| Douay RheimsDouay-Rheims Bible -- The New Testament was published at Rheims (1582), the Old Testament at Douay (1609). The Douay Rheims served as the main English bible for the Catholic world for centuries. Bishop Challoner updated it extensively mid-18th century. Biblical scholar Rev. George Haydock compiled a Catholic commentary mid-19th century. This text set is from an approved 1914 U.S. printing. | Haydock CommentaryHaydock Catholic Bible Commentary - based on the Douay-Rheims Bible; originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). |
| 1 And rising up from thence, he cometh into the coasts of Judea beyond the Jordan: and the multitudes flock to him again. And as he was accustomed, he taught them again. | |
| 2 And the Pharisees coming to him asked him: Is it lawful for a man to put away his wife? tempting him. |
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| 3 But he answering, saith to them: What did Moses command you? | |
| 4 Who said: Moses permitted to write a bill of divorce, and to put her away. | Moses permitted the injured husband to send away his wife, declaring that he had repudiated her. See Deut. xxiv. 1.
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| 5 To whom Jesus answering, said: Because of the hardness of your heart he wrote you that precept. | Because of the hardness of their hearts, and to prevent the excesses they would otherwise have committed with regard to their wives. V.
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| 6 But from the beginning of the creation, God made them male and female. | But from the beginning of the world it was not thus; for then God only formed one man and one woman, that they might be exclusively and invariably attached to each other.
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| 7 For this cause a man shall leave his father and mother; and shall cleave to his wife. | Hence it is written, (Gen. ii. 24, and Matt. xix. 5.) A man shall leave father and mother, and adhere to his wife.
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| 8 And they two shall be in one flesh. Therefore now they are not two, but one flesh. | The martyrs strewed garments in the way by putting off the garments of the flesh, and thus preparing a way by their blood for the servants of God. Many strew their garments in the way, by subduing their bodies in fasting and abstinence, and thus affording good example to those that follow them. Those cut down branches from the trees, who in their instructions take their seeds from the discourses of the Fathers, and, by an unassuming and humble delivery, spread them in the way of God. V. Bede. — Let us strew the way of life, and cut branches from the trees, by imitating the example of the saints. For the saints are the trees, from which we cut down branches, when we imitate their virtues. Theophylactus. — The just shall flourish like the palm-tree, (Ps. xci.) confirmed in their roots, and extensive in their fruit and flowers, being the sweet odour of Christ. 2 Cor. ii. 15.
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| 9 What therefore God hath joined together, let not man put asunder. | They that went before, were the prophets; and they that come after, are the apostles. S. Jerom. — All these voluntary offerings were grateful to our divine Saviour; so are the like offerings made to him in the blessed sacrament. B.
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| 10 And in the house again his disciples asked him concerning the same thing. | They call the kingdom of Christ the kingdom of David, because Christ was descended of the family of David. David is likewise interpreted, strong of hand; but who is strong of hand but the Lord, whose hand has wrought so many and such miracles? Theophy. — How great is the similarity of this sentence with that delivered by the angel Gabriel, when he addressed the blessed Virgin Mary: "the Lord God will give to Him the seat of David, his father." Ven. Bede. — " In the highest ." By this is meant, that the just shall be built upon the ruins of the angels; and, that the inhabitants of the earth shall obtain salvation. S. Jerom. — The literal meaning is: blessed be the kingdom of our father, David, which he sees arrive in the person of his Son: Hosanna, glory and salvation to this Son so long expected, so ardently desired: peace and salvation, and glory be given to Him, by the great Lord and God, who dwelleth in the highest heaven. S. Mat. xxi. 9. S. Luke xix. 38.
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| 11 And he saith to them: Whosoever shall put away his wife and marry another, committeth adultery against her. | In going into the temple, immediately on entering the city, he shews what religion recommends to us, viz. to enter first into a place of worship, if there is one, where we visit. Ven. Bede. — Looking into the hearts of all, he could not, amongst those who contradicted the truth, find where to recline his head; therefore, he withdraws to his faithful servants, and takes up his abode with the children of obedience. Idem.
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| 12 And if the wife shall put away her husband, and be married to another, she committeth adultery. | |
| 13 And they brought to him young children, that he might touch them. And the disciples rebuked them that brought them. | He came, if perhaps, &c. Christ knew there was no fruit upon it, and that it was not the season, or a season for figs. See Matt. xxi. 19, what instruction he designed to give his disciples by what he said and did to the fig-tree. Wi. — Jesus Christ here curses the barren tree, on account of his disciples, who were present; for as he every where gave instances of his most beneficent will, it was proper he should also give them proofs of his justice and severity. Hence his principal motive for cursing the fig-tree was, not on account of any hunger he then experienced; for it is not probable that Christ should experience so great hunger, and at so early an hour, as these words seem to indicate. Ven. Bede.
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| 14 Whom when Jesus saw, he was much displeased, and saith to them: Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God. | Unless we are possessed of the innocence and purity of little children, we cannot enter the kingdom of heaven. By the kingdom of heaven, we may here understand the truths of the gospel; for as a child never contradicts its teachers, nor opposes to them vain reasonings and empty words, but faithfully and readily receives their instructions, and with fear obeys them; so must we implicitly obey, and without any, the least, opposition, receive the word of the Lord. Ven. Bede.
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| 15 Amen I say to you, whosoever shall not receive the kingdom of God as a little child, shall not enter into it. | |
| 16 And embracing them, and laying his hands upon them, he blessed them. | The vessels here spoken of as not allowed to be carried through the temple, were not any belonging to the temple, but only such as were brought by those who were buying and selling. Origen asserts, that our Saviour's driving so many thousands out of the temple, poor and humble as he appeared, was a more astonishing miracle than even his giving sight to the blind. So divine an effulgency flashed from his eyes and whole countenance, as affected every beholder with astonishment and awful terror. Orig. in D. Diony. — If Christ could not bear to see his Father's house profaned, even with those things which in another place were not unbecoming, how indignant must he be to see the temple of God defiled with blasphemous and heretical doctrines, and with that levity and inattention observed in thougthtless giddy Christians, who thus scandalize and pervert his devoted children. A.
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| 17 And when he was gone forth into the way, a certain man running up and kneeling before him, asked him, Good Master, what shall I do that I may receive life everlasting? | Not to the Jews only, but to all nations; not in Jerusalem only, but in every city of the known world. It is no longer a temple of bulls, goats, and rams, but a temple of prayer. Ven. Bede.
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| 18 And Jesus said to him, Why callest thou me good? None is good but one, that is God. | What effect this strong reproof of our Saviour had upon the Jewish priests, and other ministers of the temple, is related by the evangelist in the subsequent words: they sought how they might destroy him. Still they were obliged to protract their iniquitous designs for a short time, as the multitude were in admiration of his doctrines. Gloss. — It was on a Tuesday that Jesus Christ discussed various subjects in the temple, his mission, the duties we owe to society, the resurrection of the body, &c. &c.
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| 19 Thou knowest the commandments: Do not commit adultery, do not kill, do not steal, bear not false witness, do no fraud, honour thy father and mother. | |
| 20 But he answering, said to him: Master, all these things I have observed from my youth. | We must recollect, that to the faithful observers of the Mosaic law, not only present goods were given, but the happiness of a future life promised. Hence our Lord with reason inquired, whether he had kept the commandments. The innocent life of this young man is deserving of our imitation. Ven. Bede.
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| 21 And Jesus looking on him, loved him, and said to him: One thing is wanting unto thee: go, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me. | Loved him. We need understand no more by this, than that Christ gave him some marks of his tenderness for him, and for all men by his kind instructions, and invitations to a good and perfect life. Wi. — It is worthy of inquiry, how that could happen which the evangelist here mentions, how Jesus could love this young man; when, as it is here related, he did not follow the admonitions given him by Jesus Christ. The reason is, Christ loved him for his past behaviour, and his strict observance of the old law. S. Chrys. in S. Thom. Cat. aur.
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| 22 Who being struck sad at that saying, went away sorrowful: for he had great possessions. | |
| 23 And Jesus looking round about, saith to his disciples: How hardly shall they that have riches, enter into the kingdom of God! | Ecclesiastical history informs us, that S. Gregory of Neo-Cæsarea, surnamed Thaumaturgus (whose feast is kept Nov. 17.) performed this miracle, removing by his prayers a mountain that obstructed the building of a church. Ven. Bede.
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| 24 And the disciples were astonished at his words. But Jesus again answering, saith to them: Children, how hard is it for them that trust in riches, to enter into the kingdom of God? | |
| 25 It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of God. | |
| 26 Who wondered the more, saying among themselves: Who then can be saved? | Faith alone will not suffice for the remission of sins; we must moreover pardon every neighbour, and from our heart.
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| 27 And Jesus looking on them, saith: With men it is impossible; but not with God: for all things are possible with God. | |
| 28 And Peter began to say unto him: Behold, we have left all things, and have followed thee. | "It was a reasonable demand," says Dr. Barrow, "which was made to our Saviour: tell us by what authority thou doest these things, and who hath given thee this authority. The reasonableness of it our Lord did often avow, declaring, that if by his doctrine and works he had not vouched the divinity of his authority, it had been no sin to disbelieve or reject him." John v. 31, 36. x. 25, 37. and xv. 22, 24. Dr. Barrow on Supremacy, p. 49. — This principle, which supposes in pastors the necessity of a lawful mission, was formerly, and may still be, triumphantly urged against Luther, Calvin, Tindal, Cranmer, and all the first pretended Reformers of the Catholic Church. For whence, said the Catholics, did these innovators derive their mission? Who sent them to preach? Who gave them authority to reform and alter the whole state of God's Church? Let them shew their commission for this purpose, either ordinary or extraordinary. Unless they can do this, we have nothing to do
with usurpers and intruders. . . . . If it be pretended that they had extraordinary mission, immediately derived from God, why did they not shew their credentials, stamped with the broad seal of heaven; that is, why did they not by clear and evident miracles, such as Christ and his apostles wrought, attest their being thus extraordinarily commissioned for the extraordinary work of the Reformation? Without such proofs as these, no pretensions to an extraordinary mission, in opposition to the ordinary Church authority, can be admitted. Otherwise every fanatic or enthusiast, following his own caprice, may pretend to a call from heaven; and, upon this foolish plea, preach up his own dreams for the pure word of God, in contempt of all authority, whether of Church or State. If it be said that the missions of the first reformers were ordinary, and derived to them by the ministry of men, it behoves them to point out what men these were from whom they received this ordinary
power. Were they Catholics or Protestants? Not Protestants, for they cannot name any such who commissioned them to preach; not Catholics, because the religion which Luther and his reforming brethren endeavoured to propagate, was a new religion, directly opposite to that of Catholics, and therefore could not be taught, in virtue of any commission from Catholics. And how can they preach unless they be sent? Rom. x. 15. If it be urged that Luther had received his orders in the Catholic Church, it is easily answered that this could not authorize him to commence preacher and teacher of another religion, any more than the orders which Mr. Whiston and Mr. Wesley might receive in the Protestant church of England could authorize them to teach a doctrine anathematized by that Church. Rutter.
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| 29 Jesus answering, said: Amen I say to you, there is no man who hath left house or brethren, or sisters, or father, or mother, or children, or lands, for my sake and for the gospel, | |
| 30 Who shall not receive an hundred times as much, now in this time; houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions: and in the world to come life everlasting. | |
| 31 But many that are first, shall be last: and the last, first. | |
| 32 And they were in the way going up to Jerusalem: and Jesus went before them, and they were astonished; and following were afraid. And taking again the twelve, he began to tell them the things that should befall him. | Christ goes before, to shew his eagerness to suffer the ignominies and torments of his approaching passion, for our salvation. Theophy. — But the disciples being already forewarned of what their Master was to suffer from the high priest and Scribes, went along the road to Jerusalem, with silent fear and trepidation, either lest they should be put to death with him, or lest he, whose life and doctrines they enjoyed, should fall into the hands of his enemies. But our kind Redeemer, foreseeing that the minds of his disciples were disturbed, comforts them with the assurance of his resurrection. Ven. Bede.
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| 33 Saying: Behold we go up to Jerusalem, and the Son of man shall be betrayed to the chief priests, and to the scribes and ancients, and they shall condemn him to death, and shall deliver him to the Gentiles. |
Neither do I tell you,
&c. I do not tell you what I know, because you refuse to own what you know. We should observe, there are here two reasons for concealing the truth from inquirers: 1st, when he that inquireth after the truth is incapable of understanding it; 2d, when on account of some contempt of the truth, or some other evil indisposition, the person is not deserving of having the truth laid open to him. Ven. Bede.
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| 34 And they shall mock him, and spit on him, and scourge him, and kill him: and the third day he shall rise again. | |
| 35 And James and John the sons of Zebedee, come to him, saying: Master, we desire that whatsoever we shall ask, thou wouldst do it for us: | S. Matt. (xx. 20.) says it was their mother, Salome, but probably at their solicitation, or at least with their connivance and consent.
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| 36 But he said to them: What would you that I should do for you? | |
| 37 And they said: Grant to us, that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. | |
| 38 And Jesus said to them: You know not what you ask. Can you drink of the chalice that I drink of: or be baptized with the baptism wherewith I am baptized? | |
| 39 But they said to him: We can. And Jesus saith to them: You shall indeed drink of the chalice that I drink of: and with the baptism wherewith I am baptized, you shall be baptized. | |
| 40 But to sit on my right hand, or on my left, is not mine to give to you, but to them for whom it is prepared. | |
| 41 And the ten hearing it, began to be much displeased at James and John. | |
| 42 But Jesus calling them, saith to them: You know that they who seem to rule over the Gentiles, lord it over them: and their princes have power over them. | Who seem to rule over the Gentiles, &c. See Matt. xx. 25, and Luke xxii. 25. Wi.
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| 43 But it is not so among you: but whosoever will be greater, shall be your minister. | In vain then do men either seek for immoderate power, or sigh after human greatness; for, not power, but humility, is the sure and only path to the summit of perfection. He then proves to them by his own example, that if they would not believe his words, they might at least learn by his example. Ven. Bede.
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| 44 And whosoever will be first among you, shall be the servant of all. | |
| 45 For the Son of man also is not come to be ministered unto, but to minister, and to give his life a redemption for many. | |
| 46 And they came to Jericho: and as he went out of Jericho, with his disciples, and a very great multitude, Bartimeus the blind man, the son of Timeus, sat by the way side begging. | Bartimæus is a Syriac word, and signifies, son of Timæus.
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| 47 Who when he had heard, that it was Jesus of Nazareth, began to cry out, and to say: Jesus son of David, have mercy on me. | |
| 48 And many rebuked him, that he might hold his peace; but he cried a great deal the more: Son of David, have mercy on me. | |
| 49 And Jesus, standing still, commanded him to be called. And they call the blind man, saying to him: Be of better comfort: arise, he calleth thee. | |
| 50 Who casting off his garment leaped up, and came to him. | |
| 51 And Jesus answering, said to him: What wilt thou that I should do to thee? And the blind man said to him: Rabboni, that I may see. | Let us endeavour sedulously to imitate the good example of this blind man, who did not ask for honours, riches, or other worldly advantages, but only that he might receive his sight; that he might behold the light with the blessed angels, to which faith alone can conduct us. Ven. Bede. — In this worse than Cimmerian darkness, how few are found, who pray as they ought for this all-necessary light of faith!!! |
| 52 And Jesus saith to him: Go thy way, thy faith hath made thee whole. And immediately he saw, and followed him in the way. | |
