Daily Bible Readings Thursday August 26 2011 21st Week in Ordinary Time

Thursday, August 25th, 2011 at 4:27 am  
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Thursday 21st Week in Ordinary Time Cycle I
Official Readings available at http://www.usccb.org/bible/

1 Thessalonians 3:7-13
Haydock New Testament

Therefore we were comforted, brethren, in you, in all our distress and tribulation, by your faith; For now we live, if you stand in the Lord.[1]

For what thanks can we return to God for you, in all the joy wherewith we rejoice for you before our God. Night and day, praying more abundantly, that we may see your face,[2] and may accomplish those things that are wanting to your faith?[3]

Now God himself and our Father, and our Lord Jesus Christ direct our way unto you: And may the Lord multiply you,[4] and make you abound in charity towards one another, and towards all men: as we do also towards you, to confirm your hearts without blame, in holiness before God and our Father, at the coming of our Lord Jesus Christ with all his saints. Amen.

 Psalm 89:3-4, 12-14, 17 (Ps 90 NAB)
DR Challoner Text Only

Turn not man away to be brought low:
and thou hast said: Be converted, O ye sons of men.
For a thousand years in thy sight are as yesterday, which is past.
And as a watch in the night,
Can number thy wrath? So make thy right hand known:
and men learned in heart, in wisdom.
Return, O Lord, how long?
and be entreated in favour of thy servants.
We are filled in the morning with thy mercy:
and we have rejoiced, and are delighted all our days.
And let the brightness of the Lord our God be upon us:
and direct thou the works of our hands over us;
yea, the work of our hands do thou direct.

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

Watch ye, therefore, because you know not at what hour your Lord will come.[5] But this know ye, that if the master of the house knew at what hour the thief would come, he would certainly watch, and would not suffer his house to be broken open. Wherefore be ye also ready, because at what hour you know not, the Son of man will come.

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

 

Footnotes    (↵ returns to text)
  1. We live. That is, we live in joy and comfort, if you stand firm in the faith of Christ, as you ought. Wi.—The news that you stand steadfast in the Lord, reanimates me under all my sufferings, and as it were raises me to life again from the shadow of death, under which I am placed. O that I could see you, to complete the work of instructing you in the faith, which I have begun.↵
  2. That we may see your face. Though epistles in absence give great comfort, and help to confirm the faith once delivered, it is by preaching that the faith of Jesus Christ and true religion are both begun and accomplished.↵
  3. And may accomplish those things that are wanting to your faith? That is, give you fuller instructions. Wi.↵
  4. And may the Lord multiply you. That is, increase the number of Christians among you. Wi.↵
  5. Watch ye, therefore. That men might not be attentive for a time only , but preserve a continual vigilance, the Almighty conceals from them the hour of their dissolution: they ought therefore to be ever expecting it, and ever watchful. But to the eternal infamy of Christians be it said, much more diligence is used by the worldly wise for the preservation of their wealth, than by the former for the salvation of their immortal souls. Though they are fully aware that the Lord will come, and like a thief in the night, when they least expect him, they do not persevere watching, nor guard against the irreparable misfortunate of quitting the present life without previous preparation. Therefore will the day come to the destruction of such as are reposed in sleep. S. Chrys. hom. lxxviii. On S. Mat.—Of what importance is it then that we should be found watching, and properly attentive to the one thing necessary, the salvation of our immortal souls. For what will it avail us, if we have gained the whole world, which we must then leave, and lose our immortal souls, which, owing to our supine neglect to these admonitions of Jesus Christ, must suffer in hell-flames for all eternity? A.↵

Daily Scripture Readings Wednesday August 24 2011 Feast of St Bartholomew – Apostle

Wednesday, August 24th, 2011 at 1:53 am  
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August 24 2011 Feast of St Bartholomew Apostle
Official Readings of the Liturgy at – http://www.usccb.org/bible/

Revelation 21:9b-14
Haydock New Testament

The Angel spoke with me, saying: Come, and I will shew thee the bride, the wife of the Lamb.[1]

And he took me up in spirit to a great and high mountain, and he shewed me the holy city, Jerusalem, coming down out of heaven from God, Having the glory of God: and the light thereof like to a precious stone, as a jasper stone, as crystal. And it had a wall great and high, having twelve gates: and in the gates twelve Angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: On the east, three gates: and on the north, three gates: and on the south, three gates: and on the west, three gates. And the wall of the city had twelve foundations, and in them the twelve names of the twelve apostles of the Lamb.

Psalm 144:10-13, 17-18 (Ps 145 NAB)
DR Challoner Text Only

Let all thy works, O Lord, praise thee: and let thy saints bless thee.
They shall speak of the glory of thy kingdom: and shall tell of thy power:
To make thy might known to the sons of men:
and the glory of the magnificence of thy kingdom.
Thy kingdom is a kingdom of all ages:
and thy dominion endureth throughout all generations.
The Lord is faithful in all his words: and holy in all his works.
The Lord is just in all his ways: and holy in all his works.
The Lord is nigh unto all them that call upon him:
to all that call upon him in truth.

The Holy Gospel of Jesus Christ According to Saint John 1:45-51
Haydock New Testament

Philip findeth Nathanael, and said to him:

We have found him of whom Moses in the law, and the prophets did write, Jesus, the son of Joseph, of Nazareth.

Saint Bartholomew

And Nathanael said to him:

Can any thing of good come from Nazareth?[2]

Philip saith to him:

Come and see.

Jesus saw Nathanael coming to him: and he saith of him;

Behold an Israelite indeed, in whom there is no guile.

Nathanael said to him:

Whence knowest thou me?

Jesus answered, and said to him:

Before that Philip called thee, when thou wast under the fig-tree, I saw thee.

Nathanael answered him, and said:

Rabbi, thou art the Son of God, thou art the king of Israel.

Jesus answered, and said to him:

Because I said to thee, I saw thee under the fig-tree, thou believest: greater things than these shalt thou see.[3]

And he saith to him:

Amen, amen, I say to you, you shall see the heaven opened, and the Angels of God ascending and descending upon the Son of man.[4]

Footnotes    (↵ returns to text)
  1. I will shew thee the bride, the wife of the Lamb: all the Church triumphant in heaven. Wi.↵
  2. Can any thing of good come from Nazareth? Nathanael did not think it consistent with the predictions of the prophets, that the Messias, who was to be the Son of David, and to be born at Bethlehem, should be of the town of Nazareth; which he did not imagine could be the place of Jesus’s birth. But when he came to Jesus, and found that he knew the truth of things done in private, and in his absence, he professed his belief in Jesus in these words: Rabbi, thou art the Son of God, thou art the king of Israel. We may here take notice, with Dr. Pearson, on the second article of the Creed, that the Jews, before the coming of Christ, were convinced that he was to be the Son of God; (though they have denied it since that time) for they interpreted, as foretold of their Messias, these words: (Psal. ii. 7.) The Lord said to me, thou art my Son, this day have I begotten thee: and this is what Nathanael here confessed. The same is confirmed by the famous confession of S. Peter, (Matt. xvi. 16.) Thou art the Christ, the Son of the living God; by the words of Martha, (Jo. xi. 27.) I have believed that thou art the Christ, the Son of the living God, who art come into the world: In fine, by the question which the Jewish priest put to our Saviour, (Matt. xxvi. 63.) I adjure thee by the living God, that thou tell us whether thou be the Christ the Son of God. See also Jo. vi. 70. and Jo. xx. 31. Wi.↵
  3. Greater things than these. Greater miracles and proofs that I am the Messias, and the true Son of God. Wi.↵
  4. You shall see the heaven open, &c. It is not certain when this was to be fulfilled: S. Chrysostom thinks at Christ’s ascension; others refer it to the day of judgment. Wi.↵

Daily Scripture Readings Tuesday August 23 2011 21st Week in Ordinary Time

Tuesday, August 23rd, 2011 at 2:00 am  
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Tuesday 21st Week in Ordinary Time Cycle I
Official Readings available at http://www.usccb.org/bible/

1 Thessalonians 2:1-8
Haydock New Testament

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

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

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

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

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

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

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

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

 

Woe unto You, Scribes and Pharisees

 

Footnotes    (↵ returns to text)
  1. Vain.  Our entrance among you was not in vain fables, or lies; our preaching was not in trifles: (Œcumenius) or rather was not without fruit.  Others have spoken of it every where; but why refer you to others when yourselves know that it was every where followed by abundance of good works, faith, patience? &c.  Estius.↵
  2.  Our exhortation was not proceeding from error.[1]  That is, was not by promoting errors, or uncleanness.  Wi.↵
  3. As we were approved of and chosen by God to announce his gospel, we have tried to correspond with his designs; and we speak in a spirit of disinterestedness, not to please men, but God.  Being chosen by God, it is to him we must render an account.  Have we spoken to you in words of flattery?  Have we disguised the gospel truth, or concealed its austerity?  Have we made piety a cloak for avarice? &c.  Calmet.↵
  4. Nor taken an occasion of covetousness.  Not so as to make the gospel a cloak for gain-sake.  Wi.↵
  5. But we became little,[2] by our carriage, and by our humility and kindness.  In the Greek, made ourselves gentle, good natured, &c.  Wi.↵
  6. Because you were become most dear to us.  Lit. desiring you.[3]  S. Chrys. admires the tender expressions of love in S. Paul.  Wi.↵
  7. You . . who pay tithe, &c.  The tithes of these small things are not found in the law.  Nor yet doth Christ blame them so much for this, as for neglecting more weighty matters; and tells them by a proverb, that they strain out a gnat, and swallow a camel.  Wi. — The Pharisees pretended the greatest exactitude even in the smallest commands of the law, when the observance of them could impress the people with a favourable idea of their sanctity; whereas they omitted the more essential precepts of the law, when it did not procure them the praise of men.  Nic. de Lyra. — S. Jerom interprets this passage of receiving tithes; the Vulgate has decimare.  S. Jer. — The Pharisees are blamed by our Lord for their avarice, in scrupulously exacting tithes of the most trifling things, whilst they lived in a constant neglect of their duty, both to God and their neighbour.  Idem.↵
  8. Wo to you.  Jesus Christ here condemns, in forcible language, the principal vices of the Pharisees, viz. their hypocrisy, false devotion, boundless ambition, insatiable avarice, false zeal, and ignorance in deciding upon cases of conscience.  S. Luke represents our Saviour as saying this to the Pharisees at dinner; (C. xi.) so that Christ must either have repeated these things at different times; or, S. Mat. according to custom, must have added them to other words of our Saviour, which, though spoken on another occasion, had some connection with the same subject.  In vain do you, Pharisees, boast of your external sanctity.  Do not imagine, that fornication, adultery, and other actions, are the only sins to be attended to; and that pride, avarice, anger, and other spiritual sins, are of no moment.  He who made the body, made also the soul; and it is of equal consequence that both be kept clean and free from sin.  Nic. de Lyra. — By the similitude of the cup, and of whited sepulchres, as also that of building the sepulchres of the prophets, he shews that they did all their actions purposely to be seen by men, and that this was their only motive in all they did.  Idem. — Like Ezekiel’s bitter roll, we have here a dreadful list of woes, like as many thunderbolts, levelled against hypocrisy, avarice, ambition, and all bitter zeal.  We should be careful not to suffer such rank weeds to grow up in our soil, to the ruin of all good.↵
  9. Thou blind Pharisee.  The vices of the Scribes and Pharisees are not unfrequently to be found in Christians.  The genuine characters of the pharisaical and hypocritical spirit, are: 1. to be punctiliously exact in trifles; 2. to be fond of distinction and esteem; 3. to be content with external piety; 4. to entertain a high opinion of ourselves, and to be impatient of reproof; 5. to be harsh to others, and ready to impose on them what we do not observe ourselves.  Sins abundantly sufficient to rob us of every good, and to leave our house quite desolate! not less so than the temple and city of Jerusalem!↵

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.↵

Scripture Readings August 21 2011 21st Sunday in Ordinary Time

Sunday, August 21st, 2011 at 2:10 am  
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21st Sunday in Ordinary Time
Official Readings available at http://www.usccb.org/bible/

Isaiah 22:19-23
DR Challoner

And I will drive thee out from thy station, and depose thee from thy ministry. And it shall come to pass in that day, that I will call my servant Eliacim[1] the son of Helcias, And I will clothe him with thy robe, and will strengthen him with thy girdle,[2] and will give thy power into his hand: and he shall be as a father to the inhabitants of Jerusalem, and to the house of Juda.

And I will lay the key of the house of David upon his shoulder:[3] and he shall open, and none shall shut: and he shall shut, and none shall open. And I will fasten him as a peg[4] in a sure place, and he shall be for a throne of glory to the house of his father.

Responsorial Psalm 137:1-3, 6, 8
DR Challoner Text Only

I will praise thee, O Lord, with my whole heart:
for thou hast heard the words of my mouth.
I will sing praise to thee in the sight of the angels:
I will worship towards thy holy temple,
and I will give glory to thy name.
For thy mercy, and for thy truth:
for thou hast magnified thy holy name above all.
In what day soever I shall call upon thee, hear me:
thou shalt multiply strength in my soul.
For the Lord is high, and looketh on the low:
and the high he knoweth afar off.
The Lord will repay for me:
thy mercy, O Lord, endureth for ever:
O despise not the works of thy hands.

The Epistle of St Paul to the Romans 11:33-36
Haydock New Testament

O the depth of the riches, of the wisdom, and of the knowledge of God![5] How incomprehensible are his judgments, and how unsearchable his ways! For who hath known the mind of the Lord? Or who hath been his counselor? Or who hath first given to him, and recompense shall be made him? For of him, and by him, and in him, are all things: to him be glory for ever. Amen.[6]

The Holy Gospel of Jesus Christ According to Saint Matthew 16:13-20
Haydock New Testament

And Jesus came into the parts of Cæsarea Philippi:[7] and he asked his disciples saying:

Whom do men say that the Son of man is?

But they said:

Some John the Baptist, and others Elijah, and others Jeremiah, or one of the prophets.[8]

But Jesus saith to them:

But whom do you say that I am?[9]

Simon Peter answering said:[10]

Thou art Christ, the Son of the Living God.[11]

And Jesus answering, said to him:

Blessed art thou, Simon Bar-Jona:[12] because flesh and blood hath not revealed it to thee, but my Father, who is in heaven. And I say to thee:[13] That thou art Peter;[14] and upon this rock I will build my church,[15] and the gates of hell shall not prevail against it.[16] And I will give to thee the keys of the kingdom of heaven.[17] And whatsoever thou shalt bind upon earth, it shall be bound also in heaven:[18] and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven.[19]

Then he commanded his disciples, that they should tell no one that he was Jesus the Christ.[20]

Footnotes    (↵ returns to text)
  1. Eliacim, who had been displaced, v. 15. He acted as regent after the departure of Manasses, who always followed his counsels at his return. Judith iv. 5. The priesthood was not then incompatible with civil and military functions.↵
  2. Girdle, the badge of power. Job xii. 18.↵
  3. Shoulder. Here the marks of dignity were worn. Eliacim was appointed master of the palace, over all the other servants. C. — Thus we may gather what power Christ conferred on S. Peter, when he gave him the keys of heaven. Mat. xvi. 19. Apoc. iii. 7. H.↵
  4. Peg, on which whatever is placed shall be secure. 1 Esd. ix. 8.↵
  5. O the depth, &c. After he hath spoken of the mysteries of God’s grace and predestination, of his mercy and justice, which we must not pretend to dive into, he concludes this part of his epistle, by an exclamation, to teach us submission of our judgment, as to the secrets of his providence, which we cannot comprehend.↵
  6. How incomprehensible are his judgments, &c. — Who hath first given to him, and recompense shall be made him? That is, no one, by any merit on his part, can first deserve God’s favours and mercy, by which he prevents us. — For of him, from God, or from Jesus Christ, as God, and by him, who made, preserves, and governs all things, and in him, is our continual dependance: for in him we live, we move, and exist. In the Greek, it is unto him,[3] to signify he is also our last end. See the notes, John c. i. Wi. — All things are from God, as their first cause and creator; all things are by God, as the ruler and governor of the universe; and all things are in God, or (as the Greek has it) for God, because they are all directed to his honour and glory. For the hath made all things for himself. Ps. xvi. S. Basil, lib. de Spiritu sto. c. 5.↵
  7. Cæarea Philippi, was first called Paneades, and was afterwards embellished and greatly enlarged by Philip the tetrarch, son of Herod the great, and dedicated in honour of Augustus, hence its name. There was moreover another Cæsarea, called Straton, situated on the Mediterranean: and not in this, but in the former, did Christ interrogate his disciples. He first withdrew them from the Jews, that they might with more boldness and freedom deliver their sentiments. S. Chry. hom. lv. — The Cæsarea here mentioned continued to be called by heathen writers Panea, from the adjoining spring Paneum, or Panium, which is usually taken for the source of the Jordan.↵
  8. Some say, &c. Herod thought that Christ was the Baptist, on account of his prodigies. S. Mat. xiv. 2. Others that he was Elias: 1st. because they expected he was about to return to them, according to the prophecy of Malachias; behold I will send you Elias; 2d. on account of the greatness of his miracles; 3d. on account of his invincible zeal and courage in the cause of truth and justice. Others again said he was Jeremias, either on account of his great sanctity, for he was sanctified in his mother’s womb; or, on account of his great charity and love for his brethren, as it was written of Jeremias: he is a lover of his brethren. Or, again, one of the prophets, viz. Isaias, or some other noted for eloquence; for it was the opinion of many of the Jews, as we read in S. Luke, that one of the ancient prophets had arisen again. Dion. Carth.↵
  9. Whom do you say that I am? You, who have been continually with me; you, who have seen me perform so many more miracles; you, who have yourselves worked miracles in my name? From this pointed interrogation, Jesus Christ intimates, that the opinion men had formed of him was very inadequate to the exalted dignity of his person, and that he expects they will have a juster conception of him. Chry. hom. lv.↵
  10. Simon Peter answering. As Simon Peter had been constituted the first in the college of apostles, (Matt. x. 2.) and therefore surpasseth the others in dignity as much as in zeal, without hesitation, and in the name of all, he answers: thou art the Christ, the Redeemer promised to the world, not a mere man, not a mere prophet like other prophets, but the true and natural Son of the living God. Thus SS. Chrys. Cyril, Ambrose, Austin, and Tirinus. When our Saviour inquired the opinion of him, Peter, as the mouth of the rest, and head of the whole college, steps forth, and prevents the others. Chrys. hom. lv.↵
  11. Tu es Christus, filius Dei vivi; or, as it is in the Greek, ο χριστος, ο υιος; The Christ, the Son, the Christ formerly promised by the law and the prophets, expected and desired by all the saints, the anointed and consecrated to God: ο υιοσ, the Son, not by grace only, or an adoptive filiation like prophets, to whom Christ is here opposed, but by natural filiation, and in a manner that distinguishes him from all created beings. — Thou art[1] Christ, the Son of the living God, not by grace only, or by adoption, as saints are the sons of God, but by nature, and from all eternity, the true Son of the living God. Wi.↵
  12. Blessed art thou, Simon Bar-Jona. Σιμον is undoubtedly Συμεων, as written 2 Pet. i. 1. Βαριωνα is son of Jona, or John, an abridgment for Βαριωαννα. Bar, in Chaldaic, is son; hence S. Peter is called, in John xi, 16. and 17, Simon, son of John. It was customary with the Jews to add to a rather common name, for the sake of discrimination, a πατρωνυμικον, or patronymic, as appears from Matt. x. 3. and xxiii. 35. Mark ii. 14. John vi. 42. P.↵
  13. Κἀγὼ. And I say to thee, and tell thee why I before declared, (John i. 42.) that thou shouldst be called Peter, for thou art constituted the rock upon which, as a foundation, I will build my Church, and that so firmly, as not to suffer the gates (i.e. the powers) of hell to prevail against its foundation; because if they overturn its foundation, (i.e. thee and thy successors) they will overturn also the Church that rests upon it. Christ therefore here promises to Peter, that he and his successors should be to the end, as long as the Church should last, its supreme pastors and princes. T. — In the Syriac tongue, which is that which Jesus Christ spoke, there is no difference of genders, as there is in Latin, between patra, a rock, and Petrus, Peter; hence, in the original language, the allusion was both more natural and more simple. V.↵
  14. Thou art Peter;[2] and upon this (i.e. upon thee, according to the literal and general exposition of the ancient Fathers) I will build my church. It is true S. Augustine, in one or two places, thus expounds these words, and upon this rock, (i.e. upon myself:) or upon this rock, which Peter hath confessed: yet he owns that he had also given the other interpretation, by which Peter himself was the rock. Some Fathers have also expounded it, upon this faith, which Peter confessed; but then they take not faith, as separated from the person of Peter, but on Peter, as holding the true faith. No one questions but that Christ himself is the great foundation-stone, the chief corner-stone, as S. Paul tells the Ephesians; (C. ii, v. 20.) but it is also certain, that all the apostles may be called foundation-stones of the Church, as represented Apoc. xxi. 14. In the mean time, S. Peter (called therefore Cephas, a rock) was the first and chief foundation-stone among the apostles, on whom Christ promised to build his Church. Wi. — Thou art Peter, &c. As S. Peter, by divine revelation, here made a solemn profession of his faith of the divinity of Christ, so in recompense of this faith and profession, our Lord here declares to him the dignity to which he is pleased to raise him: viz. that he, to whom he had already given the name of Peter, signifying a rock, (John i. 42.) should be a rock indeed, of invincible strength, for the support of the building of the church; in which building he should be next to Christ himself, the chief foundation-stone, in quality of chief pastor, ruler, and governor; and should have accordingly all fulness of ecclesiastical power, signified by the keys of the kingdom of heaven.↵
  15. Upon this rock, &c. The words of Christ to Peter, spoken in the vulgar language of the Jews, which our Lord made use of, were the same as if he had said in English, Thou art a rock, and upon this rock I will build my church. So that, by the plain course of the words, Peter is here declared to be the rock, upon which the church was to be built; Christ himself being both the principal foundation and founder of the same. Where also note, that Christ by building his house, that is, his Church, upon a rock, has thereby secured it against all storms and floods, like the wise builder. Matt. vii. 24, 25.↵
  16. The gates of hell, &c. That is, the powers of darkness, and whatever Satan can do, either by himself or his agents. For as the Church is here likened to a house, or fortress, the gates of which, i.e. the whole strength, and all the efforts it can make, will never be able to prevail over the city or Church of Christ. By this promise we are fully assured, that neither idolatry, heresy, nor any pernicious error whatsoever shall at any time prevail over the Church of Christ. Ch. — The gates, in the Oriental style, signify the powers; thus, to this day, we designate the Ottoman or Turkish empire by the Ottoman port. The princes were wont to hold their courts at the gates of the city. V.↵
  17. And I will give to thee the keys, &c. This is another metaphor, expressing the supreme power and prerogative of the prince of the apostles. The keys of a city, or of its gates, are presented or given to the person that hath the chief power. We also own a power of the keys, given to the other apostles, but with a subordination to S. Peter and to his successor, as head of the Catholic Church.↵
  18. And whatsoever thou shalt bind, &c. All the apostles, and their successors, partake also of this power of binding and loosing, but with a due subordination to one head invested with the supreme power. Wi.↵
  19. Loose on earth. The loosing the bands of temporal punishments due to sins, is called an indulgence: the power of which is here granted. Ch. — Although Peter and his successors are mortal, they are nevertheless endowed with heavenly power, says S. Chry. nor is the sentence of life and death passed by Peter to be attempted to be reversed, but what he declares is to be considered a divine answer from heaven, and what he decrees, a decree of God himself. He that heareth you, heareth me, &c. The power of binding is exercised, 1st. by refusing to absolve; 2d. by enjoining penance for sins forgiven; 3d. by excommunication, suspension or interdict; 4th. by making rules and laws for the government of the Church; 5th. by determining what is of faith by the judgments and definitions of the Church. T. — The terms binding and loosing, are equivalent to opening and shutting, because formerly the Jews opened the fastenings of their doors by untying it, and they shut or secured their doors by tying or binding it. V. — Dr. Whitby, a learned Protestant divine, thus expounds this and the preceding verse: “As a suitable return to thy confession, I say also to thee, that thou art by name Peter, i.e. a rock; and upon thee, who art this rock, I will build my making laws to govern my Church.” (Tom. i, p. 143.) Dr. Hammond, another Protestant divine, explains it in the same manner. And p. 92, he says: ” What is here meant by the keys, is best understand by Isaias xxii. 22, where they signified ruling the whole family or house of the king: and this being by Christ accommodated to the Church, denotes the power of governing it.”↵
  20. Tell no one that he was Jesus, the Christ. In some MSS. both Greek and Latin, the name Jesus is not here found, and many interpreters think it superfluous in this place. The Greek expressly says the Christ adjoining the article, which the Latin tongue does not express. V. — “In a preceding part of Scripture, Jesus sending his apostles, commanded them to publish his coming; but here he seems to give a contrary mandate, tell no one, &c. but in my opinion it is one thing to preach the Christ, and another to preach Christ Jesus; for Christ is a name of dignity, but Jesus is the particular name of the Redeemer.” S. Jer. — He did not forbid them to teach that there was a Messias a Redeemer, but to declare then that he was the person; 2d. the disciples (Matt. x,) are not sent to preach the gospel, strictly speaking, but only to prepare the minds and hearts of the people for the coming of the Messias, as is evident from Mat. x. 23. See Mark xiv. 61. and 62. John v. 18. and viii. 58. and x. 30. and xi. 27. But why did he lay this injunction? To avoid the envy of the Scribes, and not to appear to raise his own glory. He wished the people to be induced to own him for their Messias, not from the testimony of his retainers, but from his miracles and doctrines; and lastly, because as his time was not yet come, the apostles were not yet fit to deliver, nor the people to receive, this grand tenet. Mat. Polus. — It might moreover have proved a hinderance to his death.↵
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