feast: but this is but an ornament of the parable.  Wi. — The same takes place in the kingdom of heaven, as when a king makes a marriage feast for his son.  Jesus Christ seems to have had two things in view in this parable: 1st. that many are called to the kingdom of heaven, i.e. his Church, and that few come, as he concludes, v. 14, many are called, &c; 2d. that not all that come when called will be saved, i.e. will be reputed worthy of the celestial feast; because some have not on the wedding-garment, as he shews, v. 11.  M. — Thus the conduct of God in the formation of his Church, and in the vocation of men to glory which himself has prepared for them in the kingdom of heaven, is like to that of a king, wishing to celebrate the marriage of his son.  V. — Marriage is here mentioned, says S. Chrysostom to shew there is nothing sorrowful in the kingdom of God, but all full of the greatest spiritual joy.  S. John Baptist likewise calls our Saviour the spouse; and S. Paul says, I have espoused thee to one man, 2 Cor. xi.  S. Chrys. hom. lxx.  See also Eph. v. 25. and Apoc. xxi. 2. and 9.  The nuptials in this place do not signify the union of marriage, or the incarnation of Jesus Christ, by which the Church is made his spouse; but the marriage feast, to which men are said to be invited.  This is no other than the doctrines, the sacraments and graces, with which God feeds and nourishes our souls, united to him by faith in this life, and by eternal joy and glory in the next.  Jans. — This union is begun here on earth by faith, is cemented by charity in all such as are united to Christ in the profession of the one true faith he came down to establish, and will be consummated and made perpetual hereafter by the eternal enjoyment of Christ in his heavenly kingdom.↵
  19. One to his farm.  After they had put to death the Son of God, still did the Almighty invite them to the marriage-feast; but they with futile excuses declined and slighted the proffered favour, wholly taken up with their temporal concerns and sensual enjoyments, their oxen, lands and wives.  From the punishment inflicted on these, we learn, that no consideration, how specious soever it may appear, can prove a legitimate excuse for neglecting our spiritual duties.  S. John. Chrys. hom. lxx. — Such as refuse to be reconciled to the holy Catholic Church, allege vain pretexts and impediments; but all these originating in pride, indolence, or human respects, will not serve at the day of general retribution and strict scrutiny.↵
  20. Put them to death.  Thus the Jews had many times treated the prophets.  Wi. — These were by far the most impious and the most ungrateful; tenuerunt Servos ejus, as is related in the Acts, with regard to the death of James, and Stephen, and Paul.  M.↵
  21. Sending his armies.  Here our Redeemer predicts the destruction of Jerusalem, by the armies of Vespasian and Titus, sent against them by the Almighty, in punishment of their incredulity and impiety.  S. Chrys. hom. lxx. — Thus the king destroyed those murderers, and burnt their city; for sooner or later God is observed to exert his vengeance on all such as despise his word, or persecute his ministers.  See the miseries to which the Jews were reduced in Josephus, book the 6th, c. ix, Hist. of the Jewish war; who declares, that in the last siege of Jerusalem 1,100,000 persons perished, and that the city was completely destroyed.  Other interpreters suppose that the evil spirits are here meant, by whom God punishes man, according to Psalm lxxvii, v. 49.  M. and Maldonatus.↵
  22. Were not worthy.  The Almighty knew full well that they were not worthy; he still sent them these frequently repeated invitations, that they might be left without any excuse.  S. Chry. hom. lxx. — More is signified here than the bare letter conveys; they were not only less worthy of the nuptials, but by their very great obstinacy, ingratitude and impiety, quite unworthy.  Not so the Gentiles.  Jans. — Hence Christ says: Go ye therefore into the highways.↵
  23. Go ye therefore into the highways.  The apostles first kept themselves within the precincts of Judea, but the Jews continually sought their destruction.  Therefore S. Paul said to them, (Acts xiii. 46.) to you it behoved us first to speak the word of God, but seeing you reject it, and judge yourselves unworthy of eternal life, behold we turn to the Gentiles.  S. Chrys. hom lxx.↵
  24. Both bad and good.  Christ had before told the Jews that harlots and publicans should, in preference to them, inherit the kingdom of heaven, and that the first should be last, and the last first, which preference of the Gentiles, tormented the Jews more than even the destruction of their city.  Chrys. lxx. — Good and bad, persons of every tribe, tongue, people, nation, sex and profession, without any exception of persons or conditions.  Hence it is evident that the Church of God doth not consist of the elect only; and, that faith alone, without the habit of charity and good works, will not suffice to save us.  B.↵
  25. Wedding garment, which Calvin erroneously understands of faith, for he came by faith to the nuptials.  S. Augustine says it is the honour and glory of the spouse, which each one should seek, and not his own; and he shews this, in a sermon on the marriage feast, to be charity.  This is the sentiment of the ancients, of S. Gregory, S. Ambrose, and others.  What S. Chrysostom expounds it, viz. an immaculate life, or a life shining with virtues, and free from the filth of sin, is nearly the same; for charity cannot exist without a good life, nor the purity of a good life, without charity.  In his 70th homily on S. Matthew, he says that the garment of life is our works; and this is here mentioned, that none might presume, (like Calvin and his followers) that faith alone was sufficient for salvation.  When, therefore we are called by the grace of God, we are clothed with a white garment, to preserve which from every stain, from every grievous sin, depends upon the diligence (the watching and praying) of every individual.  S. John. Chrys. — It was the custom then, as it still is in every civilized nation, not to appear at a marriage feast, or at a dinner of ceremony, except in the very best attire.  V.↵
  26. Not having a wedding garment.  By this one person, are represented all sinner void of the grace of God.  Wi. — To enter with unclean garments, is to depart out of this life in the guilt of sin.  For those are no less guilty of manifesting a contempt for the Deity, who presume to sit down in the filth of an unclean conscience, than those who neglected to answer the invitations of the Almighty.  He is said to be silent, because having nothing to advance in his own defence, he remains self-condemned, and is hurried away to torments; the horrors of which words can never express.  S. Chrys. hom. lxx.↵

Tuesday August 16 2011 20th Week in Ordinary Time – Cycle I

Tuesday, August 16th, 2011 at 12:01 am 
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Tuesday 20th Week in Ordinary Time
Official Readings available at http://www.usccb.org/bible/

Judges 6:11-24a
Douay-Rheims Challoner

And an angel of the Lord came, and sat under an oak that was in Ephra, and belonged to Joas, the father of the family of Ezri. And when Gedeon, his son, was threshing and cleansing wheat by the winepress, to flee from Madian, The angel of the Lord appeared to him, and said:

The Lord is with thee, O most valiant of men.

And Gedeon said to him:

I beseech thee, my lord, if the Lord be with us, why have these evils fallen upon us? Where are his miracles, which our fathers have told us of, saying: The Lord brought us out of Egypt but now the Lord hath forsaken us, and delivered us into the hand of Madian.

And the Lord looked upon him, and said:

Go, in this thy strength, and thou shalt deliver Israel out of the hand of Madian: know that I have sent thee.

He answered, and said:

I beseech thee, my lord wherewith shall I deliver Israel? Behold, my family is the meanest in Manasses, and I am the least in my father’s house.

And the Lord said to him:

I will be with thee: and thou shalt cut off Madian as one man.

And he said:

If I have found grace before thee, give me a sign that it is thou that speakest to me: And depart not hence, till I return to thee, and bring a sacrifice, and offer it to thee. And he answered: I will wait thy coming.

So Gedeon went in, and boiled a kid, and made unleavened loaves of a measure of flour: and putting the flesh in a basket, and the broth of the flesh into a pot, he carried all under the oak, and presented to him. And the angel of the Lord said to him:

Take the flesh and the unleavened loaves, and lay them upon that rock, and pour out the broth thereon. And when he had done so,

The angel of the Lord put forth the tip of the rod, which he held in his hand, and touched the flesh and the unleavened loaves: and there arose a fire from the rock, and consumed the flesh and the unleavened loaves: and the angel of the Lord vanished out of his sight. And Gedeon seeing that it was the angel of the Lord, said:

Alas, my Lord God: for I have seen the angel of the Lord face to face.

And the Lord said to him:

Peace be with thee: fear not, thou shalt not die.

And Gedeon built there an altar to the Lord, and called it the Lord’s peace, until this present day.

Psalm 84:9, 11-14 (Ps 85 NAB)
DR Challoner Text Only

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

The Holy Gospel of Jesus Christ According to Saint Matthew 19:23-30
Haydock New Testament

Then Jesus said to his disciples:

The First Shall Be Last

And when the disciples had heard this, they wondered very much, saying:

Who then can be saved?

And Jesus beholding, said to them:

With men this is impossible: but with God all things are possible.

Then Peter answering, said to him:

Behold we have left all things, and have followed thee: what therefore shall we have?

And Jesus said to them:

Amen, I say to you, that you, who have followed me, in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit on twelve seats judging the twelve tribes of Israel. And every one that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive a hundred-fold, and shall possess life everlasting. But many that are first, shall be last: and the last shall be first.

Haydock Commentary Judges 6:11-24a
Notes Copied From Haydock Commentary Site

  • Ver. 11.  Angel; Michael.  M. — Some think it was the prophet who had addressed the people, or Phinees, according to the Rabbins.  See S. Aug. q. 31.  Others believe it was the Son of God, who takes the name of Jehovah.  Broughton and other Protest. — But the most natural opinion is, that a real angel was sent, in the name of God, like that which appeared to Moses, and assumed the incommunicable name, as the ambassador of God.  Gedeon took him for a man, and presented him a noble feast, without designing to offer sacrifice to him.  Maimonides and Grotius seem to suppose that all this passed in a dream; but the sequal refutes this opinion. — Ephra, a city of the half tribe of Manasses, on the west side of the Jordan, of which Joas was the richest citizen.  He was of the family of Ezri, and a descendant of Abiezer.  1 Par. viii. 18.  Heb. might be rendered, “Joas, the Abiezerite.”  C. viii. 32. and xiii. 2. — Madian.  Not having the convenience of cleansing the wheat in the open field, Gedeon was doing it privately, with a design to carry it off, at the approach of the enemy, and to support himself and family in some cavern.  Heb. takes no notice of cleaning: “Gedeon threshed wheat, by the wine press, to hide it, or to flee,” &c.  He probably used a flail, or some smaller sticks, such as were employed to beat out olives.  Isai. xxviii. 27.  Ruth ii. 17.  C. — The wheat harvest was about Pentecost, that of barley was at Easter.  It seems the Madianites had been later than usual this year, in making their incursions, v. 33.  H.
  • Ver. 12.  Is.  We should naturally translate, be with thee, if the answer of Gedeon did not shew (C.) that it is to be taken as an assertion, that the Lord was already reconciled to Israel, and had made choice of this valiant man to rescue his people from slavery, though he was not of the first nobility, v. 15.
  • Ver. 13.   My lord.  This he says out of respect, supposing that he was addressing a prophet, (H.) or some virtuous person, of whom he desires to know what reasons could be given for the assurance of divine favour, which he held out.  He speaks not out of distrust.  M.
  • Ver. 14.  Lord, Jehova.  H. — The Chal. and Sept. have, “the angel of the Lord,” as the best interpreters understand it.  C. — Upon him, with benevolence and an air of authority, that he might know that he was speaking to some one more than man.  H. — Strength, with which I have endued thee.  M. — Though Gedeon was naturally brave, he was no more disposed to attack the Madianites than the rest of his dispirited countrymen; and, even after he was strengthened from above, he was so conscious of his own inability to effect so great a deliverance, that he stood in need of the most convincing miracles, to make him act as the judge of Israel.  H.
  • Ver. 15.  The meanest in Manasses, &c.  Mark how the Lord chooses the humble (who are mean and little in their own eyes) for the greatest enterprises.  Ch. — Heb. and Sept. lit. “My millenary is poor, or lowly,” &c.  This term means a great family, from which many others spring, or a city inhabited by such.  Bethlehem was of this description in Juda.  Mic. v. 2.  Ephra and the family of Abiezer were not the first in Manasses.  Grotius observes, that Gedeon and Cincinnatus were called to the highest offices, when they least expected it.
  • Ver. 17.  Thou, the Lord, or his angel, capable of fulfilling these great promises; or be pleased, by some sign, to manifest thyself to me.  C. — He began to perceive that he was talking with some person of authority: (H.) yet still he did not suspect that it was a spirit, otherwise he would not have offered food, nor would he have been so such surprised and afraid, only when the angel disappeared so suddenly, v. 22.
  • Ver. 18.  A sacrifice, or some provisions to present unto thee.  Heb. mincha, is taken for a present, particularly of flour and wine.  It is used to denote those presents which were made by Jacob to Esau, and Joseph, and by Aod to the king of Moab.  C. iii. 15.  Gen. xliii. 14.  C. — To sacrifice, often means to kill things for a feast, Mat. xxii. 4.  What Gedeon brought, was afterwards turned into a sacrifice by the angel, v. 21.  M. — Gedeon was not a priest, nor was there any altar prepared for a sacrifice.  If Gedeon had intended to offer one, he would not have boiled nor baked the food, which he presented before his guest.  C.
  • Ver. 19.  Measure.  Heb. “epha,” containing ten gomors, each of which was sufficient for the daily maintenance of a man; so that Gedeon brought as much as would have sufficed for ten men.  Abraham presented no more before the three angels, Gen. xviiii. 6.  The magnificence of the ancients consisted rather in producing great abundance, than in multiplying dishes. — Broth.  Syr. and Arab. translate, “a good (old) wine.”
  • Ver. 20.  Thereon.  Thus he would shew Gedeon that he had no need of food.  He would exercise his obedience, and manifest a greater miracle, as the flesh and bread would be less apt to take fire, when the angel touched them, even though some might imagine that he caused a spark to come from the rock.  For the like purpose, Elias ordered thrice four buckets of water to be poured on the bullock, which fire from heaven would miraculously consume.  3 K. xviii. 34.  H. — This broth might serve to anoint the altar, (Ex. xl. 10.  M.) or answer instead of the usual libations.  A. Montan.
  • Ver. 22.  Alas.  He makes this exclamation, concluding that he should soon die.  Ex. xxxiii. 20.  Callimachus says that “it was a law of Saturn, that the man who saw an immortal, unless the god himself chose to shew him that favour, should pay dearly for it.”  Grot. — This opinion was groundless; and it is wonderful that it should prevail among the Israelites, (H.) since so many had seen angels without receiving any harm.  M.
  • Ver. 23.   Said to him, as he was ascending into heaven, (M.) or the following night.  C. — It seems that Gedeon heard the angel’s proclamation of peace, and shewed his gratitude by forming the rock, or stone, into a kind of rough altar, which he entitled Yehova shalom, “God’s peace,” (H.) for doing which he received an order, v. 26.  M. — Others erect altars, in various places; but they must be authorized by God.  C. — Ezri.  Prot. “unto this day it is yet in Ophra, of the Abiezrites.”  Sept. is ambiguous.  “He, or it, being yet in Ephra,” &c.  H.

 

Haydock Commentary Matthew Matthew 19:23-30

  • Ver. 24.  It is easier for a camel,[5] &c.  This might be a common saying, to signify any thing impossible, or very hard.  Some by a camel, would have to be meant a cable, or ship-rope, but that is differently writ in Greek, and here is commonly understood a true camel.  Wi. — But nothing is impossible to God.
  • Ver. 25.  They wondered very much.  The apostles wondered how any person could be saved, not because all were rich, but because the poor were also included, who had their hearts and affections fixed on riches.  S. Aug. and Nicholas de Lyra.
  • Ver. 27.  Behold we have left all!  What confidence this in Peter!  He had been but a fisherman, always poor, living by his industry, and gaining his bread by the sweat of his brow; yet with great confidence he says, we have left all.  S. Jer. — For, we are not to consider what he left, but the will with which he left his all.  He leaves a great deal, who reserves nothing for himself.  It is a great matter to quit all, though the things we leave be very inconsiderable in themselves.  Do we not observe with how great affection we love what we already have, and how earnestly we search after what we have not?  It is on this account that S. Peter, and his brother, S. Andrew, left much, because they denied themselves even the desire and inclination of possessing any thing.  S. Gregory on S. Mat. hom. v. — Though I have not been rich, I shall not, on that account, receive a less reward; for, the apostles, who have done the same thing with me, were no richer than myself.  He therefore leaves all the world, who leaves all he has, and the desire of ever having more.  S. Aug. ep. lxxxix. ad. Hilar.
  • Ver. 28.  In the regeneration.  Jesus Christ here calls the general resurrection the regeneration, because there will then be a renovation of the human body, and of the whole world.  The promise which is here made to the apostles of sitting on thrones at the general judgment, and passing sentence on the 12 tribes of Israel, must not be understood as limited to the apostles, or to the Jews.  For S. Paul says, (1 Cor. vi. 2. and 3,) that not only he, but also many of the Corinthians to whom he was writing, would judge not merely the 12 tribes, but the whole world, and moreover angels themselves.  It is the opinion of many of the Fathers, S. Jerom, S. Austin, S. Gregory, and others, that all apostolical men, i.e. such as, renouncing the goods of this life, adhere to Christ in mind and affection, and by every possible means promote his reign and the propagation of his gospel, will be so far honoured as to sit in judgment with him at the general resurrection.  T. — You also shall sit on twelve seats, or thrones, meaning at the general resurrection, when Christ will appear on the throne of his majesty, with his heavenly court, and with his elect, shall condemn the wicked world.  Wi.
  • Ver. 29.  Shall receive a hundred-fold.  In S. Mark we read a hundred-fold now in this time, and in the world to come life everlasting.  Which hundred-fold is to be understood of the blessings in this life, of interior consolations, of the peace of a good conscience, and in general of spiritual gifts and graces, which are much more valuable than all temporal goods.  And besides these spiritual graces in this world, he shall have everlasting glory in the world to come.  Wi. — Our Saviour does not here lay down a precept of separating from wives; but, as when he before said, he that loseth his life for my sake, shall find it, he did not counsel, much less command us to lay violent hands upon ourselves; so here he teaches us to prefer the duties of piety to every other consideration.  S. Chrys. hom. lxv. — The reward will be a hundred-fold, by the accumulation of spiritual gifts and graces in this life, infinitely superior to all we have left, and the inheritance of life eternal in the next.  V.

 

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