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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.↵

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.

 

Daily Scripture Readings Friday August 12 2011 19th Week in Ordinary Time

Friday, August 12th, 2011 at 12:01 am 
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Friday 19th Week in Ordinary Time
Official Readings available at http://www.usccb.org/bible/

Joshua 24:1-13
Douay-Rheims Challoner

And Joshua gathered together all the tribes of Israel in Sichem, and called for the ancients, and the princes and the judges, and the masters: and they stood in the sight of the Lord: And he spoke thus to the people:

Thus saith the Lord the God of Israel: Your fathers dwelt of old on the other side of the river, Thare the father of Abraham, and Nachor: and they served strange gods. And I took your father Abraham from the borders of Mesopotamia: and brought him into the land of Chanaan: and I multiplied his seed, And gave him Isaac: and to him again I gave Jacob and Esau. And I gave to Esau mount Seir for his possession: but Jacob and his children went down into Egypt. And I sent Moses and Aaron, and I struck Egypt with many signs and wonders. And I brought you and your fathers out of Egypt, and you came to the sea: and the Egyptians pursued your fathers with chariots and horsemen, as far as the Red Sea. And the children of Israel cried to the Lord: and he put darkness between you and the Egyptians, and brought the sea upon them, and covered them. Your eyes saw all that I did in Egypt, and you dwelt in the wilderness a long time. And I brought you into the land of the Amorrhite, who dwelt beyond the Jordan. And when they fought against you, I delivered them into your hands, and you possessed their land, and slew them.

And Balac son of Sephor king of Moab arose and fought against Israel. And he sent and called for Balaam son of Beor, to curse you: And I would not hear him, but on the contrary I blessed you by him, and I delivered you out of his hand. And you passed over the Jordan, and you came to Jericho. And the men of that city fought against you, the Amorrhite, and the Pherezite, and the Chanaanite, and the Hethite, and the Gergesite, and the Hevite, and the Jebusite: and I delivered them into your hands. And I sent before you and I drove them out from their places, the two kings of the Amorrhites, not with thy sword nor with thy bow, And I gave you a land, in which you had not laboured, and cities to dwell in which you built not, vineyards and oliveyards, which you planted not.

Psalm 135:1-3, 16-18, 21-22, 24 (Ps 136 NAB)
DR Challoner Text Only

Alleluia. Praise the Lord, for he is good: for his mercy endureth for ever.
Praise ye the God of gods: for his mercy endureth for ever.
Praise ye the Lord of lords: for his mercy endureth for ever.
Who led his people through the desert: for his mercy endureth for ever.
Who smote great kings: for his mercy endureth for ever.
And slew strong kings: for his mercy endureth for ever.
And he gave their land for an inheritance: for his mercy endureth for ever.
For an inheritance to his servant Israel: for his mercy endureth for ever.
And he redeemed us from our enemies: for his mercy endureth for ever.

The Holy Gospel of Jesus Christ According to Saint Matthew 19:3-12
Haydock New Testament

And the Pharisees came to him tempting him, and saying:

Is it lawful for a man to put away his wife for every cause?

But he answering, said to them:

Have ye not read, that he who made man in the beginning, made them male and female? 

And he said:

For this cause shall a man leave father and mother, and shall cleave to his wife, and they two shall be in one flesh. Therefore they are no longer two, but one flesh.  What therefore God hath joined together, let not man put asunder.

They say to him:

Why then did Moses command to give a bill of divorce, and to put away?

He saith to them:

Moses because of the hardness of your hearts permitted you to put away your wives: but from the beginning it was not so. And I say to you, that whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery;: and he who shall marry her that is put away, committeth adultery.

His disciples say unto him:

If the case of a man with his wife be so, it is not good to marry.

He said to them:

All receive not this word, but they to whom it is given. For there are eunuchs, who were born so from their mother’s womb: and there are eunuchs, who were made so by men: and there are eunuchs, who have made themselves eunuchs for the kingdom of heaven.  He that can receive, let him receive it.

Haydock Commentary Joshua 24:1-13
Notes Copied From Haydock Commentary Site

  • Ver. 1.  Of Israel.  There seems no reason for restricting this to the ancients, &c.  On this solemn occasion, when all Israel was probably assembled at one of the great festivals, Josue concluded his exhortation, by renewing the covenant (C.) in the place where he had formerly complied with the injunction of Moses.  C. viii. 31.  H. — In Sichem, in the field which Jacob had purchased, and where a great oak (v. 26,) was growing, that had been honoured, it is thought, with the presence of the patriarchs.  It was near the two famous mountains of Garizim and Hebal.  C. — Sichem was at the foot of the former mountain of blessings; and Josephus informs us, the altar was erected in its vicinity.  No fitter place could therefore have been selected by the aged chief, to conclude the actions of his life, and to attach the people to the religion which they had once received, in the most signal manner.  The Vat. and Alex. copies (H.) of the Sept. followed by S. Aug. (q. 30,) read Silo, where the tabernacle was fixed: but all the rest agree with the original, and with the ancient versions, in retaining Sichem, to which place the ark was removed on this occasion, (C.) the distance of ten (S. Jer.) or twelve miles.  Eus. — It is not probable that an oak would be growing in the sanctuary, near the altar, contrary to the express prohibition of the Lord, v. 26.  Deut. xvi. 21.  C. — Many interpreters suppose that the assembly might be held at Silo, in the territory of Sichem.  T.  M.  Serarius. — But the distance seems too great; and Bonfrere rather thinks that the copies of the Sept. have been altered.  H. — Salien remarks, that they might go in solemn procession from Sichem to Silo.  A. 2600.
  • Ver. 2.  Of the river.  The Euphrates.  Ch. — Gods.  Some think that Abraham himself was in his youth engaged in the worship of idols, (though this is denied by S. Aug. C. D. xvi. 13.  Theod. q. 18, &c.  W.) as well as his father, &c. v. 14.  Gen. xi. 31.  Thare was the father of both Abraham and Nachor, (Gen. xi. 26,) unless (H.) the grandfather (M.) of Abraham was meant, who was also called Nachor, (H.) as well as Rebecca’s grandfather.  Gen. xxiv.  W.
  • Ver. 3.  From the.  Heb. and Sept. “other side of the flood or river,” where Mesopotamia commences.  H.
  • Ver. 4.  Isaac, the promised seed and heir of the blessings, (C.) after Ismael was born.  H.
  • Ver. 6.  You.  Many still survived, and had seen these wonders, as God had only exterminated those who had murmured.
  • Ver. 9. Fought, not perhaps with the sword, but by endeavouring to get Israel cursed, that so he might be unable to make any resistance.  He had the will to fight, and in this sense princes are said to be at war, though they never come to an engagement.  3 K. xiv. 38.  C. — Balac shut his gates against Israel.  S. Aug. q. 26.
  • Ver. 11.  Men.  Heb. “the masters of Jericho,” which may denote either the king or the inhabitants.  It is thought that people of the different nations were come to defend the city, or the text may signify that not only Jericho, but these different people, (C.) fought successively against the people of God, but all in vain.  H. — The fighting of the inhabitants of Jericho was only intentional; a miracle rendered all their efforts abortive.  Yet this is called fighting in scripture (v. 9,) as well as in other authors.  “We judge of actions by the intention, says S. Isidore: (Pelus. ii. ep. 289,) the person who intended to murder is punished, though he only inflicted a wound; and on the other hand, he who dills undesignedly receives a pardon.”  So Orion was said to have violated Diana, because he wished to do it; and Virgin, (viii.) speaking of some who already thought they were in possession of the capital, says, Galli per dumos aderant, arcemque tenebant, “they seized the citadel,” though they never entered it.  C. — Yet it is probable that the inhabitants of Jericho would defend themselves.  M.
  • Ver. 12.  Hornets.  S. Aug. explains this of the rumours, or devils, which terrified the people of the country.  But it is generally understood literally.  Wisd. xii. 8.  M.  Ex. xxiii. 28.  C. — The two, &c. not only the nations on the west, but also those on the east side of the Jordan, who fell, not so much by the valour of the Israelites, as by the terror and judgments of God.  H. — The resistance which they made was hardly worth mentioning.

 

Haydock Commentary Matthew 19:3-12

  • Ver. 3.  Is it lawful?  Here again the Pharisees, ever anxious to ensnare Jesus in his words, come to him and ask him, is it lawful for a man to put away his wife for every cause?  Thinking now they had to a certainty succeeded, they argue thus with themselves: shall he say that it is not lawful, we will accuse him of blasphemy, contradicting the Scriptures.  For, it is written, Deut. iv. 1.  If a man take a wife, and she find not favour in his eyes, for some uncleanness, he shall write a bill of divorce.  And Malachy, ii. 16.  When thou shalt hate her, put her away. — On the other hand, if he shall say it is lawful, we will accuse him of favouring the passions.  But Jesus Christ, the wisdom of the eternal Father, silences them with the authority of that Scripture they attempted to bring against him.  What God has joined together, let no man put asunder; intimating, that the connexion between husband and wife is so strict, that by it they become as one flesh, and can no more be separated than one member from another.  Dion. Carth. — To put away his wife for every cause,[1] or upon every occasion.  They did not doubt it, if the cause was considerable.  Wi.
  • Ver. 4.  In the beginning.  It is remarked by S. Jerome, S. Chrys. and Theophylactus, that the Almighty does not say of any of the animals which he created, as he does of man and woman, that he joined one male to one female; from which it appears, according to the reasoning of S. Augustine, that monogamy, as well as the indissolubility of marriage, was instituted from the beginning by the Almighty.  T.
  • Ver. 5.  These words were pronounced by Adam.  Gen. xi. 24. — And they two shall be in one flesh.[2]  I translate thus with submission to better judges; yet the sense may be, by a kind of Hebraism, they shall be esteemed as one person.  Wi.
  • Ver. 7.  The Pharisees, not satisfied, again attack our Saviour.  To this second attack he replies: Moses indeed permitted you to put away your wives on account of the hardness of your hearts, and to prevent a greater evil, lest through your cruelty you should poison them, or put them to violent death; but in the natural law, signified by the beginning, it was not so.  Dion. Carth.
  • Ver. 8.  Moses, because of the hardness of your hearts, permitted you, &c.  Whether this was permitted in the old law, so that the man who was divorced from his wife could marry another woman, is disputed.  Some think this second marriage was still unlawful, though tolerated, and not punished.  At least in the new law, a divorce upon just causes may be sometimes permitted; but this does not make it lawful for the man or woman so separated to marry another.  Wi. — The latter part of this verse, of S. Paul, (Rom. vii. 3,) and the constant tradition of the Church, shew that the exception only refers to separation, but not to the marrying another during the life of the parties.  In this place Christ restores the original condition of the marriage state, and henceforth will have it to be a perfect figure of the hypostatic union of his divine person with our human nature, as also of his nuptial union with his Church, and consequently that it should be indissoluble.  T.
  • Ver. 9.  And I say to you.  It is worthy of remark, that in the parallel texts, S. Mark x. 2. and S. Luke xvi. 18. and S. Paul to Cor. vii. 10. omit the exception of fornication; and also that S. Matthew himself omits it in the second part of the verse; and says absolutely, that he who shall marry her that is put away committeth adultery.  It perhaps crept in here from c. v. 32, where it is found in a phrase very similar to this, but which expresses a case widely different.  Divorce is in no case admitted but in that of adultery.  This is what Christ teaches in c. v. 32, and to this the exception is referred, marked in the two texts.  But in this very case the separated parties cannot contract a second marriage without again committing adultery, as we must infer, from a comparison of this text with the parallel texts of S. Mark and S. Luke.  V. — If we did not understand it in this manner, the case of the adulteress would be preferable to the case of her who should be put away without any crime of her own; as in this supposition, the former would be allowed to marry again, which the latter would not be allowed.  T. — S. Augustine is very explicit on this subject.  See l. 11. de adult conjug. c. xxi. xxii. xxiv. — S. Jerom, in his high commendation of the noble matron, Fabiola, says of her: “that though she was the innocent party, for the unlawful act of marrying again, she did public penance.”  In Epitaph. Fabiolæ. — This universally received doctrine of the Catholic Church was confirmed in the general council of Trent.  Sess. xxiv. can. 6.
  • Ver. 11.  All receive not this word.[3]  To translate all cannot take, or cannot receive this word, is neither conformable to the Latin nor Greek text.  To be able to live singly, and chastely, is given to every one that asketh, and prayeth for the grace of God to enable him to live so.  Wi. — Jesus Christ takes occasion from the remark of the Pharisees to praise holy virginity, which he represents as a great and good gift of heaven; and such it has ever been considered in the eye of true and genuine religion.  Hence it appears that besides commandments, there are evangelical counsels, to the observance of which it is both lawful and meritorious for a Christian to devote himself, especially for the purpose of employing himself with greater liberty and less encumbrance in the service of his God. — Our Lord does not approve of the conclusion his disciples drew from his doctrine on the indissolubility of marriage, lest he should seem to condemn matrimony both good and necessary; neither does he reprove them for it, lest he should seem to prefer it before the state of continency.  His answer therefore prudently avoids both difficulties, by seeming to grant, on the one hand, that it was more expedient not to marry, because chastity is a great gift of God; (1 Cor. vii.) and plainly shewing on the other, that only few can have this privilege, because all do not receive this word, i.e. all are not called to this state.  Jans. — All cannot receive it, because all do not wish it.  The reward is held out to all.  Let him who seeks for glory, not think of the labour.  None would overcome, if all were afraid of engaging in the conflict.  If some fail, are we to be less careful in our pursuit of virtue?  Is the soldier terrified, because his comrade fights and falls by his side?  S. Chrys. — He that can receive it, let him receive it.  He that can fight, let him fight, overcome and triumph.  It is the voice of the Lord animating his soldiers to victory.  S. Jer.
  • Ver. 12.  And there are eunuchs, who have made themselves eunuchs, &c.  It is not to be taken in the literal sense, but of such who have taken a firm and commendable resolution of leading a single life. — He that can receive it, let him receive it.  Some think that to receive, in this and the foregoing verse, is to understand; and so will have the sense to be, he that can understand what I have said of different eunuchs, let him understand it; as when Christ said elsewhere, he that hath ears to hear, let him hear.  But others expound it as an admonition to men and women, not to engage themselves in a vow of living a single life, unless, after a serious deliberation, they have good grounds to think they can duly comply with this vow, otherwise let them not make it.  Thus S. Jerom on this place, and S. Chrys. where they both expressly take notice, that this grace is granted to every one that asketh and beggeth for it by prayer.  Wi. — To the crown and glory of which state, let those aspire who feel themselves called by heaven.

 

Daily Scripture Readings Thursday August 11 2011 19th Week in Ordinary Time Memorial of St Clare

Thursday, August 11th, 2011 at 12:01 am 
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Thursday 19th Week in Ordinary Time
Official Readings available at http://www.usccb.org/bible/

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

And the Lord said to Joshua:

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

And Joshua said to the children of Israel:

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

And again he said:

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

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

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

Psalm 113:1-6
DR Challoner Text Only

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

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

Then came Peter unto him, and said:

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

Jesus saith to him:

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

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

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

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

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

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

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

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

 

Haydock Commentary Matthew 18:21-19:1

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

 

 

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