Bible Phrase Search

Commentary for Genesis 1:2
Spirit of God, giving life, vigour, and motion to things, and preparing the waters for the sacred office of baptism, in which, by the institution of J. C., we must be born again; and, like spiritual fishes, swim amid the tempestuous billows of this world. v. Tert. &c. W. H.---This Spirit is what the Pagan philosophers styled the Soul of the World. C. --- If we compare their writings with the books of Moses and the prophets, we shall find that they agree in many points. See Grotius. H.
drb › Genesis › 1 ›  Verse 2

Commentary for Genesis 1:16
Two great lights. God created on the first day light, which being moved from east to west, by its rising and setting made morning and evening. But on the fourth day he ordered and distributed this light, and made the sun, moon, and stars. The moon, though much less than the stars, is here called a great light, from its giving a far greater light to earth than any of them. Ch. --- To rule and adorn, for nothing appears so glorious as the sun and moon. M. --- Many have represented the stars, as well as the sun and moon, to be animated. Ecclesiastes xvi, speaking of the sun says, the spirit goeth forward surveying all places: and in Esdras ix. 6, the Levites address God, Thou hast made heaven and all the host thereof; and thou givest life to all these things, and the host of heaven adoreth thee. S. Aug. Ench. and others, consider this question as not pertaining to faith. See Spen. in Orig. c. Cels. v. C. --- Whether the stars be the suns of other worlds, and whether the moon, &c. be inhabited, philosophers dispute, without being able to come to any certain conclusion: for God has delivered the world to their consideration for dispute, so that man cannot find out the work which God hath made from the beginning to the end, Eccles. iii. 11. If we must frequently confess our ignorance concerning the things which surround us, how shall we pretend to dive into the designs of God, or subject the mysteries of faith to our feeble reason? If we think the Scriptures really contradict the systems of philosophers, ought we to pay greater deference to the latter, than to the unerring word of God? But we must remember, that the sacred writings were given to instruct us in the way to heaven, and not to unfold to us the systems of natural history; and hence God generally addresses us in a manner best suited to our conceptions, and speaks of nature as it appears to the generality of mankind. At the same time, we may confidently asset, that the Scriptures never assert what is false. If we judge, with the vulgar, that the sun, moon, and stars are no larger than they appear to our naked eye, we shall still have sufficient reason to admire the works of God; but, if we are enabled to discover that the sun's diameter, for example, is 763 thousand miles, and its distance from our earth about 95 million miles, and the fixed stars (as they are called, though probably all in motion) much more remote, what astonishment must fill our breast! Our understanding is bewildered in the unfathomable abyss, in the unbounded expanse, even of the visible creation. --- Sirius, the nearest to us of all the fixed stars, is supposed to be 400,000 times the distance from the sun that our earth is, or 38 millions of millions of miles. Light, passing at the rate of twelve millions of miles every minute, would be nearly 3,000 years in coming to us from the remotest star in our stratum, beyond which are others immensely distant, which it would require about 40,000 years to reach, even with the same velocity. Who shall not then admire thy works and fear thee, O King of ages! Walker. --- Geog. justly remarks, "we are lost in wonder when we attempt to comprehend either the vastness or minuteness of creation. Philosophers think it possible for the universe to be reduced to the smallest size, to an atom, merely by filling up the pores;" and the reason they allege is, "because we know not the real structure of bodies." Shall any one then pretend to wisdom, and still call in question the mysteries of faith, transubstantiation, &c., when the most learned confess they cannot fully comprehend the nature even of a grain of sand? While on the one hand some assert, that all the world may be reduced to this compass; others say, a grain of sand may be divided in infinitum! H.
drb › Genesis › 1 ›  Verse 16

Commentary for Genesis 2:7
Breath of life or a soul, created out of nothing, and infused into the body to give it life. H.
drb › Genesis › 2 ›  Verse 7

Commentary for Genesis 2:9
The tree of life. So called, because it had that quality, that by eating of the fruit of it, man would have been preserved in a constant state of health, vigour, and strength, and would not have died at all. The tree of knowledge. To which the deceitful serpent falsely attributed the power of imparting a superior kind of knowledge beyond that which God was pleased to give. Ch. --- Of what species these two wonderful trees were, the learned are not agreed. The tree of knowledge, could not communicate any wisdom to man; but, by eating of its forbidden fruit, Adam dearly purchased the knowledge of evil, to which he was before a stranger. Some say it was the fig-tree, others an apple-tree. Cant. viii. 5. But it probably agreed with no species of trees with which we are acquainted, nor was there perhaps any of the same kind in paradise. T.
drb › Genesis › 2 ›  Verse 9

Commentary for Genesis 3:18
Thorns, &c. These were created at first, but they would have easily been kept under: now they grow with surprising luxuriancy, and the necessaries of life can be procured only with much labour. All men here are commanded to work, each in his proper department. The Jews were careful to teach their children some trade or useful occupation. S. Paul made tents, and proclaims, If any man will not work, neither let him eat. 2 Thess. iii. 10. C.
drb › Genesis › 3 ›  Verse 18

Commentary for Genesis 3:21
Of skins, which Adam took from the beasts which he offered in sacrifice to his merciful Judge, testifying thereby that he had forfeited his life, and uniting himself to that sacrifice of the woman's promised seed, by which alone he believed the sin of the world was to be expiated. H.
drb › Genesis › 3 ›  Verse 21

Commentary for Genesis 3:24
Cherubims. Angels of the highest order, and of a very complex figure, unlike any one living creature. Theodoret supposes that God forced Adam to retire from that once charming abode, by the apparition of hideous spectres. The devils were also hindered from coming hither, lest they should pluck the fruit of the tree of life, and by promising immortality, should attract men to their service. The flaming sword, might be a fire rising out of the earth, of which Grotius thinks the pits, near Babylon, are still vestiges. These dreadful indications of the divine wrath would probably disappear, when Paradise had lost its superior beauty, and become confounded with the surrounding countries --- Thus we have seen how rapidly Moses describes the creation of all things, the fall of man, and the promised redemption. But in these few lines, we discover a solution of the many difficulties which have perplexed the learned, respecting these most important subjects. We know that the world is not the effect of chance, but created and governed by divine Providence. We are no longer at the loss to explain the surprising contrast of good and evil, observable in the same man. When we have attentively considered the Old Adam and the New, we find a clue to lead us through all the labyrinths of our Holy Religion. We could wish, perhaps, for a greater detail in Moses, but he left the rest to be supplied by tradition. He has thrown light enough upon the subjects, to guide the well-disposed, and has left sufficient darkness to humble and to confound the self-conceited and wicked, who loved darkness rather than the light. C. --- Concerning the transactions of these early times, parents would no doubt be careful to instruct their children, by word of mouth, before any of the Scriptures were written; and Moses might derive much information from the same source, as a very few persons formed the chain of tradition, when they lived so many hundred years. Adam would converse with Mathusalem, who knew Sem, as the latter lived in the days of Abram.Isaac, Joseph, and Amram, the father of Moses, were contemporaries: so that seven persons might keep up the memory of things which had happened 2500 years before. But to entitle these accounts to absolute authority, the inspiration of God intervenes; and thus we are convinced, that no word of sacred writers can be questioned. H.

drb › Genesis › 3 ›  Verse 24

Commentary for Genesis 4:7
Over it. This is a clear proof of free-will. To destroy its force, Protestants translate over him, as if Cain should still retain his privilege of the first-born, notwithstanding all his wickedness, and should rule over Abel, who would willingly submit, "unto thee his desire," &c. But God had made no mention of Abel. The whole discourse is about doing well or ill; and Cain is encouraged to avoid the stings of conscience, by altering his conduct, as it was in his power, how strongly soever his passions might solicit him to evil. H. --- The Hebrew is understood by Onkelos, and the Targum of Jerusalem, in the sense of the Vulgate. The latter reads, "If thou correct thy proceedings in this life, thou wilt receive pardon in the next world. But if thou do not penance for thy sin, it shall remain till the day of the great judgment, and it shall stay, lying at the door of thy heart. But I have given thee power to govern thy concupiscence: thou shalt sway it, either to embrace good or evil." Calmet shews that the Hebrew perfectly admits of this sense. S. Augustine will not allow of the turn which the Manichees gave it. "Thou shalt have dominion over ( illius. ) What? thy brother! ( absit ) by no means: over what then, but sin? De C. xv. 7. Protestants formerly abandoned the translation of 1579, (which they have again resumed) and translated better, "unto thee shall be the desire thereof, and thou shalt rule over it," which R. Abenezra explains also of sin. To which of these editions, all given by royal authority, will Protestants adhere? Luther wrote a book against free-will, and Calvin would not admit the very name. But we, with all antiquity, must cry out with S. Jerom, c. Jov. 2: "God made us with free-will, neither are we drawn by necessity to virtue or vice; else where there is necessity, there is neither damnation nor reward." W. H.
drb › Genesis › 4 ›  Verse 7

Commentary for Genesis 4:14
Every one that findeth me, shall kill me. His guilty conscience made him fear his own brothers, and nephews; of whom, by this time, there might be a good number upon the earth: which had now endured near 130 years; as may be gathered from Gen. v. 3, compared with Chap. iv. 25, though in the compendious account given in the Scripture, only Cain and Abel are mentioned. Ch. --- Cain is little concerned about any thing but the loss of life. M.
drb › Genesis › 4 ›  Verse 14

Commentary for Genesis 4:15
Set a mark, &c. The more common opinion of the interpreters of holy writ, supposes this mark to have been a trembling of the body; or a horror and consternation in his countenance. Ch. --- God gave this first murderer a reprieve, allowing him time for repentance; but he neglected it, and died a reprobate; having been, during life, the head of an apostate church, and of the city of the devil, which has ever since opposed the city of God, and the society of the faithful. Though all his posterity were drowned in the deluge, some were soon found, even in the family of Noe, who stood up for the wretched pre-eminence in wickedness and rebellion, against the truth. See S. Aug. W. &c. H.
drb › Genesis › 4 ›  Verse 15

Commentary for Genesis 4:26
Began to call upon, &c. Not that Adam and Seth had not called upon God before the birth of Enos, but that Enos used more solemnity in the worship and invocation of God. Ch. --- He directed all his thoughts towards heaven, being reminded by his own name, which signifies one afflicted, that he could look for no solid happiness on earth. Seth had brought him up, from his infancy, in these pious sentiments, and his children were so docile to his instructions, that they began to be known in the world for their extraordinary piety, and were even styled the Sons of God. C. vi. 2. H. --- Religion was not a human invention, but many ceremonies have been adopted, at different times, to make an impression on the minds of the people. Before Enos, the heads of families had officiated in their own houses; now, perhaps, they met together in places consecrated to the divine service, and sounded forth the praises of the Most High. Enos was probably most conspicuous for his zeal on these occasions: at least, a new degree of fervour manifested itself in his days. On the other hand, "the name of the Lord began to be profaned" about this time, as the Rabbin understand this passage, by the introduction of idolatry; which is a common effect of a dissolute life, which many began now to lead. Wis. xiv. 12. C. --- The beginning of fornication is the devising of idols. We have, nevertheless, no certain proof of idols being introduced till many years after the deluge. H.

drb › Genesis › 4 ›  Verse 26

Commentary for Genesis 6:3
His days shall be, &c. The meaning is, that man's days, which before the flood were usually 900 years, should now be reduced to 120 years. Or rather, that God would allow men this term of 120 years, for their repentance and conversion, before he would send the deluge. Ch. --- He spoke therefore to Noe in his 480th year. S. Aug. --- Those who suppose, that he foretold this event 20 years later, think with S. Jerom, that God retrenched 20 years from the time first assigned for penance. The Spirit of the sovereign Judge was fired with contending; or, as others translate it, with remaining quiet as in a scabbard, and bearing with the repeated crimes of men. He resolved to punish them severely in this world, that he might shew mercy to some of them hereafter. S. Jer. 9. Heb. C. --- If we suppose, that God here threatens to reduce the space of man's life to 120 years, we must say, at least, that he did it by degrees; for many lived several hundred years, even after the deluge. In the days of Moses, indeed, few exceeded that term. But we think the other interpretation is more literal, and that God bore with mankind the full time which he promised. W.
drb › Genesis › 6 ›  Verse 3

Commentary for Genesis 9:4
With blood. This was a matter of indifference in itself, like the forbidden fruit. But God gave the prohibition, to keep people at a greater distance from imbruing their hands in the blood of others, which nevertheless we know some have drunk! He would also assert his dominion over all things; the blood or life of animals being reserved to be offered in sacrifice to him, instead of the life of man. Lev. xvii. 11. Blood of brutes is gross and unwholesome. M. --- The apostles required this law to be observed by the first Christians, that the Jews might not be disgusted: but, after a competent time had been allowed them, the Church thought proper to alter this discipline. S. Aug. c. Faust. xxxii. 13.
drb › Genesis › 9 ›  Verse 4

Commentary for Genesis 12:11
Beautiful: having yet had no children, though she must have been 65 years old. Abram acts with prudence, and does not tempt God: if he had made known that the woman was his wife, he would have exposed his life to imminent danger, amid a cruel and lascivious people; and being convinced of the chastity of Sarai, he did not, in the least, apprehend that she would consent to any violation of her conjugal engagements. He did not, therefore, expose her virtue as the Manichees pretended. S. Aug. c. Faust. xxii. 33. de C. D. xvi. 19. Ha. C. --- The event proved the justice of Abram's suspicions, and God's interference shewed that he was not displeased with his concealing part of the truth. Who can be so simple as to suppose, that we are bound to explain all our concerns to a foe? Do not we every day act with the like caution as Abram did, when we have reason to fear danger? Do not we wish, when fleeing from an enemy's country, that he should conclude we were taking a walk of pleasure? H.
drb › Genesis › 12 ›  Verse 11

Commentary for Genesis 20:2
He said to the king, and to all others who made inquiry, as it was his custom, whenever he came into a strange land, v. 13. He was encouraged to do this, by the protection which God had shewn him in Egypt. --- Took her, against her will, as Pharao had done. H. --- Though she was ninety years old, and with child, her beauty was still extraordinary, the Rabbin think miraculous. At that time people lived above 120 years; so that at the age of ninety, she would only be about as near the end of her life as our women are at forty; and we often see people sufficiently attracting at that age. C.
drb › Genesis › 20 ›  Verse 2

Commentary for Genesis 21:8
Weaned. S. Jerom says when he was five years old, though some said twelve. The age of men being prolonged, their infancy continued longer. One of the Machabees suckled her child three years. 2 Mac. vii. 27. 2 Par. xxxi. 16. C. --- Feast. The life of the child being now considered in less danger. From the time of conception till this place, the husband kept at a distance from his wife. S. Clem. strom. iii. Samuel's mother made a feast or present when she weaned him. 1 K. i. 24. M.
drb › Genesis › 21 ›  Verse 8

Commentary for Genesis 22:5
Will return. He hoped, perhaps, that God would restore Isaac to life: (Heb. xi. 19.) and he could not well express himself otherwise to the men, who were not acquainted with the divine decree. C.
drb › Genesis › 22 ›  Verse 5

Commentary for Genesis 25:8
Good old age. Because well spent: though he lived not so long as many of the wicked; decaying not by any violent disorder, but dropping off like a ripe apple. --- Being full. The Heb. does not express of what; but the Sam. Chal. Sept. Syr. and Arab. agree with the Vulgate. See C. xxxv. 29. H. --- Days, not years, as Protestants wrongfully interpolate. Kennicott. --- His people, the saints of ancient days, in limbo; while his body was placed near the remains of his wife, by the pious attention of his two chief sons, attended by their other brethren. H. --- The life of Abraham was a pattern of all virtues, but particularly of faith; and it was an abridgment of the law. His equal was no where found. Eccli. xliv. 20. C.
drb › Genesis › 25 ›  Verse 8

Commentary for Genesis 27:46
To live. Life will be a burden to me. M. --- She does not mention the principal reason of her desiring Jacob to go to Haran, for fear of grieving the tender heart of her husband; who, it seems, knew not the temper of Esau so well as she did. C.

drb › Genesis › 27 ›  Verse 46

Commentary for Genesis 28:12
A ladder and angels, &c. This mysterious vision tended to comfort the patriarch, with the assurance that God would now take him under his more particular protection, when he was destitute of human aid. H. --- The angels ascending, foretold that his journey would be prosperous; and descending, shewed that he would return with safety. M. --- Or rather, the ladder represented the incarnation of Jesus Christ, born of so many patriarchs from Adam, who was created by God, to the blessed Virgin. He is the way by which we must ascend, by observing the truth, till we obtain life eternal. H. --- Mercy and truth are like the two sides; the virtues of Christ are signified by the steps. Angels descend to announces this joyful mystery to men; they ascend to convey the prayers and ardent desires of the ancient saints, to hasten their redemption. M. --- Our Saviour seems to allude to this passage. Jo. i. 51. xiv. 6. The Providence of God, watching over all things, appears here very conspicuous.
drb › Genesis › 28 ›  Verse 12

Commentary for Genesis 29:24
A handmaid, by way of dowry, as he did afterwards to Rachel. Both sisters considered it so small, as to say they had nothing. C. xxxi. 14. --- Lia, who committed a great sin of adultery, though she was more excusable than Laban; inasmuch as she obeyed his order. M. --- Jacob might justly have refused to marry her; and then what a dishonour would have been entailed upon her for life! In consequence of this imposition, the legitimacy of Ruben's conception was rendered doubtful. We may suppose, that shame hindered Lia from opening her mouth; so that Jacob had no means of discovering the cheat till day-break, having gone into the nuptial chamber after it was dark, according to custom, and the woman being also covered with a veil. Tob. viii. 1. Hence Jacob was guilty of no fault, as his mistake was involuntary. H. --- He afterwards consented to marry her, (C.) probably on the second day of the feast. H.
drb › Genesis › 29 ›  Verse 24

Commentary for Genesis 29:30
Latter. Jacob is the figure of Jesus Christ; who rejected the synagogue, and treated his Church, gathered from all nations, with the utmost affection. C. --- Lia means "painful or labourious;" and Rachel a sheep; denoting, that a quiet contemplative life must be united with an active one; and that the Church must suffer here, and be crowned in heaven. H. S. Greg. Mor. vi. 28.
drb › Genesis › 29 ›  Verse 30

Commentary for Genesis 32:30
Phanuel. This word signifies the face of God, or the sight, or seeing of God. Ch. --- Hebrew reads here Peni-el, though it has Phanuel in the next verse. Jacob thus returns thanks to God for the preservation of his life, after having seen God or his angel in a corporeal form, and not in a dream only. C.
drb › Genesis › 32 ›  Verse 30

Commentary for Genesis 38:1
At that time Juda, twenty years old, marries the daughter of Sue, and has three sons by her during the three following years. The first takes Thamar to wife, when he was seventeen. Onan marries her the next year; after which she remains a widow about three years, when she bears twins to Juda. Phares goes down with him into Egypt, and has children there during Jacob's life. On this account, they are numbered among those who went down with Jacob, (C. xlvi. 12.) as the children of Benjamin seem to be likewise. Thus all these events might happen during the twenty-three years that Jacob dwelt in Chanaan, and the seventeen that he sojourned in Egypt. Some have thought the time too short, and have concluded that Juda had been married long before Joseph's slavery. He was, however, only four years older. C.
drb › Genesis › 38 ›  Verse 1

Commentary for Genesis 38:11
Till. Juda had no design to give her to Sela, as the custom of that age required. C. --- She waited patiently for a time; when, perceiving that she was neglected, she devised a wicked scheme to punish Juda, even at the hazard of her own life. H.
drb › Genesis › 38 ›  Verse 11

Commentary for Genesis 38:26
Juster. For Juda had been guilty of injustice; and had thus exposed her to the danger of following a life of lewdness. H. --- She remained a widow afterwards, as she was now rendered unfit to be married either to Juda or Sela. The latter married another woman. Num. xxvi. 19. C. --- While Juda was engaged in this unlawful commerce, and yielded to the temptation, Joseph was triumphing over a much greater temptation, in rejecting the solicitations of his master's wife. H.
drb › Genesis › 38 ›  Verse 26

Commentary for Genesis 46:26
Sixty-six; not including Jacob, Joseph, and his two children, who make up 70, v. 27. Deut. x. 22. The Sept. taking in Joseph's grandchildren, read 75; in which they are followed by S. Stephen. Acts. vii. 14. See S. Jer. q. Heb. C. --- S. Augustine cannot account for these grand-children and great grand-children of Joseph being mentioned as coming with Jacob into Egypt, since some of them were not born during his life-time. He suspects some hidden mystery. W. See v. 7. --- Some think S. Stephen excludes Jacob, Joseph, and his sons; and included the 64 men, with 11 wives. D.
drb › Genesis › 46 ›  Verse 26

Commentary for Genesis 47:9
Pilgrimage. He hardly deigns to style it life, as he was worn out with labour and sorrows, and was drawing fast to an end, so much sooner than his ancestors. Isaac had lived 180 years, and was only dead the year before Joseph was made ruler of Egypt. Some had lived above 900 years. H.
drb › Genesis › 47 ›  Verse 9

Commentary for Genesis 47:19
Servants. A person may part with his liberty, to preserve life. M.
drb › Genesis › 47 ›  Verse 19

Commentary for Genesis 48:16
The angel guardian, who, by God's ordinance, has ever protected me, continue his kind attention towards these my grand-children. It is not probably that he, who was called God before, should now be styled an angel, as some Protestants would have us believe. H. --- S. Basil c. Eunom. iii. and S. Chrysostom, with many others, allege this text, to prove that an angel is given to man for the direction of his life, and to protect him against the assaults of the rebel angels, as Calvin himself dares not deny. --- Let my, &c. Let them partake of the blessings (promised by name to me, to Abraham, and to Isaac) among the other tribes; or, may God bless them, in consideration of his servants. Moses obtained pardon for the Hebrews, by reminding God of these his chosen friends. Ex. xxxii. W.
drb › Genesis › 48 ›  Verse 16

Commentary for Genesis 49:29
To be gathered to my people. That is, I am going to die, and so to follow my ancestors that are gone before me, and to join their company in another world. Ch. --- Jacob's life was embittered with many afflictions, which he bore with admirable patience, and thus deserved to be considered as an excellent figure of Jesus Christ. --- The man of sorrows. His faith in the promises of God, made him contemplate the land of Chanaan as his own, and parcel it out among his children. C.

drb › Genesis › 49 ›  Verse 29

Commentary for Exodus 4:19
Life. "After those many days were elapsed, the king of Egypt died," who had obliged Moses to flee, as the Sept. Jos. and Philo add at the end of v. 18. Upon which God, who had already commissioned him to go, and saw him willing, gives him this further assurance that he has nothing to fear for his own person. H.
drb › Exodus › 4 ›  Verse 19

Commentary for Exodus 4:25
Stone, like a flint. Such stones are very common in Egypt, and are used by the embalmers to open the side of the deceased. The Galli priests make themselves eunuchs without danger, by means of sharp stones. Plin. xxxv. 12. Josue v. circumcises with the like. But any instrument will suffice. C. --- Sephora seized the first thing that came in her way, to save the life of her husband, with whom God was displeased for this neglect of complying with the law, whatever might be his pretext. It was not fit that he should be a legislator, who was not a pattern of obedience. T. --- Spouse. I have redeemed thee from destruction, by shedding the blood of my son; therefore I will deem this a ratification of our marriage. Never forget our union, which costs me so much, and which has placed you in such imminent danger. The Hebrew mothers style their newly circumcised infants bloody spouses, in imitation of Sephora, who on this occasion perhaps addresses the words to Eliezer. The Sept. read, "Sephora...fell at his feet, and said, the blood of my son's circumcision has ceased to flow," &c. which is not very easy to understand.
drb › Exodus › 4 ›  Verse 25

Commentary for Exodus 8:19
Finger, the spirit, (Lu. xi. 20. comp. Matt. xii. 28,) or power of God. Is. xl. 12. The magicians here confess, that Moses is something more than themselves. C. --- Thus God interferes, whenever a contest of miracles, real or apparent, might lead any sincere seeker astray. He caused the priests of Baal to be confounded; (3 K. xix,) and Simon Magus, flying in the air, was hurled down at the prayer of S. Peter. Hegesip. Cyrola, the Arian patriarch, attempting to deceive the people, by giving sight to a man whom he bribed to feign himself blind; and Calvin, who wished to have the honour of raising a man to life, at Geneva, by the like imposition, were both deservedly covered with confusion; while, of those unhappy men who joined in the collusion, one lost his sight, and the other his life. Greg. of Tours ii. Hist. 3. Bolsec. On such occasions, we are admonished to be on our guard, and to adhere to the old religion. Deut. xiii. Matt. xxiv. W. --- The magicians, though fully convinced, were not still converted.
drb › Exodus › 8 ›  Verse 19

Commentary for Exodus 16:15
Manhu. S. Jerom adds the explanation, (D.) which is almost universally adopted, though some pretend that man, even in Chaldee, means who, and not what? Calmet refers them to Ps. lx. 7. for a proof of the contrary. Manna is found in various parts of the world, the best in Arabia. But this was of a different nature, and wholly miraculous, falling every day, except Saturday, throughout the 40 years that the Hebrews dwelt in the desert. It melted with the heat of the sun, (v. 21,) though it would bear the fire, and might be made into cakes, which cannot be done with the Arabian manna. It filled the mouth of God's servants with the most delightful tastes, (Wisd. xvi. 20,) while the wicked were disgusted with it. Num. xi. 6. --- Our soul is dry, &c. It is called the bread of angels, being made or brought by their ministry, and of such a quality, that they would desire nothing better, if they stood in need of food. C. --- Whatever a man gathered, he had only a gomor full, and this sufficed for young and old, sick and healthy; if any was kept over the night it became corrupt, except that which was reserved for Saturday, and that which was preserved in the ark for a memorial for several hundred years. W. --- Yet this wonderful bread was only a figure of that which Jesus Christ promised to give, (S. John vi.) and as the figure must come beneath the reality, (Col. ii.) what we receive in the blessed Eucharist, must undoubtedly be something better than manna. Would Zuinglius and Calvin attempt then to persuade us, that Christ appointed their mere sacramental bread, to supersede and excel the favour of manna granted to the fathers, who are dead? Mere bread cannot stand in competition with this miraculous food. But the truth which it foreshewed, according to all the doctors of the Church, I mean the body and blood, soul and divinity of Jesus Christ, in the blessed sacrament, under the appearances of bread and wine, are surely more excellent than manna itself. It is miraculously brought upon our altars by the words of Jesus Christ, spoken by his priests at Mass, and dispensed to infinite multitudes, in the most distant places from each other, and even in the smallest particle. H. --- It giveth grace in this life, and glory in the next, and this in proportion to each one's disposition. To the wicked it may appear contemptible, but to the servants of God it is the most delightful and supersubstantial. W. --- Button allows that the Protestant version of this verse "seems to make Moses guilty of a contradiction. It is manna, for they wist not what it was. But the Sept. (he might add the Vulg. also) translate it according to the original." H.
drb › Exodus › 16 ›  Verse 15

Commentary for Exodus 16:31
Manna. This miraculous food, with which the children of Israel were nourished and supported during their sojourning in the wilderness, was a figure of the bread of life, which we receive in the blessed sacrament, for the food and nourishment of our souls, during the time of our mortal pilgrimage, till we come to our eternal home, the true land of promise: where we shall keep an everlasting sabbath: and have no further need of sacraments. Ch. --- Seed in size, but white; whereas the seed of coriander is black. M. --- Sam. "like a grain of rice." --- Honey, or oil. Num. xi. 8. C. --- This was the usual taste. But if any one liked another better, the manna assumed it. Wisd. xvi. 20. M.
drb › Exodus › 16 ›  Verse 31

Commentary for Exodus 21:19
Staff, as people in health do, or even as a convalescent. In the mean time the other person was confined, and subjected to the law of retaliation, if the sick man lost either limb or life, v. 24. C.
drb › Exodus › 21 ›  Verse 19

Commentary for Exodus 22:2
Blood. The reason is, because it could not easily be known whether the thief had not a design upon the life of the people in the house; and therefore, the law gave them authority to defend themselves. But they were not authorized to kill the thief designedly. the laws of Athens and of Rome, permitted nocturnal robbers to be slain, at least when they came armed. Plato de leg. ix. &c. To defend our goods or honour, by killing the aggressor, is contrary to justice and reason. C.
drb › Exodus › 22 ›  Verse 2

Commentary for Exodus 28:30
Doctrine and truth. Heb. Urim and Thummim: illuminations and perfections. These words, written on the rational, seem to signify the light of doctrine, and the integrity of life, with which the priests of God ought to approach to him. Ch. --- Aurim means things brilliant, "declarations," Sept. and thomim, "perfections," or "truths." Some imagine, that God required the stones of the rational to be of the utmost brilliancy and perfection; Oleaster and Josephus (Ant. iii. 8,) say, it was by the appearance of those stones that the high priest was enlightened, when he consulted God. If God approved of what was in agitation, they assumed a surprising brightness, as well as those on the high priest's shoulders. But this had not happened for 200 years before he began his history. The Urim and Thummim were not in the second temple, 1 Esd. ii. 63. Some think these words were engraven on the stones in the rational. Whether God explained his will by articulate sounds, as (Matt. iii. 17,) this is my beloved son, or internally instructed the high priest, when he was consulted, cannot be determined. C. --- S. Chrysostom is of the former opinion. "If any thing was to be known, a voice came from between the cherubim, from the propitiatory, to declare what would happen." As the Jews lost the propitiatory, when they were led captives to Babylon, it seems they never afterwards obtained this privilege of having an oracle. God sometimes instructed them by his prophets. But, for a long time, none had appeared; and all might attend more earnestly to the voice of the Messias. T. --- Judgment. He shall be the supreme judge in religious matters, and must strive to pass sentence according to the dictates of my law, with truth. H. --- The chief judge in Egypt wore a golden chain, hanging from the neck on the breast, to which was attached the image of Truth, on a sapphire stone. Olian (Var. Hist. xxxiv. 14,) also observes, that this office was always held by a venerable and honest priest.
drb › Exodus › 28 ›  Verse 30

Commentary for Exodus 30:15
Rich. The life of every man is equal in the sight of God, and He will not give the rich occasion to despise his poor neighbour. Thus also the number of people would be ascertained. M.
drb › Exodus › 30 ›  Verse 15

Commentary for Exodus 34:29
Horned. That is, shining, and sending forth rays of light like horns. Ch. --- Sept. "encircled with glory." S. Paul (2 Cor. iii. 7,) says, the Hebrews could not look steadfastly at the face of Moses, on account of the glory of his countenance. Hence, he was forced to have a veil, which, the apostle observes, was not taken off from the old law till Christ appeared. The Jews and heretics still read the law and the gospel with a veil over their eyes and heart, without understanding them, as they are hidden to those who perish, 2 Cor. iv. 3. The Jews are much enraged at some Christians, who have represented Moses with horns, as if, they say, he were a devil, or his wife an adulteress. Stacchus and Drusius. --- Heb. "his skin was radiant" all over his face. These rays commanded respect and awe from the people, who had before said contemptuously, Moses---the man, (C. xxxii. 1,) as they shewed that God was with him. They had not appeared before, though he had often conversed with the Lord: but now, having seen the glorious vision, they adhered to him during the remainder of his life, particularly when he enforced the obligations of the law to the people. H. --- The Arabs make their hair stand up like little horns, when they are about 40 years old. Patric. ii. 4. Navig. Homer mentions the like custom, and Diomed laughs at Paris calling him the pretty-horned. Iliad xi. Many of the ancient heroes and gods are represented with horns, particularly Bacchus, whose history reminds us of many particulars, which belong to Moses. He was born or educated in the confines of Egypt, was exposed on the waters, in a box; had two mothers, and very beautiful. While his army enjoyed the light, the Indians were in darkness. He was preceded by a pillar, had women in his train, dried up rivers with his thyrsus or wand, which had crawled, like a serpent, &c. Huet. &c. S. Epiphanius (her. 55,) says the Idumeans adored Moses. Their idol is called Choze by Josephus, (Ant. xviii. 11,) which may be derived from Chus, the ancestor of Sephora, as Bacchus and Iacchus may denote "the son Bar, or the god Chus," Jah-Chus, who was adored in Arabia; so that Moses, Choze, and Bacchus, probably mean the same person. Chus peopled that part of Arabia where the Hebrews sojourned. Num. xii. 1. C.
drb › Exodus › 34 ›  Verse 29

Commentary for Leviticus 1:4
Victim. To transfer all the curses due to him upon it, (Eus. Demon. i. 10,) and to testify that he gives it up entirely for the honour of God. Lyran. --- The Egyptians cut off the head of the victim, and vented upon it imprecations, begging that the gods would discharge upon it all the evils which they had deserved. Then they sold it to some foreigner, or threw it into the Nile. Herod. ii. 39. All nations seem to have acknowledged, that life would be given for life. Hanc animam vobis pro veliore damus: (Ovid Fast. i.) and they had holocausts, in imitation of the Hebrews. Bochart. --- Expiation. Heb. "it shall be accepted for him to make atonement for him," provided he be in proper dispositions. M. --- The primary intention of the holocaust was to honour God: but this insured his favour also, and pardon. D.
drb › Leviticus › 1 ›  Verse 4

Commentary for Leviticus 2:11
Without leaven or honey. No leaven or honey was to be used in the sacrifice offered to God: to signify that we are to exclude from the pure worship of the gospel, all double-dealing and affection to carnal pleasures. Ch. --- The prohibition of leaven regarded these sacrifices. It was offered with the first-fruits, (C. xxiii. 17,) and perhaps also in peace-offerings. C. vii. 13. Honey is here rejected, as incompatible with the other ingredients, to admonish us to lead a penitential life, and to keep at a greater distance from the customs of the pagans, who generally accompanied their oblations with honey. Ezec. xvi. 18. Herodotus (B. ii.) says, the Egyptians used honey in sacrifice. C. --- By unleavened bread, the Hebrews were reminded of their flight out of Egypt; and by refraining from honey, they were taught to act like men. M.
drb › Leviticus › 2 ›  Verse 11

Commentary for Leviticus 14:4
Sparrows. Heb. tsipporim. Sept. "little birds," which the law only determines must be clean; such probably as might be procured most easily. The leper was to present them, and kill one. But the priest sprinkled with its blood the other bird, which was tied with a scarlet ribband to the cedar-wood and hyssop, in such a manner that its head and wings were not much wet, as it as to fly away. C. --- The cedar prevents putrefaction, the hyssop is very odoriferous, the scarlet and the bird denote beauty and life, which qualities the leper must acquire. So the penitent regains the virtues he had lost, with interest. T.
drb › Leviticus › 14 ›  Verse 4

Commentary for Leviticus 15:16
Evening, whether the action were lawful or not. M. --- Some explain this verse, of nocturnal inconveniences; and v. 18, of the act of marriage. The latter rendered unclean only in as much as it hindered a person from partaking of any thing sacred, though he might perform the duties of life. C. --- This law was to lay some restraint on the too frequent use of marriage. Theodoret. D.
drb › Leviticus › 15 ›  Verse 16

Commentary for Leviticus 16:17
Out. Even the other priests were excluded from the tabernacle. The high priest placed incense on the censer as soon as he entered within the veil, and prayed for all blessings, in few words, that the people might not be uneasy, fearing lest something had befallen him. This was the form: "Be pleased to grant, O Lord our God, that this year may be warm and rainy, that the sovereign power may abide in the house of Juda, that thy people may not be deprived of any of the necessaries of life; and hear not the petitions of travellers," (which are commonly vain and selfish) of "of sinners," as others translate. C. --- Those who were forbidden to be present this occasion, might have made the same objections as Protestants do against the law of the Church which prescribes a language not commonly understood by all, in the administration of her sacraments. Have either any reason to be offended? H.
drb › Leviticus › 16 ›  Verse 17

Commentary for Leviticus 17:11
Life, ( anima ). The sensitive soul depends on the blood. The soul and the blood are often used in the same sense. Deut. xii. 23. Ps xxix. 10. Sanguine quærendi reditus animaque litandum---Argolica. Æneid ii. C. --- If any one think that blood is the soul of cattle, we need not examine this question very nicely. S. Aug. q. 57. D.
drb › Leviticus › 17 ›  Verse 11

Commentary for Leviticus 18:5
Live in them, a long and happy life, (Chal.) attended with grace and glory. Lyran. --- Jesus Christ and S. Paul explain it of eternal life. Matt. xix. 17. Rom. x. 5. C.
drb › Leviticus › 18 ›  Verse 5

Commentary for Leviticus 19:16
Detracter, whisperer. Heb. rakil, stands for both these terms. Some translate a parasite, a merchant, vilifying the goods of others to enhance the price of his own; or a spy, seeking to discover and laugh at others' faults. --- Neighbour; accusing him wrongfully, to the danger of his life; or lying in wait for him like an assassin. But strive rather to rescue those who are attacked. Those who neglect this duty, are responsible for the consequences, according to the Jews, (Seld. Jur. iv. 3,) and the laws of the Egyptians. Diodor. 1.
drb › Leviticus › 19 ›  Verse 16

Commentary for Leviticus 26:26
Bread; or that which supports you. You shall be deprived of the necessaries of life. --- One oven shall be used by 10 families, so little bread shall be baked, and even that little shall be delivered out by weight. I will also deprive it of its nutritive qualities, so that it shall not satisfy your craving appetite. C. See Ps. civ. 16. Isai. iii. 1.
drb › Leviticus › 26 ›  Verse 26

Commentary for Leviticus 27:28
Devoted. Heb. "anathema," different from the other vows. In this case all that had life was slain, (or consecrated to God, H.) houses were demolished, the land belonged to the priests for ever, so that they could only let it out to laymen for a certain rent. Moses thus devoted the Amalecites to destruction; (Ex. xvii. 14,) and Saul had orders to put in execution what he had denounced, 1 K. xv. It is doubtful whether people could thus devote their children and slaves. Most authors suppose, that it was necessary that God or the nation at large should pronounce such a sentence, as was done with respect to Achan. Jos. viii. See Num. xxi. 2. Judg. xi. 31. C.
drb › Leviticus › 27 ›  Verse 28

Commentary for Numbers 6:2
Sanctified, and separated from the common sort of people, and obliged to observe abstinence like the Nazarites, as the Heb. intimates in one word, nazir. All this was done to acquire greater sanctity and perfection. Sept. "whoever has made a great vow to be very pure to the Lord," and intends thus to signalize his zeal for God's glory. The original term means also to distinguish oneself by a wonderful thing. There were Nazarites for life, like Samson and S. John the Baptist; and others for a limited time, like S. Paul. Their abstinence from wine, &c. lasted generally for a month, and was to be performed at Jerusalem. Those of the female sex could not bind themselves by vow till they were ten years and a day old, nor boys before they were full 13. C. --- The custom of cutting the hair, in honour of some god, was very common among the pagans; and S. Cyril (de ador. 16,) seems to think that the Hebrews had seen it practised in Egypt, and that Moses judged it expedient to let them do so for the sake of the true God, in order to divert their minds from giving way to superstition. C. --- The Hebrews made vows to abstain from wine for 30 days, and then to offer sacrifices, and to cut their hair, when they were attacked by any dangerous illness. Josep. Bel. ii. 15. S. Paul perhaps made a vow of this nature, in the perils of the sea. Acts xviii. 11. Spencer, Rit. iii. 6. Juvenal alludes to this custom, when he observes, that sailors with their heads shaved, delight in safety to recount the dangers to which they have been exposed:

Gaudent ubi vertice raso,

Garrula securi narrare pericula Nautæ. (Sat. ii.)

drb › Numbers › 6 ›  Verse 2

Commentary for Numbers 6:3
Drunk. Heb. shecar, may signify old or palm wine. Lev. x. 9. --- Drink. Heb. "of shecar," which was a clear wine, with perhaps a mixture of sugar. --- Vinegar was a common beverage among the ancients. Plin. xiv. 16. Ruth ii. 14. The soldiers gave our Saviour some of theirs to drink. The Turks, who are not allowed to drink wine of the grape, make use of various other sorts of made wine. --- Grape, or the liquor procured from grapes, with a mixture of water, after they have served already to make wine. This liquor is called secondary wine by the Greeks, (M.) being designed for labourers in winter. Varro 54, and Columella xii. 40. Grapes of every description are forbidden to the Nazarites, as they either tend to inebriate, or at least are too luxurious. H. --- God deigns to give those a rule who voluntarily consecrate themselves to his service. "What do the Nazarites designate, but the life of those who abstain, and are continent." S. Greg. Mor. xxxii. 23. W.
drb › Numbers › 6 ›  Verse 3

Commentary for Numbers 6:9
Day. That none might escape; (Theod. q. 11) though the Heb. may imply that the hair was only shaved on the ninth day, when he was to be purified. C. xix. 12. Then the Nazarite had to begin again, as if he had done nothing, (C.) if his vow were only for a time. Those who had taken a vow for life never shaved.
drb › Numbers › 6 ›  Verse 9

Commentary for Numbers 10:31
Guide, being well acquainted with the country, and consequently able to point out the best places for pasturage and for water, and to inform us what sort of people we are near. Heb. "thou shalt serve us for eyes." Sept. "as a senator." The Persians had officers who had the title of eyes and ears of the king. Brisson 1. Some suppose that Moses stood in no need of Hobab, having lived himself in that country 40 years, with Jethro; and that he only wished to keep his kinsman with him, that he might observe the true religion. He supposed at that time that they would presently obtain possession of Chanaan. But the sins of the people caused almost all to perish in the desert. Hobab probably accepted of the proposal, as we find the Cineans, descendants of Jethro, holding a portion of the land. C. Judg. i. 16. His posterity, the Rechabites, were noted for more than usual piety; and were the same with the Essenes, according to Serarius, and the first authors of a monastic life. Jerem. xxxv. T.
drb › Numbers › 10 ›  Verse 31

Commentary for Numbers 11:1
Fatigue. Heb. simply, "and the people were like those who complain of evil, or who seek pretexts, inwardly, in the ears of the Lord." S. Jerom explains this evil to mean the fatigue of the journey, which lasted for three days together. C. --- Hence, some who were ready to lay hold of every pretext, took occasion to murmur, and to contrast their present wearisome life with the false pleasures of Egypt. The people of that country were now desirous of returning, and prevailed upon many of the Hebrews to join with them, v. 4. H. --- They were chiefly those who were farthest from the ark, the dregs of the people; though some pretend that the uttermost part means the principal men of the camp. See Gen. xlviii. 2. "The fire devoured one part of the camp." Sept..
drb › Numbers › 11 ›  Verse 1

Commentary for Numbers 11:6
Dry, like people quite worn out for want of food. Ps. ci. 5. 12. Lamen. iv. 8. --- Nothing. An exaggeration. We are disgusted with this light food. C. --- They wished not only for the taste, but also for the colour, of other meats. M. --- How often do we imitate their folly, when we are disgusted with the bread of life! H.
drb › Numbers › 11 ›  Verse 6

Commentary for Numbers 12:12
Dead; consumed by leprosy, or incapable of performing the duties of life. M. --- Heb. " an abortive, whose flesh is half consumed before he comes forth from his mother's womb." Sept. "he eateth half her flesh." "Permit not her to be separated from us, I beseech you, for she is our sister: pray, I beg, that her flesh may be healed." Chaldee.
drb › Numbers › 12 ›  Verse 12

Commentary for Numbers 16:22
God, who givest life to all, and searchest the inmost recesses of the heart. M.
drb › Numbers › 16 ›  Verse 22

Commentary for Numbers 19:3
Of all. Heb. "before his face." Sept. "they shall bring her out, slay and burn her before him," which must be referred to some other priests, who accompanied Eleazar on this occasion, v. 8. C. --- Aaron did not perform this office, as the sacrifice was not solemn, but sorrowful, and designed for purification. M. --- The Rabbins say, however, that the high priest performed this ceremony ever after; and, since the building of the temple, they did it upon Mount Olivet. This is also marked by S. Jerom, ep. 27. It was thus a more lively figure of Jesus Christ sweating blood on that same ground; as the smoke might represent his ascension. Acts i. 10. Lu. xxii. 44. C. --- He died out of Jerusalem, in full age, (v. 2,) or 33 years old, being wounded in every part for our transgressions, (v. 5,) setting us an example how to suffer, (v. 6,) and by his blood communicating virtue to the sacraments, v. 5. His body, derived from Adam, (or red earth, v. 2,) was buried in a most clean place, (v. 9,) and those who crucified him became more unclean; (v. 8) while even those who were employed in burying him (v. 9,) required to be cleansed by the grace of his passion, which must be communicated to them by baptism, in the name of the blessed Trinity, without which they cannot partake of any of the sacraments. C. xii. The old law could bring nothing to perfection. Those who lived under that dispensation, were forced to wait till the evening, (v. 7,) when in the last ages the new law commenced, that by faith in Christ they might obtain the remission of their sins. Thus we perceive the meaning of many things which to the Jews were veiled in shadows. Heb. x. S. Aug. q. 33. Theod. q. 36. W. --- The Fathers observe also, that the infirmity of our Saviour's flesh, and his liberty in giving and resuming his life, (Jo. x. 18,) were denoted by the cow, which had never been yoked. C.
drb › Numbers › 19 ›  Verse 3

Commentary for Numbers 20:1
Sin, Zin, or Tsin, nearer to Judea than the desert, where the Hebrews encamped before. Ex. xvi. 1. H. --- Moses informs us of very little from the time when the people murmured at Cades-barne, in the second year, till the beginning of the 40th year of their sojournment. --- In Cades. The Rabbins assert, they remained there the first time twenty-nine years, (C. xiv. 45,) and the second, ten. Genebrard, A.M. 2670. But we do not believe they continued there above a year the first time. --- Mary. S. Gregory of Nyssa, and S. Ambrose, suppose she was always a virgin, in which respect she was a figure of our blessed Lady, as well as in her name. She was probably 130 years old, as she was very discreet at the time of the birth of Moses, and employed by Providence in preserving his life, as the blessed Virgin screened our Saviour from the fury of Herod. She had the superintendence over the Hebrew women; (Ex. xv. 20. Theod. in Mic. vi. 4,) and hence many apply to her and her brothers those words of Zacharias, (xi. 8,) I cut off three shepherds in one month. Mary died without being permitted to enter the promised land, on account of her murmuring, C. xii. Thus the synagogue, though proud of her prerogatives, cannot enter the land of rest. C. --- There. Some place this Cades not far from the Red Sea, (v. 20,) south of Idumea, while the other was to the north, and nearer Chanaan, being generally called Cades-barne. Bonfrere and C. a Lapide. C. xx. 16. --- In this place Mary died, four months before Aaron. M.
drb › Numbers › 20 ›  Verse 1

Commentary for Numbers 21:9
A brazen serpent. This was a figure of Christ crucified, and of the efficacy of a lively faith in him, against the bites of the hellish serpent. John iii. 14. (Ch.) S. Amb. Apol. i. 3. As the old serpent infected the whole human race, Jesus Christ gives life to those that look at him with entire confidence. Theod. q. 38. The brazen serpent was destitute of poison, though it resembled a most noxious animal; so Jesus Christ assumed our nature, yet without sin. C.
drb › Numbers › 21 ›  Verse 9

Commentary for Numbers 27:1
Salphaad, a descendant of Joseph, had departed this life in the desert, being one of those who sinned, by murmuring, at Cades-barne. See C. xiv. and xv. 32. C. --- He only left these five daughters behind him; and, as many others might be under the same predicament, their case deserved the attention of the legislator, who referred it to God. H.
drb › Numbers › 27 ›  Verse 1

Commentary for Numbers 27:16
Flesh, who gives life, and penetrates the secrets of hearts. C. xvi. 22.
drb › Numbers › 27 ›  Verse 16

Commentary for Numbers 27:17
Shepherd. Christ makes use of the same comparison. Jo. x. 1. Kings are often styled shepherds in Homer. Moses begs that his successor may be enabled to conduct the multitude in both peace and war. --- To go in and out, means to govern, (3 K. iii. 7,) and includes all the occurrences of life. Act. i. 21. Ps. cxx. 8. C. --- Thus, temporal princes are the shepherds of the people. But they are not, on that account, supreme in spiritual causes. For here Josue only receives part of the glory of Moses, while Eleazar is appointed to consult the Lord for him, and to direct him in all matters of importance, v. 20. 21. W.
drb › Numbers › 27 ›  Verse 17

Commentary for Numbers 27:21
For him. Hebrew adds, "according to the judgment of Urim." See Ex. xxviii. 30. Nothing better shews the theocracy of the Hebrews, as Josephus styles it, (c. Apion. ii.) than this order for the chief magistrate in civil affairs, to consult and be guided by God's minister, and by the sentence which he should pronounce in his name. Till the reign of David, at least, we find few wars undertaken, without consulting God: (C.) and the Rabbins assert, that the kings could not declare any war of their own accord, without the consent of the high priest and Sanhedrim. Seld. Syned. iii. 12. Saul lost his crown and life for not complying with the injunctions of God, which were communicated to him by the prophet Samuel. H.
drb › Numbers › 27 ›  Verse 21

Commentary for Numbers 33:1
The mansions. These mansions, or journeys of the children of Israel from Egypt to the land of promise, were figures, according to the Fathers, of the steps and degrees by which Christians, leaving sin, are to advance from virtue to virtue, till they come to the heavenly mansions, after this life, to see and enjoy God. Ch. --- Conduct. Lit. "hand." Aaron died before they came to the last of these 42 stations, or encampments. H. --- The observance of the law, and the true worship of God, can alone insure us eternal happiness, and enable us to sing Holy, &c. S. Jer. ep. ad Fab. W.
drb › Numbers › 33 ›  Verse 1

Commentary for Numbers 33:36
Sin, or Tsin. Cades is another name of the same desert. Near the city of Cades-barne, the Hebrews encamped a long while, and had plenty of water; but here they murmured for want of it, and Mary departed this life. C. xx. C.
drb › Numbers › 33 ›  Verse 36

Commentary for Numbers 33:49
Moabites. Here they were deluded by wicked women. C. xxv. H. --- From these 42 stations, the Fathers take occasion to shew, how we must advance in a spiritual life. D.
drb › Numbers › 33 ›  Verse 49

Commentary for Deuteronomy 2:5
Stir. Heb. gur, meddle not, wage not war, do not molest, &c. The Idumeans near Mount Hor, afterwards refused the Hebrews a passage, and the necessaries of life, though their brethren in Mount Seir had granted them the latter, while they passed quietly along their borders, v. 28. See Num. xx. 21. H.
drb › Deuteronomy › 2 ›  Verse 5

Commentary for Deuteronomy 2:29
As, &c. These nations had only permitted them to pass along their borders, and furnished them, through fear, (v. 4,) with the necessaries of life. Sehon will not even grant so much.
drb › Deuteronomy › 2 ›  Verse 29

Commentary for Deuteronomy 4:1
And judgments, regarding religion and civil affairs. C. --- Live a happy life. M.
drb › Deuteronomy › 4 ›  Verse 1

Commentary for Deuteronomy 4:34
Temptations. The Chal. and Arab. understand this of the prodigies which God wrought in favour of his people; though they may also denote the trials to which the Patriarchs and the Hebrews had been exposed, that their virtue might shine more brightly. Many indeed lost courage under these trials, but they were of great service to form a perfect people; and those who continued to lead a virtuous life received the reward of their labours. C. --- Visions, during the three days' darkness mentioned, Wisd. xvii. 9. 18, &c. (M.) or those terrible appearances on Sinai, v. 33. 6. C. v. 22. C. Heb. may be, "by great terrors." --- In Egypt. God himself fought for his people, when he brought them out of that country. He repeatedly made the king and his people feel the impressions of terror, but as they presently recovered their wonted insolence and pride, he at last miraculously divided the Red Sea, and buried vast multitudes in its waters. H.
drb › Deuteronomy › 4 ›  Verse 34

Commentary for Deuteronomy 6:5
Whole heart...soul...and strength. God admits of no partner, nor will he suffer any rivulet to be drawn from the fountain of love, which is not ultimately referred to himself. Our neighbour we must love only for his sake, and by the observance of this two-fold precept, we shall fulfil the whole law and the prophets. Matt. xxii. 40. H. See S. Aug. de Doct. i. 22. --- We must love God disinterestedly for his own sake: we must sacrifice our soul and life for his honour, with all our strength, beginning every good work with fervour, and persevering in our undertakings. All our faculties and senses must be consecrated to the divine service, as well as all our goods; in which sense the Chaldee, &c. understand the word strength. Heb. lit. ex toto valdè tuo. By this singular expression Moses seems to insinuate, that he cannot find words to specify how much we ought to love the Sovereign Good. C. --- "The measure of loving God, is to love without measure." S. Bernard. H. --- By many words, the same thing is more forcibly inculcated. T. M. --- In the gospel we find, with thy whole mind, (Luc. x. 27,) added by the lawyer. H. --- We must give God the preference before all, and thus have our heart perfect before him, like David, &c. T.
drb › Deuteronomy › 6 ›  Verse 5

Commentary for Deuteronomy 8:1
Live a long and happy life; which was often promised to the carnal Jews, to encourage them to fill God's commands. Christians are willing to forego these temporal advantages, that they may obtain such as may last for ever. C.
drb › Deuteronomy › 8 ›  Verse 1

Commentary for Deuteronomy 8:3
Not in bread alone, &c. i.e. That God is able to make food of what he pleases for the support of man. Ch. --- Obedience to his law will insure a happy life, v. 1. God can support a person's life without any sustenance, as he did Moses, Elias, &c. for a long time. When the usual food is wanting, he can send some of a supernatural kind, as he did the manna. --- Word. Heb. "by whatever proceedeth," &c. The Sept. and our Saviour (Mat. iv. 4,) cite it, however, agreeably to the Vulgate. The word of God and Jesus Christ nourish our souls. S. Chrys. --- Philo says, "God feeds us with his most universal word...which is more ancient than the creation." C. --- God could make the most poisonous things afford more nutrition, if he commanded us to eat them, than even the most delicious viands. Abulensis. T. --- God can make food of whatever He pleases, or sustain men without meat. W.
drb › Deuteronomy › 8 ›  Verse 3

Commentary for Deuteronomy 8:10
Bless, not forgetting to give thanks after meat, as well as to beg God's blessing before: for it is sanctified by the word of God and prayer, 1 Tim. iv. 45. M. --- In all things give thanks, 1 Thes. v. 18. Our Saviour did so at the last supper. Mat. xxvi. 26. At taking the cup, the Jews say, "Blessed be thou, O Lord, who createdst the fruit of the vine." At the end of the repast, one of the most dignified at table, holding a cup full of wine, says, "Let us bless Him, who has fed us with his goods, and who preserves our life by his goodness;" and all answer, "Blessed be He from whom we have received food and life:" after which a long prayer is recited. Fagius. --- In compliance with this custom, our Lord took the cup after supper, and recited (H.) or sung a hymn. Lu. xxii. 20. Mat. xxvi. 30. C.
drb › Deuteronomy › 8 ›  Verse 10

Commentary for Deuteronomy 12:23
Soul. See Gen. ix. 4. Blood maintains the life of animals, and it would seem cruel to begin to eat them before they were perfectly dead. But the obligation of this positive law has long ago ceased, as it was intended chiefly for the Jews.
drb › Deuteronomy › 12 ›  Verse 23

Commentary for Deuteronomy 16:22
Statue. Heb. matseba, means also a pillar, monument, heap of stones, image, title, &c. Gen. xxviii. --- Hateth, when they are designed for superstitious purposes. On other occasions, statues and pictures may be very instructive and commendable. H. --- The patriarchs set up pillars, altars, &c. as did also the Israelites, (Jos. xxii. 10.) Samuel, &c. even after this prohibition, and without any offence. The Rabbins allow, that the proselytes of justice do well in erecting such monuments of religion, provided they be not intended for false worship. Seld. Jur. ii. 6. C. --- How blind then must be our dissenting brethren, who cannot make this easy and obvious distinction, but indiscriminately condemn all Catholics as guilty of idolatry, because they make and keep in their chapels, and bow down before images of the saints. This trifling objection is pressed with great vigour by J. Wesley, the founder of the Methodists. "The Papists," says he, "set up their idols in their churches---they worship the picture of the Queen of heaven---they idolize a dead man or woman." To whom Dr. Parker, a Protestant bishop, replies: (Disc. for the Abrog. of the Test.) "Yet, after all, we have no other ground for the bold conceit, than some crude and rash assertions of some popular divines, who have no other measures of truth and zeal, but their hatred to popery...As to the use of images in the worship of God, I cannot but admire at the confidence of these men, to make so bold a charge against them in general, when the images of the cherubim were commanded by God himself. Ex. xxv. 22. They were the most solemn and sacred part of the Jewish religion, and therefore, though images, so far from idolatry, that God made them the seat of his presence, and from between them delivered his oracles. This instance is so plain and obvious to every reader,...that it is a much greater wonder to me that those men, who advance the objection of idolatry so groundlessly, ( against the greater part of Christendom, as he observed before) can so slightly rid themselves of so pregnant a proof against it." See an answer to the Rev. J. Wesley's Misrepresentations, &c. by the Rev. N. G. published at Whitby, 1811, where some of the variations in doctrine of the pillars of Methodism, are also briefly noticed, as well as the absurdity of a man setting up for a reformer of religion, who at the time did not believe in Christ, (Journal ii. p. 102-3,) and for forty-two years afterwards preached a doctrine either Popish (Jour. for 1739) or Antinomian, than which, to use the words of his own recantation, " nothing could be more false. " (Minutes of a conference, 1770.) It may not be improper to observe, that in the last great deluge of error, the Methodist Society began, 1st May, 1738, at London, though it had a more obscure beginning at Oxford, 1729, and another at Havannah, 1736. Yet even when this third grand attempt was made to spread it wider, and to rectify former mistakes, the author acknowledges that he was not converted, no not till many days afterwards, when, being in a Lutheran society! (26th May) "an assurance, says he, was given me, that Christ had taken away my sins, even mine;" (Journal) and still, in the year 1770, he had to "review the whole affair." Such is the man who has deluded so many thousands! Out of thy own mouth will I condemn thee. Surely those who wilfully follow such blind guides, deserve to fall into the ditch. What confidence now can the Methodists have in the interpretations which Wesley has given them of the Scriptures, since he stumbled in broad daylight; and even preached for above thirty years together, that the observance of God's law is not only unnecessary, but sinful, an error to which he was forced, at last, to open his eyes by the scandalous immoralities of several of his deluded admirers, whom he had been all along foolishly flattering with the assurance that faith alone would insure their salvation. Strange it may appear, that he should not be put on his guard by the fall of Luther, who split against the same rock, and scrupled not to condemn the Epistle of S. James as not worth a straw, stramineam epistolam, an expression for which he is said afterwards to have been sorry, as Wesley was for the doctrine which he had been delivering for so many years. But the evil was then done. Multitudes had been deceived by these arch impostors. Their surviving followers might, however, if they would, derive this lesson from their tardy repentance and recantation, to examine with more caution their other doctrines, which they have delivered with the like confidence; and as they have reason to fear the yielding of an implicit belief to such innovators, so they may be induced to flee to the ark, the true Catholic Church, that they may be protected from the contradiction of tongues, Ps. xxx. 21. S. Aug. ib. "After Christ and the gospel, we have no farther inquiry to make." Tert. --- We know that novelty in religion is a sure mark of falsehood, as no one can place any other foundation besides that which has been fixed by the beginner and finisher of our faith. From the written and unwritten Word of God, we learn what He has taught, and among the rest, we are authorized to keep holy pictures with respect. This is not an attempt against the worship of God, but designed to promote it. We do not make them to ourselves, without a divine authority. The same things which we are not allowed to adore, we must not make. Yet Methodists have and make pictures. We have God's will clearly expressed to us by his Church, which he has commanded us to hear and obey. If we be led astray by so doing, we may at least plead that we did, to the best of our judgment, as we were ordered by God; which those, who choose for themselves, cannot do. If this Church, so strongly recommended to us in Scripture, be capable of deceiving us in an affair of so great consequence as in that of idolatry, to what article of the Christian revelation can we yield our assent with safety? So, on the other hand, if Luther and Wesley have grossly imposed on their followers, by teaching them to believe that Catholics are idolaters, and that faith alone is necessary for salvation, as they are self-convicted in the latter point, how can their disciples forget the old proverb, "A liar is not believed even when he speaks the truth;" and consequently, how can they take up their faith on their bare word, though they may pretend to ground their doctrine on the word of God? They confessedly misapplied that sacred word, with respect to faith alone, and they shut their eyes to the obvious meaning of the texts which forbid graven things. Ought not, therefore, the unlearned and the unstable to dread lest they may have wrested the other Scriptures to their own perdition? 2 Pet. iii. 16. See Ex. xx. This subject is of such vast importance, the accusation of idolatry is of so black a nature, that it deserves to be accurately and frequently refuted. It is not an accusation brought only by a few obscure individuals, who have not the power to do any great harm to it; the most exalted dignitaries of the Protestant church, such as Dr. Shute, of Durham, in two charges to his clergy, the most famous modern reformers, like Wesley, &c. have not scrupled to repeat the calumny; and the Legislature has, for many years, been actuated by what they perhaps have thought a pious zeal, to exterminate the imitators of the Chanaanites! They may have listened too attentively to the intolerant institutor of the love-feasts, (who seems, nevertheless, to threaten the overthrow of the established church) and who, in the excess of his zeal, exclaims, "I insist upon it that no government, not Roman Catholic, ought to tolerate men of the Roman Catholic persuasion." (Letter written 1780, a short time before the riots.) They must then be murdered, banished, or forced into the church, that little society which began in the evening of the 1st of May, 1738, in Fetter-lane; (Journal i.) for Methodists assert, that the God of this world has hitherto triumphed over every revival of true religion, (Dedic. prefixed to the Life of J. Wesley, by Drs. Coke and Moore) and consequently over the reformed Church of England; so that they can hardly insist, that we should embrace her doctrine, and thus increase the triumph of the devil. We have therefore no alternative left, but either to abandon our country or our religion. These are the apostles, worthy of Mahomet, who would have us believe that they are inspired by the Holy Ghost, and divinely commissioned to raise another holy temple out of the scattered lively stones of that once beautiful building, which was erected by Jesus Christ, against which they say (Ibid.) the gates of hell have never wholly prevailed. These are the teachers whom they have heaped up to themselves, having itching ears. 2 Tim. iv. 3. These are the interpreters of the sacred oracles. Both Wesley and Coke have, at least, acquired great celebrity with their adherents, by their labours in this way; but how much their explication may be depended upon, we may form some judgment from the preceding remarks. The character of bishop, which Dr. Coke extorted from the hands of his great master, 10th of Sept. 1784, at Bristol, will not give us any higher idea of the sagacity of either. It disgusted all thinking men, as a similar action of Luther, a fallen priest, consecrating a bishop had done long before. Mr. Charles Wesley upon hearing of his brother having ordained a bishop, being but a presbyter himself, is said to have exclaimed,

"So easily are bishops made, by man's or woman's whim;

Wesley his hands on Coke has laid---but who laid hands on him?

See Nightingale, &c. for further information on Methodism, which now makes such a noise, though its novelty, variations, acknowledged mistakes, calumnies, spirit of persecution, want of lawful pastors, &c. here briefly instanced, might suffice to put people upon their guard. H.

drb › Deuteronomy › 16 ›  Verse 22

Commentary for Deuteronomy 17:16
Horses. Josue and David rendered the captured horses useless, (Jos. xi. 6. 2 K. viii. 4,) and the judges rode on asses. Judg. x. 4. and xii. 14. Solomon began to keep some, and in his days in Egypt was noted for the traffic of horses; though, after Sesostris had intersected the country with canals, they were more neglected. Marsham. Canon. sæc. xiii. and xiv. God did not wish his people to engage in the tumults of war, nor would he permit their king to be puffed up with his own strength. Ps. xix. 8. and xxxii. 17. Philo says he would not have them to listen to any one who might promise to conduct them to a better country and thus teach them to lead a wandering life. C. --- He precludes also the attempt to conquer Egypt. Heb. "he shall not make the people return to Egypt, in order that he may multiply horses," by their buying them for him in that country, 3 K. x. 29. --- Way. When the people proposed returning, God severely punished them. Num. xiv. 5.
drb › Deuteronomy › 17 ›  Verse 16

Commentary for Deuteronomy 18:6
Levite. In the days of Moses, all the Levites probably assisted in the service of the tabernacle, when they thought proper. But, after they should be dispersed, he encourages them to come willingly. David afterwards divided the priests and the Levites into classes, which were obliged to serve in their turns, 1 Par. xxiii. &c. Though he derogated from the words of the law, he followed the spirit of the injunction, which was intended to promote the great glory and decency of religion; and even after this regulation, (C.) those who desired, like Samuel, (M.) to consecrate their labours to the Lord for life, or for a long time, were in all probability entitled to the privileges here granted. C.
drb › Deuteronomy › 18 ›  Verse 6

Commentary for Deuteronomy 19:17
Lord, in the tabernacle. M. --- Judges. Hence it appears evidently that the priests were to pass sentence in all difficult questions, as well in those which regarded individuals, as in those which attacked the worship of God; since the false accuser is to lose his life or limb, according as he had attempted to injure his neighbour; (v. 21,) and the Lord ratifies their sentence. C.
drb › Deuteronomy › 19 ›  Verse 17

Commentary for Deuteronomy 20:19
Not a man. Heb. "the tree of the field, man." Which the Protestants supply, " is man's life to employ them in the siege." Sept. "is the tree...a man?" H. --- We might render the Heb. "as for the tree of the field, it shall come to thy assistance in the siege." v. 20. H. --- They are "like men," and may be of great service in making warlike engines. They are here contrasted with fruit-trees, which must not be cut down, unless they be in the way, or of service to the enemy. All other things of the same nature, as houses, corn, water, &c. must be spared, as well as those who do not bear arms. Yet God ordered the houses to be demolished in the war with the Moabites, 4 K. iii. 19. C. --- Pythagoras enjoins his disciples not to spoil a fruit tree. Jamblic and the greatest generals have complied with this advice. C.
drb › Deuteronomy › 20 ›  Verse 19

Commentary for Deuteronomy 21:18
Son. The Rabbins do not look upon children as bound by the law, till they be 13 years old. Their faults, before that age, are imputed to the father, and he is to be punished for them. When, therefore, a son has attained the competent years, the father makes attestation of it in the presence of ten Jews, declaring that he has instructed his son in the commandments, customs of the nation, and daily prayers; and that he now sets him at liberty to answer, in future, for his own faults, praying that God would enable him to lead a virtuous life. C.
drb › Deuteronomy › 21 ›  Verse 18

Commentary for Deuteronomy 22:11
Together. This is now lawful. But a virgin consecrated to God, must not dress like a married woman: the different states of life must not be confounded. S. Aug. c. Faust. vi. 9. D.
drb › Deuteronomy › 22 ›  Verse 11

Commentary for Deuteronomy 22:29
Life. A law nearly similar occurs, Ex. xxii. 16, (H.) only there Moses speaks of seduction. M. --- If the father or the woman refused their consent to the marriage, the person had only to pay 50 sicles; which the woman received, if her father was not alive. But if they consented, the person who had been condemned by the judge, was bound to marry the woman, how deformed soever. Seld. Uxor. i. 16. C.
drb › Deuteronomy › 22 ›  Verse 29

Commentary for Deuteronomy 23:4
Water: the necessaries of life. This inhumanity is highly resented. --- Son. Heb. "of Beor, of Pethor, a city of Mesopotamia, to curse thee." H. Num. xxii. 5.
drb › Deuteronomy › 23 ›  Verse 4

Commentary for Deuteronomy 24:6
Life, or the means of supporting himself. H. --- The upper millstone was deemed the lest necessary. In more ancient times it was customary to dry the wheat by fire, and afterwards to pound it in a mortar. Then millstones were invented, which slaves of the meanest condition had to turn. Pliny (xviii. 10,) mentions, that some few water-mills were used in his time. But this useful invention had been neglected, till Belisarius restored it again in the fifth century, when he was besieged in Rome by the Goths. Procop. --- Jonathan, and the paraphrast of Jerusalem, explain this quite in a different sense: "Thou shalt not use any enchantment for the consummation of marriage, since it would be to destroy the lives of the children to be born."
drb › Deuteronomy › 24 ›  Verse 6

Commentary for Deuteronomy 28:24
Consumed. Prot. "The Lord shall make the rain of thy land powder and dust: from heaven it shall come down upon thee, till thou be destroyed." H. --- The dust coming instead of rain shall render the land more barren. C. In those dreary regions, where clouds of sand and dust overwhelm the poor traveller, the Israelites would have a good idea what inconveniences would attend such a state of the atmosphere, if it were only for a short continuance. But when it was intended for destruction, how could they possibly support life!
drb › Deuteronomy › 28 ›  Verse 24

Commentary for Deuteronomy 28:66
Thy life, being in danger from all sides. The Fathers explain this verse of the behaviour of the Jews towards their Messias, who was crucified before their eyes; and still they will not believe in him, though he is their life, (C. xxx. 20,) the way, the truth, and the life. Jo. xiv. 6. and i. 4. S. Leo. S. Aug. c. Faust. xvi. 22, &c. H.
drb › Deuteronomy › 28 ›  Verse 66

Commentary for Deuteronomy 29:1
Covenant renewed, and confirmed with an oath, v. 12. M. --- Horeb. Thus the speech of Moses is concluded, (C.) and consequently this verse should be at the end of the last chapter, as it is placed in the celebrated editions of Michaelis and Houbigant. The latter observes that, beside that covenant, &c. shews, that the curses here recorded, are not by way of explication of those mentioned in the preceding 27th chapter, "but of a quite different kind. The former are denounced against those who violate the law of the decalogue, which was given at Horeb; neither do they threaten that the chastisements shall be inflicted in this life: the latter maledictions threaten present punishments, and those of a public nature." See C. xxvii. 26. H. --- Josue put in execution in a more solemn manner, what Moses here describes, (Jos. viii. 30,) to intimate that Jesus would give the last finishing to the outlines of the old covenant.
drb › Deuteronomy › 29 ›  Verse 1

Commentary for Deuteronomy 30:12
Work. There is no need of studying the mysteries of astrology, as the Magi do, to understand the will of God. Grot. --- S. Paul adds, (v. 7,) or who shall descend into the deep? which is not in Heb. C. --- But he probably alludes to the following verse, as the sea is often styled the deep. It was not necessary for the Jews, or for Christians, (H.) to undertake long voyages, to discover the true God, as the ancient philosophers were obliged to do; and after they had obtained some idea of the truth, they were afraid to declare it, on account of the prejudices of the people. C. --- But the most illiterate among us, may easily obtain sufficient knowledge to regulate his life. H.
drb › Deuteronomy › 30 ›  Verse 12

Commentary for Deuteronomy 30:20
He is. From God all advantages are derived. We may render the Heb. with the Sept. "Because this is thy life (C.)...to dwell," &c. By observing the law of God, long life and possession of the promised land can be alone attained. H.

drb › Deuteronomy › 30 ›  Verse 20

Commentary for Deuteronomy 32:47
Live. Heb. "it is your life." They were to cherish the law as their own lives; for their prosperity and length of days depended on their observance of it.
drb › Deuteronomy › 32 ›  Verse 47

Commentary for Deuteronomy 33:25
Iron and brass, to denote the warlike disposition of this tribe. Goliah, and the heroes before Troy, wore boots of brass, 1 K. xvii. 6. Homer. --- The greatest part of the army of Antiochus had even golden nails in their shoe soles, (Val. Max.) while the Romans contented themselves with iron. Joseph. Bel. vii. 3. --- But this custom was not peculiar to the soldiers. People of all descriptions did the like, either for ornament, or to make their sandals last longer. Empedocles wore brass at the bottom of his sandals; (Laert. viii.) and as one of them was thrown out from the top of Mount Etna, it was discovered that he had destroyed himself in that volcano, to make people suppose (C.) that he was a god, and had gone up to heaven. H. --- S. Clement (Pœd. ii.) complains, that some wore such gaudy ornaments in his days. C. --- This passage is interpreted in a figurative sense by some, as if Aser would trample under his feet and despise the instruments of war, (Jans.) and would turn those metals to the purposes of agriculture. Others render the Heb. "Thy bars shall be of iron and brass, and thy reputation (strength, repose, or sorrow) shall endure as long as thy life; or May they, " &c. in the form of a wish. Moses desires that Aser may be secure against his enemies, as if he had a mind to insinuate, that this tribe would be led captive among the first by Teglathphalasar, 4 K. xv. 29. Many of the cities of this tribe were strongly fortified. Joseph. --- If we adopt thy sorrow shall, &c. we must observe, that the neighbourhood of Phœnicians exposed the people to continual incursions, (C.) and the king of Assyria at last came to complete their ruin. H.
drb › Deuteronomy › 33 ›  Verse 25

Commentary for Josue 4:9
Day. Some hence infer that Josue did not write this book. But surely if he wrote it towards the end of his life, he might well use this expression, (M.) as S. Matthew does to denote a shorter term. The twelve stones at Galgal, and in the bed of the Jordan, at Bethabara, (H.) were probably each placed apart. See Ex. xxiv. 4. M. --- They were still to be seen in the days of S. Jerom. Such monuments were formerly very common, and very useful, to make a lasting impression upon the minds of a gross people. See Gen. xxviii. 18. Lev. xxvi. 1.
drb › Josue › 4 ›  Verse 9

Commentary for Josue 15:63
Jerusalem. The Benjamites claimed the northern part of this city; (H.) and they did not drive out the Jebusites, but lived with them, Judges i. 21. The tribe of Juda had burnt a part of the city. Judg. i. 8. But it seems the Jebusites kept their hold, (C.) at least in the citadel, (H.) and frequently in the lower town, till they were entirely banished by David, 2 K. v. 7. See Judg. xix. 11. In latter times, the Jews considered this place as the common city of all the nation, to which none of the tribes had an exclusive right; and hence, in the last siege, there was no head, and all the Jews were admitted without examination. Josephus. Bel. iv. 5, &c. C. --- Day, and even till the reign of David. The author of this observation must have lived before that period. Josue might have made this and may other similar remarks, when he finished this work, towards the end of his life. H.

drb › Josue › 15 ›  Verse 63

Commentary for Josue 19:18
Jezrael. This was a city of the first note, (M.) situated in the vale between Mount Hermon and Gelboe, having Bethsan on the east. --- Sunem, where Eliseus raised the child to life, five miles south of Thabor. S. Jerom. --- Here the Philistines were encamped the day before the battle, in which Saul was slain and Israel dispersed, 1 K. xxviii. 4. C.
drb › Josue › 19 ›  Verse 18

Commentary for Josue 19:50
Lord, by the mouth of Eleazar. Josue was content with one of the most barren parts of the country. He waits till all are provided for, shewing throughout his life a pattern of moderation and disinterestedness, which render him worthy to be considered as a figure of Jesus Christ, who reduced himself to the lowest state of abjection for our sakes. C. See C. xiv. 6. M. --- Ephraim. It was before called Gaas; and the city, which Josue enlarged, lay on the north side of it. C. xxiv. 30. Judg. ii. 9.

drb › Josue › 19 ›  Verse 50

Commentary for Josue 21:43
Pass. How then did the Chanaanites keep possession of so many places? S. Augustine (q. 21,) answers, that they were suffered to do it for the "utility and trial" of the Israelites. For the latter were not sufficiently numerous at first to cultivate all the land. God had therefore promised that the nations should not be driven out all at once, lest the country should fall a prey to wild beasts. Ex. xxiii. 29. Masius. --- During the life-time of Josue, none of them durst make head against him; and if many of the tribes did not take possession of all their cities, it was owing to their own negligence. After this hero was no more, the natives took courage, and greatly harassed the Israelites; but it is plain that the latter were not straitened for room, while Josue lived, since they invited the other tribes east of the Jordan to come and reside with them on the west, if they thought proper. C. xvii. 19. C.

drb › Josue › 21 ›  Verse 43

Commentary for Josue 22:34
God. Heb. seems rather defective; (C.) "called the altar, (Syriac supplies the altar of witness) for it shall be a witness between us, that the Lord he is the God. Ed, "witness," is placed in the margin of Plantin's edit. (Kennic.) and the Prot. have inserted it in the text, though in a different character, (H.) as "it is confirmed by the Syr. Arab. and Vulg. versions." Kimchi quotes the Chal. paraphrase, as having the word seid, "witness," twice, which if read in two places formerly, has been lately omitted in one, as many other alterations have perhaps been made in it, in conformity to the later copies of the Hebrew text. It is still found in one Chal. MS. and in that of Masius. Between the two last words of this verse, some Heb. MSS. read eva, "He." "The Lord, He is the God;" which not only gives an emphasis, but is expressly confirmed by the Chal.; and indeed this seems to have been a common form of confessing the belief in the one true God, 3 K. xviii. 39. Kennic. Diss. i. --- Masius would translate, "They made an inscription upon the altar, declaring that it should be an eternal witness of their attachment to the Lord." Cora, in effect, sometimes means to write, as Alcoran, in the Arabic tongue, signifies "the scripture" (C.) of the Mahometans, which they hold in the utmost veneration, as containing the life and doctrine of their great prophet. The Sept. (Grabe) insinuate that Josue approved of what had been done, "and Jesus gave a name to the altar,...and said, it is a witness in the midst of them, that the Lord God is their God." Thus, instead of war and destruction, which seemed to threaten Israel on all sides, all ended in peace and harmony. If Christians would imitate the conduct of the Israelites, they would not so rashly condemn their neighbours on every idle report; and, if our adversaries would condescend to examine seriously into the grounds of charging idolatry upon us, and on that account waging an eternal war against us, it is to be hoped they would pronounce our doctrine innocent, and reform their own iniquitous proceedings. H.

drb › Josue › 22 ›  Verse 34

Commentary for Josue 23:1
Long time. Josue governed only ten years after the distribution of the land. Towards the close of his life, perceiving that the Israelites were too indolent in subduing the people of the country, and fearing lest they should by degrees begin to imitate their corrupt manners, he called a general assembly either at his own city, or at Silo, or more probably at Sichem, (as it is mentioned C. xxiv. 1, which seems to give farther particulars of this assembly) and laid before his people, in the strongest terms, the dangers to which they would be exposed, by entertaining a friendship for the enemies of God, and by abandoning him. C. --- He called together all the heads of the people. M.
drb › Josue › 23 ›  Verse 1

Commentary for Josue 24:1
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.
drb › Josue › 24 ›  Verse 1

Commentary for Judges 2:19
And did. Heb. "and corrupted themselves. " Sept. "were more depraved than," &c. --- By which, &c. is put instead of the Heb. "their stubborn (or hard) (H.) Chal. 'corrupt' way." This hard and rough path denotes the labours which the wicked have to encounter, in the pursuit of pleasure, as they themselves confess. We wearied ourselves in the way of iniquity...and have walked through hard ways. Wisd. v. 7. C. --- Though the life of the libertine seem delightful, it draws on the most serious evils and provokes the anger of God. M.
drb › Judges › 2 ›  Verse 19

Commentary for Judges 5:19
Spoils. So far from it, they even lost their lives. M. --- Heb. "they took no piece ( or gain) of money." If we understand this of the Israelites , we nay say that they stopped not to plunder the slain, nor would they suffer any to redeem their life by the promise of a great ransom. Whatever riches they found afterwards, they consecrated to the Lord, in testimony of their gratitude. C. Num. xxxi. 54.
drb › Judges › 5 ›  Verse 19

Commentary for Judges 6:4
Blade. Heb. "the increase of the earth." They waited till the corn was almost ripe, and what they could not carry off they destroyed. C. --- It seems they had allowed Gedeon time to gather in some corn, (v. 11.) and other Israelites would seize their opportunity, and perhaps cut the corn before it was perfectly ripe, which the Vulg. may insinuate by mentioning the blade. --- Gaza. They ravaged the whole country from east to west. H. --- This method of warfare is, in effect, more cruel than any other. --- Asses. They left no cattle, nor animals that they could take, wherewith the Isrealites might cultivate the earth. C. --- In the extremity of famine, the flesh of asses would have been used to sustain life, as the text insinuates. H.
drb › Judges › 6 ›  Verse 4

Commentary for Judges 8:33
After. This is the most solid proof of Gedeon's piety, since he kept the people in awe, and faithful to the Lord during his life. --- God. Heb. "and appointed Baal Berith their god," or goddess; for Berith, "of the covenant," is feminine. In the temple of this idol, the citizens of Sichem kept money. C. ix. 4. The pagans had many gods who presided over treaties; and the parties were, it seems, at liberty to choose whom they thought proper. They commonly pitched upon Jupiter, who is, therefore, styled Zeus orkios, or Dius fidius, or Fistius Jupiter. Laert. in Pythag. Halicar. iv. A statue "of Jupiter for oaths," was seen at Olympus, holding the thunderbolts in his hands, ready to hurl against those who proved faithless. Pausan. Eliac. Philo of Byblos speaks of the Phœnician god Eliun, "the High," and (C.) of the goddess "Beruth," which last has a visible connection with Berith. The former title is sometimes given to the true God in Scripture. The city of Berytus was so called, probably in honour of the latter. Nonnus seems to have styled her Beroe. Bochart. Chanaan ii. 17. --- Pliny (xxxi. 1.) mentions the god Briaze, at the foot of whose temple runs the river Olachas, the waters of which are said to burn those who are guilty of perjury. The Chaldee reads, "they chose Beel-kiam for their error." Amos (v. 26.) speaks of the images of Chiun. May he not be the same as Berith or Kiam? Spencer says, that Chiun was Saturn: but Vossius thinks it was the moon. Idol. ii. 23. C.
drb › Judges › 8 ›  Verse 33

Commentary for Judges 13:4
Thing. Exhortations to observe the law are not unnecessary. S. Aug. q. 50. Besides the things which common people might take, such as wine, grapes, &c. were unclean for the Nazarites. The mother of Samson was required to abstain from every species of uncleanness as much as possible, at least while she bore and nursed her child. C. --- Abulensis says, she was unquestionably under peculiar restrictions till her delivery. M. --- This was a preparation for the child who should abstain from all unclean things, not only for a time, (Num. vi.) but during his whole life, that he might be a more perfect figure of Christ. W. --- His dignity was not of choice, nor could he forfeit it by touching any thing unclean, nor by the violent cutting off his hair. As the deliverer of the people, he must often have been obliged to touch dead bodies. C. --- Begin. The power of the Philistines was greatly broken by Samson. C. xvi. 13. M. --- But Samuel, Saul, and David had still to contend with them. 1 K. vii. 13. H.
drb › Judges › 13 ›  Verse 4

Commentary for Ruth 2:5
Man. Heb. nahar, a man in the prime of life. He had the care of all in the field, during the absence of his master; whence Josephus styles him agrocomos, or agronomos. M. --- Homer mentions an officer or king, standing with his sceptre in the midst of the reapers, and silently rejoicing at the rich profusion of the field. Iliad. --- Thus we see the taste of the ancients, while agriculture was honourable.
drb › Ruth › 2 ›  Verse 5

Commentary for 1 Kings 1:11
A vow; rightly trusting that her husband would give his consent. Num. xxx. 7. --- Razor. Heb. mora, "scissors." Sept. "iron." Some copies add, "he shall not drink wine, nor any intoxicating drink." In quality of Levite, Samuel was bound to serve the tabernacle from 25 or 30 years of age till he was 50. Num. iv. 2. Anna consecrates him to the Lord for life, and promises that he shall be a Nazarite, like Samson, and S. John Baptist. The law prescribes no rules for these perpetual Nazarites. Num. vi. 3. Many of the ancients believe that Samuel always observed the prescriptions of Moses, and abstained from intoxicating liquors; though the Heb. and Vulg. are silent on this head. We find that during his administration as Judge, he was not able to continue always near the tabernacle. C. --- When he came to years of discretion, he might depart if he thought proper, like other Levites. Had he been of another tribe, he must have been redeemed. W. --- Esther, Elcana, or Samuel, might have annulled this vow. Salien, A. 2900.
drb › 1 Kings › 1 ›  Verse 11

Commentary for 1 Kings 1:26
Liveth: a strong attestation. M. --- As sure as you live; or, may you enjoy a long and happy life. See C. xvii. 55. and xx. 3. Dan. iii. 9. 2 Esd. ii. 3.
drb › 1 Kings › 1 ›  Verse 26

Commentary for 1 Kings 7:15
Life; as sole judge for twenty years, (Gordon. D.) and conjointly with Saul till he died, almost 100 years old, a year or two before the unfortunate king. Saul put him on a level with himself; (C. xi. 7.) and he continued to be regarded as the oracle of Israel ever since he was about forty years old; (C.) or he did not long survive the election of the new king, (M.) as Tirin, Sanctius, &c. reduce his reign to two years, allowing thirty-eight to Samuel, so that both filled up the space of forty years. Act. xiii. 20. The life of Samuel, on this supposition, will not much exceed sixty, and he must have come into power in early life. C. xii. 2. H. --- This verse is no proof that the present book was written long after Samuel's time. D.
drb › 1 Kings › 7 ›  Verse 15

Commentary for 1 Kings 9:9
A seer. Because of his seeing, by divine light, hidden things, and things to come, (Ch). by inspiration. W. --- They had the things which they foretold so clearly in view. The Sybil cries out,

Bella, horrida bella.

Et Tiberim multo spumantem sanguine cerno. Virg.

The Egyptians had their "seers of the gods." Manetho. --- Balaam styles himself "the man seeing visions." Num. xxiv. 4. 16. Some suppose that Samuel wrote this towards the close of his life, when the title of prophet was become more common, though the former was in use many years afterwards. 1 Par. xxi. 9. 2 Par. xvi. 10. Others think that this verse was added by Esdras, &c.

drb › 1 Kings › 9 ›  Verse 9

Commentary for 1 Kings 17:35
Them. He refers to two events, shewing his fortitude (C.) and generous disposition, which rendered him fit for command, as he was not afraid to expose his life to protect his charge. H. --- The pastoral care is an apprenticeship for the throne to him who is designed to be at the head of the mild flock of men, as hunting with dogs conducts to martial exploits. Philo in Vita Mosis. --- He who has overcome the spirit of pride and of carnal pleasures, signified by the lion and the bear, is able also to gain a victory over the devil. W.
drb › 1 Kings › 17 ›  Verse 35

Commentary for 1 Kings 18:18
Life. What exploits have I performed deserving such an honour? or what offices have my relations yet enjoyed? C. --- David considers only his abject condition, and forgets his victories. H.
drb › 1 Kings › 18 ›  Verse 18

Commentary for 1 Kings 18:25
Dowry. Among the Hebrews, the man had to purchase his wife. --- Philistines. They were the nearest nation of those who were not circumcised; and thus Saul would prove that David had attacked them, which would greatly irritate them against him. C. --- Josephus specifies six hundred heads, (H.) falsely, (Horn) as he frequently disguises what might give his readers offence, as being either mean or incredible. C. --- Hundred is not specified in the original Heb. copies, (Capel, iii. 17,) and David gives 200, v. 27. But Saul only stipulated for 100. See 2 K. iii. 14. C. --- Wife, "thinking it mean to be guilty of an untruth," &c. says Josephus; "yet his disposition was not altered. He resolved, therefore, to take away his life, and wished Jonathan and his most trusty servants to put his designs in execution." He then mentions the friendship of these two. But he takes no notice of the proffered marriage of Merob, and he seems not to have known that she was ever promised. See v. 17. and 19. and C. xvii. 12. H.
drb › 1 Kings › 18 ›  Verse 25

Commentary for 1 Kings 20:6
Tribe. It might seem an effect of pride, not to accept of such invitations of the king, without some good excuse. Ovid speaks of feasts instituted for relations alone. Fast. ii.

Proxima cognati dixere Charistia cari

Et venit ad socios turba propinqua Deos. M.

--- Saul might pretend that his throwing his spear at David, was an effect of his distemper; and as the latter had returned to his palace after the first attempt, he might judge that he would do the like now, though he had so lately sought his life. David probably retired to Bethlehem, and returned the third day, when he bid adieu to Jonathan and to the court of Saul for ever, (v. 21. C.) though he saw Jonathan once more at Ziph. C. xxiii. 16.

drb › 1 Kings › 20 ›  Verse 6

Commentary for 1 Kings 20:8
Lord, the most durable and sacred, confirmed by the name of God. C. --- Kill. So Moses besought God to take away his life. A friend would put him to as little torture as possible. M. --- But David only means strongly to assert his own innocence. H.
drb › 1 Kings › 20 ›  Verse 8

Commentary for 1 Kings 21:4
If the young men be clean, &c. If this cleanness was required of them that were to eat that bread, which was but a figure of the bread of life which we receive in the blessed sacrament; how clean ought Christians be when they approach to our tremendous mysteries? And what reason hath the Church of God to admit none to be her ministers, to consecrate and daily receive this most pure sacrament, but such as devote themselves to a life of perpetual purity. Ch. --- Women. God required this on many occasions. Ex. xix. 15. Urgent necessity determined Achimelech to grant the loaves, as our Saviour intimates, though it is probable that he first consulted the Lord. C. xxii. 16. C. --- David perhaps went to Nobe on purpose to ask advice. M. --- We have here an example of a dispensation, and of the distinction between lay, or common, and holy bread. W.
drb › 1 Kings › 21 ›  Verse 4

Commentary for 1 Kings 25:28
House. Thy family shall long continue in the enjoyment of the royal power. Chal. "an established kingdom." H. --- Lord, as his general. --- Evil. Do no manner of injustice. Heb. "and evil hast not been found," &c. Hitherto thy life has been irreproachable. C.
drb › 1 Kings › 25 ›  Verse 28

Commentary for 1 Kings 26:9
Guiltless. Saul was still his king, how wicked soever, and this title rendered his person inviolable. The eastern nations are very seldom guilty of rebellion, or of murdering their kings; a thing of which we find so many examples in the Roman, English, and French histories. C. --- A private man could not lay violent hands upon the king without a crime; and therefore David represses Abisai, and commits his cause to God. C. xxiv. 13. M. --- He will not permit any one to destroy the life of the king, though he was already anointed to succeed him. W.
drb › 1 Kings › 26 ›  Verse 9

Commentary for 1 Kings 28:14
Understood that it was Samuel. It is the more common opinion of the holy fathers, and interpreters, that the soul of Samuel appeared indeed; and not, as some have imagined, an evil spirit in his shape. Not that the power of her magic could bring him thither, but that God was pleased for the punishment of Saul, that Samuel himself should denounce unto him the evils that were falling upon him. See Ecclesiasticus xlvi. 23. Ch. --- The passage is decisive; (T.) he slept and he made know to the king, and shewed him the end of his life, and he lifted up his voice from the earth, in prophecy, &c. Those who have called in question the reality of Samuel's apparition, seem not to have remembered this passage. H. --- Yet his soul was not united to his body, (Salien) nor was he adduced by the power of the devil, but (D.) by a just judgment of God, to denounce destruction to the wicked king. S. Aug. &c. T. --- The woman, beholding Samuel, fled out of the place, to Saul's companions, and left him alone with the king, v. 21. --- Adored Samuel with an inferior honour, as a friend of God, exalted in glory. Salien. --- That Samuel really appeared, is the more common opinion of the fathers. S. Aug. Cura. xv. W.
drb › 1 Kings › 28 ›  Verse 14

Commentary for 1 Kings 31:3
Overtook. Heb. "attacked, found, or hit him." He was running away. H. --- Wounded. Some translate Heb. "terrified," as they believe the words of the Amalecite, "my whole life is in me." But that wretch deserves no credit; and Saul would probably not take the desperate resolution of killing himself, till he saw there was no possibility of escaping. Sept. "the archers find him, and they wounded him in the lower belly." Theodotion, "in the part near the liver."
drb › 1 Kings › 31 ›  Verse 3

Commentary for 2 Kings 4:2
Bands, ( Latronum. ) Lit. "robbers," or people who live on plunder, like the posterity of Ismael, and of Esau. Gen. xxvii. 40. The life-guards of princes are often styled latrones, (C.) from their being stationed at their "sides," as if Laterones. M.

Fixumque latronis,

Impavidus frangit telum. Æn. xii. 7.

See Servius. Judg. xi. 3. --- Beroth was one of the towns of the Gabaonites. It is not certain that the inhabitants retired, in consequence of the persecution of Saul; but they went to the territory of Geth, or to another town of Benjamin. 2 Esd. xi. 33. C.

drb › 2 Kings › 4 ›  Verse 2

Commentary for 2 Kings 4:8
Life. They wish to recall to David's remembrance what Saul had done against him, that he may approve the more of what they had perpetrated. M. --- They supposed that, as Abner had been well received, they should obtain still greater favour. Salien.
drb › 2 Kings › 4 ›  Verse 8

Commentary for 2 Kings 11:2
Noon. He had been reposing, according to custom. C. iv. 7. C. --- But the devil was not idle. He was meditating a temptation and crime, which involved a great part of the remainder of David's life in misery. H. --- He had reigned 18 years, and lived 48, almost without blame. Salien, A. 2998. --- His house, as the Heb. explains it. The Vulg. might insinuate that the woman was upon "the roof of her house." But she was probably in her garden, as the Jews have their baths in the open air. They are frequently obliged to purify themselves. C. --- The house must have been very near David's palace. Salien.
drb › 2 Kings › 11 ›  Verse 2

Commentary for 2 Kings 18:13
My own. Some copies of the Heb. and Sept. read, " his; " others, my, &c. The soldier would have acted against his conscience, and exposed his life to danger, if he had transgressed the king's order. H. --- By me? or, omitting the mark of interrogation, "Thou wouldst have declared thyself against me." C.
drb › 2 Kings › 18 ›  Verse 13

Commentary for 2 Kings 19:13
Flesh? Amasa was his nephew, and as he had been appointed general by Absalom, his influence would be the greatest to bring back those who had given into the delusion. A sense of his misconduct would also render him more humble, and easier to manage than Joab, whose insolence caused him to be insupportable to the king. David designed to transfer the authority of the latter, (C.) which he had now enjoyed 23 years, since the taking of Sion. David's promise did not oblige him to keep Joab in that office for life, if his conduct should prove unsatisfactory. Hence he appointed Amasa to pursue the rebels, and afterwards Abisai, setting Joab aside. But the haughty warrior supplanted both, and retained the command, as it were in spite of his sovereign. C. xx. 4. 15. &c. H.
drb › 2 Kings › 19 ›  Verse 13

Commentary for 2 Kings 19:23
Die, during my life, (M.) or by my hand, without some farther transgression. Hence the oath is worded, I will not kill thee with the sword. 3 K. ii. 8. H. --- Solomon was charged not to let his crime pass unpunished. But he did not kill him till he had shewed his disobedience. C. --- The oaths of parents do not always (H.) pertain to their heirs. Grotius.
drb › 2 Kings › 19 ›  Verse 23

Commentary for 3 Kings 1:12
Life. Both would have been in imminent danger, if the ambitious projects of Adonias succeeded, as he knew that the throne had been promised to Solomon by his father, and he would consider him as a dangerous rival. C. --- The Turkish emperors usually destroy or confine their brethren, when they commence their reign. H.
drb › 3 Kings › 1 ›  Verse 12

Commentary for 3 Kings 1:33
Lord, David. M. --- The Cerethi, and other life-guards, went under the command of their captain, Banaias, (C.) to repel any force that might disturb this solemn inauguration. H. --- Mule. None but the king was allowed to mount it. --- Gihon, a fountain, or place of public resort, on the west of Jerusalem. Ezechias brought its waters into the city. 2 Par. xxxii. 30. C. --- Adonias was at Rogel, on the east. M.
drb › 3 Kings › 1 ›  Verse 33

Commentary for 3 Kings 1:35
Stead. Not after me only. David voluntarily abdicates the throne, so that Solomon reigned in his life-time. M.
drb › 3 Kings › 1 ›  Verse 35

Commentary for 3 Kings 2:2
Flesh, to the tomb. Omnium idem exitus est, sed & idem domicilium. Petron. ---In life each follows his own course. C.
drb › 3 Kings › 2 ›  Verse 2

Commentary for 3 Kings 2:12
Sat, exercising the same authority, as he had done in his father's life-time. C. i. 53. C. S. Aug. de C. xvii. 8. Salien, A.C. 1033. --- The public assembly of Israel, convoked by David, had already sworn fidelity to him. 1 Par. xxviii. 1. H.
drb › 3 Kings › 2 ›  Verse 12

Commentary for 3 Kings 2:30
Die, if my life must not be spared. H. --- He knew that the like precaution would not have been able to protect Adonias. It was not just that he, who had despised all that was sacred, should find an asylum at the altar itself.
drb › 3 Kings › 2 ›  Verse 30

Commentary for 3 Kings 7:48
Altar, not that on which the ark was placed, (C. vi. 20. C.) though some are of that opinion; (M. &c.) but perhaps the altar of incense. The one which Moses had made was probably too small, (C.) and reposited in the treasury. Rabbins. --- Table. In 1 Par. iv. 8. we find ten specified, one between each candlestick, in the holy place. Josephus (viii. 2.) mentions an incredible number of gold and silver utensils, which are not found in Scripture; and the Rabbins are not sparing in miracles, to promote a respect for the temple. No venomous creature, they say, was ever seen in Jerusalem; nor did man seek for lodgings in vain, &c. The priests were so numerous, that the same person had never to offer the perpetual sacrifice or incense twice in his life. No one durst spit in the temple, nor turn his back on the altar, &c. C.
drb › 3 Kings › 7 ›  Verse 48

Commentary for 3 Kings 11:43
Solomon slept, &c. That is, died. He was then about fifty-eight years of age, having reigned forty years. Ch. --- S. Chrysostom, at different times, seems to have entertained opposite opinions on this head, (H.) which has been a matter of controversy among the Fathers, as it is at present with us. We ought to adore and imitate, with trembling, the silence of Scripture. C. --- Sept. seem favourable to Solomon: (Prov. xxiv. 32.) "At last I did penance, and looked forward, to embrace discipline." H. --- But the Heb. Chal. and Vulg. have nothing similar. C. --- Some think that the Book of Proverbs, as well as that of Ecclesiastes, was composed by him after his repentance; and that he expresses his sentiments of affliction and self-condemnation, (Prov. xxx. 2.) and his opinion of all earthly gratifications. Eccles. i. 2. &c. H. --- Yet this dreadful uncertainty may serve to keep us all in humble fear, and teach us to work out our salvation with trembling. C. --- If Solomon really repented, (H.) he might not have time or power to remove all the vestiges, and the very foundations of the idolatrous temples, which Ezechias also neglected in ruins, as no longer dangerous, and as so many monuments of the folly of Solomon. But Josias caused them to be entirely removed. 4 K. xxii. 13. Salien, A. 3059. The daughter of Pharao would probably imitate her beloved husband. Pineda. --- Sadoc seems to have departed this life about the same time with Solomon; as his son Achimaas, who had married Basemath, the king's daughter, succeeded him in the pontificate, at the commencement of Roboam's reign. Chron. Min. Heb. Salien.

drb › 3 Kings › 11 ›  Verse 43

Commentary for 3 Kings 17:21
Times, in honour of the blessed Trinity. M. --- He puts himself in this posture, as if the co-operate with God in warming the child; as Eliseus did, (4 K. iv. 34,) as well as S. Paul, (Acts xx. 10,) and S. Benedict. S. Greg. Dial. ii. 32. This posture represented the condescension of Jesus Christ in assuming our nature, to give us life; and the Old Testament affords few more striking figures of this union. C. S. Aug. ser. 201. de Temp. S. Bern. xvi. in Cant. T.
drb › 3 Kings › 17 ›  Verse 21

Commentary for 3 Kings 19:3
Afraid. Heb. "he saw, arose, and went for his life." H. --- He was aware of a woman's anger. Ecclei. xxv. 23. Though he goes intrepidly to meet Achab, he flees before a woman, God being desirous that he should exercise humility, (Theod. q. 57, &c.) though some think that he had given way to a secret fault; (C.) which is a groundless assertion. H. --- He must confess that all his strength is from above. T. --- Mind, to escape notice. M. --- Bersabee, at the southern extremity of the kingdom of Juda, perhaps fifty leagues from Samaria, and five more from Jezrahel. C. --- Servant, the boy whom he had raised to life. Abulensis.
drb › 3 Kings › 19 ›  Verse 3

Commentary for 3 Kings 19:4
Desert. It seems, towards Horeb. C. --- Tree. Heb. Rothem, which term the Sept. retain, "Rathmen." Sym. has, "a shade." H. --- Die. Elias requested to die, not out of impatience or pusillanimity, but out of zeal against sin; and that he might no longer be witness of the miseries of his people, and the war they were waging against God and his servants. See v. 10. Ch. --- He does not wish to fall into the hands of Jezabel, lest the idolaters should triumph: but he is willing to die, if God so order it. C. --- Mathathias entertained the like sentiments. 1 Mac. ii. 7. --- Fathers: that I should live longer than they did. M. Eccli. xxx. 17. --- If he had been weary of life, why did he flee? His answer to Achab shews that he was by no means timid. C.
drb › 3 Kings › 19 ›  Verse 4

Commentary for 3 Kings 21:25
Now. Sept. "Moreover, Achab was foolishly sold, a man who was sold, &c. since Jezabel....changed him:" μετεθηκεν. His natural disposition was not perhaps so bad. But his unfortunate connexion with a most wicked wife involved him in ruin. Even when he began to relent, and was on the point of reforming his life, (v. 27.) her influence spoiled all. H. --- He was sold to her, and she exercised a most severe tyranny over him, using his seal at pleasure, and treating him with indignity, v. 7, 8. T.
drb › 3 Kings › 21 ›  Verse 25

Commentary for 3 Kings 21:27
Down. Heb. "uncovered," (Malv. 2 K. xv. 30.) or "barefoot," (Chal. Syr.) or "softly," (Vat. Prot.) or "he walked bent down." Sept. This variety shows that the signification or at (H.) is not well known. The repentance of Achab is not more certain. Some believe that it was insincere, and only external: yet God was pleased to reward it iin this life, (Lyran. Theod. &c.) as if might have some influence on the people. H. --- Others suppose that Achab really repented for what he had done, but presently relapsed at the instigation of Jezabel; so that his reward was equally of a temporal nature; though S. Chrysostom (ad Theod. laps.) seems to be convinced that he "obtained the remission of all his sins, and entirely changed his life." ser. 68, et hom. 5. ad Antioc. --- But here lies the difficulty. C. --- "His groans would have found favour, if the lurking envy had not increased his offence." S. Amb. in Ps. xxxvii. de Naboth. C. iv. See v. 25. --- A relapse renders the sincerity of the former conversions doubtful; and the more so, when no radical change, but only external sorrow, has appeared.
drb › 3 Kings › 21 ›  Verse 27

Commentary for 4 Kings 1:13
Again. This third captain is commonly supposed to be Abdias, (3 K. xviii. 3.) though without much reason. C. --- John of Jerus, (c. 15) says he left the court, and became a disciple of Elias, and a prophet. M. --- But he is very different from the prophet, whose writings are still extant. C. --- The report of the two miracles had come to his ears, and filled him with fear. M. --- Despise not. Heb. "let my life...be precious in thy sight." 1 K. xxvi. 21. Ps. cxv. 15.
drb › 4 Kings › 1 ›  Verse 13

Commentary for 4 Kings 2:12
Thereof. Thou alone wast equal to an army, in our defence. Chariots were then very common. C. --- Chal. and Vatab. "Thou wast, by thy prayer, better to Israel than chariots and horses." So we should call a person, a pillar of the state, &c. T. --- In giving the character of Elias, the Holy Ghost dwells in a particular manner on his burning zeal. C. --- Elias stood up as a fire, and his word burnt like a torch...he brought down fire from heaven thrice, on the holocaust, and on the captains. H. --- Who can glory like to thee? Eccli. lxviii. 1. 4. See SS. Amb. and Chrys. on Elias. His resemblance with Christ is very striking. His name puts us in mind of Christ's divinity; who burnt with zeal for God's house, (Jo. ii. 17.) was persecuted, (C.) raised the dead to life, rose again and ascended triumphant into heaven, having imparted his blessing (H.) and his sacraments to his disciples. C. --- No more, as he was taken from the company of men. H. --- Pieces, to express his grief, at being deprived of so excellent a master. M.
drb › 4 Kings › 2 ›  Verse 12

Commentary for 4 Kings 4:16
Womb. Heb. "At this season, according to the time of life, (H. or of a woman with child, M.) thou shalt embrace a son" in thy arms. H. See Gen. xviii. 10. C. --- If is added by S. Jerom, agreeably to an usual form of speaking. M. --- The prophet assures the woman, that she will not only live, but also bear a son, and nurse him. --- Lie, deceive, (v. 28. H.) or flatter me with vain hopes. C. She might think that the prophet was not actually inspired. M. --- Through joy, she could hardly believe. See Luke xxiv. 41. H.
drb › 4 Kings › 4 ›  Verse 16

Commentary for 4 Kings 4:29
Salute him not. He that is sent to raise to life the sinner spiritually dead, must not suffer himself to be called off, or diverted from his enterprise, by the salutations or ceremonies of the world. Ch. --- So must the preachers of the gospel diligently fulfil their important office. Luke x. 4. S. Greg. hom. 17. Urbanity is not reprehended; but no human transaction ought to impede what is divine. S. Amb. ib. In ancient comedies, slaves are always represented in a hurry. The Jews will not salute any person when they are going to their synagogues, for fear of being distracted in their devotions. C. --- Eliseus requires the utmost expedition, that the favour might be the greater, Qui cito dat, bis dat. M. --- He would also prevent his servant from telling any one what he was about, that he might not be touched with vanity, and thus hinder the miracle, which some think was nevertheless the case. R. Salomon. Theod. q. 17. T.
drb › 4 Kings › 4 ›  Verse 29

Commentary for 4 Kings 4:31
The child is not risen. By the staff of Eliseus is represented the rod of Moses, or the old law, which was incapable of restoring life to mankind, then dead by sin. It was necessary that Christ himself should come in our flesh, to restore us to life again. In this, Eliseus, as a figure of Christ, behoved to go in person to restore the dead child to life. Ch. --- S. Aug. (c. Faust. xii. 35.) shews that many like things recorded in the Old Testament are figures of the New. W. --- Many of the fathers observe, that this miracle was intended to shew the necessity of the Incarnation to redeem lost man. The staff did not therefore restore life. Some lay the blame on Giezi; others on the woman, who required the prophet to come in person; and others suppose that Eliseus followed herein his own spirit. But all this is destitute of proof. C. --- He might alter his mind (T.) at the request of the woman, and to imitate Elias; (3 K. xvii. 21.) all by God's direction. H. --- He had before trusted that God would perform the miracle by means of the staff, as he did formerly by the rod of Moses, or by the mantle of Elias. M.
drb › 4 Kings › 4 ›  Verse 31

Commentary for 4 Kings 6:27
Save ( salvat. ) Many ancient MSS. read salvet, conformably to the Heb. and Sept. as if the king cursed the woman: "Let not the Lord save thee," Joseph. ix. 4. Others place the stops differently: "He said, no: the Lord save thee." C. --- He is the author of life. M.
drb › 4 Kings › 6 ›  Verse 27

Commentary for 4 Kings 8:1
Famine. God disposes of all things. C. --- Famine, &c. are his executioners. D. --- This dreadful visitation took place before the siege of Samaria, (Salien) and had even commenced when Eliseus raise the child to life; (C. iv. 38.) so that we might translate, "Eliseus had spoken," &c. C.
drb › 4 Kings › 8 ›  Verse 1

Commentary for 4 Kings 8:4
Giezi was not yet infected; (Salien. M.) or if he was, (H.) the king spoke to him at a distance, overcoming his natural repugnance, in order to know some particulars of the life of Eliseus. C. --- This he would more readily do, if Giezi had brought the glad tidings of plenty. T. --- Providence ordered that he should be present at this time, that he might bear witness to the woman. C.
drb › 4 Kings › 8 ›  Verse 4

Commentary for 4 Kings 9:11
Madman. The extravagant motions of the false prophets caused even the true ones to be treated with contempt. Warriors are but too apt to give way to sentiments of irreligion, (M.) and to despise men who lead a retired and penitential life. H. --- How often were Ezechiel and Jeremias treated as fools, (Ezec. xxxiii. 30. Jeremias xxix. 26. C.) as well as our divine Saviour? The pagans looked upon those who were inspired by Apollo in the same light. H. --- Ut primum cessit furor & rabida ora quierunt, Virg. Æneid vi. "What authority has this fury, which you call divine, that the insane should behold what escapes the observation of the wise, and that he who has lost common (human) sense should possess divine?" ea videat insanus, & is qui humanos sensus amiserit, divinos assecutus sit? Cicero Divin. ii.
drb › 4 Kings › 9 ›  Verse 11

Commentary for 4 Kings 15:5
A leper. In punishment of his usurping the priestly functions. 2 Par. xxvi. 19. Ch. W. --- The priests boldly remonstrated with him, but to no effect; till the king perceived himself stricken with the leprosy. Josephus (ix. 10.) says, a dreadful earthquake was felt at the same time, which is supposed to be that mentioned Amos i. 1. and Zac. xiv. 5; (S. Jerom, &c.) though Usher produces some chronological difficulties against this opinion: but they are founded on error. C. --- Free. Par. apart; at a distance from all. H. --- The like rules were observed in cities, as in the camp. Lev. xiii. 46. M. --- Ozias was in a manner dead to all civil transactions; and Isaias (vi. 1.) probably refers to this event. Syr. and Arab. "he remained hidden." Josephus (ibid.) says, "leading a private life." Thus aiming at too much, he lost all! H.
drb › 4 Kings › 15 ›  Verse 5

Commentary for 4 Kings 16:5
Then. In punishment of such enormous crimes, God first delivered Achaz into the hands of Rasin, (2 Par. xxviii. S. Jer. in Isai. vii.) and afterwards Phacee destroyed 120,000 in one battle, and took 200,000 prisoners, whom the prophet Oded persuaded him to release. Ibid. v. 8. 11. Salien (A.C. 759.) observes that the two kings then joined their forces , and besieged Jerusalem the following year, but to no purpose. H. --- Isaias was sent before the siege to encourage Achaz, and to promise the miraculous birth of the Messias, as a sign that he should be delivered: and to convince him of it the more, he foretold that the two kings should be destroyed before his own son should be able to say father. Isai. vii. 8, &c. Yet as Achaz did not still amend his life, God sent the same kings the following year (M. 3263.) to lay waste the country. C.
drb › 4 Kings › 16 ›  Verse 5

Commentary for 4 Kings 18:34
Emath, Emesa. --- Arphad, or Arad, an island and city on the continent, (C.) near Tyre. --- Of Ana, &c. , "of," is not expressed in the Vulg. (H.) and it may be explained as if Ana and Ava were idols of Sepharvaim. M. --- But they are commonly supposed to be cities. H. --- Ana is probably a city (D.) built on both sides of the Euphrates, four days' journey from Bagdat. Isaias does not specify these cities in the parallel passage, but they are found in the letter addressed to Ezechias, Isai. xxxvii. 13. --- Samaria, or the inhabitants who had come from distant parts, and had perhaps revolted. We do not however find the Sennacherib had conquered them, nor does the pretend that all these conquests were made by himself. C. --- He gives part of the honour to his ancestors. C. xix. 12. 2 Par. xxxii. 13. But he asserts that all the gods of the respective countries of Samaria, &c. had yielded to his superior force. H. --- Strange infatuation in a man who looked upon the idols as gods! They are in effect nothing. 1 Cor. viii. 4. But as their votaries were of a different persuasion, ought they not to have acted and spoken consistently? Yet Suetonius (Caius, c. 5.) informs us, that "on the day when Germanicus died, the temples were stoned, the altars of the gods overturned, the domestic lares thrown out by some into the open air;" all to express their grief and indignation at the gods, for not preserving his life. H.
drb › 4 Kings › 18 ›  Verse 34

Commentary for 1 Paralipomenon 9:26
To these. Heb. "for these Levites, (Sellum, &c. v. 17) four chief porters were in their set office," for life, or as long as they were able to serve, and did not change every week like the rest. --- Lord: the apartments of the priests, and the storehouses, (H.) where all precious ornaments, wine, &c. were kept. C.
drb › 1 Paralipomenon › 9 ›  Verse 26

Commentary for 1 Paralipomenon 11:25
Among, or rather "above," as he was the second captain of this series, and not one of the body of Thirty. Ken. --- Council. Lit. "placed him at his ear," (H.) fecit eum auricularium a secreto; (2 K.) though the word is the same. C. --- It seems, however, to have been read differently. H. --- Sept. "he placed him over his family, (C. πατριαν ) or native place." H. --- Syr. "guard of his spear, and chief of his heroes." Arab. "over all his riches." Some would translate, "captain of his guards." Grot. --- Banaias was a man of consummate prudence, as well as a great warrior. C. --- David "gives Banaias the command of his life-guard." Joseph. vii. 12. --- Heb. "Behold! he was more honourable than the Thirty; but he attained not unto the first three, and David set him over his guard," the Cerethites, &c. C. xviii. 17. Ken. --- This author adopts the correction of Grotius, as the Prot. do; though he acknowledges there is not impropriety in the present reading, "over his hearing or obedience." He also adds "first," by way of explanation, as v. 21. H.
drb › 1 Paralipomenon › 11 ›  Verse 25

Commentary for 1 Esdras 2:62
Priesthood. Those who cannot prove that they are priests, ought not to exercise the functions. W. --- The Jews were particularly careful to preserve their genealogical tables, and transcribed them again after any very troublesome times. Joseph. c. Ap. 1, and in his own Life. --- The Rabbins falsely assert that only the mother's side was examined, and that the children followed her condition. C.
drb › 1 Esdras › 2 ›  Verse 62

Commentary for 1 Esdras 9:8
As a. Prot. "for a little space, grace hath been shewed from the Lord," (H.) and yet we are again irritating Him! C. --- A pin, or nail, here signifies a small settlement or holding; which Esdras begs for, to preserve even a part of the people, who, by their great iniquity, had incurred the anger of God. Ch. --- Allusion is made to the pins which fasten down a tent, (Isai. xxxiii. 20. and liv. 2.) or hinder a ship from being carried from the shore, (Tigur. M.) on which utensils are hung up, (Tournemine) referring to the magistrates, who were now of the same country. T. Isai. xxii. 21. Delrio, adag. 218. --- Sept. "a support." Heb. yathed, denotes also a walking-stick, nail, &c. M. --- Eyes, fill us with joy, in perfect security. --- Little life, free us from danger. C. --- Esdras is afraid to ask for the impunity of all, but only begs that a small part may be spared, like a nail or post from a house, which may serve to rebuild it. W.
drb › 1 Esdras › 9 ›  Verse 8

Commentary for 2 Esdras 6:11
Should. Lit. "Does one like me retire from his post? And who like me shall enter the temple and live?" H. --- It is unlawful for a layman to flee into the part of the temple assigned to the priests. Yet into this he had been invited, as the court of Israel was not perhaps yet secured. Those who suppose that Nehemias was a priest, say (C.) that he refused to flee, lest he should intimidate the people by his cowardly departure. T. M. --- Semaia might also have a design upon his life, when they should be alone.
drb › 2 Esdras › 6 ›  Verse 11

Commentary for 2 Esdras 9:6
Of heavens. The highest, (C.) and most glorious (H.) residence of the Eternal. --- Host. Stars (C.) and angels, (M.) which are like his guards. --- Life, or being. If the Levites had adopted the sentiments of the Persians, that the stars were animated, this does not prove the truth of that opinion, which has nevertheless been maintained by many. Gen. i. 18. C. --- The expression is used for preserving, (Ps. xl. 3. M.) re-establishing, &c. C. iv. 2. C.
drb › 2 Esdras › 9 ›  Verse 6

Commentary for Tobias 1:1
Tobias, "good God," (T.) is styled Tobis, by the ancient Latin version and S. Ambrose, and Tobit by the Greek and Syriac. These copies and the Heb. give a genealogy which does not agree. C. --- Grabe's edit. "The book of the words (or transactions) of Tobit, Son of Tobiel, son of Ananiel, son of Adouel, (MS. has Nave) son of Galael, (MS. Gamael) of the seed of Asiel, of the tribe of Nephthali, (2) who was made captive in the days of Enemessar, king of the Assyrians, from Thisbe, (MS. Thibe) which is on the right properly (MS. of Kudis. H. or Cades, capital. C.) of Nephthali in Galilee, above Aser. I, Tobit, walked in the ways of truth and of justice all the days of my life." H. --- Nehemias and the prophets frequently speak of themselves in the first person. The truth of the history is the same. D. --- Beyond, or behind; ( post. H.) as the Hebrews speak with reference to a man turned towards the east. Hence this way would be on the west, and Sephet on the north.
drb › Tobias › 1 ›  Verse 1

Commentary for Tobias 2:18
Saints; Abraham, &c. Thus Mathathias encouraged his children; (1 Mac. ii. 50.) and no argument can be more forcible.

Dice puer virtutem ex me, verumque laborem

Sis memor, et te animo repetentem exempla tuorum

Et pater Æneas et avunculus excitet Hector. Æneid xii.

--- Life eternal. These grand truths were more developed, as the Messias was nearer at hand.

drb › Tobias › 2 ›  Verse 18

Commentary for Tobias 4:3
Life. S. Aug. (Conf. x. 34) cries out, "O Light, which Tobias had in view, when these corporal eyes being closed, he taught his son the way of life."
drb › Tobias › 4 ›  Verse 3

Commentary for Tobias 5:18
But lest. Gr. Comp. "and Tobit said, brother, I wish to know thy race and thy name. But he replied, I am of the race of Azarias, and of Ananias, who is also thy brother." Whitaker would have this to be a lie. H. --- But the apparitions of angels are not to be examined by the ordinary rules of life. They take the name of God without scruple, as they acted in his name. Gen. xxxi. 11. C. M. T. --- Azarias. The angel took the form of Azarias; and therefore might call himself by the name of the man whom he personated. Azarias, in Hebrew, signifies the help of God; and Ananias, the grace of God. Ch. --- Tobias had not inquired whether he was a man or an angel, as Houbigant answers the objection of Prideaux. H. --- The "help and medicine of God" nearly correspond. W.
drb › Tobias › 5 ›  Verse 18

Commentary for Tobias 6:14
Died. Gr. "were destroyed in the nuptial chamber, ( νυμφη ). And as I am my father’s only son, I fear lest, approaching to her, I should die like the former; because a demon is in love with her, which hurts no one but such as approach to her. Now, therefore, I fear lest I should die, and bring down the life of my father and mother upon me to their grave." H. --- If this text may be styled Scripture, it only records the opinion of Toby. (C.) or what he had "heard." H. --- Many grave authors have been of the same persuasion that devils could be enamoured with mortal beauties: (C.) talesque asseverant ut hoc negare impudentiæ esse videatur. S. Aug. de C. xv. 23. Delrio, Magic. 2. --- But this opinion is now almost entirely abandoned. Many who have testified such things, may have experienced only some diabolical illusions. The devil could not love the beauty, nor the virtue of Sara. But he was permitted by God to exercise his malice against those who would have gratified their impure desires. C. --- We may perhaps decide to peremptorily on the nature of devils with which we are little acquainted. As they are susceptible of pride, anger, &c. why may they not also give way to some subtle kind of mental impurity? Houbigant.
drb › Tobias › 6 ›  Verse 14

Commentary for Tobias 12:7
Hide. Gr. "To bless God, and to extol his name, exposing with honour the words of God, and delay not to confess unto him. For," &c. H. --- The Old Vulg. greatly abridges the remainder of this book, having only, "Then Raphael having called the two Tobies, said to them, Since thou hast not delayed to arise, and to leave thy meals to bury the dead, I have been sent to try thee to heal thee, and to deliver thy daughter-in-law. I am Raphael, one of the angels who assist and appear before the brightness of God. Hereupon the two Tobies were startled, and fell prostrate on the ground, and were seized with fear. And Raphael said, Fear not, Peace be with you. Bless the Lord all the days of your life, and sing his praises. You thought that I eat when I was at table with you. But you saw with your eyes; (H. only a vision. C.) wherefore bless the Lord upon the earth, and praise his goodness. As for me, I return to him who sent me. Write down all that has happened. The angel having spoken thus to Tobias, the latter wrote this prayer as a monument of his joy, and said, Blessed be the Lord, who is great in eternity, because his reign endures for ever. It is He who strikes, and who shews I mercy, who conducts to the grave, and who, by his majesty, rescues from the greatest miseries; and no one can withdraw himself from his hands. End of Tobias the just ." H. --- King. Secrecy is the soul of human councils, to prevent an enemy from thwarting our designs: but nothing can withstand the divine power. It is therefore proper to testify our gratitude for favours received, as the ancient saints have done by their canticles. C.
drb › Tobias › 12 ›  Verse 7

Commentary for Tobias 12:9
Everlasting. This word is not found in Greek, though sufficiently implied; as liberality does not always secure a person's life, or temporal happiness. C. --- Gr. "Those who perform alms-deeds and justice, shall be filled with life. But sinners are enemies," &c.
drb › Tobias › 12 ›  Verse 9

Commentary for Tobias 12:10
Soul . If this were understood of the present life, nothing could be less accurate, as the wicked often prosper. See Ps. x. 6. Jo. xii. 25. C.
drb › Tobias › 12 ›  Verse 10

Commentary for Judith 1:5
Nabuchodonosor. Not the king of Babylon, who took and destroyed Jerusalem, but another of the same name, who reigned in Nivine; and is called by profane historians Saosduchin. He succeeded Asarhaddon in the kingdom of the Assyrians, and was contemporary with Manasses, king of Juda. Ch. --- He might be the same with Asarhaddon, who resided at Ninive in the 20th year of his reign. After the defeat at Bethulia, the Medes recovered part of their power, under Cyaxares I. who was succeeded by Astyages and Cyaxares II. with whom Cyrus was associated in the empire. Xenophon. --- Asarhaddon spent the latter years of his life at Babylon, of which he had made himself master. Houbigant. --- The Jews frequently give names to foreign princes different from those by which they are known in profane history. See Tob. ult. H. --- Him. Gr. afterwards (v. 15) insinuates, that he prevented any from mounting the throne of Media, till this work was written, "he transfixed him with his darts, and destroyed him till this day." Houbigant.
drb › Judith › 1 ›  Verse 5

Commentary for Judith 2:5
Commandment. Gr. adds, he must demand "earth and water," as an acknowledgment of his dominion, and that all necessaries of life belonged to him. This custom prevailed in Persia. Herod. iv. 123. Polyb. xix. Brisson iii.
drb › Judith › 2 ›  Verse 5

Commentary for Judith 4:2
Temples. Surrendering would not secure these things; so that their very life and religion were at stake. Resistance, in other circumstances, would have been rashness. C. --- Gr. adds, "because they were recently come up from captivity, and lately all the people had been collected out of Judea, and the vessels, and the altar, and the house, had been purified from profanation," (H.) to which they had been exposed under Manasses, (C. v. 23. C.) who with several of his subjects had been made prisoner, and was now at Babylon; or, if returned, (H.) was wholly taken up with the concerns of his soul, and committed the care of affairs to Eliachim. See Joseph. x. 4. 2 Par. xxxiii. 12. 16. C.
drb › Judith › 4 ›  Verse 2

Commentary for Judith 8:4-5
Six. So the old Vulg. Gr. and Syr. have, four months. --- Private. Gr. "a tent on the roof," that she might look towards Jerusalem, and pray with less distraction. Absalom lay in such a situation. 2 K. xvi. 22. C. --- In which. Gr. "and she put sackcloth," &c. v. 6. H. --- It was a rough sort of garment. C. --- Judith led a most religious life, in prayer, hair-cloth, and fasting, all the year, except on the festivals. W.
drb › Judith › 8 ›  Verse 4 through 5

Commentary for Judith 8:6
Loins. Gr. "and she had on the garments of her widowhood, and." H. --- She laid these aside. C. x. ii. C. --- Life. Gr. "widowhood, except the day before the sabbath, and the sabbaths, and the new moons, and feasts, and days of rejoicing of the house of Israel." H. --- Syr. and old Vulg. omit, "the day before the sabbath;" and perhaps it may not have been in the original, the Greek translator having inserted it conformably to the practice of his times. It was then prescribed to abstain from fasting, that the joy of the festival might not be impaired, (Grot.) and because it would be necessary to taste what was made ready for the sabbath; (Skikard, Purim) or rather because, as the festival began on Friday, between the two vespers, or from three to six in the afternoon, during the equinoxes, the fast could not be rigorously observed on Friday. C. --- New moons were days of rejoicing. M. 1 K. xx. 5. --- The Jews kept two days together, for fear of missing the day on which the moon really appeared. Several feasts were also prescribed perhaps before this time, on the 1st and 22nd of Nisan, &c.
drb › Judith › 8 ›  Verse 6

Commentary for Judith 12:6
Chamberlains. Gr. "life-guards, not to hinder her; and she remained in the camp three days." H.
drb › Judith › 12 ›  Verse 6

Commentary for Judith 12:20
Life. Gr. adds, "in any one day," (H.) at supper. M.

drb › Judith › 12 ›  Verse 20

Commentary for Esther 8:1
House, and furniture. Sept. "all the possessions of Aman, the devil," (accuser, &c. H.) which were confiscated for treason; and no one had a better title than the queen, whose life had been is such danger. Yet she did not touch the estates of the children, v. 13. C. ix. 10. --- King. in the place of Aman. C. ix. 4. and x. 3. --- Uncle, or cousin. C.
drb › Esther › 8 ›  Verse 1

Commentary for Esther 14:4
Hands; very imminent. I am ready to expose my life. Ps. cxviii. 109. C.
drb › Esther › 14 ›  Verse 4

Commentary for Esther 16:12
Life. This he might only suspect; (C.) or his machinations with the two porters, might be declared after his disgrace. H. --- Capellus thinks it improbable that Aman intended to murder the queen, as he was so much elated at being invited by her to a feast, &c. But his schemes were various: (Houbig.) and who can pretend to say what would have satisfied his cruelty and ambition? H.
drb › Esther › 16 ›  Verse 12

Commentary for Job 2:4
Skin: a proverbial expressing, denoting that a man will part with any thing sooner than his life, (C.) or health. H. --- Satan hints, that if those inestimable blessings should be endangered, (C.) Job would shew his real sentiments. H. --- Skin was formerly used instead of money, at Sparta. Senec. Ben. v. 14. &c. Yet perhaps not in the time of Job.
drb › Job › 2 ›  Verse 4

Commentary for Job 2:6
Life. Afflict him with any species of illness; but do not kill him, (C.) nor inspire him directly with wicked thoughts. Grot.
drb › Job › 2 ›  Verse 6

Commentary for Job 2:9
Bless. She speaks with cruel irony. C. --- Curse God, that he may take away (S. Basil) thy miserable life; or, after taking this revenge on such unjust treatment, put an end to thy own existence. Beza and Amama excuse this woman, though condemned by Job. They pretend that she only meant to insinuate, like the rest of his friends, that he must be guilty of some grievous crime, which she urges him to confess, giving glory to God, before it be too late. H.
drb › Job › 2 ›  Verse 9

Commentary for Job 3:23
To. Why is life given to? &c. The uncertainty whether a man be worthy of love or hatred, (EcclI. ix. 1.) and whether he will persevere to the end, is what fills Job with distress; though we must trust that God will suffer none to be tempted above their strength. 1 Cor. x. 13. --- He finds himself surrounded with precipices, and in the dark. C. --- So God often tries this faithful servants. D.
drb › Job › 3 ›  Verse 23

Commentary for Job 6:11
End. Sept. "time." I am too weak and short-lived to bear all this. H. --- I can perceive no end. M. --- Keep. Prot. "prolong my life." H. --- "What is the extent of my soul, to reach so far?" C. --- Longanimity is the characteristic of a great soul. H.
drb › Job › 6 ›  Verse 11

Commentary for Job 7:6
Web. Heb. "the weaver's shuttle." C. xvi. 23. Isa. xxxviii. 12. H. --- The pagans have used the same comparison. But they make the three daughters of Necessity guide the thread of life. Plato Rep. xii. Natal. iii. 6. --- Sept. "my life is swifter than speech." Tetrapla, "than a runner." C. --- Hope. Heu fugit, &c. Ah! time is flying , never to return! H.
drb › Job › 7 ›  Verse 6

Commentary for Job 7:7
Wind. What is life compared with eternity, or even with past ages? C. --- "What is any one? Yea, what is no one? Men are the dream of a shadow," says Pindar; (Pyth. viii. Σκιας οναρ ονθρωποι ) "like the baseless fabric of a vision." Shakespeare.
drb › Job › 7 ›  Verse 7

Commentary for Job 7:18
Suddenly. During his whole life, he is exposed to dangers; (C.) of if, at first, he taste some comfort, that is presently over. The greatest saints have experienced this treatment. H.
drb › Job › 7 ›  Verse 18

Commentary for Job 9:3
Thousand. Ps. cxlii. 2. "Woe even to the praise-worthy life of man, if God judge without mercy." S. Aug. H.
drb › Job › 9 ›  Verse 3

Commentary for Job 9:21
Life, under this uncertainty and affliction. M.
drb › Job › 9 ›  Verse 21

Commentary for Job 10:1
Life. Job had intimated a fear to proceed any farther. C. --- But perceiving that he had not convinced his friends, he continues his discourse (H.) in still stronger terms, yet so as to acknowledge the justice of God. C. --- Speech against. Heb. "complaint upon, (H.) or respecting myself," I will deplore my misfortunes, (C.) or I will say no more about them. M.
drb › Job › 10 ›  Verse 1

Commentary for Job 10:12
Thy fatherly visitation (H.) but still preserved my life. C.
drb › Job › 10 ›  Verse 12

Commentary for Job 11:17
Brightness. Sept. "But thy prayer, like the day-star and life, shall arise to thee from the south, or as at noon-day." Heb. "Thy age (H.) shall appear clearer than the noon-day, and darkness like the morning." Prosperity shall succeed, (C.) when thou shalt think all lost. M.
drb › Job › 11 ›  Verse 17

Commentary for Job 14:1
Man. He exposes to God the common miseries of mankind. C. --- They cannot avoid many miseries in their short life, yet may be brought to heaven. W.
drb › Job › 14 ›  Verse 1

Commentary for Job 14:4
Seed, is not expressed in Heb. " unclean. " It may refer to Adam. There is no contagion in the seed to infect the soul, as Tertullian supposed; it in only unclean in the cause, as every person who is born according to the common course of nature, becomes a child of Adam, and partakes in his original sin. The Scholastics. T. --- Only art. Essence itself. Carthus. --- "The justification of the sinner is a greater miracle than the creation of the world." S. Aug. ibid. --- The birth of Jesus Christ was free from stain; (Luk. i. 35.) as was also the conception of his virgin Mother, by the power of God; (M.) and his grace, as it is piously believed. H. --- He alone can purify man. C. --- Heb. "who can produce what is clean out of the unclean? Not one." Or Chal. "Is there not one?" Sept. "For who shall be pure from corruption? Not so much as one: (5) though his life be only of one day upon earth." The more ancient Fathers have generally quoted the text in this manner, to prove original sin; (H. S. Cyp. Tert. S. Deo. Mag. in Nat. i. &c. T.) and Bellarmine almost does the same, (Grat. iv. 4.) observing that the Sept. have taken in three words from the following verse: "though his days are few." Yet there are some words which are not in Heb. though the doctrine here maintained is indubitable. Amama. --- Job was fully convinced of it, and adduced it as plea for mercy. It also tends to keep us in the most profound humility and watchfulness, to resist the motions of concupiscence. C. --- Man,

"Now too late,

Saw the rash error, which he could not mend;

An error fatal not to him alone,

But to his future sons, his fortune's heirs." Blair's Grave. Milton, x. 151. H.

drb › Job › 14 ›  Verse 4

Commentary for Job 14:10
Is he? Will he naturally come to life again?
drb › Job › 14 ›  Verse 10

Commentary for Job 14:11
Sea. There would be no supply of rain for the fountains. Eccle. i. 7. All would continue dry: so when the blood is once gone, life is at an end. See 2 K. xiv. 14. C. --- The water cannot go back. M.
drb › Job › 14 ›  Verse 11

Commentary for Job 14:14
Dead. Shall one in a condition nearly as bad, like myself, be restored to health? Yes, I entertain this hope. C. --- Thinkest thou, is not in Heb. or Sept. The latter speaks (H.) clearly of the resurrection. C. --- "For if a man die, shall he revive, having completed the days of his life? I wait (for thee) till I be again." Grabe. H. --- Warfare. C. vii. 1.
drb › Job › 14 ›  Verse 14

Commentary for Job 14:21
Or dishonour. He cannot naturally be informed. M. --- God may, however, reveal to souls departed, what may increase their accidental happiness or misery. H. --- Hence the Church prays to the saints. Job is speaking chiefly of the body in the grave, and of what appear exteriorly. During life man cannot foresee the state of his children; not in the other world, would their condition render him happy or otherwise. C. Mercer. --- Sept. "If his sons be many,...or...few, he knows not." H. --- He is not affected in the same manner as he would be, if living. W.
drb › Job › 14 ›  Verse 21

Commentary for Job 14:22
Over. Heb. "within him." H. --- During life man is full of cares, and presently he is consigned to the dreary tomb, v. 19. C.

drb › Job › 14 ›  Verse 22

Commentary for Job 15:15
Unchangeable, of his own nature, and during this life. C. --- Heb. and Sept. "is not trusted by him," till they have been tried, (H. C. iv. 17. None is good but God alone. Mar. x. 18.) in comparison. T.
drb › Job › 15 ›  Verse 15

Commentary for Job 19:6
With an equal judgment. S. Gregory explains these words thus: Job being a just man, and truly considering his own life, thought that his affliction was greater than his sins deserved; and in that respect, that the punishment was not equal, yet it was just, as coming from God, who give a crown of justice to those who suffer for righteousness' sake, and proves the just with tribulations, as gold is tried by fire. Ch. --- He knew that God would surely give a just reward. 2 Tim. iv. S. Greg. xiv. 16. W. --- The friends of Job had too contracted a notion of Providence, supposing that the virtuous could not be afflicted. Job allowed that the ordinary rules were not here observed. Heb. "the Lord hath perverted or overthrown me." C. --- This gave him no small uneasiness. If the thing had been as plain as it appears now to us, he might have refuted all with a bare denial. Houbigant.
drb › Job › 19 ›  Verse 6

Commentary for Job 20:21
Continue. Heb. "no one shall look for his goods." The sinner eat up all in his life-time, or saw his possessions slip from him. H. --- At least, he shall not take them with him to the grave. C.
drb › Job › 20 ›  Verse 21

Commentary for Job 23:17
Face. My afflictions have not yet taken away my life, as might have been expected. H. --- I am less affected with my miseries, than with the dread of God's presence, v. 15. 16. C.

drb › Job › 23 ›  Verse 17

Commentary for Job 24:19
Let. Heb. "Drought and heat consume the snow waters; so doth the grave those which have sinned." Prot. Ch. H. --- The wicked die quickly, and without a lingering illness. Piscat. --- What foundation, therefore, has the hell of cold as well as of fire? says Amama. S. Jerom (in Matt. x.) observes, "We read very plainly in the Book of Job that there is a double gehenna, both of too much heat and of too much cold;" the latter occasions the gnashing of teeth. Mat. viii. Carthus. --- "In this world people pass through a medium or temperate state. But in hell, they pass from the excess of tormenting cold to that of burning fire; they will know no medium, because in this life they proceeded from one vice to another, even to the heat of lust. Albertus Magnus. H. --- Therefore they are punished with torments of a contrary nature. W. --- They go from the coldness of infidelity to the heat of heresy; (S. Greg.) from one calamity to another. Sa. --- Sept. " For they have torn away the arm of the orphans. Then his or their sin has been remembered, and, like a dew-drop, he has disappeared. H.
drb › Job › 24 ›  Verse 19

Commentary for Job 24:22
Down. Heb. "taketh along with him his guards for his defence. He riseth and is not sure of his life," fearing lest his enemies may still overpower him. This is a description of the tyrant's continual anxiety. C. --- Prot. "And no man is sure of life," may intimate that the wicked put all men in danger. H. --- He who puts others in fear, must also be alarmed. M.
drb › Job › 24 ›  Verse 22

Commentary for Job 26:4
Life. Sept. also seem to understand this of God. C. --- Job does not blame his friends for undertaking to approve the ways of Providence, but for condemning himself (S. Chrys.) rashly, (H.) and, with an air of haughtiness, endeavouring to restrain him from pleading his cause before the divine tribunal. M. --- Heb. "Whose spirit came from thee?" Prot. (H.) Did I receive my life, or do I seek advice from thee? C. --- God stood in no need of Baldad's wisdom (W.) no more than Job. H.
drb › Job › 26 ›  Verse 4

Commentary for Job 28:13
Price. It has none, like other precious things. Bar. iii. 15. --- In delights is not expressed in Heb. or Sept. C. --- But to live in misery is hardly to be accounted living, (H.) and the addition restrains the proposition, as some men possess this treasure, though not those who take no pains (C.) to mortify corrupt nature. H. --- Chal. "it is not found in the land of the proud, whose life is spent in sin." C. --- True wisdom is found, not in natural, but in supernatural, things. W.
drb › Job › 28 ›  Verse 13

Commentary for Job 30:24
Consumption. Thou dealest mercifully with other people: but all the effects of thy anger fall upon me, even here. Sept. "O that I might lay hands on myself, or desire another to do this for me!" Heb. has nothing similar; but is very obscure: "He will not, however, stretch forth his had to the grave; and when they are wounded, they are healed." C. --- Prot. "grave, though they cry in his destruction." H. --- The grave is more desirable than such a life. There the dead are freed from the miseries of this world. C.
drb › Job › 30 ›  Verse 24

Commentary for Job 31:27
Rejoiced. Heb. and Chal. "been seduced" to idolatry. M. --- The worship of the sun and moon was most ancient. Ezec. viii. 16. --- Mouth, to testify respect and admiration. This custom prevailed in many nations. Lucian (dial. de sacrif.) observes that this only sacrifice of the poor was not disregarded. The Syrians still extend their hands towards the altar, and then apply them to their mouth and eyes, when the body and blood of Christ are offered in the Mass. Life of M. de Chateuil. C. --- Sept. (26) "Do I not see the shining sun eclipsed, (H.) and the moon disappear, for light does not belong to them," but to the Creator, from whom we have every thing; (C.) so that we should not swell with pride. Theodotion adds, (27) "and if my heart was secretly deceived." Sept. continue, "if indeed, putting my hand to my mouth, I kissed, (28) this would also be imputed to me as a great transgression, because I should have acted falsely before the most high God." H. --- He will admit of no rival; hence the man who admits another god, denies Him. M. --- Job repels the charge which had been indirectly brought against him. W.
drb › Job › 31 ›  Verse 27

Commentary for Job 31:39
Money. Or paying for them. M. --- And have. Prot. "or have caused the owners thereof to lose their life."
drb › Job › 31 ›  Verse 39

Commentary for Job 33:4
Spirit. We are therefore equal. M. --- Thou canst not fear being overpowered with the divine majesty, in this dispute. C. xiii. 21. C. --- Life. Sept. "instruction." H.
drb › Job › 33 ›  Verse 4

Commentary for Job 34:20
They, the wicked, whatever may be their station in life. H. --- God takes off the tyrant (C.) when he least expects it, as well as the poor. H. --- Troubled, or make an insurrection. C. --- This often proves the ruin of tyrants. H. --- Hand, by the destroying angel. C.
drb › Job › 34 ›  Verse 20

Commentary for Job 35:14
Before him. Try whether the assertion be true. H. --- Only change thy life, and hope in him, and thou wilt see the good effects. C.
drb › Job › 35 ›  Verse 14

Commentary for Job 39:16
Ones, or eggs which she leaves. C. --- Ælian (xiv. 6.) asserts that this bird will expose her own life to defend her young. Yet the neglect of her eggs, will suffice to make her deemed cruel. Lam. iv. 3. H. --- Her. Other birds leave their nests through fear; (C.) but this, after sitting a while, will depart carelessly, (H.) and if she meet with other eggs on her road, will take to them, thus rendering her own useless. Bochart.
drb › Job › 39 ›  Verse 16

Commentary for Job 40:10
Behemoth; the elephant, (Ch.) "as some think." Prot. marg. H. --- This is the most common opinion, though Sanchez explains it of the bull; and Bochart, after Beza and Diodati, declares in favour of the hippopotamus, (C.) or "river horse." Parkhurst even thinks Bochart has proved this "to a demonstration." The sea or river horse, (H.) is an amphibious animal, (C.) found in the Nile and Indus, and said to have the feet of an ox and the teeth of a boar, but not quite so sharp, while the neighing , back, mane, and tail, resemble those of a horse. Its hide, when dry, is said to resist even a musket-ball. Button. Dict. --- We find a good description of this animal in Watson, p. 91. But the plural Bemoth, female (H.) "beasts," seems more applicable to the elephant, on account of its great size, as it is designated by θηρια, or Bellua, by the Greek and Roman authors. Suidas. 1 Mac. vi. 35. Pliny viii. 3. --- It may have received the name of elephant from (C.) alp, "to lead or teach," (H.) on account of its great sagacity and strength. All that Job says of behemoth, may be well explained of it. The Fathers have supposed, thta the devil is meant: but we stick to the literal sense. C. --- He may, however, (H.) have been hinted at by this name, (W.) as well as by that of leviathan. Houbigant. --- With thee, on the same day, or as well as thee. Amama. --- Grass. The elephant does so, and is by no means savage. C. --- Sept. "Yet, behold, near thee wild beasts, equal to oxen, eat grass." H. --- The spontaneous productions of the earth, and branches of trees, afford the principal sustenance to satisfy the prodigious stomach of the elephant; which is frequently twelve feet high, and of a dark colour. A sword can pierce it in the back or sides. It has small eyes, eight teeth, and two tusks; which last are sometimes above a hundred weight each, and being cast every tenth year, (Button) afford ivory. The proboscis serves it instead of hands to collect the smallest grain, or to defend itself. H. --- The female goes with young a whole year, and the duration of its life is generally supposed to be above a hundred. Elephants inhabit warm climates, and were formerly much used in war, to carry wooden towers, from which twenty, or even thirty, men might throw darts. 1 Mac. vi. 37. Button. --- If this greatest and most temperate of all beasts be overcome by the unicorn, or led by the nose, how much more will God enable man to overcome the devil? W.
drb › Job › 40 ›  Verse 10

Commentary for Job 42:10
Penance. Heb. "return." He resolved to restore him to his former prosperous condition, while he prayed for those who had so cruelly exercised his patience. C. --- Prot. and Vatable, "the Lord turned the captivity of Job:" so any great distress may be styled, though Job was in a manner abandoned to the power and bondage of satan. Sept. "But the Lord gave an increase to Job, and while he was praying for his friends, He forgave them their sin. And," &c. H. --- Twice, excepting children, who were living (W.) with God. Rabbins. S. Greg. &c. --- Some also include the years of Job's life, but that is not clear, (see Spanheim, c. 7. C.) though not improbable; as he might very well live twice as long as he had done, if we suppose that the was about (H.) 50 when he was so much distressed (Petau); and thus arrived at the age of 140, v. 16. H.
drb › Job › 42 ›  Verse 10

Commentary for Job 42:16
Years, in all, as Judith is said to have dwelt in the house of her husband 105 years; though it is agreed that she only lived that space of time. H. --- Authors are much divided about the length of Job's life. Some suppose that he was afflicted with the leprosy at the age of 70, for several months, (T.) or for a whole year, (C.) or for seven, (Salien) and that he lived twice as long after his re-establishment, in all 210. C. T. Sept. "Job lived after his chastisement 170," (Grabe substitutes 140 years. Then he marks with an obel as redundant) "but all the years which he lived were 248;" and adds from Theod. "And Job saw his sons and their children, even the fourth generation." H. --- The old Vulg. had also 248 years; while some Greek copies read 740. But Grotius thinks the life of Job was not extended beyond 200. Petau and Spanheim say 189, (C.) and Pindea 210, or rather 280, years. Yet the life of man, in the days of Moses, his contemporary, was not often longer than 120; so that if we allow Job 140, he would be an old man, and might see the fourth generation, v. 10. H. --- The Greeks celebrate his festival on the 6th, the Latins on the 10th of May. Pineda. --- Days. Here a long addition is found in the Greek, Arab. and old Vulg.; and Theodotion has also inserted it in his version, as it seems to contain a true and ancient tradition, (see Eus. præp. ix. 25.) though the Fathers have properly distinguished it from the inspired text. It stands thus in the Alex. Sept. with an obel prefixed: "But it is written, that he shall be raised again, with those whom the Lord will restore to life. " He, this man, as it is translated from the Syriac book, lived in the land of Ausites, (Hus.) on the borders of Idumea, and of Arabia, and was before called Jobab. But marrying an Arabian woman, he begot a son by name Ennon. But his father was Zareth, a descendant of the sons of Esau, and his mother was Bossora; (Arab, a native of Bosra) so that he was the 5th (Arab the 6th) from Abraham. Now these were the kings who reigned in Edom; over which country he also ruled. First, Balac, son of Semphor; (others have Beor ) and the name of his city was Dennaba. After Balak, Jobab, who is called Job. After him, Assom, a leader from the country of Theman. After this man, Adad, son of Barad, who slew Madian in the plain of Moab; and the name of his city was Gethaim. But the friends who came to him were, Eliphaz, [son of Sophan] of the sons of Esau, king of the Themanites; Baldad, [son of Amnon, of Chobar] of the Auchite tyrant; (Grabe substitutes the tyrant of the Saucheans, as they call our Shuhites) Sophor, king of the Mineans." What is marked with crotchets, (H.) has been probably taken from Theodotion. See the Greek Catena. What follows occurs in the Alex. MS. C. --- "[Theman, son of Eliphaz, he, as the Syriac book is rendered, lived in the land of Ausites, on the borders of the Euphrates. His former name was Jobab, but Zareth was his father, from the sun rising."] or eastern country. H. --- Job might very well be the 5th or 6th from Abraham, if he were a contemporary with Moses, as Levi and Amram would live at the same time with Rahuel and Zare; (See 1 Par. i. 35. 44.) so that this tradition agrees with history. But what is said of the Syriac version is not so certain. C. --- Some think the Syriac or Arabic was the original text, as the Greek seems to indicate, ουτος ερμηνευεται εκ τησ Συριακες Βιβλου, εν μεν γη κατοικων, &c. The passage at the end, where this is repeated, may be an interpolation, as the latter part seems rather to belong to Job. For how could Theman have both Eliphaz and Zareth for his father? Grabe therefore, marks it as such. It would be too long for us to transcribe (H.) the praises which the Fathers have given to Job, and the resemblance which they have discovered between him and Jesus Christ. See Heb. iv. 15 and xiii. 12. Tert. patient. S. Chrys. hom. xxxiv. in Matt. S. Ambrose, in Ps. xxxvii. 21. observes, that his behaviour on the dunghill was the greatest condemnation of satan, who fell by pride, though so highly favoured. C. --- Besides the literal sense of this book, which displays the trials and victories of Job, we may consider him as a lively figure of Christ; who was perfectly innocent, and yet a man of sorrows: we may raise our minds to the contemplation of the greater glory which will attend the bodies of the just, after the resurrection; and, above all, we may discover lessons of morality, enforcing the observance of every virtue, and particularly of patience and resignation. S. Greg. &c. W. --- The books of Machabees, which are the only remaining pieces of sacred history, might have been here inserted, as they are in Calmet's edition, that so all the historical part might come together. But is is more common to place those books after the prophets. They only relate a few of the transactions which took place during the 400 or 500 years preceding the Christian era. The rest must be borrowed from Josephus, or from profane authors. It would, however, be proper to read those books, and to have an idea of that period, before we attempt to explain the prophecies. H.

drb › Job › 42 ›  Verse 16

Commentary for Psalms 1:3
Tree. Probably the palm-tree, the emblem of a long life. Job xxviii. 18. The tree of life is watered by the river of living waters, proceeding from the throne of God, who is the source of all grace. Apoc. xxii. 1. Lu. xxi. 33. Jo. iv. 14. C. --- Those who make good use of favours received, are continually supplied with fresh graces. W. --- And. In the office-book a new verse begins here, though not in Heb. which the Vulg. follows. They were not marked by the sacred penman. --- Prosper, and be rewarded hereafter, though the just man even among the Jews might be here afflicted. Prosperity was only promised to the nation, as long as it continued faithful. Individuals were in the same condition as Christians. They were to trust in the promises of futurity, though some have very erroneously asserted, that there is no mention of eternal felicity in thee holy canticles; (Berthier) Ferrand says, hardly in the Old Testament. C. --- All this verse might perhaps be better understood of the tree. "And its leaf...and whatever it shall produce," faciet ( fructum ). H. --- Some trees are always covered with leaves, like the palm-tree, &c. M.
drb › Psalms › 1 ›  Verse 3

Commentary for Psalms 2:12
Discipline. Chal. "doctrine." S. Jer. "adore purely." Prot. "kiss the Son, lest he be angry," &c. H. --- Houbig. "adore the son, lest he be angry, and you perish. For he comes forward, and shortly his wrath will be enkindled." This version seems to be judicious: that of the Vulg. is less energetic, but come to the same end, as those who adore the Messias, must follow his doctrine. Berthier. --- Lord and just is not in Heb. H. --- The way or projects of sinners will perish; (Ps. i. 6.) they will be hurried before the tribunal, as soon as they are dead; (S. Hil.) and when they least expect it. 1 Thes. v. 2. C. --- Some fall from salvation, and God will bring them to judgment at the end of this short life. W. --- Heb. "Kiss purely." Kissing is often used in Scripture to express submission, love, and adoration. S. Jer. c. Ruf. i. Gen. xli. 40. C. --- We testify our respect for God, by kissing the Bible, &c. H. --- But it cannot be shewn that bar means "a son," in Heb. C. --- Amama blames the Vulg. for withdrawing a text in favour of Christ's divinity. We must, however, submit to the law and faith of Christ with confidence and live, if we desire to escape his indignation and enter heaven. Acts iv. 12. Mr. Nightingale (Portrait of Cath. 1812. p. 117 and 332) may represent this doctrine as uncharitable and groundless, though he allows it has been maintained by most (p. 473) who have professed to be the true disciples of Christ, whether Catholics or Protestants. The principle is good, though some apply it wrong. If he and Lord Milton, (speech. 1812. to whom we must express our manifest obligations) had contented themselves with saying that they believed our doctrine was "unscriptural," &c. (p. 18) we should not have much wondered; as they could not consistently have said less, and remained out of the Catholic Church. But for any man who has read the Bible, to persuade himself that it is not necessary to profess the one only true religion, wherever it may be, after Christ has plainly declared, He that believeth not is already judged, and shall be condemned; (Jo. iii. 18. Mark xvi. 16.) and after the apostle has delivered over to satan those who only asserted that the resurrection was past, (2 Tim. ii. 17.) this fills us with astonishment. Not a single text can be produced in favour of the contrary system leading to indifference about religion; which, if true, would shew the preaching of the prophets and apostles was nugatory, and their blood shed in vain. All the "Scriptures" proclaim the necessity of faith and good works. We may observe, that the doctrine of the blessed Trinity seems to be no less objectionable to Mr. N. than the rest of our faith, p. 117, &c. Yet (H.) we must not refuse him the praise of liberality. Catholic Review, &c. Jan. 1813. H.
drb › Psalms › 2 ›  Verse 12

Commentary for Psalms 6:1
For the octave. That is, to be sung on an instrument of eight strings. S. Augustin understands it mystically, of the last resurrection, and the world to come; which is, as it were, the octave, or eighth day, after the seven days of this mortal life; and for this octave, sinners must dispose themselves, like David, by bewailing their sins, whilst they are here upon the earth. Ch. W. --- It may also signify, that this psalm was to be sung by "the eighth" of the 24 bands. 1 Par. xv. 21. David might compose it after sickness, with which he had been punished for his adultery; (C.) or under any distress: he expresses the sentiments of a true penitent, (Bert.) with which he was ever after impressed. H. --- It is applicable to penitents of the new law. W.
drb › Psalms › 6 ›  Verse 1

Commentary for Psalms 6:11
Troubled. This is a prophecy, (S. Aug.) or a prayer for their speedy and earnest conversion, (S. Jer. C.) or a threat if they persist. W. --- Speedily. At the last day, the wicked will perceive how short life has been. Tunc sentient peccatores quam non sit longa omnis vita quæ transit. S. Aug.

drb › Psalms › 6 ›  Verse 11

Commentary for Psalms 7:6
Dust. Heb. adds, "to dwell," (H.) as if the ignominy was not to be effaced. This would be very sensible for a king. Bert. --- Glory is here synonymous with life, or soul. Gen. xlix. 6. Let my life and (C.) reputation be lost. W. --- Summum crede nefas animam præferre pudori. Juv. viii.
drb › Psalms › 7 ›  Verse 6

Commentary for Psalms 11:9
About. Their life is a circle of relapses; or rather they continually attack the just, (C.) but their designs are made subservient to their advancement in virtue, by the power of God. T. --- Heb. "They (the just) shall go round the wicked, when baseness shall have raised herself up, on account of the children of men." When God shall have restored the Jews to liberty, the Babylonians shall be, in their turn, oppressed by Cyrus and the Persians, whom they now despise: or, when the miserable shall be placed in power, the wicked shall not dare to approach them. C. --- "The wicked shall walk round about, when the vilest of the sons of men shall be exalted." S. Jerom. H. --- The former have spent their life in vanity, and shall be kept for ever out of the kingdom of heaven; as the error of the Platonists, who assert that all things will come to pass again, the world being compared to a wheel, is manifestly refuted by Scripture, which assures us that God will preserve the just from this generation, (S. Aug.) and the wicked will knock at the door, like the foolish virgins, and will be rejected with, I never knew you. Matt. xxv. S. Jer. or some other learned author. W. --- For some suspect that the commentary which goes under the name of S. Jerom, is not in the state in which it came from his hands. --- H.

drb › Psalms › 11 ›  Verse 9

Commentary for Psalms 15:11
Of life. The observance of the commandments, (S. Jer.) or the method of obtaining happiness by patience and humility. S. Aug. --- Thou hast opened a new track to me (H.) in the resurrection, unknown to mortals. Euthym. Bellar. --- For though some had been already raised to life, Christ is still called the first-fruits of those who sleep, or of the dead; because none had raised themselves to life, as he did. H. Jo. x. 18. --- Yet he attributes all the glory to the Father, either because he is the origin of the Deity, or because Jesus considered himself as man, and was in all things obedient to his Father. Bert. --- His sacred humanity was now glorified, and beheld the face of God in a more perfect manner than any mere creature can do, tasting inexplicable delights for ever. C. --- We must die and rise again, (W.) before we shall perfectly comprehend the ways of life. Then we shall form a true judgment of all terrestrial things. H.

drb › Psalms › 15 ›  Verse 11

Commentary for Psalms 16:13
Disappoint. Heb. "meet him," as an enemy. Lev. xxvi. 23. --- Thy sword. The wicked are employed by God to chastise the just, and will then be thrown into the fire. Isai. x. 5. Jer. l. 23. C. --- They little think that they are subservient to the designs of Providence, as they attribute their success to their own might. Whether we beg that God would take his sword from the wicked, or that we may be freed from their malice, is much the same. Bert. --- Hebrew may express the latter sentiment, "Deliver my soul from the wicked, thy sword, (14) the men of thy hand, worldings, whose portion is temporal, in this life," &c. H. --- Many other versions may be given: (C.) by they all tend to shew the fleeting pleasures of God's enemies, who are thus rewarded for their transient virtues, and reserved for eternal torments. H. --- Man is not sufficient to resist that power, which they exercise by God's permission. Hence David begs that it may be taken away. W.
drb › Psalms › 16 ›  Verse 13

Commentary for Psalms 16:14
Divide them from the few, &c. That is, cut them off from the earth, and the few trifling things thereof; which they are so proud of, or, divide them from the few; that is, from thy elect, who are but few; that they may no longer have it in their power to oppress them. It is not meant by way of a curse or imprecation; but, as many other similar passages in the psalms, by way of a prediction, or prophecy of what should come upon them, in punishment of their wickedness. --- Thy hidden stores: thy secret treasures, out of which thou furnishest those earthly goods, which with a bountiful hand thou hast distributed both to the good and the bad. Ch. --- Of children. Heb. "their children are satiated." Houb. Bert. --- Some copies read υειων, (Rom. Sept.) instead of υιων. "They have been filled with hogs' flesh." The mistake was easy in Greek. C. S. Jerom agrees with the Vulg. H. --- A numerous family was the great desire of the Jews. David is willing to forego every temporal advantage, and only prays that he may live in his own country, and attend the divine worship in the tabernacle. This was the glory of Israel, v. 15. 1 K. iv. 21. C. --- He predicts the final separation of the wicked from the elect, which sometimes begins in this life. Their worldly joys are hidden or disapproved by God. W. --- The feed on the poor servants of our Lord, (H.) whose life is hidden. M.
drb › Psalms › 16 ›  Verse 14

Commentary for Psalms 18:7
Circuit. So the Heb. word is rendered "revolution." Sept. and Vulg. "meeting" occursus, may insinuate that the sun is found in the centre, while the earth moves daily and yearly round it, according to the Copernican system. But we must be more attentive to the life and motions of Jesus Christ, in whom the Deity resided corporally. Bert.
drb › Psalms › 18 ›  Verse 7

Commentary for Psalms 19:9
Bound. Their chariot wheels are entangled. Ex. xiv. 25. C. --- Those who trust in the power of man, fall into captivity. W. --- Their feet are ensnared. Bert. --- The king. Heb. "Let the king hear us when we call." Prot. (H.) "our king shall hear," &c. Syr. "Word of the Lord, redeem us; Potent king, hear," &c. But the Sept. is preferable, and the best critics often deviate from the Jews; (Muis. C.) though here the sense is very good, and adopted by S. Jerom. God is styled king in Heb. H. --- This title is commonly given to the Messias. Bert. --- The Chal. seems to have had the second person of the blessed Trinity in view, as many of the Jews were acquainted with this mystery, particularly after the propagation of the gospel, when the paraphrase on the psalms was probably composed. H. --- When the head is safe, the body is also preserved. W. --- We must pray for our superiors, that we also may lead a quiet life. 1 Tim. ii. 2. Their welfare is for the public good. H.

drb › Psalms › 19 ›  Verse 9

Commentary for Psalms 20:5
And ever. David was much favoured, and reigned a long time, as well as his posterity. 2 K. vii. 12. 29. But this was literally verified only in the Messias, (C.) who was his son; (H.) and founded his Church on a rock, to endure unto the end. C. --- What do we ask for on earth? All will be lost if we have not life; and this we cannot obtain for ever, without rising again. Therefore Jesus said, I am the resurrection and the life. Jo. xi. 25. --- We must live in him by faith, (Bert.) and suffer before we can expect a crown.
drb › Psalms › 20 ›  Verse 5

Commentary for Psalms 21:20
Thy help. So some editions of the Sept. read, but S. Jer. approves "my help," as it is in the Com. edit. conformably to the Heb. (C.) which seems more animated, though the sense is the same. Bert. --- The humanity here addresses the divine nature, to obtain a speedy resurrection. S. Jer. --- Heb. "O, my strength, haste thou to help me." What is man when left to himself! The whole of a spiritual life consists in keeping close to God, and being convinced of our own infirmity. Bert.
drb › Psalms › 21 ›  Verse 20

Commentary for Psalms 21:27
Poor. Heb. hanavim, means also, "quiet and modest men," such as our Saviour calls poor in spirit. Mat. v. 3. These alone ought to partake of the holy sacraments. H. --- The psalmist may allude to the feasts prescribed by the law, (Deut. xii. 7. and xxvi. 11.) and imitated in the love-feasts of the primitive Christians. The sacrifices of thanksgiving were symbols of that of the blessed Eucharist, of which the Fathers explain this text. Theod. S. Aug. &c. C. --- Indeed, as it speaks of the times of the new law, this must be the meaning. H. --- It describes that part of the Christian worship, which consists in participating of those sacred mysteries which give life to the humble and worthy receiver. Jo. vi. Prot. explain this eating, to mean "instruction." But that may be given any where; and the psalmist alludes to the public service, which is to be performed in the midst of the Church. Calmet would understand it of David, and of the sacrifices of the old law: which throws all into confusion. Bert. --- The apostles clearly refer the text to Jesus Christ, who promised to institute the blessed Eucharist, after he had fed the multitudes, (Jo. vi.) and he fulfilled his promise at the last supper. S. Aug. ep. cxx. 27. --- This holy doctor observes, that the rich, or the fat ones, have eaten and have adored, (v. 30.) but yet are not filled, because they disdain to be humble. He speaks not of mere bread and wine, which cannot be lawfully adored; not of Christ's body on the cross, or in heaven, which "is not eaten, but as it is in the forms of bread and wine on Christ's table, the altar." W. --- Those who approach unworthily sign their own condemnation, which they bear about in their bodies. H. --- Their. Heb. "your," though S. Jer. Chal. Syr. &c. agree with us. The sense is the same. My friends shall partake of the victims in abundance, after my restoration. "But the text is more naturally explained of the food...which we receive in the blessed Eucharist," and which imparts life eternal. The strong may partake, but they must first become mean in their own eyes. C. --- The faithful and humble only derive benefit from this great sacrament. Its effect is a glorious resurrection in eternal life. W. --- The sounder Prot. maintain that Christ is to be adored "in the symbols, before receiving." Thorndike. See Ans. to Slack, p. 14.
drb › Psalms › 21 ›  Verse 27

Commentary for Psalms 21:31
Shall. Heb. "and his soul he will not vivify," which give no distinct meaning. Some join it with the preceding, All shall adore...yet he will not restore him to life. The living alone shall be able to sound forth God's praises, as it is often observed. Ps. vi. 6. Isai. xxxviii. 18. C. --- Chal. "the Lord will not give life to the wicked; but the race of Abraham shall praise him." Others again explain it of Jesus Christ, "because he has not spared his life," he shall see a long-lived seed (Isai. liii. 10.) in the Church, which shall praise him for ever. H. --- V. sometimes signifies "because," and though it is not clear that it has this meaning here, the explication is very beautiful. None of the Greek versions admit the negation. They agree with the Vulg.; only Theod. reads, "his soul;" making the prophet speak instead of the Messias. It is suspected that the Sept. read i instead of u, and lu for la. The Masorets acknowledge 15 places in which this change would be proper. The learned observe many more. Thus 1 Par. xi. 20. in Heb. we read that Abisai had "no ( la ) name among the three;" whereas it ought to be the reverse, ( lu ) ei nomen inter tres, "he was renowned," &c. Bert. --- S. Jerom agrees with the present Heb. "and his soul shall not live." Prot. "and none can keep alive his own soul." Sym. "whose soul shall live, and seed shall serve him." H. --- "The Messias shall live for God, and his posterity shall serve him," (Bert.) as the faithful shall never cease to be influenced by his spirit, to testify their gratitude. H.
drb › Psalms › 21 ›  Verse 31

Commentary for Psalms 21:32
To, or by the Lord, who opened the mouths of the prophets to foretell the propagation of the Christian Church. C. --- Prot. "It shall be accounted to the Lord for a generation: They shall come and shall declare," &c. H. --- Heavens is added by the Vulg. to shew that the apostles, who are styled the heavens, (Ps. xviii.) shall proclaim these things. Bert. --- Sept. &c. omit this word, as well as many Latin copies. One generation shall deliver the true doctrine to another, as long as the world shall last. C. --- Which. Heb. ci has this sense, (Bert. Gen. iv. 25,) whom Cain slew, as all the versions agree, and S. Jerom renders quem fecit. H. --- Yet many translate, "that he hath done these things, " (Bert.) delivering me from danger, and raising the Messias to life again, &c. C. --- Thus Jesus foretold, with his dying breath, the glory with should always be given to his Father, in his true Church. Bert. --- This is the generation which should be honoured with the title of children of God, and of Christ, (H.) and should partake of his sacraments. M.

drb › Psalms › 21 ›  Verse 32

Commentary for Psalms 22:6
Follow me, like provisions from the king's table. 2 K. xi. 8. C. --- "The grace of God prevents the unwilling to make him willing; and it follows the person who is in good dispositions, that they may not be in vain." S. Aug. Ench. 32. --- Prævenit per fidem, subsequitur in custodiendo mandata Dei. S. Jer. Continual and final perseverance is a special grace of God. W. --- And that. Heb. "and I shall." The Vulg. expresses the effect of worthy participation of God's table, which leads to a happy eternity. Bert. --- This is particularly applicable to priests, both of the old and of the new law. C. --- Only those who remain in the house of God, in his church on earth, can expect felicity. H. --- Days, in eternal life. W. --- David always desired to be near the ark, (Ps. xxvi. and lxxxiii. M.) as the figure of heaven. H.

drb › Psalms › 22 ›  Verse 6

Commentary for Psalms 24:3
Laugh. Saying scornfully where is their God? C. --- Wait. This is often urged (Is. xlii. 23.) as comprising all the science of a spiritual life. We must neither despair nor omit the means of salvation. Bert. --- Those who hope for the accomplishment of God's promises, will not be disappointed. C.
drb › Psalms › 24 ›  Verse 3

Commentary for Psalms 24:11
Great. "Original sin is common to all, and will not be washed away, except God be pleased to destroy it in baptism." S. Jer. --- David had committed adultery; and all must acknowledge their manifold guilt. C. --- Though the guilt had been remitted, the punishment due to David's crime was to be endured in this life, and he ought daily to pray for pardon. Bert. --- The aversion from God in sin is great, and standeth in need of his gracious remission. W.
drb › Psalms › 24 ›  Verse 11

Commentary for Psalms 24:12
He hath. This may be understood either of God, or of man, who has chosen a state of life. Bert. --- Provided he be guided by the fear of the Lord, (C.) all thing will turn to his advantage. H.
drb › Psalms › 24 ›  Verse 12

Commentary for Psalms 26:1
Anointed. Heb. has only, David. The rest of the title occurs only in some copies of the Sept. (Euseb. C.) and is not of divine authority. Yet if any attention be paid to it, we must suppose that David composed this psalm before his second anointing, as he speaks of great dangers. But this is all uncertain. Bert. --- For dangers threatened David even after he had been declared king. H. --- Before Samuel anointed him, he was not endued with the spirit of prophecy. See 1 K. xvi. 13. 2 K. ii. 4. and v. 3. C. --- Some suppose that he alludes to the entertainment given him by Abimelech, (v. 5 and 12. Theod.) or to that night when, fearless of danger, he took away Saul's cup; (Ferrand) while Abenezra and De Muis rather believe, that he composed this psalm when his people dissuaded him from going out to battle. 2 K. xxi 17. It expresses the sentiments of the Levites in captivity, (C.) and most beautifully consoles the just in distress. David did not write this for himself alone, but for all future generations. Hence it is not necessary to discover the particular circumstances of his life, to which this and many other psalms allude; nor is there any difficulty in explaining away the various imprecations, as they are not directed against any individual, but relate to all the enemies of the soul; while they foretell what the wicked shall suffer. Bert. --- Afraid. "Find one more powerful, and then fear." S. Aug. --- God both giveth light and strength, so that no enemy can hurt his servants. Lu. xxi. 15. W.
drb › Psalms › 26 ›  Verse 1

Commentary for Psalms 26:9
Decline not. Heb. "put not away." Prot. But the Vulg. seems preferable. --- Forsake. Sept. (Compl. and Ald.) μη αποσκορακισης, "send me not to the crows," an expression borrowed from profane authors, who said, "to the crows," when they held a person in sovereign contempt. Theod. Bert. --- Grabe substitutes this word, though the Alex. and Vat. MSS. agree with us. H. --- There seems to be a gradation in the condition of the reprobate here observed. God hides his countenance, withdraws, abandons, and despises them; and they only perceive their misery, when it is too late. Bert. --- David implores aid in this life, and deprecates the divine anger, looking upon himself as an orphan, whom God takes under his special protection. W.
drb › Psalms › 26 ›  Verse 9

Commentary for Psalms 29:6
Wrath, which is a short fury. M. Isai. liv. 7. --- Heb. "momentary is his indignation;" or rather, "from his indignation comes destruction," roga, as the Sept. constantly (H.) agree. Job xx. 5. Is. xxviii. 12. &c. C. --- "The miseries which are inflicted, are in consequence of his indignation." Prin. dis. Bert. --- We are not miserable unless we have deserved it. S. Aug. --- Even in chastising, God considers our welfare. W. --- He takes no pleasure in our torments, but delights to crown us with life and happiness. H. --- Eternal joys are the fruits of the short sorrows of this world, (Bert.) which is represented as one night or evening. H. --- A few moments ago Jerusalem expected nothing but destruction. Thus the apostles grieved till Christ rose again; (C.) and the life of the just is a constant vicissitude of sorrow and of comfort. W.
drb › Psalms › 29 ›  Verse 6

Commentary for Psalms 30:14
About. They blame me to my face. Heb. "fear on every side." H. --- But magor signifies also "dwelling," as well as "fear;" and this dread arose only from the multitude of enemies. Bert. --- Life. I was proscribed by Saul, (1 K. xix. 1. H.) and they were only solicitous how to destroy me. C. --- They assembled to talk about my pretended H. faults, and to contrive my ruin. Jer. xx. 10. M.
drb › Psalms › 30 ›  Verse 14

Commentary for Psalms 30:16
Lots. Sept. Rom. κληροι, as the same word, hittothai is rendered Judg. xxi. 22. Others explain "times," with the Rom. Psalter, &c. in the same sense, to denote (Bert.) that all the vicissitudes of life, both prosperity and adversity, are at God's disposal. Theod. --- If he protects me, all my enemies will rage in vain. C.
drb › Psalms › 30 ›  Verse 16

Commentary for Psalms 30:20
Men. Thou comfortest thy servants internally, and often manifestest thy protection. H. --- This thou wilt do when it is expedient, though the reward of the just in this life is generally hidden. They are, nevertheless, in great esteem with thee. W.
drb › Psalms › 30 ›  Verse 20

Commentary for Psalms 31:6
Holy. Even the angels rejoice at the sinner's conversion. Lu. xv. 7. The saints take part in the welfare of their fellow creatures, and praise God for his mercies shewn unto them. C. --- Time. During this life, (Is. lv. 6. Eccle. ix. 10. Chal. Muis.) or when they shall be treated in like manner. Piscat. --- As I now repent, so must those who are afflicted, pray that they may obtain pardon; then they will not be oppressed, though their miseries may appear very great, like a deluge. W. --- Yet. Heb. rak, "surely." Bert. --- "Therefore shall every merciful one pray unto Thee, finding time; that when many waters shall inundate, they may not approach unto him." S. Jer. H. --- A deluge denotes great calamities. Is. xliii. 2. Even the terrors of the last day will not disturb the just, (C.) nor will they inspire the wicked with true repentance. H.
drb › Psalms › 31 ›  Verse 6

Commentary for Psalms 33:13
Good days. S. Peter (1 ep. iii. 10.) adopts this sense, though the Heb. is rendered, "and desireth days, that he may see good." The apostles shews that heaven is here principally meant, though a virtuous life is the best to procure even present happiness. Bert. --- Many of David's followers probably confined their views to the latter. C. --- Every one desireth to be happy, but only the virtuous are really so. W.
drb › Psalms › 33 ›  Verse 13

Commentary for Psalms 34:10
Lord. Some Latin copies repeated this, while others in the original passed over the word entirely. S. Jer. ad. Sun. --- Be thou my life whom I always seek." S. Aug. --- Poor, in general, or David, who was supplied by Abimelech with food, 1 K. xxi. 3. C.
drb › Psalms › 34 ›  Verse 10

Commentary for Psalms 34:12
Depriving, sterilitatem. H. --- Heb. denotes the condition of one who has lost a husband or father. --- I had exposed my life for the welfare of the state, and of those who now seek my ruin. C. --- Yet David was not slain. This was verified in our Saviour. W. --- Sept. have ατεκνιαν, "loss of children;" as Christ was abandoned by his disciples. M.
drb › Psalms › 34 ›  Verse 12

Commentary for Psalms 34:13
To me. Heb. also signify, "when they were sick," which manifests a more heroic charity; though yet it is more natural to suppose that David would assume these robes of penance when he was under affliction, as S. Jerom intimates, cum infirmarer ab eis. Bert. --- Our Saviour's life was a continual penance, though he stood in no need of it for himself. W. --- David was aware that the best method of avoiding the attacks of his enemies, was to make God his friend, by sentiments of humility, and by penance. S. Aug. C. --- Bosom. I shall reap the advantage from my prayer, if it be of no service to my enemies. Geneb. Lu. x. 6. M. --- May what I wish for my enemies fall to my own lot. I have prayed for them in secret and with the utmost fervour. C. --- I have repeatedly urged my request, (Houbig.) or I am confident my prayer will be of some service, at least to myself. Bert.
drb › Psalms › 34 ›  Verse 13

Commentary for Psalms 35:10
With thee, Lord, is the fountain of life, Jesus Christ. --- See light, of the Holy Ghost. S. Amb. Theod. --- We shall see thee, Father of light, in thy Son. Orig. Prin. i. 1. C. --- The saints behold in the light of God all that they can desire to know; and of course they will not be unacquainted with our wants and petitions, though they have not the asses' ears of Calvin. H. --- Light and life denote all happiness. C. --- The psalmist might have a sublime idea of these pleasures. Bert. --- But none will presently understand their excellence till they are put in possession of them. H.
drb › Psalms › 35 ›  Verse 10

Commentary for Psalms 36:2
Wither. Heb. "be cut down." C. --- Fall. Heb. "wither." S. Jer. H. --- This admirably describes the transient glory of sinners. Is. xl. 6. Jam. i. 10. C. --- All life is short. W. 1 Pet. i. 24. M.
drb › Psalms › 36 ›  Verse 2

Commentary for Psalms 36:11
Meek. Heb. hanavim, also means "the afflicted." Bert. --- Captives, ye shall be reinstated in your dear country. Our Saviour alludes to this text, (Mat. v. 4.) and the Fathers beautifully explain it of heaven. Euseb. S. Aug. C. --- What is now become of those who have heretofore filled the world with tumult and bloodshed to obtain dominion! They are confined to the land where everlasting horror and on order dwells. They would wish they had never existed, as our Saviour mentions; while those who passed through life unknown, or despised, but always seeking God, are now arrived at the summit of all their wishes. H. --- O holy religion! thou explainest all these things. The just have ceased to exist: but their better part has inherited the land of the living. Yet a little while, and all will be in order, and in its proper place; though that of the wicked deserves not the name. Bert.
drb › Psalms › 36 ›  Verse 11

Commentary for Psalms 36:16
Wicked. Heb. "of many wicked," or "of the impious great ones." H. --- What the just man hath, is preferable to the immense riches of sinners, acquired by injustice. In this sense Hesiod and Psittacus said, "half is more than all." The wicked are never satisfied. Eccle. iv. 6. Prov. xiii. 25. Riches are a dangerous temptation, (C.) and the sentence is generally true, "every rich person is either unjust or the heir of one who has been such," (H.) aut hæres injusti. S. Jer. --- It is difficult for the rich to enter heaven; and the unjust are certainly excluded. Yet if we confined our views to this world, it is evident that the rich may better procure the sweets of life. Bert.
drb › Psalms › 36 ›  Verse 16

Commentary for Psalms 36:18
Days, or "ways," according to some copies of Sept. S. Aug. &c. God approves the conduct of the just. He takes notice of the time of their sufferings, and comforts them during life, (C.) yea, for ever.
drb › Psalms › 36 ›  Verse 18

Commentary for Psalms 36:25
Seeking, in vain. H. --- Rom. and Gothic Ps. read, "wanting." This does not condemn the mendicant orders. M. --- Nothing was more unusual under the old law than the extreme distress of the just: yet Job and Lazarus were reduced to it. They were not, however, discontent. C. --- They found the bread of life in conformity to God's will. Jo. iv. 34. H. --- Their souls were enriched with grace, which was never wanting, as the Fathers explain this passage. Bert. Amos viii. 11. --- It is certain that there were poor among the Jews; (Deut. xv. 11.) and who would assert that they were all wicked, or the children of such? Yet the prophet had not witnessed (C.) any person renowned for virtue reduced to this condition, (H.) though he does not deny but it might be possible. C. --- The proposition may be restrained to those who have been very charitable, and who are not often thereby reduced to want. Dan. iv. 24. Genebrard. M. --- But the word just is more comprehensive; and S. Paul gives several instances of persecuted saints (Heb. xi.) which is confirmed by the parable, or rather by the history, of Lazarus. Bert. --- At any rate, the Church is never deprived of the word of God. S. Aug. W.
drb › Psalms › 36 ›  Verse 25

Commentary for Psalms 37:2
Wrath. God is incapable of passion: but man deserves to be treated with the utmost rigour; and this David deprecates, begging that God would act rather like a physician in his regard. Theod. C. --- The same petition occurs in psalm vi.; and this ought to caution people not to make imprecations, since God's judgments are so terrible. Bert. --- S. Aug. and S. Greg. explain this text of the fire of hell, and of purgatory. 1 Cor. iii. 15. H. --- Though some be saved by the latter, "yet is that fire more grievous than whatever man can suffer in this life." S. Aug. --- "I esteem that transitory fire more intolerable than all present tribulation." S. Greg. W. --- We may therefore pray, "Here burn," &c. with the same S. Aug. who assures us, (Gen. con. Man. ii. 20.) that "he who cultivates not the field of his soul, will, after this life, experience either the fire of purgatory or eternal punishment." H.
drb › Psalms › 37 ›  Verse 2

Commentary for Psalms 38:6
Measurable. Heb. "of a hand's breadth." H. --- Sym. "a spithame, or twelve fingers' breadth," perhaps in allusion to the Greek proverb, a "spithame of life;" which denotes one very short. Drus. --- The Gr. copies vary: some read, (C.) with the Vat. παλαιας, "ancient;" and others of the palestra with the Alex. παλαιστας, or "contentious." I am obliged always to wrestle with my adversaries. Grot. --- My days are short, and spent in conflicts. H. --- S. Chrys. S. Amb. &c. mention both. The former word is adopted by the Arab. Ethiop, &c.; but the Heb. has tephachoth, "of a palm," or four fingers' breadth; (C.) and S. Jer. breves, "short." H. --- Substance. S. Jer. "life." Heb. "age." --- Living. Heb. "standing," how well soever he may seem to be established. Prot. "at his best estate, is altogether vanity. Selah." H. --- The wisest of men confirms this at large, Eccli. i. 1. C. Jam. iv. 14. --- "What is this long while which has an end?" Cic. pro. Marcel. M.
drb › Psalms › 38 ›  Verse 6

Commentary for Psalms 38:7
Image, "of God." S. Greg. &c. Heb. "in a shadow or darkness," where the fall of a leaf affrights him. Life is so short and miserable, why should we strive to heap up riches? C. --- For whom. Heb. "who shall gather," &c. H. --- The term is used respecting harvest rather than money. C. --- Heb. has disquieted in the plural, and the rest of the words in the singular; but S. Jerom agrees with us, conturbatur...& ignorat cui dimittat ea. H. --- The prophet still utters complaints. One step farther is necessary to ensure peace. Bert. --- He acknowledges that his life is but a shadow, and what we ought not to grieve for temporal losses. W.
drb › Psalms › 38 ›  Verse 7

Commentary for Psalms 38:13
Were. 1 Par. xxix. 15. I can expect aid from no other but thee. C. --- Heaven is our home. W. --- "Life is a travelling from home." Plato in Axiocho.
drb › Psalms › 38 ›  Verse 13

Commentary for Psalms 41:3
Strong. Most Bibles before Clement VIII. read "fountain." C. --- El signifies both God and strong. Bert. --- The Levites desired earnestly to serve God in his temple; Christians must wish to appear before him in heaven, (C.) when they will be free from temptations. Idols may destroy, but they cannot give life. W.
drb › Psalms › 41 ›  Verse 3

Commentary for Psalms 42:4
Youth. S. Jer. "the God of my joy and exultation." H. --- Syr. and Arab. agree with us, and Gil means, (C.) a young man, in Arab. and Heb. Hammond. --- People in youth, shew for the effects of joy. Bert. --- Accompanied with light, and a pure intention, we may offer sacrifice to God, who changeth our corruptions into newness of life. W. --- The Levites might sing near the altar, but could not offer victims. C.
drb › Psalms › 42 ›  Verse 4

Commentary for Psalms 44:18
They. Heb. Sept. of Ald. and Comp. and the Gr. Fathers, have "I will;" yet this is contrary to the Vat. and Alex. Sept. (Bert.) and seems less accurate. Houbig. --- The prophet was not to life for ever, so that the fame of the Church was to be spread by others. Bert. --- Ever. There shall be pastors and faithful people to the end. W.

drb › Psalms › 44 ›  Verse 18

Commentary for Psalms 48:15
In the morning. That is, in the resurrection to a new life; when the just shall judge and condemn the wicked. --- From their glory. That is, when their short-lived glory in this world shall be past, and be no more. Ch. --- Sic transit gloria mundi. H. --- Then the world shall be turned upside down. C. --- The just shall have their day, (M.) when the beautiful palaces of the wicked shall be exchanged for darkness, and horrible torments. H. --- "Their bodies shall grow old in hell, because they have stretched out their hand, and destroyed the habitation of the house of his majesty." Targum. --- Their figure shall be destroyed in hell, after his dwelling. S. Jer. --- They can rescue themselves no more than sheep. Those whom they oppressed shall be their judges. All friends will forsake them. W. --- Crowds shall be confined to those mansions, where the fire is not extinguished. M.
drb › Psalms › 48 ›  Verse 15

Commentary for Psalms 48:19
To him. The wicked are very selfish. They will seem grateful to those who are in power, and will cringe to get riches. H. --- Yea, they will seem to thank God for their prosperity, (W.) or rather, they will assume these appearances with men. Heb. "he will bless his soul during life, (Bert.) with all pleasures." Lu. xii. 19. Deut. xxix. 19. C. --- To him, is not in Heb. which insinuates, that people are flattered during their prosperity. H. --- Yet Houbigant would restore this word, "and he will praise thee when thou shalt have done him a kindness;" c may have been placed for i, as Sym. seems to have read αυτω. H. --- The proper use of riches is to do good. Luke xvi. 9.
drb › Psalms › 48 ›  Verse 19

Commentary for Psalms 48:20
Fathers. Like them he shall die. H. --- Heb. reads in the second person, with Syr. Aquila, &c. C. --- Yet Prot. Mont. and others agree with us and the Sept. --- And he. Heb. "they." The --- edit. however, has οψεται. Each individual, as well as the whole collection of the damned, shall be deprived of light and comfort. H. --- Chal. "the just shall live like his fathers, a long and happy life; but the wicked shall enjoy no light in the life to come."
drb › Psalms › 48 ›  Verse 20

Commentary for Psalms 51:8
Laugh, at the last day, when they will have nothing to fear, nor the wicked to hope. In this life, the just are full of compassion; but they cannot but approve of God's judgments. C.
drb › Psalms › 51 ›  Verse 8

Commentary for Psalms 54:24
Destruction; "into gehenna," (Chal.) or "hell," (S. Jer.) to which the judge sentences the reprobate, without promoting their crimes. S. Aug. C. --- Days. It is rare that murderers and notorious malefactors escape punishment in this world; but in the next, they will surely be requited. Absalom perished in the flower of his age. Bert. --- Achitophel, and may others, have been suddenly cut off. God sometimes permits such to reign for a time, to exercise his servants, or that they may repent. S. Aug. --- The Scripture often threatens sinners in this manner. Job xxi. 21. Is. lxv. 20. C. --- Their days are indeed spent, when they die. But if they had altered their conduct, they might have prolonged their life, (H.) according to the usual course of nature. W. M.

drb › Psalms › 54 ›  Verse 24

Commentary for Psalms 56:4
Sent his mercy, &c. (C.) above the power of man. W. --- Reproach. Saul was forced to entreat David to preserve his family, as he had just spared his own life; which would, no doubt, mortify his pride, (1 K. xxiv. 18. 22. C.) and seem a reproach to him. W.
drb › Psalms › 56 ›  Verse 4

Commentary for Psalms 57:4
Womb. Born in sin. H. --- They have followed the same course through life, being always bent on wickedness. C.
drb › Psalms › 57 ›  Verse 4

Commentary for Psalms 58:14
Consumed. At the destruction of Jerusalem, or for opposing Nehemias, 2 Esd. vi. 16. --- Earth. The Jews who were preordained to life, embraced the gospel. C. --- How can those know, who are no more? Their condition will be worse than annihilation. They will exist in hell, though no more visible to us. Bert. --- They will know the truth, when it is too late; and when they are on the point of plunging into the abyss. The measure of their crimes being full, they shall be accused and punished. W.
drb › Psalms › 58 ›  Verse 14

Commentary for Psalms 60:7
King. They wish long life to the king, expecting that the predictions of the prophets insured to them temporal dominion. But when they saw Zorobabel possess no such splendour, they were naturally taught to extend their thoughts to the Messias, of whom the Chal. and ancient Jews, as well as the Fathers, explain this passage. C. --- Chal. "the days of the future world thou wilt add to the days of the king, the Messias. His years shall be like the generations of this world, and the generations of the world to come." Eternity is clearly meant. If David speaks of himself, and of his successors on the throne for many ages, he must be considered as a figure of Christ, who is also designated. Bert. --- The Church will continue to the end, and be triumphant throughout eternity. W.
drb › Psalms › 60 ›  Verse 7

Commentary for Psalms 60:9
Day. A Levite speaks, having dedicated himself by vow to serve God continually in his temple, after his return from Babylon, (C.) or David expresses his resolution to testify his gratitude, by sacrifice. H. --- I will sing psalms, &c. in this life, and for ever. W.

drb › Psalms › 60 ›  Verse 9

Commentary for Psalms 64:5
To thee, by predestination. --- House, adorned with exterior graces. S. Hil. --- Happy the man, whom thou hast ordained, by faith and good works, to eternal life! David speaks in the name of the elect. M.
drb › Psalms › 64 ›  Verse 5

Commentary for Psalms 64:11
Showers. This gives the sense, rather than the words of the Heb. Bert. --- Pastors are still preserved to feed the faithful; and all the just receive the crown of justice, at the end of their life. 2 Tim. iv. W.
drb › Psalms › 64 ›  Verse 11

Commentary for Psalms 71:15
Arabia. Heb. sheba, v. 10. H. --- This was accomplished by the wise men. Euseb. --- For him, ( de ipso. ) They shall adopt the form of prayer which he has taught, (S. Aug.) or they shall adore him on his own account. Bert. --- Through him we have access in one spirit to the Father. Eph. ii. 18. Rom. v. 1. People might pay a civil respect also to Solomon. --- He shall live. The prolongation of the ruler's life is sometimes (H.) a blessing. Prov. xxviii. 2. The poor shall live, and pay the taxes cheerfully, praying for his prince, &c. C. --- They shall adore God, and offer their vows for him, (H.) as subjects would do for Solomon, and the crowds did for Jesus Christ, crying out, Hosanna, &c. Matt. xxi. M.
drb › Psalms › 71 ›  Verse 15

Commentary for Psalms 72:3
Zeal. I was grieved, (M.) or even inclined to imitate the wicked; (see Matt. iii. 14. Ps. xxxvi. Jer. xii. and xxi. 7.) though the whole book is intended to clear up this difficulty respecting the treatment of the good and bad in this life.
drb › Psalms › 72 ›  Verse 3

Commentary for Psalms 72:10
Return here; or hither. The weak among the servants of God will be apt often to return to this thought, and will be shocked when they consider the full days, that is, the long and prosperous life of the wicked; and will be tempted to make the reflections against Providence which are set down in the following verses. Ch. --- Prot. "his people return hither, and waters of a full cup are wrung out for them." S. Jerom saw nothing of waters. "And who among them shall be found full?" He also reads my people (H.) better. It is difficult to understand the present Heb.: whereas the Sept. is plain; as they found imi, days, instead of ume, "and who," or "the waters." Bert. --- We may explain this of the sentiments which the captives should entertain (C.) at their return. Theod. --- Asaph, seeing the impiety of the Babylonians, concluded that they would surely be punished, and Israel, being converted, would be put again in possession of their delightful country. C. --- The prosperity of the former will cause some to fall away, and their days will be full of misery, (W.) or they will ponder whole days on these things. Bert.
drb › Psalms › 72 ›  Verse 10

Commentary for Psalms 72:17
Sanctuary. The Church, which teaches all truth; or heaven, (M.) or the holy Scriptures, (Lyran.) or rather the counsels of God, which were disclosed to him, (v. 24.) when he was sensible that the question was not to be answered satisfactorily by human reason. C. --- The last judgment will explain all. H. --- In this life, we cannot know the particular causes why the just are afflicted. W. --- None but the high priest could enter into the Mosaic sanctuary. C. --- Religion alone, or the future world, can unfold these mysteries. There we shall learn, that the just require to be purified, and the the sinner's conversion is expected to be the fruit of his reprieve, and of his temporal felicity, (Bert.) to which he may perhaps have had some title, for the few good works which he may have done. H.
drb › Psalms › 72 ›  Verse 17

Commentary for Psalms 73:17
Spring. Heb. "and winter," under which two the Jews comprised all the seasons, (Gen. viii. 22.) as the Africans and Danes are said to do still. C. --- Yet choreph is used for youth, "the spring" of life. Job xxix. 4. Bert.
drb › Psalms › 73 ›  Verse 17

Commentary for Psalms 74:9
Drink. The just themselves shall suffer something. But their part will be comparatively the clear wine, while sinners shall have the dregs. Many suppose that God holds in his had two cups, which he mixes according to each one's deserts. So the Sept. Syr. S. Aug. &c. seem to intimate. Jupiter is thus represented with two barrels of goods and evils near his throne. Iliad xxiv. --- But most interpreters suppose that only one chalice is here specified, filled with red wine, the sediment being reserved for sinners, though it was usually thrown away at feasts. Wine was mixed with water in those hot countries. C. --- Yet here the mixture is of a different nature. H. --- Fire, (Psalm x. 7. M.) gall, brimestone, &c. compose the bitter chalice of the damned, who will never arrive at the term of their inexpressible misery. In this life, sinners are frequently punished: but their sufferings do not end here. They shall experience a variety of torments in heat and cold. Job xxiv. W. Apoc. xiv. 10. Is. li. 17. Ezec. xxiii. 34.)
drb › Psalms › 74 ›  Verse 9

Commentary for Psalms 76:6
Of old. And the favours which had been heaped on the nation. C. --- Years. Both past and future times; (H.) yea, eternity itself, the great occupation of life. S. Aug. Bert.
drb › Psalms › 76 ›  Verse 6

Commentary for Psalms 76:11
Begun. By God's grace, I now perceive that my thoughts were wrong. W. --- I see that we are chastised on account of our sins; (Theod.) but now I hope for better things. T. Geneb. --- Heb. may have this (Bert.) and many other meanings. C. --- Prot. "I said this is my infirmity. But I will remember the years of right," &c. De Dieu, "To pray, this is mine; to change the right hand, is of the most High." C. --- All comfort and every good resolution must come from him. Challothi is derived from eél, by the Sept. and from chala, (H.) "he is sick," by others. Who will assert that the former are not the most ancient and learned interpreters? The sequel shews that the psalmist begins to entertain better hopes. Bert. --- Now have I begun to follow wisdom, and to amend my life. S. Anthony advised all to make this resolution every morning. T.
drb › Psalms › 76 ›  Verse 11

Commentary for Psalms 77:70
Young. Heb. also, "giving milk." David was actually with his father's flocks, when he was sent for by Samuel. Saul was also engaged in the pursuits of a country life when he was chosen king: and it would indeed have been difficult to find people of another description among the Israelites, as all followed some business. Crœsus observed that he first of his race (Gyges) obtained his liberty and the throne at the same time, as he had kept the flocks of the preceding king. Xenoph. vii.
drb › Psalms › 77 ›  Verse 70

Commentary for Psalms 83:3
Fainteth. The eager desire of heaven sometimes deprives people of external satisfaction, and the body partakes of the inward joy. W. --- Living. The idols of Babylon have no life. Euseb.
drb › Psalms › 83 ›  Verse 3

Commentary for Psalms 85:2
I am holy. I am by my office and profession dedicated to thy service, (Ch.) as a Levite, (C.) or a member of the true Church. H. --- He may also speak in the person of Christ, who prays for us and in us. D. --- Syr. and Arab. read, "thou art good." C. --- Our necessities, firm purposes of leading a virtuous life, and confidence in God, move him to shew mercy. W.
drb › Psalms › 85 ›  Verse 2

Commentary for Psalms 87:6
Free. Heb. also "separated" from society. 4 K. xv. 5. and 2 Par. xxvi. 21. C. --- Christ, after enduring the greatest miseries was still free. He could resign his life, and take it up again. Jo. x. 18. H. --- The Fathers adopt this explanation, which is very striking. C. --- Hand. Thou actest as if thou hadst forgotten the corpse in the dust, till the time of the resurrection. S. Aug. Bert. --- In the mean while, those who formerly made such a noise in the world, are effaced from the book of life, or from God's register. He is often represented as a great monarch, keeping an account of his troops. C. --- He cannot forget any of his creatures, (Bert.) though he may not restore them to life as yet. M. --- Christ possessed infinite power among the dead, (W.) who are free from the cares of this world. M.
drb › Psalms › 87 ›  Verse 6

Commentary for Psalms 87:16
Exalted. On the cross, or arrived at the years of manhood, (Bert. W.) I have experienced the greatest contradictions. David was brought up in poverty, like our Saviour, and the exaltation of both attested with great trials. Bert. --- The life of Christ was a continual martyrdom. M. --- He had all his sufferings in view from his first conception.
drb › Psalms › 87 ›  Verse 16

Commentary for Psalms 88:52
Wherewith. Or "because," quod. H. --- Change. Heb. also, "the supplanting or retardment." Why does not your Messias come? How are your kings fallen! though God had promised them an eternal kingdom! Boast no more of his power or veracity. This impious language disturbs me. C. --- They deride the ignominious life of the Messias. Euseb. --- Sedecias had "exchanged" the promised crown for irons, which was a cutting reproach. Bert. --- Christ appeared to have left his people. W. --- Infidels objected, that David's piety was ill requited by God, and that the anointed had made a bad exchange; ανταλλαγμα. Matt. xvi. 26. M.
drb › Psalms › 88 ›  Verse 52

Commentary for Psalms 89:1
God. This characterizes the Jewish legislator. Bert. Deut. xxxiii. 1. D. --- David composed it in his name, (M.) or it bears some analogy with his writings. S. Jerom maintains, that he was the author of the nine following psalms, (C.) which have no title in Heb. T. --- But S. Aug. thinks they would then have formed a part of the pentateuch. C. --- The life of man was longer in the days of Moses than seventy or eighty years. Bell. v. 10. --- Moses cannot be the author of the 94th and 95th psalms. W. --- In the xcviii. 6. Samuel is mentioned, and it is not necessary to haver recourse to the prophetic spirit. One of the descendants of Moses, during the captivity, may have been the author, (C.) or David may have predicted that event. H.
drb › Psalms › 89 ›  Verse 1

Commentary for Psalms 89:2
Formed. Heb. "brought forth." Job xxxviii. 8. C. --- Here Origen improperly concluded the sentence. S. Jer. Ep. ad Cypr. --- God, is not in Sept. Syr. or ancient Latin psalters. C. --- Al signifies both God, and not, and seems to be twice explained in the Vulg. as Heb. omits not, v. 3. H. --- The sentence would be very striking, if God were left out, as it is done by Houbigant. The eternity of matter is refuted by this text. Bert. W. --- God's eternity is contrasted with man's short life. C. --- New gods must of course be false. M. --- Plato asserted, that "the creator of all must be unbegotten and eternal." Plut. Conviv. viii.
drb › Psalms › 89 ›  Verse 2

Commentary for Psalms 89:4
For, &. This thought naturally tends to convert the sinner. --- Watch. Consisting of three hours, (Bert.) which were of unequal length, according to the seasons. C. --- A thousand years seem not so long to God. H. --- What them must be the short life of man? See Job vii. 8. C. --- None ever lived one thousand years. Yet what would that be, compared with eternity? W.
drb › Psalms › 89 ›  Verse 4

Commentary for Psalms 89:8
Life. Lit. "age." Thou clearly discernest all our proceedings. H. --- Man is condemned for Adam's sin. The Israelites who were fit for arms, and gave way to murmuring, were sentenced to die in the desert. He may allude to this event. Bert. --- Heb. may signify also, "our hidden things," or "youth," (C.) or "mistakes," (Houbig.) or "negligences." S. Jer. --- From these we should always pray to be delivered. Ps. xxiv. 7. H. --- Sin occasions the shortness of life, (W.) as man was created to be immortal. H. --- Before the deluge, men lived indeed longer. M.
drb › Psalms › 89 ›  Verse 8

Commentary for Psalms 89:10
In them. Years, (C.) "in the world." Chal. "together." Sym. years. This was the usual term of man's life in David's time, (H.) and about the captivity, when this was written. Many lived above one hundred years when Moses wrote. C. --- Yet this proves nothing, as there are still instances of equal longevity, though it is true, that people in general seldom live above seventy, or eighty, or if they do, their days ar a burden to them. The same might be the case under Moses. He probably alludes to those warriors, who were cut off in the wilderness, few of whom would survive 80. Bert. --- The author of Ecclesiasticus, (xviii. 8.) gives one hundred, for the utmost limits of life. The pagan sages speak in the same style as the psalmist. C. --- Strong. Sept. "in dominion." But here it means in a vigorous constitution. Bell. --- Princes lived no longer than others. Heb. and Vulg. may be "the prime, or most of them," as even a great part of the time before seventy, as well as after, (H.) is usually spent in misery. Gen. xlvii. 9. C. --- Mildness. God's mildness corrects us: in as much as he deals kindly with us, in shortening the days of this miserable life; and so weaning our affections from all its transitory enjoyments, and teaching us true wisdom. Ch. --- Heb. "we pass quickly and fly away, (S. Jer.) like birds of passage, (C.) or "it is cut down soon," (Mont.) "in silence," (Drusius) tacitisque senescimus annis. H. --- S. Jerom wonders, that the Sept. should have translated as they have done: But they are followed by Theodotion, and the Sext. edit. who may have had different copies, equally good. Bert. --- Corrected ( corripiemur ) or "hurried away," Geneb. --- But this is not the sense of the Sept. Amama. --- "We grow tired." Houbig. --- It is a mercy of God to shorten men's lives, (M.) as many would sin more, if they had a probability of continuing upon earth. W.
drb › Psalms › 89 ›  Verse 10

Commentary for Psalms 90:16
Days. Eternity alone can satisfy the heart. --- Salvation. Or Jesus, who promised to manifest himself. Jo. xiv. 21. 25. Bert. --- Abraham saw him afar off; Simeon at hand. Jo. viii. 56. Lu. ii. 30. God insures the just a long life in this world, and an eternal one in the next. C. --- That life is long enough which ends in happiness. H.

drb › Psalms › 90 ›  Verse 16

Commentary for Psalms 91:1
Day. The Jews say, that Adam sung this at his creation, (Chal.) or that it refers to the reign of the Messias, which shall lost one thousand years after this world is ended. Kimchi. --- Others think it is a thanksgiving after the defeat of Sennacherib, (Ven. Bede.) or Absalom. Ferrand. --- It might be sung by the sons of Moses, who expected to be shortly delivered from Babylon, (C.) or by the people on the sabbath, (Bert.) though many of the Fathers think, that this word denotes "the repose of the life to come." The occasion or author of this psalm cannot be clearly ascertained. C. --- When we enjoy rest from labour, we ought particularly to praise God's works. W.
drb › Psalms › 91 ›  Verse 1

Commentary for Psalms 91:7
Things. Pretended sages hence take occasion to blaspheme whatsoever things they know not. Jude 10. The wise adore God in silence, (H.) and confess, that the misery of the just here proves a future life, while the wicked prosper, to be more tormented. Euseb. --- Carnal men, who think only of present things, see not this. M.
drb › Psalms › 91 ›  Verse 7

Commentary for Psalms 93:20
Doth the seat of iniquity stick to thee? &c. That is, wilt thou, O God, who are always just, admit of the seat of iniquity; that is, of injustice, or unjust judges, to have any partnership with thee? Thou, who framest, or makest labour in commandment; that is, thou who obligest us to labour with all diligence to keep thy commandments; (Ch.) as faith alone is not sufficient, (W.) and who art pleased that we should find therein some difficulty or repugnance of nature, that we may be the more entitled to consolation, v. 19. H. --- Commandment, or "instruction." S. Aug. observes, that the sufferings of this life are for our instruction, to admonish us of future punishments and rewards. This idea is very luminous. Bert. --- Christ was first to suffer, and so to enter into his glory. Lu. xxiv. 26. H. --- Nemo dormiens coronatur. S. Jer. --- Yet the yoke of Christ is really sweet. The devil tempts us to look upon it as insupportable. S. Bern. --- Framest, fingis. --- Sept. S. Aug. &c. Fingit, which may refer to the seat, or to unjust judges, who tyrannize over others, as the Babylonians did, (C.) and as the Jews conspired against the soul of the just. "Should the tribunal of perversity have any commerce with thee, which, under the name of law, forms impious machinations?" Houbigant.
drb › Psalms › 93 ›  Verse 20

Commentary for Psalms 94:8
To-day. S. Paul beautifully illustrates this passage, Heb. iv. H. --- He follows not the present Heb. punctuation, which would join half this verse with the preceding. --- His. God speaks of the Messias according to the apostle, who intimates that to-day comprises all the life of man. Heb. xxxvii. 13. Bert. --- Harden not. Man is the author of his own obduracy, (Theod.) which God only permits. S. Aug. C. --- We have free will, and may resist God's grace, as we may also consent to it, and thus co-operate to our first justification. Trid. Ses. vi. 5. W. --- The captives (C.) and first Christians were exhorted not to imitate the depravity of the ancient Jews. H. --- Though a man may have frequently resisted the Holy Ghost, he may still repent. W.
drb › Psalms › 94 ›  Verse 8

Commentary for Psalms 98:9
Mountain. On Sion, or in the Catholic Church. Bert. --- "Those who do not adore on this mountain, are not heard unto eternal life." S. Aug.

drb › Psalms › 98 ›  Verse 9

Commentary for Psalms 99:3
Not. S. Jerom seems to have read lu for lo, and translates, "and we are his," which Houbigant follows. But the Vulg. gives a very necessary instruction, as some might perhaps forget that God preserves their life every instant, (Bert.) and some have foolishly imagined, that the collection of things might give existence, or be eternal. Bert.
drb › Psalms › 99 ›  Verse 3

Commentary for Psalms 101:5
Bread. Through excessive sorrow, (H.) I am fainting in captivity. C. --- The human race is relieved by the bread of life, the holy Eucharist. S. Aug. Bert. --- Sinners have no relish for spiritual food. W.
drb › Psalms › 101 ›  Verse 5

Commentary for Psalms 101:7
A pelican, &c. I am become, through grief, like birds that affect solitude and darkness. Ch. --- Kaath comes from a root that signifies to vomit (H.) as this bird lives chiefly on shell-fish, which it swallows, and when the heat of its stomach has caused the shells to open, it throws them up again, and eats the fish. Bochart. Parkhurst in ka. H. --- It seems to be the onocratalus, which resembles the heron. What many of the ancients have related concerning its giving life again to its young, by its blood, &c. must be accounted fabulous. The Fathers have not expressed these facts as certain, (C.) though they have beautifully accommodated them to the tenderness and grace, which Christ has shewn to lost man. See Euseb. and S. Aug. H. --- Raven. Owl, or rather another species of pelican, so called from having a bag under its chap, "to inclose" fish, &c. Parkhurst in cose. --- With its prey it retires to solitary places. So the distressed love solitude and silence. H.
drb › Psalms › 101 ›  Verse 7

Commentary for Psalms 102:16
In him. Or "over it;" the flower. Or the spirit of God's indignation will overwhelm him. The soul of man departs, and cannot naturally be reunited with the body, though it greatly desire that union. C. --- The longest life is but like the duration of a flower, (Is. xl. 6. H.) and the splendour of the noblest families is not better in the sight of God. S. Aug.
drb › Psalms › 102 ›  Verse 16

Commentary for Psalms 108:22
Within me. In the garden. Christ did penance for sin all his life. He wept over Jerusalem. Lu. xix. 41. H.
drb › Psalms › 108 ›  Verse 22

Commentary for Psalms 109:7
Way. By the torrent Cedron, the passion of Christ is insinuated. Houbig. --- During life, he and his faithful servants shall be exposed to many sufferings, for which they will be amply rewarded. W. Phil. ii. 9. --- A torrent often denotes affliction. Ps. xvii. 5. Is. xxx. 28. Yet here it may signify, that Christ will supply every thing requisite to establish his Church. To find water for an army was of the greatest consequence. Jer. xxxi. 9. Ps. lxxvii. 20. and 4 K. iii. 9. C. --- Like a valiant conqueror, Christ seeks for no delicacies. Muis. C. --- Those who come nearest to this divine pattern, will obtain the highest place in heaven. Bert.

drb › Psalms › 109 ›  Verse 7

Commentary for Psalms 114:2
Days. All my life. W. --- Faith, hope, and charity, (S. Aug.) as well as gratitude, are here commended. Bert. --- Love and confidence are necessary conditions of prayer; and increase the more it is employed. C.
drb › Psalms › 114 ›  Verse 2

Commentary for Psalms 118:1
Alleluia. There is no title in Heb. But (H.) this psalm contains the praises of the Lord, and of his holy law, under fourteen different names, (W.) of way, testimony, &c. repeated in every verse, except the 122d, (Muis.) with surprising variety, so as to avoid tautology, and to give a most perfect system of moral doctrine. It is written according to the order of the Heb. alphabet, (H.) that we may learn it from our infancy. S. Hil. --- Eight verses begin with each of the twenty-two letters. S. Jerom (ad Paulam Urb. & Proem. in Lam.) moralizes on the signification of these letters, which he renders, 1. Aleph, &c. "the doctrine---2. of the house; 3. the plenitude, 4. of the tables (or holy scripture )---5. This 6. and 7. this 8. of life---9. a good 10. beginning---11. the hand 12. of discipline (or the heart)---13. from them 14. everlasting 15. help---16. the fountain (or eye) 17. of the mouth 18. of justice---19. the calling 20. of the head 21. of teeth 22. the signs." By thus connecting the letters, he forms sentences to shew that the holy Scriptures bring us to the knowledge of the Church, and of Christ, &c. See W. Thus every thing serves to excite the devotion of the saints, though the proud may deride their ingenuity. The sacred writers have certainly found some pleasure and utility in writing so frequently in the alphabetical order, though we may not perceive the advantages of it. H. --- David is supposed to have written this psalm for the instruction of Solomon in his youth, (Bert.) though others believe that he composed it while he himself was young, and persecuted by Saul. Muis. Bossuet, &c. --- It seems very probable, that David wrote it for the consolation of the captives. C. Dan. ix. 2. --- Origen and Ven. Bede refer it to those times; though it seems in reality to appertain to all who desire to live piously, (H.) and it is only a conjecture that any other but David was the author, to whom it is generally attributed. Its excellency cannot be denied, and the Church has adopted it for her daily office, dividing it into eleven psalms. Bert. --- S. Aug. has written thirty-two, and S. Amb. twenty-two sermons on the contents; and S. Basil observes, that David has here composed in one psalm the sum of all that he has written in the rest. Among other points of morality and doctrine, we may remark, that the psalmist insists on the necessity of God's grace, and the co-operation of free will, (W.) and overturns the Prot. system of justification. D. --- The Israelites might recite this psalm on their journey, three times a-year, to the temple, as the fifteen gradual canticles which follow, were to be sung on the steps leading to the house of God. Bellar. M. --- Lord. Such only are happy here, (W.) or hereafter. H. --- All aim at happiness, but only the virtuous take the proper means to attain it. S. Aug. --- The way may here designate this life, (W.) or the law, (S. Aug.) or Jesus Christ. Jo. xiv. 6. S. Amb. The psalmist evidently presupposes, that some can and do keep the law. W.
drb › Psalms › 118 ›  Verse 1

Commentary for Psalms 118:17
Give. Heb. "avenge." Ps. xii. 6. and cxxxvii. 9. Draw me from this state of oppression, (C.) or rather, give me abundant grace, (Bert.) and eternal life. S. Hil. --- I cannot fulfil the law, without thy grace. W. --- Enliven me. So the Sept. of Aldus reads, though the Roman and Heb. have, "I shall live." Deut. xxx. 19. Bert.
drb › Psalms › 118 ›  Verse 17

Commentary for Psalms 118:78
Ashamed. Lit. "confounded," not accomplishing their wicked designs. C. --- Thus may they be induced to entertain that shame for sin which bringeth life, (H.) and cease to offend. Theod. --- Let them be converted: though it be also (H.) lawful to desire that obstinate sinners may undergo just punishment. W. --- The saints pray thus out of zeal for their good. It may also be a prediction, as the Heb. word (Bert.) yebshu is in the future. H. --- Done. Heb. "falsely perverted," (Mont.) in desire; (C.) or "having wished to pervert me without cause." Pagn. --- But to pervert, means also to treat ill; and hivvethuni has that sense here, (H.) according to the best authors. Bert.
drb › Psalms › 118 ›  Verse 78

Commentary for Psalms 118:116
Live. S. Aug. (tr. 124. in Joan.) beautifully describes the life of the just here and in heaven. Bert. --- We may thus pray for grace, and spiritual life with confidence, if we be resolved to keep the commandments. Yet we must not fail to entreat God not to suffer us to be confounded, which will not be the case, if we entertain hope, and charity be poured on our hearts. Rom. v. 5. W.
drb › Psalms › 118 ›  Verse 116

Commentary for Psalms 118:144
Live. In justice, as thy law enjoins. W. --- Christ is the life. Bert.
drb › Psalms › 118 ›  Verse 144

Commentary for Psalms 118:152
Ever. God's law is always the same in substance. W. --- That of Moses receives its perfection in Christianity. C. --- Though after this life we can no longer observe them, the reward of our past virtue will remain for ever. Bert.
drb › Psalms › 118 ›  Verse 152

Commentary for Psalms 118:175
Live in grace and glory. To serve God, it was not requisite that one should be at Jerusalem. Daniel, Tobias, &c. were saints elsewhere. Bert. --- Yet it was more easy to worship God in his temple, where every thing moved to piety; (H.) and this the psalmist desires, deeming it a new life. C.
drb › Psalms › 118 ›  Verse 175

Commentary for Psalms 120:8
Coming in. Heb. has, "going out," first. Bert. --- Yet Pagnin agrees with us. H. --- This expression denotes all the occurrences of life. Deut. xxviii. 6. C. --- We may discover a beautiful progression in this psalm; God protects us from each and from every danger. Bert. --- He is not like earthly friends, who have not always the will or the power to do it. S. Chrys.

drb › Psalms › 120 ›  Verse 8

Commentary for Psalms 125:5
Joy. This was the case of the martyrs, &c. (Lu. vi. 21. Jo. xvi. 20.) as well as of the captives. Jer. xxxi. 9. Is. lxvi. 10. Bar. v. 6. C. --- Tribulation commonly attends the virtuous in this life. Their reward is reserved for the next. S. Aug. W. --- Sowing, we know not whether we shall ever reap. H. --- This is a sort of proverb, which is applied to the captives. Bert.
drb › Psalms › 125 ›  Verse 5

Commentary for Psalms 126:4
As arrows, &c. The offspring which God shall give his servants, that have been shaken and tossed about, (as the children of Israel were in their captivity) shall be like arrows in the hand of the mighty, which shall prosper and do great execution. Ch. --- The patient sufferer will obtain a glorious recompense. W. --- Children defend their parents. --- Of them, &c. Heb. "of youth." S. Jer. --- Such may be able to assist their aged parents, whereas those who are born in their old age must frequently be left orphans, (H.) and distressed. C. --- Yet the Heb. may well admit the sense of the Vulg. as children will be more animated to revenge the wrongs of those, from whom they have received their life. The Jews are here represented in the state of persecution. Bert.
drb › Psalms › 126 ›  Verse 4

Commentary for Psalms 131:1
David. Jesus Christ, (S. Hil. &c.) or the pious king David, when he intended to build the temple. Solomon adopts some of the verses at his dedication, (v. 8. 2 Par. vi. 41. H.) and some have attributed the psalm to him, to the captives, or to some prophet in the time of the Machabees, though the prophets then, in fact, appeared no longer. Bert. See Ps. xliii. lxxiii. lxxvi. lxxxviii. and xcviii. --- The Jews allow, that some verses regard the Messias, of whom the whole may be explained in a spiritual, (C.) or even in the second literal sense. Bert. --- It is usual for David, Moses, &c. to speak of themselves in the third person. W. --- Meekness. Heb. also, "humility," (C.) or "affliction," (S. Jer.) as the prophet might have all this in view. David gave abundant proofs of his humility (2 K. vii. 2. 13. Bert.) and moderation, and was greatly afflicted all his life. H. --- Blessed are the meek. Mat. v. Christ has set before us his own example.
drb › Psalms › 131 ›  Verse 1

Commentary for Psalms 132:2-3
Precious. Is expressed in Heb. The name of Aaron would sufficiently denote that it was of this nature. Bert. See Ex. xxx. 23. --- Moses poured it on his head, with such profusion that it ran upon all his beard, and even be the skirt, or neck, as the Sept. insinuate, though the Heb. means "the mouth," or orifice, through which the head entered, (C.) as the robes resembled our sacred vestments. H. --- The union of priests is no less sweet. C. --- Of this we need no other proof than to behold the advantages of concord in every community, and especially in the Church of God. The unction of Aaron denoted grace and unity descending from the head of the Church, to other priests, and to the meanest of the faithful; (W.) or that which Heb. "of Hermon descending on the mountains of Sion," Tsiyon. H. --- There is a hill written Ssiyon at the foot of Hermon. Ex. iv. 48. Eccli. xxiv. 17. It is not probable that dew should flow 50 leagues across the Jordan. C. --- Unity is equally desirable, as moisture to a thirsty soil. H. --- Sion may here denote and "dry" mountain. Muis. --- There was also a Hermon in the tribe of Issachar, and the dews in that country resembled showers of rain. Such copiousness would be very refreshing, like fraternal concord. The enemies of Christianity observed how the disciples loved each other, being of one heart and soul, (Bert.) as thier divine master had taught them to be thus distinguished. H. --- As the snow or dew which descends from Hermon, causes fruitfulness, so does concord promote piety. W. --- There, in concord, or in the temple. C. --- The holy Spirit came upon the disciples when they were together. Acts ii. and iv. 32. W. --- Life everlasting. Jonathan was not preserved from dying young, though he was so faithful to his friend, and the possession (Bert.) of temporal prosperity cannot satisfy the heart.

drb › Psalms › 132 ›  Verse 2 through 3

Commentary for Psalms 138:1
David. Some Greek copies add, "a psalm or alleluia of Zacharias in the dispersion," when the Israelites were at Babylon. But Theodoret greatly disapproves of those additions, and explains this psalm of king Josias, while others refer it to David, though it may have no reference to any historical fact, being designed to praise the knowledge of God. C. --- It is the most beautiful and sublime piece in all the psalter. Abenezra. --- Proved me. God makes trial of his servants, to let them know themselves, as all thing are open to him. W. --- Me. Houbigant supplies the omission in Heb. "hast known." --- Up. Or all the occurrences of my life. Lam. iii. 63. H. --- The expression is similar to that of coming in and going out. Acts i. 21. This may be explained of Christ, whose sufferings and resurrection were foreseen. C. --- God sounds the very heart. Jer. xvii. 9. Rom. viii. 27. Bert.
drb › Psalms › 138 ›  Verse 1

Commentary for Psalms 138:3
Off. Before they were formed. S. Chrys. --- Line. Or the measure of my life and actions. C. --- Heb. "my lying down," alluding to hares, &c. which are followed to their resting places. Houbig. --- Some read, "my direction," (S. Hil. &c.) or "limit." S. Aug. C. --- The utmost extent of my intention, and the words yet unuttered, are not unknown to thee. W.
drb › Psalms › 138 ›  Verse 3

Commentary for Psalms 140:10
His. "Own," (Prot.) the devil's, (S. Hil.) or God's net. S. Chrys. &c. --- Saul twice fell into David's power. C. --- Alone. Singularly protected by the Almighty, until I pass all their nets and snares. Ch. --- Though alone, I fear no danger. H. --- I will have no connection with the wicked in this life, (S. Chrys.) which is beset with snares. C. --- Heb. "I will be a witness till I pass." Houbig. --- Yachad means, "together," &c. Bert. --- Sinners shall at last be entrapped; but the Church shall be for ever protected. W.

drb › Psalms › 140 ›  Verse 10

Commentary for Psalms 141:6
Living. On the earth, (Bert.) or land of Judea, (S. Chrys.) in this life, (C.) or in the next. In all, God is our only protector, and reward. Ps. xv. 5. Bert.
drb › Psalms › 141 ›  Verse 6

Commentary for Psalms 143:1
Goliath. Heb. has simply, "of David." H. --- S. Hilary thinks that the Sept. added the rest by inspiration, (C.) because this was David's first exploit in war. W. --- But others pay no deference to this part of the title. The Chaldee, however, seems to allude to the same victory, (v. 10.) and the Syriac to that which David obtained over Asaph, brother of Goliath. 1 Par. xx. 5. C. --- David prays that he may overcome the Philistines, and give thanks in Ps. xvii. Ferrand. --- These two psalms are very much alike, and this seems to have been written after the rebels were discomfited, while the 17th expresses the sentiments of the prophet, towards the end of his life, for all his victories. C. --- Zorobabel after the defeat of God, (Ezec. xxxviii. Orig.) or the Machabees; (Greek paraphrast.) or Jesus Christ might adopt these sentiments. Holy Fathers. --- Kimchi and Goan refer the psalm to the Messias. C. --- God. Heb. "rock." --- Fingers. Which chose the five pebbles. He was to exert himself, and yet to acknowledge that all success came from God. Bert. --- He had not been trained to war, when he overcame Goliath. W.
drb › Psalms › 143 ›  Verse 1

Commentary for Psalms 146:1
Alleluia. In some editions of the Sept. (H.) and in Syr. Arab. &c. the same inscription occurs, as in the former psalms. Many ascribe this to the same authors, and to the same occasion. Heb. and Chal. have no title. Yet the psalm seems to be a thanksgiving (C.) for the permission to build the temple and walls of Jerusalem, (Orig.) which had been neglected, till God visited the people with a famine, v. 8. 2 Esd. v. 1. Agg. i. 6. Bossuet --- Zorobabel, &c. urge the people to build. Syr. C. --- Still David might compose this psalm, as he was a prophet, (Bert.) and he may allude to the beginning of his reign, when the people were all united. Jans. --- Good. Agreeable and advantageous for us. --- Praise. This consists in purity of life, rather than in the sweetest accents. C.
drb › Psalms › 146 ›  Verse 1

Commentary for Psalms 146:3
Bruises. God delivered the captives, after chastising them. Deut. xxxii. 39. C. --- He gives life to the penitent, as Christ healed the sick, &c. Is. lxi. 1. Bert.
drb › Psalms › 146 ›  Verse 3

Commentary for Psalms 149:6
Hands. He seems to allude to the regulation of Nehemias, (2 Esd. iv. 17. H.) or to the Machabees, who were priests and soldiers. They shall proclaim God's praises, and defend the nation. In the spiritual sense, Catholics employ the two-edged sword of the Old and New Testament against heretics, and exercise the power of Christ in excommunicating the wicked. S. Jer. --- Our Saviour enables the saints to judge at the last day. Matt. xix. 28. C. --- This chiefly regards such as have left all things, like the apostles, and those who embrace a monastic life. Matt. iv. 20. and xix. 27. Acts iv. 34. and 1 Cor. vi. 3. --- They shall judge whether people have made good or bad use of their possessions. S. Aug. Ven. Bede. --- All the blessed will approve of God's sentence; and their example in overcoming difficulties, will evince the baseness of the wicked, who have yielded to less temptations. W.
drb › Psalms › 149 ›  Verse 6

Commentary for Proverbs 2:19
Life. A sincere conversion is so rare among people once addicted to impurity, (H.) which resembles a deep pit. C. --- This illness is hardly removed. M.
drb › Proverbs › 2 ›  Verse 19

Commentary for Proverbs 3:11
Him. Correction is rather a proof of love than of anger. Ps. iii. 19. C. --- God thus shews that he approves of his servants; and therefore his other promises, which seem of a temporal nature, must be understood with reference to the next life. W.
drb › Proverbs › 3 ›  Verse 11

Commentary for Proverbs 3:16
Glory. Her hands are full, and she grants favours with profusion, (H.) as with both hands, promising eternal life. W.
drb › Proverbs › 3 ›  Verse 16

Commentary for Proverbs 3:18
Life. Like that planted in paradise. Gen. ii. 9.
drb › Proverbs › 3 ›  Verse 18

Commentary for Proverbs 5:6
They. Heb. "if perhaps thou ponder the path of life." Pagn. H. --- Or "she ponders not," &c. She walks inconsiderately, and consults only her passions. c. vii. 10. C. --- No one can depend on her love. M.
drb › Proverbs › 5 ›  Verse 6

Commentary for Proverbs 8:35
Lord. Wisdom, or Jesus Christ, is our salvation, happiness, and life. Sept. "and the will is prepared by the Lord." S. Aug. often quotes this to prove the necessity of preventing grace. Ep. ccxvii. and clxxxvi. C.
drb › Proverbs › 8 ›  Verse 35

Commentary for Proverbs 10:11
Life. Or a never-failing spring, fons perennis, as we should speak in Latin. C. xiii. 14. Apoc. vii. 17.
drb › Proverbs › 10 ›  Verse 11

Commentary for Proverbs 10:16
Life. In abundance he is not puffed up; but the wicked make use of their fruit or revenue to do evil. Their works are bad, unless they turn to God by at least an initial love of justice.
drb › Proverbs › 10 ›  Verse 16

Commentary for Proverbs 11:30
Life. Producing excellent fruits of virtue and edification.
drb › Proverbs › 11 ›  Verse 30

Commentary for Proverbs 11:31
Receive. Punishment, for almost inevitable faults, or be treated according to his deserts. Sept. Syr. and Arab. "if the just be hardly saved, where shall the impious and the sinner appear?" 1 Pet. iv. 18. C. --- Afflictions attend the just in this life. Shall the wicked escape? M.

drb › Proverbs › 11 ›  Verse 31

Commentary for Proverbs 12:21
Sad. Even if he fall into sin, he will not lose all hope. C. --- The accidents accompanying this life will not overwhelm him. S. Chrys. --- Heb. "no evil shall befall the just." If he be afflicted here, he will be amply rewarded hereafter. Sept. "the just will not be pleased with any injustice."
drb › Proverbs › 12 ›  Verse 21

Commentary for Proverbs 13:12
Hope. Sept. "(the just shews mercy and lends) better is he who begins heartily to assist, than he who promises and leads to hope. For a bad (Grabe substitutes good) desire is a tree of life." --- Soul. Prot. "maketh the heart sick." H. --- The pain increases in proportion to our eager desire. Calvin maintains, that the souls of the blessed are not yet in heaven, but hope: and of course he would establish a sort of purgatory for them. H.
drb › Proverbs › 13 ›  Verse 12

Commentary for Proverbs 15:4
Life. This comparison was become proverbial for something very excellent. Immoderate. Heb. "perverse." C. --- Evil discourse kills the souls both of those who speak, and of those who pay attention to it. H.
drb › Proverbs › 15 ›  Verse 4

Commentary for Proverbs 16:15
Life. A mild government resembles a serene sky. Sen. Clem. Job xxix. 23.
drb › Proverbs › 16 ›  Verse 15

Commentary for Proverbs 19:2
Soul. Wholesome and spiritual. Heb. "the soul or life is not good." --- Stumble. "The more I make haste, the less I advance," said Plato; (Rep. 7.) and Augustus often repeated; Sat cito, si sat benè. Sueton.
drb › Proverbs › 19 ›  Verse 2

Commentary for Proverbs 19:23
Life. Both temporal and eternal. C. x. 27. C. --- With evil. Lit. "the worst," pessima. H. --- Sixtus V. "by the most wicked one." The devil shall have no power over him.
drb › Proverbs › 19 ›  Verse 23

Commentary for Proverbs 20:27
Lamp. The breath of life, (Gen. ii. 7.) and the light of man. 1 Cor. ii. 11.
drb › Proverbs › 20 ›  Verse 27

Commentary for Proverbs 23:2
Throat. Restrain intemperance and talkativeness. Eccli. xxxi. 12. Sept. "stretch forth thy hand, knowing that thou must prepare the like; but if thou be more insatiable, (3.) desire not his meats, for he has them of deceitful life." They cannot afford real happiness, (H.) and to vie with the rich would only reduce them to poverty. Eccli. xiii. 2. S. Aug. (tr. xlvii. in Joan.) explains this text of the blessed Eucharist, observing, that we must give our life for our brethren, as Christ did for us. Before communion, we must slay the old man, and subdue our passions. C. --- Power. Prot. "if thou be a man given to appetite." The situation of a courtier is very critical. H. --- Those who eat with the kings of Persia, were nicely observed by an eunuch, lest they should cast their eyes on any of his concubines. Lucian. de Merced.
drb › Proverbs › 23 ›  Verse 2

Commentary for Proverbs 27:27
Milk. We cannot but admire such frugality. Sept. are rather different. C. v. 25, "Be careful of the grass of thy field...that thou mayst have lambs for thy clothing. Honour the field, that there may be lambs for thee. 27 Son, thou hast from me solid instructions for thy life, and for that of thy servants." H.

drb › Proverbs › 27 ›  Verse 27

Commentary for Proverbs 31:31
Gates, before all the judges (H.) and people. M. --- Good works shall be rewarded at God's tribunal, (W.) when the vain worldly beauty shall be covered with confusion. H. --- This idea of a perfect woman is best verified in the Catholic Church, (S. Aug. Ven. Bede) though the blessed Virgin, &c. may also be designated. W. --- The use of the alphabet herein denotes, that we must begin with a moral good life, if we would penetrate the greater mysteries of the Scriptures. S. Jerom. Lam.

drb › Proverbs › 31 ›  Verse 31

Commentary for Ecclesiastes 2:3
Wine, and to lead a temperate life. C. --- Prot. "to give myself unto wine, (yet acquainting mine heart with wisdom) and to lay hold on folly," &c. H. --- I wished to indulge myself in pleasure, yet so as not to lose the reputation of wisdom. C. v. 9. H.
drb › Ecclesiastes › 2 ›  Verse 3

Commentary for Ecclesiastes 2:14
Darkness and ignorance. He knows not whither he is going. Prov. iv. 19. and xvii. 24. Wisdom is to be preferred before wealth, &c. C. --- Consideration directs a person to do good. --- Alike. Thus worldlings speak, who reflect not on the life to come. W. --- In many respects all resemble one another, though their sentence be very different. M.
drb › Ecclesiastes › 2 ›  Verse 14

Commentary for Ecclesiastes 2:17
Life. Heb. "I hated life," as all is attended with anxiety. Rom. vii. 24.
drb › Ecclesiastes › 2 ›  Verse 17

Commentary for Ecclesiastes 3:19
Man hath nothing more, &c. viz. as to the life of the body. Ch.
drb › Ecclesiastes › 3 ›  Verse 19

Commentary for Ecclesiastes 5:19
Delight, while he observes due moderation. His life passes away sweetly. C.

drb › Ecclesiastes › 5 ›  Verse 19

Commentary for Ecclesiastes 6:8
Life. The wise poor shall be blessed. Heb. "the poor knowing how to walk before the living," (H.) in society (C.) among the saints. H.
drb › Ecclesiastes › 6 ›  Verse 8

Commentary for Ecclesiastes 7:13
Them. Money may procure necessaries for the body; (H.) but wisdom gives a long and happy life. Prov. iv. 10. Bar. iii. 28. C.
drb › Ecclesiastes › 7 ›  Verse 13

Commentary for Ecclesiastes 7:16
Vanity, during this miserable life. --- Wickedness. This seemed more incongruous under the old law, when long life was promised to the just, (C. Ps. lxxii. 3. Ex. xx. 12.) though it chiefly regarded heaven. H.
drb › Ecclesiastes › 7 ›  Verse 16

Commentary for Ecclesiastes 11:4
Reap. Those who are too circumspect in their alms-deeds, will often pass over such as stand in need, (S. Jer.) and people who reflect on the difficulties of a virtuous life, will never begin. S. Greg. iii. Past. xvi. and Mor. xxvii. 5.
drb › Ecclesiastes › 11 ›  Verse 4

Commentary for Ecclesiastes 11:6
Better. Be kind to all during life. Gal. vi. 10. C. --- Do good, both in youth and in old age, (W.) lest, if thou shouldst grow remiss, all would be lost. S. Jer.
drb › Ecclesiastes › 11 ›  Verse 6

Commentary for Canticle of Canticles 5:1
Apple-trees. The spouse, submitting to God's will, is content to suffer. W. --- She addresses her beloved, and as he had praised her, under the similitude of a delightful garden, she invites him into it. C. --- I, &c. Christ again approves of her patience, and invites the saints to congratulate with her. W. --- He always hears his Church. Matt. xxviii. 20. Mark xi. 24. C. --- The saints had prayed for Christ's coming; and, accordingly, (Is. lviii. 9.) he takes flesh of the most pure virgin. S. Athan. Synop. --- Comb. Sept. "bread." --- Milk. Chal. "white wine." But (C.) mile and wine may be taken together. Clem. Pæd. i. 6. --- The chaste delights of retired and penitent souls are thus described: (C.) Dulciores sunt lacrymæ orantium quam gaudia theatrorum. S. Aug. Ps. cxxviii. "The tears of penitents are the wine of angels, because in them is the odour of life." S. Bern. ser. 30. --- Inebriated. Not so as to lose reason. Gen. xliii. 34. C. --- Prot. marg. "be drunk with loves." H. Prov. v. 19. and vii. 18. This wine of love, is the blessed Eucharist, which maketh virgins to spring forth, (Zac. ix. 17.) and is a foretaste of heaven. Ps. xxxv. 9. It makes us forget the old man, (C.) and raise the mind to God. S. Cyp. ep. 63. --- To this feast Christ invites his disciples. Matt. xxvi. and 1 Cor. xi. M. --- Myrrh. Implies that they must be mortified. H.
drb › Canticle of Canticles › 5 ›  Verse 1

Commentary for Canticle of Canticles 5:2
Knocking. The spouse had retired to rest, as her beloved delayed longer than usual. But love is ever on the watch. C. --- She wished to meditate, but is called upon to assist others, and excited by Christ's own example. W. --- Dew. Having been out in the evening, preceding this fourth night. This denotes imperfect Christians, who remain, indeed, attached to the head, but are a disgrace to it, by their scandalous lives. S. Aug. tr. 37 in Jo. S. Greg. C. --- Such was the state of many in the days of Luther, who accordingly joined the first reformers. See Philips's Life of Card. Pole. p. 364. H. --- Nights. Anacreon (ode 1.) has something similar. Christ knocks by his inspirations and chastisements, and he is better heard in the night of tribulation. Apoc. iii. 20. C. --- Heretics began to blaspheme Christ, after the Church had only enjoyed a short peace, (M.) after the ten persecutions.
drb › Canticle of Canticles › 5 ›  Verse 2

Commentary for Canticle of Canticles 5:5
Arose. The Church employs herself in active life, still retaining a desire to return to contemplation. v. 8. W.
drb › Canticle of Canticles › 5 ›  Verse 5

Commentary for Wisdom 1:5
Discipline. The instructive light of the Holy Ghost. --- Understanding. Those who deny God or Providence, (C.) and lead a wicked life, are abandoned. H. --- Not abide. Ελεγχθησεται: "He shall be connected or manifested," shewing that he will not acquit the guilty, v. 6. M. --- When Solomon fell, his wisdom ceased. Iniquity soon betrays itself. C.
drb › Wisdom › 1 ›  Verse 5

Commentary for Wisdom 2:2
Nothing. Sept. "by chance." The epicureans imagined that the first man was produced by the conflux of atoms. Lucret. i. 5. C. --- Smoke, or vanishes like it. --- And speech. Budæus would substitute "a little spark." --- Speech may be used for "thing." Our life is something like a spark. M. --- Speech is an effect of the rational soul, as a spark comes from fire. C.
drb › Wisdom › 2 ›  Verse 2

Commentary for Wisdom 2:5
Sealed, like one in the tomb. Matt. xxvii. 66. The epicureans were well convinced of the fragility of our nature: but they drew false inferences from it, pretending that we should enjoy ourselves now, as there will be no future life. This they ought to have proved. C.
drb › Wisdom › 2 ›  Verse 5

Commentary for Wisdom 2:6
Come. From the disbelief of future rewards and punishments proceeds the epicure's life. W.
drb › Wisdom › 2 ›  Verse 6

Commentary for Wisdom 2:7
Time. Sept. Alex. "of spring." H. --- Youth is the spring of life. The voluptuous conclude, from the transitory nature of things, that we should make use of them. Would it not be more rational to despise them? C.
drb › Wisdom › 2 ›  Verse 7

Commentary for Wisdom 2:22
Secrets. The disbelief of mysteries leads to a dissolute life, and to the persecution of the just. W. --- The pagans knew not the advantages of suffering, and even the apostles were ignorant of the mystery of the cross, till after the resurrection. C.
drb › Wisdom › 2 ›  Verse 22

Commentary for Wisdom 5:13
Virtue. How quickly passes the life of man, (Prov. xxx. 18.) and how few leave behind them a good reputation! Many of those whose actions are recorded in history, were falsely admired, (C.) and indeed the scourges of mankind. H.
drb › Wisdom › 5 ›  Verse 13

Commentary for Wisdom 10:5
She knew the just. She found out and approved Abraham, (C.) Sem, or Heber, who took no part in building the tower. S. Aug. de Civ. Dei. C. xvi. 4. --- To God. Many say that Abraham was at first addicted to idolatry. Philo. S. Aug. &c. --- But not after he was directed by the light of heaven. C. --- Strong. Gave his strength to stand firm against the efforts of his natural tenderness, when he was ordered to sacrifice his son. Ch. --- Against. Lit. "in." To obey God was true compassion to his son, though it might have deprived him of this life. H. --- How many virtues did not Abraham manifest on this occasion! S. Amb. Off. ii. 5.
drb › Wisdom › 10 ›  Verse 5

Commentary for Wisdom 14:1
Him. The folly of exposing one's life, without necessity, to such imminent danger at sea, is great; though much less than to confide in idols, (C.) which are commonly made of more corruptible wood than ships. W.
drb › Wisdom › 14 ›  Verse 1

Commentary for Wisdom 15:11
Worketh. God gives life, and also the rational soul. Gen. ii. 7.
drb › Wisdom › 15 ›  Verse 11

Commentary for Wisdom 15:12
Evil. This is the maxim of worldlings. C. --- Virtus post nummos. Hor. i. ep. 1. --- Our occupations are like those of children. They presently perish, or we must quit them. S. Chrys. hom. xlvii. ad Pop. --- We must strive to act our part well. Libertines deem this life a comedy, and represent religion as an imposition. C. --- They are like atheists, as they leave the true God, who seek gain by idols. W.
drb › Wisdom › 15 ›  Verse 12

Commentary for Ecclesiasticus 3:22
In, &c. The mysterious nature of God and providence, cannot be comprehended: and in many things we must confess our ignorance. Life is often spent in idle researches.
drb › Ecclesiasticus › 3 ›  Verse 22

Commentary for Ecclesiasticus 4:1
Alms. Gr. "life," and of what is necessary to support it. Si non pavisti, occidisti. S. Tho. (ii. 2. q. xxxii. 5.) quoting the offices of S. Amb. though the sentence is not to be found there. C. --- Christians are not master of what is superfluous, no more than those who have the goods of the Church. S. Chrys. Corn. a Lap. --- Turn. Gr. "draw not after thee indigent eyes." H. --- Make not the poor wait, long for relief. 2 Cor. ix. 7. Rom. xii 8. Prov. viii. 28. C. --- Qui tarde dat, diu noluit. Sen. Ben. i. 1. --- Fames et mora bilem in nasum concitant. Plaut.
drb › Ecclesiasticus › 4 ›  Verse 1

Commentary for Ecclesiasticus 4:25
Sin. Thus to refuse asking for what is necessary to support life, would be criminal. --- Grace. When we refrain from doing things truly shameful. C. xli. C. --- To abhor sin is glorious; but to yield to it, through shamefacedness, or not to reprove it, is vicious. W.
drb › Ecclesiasticus › 4 ›  Verse 25

Commentary for Ecclesiasticus 6:16
And immortality, is not in Greek. C. --- But shews the meaning of life is this place; as a true friend will not cease to give good advice for eternity. H. --- But even in this world, nothing can be more advantageous. C. --- Amicus magis necessarius est quam ignis et aqua. Cic. S. Amb. off iii. --- Him. Cicero himself says, "friendship can subsist only among the virtuous." Yet these, judging others by themselves, are more easily imposed upon, and ought, therefore, to address themselves to God. C.
drb › Ecclesiasticus › 6 ›  Verse 16

Commentary for Ecclesiasticus 10:31
Desert. Let not avarice deprive thee of the necessities of life, nor do any thing beneath thy dignity. Lu. xxi. 19.
drb › Ecclesiasticus › 10 ›  Verse 31

Commentary for Ecclesiasticus 11:29
Hour. The last of life. It demonstrates the vanity of past pleasures. Even a momentary toothache will banish the recollection of such delights.
drb › Ecclesiasticus › 11 ›  Verse 29

Commentary for Ecclesiasticus 14:6
Envieth. By refusing himself the necessaries of life, he rejects God's gifts, and scandalizes his neighbour. W.
drb › Ecclesiasticus › 14 ›  Verse 6

Commentary for Ecclesiasticus 15:17
And fire. Or, good and evil, as the Vulg. explains it, (v. 18.) though the Gr. be silent. H. --- The law written on the heart, as well as on the tables of stone, shews man his duty; and he has free-will to comply with it. Deut. xxx. 15. Jer. xxi. 8. C. --- He may enjoy every advantage of life, denoted by these two elements. Lyr.

An quod in his vitæ causa est, hæc perdidit exul

His nova fit conjux; hæc duo magna putant. Ovid, Fast. 4.

drb › Ecclesiasticus › 15 ›  Verse 17

Commentary for Ecclesiasticus 17:9
Life. The observance of which will insure life both now and for ever. Rom. x. 5. This was the peculiar privilege of Israel, (C.) though the natural law had the same effect, and God had left none without sufficient light. H. --- The law was for a trial of obedience. Gen. ii. W.
drb › Ecclesiasticus › 17 ›  Verse 9

Commentary for Ecclesiasticus 18:8
Years. Seneca fixes on the same number; (Brev. Vitæ. 3.) Macrobius on seventy, for the life of man; which nearly agrees with the author of Ps. lxxxix. 10. H. --- It seldom happens that people exceed 70, or 100 years. But what is this compared with eternity? C. --- Gr. "a hundred years are many...so are a thousand years in the day of the age," or of αιωνος, eternity. H. Ps. lxxxix. 4. and 2 Pet. iii. 8.
drb › Ecclesiasticus › 18 ›  Verse 8

Commentary for Ecclesiasticus 19:5
Hateth. Gr. "resisteth pleasure, shall crown his life. He who guardeth his tongue, shall live without contention: and he," &c. H.
drb › Ecclesiasticus › 19 ›  Verse 5

Commentary for Ecclesiasticus 21:16
Of life. Which never fails. Jo. iv. 14. and vii. 38.
drb › Ecclesiasticus › 21 ›  Verse 16

Commentary for Ecclesiasticus 22:13
Day. There was a longer time assigned for great men. Gen. l. 3. Num. xx. 30. and Deut. xxxiv. 8. --- Life. This is understood of those who have lost all reason, or sense of religion. S. Monica wept for her son, hoping that he would repent, as a certain bishop had comforted her. S. Aug. Conf. iii. ult.
drb › Ecclesiasticus › 22 ›  Verse 13

Commentary for Ecclesiasticus 23:20
Life. For who will admonish him?
drb › Ecclesiasticus › 23 ›  Verse 20

Commentary for Ecclesiasticus 24:25
Life. Christ declares himself to be, the way, the truth, and the life.
drb › Ecclesiasticus › 24 ›  Verse 25

Commentary for Ecclesiasticus 24:30
Sin. Or lose their labour. They shall be directed in the paths of life. C.
drb › Ecclesiasticus › 24 ›  Verse 30

Commentary for Ecclesiasticus 24:31
They. Gr. "all these things are the book of the covenant of the most high God, the law which Moses gave unto us, an inheritance to the synagogues of Jacob." Grabe puts in a different character from the Compl. "Lose not strength in the Lord, but stick to him, that he may strengthen you. The Lord Almighty is the only God, and there is no other Saviour." Then follows, (v. 35.) "who," &c. H. --- Everlasting. Provided his life correspond with his doctrine. No occupation can be more glorious. C. --- Let thy Scriptures be my chaste delights: let me not be deceived in them, nor deceive others by them. S. Aug. Conf. xi. 2. C. Dan. xii. M.
drb › Ecclesiasticus › 24 ›  Verse 31

Commentary for Ecclesiasticus 25:16
It. This is not in the edit. of Rome, or of Aldus: but it is in the rest. Fear commonly begins the work of salvation, and love perfects it. 1 Tim. i. 5. C. --- All happiness in this life is grounded on the fear of God. W.
drb › Ecclesiasticus › 25 ›  Verse 16

Commentary for Ecclesiasticus 29:19
Life. Or his subsistence, (c. xix. 28.) though some answered for the person of another. 3 K. xx. 39.
drb › Ecclesiasticus › 29 ›  Verse 19

Commentary for Ecclesiasticus 31:32
Taken. Gr. "is as good as life," &c. --- Thou shalt. Gr. "what," &c.
drb › Ecclesiasticus › 31 ›  Verse 32

Commentary for Ecclesiasticus 33:31
Faithful, is not expressed in Gr. but must be understood. --- Blood. Taking him prisoner at the hazard of thy life. The like misfortune might easily have befallen thee. C. --- Seneca (ep. 47.) says, "live so with thy inferior, as thou wouldst have thy superior live with thee."
drb › Ecclesiasticus › 33 ›  Verse 31

Commentary for Ecclesiasticus 37:30
Life. Attempt nothing above thy strength: or Gr. try what agrees with thy health or soul, (C.) and see thou give it not what is hurtful to it." H. --- S. Paul (1 Cor. xi.) exhorts every one to prove or try himself and his own conscience. W.
drb › Ecclesiasticus › 37 ›  Verse 30

Commentary for Ecclesiasticus 38:11
Then. Gr. "as being no longer. Yet give," &c. H. --- Be converted and offer sacrifice, as if there were no hopes of life. Still do not despair. C.
drb › Ecclesiasticus › 38 ›  Verse 11

Commentary for Ecclesiasticus 39:1
Ancients. The Essenes (Jos. Bel. i. 7.) and Therapeuts (Philo. Comtemp.) were most famous of all for doing so. In general the Jews despise the learning of foreign nations: but some have applied themselves to it, particularly Philo, Josephus, &c. 1 Mac. i. 11. and 2 Mac. vi. 11. --- Prophets. These required the utmost study, before the coming of Christ. 1 Pet. i. 11. Dan. ix 9. C. --- The virtuous must follow both an active and contemplative life. W.
drb › Ecclesiasticus › 39 ›  Verse 1

Commentary for Ecclesiasticus 39:31
Water and fire. These are requisite to prepare bread. The Romans refused them to the enemies of the state. --- Cluster. Gr. "blood," as Deut. xxxii. 14. C. --- God gives the necessaries of life, which the virtuous use well, for their reward; and the wicked ill, to their ruin. W.
drb › Ecclesiasticus › 39 ›  Verse 31

Commentary for Ecclesiasticus 40:1
Labour, "anxiety," ασχολια. M. --- All misery (C.) is in consequence of original sin. W. --- The life of man is a trial. Job vii. 1. and xiv. 1. --- Of all. The earth, (C.) which covers us, when all other things cast us away. Pliny ii. 63.
drb › Ecclesiasticus › 40 ›  Verse 1

Commentary for Ecclesiasticus 40:12
Out, and severely punished. C. --- They shall not appear in the book of life.
drb › Ecclesiasticus › 40 ›  Verse 12

Commentary for Ecclesiasticus 41:7
Life. Thou wilt not be asked how long, but how well thou hast lived. No one will then envy thy long life. C. --- It will be in vain to plead that the length or shortness of life has occasioned thy sins; for God does all with justice and for the best, if men would use rightly his benefits. W. --- Thou wilt not repine at having lived too short a time. M. --- An evil life will be alone condemned. Wisd. v. D.
drb › Ecclesiasticus › 41 ›  Verse 7

Commentary for Ecclesiasticus 45:1
Men. Pharao, Jethro, and the whole nation of the Hebrews, whom he governed as a father, being the mildest of men. Num. xii. 23. His life was a continued miracle, and he was honoured more than any prophet, (ib. vi. Acts vii. C.) seeing God's works more clearly, but not his substance. Ex. xxxiii. W.
drb › Ecclesiasticus › 45 ›  Verse 1

Commentary for Ecclesiasticus 48:26
Life. Fifteen years. Is. xxxviii. and 4 K. xl. 11. H.
drb › Ecclesiasticus › 48 ›  Verse 26

Commentary for Ecclesiasticus 50:31
Steps. He...shall have the light of life. Jo. viii. 12. M. --- Some Gr. copies add, "and to the pious he has given wisdom. Blessed be the Lord for ever. So be it. So be it." H.

drb › Ecclesiasticus › 50 ›  Verse 31

Commentary for Ecclesiasticus 51:1
Sirach. This prayer may be in imitation of the book of Wisdom. H. --- Grotius assigns it to the grandson, without reason; as the author continues to speak of his travels, &c. He seems to have lived under Onias III. and under Seleucus and Antiochus Epiphanes, of Syria, to whom he was probably accused, and hence took occasion to retire into Egypt, where Ptolemy Epiphanes was king. C. --- Others think (H.) that he was accused before Ptolemy Lagus, when he took Jerusalem. M. --- We know too little of his life to decide any thing. C. See c. l. 1. H. --- Saviour. When we are not able to make a return, we must shew greater marks of gratitude, and particularly to God, for the favours which we have not deserved. W.
drb › Ecclesiasticus › 51 ›  Verse 1

Commentary for Isaias 1:1
Amos. His name is written in a different manner, in Hebrew, from that of the third among the minor prophets, (W.) though S. Aug. has confounded them. --- Ezechias. He wrote this title towards the end of his life, or it was added by Esdras, &c.
drb › Isaias › 1 ›  Verse 1

Commentary for Isaias 4:3
Life. Only the faithful shall be saved. W. --- The Jews, after the captivity, shall be more obedient. But converts to the faith of Christ are styled saints, (Rom. i. 7. &c.) such particularly as are predestined to glory. Rom. viii. 30. C. --- Those who are called to life and the true faith, may forfeit this honour, by their own fault. M.
drb › Isaias › 4 ›  Verse 3

Commentary for Isaias 19:19
Altar. If the Jews were forbidden to have any other than the one at Jerusalem, how can the prophet announce this as a blessing? Onias being excluded from the high priesthood, retired into Egypt, and obtained leave to build the temple Onion, in the Nome, though not in the city of Helipolis, above Bubaste, on the Nile, alleging that Isaias had foretold this event, and that one was already built at Leontopolis. Jos. Ant. xii. 15. and xiii. 6. --- But we must allow with the fathers and Jews in the days of S. Jerom, that this prediction regarded the Messias, when altars might be lawfully erected in every nation. See Misna, tr. Moneuth, xiii. 10. --- Monument. The cross is set up wherever Christ is adored. C. --- The Egyptians shall embrace Christianity, and Anthony, &c. shall live a holy (W.) and austere life. H.
drb › Isaias › 19 ›  Verse 19

Commentary for Isaias 28:17
Measure. In the days of the Redeemer, they shall lead a virtuous life, (C.) or the scorners shall be treated with rigour. --- Protection. The wall, (M.) or lies, (v. 15. C.) on which you depend, shall turn to your confusion. H.
drb › Isaias › 28 ›  Verse 17

Commentary for Isaias 44:3
Stock. I will give fresh life to my people, as to the figure of Christ's Church.
drb › Isaias › 44 ›  Verse 3

Commentary for Isaias 53:3
Not. The whole life of Christ was spent in the midst of poverty, and contradictions. Heb. iv. 15. He has thus taught us to despise ourselves.
drb › Isaias › 53 ›  Verse 3

Commentary for Isaias 53:8
Judgment, or by an unjust and cruel judgment. H. --- Heb. "from prison and judgment." C. --- Sept. "in humiliation, (H.) or humility, his judgment was taken away," or rescinded, by his glorious resurrection. S. Philip follows this version in explaining this passage to the eunuch. Acts viii. 33. --- Generation, from his eternal Father or from the Virgin, his incarnation, life, resurrection, or posterity in the Church. All these may be meant, and are inexplicable. C.
drb › Isaias › 53 ›  Verse 8

Commentary for Isaias 62:1
Rest, as long as God grants me life, or till I behold the Saviour; or Cyrus, the figure of Christ. C. --- True preachers will not be silent on account of any threats, but will labour for the Church. 2 Tim. ii. W.
drb › Isaias › 62 ›  Verse 1

Commentary for Isaias 65:20
Fill up. To die soon was deemed a misfortune. Ps. liv. 24. Ex. xx. 12. Virtue is the measure of the Christian's life, and God will reward those who labour even late. Mat. xx. 13. --- Accursed. This age will not be spared. Both just and wicked shall be immortal in eternity. Theod.
drb › Isaias › 65 ›  Verse 20

Commentary for Isaias 65:22
A tree. Sept. "of the tree of life." Jer. xviii. 8. C. --- Continuance. Heb. "My elect shall long enjoy the works," &c. H. --- They shall not build for others to enjoy.
drb › Isaias › 65 ›  Verse 22

Commentary for Jeremias 2:18
Troubled. Heb. shichor, or Nile water, (Jos. xiii. 3.) which was thought as good as wine, and grew better for keeping. Strabo xvii. --- Hence the people adored it. Vitruv. viii. --- God often reproached the Jews for distrusting in his protection, and seeking aid from the Egyptians, who deceived them. We know not that Josias did so. C. --- He even opposed them, and lost his life in defending the country. 4 K. xxiii. 29. H. --- He was probably obliged to pay tribute to the Assyrians, whom Achaz had called in. 2 Par. xxviii. 23. These alliances the Lord condemned.
drb › Jeremias › 2 ›  Verse 18

Commentary for Jeremias 11:19
Meek: pet lamb. The Arabs still keep one in their houses. 2 K. xii. 3. Bochart ii. 46. C. --- Knew. I acted as if I had been ignorant. M. --- Yet Christ foretold his sufferings. Mat. xx. 18. &c. W. --- Bread. Christ, the bread of life, was nailed to the disgraceful wood. S. Jer. S. Greg. Mor. iii. 12. --- They threaten to beat him, (De Dieu) or to mix a poisonous wood with his food. C. M. --- Some Jews had corrupted this text in S. Justin's time. D.
drb › Jeremias › 11 ›  Verse 19

Commentary for Jeremias 11:21
Life. What precedes, was spoken concerning the prophet, though it regarded Christ also in a proper but more elevated sense. C.
drb › Jeremias › 11 ›  Verse 21

Commentary for Jeremias 15:1
If. The Geneva Bible reads corruptly, "Though Moses...stood," contrary to Heb. and Gr. W. --- And Samuel. These two had shewn a particular love for the people. Ex. xxxii. and 2 K. xii. C. --- Ezechiel (xiv. 4.) specifies Noe, Daniel, and Job, who were eminent for sanctity. Daniel was still alive. Yet God will not grant their request; and he forbids his prophet to pray for those who were resolved not to repent. C. xiv. 11. H. --- Their punishment was fixed, and God will not remit it at the request either of the living or of the dead. Hence it is evident, that the dead could and did sometimes make intercession, otherwise they would not here be mentioned. To evade this argument, Prot. in the Geneva Bible, suppose God's "meaning to be, that if there were any man living, moved with so great zeal towards the people as were these two, yet he would not grant their request, for so much as he had determined the contrary." Yet surely Jeremias, Daniel, &c. had a similar zeal; and therefore the text speaks of Moses and Samuel in a state of happiness, where their charity is greater than in this life, as S. Jer. S. Chrys. (hom. 1. in 1 Thess.) and S. Greg. (Mor. ix. 12.) explain it. W. --- Jeremias had been praying earnestly for the people in the temple. But God answers his request with a severity rarely witnessed in Scripture, ordering him to drive the people out, or to announce that they should be thus treated. C.
drb › Jeremias › 15 ›  Verse 1

Commentary for Jeremias 16:2
Place. It was going to be destroyed, and the cares of a family might interrupt the prophet. The Fathers believe that Jeremias never married, (see S. Jer. in C. xxii. Isidor.) which was then a rare example. C. --- He always lived a single life, and not only in time of tribulation. S. Jer. c. Jov. 1. W. --- The Church enforces this law of God for her sacred ministers, in subdeacons and the higher orders. S. Paul shews the propriety of such a regulation, (1 Cor. vii.) which innovators deem unnatural and tyrannical. How then could God enforce it once? With his grace we may observe celibacy like Jeremias. H.
drb › Jeremias › 16 ›  Verse 2

Commentary for Jeremias 45:1
Book, which Joakim burnt, and sought the life of the prophets. C. xxxvi. C. --- Baruch apprised of the general distress, weeps for it, and his life is spared. W.
drb › Jeremias › 45 ›  Verse 1

Commentary for Baruch 4:1
Ever. True wisdom may be found in the law. It constitutes the happiness of Israel. Deut. iv. 7. Christ perfected and fulfilled it. Mat. v. 7. --- Life. Moses promised temporal blessings; (C. iii. 14. Deut. xxx. 15.) yet the faithful would be rewarded eternally. C. --- Wisdom is the law of God. C. iii. 12. W.
drb › Baruch › 4 ›  Verse 1

Commentary for Ezechiel 1:20
Life. They were moved like the rest by the whirlwind, or by living creatures. They seemed to be animated, as Homer describes Vulcan's tripods.
drb › Ezechiel › 1 ›  Verse 20

Commentary for Ezechiel 4:16
Staff. As this supports the weak, so bread nourishes all men, (W.) particularly the bread of life. S. Jer. --- Very little food, (C.) and that of a nauseous kind, (H.) would be found during the siege. C.
drb › Ezechiel › 4 ›  Verse 16

Commentary for Ezechiel 8:14
Adonis, the favourite of Venus, slain by a wild boar, as feigned by the heathen poets, and which being here represented by an idol, is lamented by the female worshippers of that goddess. In Heb. the name is Tammuz, (Ch.) which means "concealed," as Adonis signifies "my lord." This idol, which the Egyptians called Osiris, was placed in a coffin, and bewailed till it was pretended he was come to life, when rejoicings took place. Obscene pictures were carried about; and the more honest pagans were ashamed of these practices, which began in Egypt, and became almost general. Moses alludes to them, Lev. xix. 27. Deut. xiv. 1. C. --- David and Solomon say that the image was made of brass, with eyes of lead, which seemed to weep, melting when it was hot. W. --- But this is destitute of proof.
drb › Ezechiel › 8 ›  Verse 14

Commentary for Ezechiel 10:17
Life. They were not mere machines; (H.) or they were pushed forward by an impetuous wind.
drb › Ezechiel › 10 ›  Verse 17

Commentary for Ezechiel 13:18
Cushions, by making people easy in their sins, and promising them impunity, (Ch.) by disguising the truth, or not admonishing people of their danger. C. iii. 17. He alludes to the cushions used on sofas. --- Pillows. Sym. "veils;" (Sept. and Kimchi) or "nets" designed "to take" the unwary; as mispachot maybe properly rendered. v. 20, 21. Is. v. 7. C. --- Souls. That is, they flattered them with promises of life, peace, and security. Ch. W. --- People are often said to do what they only announce. Lev. xiii. 11. These impostors pretended to save, while they really destroyed. They shewed a cruel mercy, detaining the people in captivity, or rather Heb. "shall you catch?" &c. Do you expect to pass unpunished? C. --- We might read the Vulg. "Did they give?" &c. Prot. "Will ye save the souls alive that come unto you?" H.
drb › Ezechiel › 13 ›  Verse 18

Commentary for Ezechiel 15:2
Wood. Small branches or tendrils. The vines of that country were probably small. C. --- The wild vine (Sanct.) grows very large, and the wood is durable, so that statues, pillars, and ladders were formed of it. Pliny xiv. 1. --- Strabo (ii. and xi.) mentions the trunk of a vine which two men could hardly clasp, and the bunch of grapes was two cubits high. But the prophet speaks of the small branches, which are fit only for the fire. C. --- God's Church is often compared to a vine on account of its fruit, and the branches separated from her resemble the useless cuttings. S. Aug. tr. lxxxi. in Jo. W. --- See Ward's Tree of Life, where this is set in a very striking light. In every age the Church makes fresh conquests, while heretics leave and persecute her. H.
drb › Ezechiel › 15 ›  Verse 2

Commentary for Ezechiel 18:27
Alive. Mortal sin destroys that life of grace. C.
drb › Ezechiel › 18 ›  Verse 27

Commentary for Ezechiel 20:25
Not good. The laws and ordinances of their enemies: or those imposed upon them by that cruel tyrant the devil, to whose power they were delivered up for their sins; (Ch.) which may be styled the statutes of your fathers, &c. v. 18. H. --- God is often said to do what he only permits. C. --- He abandoned them to their own perversity. S. Jer. Deut. xxxii. 21. 37. --- If God had spoken of the Decalogue, &c. would he say such laws were not good, after he had testified that the observers shall live in them? v. 11. He established the ceremonial law, at the same time. See Kimchi. M. &c. Chal. "I have given them up to their foolish desires. They have established bad statutes and laws which will not give them life." This seems the best explanation. C. --- Heb. "Have I given...(26) and have I polluted them?" &c. Manasse Ben. Israel. The precepts had also a bad effect, and were given in condescension to the weakness of the people, (Orig.) particularly the ceremonial part. S. Just. S. Chrys. S. Jer. &c. --- They did not justify, (S. Aug.) and were not good, compared with those of the new law. S. Greg. mor. xxviii. 9. --- Thus Solon gave the Athenians "the best laws that they would receive," (Plut.) though others more perfect might have been devised. C.
drb › Ezechiel › 20 ›  Verse 25

Commentary for Ezechiel 26:20
Everlasting: in the grave, till the day of judgment. Ps. xlviii. 12. Wisd. xii. 5. --- Living, assigned to Israel, (C. xxxii. 24. C.) where holy people adore the true God, and shall rise to life eternal. M.
drb › Ezechiel › 26 ›  Verse 20

Commentary for Ezechiel 33:2
Take. Before (C. iii. 17.) God made the choice, (C.) as he does here, v. 7. He confirms the authority of those who are appointed to govern. --- Meanest. Lit. "last," (H.) which seems to denote such as are chosen without regard to their dignity or obscurity in life. Gen. xlvii. 2. and 3 K. xii. 31. C. --- Pastors are not excused from admonishing the people for fear of danger or despair of reclaiming them, as each one is bound to do his duty. S. Jer. W.
drb › Ezechiel › 33 ›  Verse 2

Commentary for Ezechiel 34:4
Healed. God alone can restore to life. But pastors will not be excused by ignorance if they know not the maladies and the remedies of their flock. --- Hand. This was blamed in the Pharisees, and is contrary to the spirit of the gospel. Mat. xxiii. 4. 1 Pet. v. 2.
drb › Ezechiel › 34 ›  Verse 4

Commentary for Ezechiel 37:5
Spirit. That is, life, soul, and breath. Ch. --- At the resurrection, the same souls shall return to their respective bodies.
drb › Ezechiel › 37 ›  Verse 5

Commentary for Ezechiel 40:16
Slanting, or "lattice." Sept. "dark." See 3 K. vii. 4. H. --- They were larger within, to afford light, as in Solomon's temple, and in castles. Interpreters disagree in their sentiments: but all allow that God here insinuated that he would reward people in the Old Testament with temporal, and those in the New with spiritual blessings; first with grace in this life, and with glory in the next. W. --- Yet we must not suppose that the saints of old were deprived of eternal goods. H. --- About. The other gates had the like ornaments. C.
drb › Ezechiel › 40 ›  Verse 16

Commentary for Ezechiel 44:19
Sanctify, by exposing them to the danger of touching the sacred vestments, which none were to touch but they that were sanctified. Ch. --- Sanctify here means to defile. Ex. xxx. 29. C. and xxix. 37. Holy things must be done in holy places. W. --- Divine religion has different clothing for the ministry, from what is used in common life. S. Jer. Ex. xxviii. 40. C.
drb › Ezechiel › 44 ›  Verse 19

Commentary for Ezechiel 47:1
Waters. These waters are not to be understood literally, (for there were none such that flowed from the temple) but mystically of the baptism of Christ, and of his doctrine and his grace; the trees that grow on the banks are Christian virtues; the fishes are Christians, that spiritually live in and by these holy waters; the fishermen are the apostles, and apostolic preachers; the fenny places, where there is no health, are such as by being out of the Church are separated from these waters of life. Ch. --- It is not probable that real water or fishes were found, v. 9. But this must be explained of the Church and of baptism, in a higher and more proper sense. W. --- Joel, (iii. 18.) before the captivity, and Zacharias, (xiv. 8.) after that event, speak of fountains as still to appear, and of course not in either temple, though Pilate made aqueducts for the purpose, (Jos. Bel. ii. 13.) which Tacitus, (An. v.) Maundrel, (p. 148.) and others mention. But the prophets allude not to them, but to Christ, the fountain of water springing up unto life eternal. John iv. 14. and vii. 38. C. --- Villalpand understands it of waters brought into the temple to wash the victims; but it seems to refer more to the grace and doctrine of Christ. M.
drb › Ezechiel › 47 ›  Verse 1

Commentary for Ezechiel 47:12
First-fruits, or most excellent. H. --- S. John saw such W. a tree of life. Apoc. xxii. H. --- The doctrine of the gospel, and the study of the sacred books, have the most salutary effects; while the very leaves, or the example of the saints, heal the soul. No more shall the deceitful fruits near Sodom be seen (C.) beautiful, but full of nothing but ashes. Tacit. An. v. --- Where Christ instructs, a torrent of grace and glory is presently formed. Like the mustard seed growing into a large tree, in which the birds rest, its origin in mean; yet its progress is grand and astonishing.
drb › Ezechiel › 47 ›  Verse 12

Commentary for Daniel 5:25
Phares. These words consist of three letters, mona, thokol, pros, as we add o merely for pronunciation. Being unconnected and almost destitute of vowels, (H.) it is not easy even for the learned to read these words, or to ascertain their meaning. Thus d b r being placed in a similar situation, it would be impossible to determine the sense; as it may have ten different meanings, according as it is pronounced. v. 8. C. --- Mane is twice repeated, to shew the certainty and exactitude of the numbering. M. --- Yet in the sequel each word occurs once and unconnected, as it is here in the Vulg.; not Mene, Mene, Tekel, Upharsin, (Prot. H.) "He hath numbered, weighed, and the dividers or the Persians" are upon thee, (T.) as Dalila said to Samson. Only three words (H.) were written. S. Jer. --- The rest contain the prophet's explanation. The Chaldean empire had now attained its utmost height. Its king brought ruin upon himself by his wicked life. H. --- He would soon be divided with the sword, and his kingdom shared between the Medes and Persians. S. Jer.
drb › Daniel › 5 ›  Verse 25

Commentary for Daniel 8:2
Castle; some read "city." Here the kings had a palace; and Hystaspes, &c. generally resided in it. Nabuchodonosor seems to have subdued Elam. Cyrus had it for his share; but Darius, the Mede, appears from Eschylus to have plundered Susa again. Daniel probably spent the latter part of his life in this city. C. --- Gate, or "stagnant water;" ( paludem. v. 3. H.) though most understand the river Euleus, on the side of Susiana. The prophets often sought retired places. C. x. 4. Ezec. i. l. C.
drb › Daniel › 8 ›  Verse 2

Commentary for Osee 3:2
Core. Sept. "gomor of barley, and for a nebel of wine." The woman must consequently have been of very mean condition. In the East wives are still, even among Christians, purchased according to their rank, often without being seen or consulted. The parents give part of the price to the bride. C. --- The unbelieving Jews, who refrain from idols, receive some temporal advantages; but not thirty pieces of silver, or three cores of wheat, denoting the faith of the blessed Trinity and the observance of the decalogue, whereby they might obtain eternal life. Towards the end of the world they shall be converted. W.
drb › Osee › 3 ›  Verse 2

Commentary for Osee 10:12
Mouth. Heb. "in proportion to (C.) your piety." Sept. "gather a vintage of the fruit of life." H. --- Ground. Reform you conduct. C. --- Justice, when Christ shall appear, the source of all our grace and justice. S. Jer. &c. C. --- Sept. "Light up for yourselves the light of knowledge, for it is time; seek the Lord, till ye obtain the fruit of justice."
drb › Osee › 10 ›  Verse 12

Commentary for Osee 13:9
Own. Evils are brought on by the sins of men, which God does not cause. W. --- Sept. "who will aid to prevent thy perdition, O Israel." H. --- God alone is the author of salvation. He also punishes, (Amos iii. 6.) but for man's amendment in life. W.
drb › Osee › 13 ›  Verse 9

Commentary for Jonas 1:13
Hard. They were unwilling to destroy the prophet, (C.) fearing to incur fresh guilt by thus treating one who had intrusted his life to them. Jos. Ant. ix. 11.
drb › Jonas › 1 ›  Verse 13

Commentary for Habacuc 3:2
Thy hearing, &c. That is, thy oracles, the great and wonderful things thou hast revealed to me: and I was struck with a reverential fear and awe. Ch. --- I saw that the unjust would not escape. C. --- Work. The great work of the redemption of man, which thou wilt bring to life and light in the midst of the years, when our calamities and miseries shall be at their height. Ch. --- Years, at the time appointed. W. --- Sept. read, "Lord, I considered thy works, and was astonished; in the midst of two living creatures, or lives, thou shalt be known," (H.) or found, between an ox and an ass, as the Church has it. Nat. and and Circumc. W. --- Christ appeared when the world was most dissolute. M. --- The tradition of two animals being near the crib where he was born, is not of earlier date than about the fifth century. Some explain this of the Father between the Son and the Holy Ghost; others of Christ between the thieves, or the two testaments, or collecting his Church from Jews and Gentiles, &c. Sanct. C. --- Moderns agree with S. Jerom's version. The prophet begs that God would perform his ancient miracles in his days, (C.) by relieving the captives, as he had formerly delivered their ancestors. H. --- Make. Heb. and Sept. "when the years approach, thou shalt be made known; when the time shall come, thou shalt be manifested; when my soul shall be troubled, in wrath thou," &c. H. --- God never shuts the gate of mercy to the penitent. Nah. i. 3. C.
drb › Habacuc › 3 ›  Verse 2

Commentary for Zacharias 11:12
Pieces. Sicles are usually understood. About fifty-one livres. The Jews bought the life of Christ for this sum; (C.) thirty pieces. W.
drb › Zacharias › 11 ›  Verse 12

Commentary for Malachias 2:4
Levi. When this tribe was chosen does not appear. Some think that he alludes to the renewing of the covenant under Nehemias, which seems best. 2 Esd. ix. 1. 38. I then promised you life, &c. C.
drb › Malachias › 2 ›  Verse 4

Commentary for 1 Machabees 2:42
The Assideans. A set of men that led a religious life; and were zealous for the law and worship of God. Ch. --- They fought like the knights of Malta. A. Lapide --- Esidim (H.) means "the pious." Eccli. xliv. 10. Many think they were the same with the Cinites, Rechabites, and Essenes. From them spring the Pharisees. C. --- The society was intent on adorning the temple, (Scal.) by which they swore. Mat. xxiii. 6. C. --- They were like monks in the old law. Simon. M. --- These Essenes followed piety, avoiding the hypocrisy and error of the Pharisees and Sadducees. W. Jos. Bel. ii. 12.
drb › 1 Machabees › 2 ›  Verse 42

Commentary for 1 Machabees 12:39
Tryphon. In a moral sense, Tryphon represents the practice of the devil, who seeks first to deceive pastors. For, as S. Gregory (hom. xxxviii.) teaches, if the pastor's life be corrupt, his doctrine will be contemned. W.
drb › 1 Machabees › 12 ›  Verse 39

Commentary for 1 Machabees 14:24
Of Rome is not in Gr. or Syr. and it is allowed that the sequel seems rather to express the gratitude of the Jews to Simon. C. --- When peace was established, and friendship with the Romans and Lacedemonians renewed, the whole nation in gratitude to Simon, who now remained alone of all the sons of Mathathias, confirm him in the office of high priest for ever, or during his life; and decree that his progeny shall enjoy the same. v. 41. 49. W. --- They should not be deposed, like Onias III. &c.
drb › 1 Machabees › 14 ›  Verse 24

Commentary for 2 Machabees 2:30
Master. Such is Jason. I only paint some parts. C. --- Paint. Gr. "to burn in and represent to the life, must," &c. H. --- The ancients painted the walls, preparing them by fire, &c. Vitruv. vii. 5. Jos. Ant. xvii. 12. C.
drb › 2 Machabees › 2 ›  Verse 30

Commentary for 2 Machabees 6:19
Hateful. Gr. "criminal life, and went first of his own accord to be bastinaded;" τυμπανιζεσθαι . H. --- S. Paul probably alluded to this torment, Heb. xi. 35. It was used among the Jews. C. Diss.
drb › 2 Machabees › 6 ›  Verse 19

Commentary for 2 Machabees 6:20
Life. He would not eat swine's flesh to save it. Gr. "But spitting it out, (as those ought to come forward who expect to be tortured; or avenged. αμυνεσθαι ) of which things it is not lawful to taste through love of life." H.
drb › 2 Machabees › 6 ›  Verse 20

Commentary for 2 Machabees 6:21
Wicked pity. Their pity was wicked, in as much as it suggested that wicked proposal of saving his life by dissimulation. Ch. --- To feign or make outward shew of consenting to a false religion, is never lawful. W. --- Gr. "They were set over that wicked feast or sacrifice," σπλαγχνισμω, (H.) in which the entrails were eaten. C. --- In this sense the term is used v. 7 and 8 by the Vulg. Here Pity is preferred, as the man seemed to be actuated by it. H. --- This generous martyr would not scandalize the weak, by doing a thing in itself lawful, which would have been deemed a prevarication. He was guided by those excellent maxims which Christ, S. Paul, and S. Saba (Mart. Ap. xii.) have inculcated and practised. Mat. xviii. 7. Rom. xiv. 14. and 1 Cor. viii. 4. 10. C.
drb › 2 Machabees › 6 ›  Verse 21

Commentary for 2 Machabees 6:24
Age. "Old age ought to be the haven, not the shipwreck, of a former life." S. Amb. de Jacob. W.
drb › 2 Machabees › 6 ›  Verse 24

Commentary for 2 Machabees 7:9
Most wicked. The martyrs have sometimes been inspired by God to speak in harsh language to magistrates; though their office generally commands respect. H. --- Life. The resurrection is clearly specified in all these answers. The Redeemer was near at hand. C. --- Christiani fuerunt...factis. S. Aug. ser. i. 2.
drb › 2 Machabees › 7 ›  Verse 9

Commentary for 2 Machabees 7:26
Promised. A promise regards something good; so that if a person should even bind himself by an oath to do evil, he must refrain, as to comply would he another sin. W. --- This woman promised to counsel, but not as the king wished, (H.) to gain a prolongation of life and worldly honours for her son. M. --- Such an equivocation was lawful. W. --- The king might blame himself if he was deceived. H.
drb › 2 Machabees › 7 ›  Verse 26

Commentary for 2 Machabees 7:36
Life. Gr. "short labour of eternal life, are fallen under the covenant of God." H. --- They enjoy that life which God promised.
drb › 2 Machabees › 7 ›  Verse 36

Commentary for 2 Machabees 12:46
Holy. This text is so clear, that our adversaries judge it best to deny the book to be canonical. As that has been authentically proved, (Pref.) we shall only add that the Greek version, though differing in many points, is here as express as the Vulg. (W.) 45. "considering that the best grace is laid up for those who sleep in piety. Holy and pious is the thought. (H.) Wherefore he made reconciliation ( or expiation) for the dead, that they might be delivered from sin," or punishment due to it. W. --- Sin is often taken for the punishment; and this effect of mortal sin may be remitted in purgatory, when the person has sincerely repented in this life. H. --- To pass over other proofs, we will only mention S. Aug. (hær. liii.) and S. Bernard, (Cant. lxvi.) who plainly account those "heretics," who deny purgatory. It is also worthy of notice that Judas, who acted thus charitably, was the high priest and defender of the true faith; and that the Jews still pray for the dead, as the book Mahzor, published by Genebrard, 1569, evinces. There they say, "Let him rest in peace," and "ye angels of peace come forth to meet him." But this is acknowledged by Munster and Fagius, (in Deut. xiv.) and by Whitaker. --- Sins. Go to 1 B. vi. 18. W.

drb › 2 Machabees › 12 ›  Verse 46

Commentary for Matthew 1:5
See Josue. c. ii. & dein. We nowhere else find the marriage of Salmon with Rahab; but this event might have been known by tradition, the truth of which the divinely inspired evangelist here confirms. Bible de Vence. Rahab was a debauched woman, preserved in the pillage of Jericho, where she had been born. In this genealogy only four women are mentioned, of which two are Gentiles, and two adulteresses. Here the greatest sinners may find grounds for confidence in the mercies of Jesus Christ, and hopes of pardon, when they observed how the Lord of life and glory, to cure our pride, not only humbled himself by taking upon himself the likeness of sinful flesh, but by deriving his descent from sinners, and inspiring the holy evangelist to record the same to all posterity. A.
drb › Matthew › 1 ›  Verse 5

Commentary for Matthew 3:1
"In those days," i.e. at the time of Jesus Christ, whose history this book contains. This expression does not always mean that what is going to be narrated, happened immediately after that which precedes. V. — 'Tis a way of speaking used by the Hebrews, even when there is no connection of time, as here are passed over 30 years of Christ's life. John the Baptist was so called from his baptizing the people in water. The Jews took this for some token of their Messias: for they said to him, (Jo. i. 25,) why dost thou baptize if thou art not the Christ? — In the desert, not in the house of his Father Zachary, as some pretend, but in a true wilderness, as appears by the circumstances of his food, apparel, &c. Wi. — The Baptist was about 30 years of age. He, as well as our Lord, in conformity with the Jewish law, did not enter upon his public ministry before that age. A.
drb › Matthew › 3 ›  Verse 1

Commentary for Matthew 3:2
"Desert," in Greek ερημος , hence hermit. S. John the Baptist is praised by S. John Chrysostom, as a perfect model, and the prince of an Eremitical life. Hom. i. in Mar. and hom. i. in J. Bap. Several sectarists do not approve of what S. Chrysostom advances in favour of an ascetic life, and doing penance for past sins. B. — Do penance. [1] Beza would have it translated repent. We retain the ancient expression, consecrated in a manner by the use of the Church; especially since a true conversion comprehends not only a change of mind, and a new life, but also a sorrow for past offences, accompanied with self-denials, and some severities of a penitential life. — The kingdom of heaven, which many times signifies the present condition of Christ's Church. Wi. — In this and other places of holy writ, instead of "do penance," Protestants give "repent ye;" but general use has rendered μετανοια , by pœnitentia, or penance; and in this text, not any kind of penance, or grief for sins committed, but that which is joined with a desire of appeasing Him who has been offended by sin; and this also by some external signs and works. For as many as heard this μετανοειτε , obeyed the voice, received from him the baptism of penance, confessed their sins, and it was said to them: Bring forth fruit worthy of repentance, v. 8. Therefore, all this was contained in the penance preached by the baptist. And here we must not omit, that while sectarists preach faith alone, both the baptist and Jesus Christ begin their ministry with practising and preaching penance. T. — Pœnitentiam agite, μετανοειτε . Which word, according to the use of the Scriptures and the holy fathers, does not only signify repentance and amendment of life, but also punishing past sins by fasting, and such like penitential exercises. Ch.
drb › Matthew › 3 ›  Verse 2

Commentary for Matthew 3:5
So great was the celebrity of S. John's sanctity, so much did his mortified life, and powerful preaching, weigh upon the minds of the people, that all wished to receive baptism at his hands. A.
drb › Matthew › 3 ›  Verse 5

Commentary for Matthew 3:6
Baptized. The word baptism signifies a washing, particularly when it is done by immersion, or by dipping, or plunging a thing under water, which was formerly the ordinary way of administering the sacrament of baptism. But the Church, which cannot change the least article of the Christian faith, is not so tied up in matters of discipline and ceremonies. Not only the Catholic Church, but also the pretended reformed churches, have altered this primitive custom in giving the sacrament of baptism, and now allow of baptism by pouring or sprinkling water on the person baptized; nay may of their ministers do it now-a-days, by filliping a wet finger and thumb over the child's head, or by shaking a wet finger or two over the child, which it is hard enough to call a baptizing in any sense. — Confessing their sins. [3] We bring not this as a proof for sacramental auricular confession; yet we may take notice, with Grotius, that it is a different thing for men to confess their sins, and to confess themselves sinners. And here is expressed a declaring of particular sins, (as also Acts xix. 18,) such as is recommended in the Protestant Common Prayer Book, in the visitation of the sick. Wi. — As the baptism of John was an external profession of penance, to this it was meet to add an external or oral confession of sins; and the more so, because such as were baptized by John, sought of him also, as we read in S. Luke, instructions how they were to amend their lives; now it is naturally expected of whoever asks for similar advice, that he should expose the defects of his past life. It is thus patients act with their physicians. A.
drb › Matthew › 3 ›  Verse 6

Commentary for Matthew 3:11
My baptism is only calculated to lead you to a penitential life, and not to give you true justice; but he who comes after me, is stronger than I, and whose shoes I am not worthy to carry: (it was customary with the attendant slave to carry a change of shoes for his master) he will baptize you in the Holy Ghost, and in the fire of his divine charity, which he will infuse into your hearts, to purify you from all your sins. V. — Here S. John tacitly insinuates the divinity of Jesus Christ. He acknowledges his unworthiness, and it is this his humility that makes him the more acceptable to God, "I ought to be baptized by thee, and comest thou to me?" T. — Whose shoes I am not worthy to carry. In S. Mark, (c. i. 7.) and in S. Luke, (iii. 21.) we read, the latchet of whose shoes . . I am not worthy to untie. The sense is the same, and S. John might use both these expressions. His meaning is, that he was not worthy to do him the least, or the lowest service. — He shall baptize you in, or with the Holy Ghost, i.e. by his baptism, he will give you the remission of your sins, and the graces of the Holy Ghost, signified also by fire, which may allude to the coming of the Holy Ghost at Pentecost, in the shape of fiery tongues. Wi.
drb › Matthew › 3 ›  Verse 11

Commentary for Matthew 4:1
Jesus Christ was led by the Holy Ghost, immediately after his baptism, into the desert,[1] to prepare, by fasting and prayer, for his public ministry, and to merit for us by his victory over the enemy of our salvation, force to conquer him also ourselves. By this conduct, he teaches all that were to be in future times called to his ministry, how they are to retire into solitude, in order to converse with God in prayer, and draw down the blessing of heaven upon themselves and their undertaking. What treasures of grace might we expect, if, as often as we receive any of the sacraments, we were to retire within ourselves, and shut out, for a time, the world and its cares. Then should we come prepared to withstand temptation, and should experience the divine assistance in every difficulty through life. The life of man is a warfare on earth. It was not given us, says S. Hilary, to spend it in indolence, but to wage a continual war against our spiritual enemies. In the greatest sanctity there are often the greatest and most incessant trials; for Satan wishes nothing so much as the fall of the saints. A. — By these trials, we learn the strength we have received from above, we are preserved from self-complacency and pride in the gifts of heaven; we confirm the renunciation we made in baptism of the devil, and all his works and pomps; we become stronger, and better prepared for future attacks, and are feelingly convinced of the dignity to which we have been raised, and of which the enemy of souls endeavours all he can to deprive us. S. Chry. hom. xiii. Both S. John the Baptist and our divine Master, by retiring into the wilderness for contemplation, prayer, fasting and suffering, have given a sanction and an example to those holy men called hermits, who have taken shelter in their sanctified retreats against the dangers of the world. B.
drb › Matthew › 4 ›  Verse 1

Commentary for Matthew 4:4
Man liveth not by bread only. The words were spoken of the manna. Deut. viii. 3. The sense in this place is, that man's life may be supported by any thing, or in any manner, as it pleaseth God. Wi. — S. Gregory upon this passage says: if our divine Redeemer, when tempted by the devil, answered in so mild a manner, when he could have buried the wicked tempter in the bottom of hell, out not man, when he suffers any thing from his fellow man, rather to improve it to his advantage, than to resent it to his own ruin. Man consists of soul and body; his body is supported by bread, his soul by the word of God; hence the saying, "Lex est cibus animæ." Mat. Polus.
drb › Matthew › 4 ›  Verse 4

Commentary for Matthew 5:25-26
Agree whilst you are in the way, or wayfaring men, i.e. in this life, lest you be cast into prison, i.e. according to SS. Cyprian, Ambrose, and Origen, into purgatory; according to S. Augustin, into hell, in which, as the debt is to be paid to inflexible justice, it can never be acquitted, and of course no release can be hoped for from that prison. A.
drb › Matthew › 5 ›  Verse 25 through 26

Commentary for Matthew 6:10
Those who desire to arrive at the kingdom of heaven, must endeavour so to order their life and conversation, as if they were already conversing in heaven. This petition is also to be understood for the accomplishment of the divine will in every part of the world, for the extirpation of error, and explosion of vice, that truth and virtue may everywhere obtain, and heaven and earth differ no more in honouring the supreme majesty of God. Chry. hom. xx.
drb › Matthew › 6 ›  Verse 10

Commentary for Matthew 6:11
Our supersubstantial bread. [2] So it is at present in the Latin text: yet the same Greek word in S. Luke, is translated daily bread, as we say it in our Lord's prayer, and as it was used to be said in the second or third age, as we find by Tertullian and S. Cyprian. Perhaps the Latin word, supersubstantialis, may bear the same sense as daily bread, or bread that we daily stand in need of; for it need not be taken for supernatural bread, but for bread which is daily added, to maintain and support the substance of our bodies. Wi. — In S. Luke the same word is rendered daily bread. It is understood of the bread of life, which we receive in the blessed sacrament. Ch. — It is also understood of the supernatural support of the grace of God, and especially of the bread of life received in the blessed eucharist. A. — As we are only to pray for our daily bread, we are not to be over solicitous for the morrow, nor for the things of this earth, but being satisfied with what is necessary, turn all our thoughts to the joys of heaven. Chry. hom. xx.
drb › Matthew › 6 ›  Verse 11

Commentary for Matthew 6:17
The forty days' fast, my dear brethren, is not an observance peculiar to ourselves; it is kept by all who unite with us in the profession of the same faith. Nor is it without reason that the fast of Christ should be an observance common to all Christians. What is more reasonable, than that the different members should follow the example of the head. If we have been made partakers with him of good, why not also of evil. Is it generous to exempt ourselves from every thing that is painful, and with to partake with him in all that is agreeable? With such dispositions, we are members unworthy of such a head. . . . Is it much for us to fast with Christ, who expect to sit at the table of his Father with him? Is it much for the members to suffer with the head, when we expect to be made one day partakers with him in glory? Happy the man who shall imitate such a Master. He shall accompany him whithersoever he goes. S. Bern. Serm, in Quad. — Wherefore, my dear brethren, if the taste only has caused us to offend God, let the taste only fast, and it will be enough. But if the other members also have sinned, let them also fast. Let the eye fast, if it has been the cause of sin to the soul; let the ear fast, the tongue, the hand, and the soul itself. Let the eye fast from beholding objects, which are only calculated to excite curiosity and vanity; that being now humbled, it may be restrained to repentance, which before wandered in guilt. Let the ear fast from listening to idle stories and words that have no reference to salvation. Let the tongue fast from detraction and murmuring, from unprofitable and sacrilegious discourse; sometimes also, out of respect to holy silence, from speaking what appears necessary and profitable. Let the hand also fast from useless works, and from every action that is not commanded. But above all, let the soul fast from sin and the doing of its own will. Without these fasts, all others will not be accepted by the Lord. S. Bern. Serm. 2 de Jejun. Quad. — Fast from what is in itself lawful, that you may receive pardon for what you have formerly done amiss. Redeem an eternal fast by a short and transitory one. For we have deserved hell fire, where there will be no food, no consolation, no end; where the rich man begs for a drop of water, and is not worthy to receive it. A truly good and salutary fast, the observance of which frees us from eternal punishment, by obtaining for us in this life the remission of our sins. Nor is it only the remission of former transgressions, but likewise a preservative against future sin, by meriting for us grace to enable us to avoid those faults we might otherwise have committed. I will add another advantage, which results from tasting, one which I hope I am not deceived in saying you have frequently experienced. It gives devotion and confidence to prayer. Observe how closely prayer and fasting are connected. Prayer gives us power to fast, fasting enables us to pray. Fasting gives strength to our prayer, prayer sanctifies our fast, and renders it worthy of acceptance before the Lord. S. Bern. Serm. de Orat. & []ejun.
drb › Matthew › 6 ›  Verse 17

Commentary for Matthew 6:24
Behold here a fresh motive to detach you from the love of riches, or mammon. We cannot both serve God and the world, the flesh and the spirit, justice and sin. The ultimate end of action must be one, either for this or for the next life. A.
drb › Matthew › 6 ›  Verse 24

Commentary for Matthew 6:25
A prudent provision is not prohibited, but that over-solicitude which draws the soul, the heart, and its affections from God, and his sweet all-ruling providence, to sink and degrade them in empty pursuits, which can never fill the soul. A. — Be not solicitous; [4] i.e. too solicitous with a trouble and anxiety of mind, as appears by the Greek. — For your life; lit. for your soul, which many times is put for life. Wi.
drb › Matthew › 6 ›  Verse 25

Commentary for Matthew 6:27
Why should the children of God fear want, when we behold the very birds of the air do not go unprovided? Moreover, what possible good can this anxiety, this diffidence procure them? Almighty God gives life and growth, which you cannot do with all your solicitude, however intensely you think. Apollo may plant, Paul may water, but God alone can give the increase. 1 Cor. iii. 6. Of how much greater consequence is it then to love and serve Him, and to live for Him alone! A.
drb › Matthew › 6 ›  Verse 27

Commentary for Matthew 6:32
It is not without reason that men are in such great fear and distress, when they are so blind as to imagine that their happiness in this life is ruled by fate. But such as know that they are entirely governed by the will of God, know also that a store is laid up for them in his hands. S. Chrys.
drb › Matthew › 6 ›  Verse 32

Commentary for Matthew 7:24
In the Greek text, "I will compare him;" an apposite comparison, to shew the necessity of good works. It is the duty of each individual to erect this spiritual edifice of good works in the interior of his soul, which may be able to resist all the attacks of our spiritual enemy: whilst those men who have true faith and no works are compared to a fool, and are sure to perish. M. Here again our Saviour dispenses his rewards to such as order their lives according to his instructions; but as before he promised the kingdom of heaven, divine consolations, and other rewards, so here he promises them the numberless blessings attendant on virtue in this life. The just alone are surrounded with virtue as with a strong guard, and amidst the high swelling waves of worldly troubles, enjoy a calm and unchangeable tranquillity. Thus was Job strengthened by his virtue against the attacks both of men and satan. Chry. hom. xxv.
drb › Matthew › 7 ›  Verse 24

Commentary for Matthew 7:29
He taught as one having power, εξουσιαν , to found a law of his own. Hence he said: Ego autem dico vobis; "But I say to you," viz. as a legislator, announcing to you not the law of Moses, or of any other, but my own law. Est. in dif. loca. — All agree that S. Matthew anticipates the sermon on the mount, in order thus to prefix the doctrines of Christ to the account of his miracles; for we cannot doubt that the discourse on the mount, which is mentioned by S. Matthew, is the same as that recorded by S. Luke. The beginning, the middle, and the conclusion correspond with each other. If S. Matthew mentions some particulars omitted by S. Luke, it is because his design was to collect together several instructions, which Jesus delivered on different occasions; and these, for the most part, are to be found in other parts of S. Luke. — This admirable sermon may be divided into three parts, viz. the exordium, the body of the discourse, and the conclusion. The exordium comprises the eight beatitudes, and merits our most serious attention. The body of the discourse is chiefly addressed to the apostles, whom Jesus had recently chosen, in order to instil into them, and all succeeding pastors of the Church, a right sense of the great duties belonging to their ministry; and, in the second place, it refers to all the faithful in general. The conclusion consists of an exhortation to a life of piety, and contains several advices, some of which chiefly regard pastors, others indiscriminately all the faithful in general. — May this excellent abridgment of thy doctrine, O Jesus! be the rule of our manners, the pattern of our life. Amen. A.
drb › Matthew › 7 ›  Verse 29

Commentary for Matthew 8:3
Jesus, stretching forth his hand, touched him. By the law of Moses, whosoever touched a leper, contracted a legal uncleanness: but not by touching in order to heal him, says Theophylactus. Besides, Christ would teach them that he was not subject to this law. Wi. — "Touched him." To shew, says S. Cyprian, that his body being united to the Divinity, had the power of healing and giving life. Also to shew that the old law, which forbad the touching of lepers, had no power over him; and that so far from being defiled by touching him, he even cleansed him who was defiled with it. S. Ambrose. — When the apostles healed the lame man, they did not attribute it to their own power, but said to the Jews: Why do you wonder at this? Or, why look you at us, as if by our power or strength we have made him walk? But when our Saviour heals the leper, stretching out his hand, to shew he was going to act of his own power, and independently of the law, he said: "I will. Be thou clean;" to evince that the cure was effected by the operation of his own divine will. Chry. hom. xxvi.
drb › Matthew › 8 ›  Verse 3

Commentary for Matthew 8:23
This bark is the Catholic Church. The sea denotes the world, the winds and tempests shew the attempts of the wicked spirits to overturn the Church. The Lord seems to sleep, when he permits his Church to suffer persecution and other trials, which he permits, that he may prove her faith, and reward her virtue and merits. Chry. hom. xxiii. in Mat. viii. The apostles had followed their divine Master. They were with him, and executing his orders, and it is under these circumstances they are overtaken with a storm. If their obedience to Jesus Christ, if his presence did not free them from danger, to what frightful storms do those persons expose themselves, who undertake the voyage of the present life without him? What can they expect but to be tossed to and fro for a time, and at last miserably to founder? Faithful souls ought, from the example here offered them, to rise superior to every storm and tempest, by invoking the all-powerful and ever ready assistance of heaven, and by always calling in God to their help before they undertake any thing of moment. A.
drb › Matthew › 8 ›  Verse 23

Commentary for Matthew 8:32
Many reasons might be brought why our Saviour suffered the devils to enter into the swine: 1. To shew that the devils had no power even over swine without his permission. 2. That such as were freed from their power, might acknowledge the greatness of the favour done them, by seeing from how great a multitude they were liberated. 3. To punish those Jewish citizens, who fed upon swine's flesh contrary to their law. And, 4. To shew how willingly the devils dwell in the hearts of those who are addicted to the voluptuous and carnal life, aptly designated by the swine. M. — S. Chrysostom says that our Saviour permitted the devils to enter the swine, not for their own sakes, but for our instruction. 1. That we might know how very desirous the enemy of our salvation is to bring upon us the greatest evils. 2. That the devil has not any power, even over swine, without the permission of God. And, 3. That these cruel fiends would, if the Almighty allowed them, inflict still more grievous torments on their unhappy slaves. Hom. xxix. Jesus Christ here confutes the Sadducean doctrine, which denies the existence of spirits, good or bad. A.
drb › Matthew › 8 ›  Verse 32

Commentary for Matthew 9:9
Named Matthew. 'Tis remarked by S. Jerom, that the other evangelist, out of respect to this apostle, did not call him Matthew, (the name he generally went by) but Levi; whereas he, in his own gospel, to shew the goodness of God who from a publican had made him an apostle, styles himself Matthew the publican. S. Thos. Aquin. — S. Austin. de Concor. Evan. It is most probable, says S. Austin, that S. Matthew does not mention what had happened to him, before he began to follow Jesus; for it is supposed that this evangelist was called antecedent to the sermon on the mount; for S. Luke named the 12 that were chosen, and calls them apostles. S. Matthew mentions his vocation to the apostleship as one of the miracles that Jesus performed, for certainly it was a great miracle for a publican to become an apostle. — Rose up, and followed him. When we hear the voice of God calling us to virtue, we must not delay. The devil, says S. Basil, does not advise us to turn entirely from God, but only to put off our conversion to a future time. He steals away our present time, and gives us hopes of the future. But when that comes, he steals that also in the same manner; and thus by giving us present pleasure, he robs us of our whole life. S. Basil. — Sitting in the custom-house. Jesus called S. Matthew with two words only, follow me; and presently he left all, and became his disciple; doubtless by a particular inspiration and motion of divine grace. Wi.
drb › Matthew › 9 ›  Verse 9

Commentary for Matthew 9:13
I am not come. The just appear to be mentioned ironically, as it is said in Genesis, Behold Adam is become as one of us: and if I hunger, I will not tell thee. Psalm xlix. For S. Paul asserts, that none on earth were just: all have sinned, and need the glory of God. Rom. iii. S. Chrysos. hom. xxxi. — Christ came to call all men, both just and unjust, since he called Nathanael, who was a just man. But the meaning of these words is, I came not to call you, Scribes and Pharisees, who esteem yourselves just, and despise others, and who think you have no need of a physician; but I came to call those who acknowledge themselves sinners. Theophylactus. — Or the meaning may be, "I came not to call the just to penance, of which they have no need;" thus in S. Luke, (c. v.) I came not to call the just, but sinners to repentance. Or again, the meaning may be, I came not to call the just, because there are none just of themselves, and who stand not in need of my coming. S. Paul says, All have sinned, as above. M. — Mercy, and not sacrifice. Christ here prefers mercy to sacrifice; for, as S. Ambrose says, there is no virtue so becoming a Christian as mercy, but chiefly mercy to the poor. For if we give money to the poor, we at the same time give him life: if we clothe the naked, we adorn our souls with the robe of justice: if we receive the poor harbourless under our roof, we shall at the same time make friends with the saints in heaven, and shall afterwards be received by them into their eternal habitations. S. Ambrose. — I will have mercy and not sacrifice: these words occur in the prophet Osee, c. vi. The Pharisees thought they were making a great sacrifice, and acceptable to God, by breaking off all commerce with sinners; but God prefers the mercy of the charitable physician, who frequents the company of sinners; but merely to cure them. V.
drb › Matthew › 9 ›  Verse 13

Commentary for Matthew 9:16
A piece of raw cloth. [2] By the Greek is signified new-woven cloth, that has not yet passed the hands of the fuller. Wi. — And no one putteth, &c. Christ, by these similitudes, justifies the manner of life which he taught his disciples, which at first was adapted to their understandings; lest, if in the beginning, he had required them to fast contrary to what they had been accustomed, they might have been frightened at the austerity of his institute, and deserted him. He compares, therefore, his disciples to an old garment, and to old bottles; and an austere mode of life to new clothes and new wine. And he argues, that if we do not put new cloth to an old garment, because it tears the garment the more, nor put new wine into old bottles, because by its fermentation it would easily break them, so in like manner his disciples, who had been accustomed to a less rigid mode of life, were not at once to be initiated into an austere discipline, lest they should sink under the difficulty, and relinquish the pursuit of a more perfect life. M.
drb › Matthew › 9 ›  Verse 16

Commentary for Matthew 10:26
For there is nothing hid, &c. Even in this life, for truth, however much oppressed, is yet accustomed at length to rise superior to oppression. What Christ therefore says here is, although the wicked persecute you, yet your virtue shall at length be known. M. — Patience for a while, and soon your charity, which is now unknown, shall be renowned throughout the whole earth. You shall be blessed by all as the greatest benefactors, and the cultivators of virtue, while the words of your adversaries shall be heard with the greatest contempt. S. Chrysos. hom. xxxv.
drb › Matthew › 10 ›  Verse 26

Commentary for Matthew 10:29
Are not two sparrows? The sense is, sparrows are of very small value, and yet divine Providence defends and feeds them; how much more, therefore, will not God take care of you, who so far excel them? No one, therefore, will be able to rob you of life without God's permission. M.
drb › Matthew › 10 ›  Verse 29

Commentary for Matthew 11:8
Clothed in soft, &c. That the Baptist was not like the reeds, changeable by nature, the respect that the whole Jewish people paid him sufficiently evinced. Our Redeemer, therefore, proceeds to shew that S. John was not changeable by his manner of life. Delicacies and effeminacy (the ordinary sources of fickleness of behaviour,) being found in the houses of kings, and the great ones of this earth, were far from being desired by the precursor. This he shewed to the world by his garments of camels' hair, his habitation in the wilderness, his slender and insipid food of wild honey and locusts, and the prisons to which his constancy brought him. S. Chrys. hom. xxxviii.
drb › Matthew › 11 ›  Verse 8

Commentary for Matthew 11:12
Suffereth violence, &c. It is not to be obtained but by main force, by using violence upon ourselves, by mortification and penance, and resisting our perverse inclinations. Ch. — Certainly it is great violence for a man to look for a seat in heaven, and to obtain that by his virtue which was refused him by his nature. S. Jerom in S. Thos. Aquin. — The kingdom of heaven, &c. That is, the kingdom of heaven is to be obtained by mortification, penance, poverty, and those practices of austerity which John, both by word and example, pointed out. According to this interpretation, the kingdom of heaven means eternal life. Or the meaning may be, the kingdom of heaven is taken by the violent, because it is not now confined, as in the old law, to one people, but open to all, that whoever will may enter in and take possession of it. The kingdom of heaven, in this interpretation, is taken for the Church of Christ, for the gospel, and also for eternal life. M.
drb › Matthew › 11 ›  Verse 12

Commentary for Matthew 11:14
He is Elias, &c. Not in person, but in spirit. Luke i. 17. Ch. — John is here styled Elias, not in the same manner as those who taught the transmigration of souls; but the meaning is, that the precursor came in the spirit and virtue of Elias, and had the same fulness of the Holy Ghost. The Baptist is not undeservedly styled Elias, both for the austerity of his life, and for his sufferings. Elias upbraided Achab and Jezabel for their impieties, and was obliged to flee. John blamed the unlawful marriage of Herod and Herodias, and died for his virtue. S. Jerom, in S. Thos. Aquin.
drb › Matthew › 11 ›  Verse 14

Commentary for Matthew 11:17
We have piped. Christ, says, S. Jerom on this place, was represented by the children that piped, or played on pipes, and S. John by those that mourned; because Christ refused not upon occasions, to eat and converse with sinners. Wi. — Jesus shews the Jews by this simile, that he had endeavoured to induce them, by the common life he led, to an imitation of his virtues; and they had not complied with his desire. — We have lamented. This part is to be understood of S. John, who led a most austere life, and notwithstanding was despised by the Jews. S. Jerom, in S. Thos. Aquin. — Similar to this is the complaint of the Almighty, by the mouth of the prophet Isaias: What is there that I should have done to my vineyard, and have not done? Our Redeemer and the Baptist imitated skilful huntsmen, who made use of various and opposite stratagems, that if the nimble animal escape one, he may fall into another. As men are commonly more engaged by fasting and austerities, therefore did the Baptist practise them in the highest degree, that they thus might be prevailed upon to believe his words. Christ, condescending more to their weakness, did not embrace this rigid manner of life, though at the same time he sanctified and approved it by his fast of forty days, and extreme poverty, not having where to recline his head. It was better that our Saviour's doctrine should be approved of by one who practiced austerity, than that he himself should fast and live rigidly. If the Jews admired fasting and penance, whose words should have led them to the Son of God? If fasting appeared sorrowful and forbidding, why did they not join themselves to Jesus, who came eating and drinking, and compassionating their infirmities? which way soever they chose they might have arrived at salvation? S. Chrys. hom. xxxviii.
drb › Matthew › 11 ›  Verse 17

Commentary for Matthew 12:3
What David, &c.[1] Christ shews them that the law need not always be taken according to the bare letter. — Into the house of God; i.e. where the tabernacle was then kept: not into the temple, which at that time was not built. — Eat the loaves, &c. Christ speaks of those loaves which were ordered to be placed on a table within the tabernacle, and changed from time to time. This translation seems as literal as may be, and more intelligible than loaves of proposition, or shew-bread. Wi. — To refute this calumny of the Jewish leaders, Jesus reminds them of the conduct of David when pursued by Saul, who, reduced to the like extremity, eat of that bread which the priests alone were allowed to touch. Achimelec, the high priest, thinking it a more pleasing sacrifice to God to preserve the life of man, than to make an offering of bread. S. Jerom. — And they that were with him. In the place alluded to, (1 K. xxi.) it is said, that he was alone. It may be answered, that no one was with him when he received the loaves. M.
drb › Matthew › 12 ›  Verse 3

Commentary for Matthew 12:8
Lord . . of the sabbath. He proves that he can dispense with the observation of the feast, because he is master of the feast. In S. Mark (ii. 27.) it is written, the sabbath was made for man, and not man for the sabbath; i.e. man's salvation is to be preferred to the observation of the sabbath. M. — In the concurrence of two incompatible precepts, we must give the preference to that which is the end and object of the other; thus we must prefer the preservation of life to the observance of the sabbath. A. — These loaves were twelve, corresponding to the twelve tribes of Israel. They were set six and six, one upon another, at each end of the table. Upon the uppermost loaf of each heap stood a vessel, smoking with the sweetest incense. These loaves at the week's end were, according to God's order, eaten by the priests only, when they were replaced by twelve fresh ones, made like them, with the finest flour, tempered with oil. This offering of the shew-bread before the Lord, was a continual sacrifice, as the holy Fathers observe, and a figure of a more excellent kind of shew-bread, viz. Jesus Christ himself in the holy eucharist. A.
drb › Matthew › 12 ›  Verse 8

Commentary for Matthew 12:33
Either make the tree good, &c. This is connected with what had been said of their attributing his works to Beelzebub. He condemns them for blaspheming him on all occasions, when at the same time they were not able to find fault with his life and doctrine. Christ therefore tells them, that the tree is known by its fruit; and that if they cannot blame his actions, and his doctrine, they ought to allow him to be good, to be like the good tree; and that if they continue to blame him, they ought consequently to condemn his doctrine, yet this they were not able to do. Wi.
drb › Matthew › 12 ›  Verse 33

Commentary for Matthew 12:36
That every idle word. [3] By idle words, S. Jerom, &c. expound words that are neither profitable to the speaker nor the hearer: but S. Chrys. says, false and abusive language. Wi. — If, of every idle word, how much more of blasphemy, as when you say in Beelzebub I cast out devils. M. — This shews there must be a place of temporal punishment hereafter, where these slighter faults shall be punished. Ch. — If of every idle word we must make account before God in judgment, and yet shall not for every such idle word be damned eternally, there must necessarily be some temporal punishment in the next life. B.
drb › Matthew › 12 ›  Verse 36

Commentary for Matthew 13:9
He that hath ears to hear. By these words, we are exhorted to examine the meaning of the parables. S. Jer. See C. xi. 15. — We are also taught that not all, but only such as have had the sense of the Scriptures opened to their understanding from above, can properly understand them. The apostles themselves were in ignorance till Jesus Christ gave them the true meaning: aperuit illis sensum, ut intelligerent Scripturas: "he opened their understanding, that they might understand the Scriptures." S. Luke xxiv. 45. It is God who speaketh in the Scripture, and it is God who giveth us to understand what is therein delivered. His truths he conceals from the proud, while he reveals them to the little and humble. How can any persons pretend that the most mysterious, as well as the most sacred book in the world, is open to every understanding? S. Paul ( Acts xiii. 26.) tells the Jews, that although the Scriptures were read to them every sabbath-day, their very rulers did not understand them; and S. Peter, in his 2d Ep. (iii. 17.) assures us, that there are many passage hard to be understood. — All comes from God. It is He who openeth our ears to hear, our heart to believe, and our mind to understand. Agar was near a well, and yet she wept, because she had no water to give her son to drink. God opened her eyes, and she saw the well that was close to her. Thus, says Origen, we may read the Scripture, and find no nourishment for the soul, unless God opens our mind, to see therein on what we are to nourish it. It contains salutary waters, but only those can be benefited by them, who see how to drink of the heavenly source. It is the Holy Ghost alone who can effectually open our eyes, to see these waters that spring up to life eternal; and this special grace we are to obtain by humble and fervent prayer. Knock, and it shall be opened to you.
drb › Matthew › 13 ›  Verse 9

Commentary for Matthew 13:19
When any one heareth. This seed falleth upon four different kinds of soil, which represent four different sorts of persons. The 1st, such as continue obdurate in vice; the 2d, such as are unsteady and inconstant in their good resolutions; the 3d, such as are absorbed in the cares and pleasures of life; the 4th, such as have every proper disposition for receiving the word of God with fruit. — There cometh the wicked one, ο πονηρος , the devil, and taketh away the word that was sown in their hearts, lest believing they should be saved. A.
drb › Matthew › 13 ›  Verse 19

Commentary for Matthew 14:11
His head was brought. How wonderful are the ways of the Almighty towards his servants! He permits them in this life to be afflicted, and to be given up to the will of the impious, because he knows this is good for them, and beneficial to their eternal salvation. We behold here S. John, the precursor of the Messias, who is declared by our Saviour to be the most distinguished personage ever born of woman, cast into prison, and, after a year's confinement, slain at the request of an impious vile adulteress. How can any one be heard to complain of the small trials to which he may be exposed for the faith of Christ, when he beholds so eminent a servant of God suffering so much in the same cause. Dion. Carth.
drb › Matthew › 14 ›  Verse 11

Commentary for Matthew 14:22
And forthwith Jesus, &c. In this we have the genuine picture of a Christian life. After eating of the miraculous bread, we must like the disciples, prepare ourselves for labour. As bread was given Elias, to enable him to walk 40 days to the mountain of God, Horeb, so the blessed Eucharist, the true heavenly bread, is given us that we may be able to support the hardships to which we are exposed. Paulus de Palacio . — We here also see the ardent love of the disciples for their Lord, since they were unwilling to be separated from him even for a moment. Theophylactus also adds that they were unwilling for him to go, ignorant how he could return to them.
drb › Matthew › 14 ›  Verse 22

Commentary for Matthew 14:31
And immediately Jesus. Five miracles are here wrought: 1. Christ walks upon the water; 2. enables Peter to do the same; 3. when Peter begins to sink, preserves him; 4. suddenly stills the tempest; 5. the ship is immediately in port, which may be mystically explained thus: a Christian is with Jesus Christ, to tread under foot the whole world, with the whirlpools of earthly distractions, whilst God calms all tempestuous passions, temptations, and persecutions, and leads him with faithful and continued support to the harbour of eternal rest and life. Tirinus.
drb › Matthew › 14 ›  Verse 31

Commentary for Matthew 15:1
The Pharisees observed a rigid and simple mode life, disdaining all luxurious delicacies. They scrupulously followed the dicta of reason, and paid the greatest veneration and implicit obedience to the opinions and traditions of their seniors. All contingencies they ascribe to fate, but not to the exclusion of free-will. The immortality of the soul, and a future state of rewards and punishments, were favourite tenets with them, and their fame for wisdom, temperance, and integrity was proverbial. Josephus, Antiq. B. xviii, c. ii.
drb › Matthew › 15 ›  Verse 1

Commentary for Matthew 16:5
Forgotten to take bread. The disciples had just filled seven baskets with fragments, but had forgotten to take any with them into the ship; or, according to others, had distributed all among the poor. Barrardius. — They were so taken with the company of Christ, that they even forgot the necessities of life. S. Anselm. — The disciples, ever constant attendants on our Redeemer, were retained so strongly by the love of his company, that they would not be absent from him for one moment. We may also remark how far they were from an eager search after delicacies, when they even forgot the daily pittance requisite for their support. S. Remigius. — It was the custom of those times, and that country, for persons on a journey to carry their own bread. V.
drb › Matthew › 16 ›  Verse 5

Commentary for Matthew 16:23
Go after me, Satan. [4] The words may signify, begone from me; but out of respect due to the expositions of the ancient fathers, who would have these words to signify come after me, or follow me, I have put, with the Rheims translation, go after me. Satan is the same as an adversary: (Wi.) and is here applied to Peter, because he opposed, out of mistaken zeal, Christ's passion, without which the great work of man's redemption could not be effected. Peter, however, unknowingly or innocently, raised an opposition against the will of God, against the glory of Jesus, against the redemption of mankind, and against the destruction of the devil's kingdom. He did not understand that there was nothing more glorious than to make of one's life a sacrifice to God. V. — Thou dost not, i.e. thy judgment in this particular is not conformable with that of God. Hence our separated brethren conclude that Christ did not, in calling him the rock in the preceding verses, appoint him the solid and permanent foundation of his Church. This conclusion, however, is not true, because, as S. Augustine and theologians affirm, Peter could fall into error in points regarding morals and facts, though not in defining or deciding on points of faith. Moreover, S. Peter was not, as S. Jerom says, appointed the pillar of the Church till after Christ's resurrection. T. — And it was not till the night before Christ suffered that he said to Peter: Behold, Satan hath desired to have thee; but I have prayed for thee, that " thy faith fail not ," and thou being once converted confirm thy brethren. Luke xxii. 31. A.
drb › Matthew › 16 ›  Verse 23

Commentary for Matthew 16:25
Whosoever will save his life. Lit. his soul. In the style of the Scriptures, the word soul is sometimes put for the life of the body, sometimes for the whole man. Wi. — Whosoever acts against duty and conscience to save the life of his body, shall lose eternal life; and whoever makes the sacrifice of his life, or the comforts and conveniences of life for conscience sake, shall be rewarded with life eternal.
drb › Matthew › 16 ›  Verse 25

Commentary for Matthew 16:26
And lose his own soul. Christ seems in these words to pass from the life of the body to that of the soul. Wi.
drb › Matthew › 16 ›  Verse 26

Commentary for Matthew 19:8
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.
drb › Matthew › 19 ›  Verse 8

Commentary for Matthew 19:12
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.
drb › Matthew › 19 ›  Verse 12

Commentary for Matthew 19:21
If thou wilt be perfect. This shews there is a difference betwixt things that are of precept, and those that are of counsel only, which they aim at, that aspire to the greatest perfection. Wi. — Evangelical perfection essentially consists in the perfect observance of God's commandments, which is greatly assisted by embracing not only voluntary poverty, but also the other counsels given to us in the gospels, such as perpetual chastity, and entire obedience. — Follow me. Thus to follow Christ, is to be without wife and care of children, to have no property, and to live in community; this state of life hath a great reward in heaven. This state, we learn from S. Augustine, the apostles followed; and he himself not only embraced it, but exhorted as many others as he possibly could to embrace it. Aug. ep. lxxxix, in fine, and in Ps. ciii. conc. 3. post. med. B. — The whole perfection of a Christian life consists in following Christ, by an imitation of his virtues. So that he who possesses poverty and chastity, does not immediately become perfect, but only enters upon the way of perfection, by facilitating his progress to perfection, removing hindrances, and laying aside all care of temporal concerns. Nicholas de Lyra. — In this chapter Jesus Christ delivers the evangelical counsels. In v. 12, he recommends continency here he proposes voluntary poverty, and immediately adds that of obedience, follow me. S. Augustine teaches, that the apostles bound themselves by vow to the observance of these three counsels. De civit. Dei. B. xvii. c. 4.
drb › Matthew › 19 ›  Verse 21

Commentary for Matthew 19:28
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.
drb › Matthew › 19 ›  Verse 28

Commentary for Matthew 19:29
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.
drb › Matthew › 19 ›  Verse 29

Commentary for Matthew 20:1
For the kingdom. The participle for, is found in the Greek, and connects the present parable with the last verse of the preceding chapter: indeed it is a comment on that text, and describes to us the gospel dispensation. Thus the conduct of God in the choice he makes of members for his spiritual kingdom, the Church, and of his elect for the kingdom of heaven, is not unlike that of the father of a family, who hires workmen to labour in his vineyard. There are various opinions respecting who are meant by the first , and by the last, in this parable. Many of the fathers suppose that the saints of different states and degrees are here designed, whose reward will suffer no diminution from the circumstances of their having come to the service of Christ at a late age of the world, according to SS. Hilary, Gregory, and Theophylactus; or, at a late age of life, according to SS. Basil, Jerom, and Fulgentius. In the latter case, however, we must understand that their greater fervour in co-operating with divine grace, in the latter part of their life, has supplied and compensated for the defect of their preceding negligence; hence it may sometimes happen that the reward of such as enter late in life on the service of God, will exceed that of the less fervent who have entered at an earlier period. But as Christ rather seems to speak here of his militant than his triumphant Church, many commentators explain the parable of the Jews and Gentiles. For the Jews, after bearing the yoke of the Mosaic law for so many ages, received nothing more than what was promised to the observance of that law; whilst Christians receive a more plentiful reward for their more easy labour under the sweet yoke of the gospel. In which sense Christ says to the Jews, Luke xiii. 29: Publicans and harlots shall go before you into the kingdom of heaven. "And, strangers shall come from the east, and from the west, and the north, and the south, and shall sit down in the kingdom of God. And behold they are last that shall be first, and they are first that shall be last." Ibid. 30. — Hence the Jews may be supposed to murmur, that they who are first in their vocation to be the people of God, and first in the observance of his law, should not be preferred to others, who in these respects have been far posterior to them. T. — By the vineyard, says S. Chrysostom, we here understand, the commandments of God. The time for labour is the present life. In the first, third, sixth, ninth, and eleventh hours, i.e. in infancy, youth, manhood, declining years, and extreme decrepitude of age, many individuals, yielding to the effective call of God, labour in the exact performance of the divine commandments. Hom. lxv.
drb › Matthew › 20 ›  Verse 1

Commentary for Matthew 20:3
About the third hour. As the Jews divided their nights into four watches, each watch comprehending three hours, so they divided their days into four greater hours, from sunrise to sunset, and each of these great hours contained three lesser hours; so that the whole day from sunrise to sunset, consisted of 12 hours, as also did the night. The first of the great hours, comprehending the three first lesser hours, contained half of the space betwixt the rising of the sun and mid-day; and the end of this time was called the third hour. The next great hour was from that time till mid-day, called the sixth hour. The following great hour contained half of the time betwixt noon and the setting of the sun, the end of which was called the ninth hour. The fourth great hour comprehended the last three lesser hours remaining till sunset, so that at the end of the eleventh hour, mentioned here, v. 6, began the last lesser hour of the twelve hours of the day; of which our Saviour said, (Jo. xi. 9,) are there not twelve hours in the day? — As to the moral sense of the parable, by the day is commonly expounded all the time from the creation to the end of the world, and so the third hour is reckoned from Adam to Noe; the sixth from Noe to Abraham; the ninth from Abraham to Moses; and from the ninth to the eleventh, was from Moses till Christ's coming; and the time from Christ to the end of the world, is the 12th hour. Other interpreters, by the day understand human life; and by the different hours, infancy, youth, the age of manhood, old age, and the last hour man's decrepit age. God is master and disposer of all, who by his grace calls some sooner, some later. The market-place, in which men are so often found idle, as to the great concern of their eternal salvation, is the world. The design of this parable was to shew that the Gentiles, though called later than the Jews, should be made partakers of the promises made to the Jews; this is also the meaning of verse 16, where it is said: the last shall be first, and the first last. Wi.
drb › Matthew › 20 ›  Verse 3

Commentary for Matthew 20:11
And when they received it. By those who laboured all the day in the vineyard, we are to understand such as have spent their whole lives in the service of God; but we are not thence to infer, that in the kingdom of heaven, where all receive their just reward, there is envy, discontent, or any complaint. By these words, Christ wishes to convey to our minds an idea of the immense honours that will be heaped upon all such as return with sincerity, though at the decline or even verge of life, to the Almighty. So exceeding great will be their reward, that it would excite envy, were it possible, even in the elect. S. Chrys. hom. lxv.
drb › Matthew › 20 ›  Verse 11

Commentary for Matthew 20:14
I will also give. Some are called to the service of their God, and to a life of virtue, from their infancy, whilst others, by a powerful call from above, are converted late in life, that the former may have no occasion to glory in themselves, or to despise those who, even in the 11th hour, enter upon the path of rectitude; and that all might learn that there is time sufficient, however short, left them to repair by their diligence and fervour their past losses. S. Chry. hom. lxv. — Jesus Christ does not count so much the number of years, as the fervour and diligence we employ in his service. Calvin is rather unhappy in his choice of this parable to prove his favourite tenet, that salvation is not the reward of good works, but of faith alone, or predestination, since Jesus Christ represents heaven as given wholly as a just reward of meritorious labour in the vineyard, though some labour a shorter, and others a longer time, and God of his great goodness may give more to some than to others, while to all He gives at least their due. And a truly humble Christian will be ever satisfied with his lot, without envying that of others. A. — As star differeth from star in glory in the firmament, (1 Cor. xv. 41,) so will there be different degrees of glory in heaven. S. Aug. de virgin. c. xxvi.
drb › Matthew › 20 ›  Verse 14

Commentary for Matthew 20:23
Of my chalice indeed you shall drink. S. James was the first apostle that suffered martyrdom at Jerusalem. Acts xii. 2. And S. John at Rome was put into a cauldron of boiling oil, and banished into Patmos. — Is not mine to give you. [1] The Arians objected these words against Christ's divinity. S. Aug. answers that the words are true if taken of Christ, as he was man. The easier answer is, that it was not his to give to them, while they were in those dispositions of pride and ambition. So that the distinction made, is not betwixt the Father and his eternal Son, as if the Father could give what the Son could not, but betwixt persons worthy, and not worthy of such a favour. It is true the word you, is now wanting in the Greek MSS. and must have been wanting in some of them in the fourth, or at least the fifth century, since we find them not in S. Chrysostom. S. Aug. also in one place omits it, but sometimes lays great stress upon it; Christ's meaning being no more, than that heaven was not his to give them; that is, to the proud, &c. S. Amb. reads it; and what is still of greater weight, S. Jerom hath it in the text of the New Testament, which he corrected from the best Greek MSS. Wi. — In your present state there is no exception of persons with God; for, whosoever is worthy of heaven, shall receive it as the reward of his merits. Therefore Christ answers them, it is not mine to bestow the kingdom of heaven upon you, because you are not yet deserving, on account of your pride in seeking to have yourselves preferred before my other apostles. But be ye humble, and heaven is prepared for you, as well as for all others, who are properly disposed. Nic. de Lyra. — Greatness in the next life will be proportioned to humility in this.
drb › Matthew › 20 ›  Verse 23

Commentary for Matthew 21:7
Sit thereon. S. Jerom reprobates the opinion of those who suppose that Christ rode upon both the ass and the colt, though without sufficient reason. The Greek indeed, επανω αυτων , upon them, may be referred either to the beasts or to τα ιματια , the garments; but the very general sentiment is, that he first sat upon the ass for a short time, and then mounted the colt. It may be asked why Jesus, who through humility had during his whole life travelled on foot, and in no one previous instance is found to have allowed himself the convenience of riding, should on this occasion enter Jerusalem riding? One reason was, as mentioned in note on v. 4, supra, to fulfil the prophecy of Zarcharias, who had given this mark of the Messias. Hence S. John (Chrys. hom. lxvi.) challenges the Jews to shew him any other king of theirs, who had entered Jerusalem riding on an ass. Other reasons were, to give a faint specimen of his real kingly dignity before he suffered; to be publicly acknowledged for the Messias; to confirm the faith of his disciples; and to leave his enemies no excuse for their incredulity. On this, as on all other occasions, magnificence is admirably blended with humility, in our Saviour's actions. Even in this his triumph, we cannot help admiring his humility, in riding upon an ass. Jans. — The glorious reception he met with from the people, was perfectly voluntary on their parts, the genuine effusions of their hearts, and as such, infinitely superior to the vain and often forced parade bestowed upon earthly princes; and is commemorated in the blessing and distributing of palms in the Catholic Church, on Palm-Sunday, all over the Christian world.
drb › Matthew › 21 ›  Verse 7

Commentary for Matthew 22:2
Is like to a man being a king, &c. This parable seems different from that of Luke xiv. 16. See S. Aug. l. ii. de Cons. Evang. c. lxx. The main design in this parable, is to shew the Jews that they were all invited to believe in Christ; though so few of them believed. The king is God; his son is Jesus Christ; the spouse is the Church; the marriage is Christ's incarnation; the feast, the grace of God in this life, and his glory in the next. His servants were the prophets; and lastly his precursor, S. John. — My fatlings, which I have prepared, and made fat for the feast: but this is but an ornament of the parable. Wi. — The same takes place in the kingdom of heaven, as when a king makes a marriage feast for his son. Jesus Christ seems to have had two things in view in this parable: 1st. that many are called to the kingdom of heaven, i.e. his Church, and that few come, as he concludes, v. 14, many are called, &c; 2d. that not all that come when called will be saved, i.e. will be reputed worthy of the celestial feast; because some have not on the wedding-garment, as he shews, v. 11. M. — Thus the conduct of God in the formation of his Church, and in the vocation of men to glory which himself has prepared for them in the kingdom of heaven, is like to that of a king, wishing to celebrate the marriage of his son. V. — Marriage is here mentioned, says S. Chrysostom to shew there is nothing sorrowful in the kingdom of God, but all full of the greatest spiritual joy. S. John Baptist likewise calls our Saviour the spouse; and S. Paul says, I have espoused thee to one man, 2 Cor. xi. S. Chrys. hom. lxx. See also Eph. v. 25. and Apoc. xxi. 2. and 9. The nuptials in this place do not signify the union of marriage, or the incarnation of Jesus Christ, by which the Church is made his spouse; but the marriage feast, to which men are said to be invited. This is no other than the doctrines, the sacraments and graces, with which God feeds and nourishes our souls, united to him by faith in this life, and by eternal joy and glory in the next. Jans. — This union is begun here on earth by faith, is cemented by charity in all such as are united to Christ in the profession of the one true faith he came down to establish, and will be consummated and made perpetual hereafter by the eternal enjoyment of Christ in his heavenly kingdom.
drb › Matthew › 22 ›  Verse 2

Commentary for Matthew 22:9
Go ye therefore into the highways. The apostles first kept themselves within the precincts of Judea, but the Jews continually sought their destruction. Therefore S. Paul said to them, (Acts xiii. 46.) to you it behoved us first to speak the word of God, but seeing you reject it, and judge yourselves unworthy of eternal life, behold we turn to the Gentiles. S. Chrys. hom lxx.
drb › Matthew › 22 ›  Verse 9

Commentary for Matthew 22:11
Wedding garment, which Calvin erroneously understands of faith, for he came by faith to the nuptials. S. Augustine says it is the honour and glory of the spouse, which each one should seek, and not his own; and he shews this, in a sermon on the marriage feast, to be charity. This is the sentiment of the ancients, of S. Gregory, S. Ambrose, and others. What S. Chrysostom expounds it, viz. an immaculate life, or a life shining with virtues, and free from the filth of sin, is nearly the same; for charity cannot exist without a good life, nor the purity of a good life, without charity. In his 70th homily on S. Matthew, he says that the garment of life is our works; and this is here mentioned, that none might presume, (like Calvin and his followers) that faith alone was sufficient for salvation. When, therefore we are called by the grace of God, we are clothed with a white garment, to preserve which from every stain, from every grievous sin, depends upon the diligence (the watching and praying) of every individual. S. John. Chrys. — It was the custom then, as it still is in every civilized nation, not to appear at a marriage feast, or at a dinner of ceremony, except in the very best attire. V.
drb › Matthew › 22 ›  Verse 11

Commentary for Matthew 22:12
Not having a wedding garment. By this one person, are represented all sinner void of the grace of God. Wi. — To enter with unclean garments, is to depart out of this life in the guilt of sin. For those are no less guilty of manifesting a contempt for the Deity, who presume to sit down in the filth of an unclean conscience, than those who neglected to answer the invitations of the Almighty. He is said to be silent, because having nothing to advance in his own defence, he remains self-condemned, and is hurried away to torments; the horrors of which words can never express. S. Chrys. hom. lxx.
drb › Matthew › 22 ›  Verse 12

Commentary for Matthew 22:16
The Herodians. That is, some that belonged to Herod, and that joined with him in standing up for the necessity of paying tribute to Cæsar; that is, to the Roman emperor. Some are of opinion that there was a sect among the Jews called Herodians, from their maintaining that Herod was the Messias. Ch. — These soldiers had come to Jerusalem for the feast of the Passover, which was to take place in a very few days. The Pharisees sent their disciples with these soldiers, that immediately as the former ensnared him in his discourse, the latter might apprehend him. It is worthy of remark, that these blood-thirsty miscreants sought to ensnare him in his words, not able to discover a fault in any action of his whole life. Nic. de Lyra. and S. Chrys. — Master, we know. The Pharisees had instructed their disciples and the Herodians to speak in this seemingly friendly manner to our Saviour, that they might put him off his guard, and thereby ensnare him; thinking that Jesus, like other men, could be led away by flattery. Thus do all hypocrites act. They first praise those they want to destroy; and thus by their deceitful words, lead them aside from the true path, into all kinds of evils and miseries. Ita S. Chrys. Tostatus, &c.
drb › Matthew › 22 ›  Verse 16

Commentary for Matthew 22:18
Ye hypocrites? Our divine Saviour knowing their malice, and that it was their wish in proposing this question, to render him odious to the people, or a suspicious character to the prince, answers them in these severe words. . . . Another motive was, to let them see that the secrets of their inmost heart were open to him, and thus induce them to be converted from their wickedness; for, certainly, if they perceived that he could read their hearts, they must thence concluded that he was something more than human. This severe reprehension, according to S. Chrysostom, shews, that it is better for man that God should chastise him here in this life, than spare him here to chastise him hereafter. Tostatus.
drb › Matthew › 22 ›  Verse 18

Commentary for Matthew 22:30
As the angels. Not in every respect, for the body shall be likewise raised with the soul, whilst the angels are pure spirits: but in this we shall be like unto angels, we shall be endowed with immortality, and impassibility; and our joys, like those of the angels, shall be wholly spiritual. Jans. — If not to marry, nor to be married, be like unto angels, the state of religious persons, and of priests, is justly styled by the Fathers an angelic life. S. Cyp. l. ii. de discip. et hab. Virg. sub finem. B.
drb › Matthew › 22 ›  Verse 30

Commentary for Matthew 24:2
Do you see all these things? Examine again and again all this magnificence, that the sentence of heaven may appear more striking. — A stone upon a stone. We need not look on this as an hyperbole. The temple burnt by the Romans, and afterwards even ploughed up. See Greg. Naz. orat. ii. cont. Julianum, Theodoret l. iii. Histor. c. xx. &c. Wi. — Julian the apostate, wishing to falsify the predictions of Daniel and of Jesus Christ, attempted to rebuild the temple. For this purpose, he assembled the chief among the Jews, and asking them why they neglected the prescribed sacrifices, was answered, that they could not offer any where else but in the temple of Jerusalem. Upon this he ordered them to repair to Jerusalem, to rebuild their temple, and restore their ancient worship, promising them his concurrence in carrying on the work. This filled the Jews with inexpressible joy. Hence flocking to Jerusalem, they began with scorn and triumph to insult over the Christians. Contributions came in from all parts. The Jewish women stripped themselves of their most costly ornaments. The emperor opened his treasures to furnish every thing necessary for the building. The most able workmen were convened from all parts; persons of the greatest distinction were appointed to direct the work; and the emperor's friend, Alipius, was set over the whole, with orders to carry on the work without ceasing, and to spare no expense. All materials were laid in to an immense quantity. The Jews of both sexes bore a share in the labour; the women helping to dig the ground, and carry away the rubbish in their aprons and gowns. It is even said that the Jews appointed some pick-axes, spades, and baskets, to be made of silver, for the honour of the work. Till this time the foundations and some ruins of the walls had remained, as appears from S. Cyril, in his catechism xv. n. 15. and Euseb. Dem. Evang. l. viii. p. 406. These ruins the Jews first demolished with their own hands, thus concurring to the accomplishment of our Saviour's prediction. They next began to dig a new foundation, in which many thousands were employed. But what they had thrown up in the day, was, by repeated earthquakes, the night following cast back again into the trench. When Alipius the next day was earnestly pressing on the work, with the assistance of the governor of the province, there issued, says Ammianus Marcellinus, such horrible balls of fire out of the earth near the foundations, as to render the place inaccessible from time to time to the scorched workmen. And the victorious element continuing in this manner obstinately bent, as it were, to drive them to a distance, Alipius, thought proper to abandon, though reluctantly, the enterprise. This great event happened in the beginning of the year 363, and with many very astonishing circumstances is recorded both by Jews and Christians. See the proofs and a much fuller account of this astonishing event, which all the ancient fathers describe as indubitable, in Alban Butler's life of S. Cyril of Jerusalem, March 18th. Thus they so completely destroyed whatever remained of the ancient temple, that there was not left one stone upon another; nor were they permitted by heaven even to begin the new one. Maldonatus.
drb › Matthew › 24 ›  Verse 2

Commentary for Matthew 24:37-38
And as it was. The same shall take place at the coming of the Son of man at the last day, as at the general deluge. For, as then they indulged their appetites, unmindful of the fate that was attending them, γαμουντες και εκγαμιζοντες , marrying and given in marriage, solely occupied with the concerns of this life, and indifferent to those of the next; so shall it be at the end of the world. They are not here accused of gross sins, but of a supine security of their salvation, as is evident from what follows. Jans.
drb › Matthew › 24 ›  Verse 37 through 38

Commentary for Matthew 24:41
Two women. Slaves of both sexes were employed in grinding corn. Of these, one shall be carried up to heaven by angels, the other shall be left a prey to devils, on account of her bad life. V. — In many ancient MSS. both Greek and Latin, what we read in S. Luke, (xvii. 34.) of two men in the same bed, one shall be taken, and the other shall be left, is here added.
drb › Matthew › 24 ›  Verse 41

Commentary for Matthew 24:42
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 irreparable misfortune 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.
drb › Matthew › 24 ›  Verse 42

Commentary for Matthew 25:13
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.
drb › Matthew › 25 ›  Verse 13

Commentary for Matthew 25:19
After a long time. This represents the time that is to intervene between our Saviour's ascension and his last coming. For, as he is the Master, who went into a far country, i.e. to heaven, after he had inculcated the relative duties of each man in his respective state of life; so shall he come at the last day, and reckon with all men, commending those who have employed their talents well, and punishing such as have made a bad use of them. S. Jerom.
drb › Matthew › 25 ›  Verse 19

Commentary for Matthew 25:34
Shall the king say to them . . on his right hand. By setting forth to all the world the good works of his faithful servants, the Sovereign Judge silences the murmurs of the reprobate, who might otherwise object that they had it not in their power to do good. In the same manner, the conduct of the wise virgins was the condemnation of the foolish ones; the diligence of the faithful servant, of the sloth and drunkenness of the idle one; the zeal of the servants who multiplied the talents entrusted to them, of him that hid his talent in the ground; and the fervour of the observers of the commandments, of the negligence and remissness of those who are ever transgressing them. S. Chrys. hom. lxxx. — These works of mercy, says S. Austin, prevail towards life everlasting, and to the blotting out of former sins; in Ps. xlix.
drb › Matthew › 25 ›  Verse 34

Commentary for Matthew 26:29
I will not drink from henceforth of this fruit of the vine. In S. Luke, (xxii. 15, 16,) Christ said to his disciples; I earnestly desired to eat this Pasch with you before I suffer; (or this paschal sacrifice ) for I say to you, that, from this time I will not eat thereof, till it be fulfilled in the kingdom of God. These expressions seem to import no more, than that it was the last time he would eat and drink with them in a mortal body. And if, as some expound it, Christ, by the generation of the vine, understood the consecrated cup of his blood, he might call it wine, or the fruit of the vine; because he gave them his blood under the appearance of wine; as S. Paul calls the body of Christ bread, because given under the appearance of bread. 1 Cor. xi. 26. Wi. — Fruit of the vine. These words, by the account of S. Luke, (xxii. 18,) were not spoken of the sacramental cup, but of the wine that was drunk with the paschal lamb. Though the Sacramental cup might also be called the fruit of the vine, because it was consecrated from wine, and retains the likeness, and all the accidents, or qualities, of wine. Ch. — As S. Paul calleth the body of Christ bread, so the blood of Christ may still be called wine, for three reasons: 1. Because it was so before; as in Genesis xi. 23, Eve is called Adam's bone; in Exod. vii, Aaron's rod devoured their rods, whereas they were not now rods but serpents; and in John ii, He tasted the water made wine, whereas it was now wine not water. 2. Because the blessed Eucharist retaineth the forms of bread and wine, and things in Scripture are frequently called from their appearance; as. Tob. v, the archangel Raphael, is called a young man; and Gen. xviii, three men appeared to Abraham; whereas they were three angels. 3. Because Jesus Christ in the blessed Sacrament is the true bread of life, refreshing us in soul and body to everlasting life. B. — Drink it new, after a different manner most wonderful and hitherto unheard of, not having a passible body, but one clothed with immortality; and henceforth no longer in need of nourishment. Thus he brings to their minds the idea of his resurrection, to strengthen them under the ignominies of his passion, and eats and drinks with them, to give them a more certain proof of this grand mystery. S. Chrys. hom lxxxiii.
drb › Matthew › 26 ›  Verse 29

Commentary for Matthew 26:75
And Peter remembered the word of Jesus. S. Aug. understands this rather of an interior illumination of grace: but it is likely our Saviour then might be where he saw Peter, and gave him a glance of his eye. — And going forth he wept bitterly: even daily all his life-time, say the ancient historians of his life. Wi. — S. Clement, pope, in his itinerary, relates how S. Peter was ever after accustomed to watch in prayer, from the first crow of the cock till morning, pouring forth torrents of tears, and bitterly bewailing his heinous crime. Dion. Carth. — Let us compassionate our blessed Lord under his sufferings, and in opposition to the cruel malice of his enemies, let his followers cry out with the angel in the Apocalypse: Thou are worthy, O Lord, to receive power and divinity, honour and glory, for ever and ever.
drb › Matthew › 26 ›  Verse 75

Commentary for Matthew 27:15
Upon the solemn day of the paschal feast, (which began the evening before) it was a custom for the governor to pardon and release to the people any one criminal whose life they should petition for: and to induce them to beg for Jesus, he put in the balance with him one Barabbas a famous malefactor, a seditious murderer, says S. Mark; a robber, or thief, says S. John. Wi. — Pilate, wishing to release the innocent Jesus, that he might not give the Jews a possibility, as he thought, of refusing his offer, puts the murderer Barabbas in competition with the innocent Lamb of God. S. John. Chrys.
drb › Matthew › 27 ›  Verse 15

Commentary for Matthew 27:50
With a loud voice. In this our Redeemer confirms what he had said to Pilate; I have the power to lay down my life, and I have the power to take it up again: for he cried with a loud voice, and at the very hour of the evening sacrifice, to shew that it was by the effect of his own will that he died. S. John Chrys. hom. lxxxix.
drb › Matthew › 27 ›  Verse 50

Commentary for Matthew 28:18
All power is given to me. The Arians object that the power which Christ had, is said to be given him by another. The Catholics answer, that Christ, as man, received this power from God. 2dly. It may also be said, that the eternal Son, though he be equal, and be the same God with the Father, yet he proceeds and receives all from the Father. Wi. — See here the warrant and commission of the apostles and their successors, the bishops and pastors of Christ's Church. He received from his Father, all power in heaven and in earth: and in virtue of this power he sends them (even as his Father sent him, S. John xx. 21.) to teach and disciple, μαθητευειν , not one, but all nations, and instruct them in all truths: and that he may assist them effectually in the execution of this commission, he promises to be with them, (not for three or four hundred years only) but all days, even to the consummation of the world. How then could the Catholic Church go astray? having always with her pastors, as is here promised, Christ himself, who is the way, the truth, and the life. S. John xiv. 6. Ch. — Some hence infer that Jesus Christ, according to his human nature, was sovereign Lord of the whole world; but more properly this may be taken of his spiritual power, such as regards the salvation of souls. For Jesus Christ says to Pilate, my kingdom is not of this world. This spiritual power, Jesus Christ communicated in part to his apostles and their successors in the ministry, as to his vicars: As my Father hath sent me, so I send you. Whatsoever you shall loose upon earth, shall be loosed also in heaven: behold here the power both in heaven and earth. E.
drb › Matthew › 28 ›  Verse 18

Commentary for Matthew 28:19
Teach all nations. In S. Mark we read, going into the whole world, preach to every creature, that is capable of it; not only to the Jews, but to all nations throughout the whole world, baptizing them, &c. The Anabaptists pretend to shew from this place, that none are to be baptized, unless they be first taught and instructed. This is true, as to persons who are already come to an age, in which they are capable of being instructed before their baptism. But according to the tradition and constant doctrine of the Catholic Church, received also by the pretended Reformed Churches, new born children are to be baptized before they are capable of instruction: nor can they enter into the kingdom of heaven without baptism. — In the name of the Father, &c. We are made Christians in the name of the Father, and of the Son, and of the Holy Ghost: we profess to believe, and hope for our salvation, by believing, hoping, serving, and adoring the same three divine Persons, from whence the Fathers prove the Father, the Son, and the Holy Ghost to be one God, and equal in all perfections. Wi. — Had Christ only said, Lo! I am with you all days; it might, in that case, be limited to the natural lives of the apostles; but as He moreover adds, even to the consummation of the world, it must necessarily be extended to their successors in the ministry, till the end of time. E. — By these words Go, teach, he gives them the power of teaching not only what relates to faith, but also what is necessarily connected with piety and a holy conversation. For we see added a further explanation, teaching them to observe all things whatsoever I have commanded you; which words, beyond all doubt, must be referred to the precepts of a holy life. How egregiously then must those men be deceived, who infer from the words teach all nations, that faith alone will suffice. What follows, baptizing them, shews another part of the pastoral functions, which consists in the administration of the sacraments. Hence also all heretics are refuted, who pretend to affirm that all ecclesiastical ministry consists in barely delivering the word. Estius, in dif. loca.
drb › Matthew › 28 ›  Verse 19

Commentary for Matthew 28:20
Behold I am with you all days, even to the end of the world, embraces two points necessary for the Church; viz. integrity of doctrine, and sanctity of life; for, if either of these should be wanting to the Church, it might then be justly said, that she had been left and abandoned by Christ, her Spouse. E. — Jesus Christ will make good his promise: 1. by always dwelling in the hearts of the faithful; 2. by his sacramental presence in the holy Eucharist; 3. by his providential care, and constant protection to his holy Catholic Church. These last six lines of S. Matthew's gospel, says the bright luminary of France, Bossuet, most clearly demonstrate the infallibility and indefectibility of the one, holy, Catholic Church, which all are commanded to hear and obey.
drb › Matthew › 28 ›  Verse 20

Commentary for Mark 1:2
In Isaias, the prophet. That in the ancient copies was read Isaias, and not Malachy, is confirmed by the Syriac version, and also by S. Irenæus, Origen, S. Jerom, &c. It is also proved from an objection of Porphyrius, who says, S. Mark mistook Isaias for Malachy. In the ordinary Greek copies at present, we read in the prophets, not naming either Isaias or Malachy. The words seem taken partly out of one, and partly out of the other. These words, behold I send my angel before thy face, who shall prepare thy way before thee, are found Malac. iii. v. 1. And the following words, a voice of one crying in the desert: prepare ye the way of the Lord, make straight his paths, are is Isaias, c. xl, v. 3. Wi. — In the beginning of his gospel, S. Mark alleges the authority of the prophets, that he might induce every one, both Jew and Gentile, to receive with willingness what he here relates, as the authority of the prophets so highly respected was very great. S. John is here styled an angel, on account of his angelic life, and extraordinary sanctity; but what is meant by, who shall prepare thy way, is, that S. John is to prepare the minds of the Jews, by his baptism and preaching, to receive their Messias. Theophylactus. See in Mat. xi. 10.
drb › Mark › 1 ›  Verse 2

Commentary for Mark 1:4
For the remission of sins. Some commentators think from this that the baptism of John remitted sins, though he says in another place, I baptize you with water, but there has stood one amongst you, who will baptize you with water and the Holy Ghost, to shew that he did not baptize with the Holy Ghost, without which there is no remission of sin. This apparent difficulty will be easily reconciled, if we refer this expression to the word penance, and not baptism; so that by penance their sins were to be washed away, and there were baptized to shew their detestation of their former life. Jans. Concord. Evang.
drb › Mark › 1 ›  Verse 4

Commentary for Mark 7:34
Ephphetha, a Syriac word. Jesus Christ, in the cure of this man, uses many and various actions; but as of their own nature they are no ways equal to such a cure, they shew: first, that the cure was miraculous; and secondly, the virtue, which his divinity communicated to his sacred body. V. — We must not suppose that our Saviour here groaned on account of any difficulty he experienced in working this miracle, but only from commiseration for the man, whom he was about to heal; as likewise to shew, how very difficult is the cure of those who are spiritually deaf and dumb by sin. He was affected in a similar manner when he raised Lazarus to life, to shew with what difficulty a man, dead and buried in sin by evil habits, can arise from that miserable state. Dion. Carth.
drb › Mark › 7 ›  Verse 34

Commentary for Mark 10:8
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.
drb › Mark › 10 ›  Verse 8

Commentary for Mark 10:20
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.
drb › Mark › 10 ›  Verse 20

Commentary for Mark 10:21
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.
drb › Mark › 10 ›  Verse 21

Commentary for Mark 11:8
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.
drb › Mark › 11 ›  Verse 8

Commentary for Mark 13:35
At even, at midnight, or at the cock-crowing, or in the morning. These are generally referred to the different ages of man's life; infancy, youth, manhood, and old age. We are exhorted to be always in readiness, for we know not at what hour the Judge will come. Nic. de Lyra. — We are taught to watch, because we are charged with the care of our soul, which is the temple or house of God, and which is to be his temple for all eternity. V.

drb › Mark › 13 ›  Verse 35

Commentary for Mark 14:37
You who were ready to die for me, cannot watch with me! We are here taught a great duty of a Christian life, and that is, to beg of God, that he would give us strength to observe and follow the motions and inspirations of his Holy Spirit, and never to resist the calls of heaven.
drb › Mark › 14 ›  Verse 37

Commentary for Luke 2:52
Not that he was wiser at any future period of his life, than he was at the moment of his conception, but this is said, because he chose to manifest increasing signs of wisdom as he increased in years. — In the same manner also he increased in grace, by displaying, as he advanced in age, the gifts of grace with which he was endowed; and by this excited men to the praise of God, from the consideration of favours God had bestowed upon him; and thus he conduced to the honour of God, and the salvation of men. S. Greg. — The sun, always equally brilliant in itself, is said to increase in splendour, till it has reached its meridian brilliancy.
drb › Luke › 2 ›  Verse 52

Commentary for Luke 3:8
It is one thing to bring forth fruits of penance, and another to bring forth worthy fruits. We should know that the man who has committed nothing unlawful, may have a right to use the lawful things of the world, and can perform works of piety, without forsaking innocent enjoyments, unless he pleases. But, if he has fallen into great crimes, let him abstain from what is lawful, as much as he has transgressed, by yielding to guilt. Nor is equal penance required of him who has sinned little, and of him who has fallen into many crimes. And let those, whose consciences convict them, labour to lay up a treasure of good works, proportioned to the injury they have done themselves by their sins. S. Greg. hom. xx. in Evang. — It is not sufficient for penitents to forsake their sins, they must also bring forth worthy fruits, according to that of the psalmist, decline from evil, and do good. Ps. xxxvi. As it is not enough to extract the dart; and external application is also necessary. He says not fruit, but fruits, to shew the abundance of good works we ought to perform. S. Chrys. hom. x. on S. Matt. — He does not mean to say that they did not descend from Abraham, but that their descending from Abraham would avail them nothing, unless they kept up the succession of his virtues. S. Chrys. hom. xi. and xii. on S. Matt. — What can those be thought but stones, who have given themselves to the adoration of stones; to which, says the psalmist, they are assimilated, who place their trust in them? By this the Baptist prophesies, that faith shall be infused into the stony hearts of the Gentiles, who by faith shall become the children of Abraham. S. Amb. — Consider, says S. Chrys. how S. John draws them from boasting of their pedigree, and trusting to their descent from Abraham, to place their hope of salvation in the practice of penance and a holy life. hom. xi. ibid. — A lesson this for Catholics, not to expect to find mercy at the last day, for being members of the true religion, unless they live up to the maxims which it prescribes. If I should have all faith, so that I could move mountains, and have not charity, I am nothing. 1 Cor. xiii. 2.
drb › Luke › 3 ›  Verse 8

Commentary for Luke 3:15
Many reasons might have induced the people to think that John was the Christ: 1. The wonders that took place at his birth and conception, his mother being very old, and without any prospect of offspring: 2. the excellence of his preaching, his mortified life, and the novelty of his baptism; and thirdly, the report which then generally prevailed among the Jews, that the Messias was already come; on account of the coming of the magi, and the murder of the infants by Herod: both which circumstances were probably fresh in their memory; and several perhaps, who witnessed them, were still living. Dion. Carth.
drb › Luke › 3 ›  Verse 15

Commentary for Luke 3:16
See Matt. iii. 11. That baptism cannot be valid, in which the name of the Holy Ghost only is invoked. For, the tradition concerning life-giving grace, must be preserved entire. To add or to omit any thing, may exclude from life everlasting. For, as we believe, so also are we baptized, in the name of the Father, and of the Son, and of the Holy Ghost. S. Basil, l. de Spirit. Sanc. c. xxii. — Fire. This is a metaphor, to signify the Holy Ghost and his gifts, particularly the fire of divine love to the expiation of sins, and is very common in Scripture. Sometimes also he is represented by water, as in S. John iv. 10, et dein. and vii. 38.-9. Isai. xliv. &c. &c. Hence, in the hymn to the Holy Ghost, the Church uses both figures.

Thou who art call'd the Paraclete,

Best gift of God above,

The living Spring, the living Fire,

Sweet unction and love.

drb › Luke › 3 ›  Verse 16

Commentary for Luke 6:20
S. Matt. (v. 3. 10.) mentions eight beatitudes, S. Luke only four; but S. Luke only gives an abridgment in this place of the discourse, which S. Matt. gives more at length. We are also to remark, that in these four the whole eight are comprised, and that both evangelists place poverty in the first place, because it is the first in rank, and, as it were, the parent of the other virtues; for he who hath forsaken earthly possessions, deserves heavenly ones. Neither can any man reasonably expect eternal life, who is not willing to forsake all in affection, and in effect also, if called upon for the love of Jesus Christ. S. Ambrose. — Not that every one under great poverty is happy, but that the man who prefers the poverty of Christ to the riches of the world, ought certainly to be esteemed such. Many indeed are poor in worldly substance, but are avaricious in affection; to such as these poverty is no advantage. Nothing that is against the will, merits reward; therefore all virtue is known by the will. Blessed, therefore, are the poor, who bear poverty for the sake of Christ: he himself hath already trodden the path before us, and taught us by his example that it leads to honour and enjoyment. S. Cyril, ap. T. Aquin.
drb › Luke › 6 ›  Verse 20

Commentary for Luke 6:24
Jesus Christ having declared how meritorious poverty of spirit was to eternal life, proceeds to denounce heavy chastisements upon the rich and proud. Idem Ibidem. — Although in great riches there are great inducements to sin, yet there are not wanting even in that state great incitements to virtue; neither is this wo aimed against those who abound in affluence; but against "those who abuse that affluence which Providence has bestowed upon them: Non enim census, sed affectus, in crimine est." S. Ambrose.
drb › Luke › 6 ›  Verse 24

Commentary for Luke 7:12
The evangelist seems to relate this miracle, as if it had happened by mere accident; though, beyond a doubt, divine Providence disposed all things to increase the splendour of the miracle. Jesus Christ would not raise this young man to life before he was carried out to be buried, that he might meet him near the gates of the city, where the assembly of the people took place. Besides this, there were present both the multitude that followed Jesus, and the multitude that followed the corpse, to the end that all these might be eye-witnesses to the miracle, and many might praise God, as Ven. Bede remarks. It was very proper that Christ should work this miracle just as he was entering the city, that he might preach the gospel with better success, from the opinion they must form of him, after beholding so great a miracle, and so great a favour bestowed upon them. Maldonatus. — In a few words, the evangelist paints to life the affliction of this distressed widowed parent: a mother and a widow, without the least hopes of children, deprived of him who was her only support, the life of her habitation, the source of all her maternal tenderness and satisfaction, now in the prime of health, the only branch of her succession, and the staff of her old age. S. Greg. of Nyssa, de hominis opificio.
drb › Luke › 7 ›  Verse 12

Commentary for Luke 7:37
A woman in the city, who was a sinner. Some say she had only been of a vain airy carriage; one that loved to be admired for her beauty and wit; but the common exposition and more conformable to the text, is, that she had been of a lewd, debauched life and conversation. Wi. — Mary Magdalene.
drb › Luke › 7 ›  Verse 37

Commentary for Luke 8:8
Ears to hear, let him hear, &c. i.e. he that is willing to hear the word of God, and diligently comply with what is therein commanded, let him be attentive to the words of Christ. For the sight, hearing, and other senses, were not given to man to be used only as beasts use them, but likewise that they might profit his soul to eternal life. Tirinus.
drb › Luke › 8 ›  Verse 8

Commentary for Luke 9:54
Wilt thou that we command fire, &c. In the Greek is added as Elias did. These words might be first in the margin, and thence by transcribers taken into the text. The two apostles, called the sons of thunder, knew their Master was greater than Elias; and therefore they are for calling for fire from heaven, as he had done. Wi. — It was probably this trait in the life of James and John, which gained them the name of boanerges, the sons of thunder. Their too great zeal for the glory of Jesus Christ, and the spirit of revenge, of which they were not yet healed, caused them to make this petition; which seemed in some manner justified by the example of Elias, 4th book of Kings, chap. i. 10. Many editions have the addition of these words, as Elias did. Calmet.
drb › Luke › 9 ›  Verse 54

Commentary for Luke 9:57
Follow thee, &c. Although the Sovereign Lord of all is most munificent, yet he does not lavish his gifts on all without distinction, but bestows them on the worthy only. When, therefore, this man offered to follow Christ, he answers him by telling him, that all who follow him, must daily take up their cross, and renounce the conveniences of this life. Thus he mentions what was reprehensible in his person. There appears likewise great presumption in his conduct, as he did not petition to be admitted, as other Jews did, but seems to claim the honour of the apostleship; an honour which none must assume, but such as are called by God. Heb. v. S. Cyril in Divo Thoma.
drb › Luke › 9 ›  Verse 57

Commentary for Luke 10:4
As Moses formerly chose twelve elders as princes and fathers of the twelve tribes of Israel, and afterwards gave to each of these elders six others, to assist them in the arduous work of governing the people, so our divine Saviour chose twelve apostles to govern his Church. He likewise afterwards gave six disciples to each apostle, which makes 72, to serve as priests, and assist in governing the Church. Tirinus. — Salute no man, i.e. go forwards promptly, and do not stay to amuse yourselves with vain compliments and useless civilities towards those whom you meet. This was a proverb. Eliseus said the same to Giezi, when he sent him to restore life to the child of the widow of Sunamis. If any man meet you, salute him not; think of nothing but of executing the orders I give you. Calmet.
drb › Luke › 10 ›  Verse 4

Commentary for Luke 10:25
Eternal life? The law of Moses does not expressly promise eternal life to the observers of it, but confines its promises to temporal blessings during this life. Still we always find that the Jews hoped in another life after this. This opinion is clearly observable in the books of Scripture, written both before and after the captivity, and in Josephus and Philo. Calmet.
drb › Luke › 10 ›  Verse 25

Commentary for Luke 10:40
Calvin here ridicules the professors of evangelical poverty, because they gather from this place that there are two states of life, viz. the active and the contemplative, figured by Martha and Mary. But what will he answer, when he is informed, that this is the opinion not merely of monks, but even of a S. Austin, (Serm. xxvii, De verbis Domini,) of a S. Jerom, (Com. 3 cap. of Jeremiah,) of a S. Greg. and many others? Not that they were ignorant that there was another more natural explanation; but they were of opinion that nothing could be found more proper for the illustration of these different states of life. Maldonatus.
drb › Luke › 10 ›  Verse 40

Commentary for Luke 11:3
In the Greek it is called επιουσιον ; i.e. supersubstantial. This is not the bread that goeth into the body, but the bread of eternal life, that supports the life of the soul. It is here called daily bread. Receive then daily, what will daily profit you; and continue so to live, that you may be daily in proper dispositions for receiving it. All who are under sin, have received a wound, and must seek for a cure. The cure is this heavenly and most venerable sacrament. S. Austin, Serm. ii. de verbo Dei.
drb › Luke › 11 ›  Verse 3

Commentary for Luke 12:22
Therefore I say to you, &c. Our Lord proceeds step by step in his discourse, to inculcate more perfect virtue. He had before exhorted us to guard ourselves against the fatal rocks of avarice, and then subjoined the parable of the rich man; thereby insinuating what folly that man is guilty of, who applies all his thoughts solely to the amassing of riches. He next proceeds to inform us that we should not be solicitous even for the necessities of life: wishing by this discourse to eradicate our wicked propensity to avarice. Theophy.
drb › Luke › 12 ›  Verse 22

Commentary for Luke 12:33
Be not solicitous that whilst you are fighting for the kingdom of heaven, the necessities of this life will be wanting to you, on account of his command. Sell what you possess, that you may bestow charity; which those do, who having left all things, nevertheless labour with their hands for their livelihood, and to bestow the rest in charity. Ven. Bede.
drb › Luke › 12 ›  Verse 33

Commentary for Luke 13:6
A certain man, &c. Each one, inasmuch as he holds a place in life, if he produce not the fruit of good works, like a barren tree encumbers the ground; because the place he holds, were it occupied by others, might be a place of fertility. S. Gregory.
drb › Luke › 13 ›  Verse 6

Commentary for Luke 13:24
Shall seek, &c. Shall desire to be saved; but for want of taking sufficient pains, and not being thoroughly in earnest, shall not attain to it. Ch. — Our Lord answers here in the affirmative: viz. that the number of those who are saved, is very small, for a few only can enter by the narrow gate. Therefore does he say, according to S. Matthew, (C. vii.) Narrow is the way that leadeth to life, and few there are that enter therein. This does not contradict what is said in the 8th chapter of S. Matthew: That many shall come from the east, and sit down in the kingdom of God; for many indeed shall join the blessed company of the angels, but when considered with the number of the slain, they will appear but few. S. Aust. ser. xxxii. de Verb. Dei.
drb › Luke › 13 ›  Verse 24

Commentary for Luke 13:32
It is rather surprising that Christ should make use of these opprobrious words, which could be of no service to himself, but which would only serve to irritate king Herod, should they come to his ears. But Christ, by these words, probably wished to shew that he was not the least afraid of him whom the Pharisees feigned to have a design on his life: for it is supposed that the Pharisees had invented this fiction, in order to compel him to leave them quiet. Maldonatus.
drb › Luke › 13 ›  Verse 32

Commentary for Luke 14:16
By this man we are to understand Christ Jesus, the great mediator between God and man. He sent his servants, at supper-time, to say to them that were invited, that they should come; i.e. he sent his apostles to call the people of Israel, who had been invited to his supper on almost innumerable occasions: but they not only refused the invitation, but also murdered the Lord who had invited them. We may remark, that the three different excuses exactly agree with what S. John says: All that is in the world is the concupiscence of the flesh, and concupiscence of the eyes, and the pride of life. The one says, I have married a wife, by which may be understood the concupiscence of the flesh; another says, I have bought five yoke of oxen, by which is denoted the concupiscence of the eyes; and the pride of life is signified by the purchase of the farm, which the third alleges in his justification. S. Aug. de verb. Dei.
drb › Luke › 14 ›  Verse 16

Commentary for Luke 14:26
Hate not, &c. The law of Christ does not allow us to hate even our enemies, much less our parents: but the meaning of the text is, that we must be in that disposition of soul so as to be willing to renounce and part with every thing, how near or dear soever it may be to us, that would keep us from following Christ. Ch. — The word hate is not to be taken in its proper sense, but to be expounded by the words of Christ, (Matt. x. 37.) that no man must love his father more than God, &c. Wi. — Christ wishes to shew us what dispositions are necessary in him who desires to become his disciple; (Theophy.) and to teach us that we must not be discouraged, if we meet with many hardships and labours in our journey to our heavenly country. S. Gregory. — And if for our sakes, Christ even renounced his own mother, saying, Who is my mother, and who are my brethren? why do you wish to be treated more delicately than your Lord? S. Ambrose. — He wished also to demonstrate to us, that the hatred he here inculcates, is not to proceed from any disaffection towards our parents, but from charity for ourselves; for immediately he adds, and his own life also. From which words it is evident, that in our love we must hate our brethren as we do ourselves.
drb › Luke › 14 ›  Verse 26

Commentary for Luke 14:29
Lest after, &c. Here he wishes to shew us, that we are not to embrace any state of life, particularly that of an ecclesiastic, without previous and serious consideration, whether we shall be able to go through with the difficulties and dangers which will inevitably befall us: lest afterwards we find ourselves constrained to yield to our enemies, who will deride us, and say: This man began to build, and was not able to finish. Tirinus.
drb › Luke › 14 ›  Verse 29

Commentary for Luke 15:24
Was dead, and is come to life again. A sinner, in mortal sin, is deprived of the divine grace, which is the spiritual life of the soul. At his conversion it is restored to him, and he begins to live again. Wi.
drb › Luke › 15 ›  Verse 24

Commentary for Luke 16:16
The law and the prophets, &c. Not that the law was made void by the coming of John, but that what the law and the prophets had taught, had been suited to the very imperfect dispositions of the Jews, who as yet were incapable of relishing perfect virtue. At the coming of John, the gospel began to be preached, and this called men to a life of perfect sanctity. S. Tho. Aquin. — Our Saviour came not to destroy, but to fulfil the law and the prophets. Matt. v. 17.
drb › Luke › 16 ›  Verse 16

Commentary for Luke 16:19
There was a certain rich man, &c. By this history of the rich man and Lazarus, he declares that those who are placed in affluent circumstances, draw upon themselves a sentence of condemnation, if seeing their neighbour in want, they neglect to succour him. S. Cyril, in Cat. Græc. patrum. — He that hath the substance of this world, and shall see his brother in need, and shut up his bowels against him, how doth the charity of God abide in him? John, 1 Ep. iii. 17. A received tradition of the Jews informs us, that this Lazarus was a beggar, then at Jerusalem, suffering in the most wretched condition of poverty, and infirmity: him our Saviour introduces, to manifest more plainly the truth of what he had been saying S. Cyril, ut supra. — By this, we are not to understand that all poverty is holy, and the possession of riches criminal; but, as luxury is the disgrace of riches, so holiness of life is the ornament of poverty. S. Ambrose. — A man may be reserved and modest in the midst of riches and honours, as he may be proud and avaricious in the obscurity of a poor and wretched life. — Divers interpreters have looked upon this as a true history; but what is said of the rich man seeing Lazarus, of his tongue, of his finger, cannot be literal: souls having no such parts. Wi. — In this parable, which S. Ambrose takes to be a real fact, we have the name of the poor mendicant; but our Lord suppresses the name of the rich man, to signify that his name is blotted out of the book of life: besides, the rich man tells Abraham, that he has five brothers, who were probably still living; wherefore, to save their honour, our Lord named not their reprobated brother.
drb › Luke › 16 ›  Verse 19

Commentary for Luke 16:25
It appears from Philo, (de Execrat. p. 9, 37 b.) that the Jews not only acknowledged the existence of souls, and their state of happiness or misery after this life, but also that the souls of the saints and patriarchs interceded with God for their descendants, and obtained from them the succour they stood in need of. Calmet.
drb › Luke › 16 ›  Verse 25

Commentary for Luke 16:27
In this parable we are taught an important truth, viz. that we must not expect to learn our duty from the dead returning to life, nor by any other extraordinary or miraculous means, but from the revelation of truths, which have already been made known to us in the Scriptures, and from those to whom the tradition of the Church has been committed, as a most sacred deposit. These, say the Fathers, are the masters from whom we are to learn what we are to believe, and what to practise. Calmet.
drb › Luke › 16 ›  Verse 27

Commentary for Luke 16:31
If they hear not, Moses, &c. We think that if we saw a man raised from the dead, who should tells us what he had seen and suffered in another world, it would make more impression upon us than past miracles, which we hear of, or the promises and threats of the prophets, apostles, and our blessed Saviour, which are contained in Scripture; but it is a false notion, a vain excuse. The wicked, and unbelievers, would even in that case find pretexts and objections for not believing. S. Chrys. hom. iv. — They would say that the dead man was a phantom; that his resurrection was not real; his assertions nugatory. When Christ raised Lazarus from the dead, the miracle was known, evident and public; yet we find none of the Pharisees converted by it. They were even so mad as to enter into a design to kill Lazarus, to get rid of a witness who deposed against their incredulity. How many other miracles did he not perform in their sight, which they attributed to the prince of darkness, or to magic? Christ raised himself from the dead. This fact was attested by many unexceptionable witnesses. And what do the hardened Jews do? They object, that his disciples, stealing away the body, maliciously persuaded the people that he had risen again. Such is the corruption of the human heart, that when once delivered up to any passion, nothing can move it. Every day we see or hear of malefactors publicly executed, yet their example has no effect on the survivors, nor does it prevent the commission of fresh crimes. Calmet. — "We have also the more firm prophetical word; whereunto you do well to attend, as to a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts." 2 Pet. i. 19. — We may learn many very instructive lessons from this affecting history of Lazarus. — The rich may learn the dreadful consequences to be apprehended from riches, when made subservient to sensuality, luxury, and ambition. The poor may learn to make their poverty and sufferings, however grievous to nature, instrumental to their future happiness, by bearing them with patience and resignation to the will of heaven. The former are taught that to expose a man to eternal misery, nothing more is required than to enjoy all the good things of this world according to their own will; the latter, that however they may be despised and rejected of men, they may still have courage, knowing that the short day of this fleeting life, with all its apparent evils, will soon be over; and that the day of eternity is fast approaching, when every one shall receive according as he has done good or evil in his body. A.
drb › Luke › 16 ›  Verse 31

Commentary for Luke 17:34
By these different examples, Christ wishes to insinuate that good and bad men will be found in every state of life. By those in bed, are understood the rich, by those in the mill, are understood the poor; whilst those in the field designate the pastors of his flock, who are labouring in the vineyard of the Lord. S. Cyril and S. Amb.
drb › Luke › 17 ›  Verse 34

Commentary for Luke 19:41
He wept. S. Epiphanius tells us, that some of the orthodox of his time, offended at these words, omitted them in their copies, as if to shed tears, were a weakness unworthy of Christ: but this true reading of the evangelist is found in all copies, and received by all the faithful; and the liberty which those who changed them took, was too dangerous ever to be approved of by the Church. Neither do these tears argue in Jesus Christ any thing unworthy of his supreme majesty or wisdom. Our Saviour possessed all the human passions, but not the defects of them. The Stoics, who condemned the passions in their sages, laboured to make statues or automata of man, not philosophers. The true philosopher moderates and governs his passions; the Stoic labours to destroy them, but cannot effect his purpose. And when he labours to overcome one passion, he is forced to have recourse to another for help. Calmet. — Our Saviour is said to have wept six times, during his life on earth: 1st, At his birth, according to many holy doctors; 2ndly, at his circumcision, according to S. Bernard and others; 3rdly, when he raised Lazarus to life, as is related in S. John, c. xi.; 4thly, in his entry into Jerusalem, described in this place; 5thly, during his agony in the garden, just before his apprehension, when, as S. Luke remarks, (C. xxii.) his sweat was as drops of blood trickling down upon the ground; and 6thly, during his passion, when he often wept, on account of his great distress of mind, occasioned principally by the knowledge he had of the grievousness of men's sins, and the bad use they would make of the redemption he was, through so many sufferings, procuring for them. Dionysius.
drb › Luke › 19 ›  Verse 41

Commentary for Luke 23:52
This man went to Pilate. We may suppose that from his rank and condition in life, he had always access to Pilate.
drb › Luke › 23 ›  Verse 52

Commentary for John 1:1
In the beginning was the word: [1] or rather, the word was in the beginning. The eternal word, the increated wisdom, the second Person of the blessed Trinity, the only begotten Son of the Father, as he is here called (v. 14.) of the same nature and substance, and the same God, with the Father and Holy Ghost. This word was always; so that it was never true to say, he was not, as the Arians blasphemed. This word was in the beginning. Some, by the beginning, expound the Father himself, in whom he was always. Others give this plain and obvious sense, that the word, or the Son of God, was, when all other things began to have a being; he never began, but was from all eternity. — And the word was with God; i.e. was with the Father; and as it is said, (v. 18) in the bosom of the Father; which implies, that he is indeed a distinct person, but the same in nature and substance with the Father and the Holy Ghost. This is repeated again in the second verse, as repetitions are very frequent in S. John. — And the word was God. This without question is the construction; where, according to the letter we read, and God was the word. Wi. — The Greek for the word is Λογος , which signifies not only the exterior word, but also the interior word, or thought; and in this latter sense it is taken here. V. — Philo Judæus, in the apostolic age, uses the word Λογος , p. 823, to personify the wisdom and the power of God. Λογος εστιν εικων Θεου δι ου συμπας ο Κοσμος εδημιουργειτο . By a similar metonymy, Jesus Christ is called the way, the truth, the life, the resurrection. — And the word was God. Here the eternity and the divinity of the second Person are incontrovertibly established; or, we must say that language has no longer a fixed meaning, and that it is impossible to establish any point whatever from the words of Scripture. A.
drb › John › 1 ›  Verse 1

Commentary for John 1:4
In him: i.e. in this word, or Son of God, was life; because he gives life to every living creature. Or, as Maldonatus expounds it, because he is the author of grace, which is the spiritual life of our souls. — And the life was the light of men, whether we expound it of a rational soul and understanding, which he gives to all men; or of the spiritual life, and those lights of graces, which he gives to Christians. Wi.
drb › John › 1 ›  Verse 4

Commentary for John 1:18
No man hath seen God. No mortal in this life by a perfect union and enjoyment of him. Nor can any creature perfectly comprehend his infinite greatness: none but his only begotten divine Son, who is in the bosom of his Father, not only by an union of grace, but by an union and unity of substance and nature; of which Christ said, (Jo. xiv. 11.) I am in the Father, and the Father in me. Wi.
drb › John › 1 ›  Verse 18

Commentary for John 4:13
Shall thirst again. After any water, or any drink, a man naturally thirsts again; but Christ speaks of the spiritual water of grace in this life, and of glory in the next, which will perfectly satisfy the desires of man's immortal soul for ever. Wi.
drb › John › 4 ›  Verse 13

Commentary for John 4:16
Call thy husband. Christ begins to shew her that he knows her life, to make her know him and herself. Wi.
drb › John › 4 ›  Verse 16

Commentary for John 4:23
Now is the time approaching, when the true adorers shall adore the Father in spirit and in truth, without being confined to any one temple or place; and chiefly in spirit, without such a multitude of sacrifices and ceremonies as even the Jews now practise. Such adorers God himself (who is a pure spirit) desires, which they shall be taught by the Messias. Wi. — Our Lord foretells her that sacrifices in both these temples should shortly cease, giving her these three instructions: 1. That the true sacrifice should be limited no longer to one spot or nation, but should be offered throughout all nations, according to that of Malachy; (i. 11.) 2. That the gross and carnal adoration by the flesh and blood of beasts, not having in them grace, spirit, and life, should be taken away, and another sacrifice succeed, which should be in itself invisible, divine, and full of life, spirit, and grace; 3. That this sacrifice should be truth itself, whereof all former sacrifices were but shadows and figures. He calleth here spirit and truth that which, in the first chapter, (v. 17) is called grace and truth. Now this is not more than a prophecy and description of the sacrifice of the faithful Gentiles in the body and blood of Christ; for all the adoration of the Catholic Church is properly spiritual, though certain external objects be joined thereto, on account of the state of our nature, which requireth it. Be careful then not to gather from Christ's words that Christian men should have no use of external signs and offices towards God; for that would take away all sacrifice, sacraments, prayers, churches and societies. &c. &c. B.
drb › John › 4 ›  Verse 23

Commentary for John 5:14
Sin no more, &c. By these words our Saviour shews, that his infirmity was sent in punishment of his sins. When our souls are covered with the leprosy of sin, we are frequently insensible of our misfortune; whereas, as soon as the body is attacked with sickness, though ever so inconsiderable, we are not to be pacified till the physician has been consulted, and some remedy applied to remove, if possible, the complaint. S. Chrys. hom. xxxvii. in Joan. — Men are astonished that God, for so short a pleasure as is found in the perpetration of sin, should have decreed an everlasting punishment in the fire of hell; for they say, Shall I be punished for ever, for having indulged a sinful thought for a single moment? But their astonishment will cease, when they consider that punishments are not inflicted on sins in proportion to the length of time that was spent in their perpetration, but that they are proportioned to their malice. Now the malice of sin being infinite, aimed against the infinite majesty and infinite sanctity of God, the punishment, to be any ways commensurate, must be infinite. If, therefore, the sinner dies charged with the infinite debt of mortal sin unrepented of, as the time of mercy and repentance finishes with the present life, the sin must necessarily remain, God's hatred for sin must necessarily remain, and the punishment justly inflicted must necessarily continue. A. — These words are applicable to every penitent sinner, when he returns from the tribunal of confession, and shew how careful he ought to be not to relapse into his former sins. "For he who after pardon sins again, is unworthy of mercy; who being cured, makes himself sick again, and who being cleansed, defiles himself again." Tom. ii. S. Chrys. de lapsu prim. hom. . .
drb › John › 5 ›  Verse 14

Commentary for John 5:24
Hath everlasting life. That is, a title to an eternal inheritance of glory, by believing in the Father, and in the Son, and also in the Holy Ghost, as we are taught to believe at our baptism. Wi.
drb › John › 5 ›  Verse 24

Commentary for John 5:39
Or, You search the Scriptures: ( scrutamini; ερευνατε ). It is not a command for all to read the Scriptures; but a reproach to the Pharisees, that reading the Scriptures as they did, and thinking to find everlasting life in them, they would not receive him to whom all those Scriptures gave testimony, and through whom alone they could have that true life. Ch. — This hope is the cause and motive which leads to this study; and eternal life is the end they propose to themselves in it. Hence, from the context and mode of argumentation made use of, the indicative, you search, instead of the imperative mood, search ye, is best supported. Catholics are most unjustly accused of depriving the faithful of the use of the holy Scriptures. The council of Trent, (Sess. v. c. i. de reform.) makes this proviso; that in churches where there exists a prebendary, or benefice, set apart for lectures on sacred Scripture, the bishops, &c. shall compel those holding such benefice to expound the sacred Scriptures themselves, should they be equal to the duty; or, by a proper substitute, chosen by the bishop or local ordinary. Also in monasteries of monks, it is prescribed that if abbots neglect, let the bishops of the places compel their compliance; and in convents where studies can be conveniently prosecuted, let there be also a lecturer on Scripture appointed, to be chosen from the most able professors. Moreover, in public universities, where this most honorable and most necessary of all lectures has not been instituted, let the piety and charity of religious princes and governments provide for it; so that the Catholic faith may be defended and strengthened, and sound doctrine protected and propagated. And where the lecture has been instituted, but discontinued, let it be re-established. Moreover, no one was to be appointed to this office, whose life, morals, and learning had not been examined and approved by the bishop of the place, &c.
drb › John › 5 ›  Verse 39

Commentary for John 6:31
Christ having declared that he was greater than Moses, (since Moses could not promise them bread which should never perish) the Jews wished for some sign by which they might believe in him; therefore they say: Our fathers did eat manna in the desert, but you have only given us bread; where then is the food that perishes not? Christ therefore answers them, that the food which Moses gave them, was not the true manna from heaven, but that it was only a figure of himself, who came down from heaven to give life to the world. S. Aug. — S. Chrysostom observes, that the Jews here acknowledge Christ to be God, since they entreat Christ not merely to ask his Father to give it them; but, do thou thyself give it us.
drb › John › 6 ›  Verse 31

Commentary for John 6:33
A life of immortality and eternal happiness to all who worthily receive it.
drb › John › 6 ›  Verse 33

Commentary for John 6:34
S. Aug. with all the Fathers, believed that the Jews did not understand this in its proper sense; but only understood a material bread, of superior excellence to the manna, which would preserve their health and life for ever (S. Aug.); or at least, a far more delicious bread, which they were to enjoy during the whole course of their lives.
drb › John › 6 ›  Verse 34

Commentary for John 6:41
I am the living bread, which came down from heaven. These Jews did not believe that Christ was the true and eternal Son of God, who came down from heaven, and was made flesh, was made man. He speaks of this faith in him, when he calls himself the living bread, the mystical bread of life, that came to give life everlasting to all true and faithful believers. In this sense S. Augustin said, (trac. xxv. p. 489) why dost thou prepare thy teeth and belly? only believe, and thou hast eaten; but afterwards he passeth to his sacramental and real presence in the holy sacrament. Wi.
drb › John › 6 ›  Verse 41

Commentary for John 6:47
Thus Jesus Christ concludes the first part of his discourse: "Amen, amen, he that believeth in me, hath everlasting life;" which shews that faith is a necessary predisposition to the heavenly bread.
drb › John › 6 ›  Verse 47

Commentary for John 6:48
Because the multitude still insisted in begging for their corporal nourishment and remembering the food that was given to their fathers, Christ, to shew that all were figures of the present spiritual food, answered, that he was the bread of life. Theophylact. — Here Jesus Christ proceeds to the second part of his discourse, in which he fully explains what that bread of life is, which he is about to bestow upon mankind in the mystery of the holy Eucharist. He declares then, in the first place, that he is the bread of eternal life, and mentions its several properties; and secondly, he applies to his own person, and to his own flesh, the idea of this bread, such as he has defined it.
drb › John › 6 ›  Verse 48

Commentary for John 6:51
Christ now no longer calls the belief in him, or the preaching of the gospel, the bread that he will give them; but he declares that it is his own flesh, and that flesh which shall be given for the life of the world. Calmet. — This bread Christ then gave, when he gave the mystery of his body and blood to his disciples. Ven. Bede.
drb › John › 6 ›  Verse 51

Commentary for John 6:52
The bread which I will give, is my flesh for the life of the world. [2] In most Greek copies we read, is my flesh which I will give for the life of the world. Christ here promised what he afterwards instituted, and gave at his last supper. He promiseth to give his body and blood to be eaten; the same body (though the manner be different) which he would give on the cross for the redemption of the world. The Jews of Capharnaum were presently scandalized. How (said they) can this man give us his flesh to eat? But notwithstanding their murmuring, and the offence which his words had given, even to many of his disciples, he was so far from revoking, or expounding what he had said of any figurative or metaphorical sense, that he confirmed the same truth in the clearest and strongest terms. Amen, amen, I say to you, unless you eat, &c. And again, (v. 56.) For my flesh is meat indeed, and my blood is drink indeed. I cannot omit taking notice of what S. Chrysostom and S. Cyril, in their commentaries on this place, have left us on these words, How can this man do this? These words which call in question the almighty and incomprehensible power of God, which hinder them, says S. Chrysostom, from believing all other mysteries and miracles: they might as well have said: How could he with five loaves feed five thousand men? This question, How can he do this? Is a question of infidels and unbelievers. S. Cyril says that How, or, How can he do this? cannot, without folly, be applied to God. 2dly, he calls it a question of blasphemy. 3dly, a Jewish word, for which these Capharnaites deserved the severest punishments. 4thly, He confutes them by the saying of the prophet Isaias, (lv. 9.) that God's thoughts and ways are as much above those of men, as the heavens are above the earth. But if these Capharnaites, who knew not who Jesus was, were justly blamed for their incredulous, foolish, blasphemous, Jewish saying, how can he give us his flesh to eat? much more blameable are those Christians, who, against the words of the Scripture, against the unanimous consent and authority of all Christian Churches in all parts of the world, refuse to believe his real presence, and have nothing to say, but with the obstinate Capharnaites, how can this be done? Their answers are the same, or no better, when they tell us that the real presence contradicts their senses, their reason, that they know it to be false. We may also observe, with divers interpreters, that if Christians are not to believe that Jesus Christ is one and the same God with the eternal Father, and that he is truly and really present in the holy sacrament of the Eucharist, it will be hard to deny but that Christ himself led men into these errors, which is blasphemy. For it is evident, and past all dispute, that the Jews murmured, complained, and understood that Christ several times made himself God, and equal to the Father of all. 2ndly, When in this chapter, he told them he would give them his flesh to eat, &c. they were shocked to the highest degree: they cried out, this could not be, that these words and this speech was hard and harsh, and on this very account many that had been his disciples till that time, withdrew themselves from him, and left him and his doctrine. Was it not then at least high time to set his complaining hearers right, to prevent the blasphemous and idolatrous opinions of the following ages, nay even of all Christian Churches, by telling his disciples at least, that he was only a nominal God, in a metaphorical and improper sense; that he spoke only of his body being present in a figurative and metaphorical sense in the holy Eucharist? If we are deceived, who was it that deceived us but Christ himself, who so often repeated the same points of our belief? His apostles must be esteemed no less guilty in affirming the very same, both as to Christ's divinity, and his real presence in the holy sacrament, as hereafter will appear. Wi. — Compare the words here spoken with those he delivered at his last supper, and you will see that what he promises here was then fulfilled: "this is my body given for you." Hence, the holy Fathers have always explained this chapter of S. John, as spoken of the blessed sacrament. See the concluding reflexions.
drb › John › 6 ›  Verse 52

Commentary for John 6:54
Unless you eat . . . and drink, &c. To receive both the body and blood of Christ, is a divine precept, insinuated in this text; which the faithful fulfil, though they receive but in one kind; because in one kind they receive both the body and blood, which cannot be separated from each other. Hence life eternal is here promised to the worthy receiving, though but in one kind: (ver. 52.) If any man eat of this bread he shall life for ever: and the bread which I will give, is my flesh for the life of the world: (ver. 58.) He that eateth me, the same also shall live by me: (ver. 59.) He that eateth this bread shall live for ever. Ch.
drb › John › 6 ›  Verse 54

Commentary for John 6:55
Jesus Christ, to confirm the notion his disciples had formed of a real eating of his body, and to remove all metaphorical interpretation of his words, immediately adds, "Unless you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. . . . For my flesh is meat indeed, and my blood is drink indeed;" which could not be so, if, as sectarists pretend, what he gives us in the blessed sacrament is nothing but a bit of bread; and if a figure, certainly not so striking as the manna.
drb › John › 6 ›  Verse 55

Commentary for John 6:64
The flesh profiteth nothing. Dead flesh, separated from the spirit, in the gross manner they supposed they were to eat his flesh, would profit nothing. Neither doth man's flesh, that is to say, man's natural and carnal apprehension, (which refuses to be subject to the spirit, and words of Christ) profit any thing. But it would be the height of blasphemy, to say the living flesh of Christ (which we receive in the blessed sacrament, with his spirit, that is, with his soul and divinity) profiteth nothing. For if Christ's flesh had profited us nothing, he would never have taken flesh for us, nor died in the flesh for us. — Are spirit and life. By proposing to you a heavenly sacrament, in which you shall receive, in a wonderful manner, spirit, grace and life in its very fountain. Ch. — It is the spirit that quickeneth, or giveth life. These words sufficiently correct the gross and carnal imagination of these Capharnaites, that he meant to give them his body and blood to eat in a visible and bloody manner, as flesh, says S. Aug. is sold in the market, and in the shambles; [3] but they do not imply a figurative or metaphorical presence only. The manner of Christ's presence is spiritual and under the outward appearances of bread and wine; but yet he is there truly and really present, by a change of the substance of bread and wine into the substance of his body and blood, which truly and really become our spiritual food, and are truly and really received in the holy sacrament. — The flesh [4] of itself profiteth nothing, not even the flesh of our Saviour Christ, were it not united to the divine person of Christ. But we must take care how we understand these words spoken by our Saviour: for it is certain, says S. Aug. that the word made flesh, is the cause of all our happiness. Wi. — When I promise you life if you eat my flesh, I do not wish you to understand this of that gross and carnal manner, of cutting my members in pieces: such ideas are far from my mind: the flesh profiteth nothing. In the Scriptures, the word flesh is often put for the carnal manner of understanding any thing. If you wish to enter into the spirit of my words, raise your hearts to a more elevated and spiritual way of understanding them. Calmet. — The reader may consult Des Mahis, p. 165, a convert from Protestantism, and who has proved the Catholic doctrine on the Eucharist in the most satisfactory manner, from the written word. Where he shows that Jesus Christ, speaking of his own body, never says the flesh, but my flesh: the former mode of expression is used to signify, as we have observed above, a carnal manner of understanding any thing.
drb › John › 6 ›  Verse 64

Commentary for John 6:68
Jesus said to the twelve: Will you also go away? He shews them, says S. Chrys. that he stood not in need of them, and so leaves them to their free choice. Wi. — Jesus Christ remarking in the previous verse that the apostate disciples had left him, to walk no more with him, turning to the twelve, asks them, Will you also go away? The twelve had heard all that passed; they had seen the Jews strive amongst themselves, and the disciples murmur and leave their Master; they understood what he said in the same literal sense; it could, indeed, bear no other meaning; but when Jesus put the above question to them, leaving them to their free choice, whether to follow him, or to withdraw themselves, Simon Peter answered him: "Lord, to whom shall we go? Thou hast the words of eternal life;" and therefore art able to make good thy words, however hard and difficult they may appear to others. — We may here admire not only the excellency of their faith, but the plain, yet noble motive of their faith: they believe, because he is Christ, the Son of God, (or, as it is in the Greek, the Son of the living God ) who is absolutely incapable of deceiving his creatures, and whose power is perfectly equal to perform the promises he here makes them.
drb › John › 6 ›  Verse 68

Commentary for John 6:69
Simon Peter, the chief or head of them, said in the name of the rest: Lord, to whom shall we go? It is only from thee that we hope for salvation. Thou hast the words of eternal life: we have believed, and known, and remain in this belief, that thou art the Christ, the Son of God. Wi.

Concluding reflexions on this chapter.

If we take into consideration all the circumstances of this chapter, it will be difficult to conceive how any person can bring their mind to think that there is no connexion between this chapter and the institution of the blessed sacrament. It must proceed, as Dr. Clever, the Protestant Bishop of Bangor, affirms, "from the fear of giving advantage to the doctrine of transubstantiation." He moreover adds: "whilst the institution is considered as a memorial only, nothing can well be further from being plain." See his Sermon on the Lord's Supper. The holy Fathers have unanimously understood these repeated promises of Christ with a reference to the institution. S. Cyprian, of the third age quoting the promises of Christ, the bread which I will give, is my flesh, for the life of the world, deduces this conclusion: "Hence it is manifest, that they have this life, who touch his body, and receive the Eucharist." Qui corpus ejus attingunt. De Orat. Dom. p. 147. S. Hilary, of the fourth age, quoting Christ's words, says: "there is no place left to doubt of the truth of Christ's flesh and blood, de veritate carnis et sanguinis non relictus est ambigendi locus; for now, by the profession of the Lord himself, and according to our belief, it is truly flesh and truly blood." De Trin. l. viii. p. 954-6. S. Basil, of the fourth century also, citing v. 53 and 54 of this chapter, says: "about the things that God has spoken there should be no hesitation, nor doubt, but a firm persuasion that all is true and possible, though nature be against it: Καν η φυσις μαχηται . Herein lies the struggle of faith." Reg. viii. Moral. t. 2 p. 240. Again the same saint says: "it is very profitable every day, to partake of the body and blood of Christ, φαγειν το σωμα και πιειν το αιμα του κυριου ημων , for he that eateth my flesh. &c. John vi. 55. — "We communicate four times in the week; on Sunday, Wednesday, Friday, and Saturday, and on the other days, if there be a commemoration of any saint." Ep. xcii. t. 3, p. 186. — S. Ambrose, of the same age, says: "the manna in the desert was given in figure. You have known things more excellent. For light is preferable to the shadow; truth to the figure; the body of Christ to the manna of heaven. But you may say: I see somewhat else: how do you assert that I shall receive the body of Christ?" He gives this answer: "How much more powerful is the virtue of the divine blessing, than that of nature; because by the former, nature itself is changed? . . . If the blessing of men (he here instances Moses changing a rod into a serpent, and many other miraculous changes) was powerful enough to change nature, what must we not say of the divine consecration, when the very words of the Lord operate? For that sacrament which you receive, is accomplished by the word of Christ. If the word of Elias could call down fire from heaven, shall not the word of Christ be able to change the outward elements? . . . The word of Christ could draw out of nothing what was not, shall it not be able to change the things that are into that which they were not? . . . Was the order of nature followed when Jesus was born of a Virgin? Certainly not. Then why is that order to be looked for here? It was the true flesh of Christ, which was crucified, which was buried; and this is truly the sacrament of his flesh . . . Our Lord himself proclaims, This is my body." — If Jesus Christ, during his public ministry, performed so many visible and palpable miracles as we read of in the gospels, was it not to induce us to believe without doubting the truths that escape our senses, and surpass our reason? If we believe the water was changed into wine at the marriage feast of Cana; if we believe that the bread in the hands of Christ and his apostles was not diminished, by being broken and divided among five thousand, why cannot we believe the miracle of the Eucharist on the authority of Christ's word, "the bread that I will give you, is my flesh? This is my body," &c. Not one of all the ancient Fathers has ever denied the real presence; not one of them all has ever said, that the body of Jesus Christ is received in figure only.

drb › John › 6 ›  Verse 69

Commentary for John 8:25
Who art thou? Jesus said to them: The beginning, [3] who also speak to you. This text and the construction of it is obscure, both in the Latin and in the Greek. S. Aug. and some of the Latin Fathers, expound it in this manner: I am the beginning of all things, who now being made man, speak to you. But this does not seem the construction, if we consult the Greek text; (where the beginning is not in the nominative, but in the accusative case) and therefore S. Aug. having considered more attentively the Greek, thinks that something must be understood, as believe me to be the beginning: he looks upon this to be the sense and the construction, as being connected with what was said two verses before; to wit, if you believe not that I am he, the true Messias, you shall die in your sins. "That they might," says S. Aug. (tract. 38, num. 11, p. 560) "know what they were to believe," he made them this answer, as if he had said: believe me to be the beginning, the cause, the author of all things, who am now become man, and speak to you. Other later interpreters are of opinion that the beginning is here a Grecism, and signifies that same as at first, or from the beginning. The sense therefore and construction may be, I am, what I said and told you at first, and from the beginning; that is, I am your Messias, the true Son of God, sent into the world, &c. Wi. — The Pharisees, indignant at the liberty with which Jesus spoke to them, demand of him in a rage, Who art thou, to speak to us in this imperious manner, to say that we shall die in our sins? Jesus answered them, that he was the Beginning, Author, Creator, and Ruler of all things. This is the more orthodox and more becoming interpretation. Or, I am, in the first place, what I have already told you; viz. (v. 12.) I am the light of the world; he that followeth me, walketh not in darkness, but shall have the light of life. Or, it may mean, I am what I have always from the beginning told you. I am the Son of God, the Messias, &c. Calmet.
drb › John › 8 ›  Verse 25

Commentary for John 10:15
I lay down. That is, in a short time shall lay down my life for my sheep: for all, and in a special manner for my elect. See v. 28. Wi.
drb › John › 10 ›  Verse 15

Commentary for John 10:27
Christ here says that his sheep hear his voice, and follow him: but let us ask ourselves, Do we cling close to this heavenly shepherd? Do we follow him, both by our faith and by our lives? Do we know him, and hear his voice? Do we fly from strangers, the world, the flesh, and the devil? If so, we are his sheep indeed; and if we persevere, he will bring us, in spite of the world, the flesh, and the devil, to the pastures of eternal life. But if we run away from our shepherd, to follow these strangers, we must expect to fall a prey to wolves. Med. vol. ii. p. 417.
drb › John › 10 ›  Verse 27

Commentary for John 11:21
If thou hast been here. These words shew that the faith of the two sisters was but weak; as if the Son of God was not everywhere: or as if he could not restore him to life when dead and buried. Wi. — Martha believed in Christ, but not as she ought to have done. She did not yet believe him to be God, but addresses him as one who is remarkable for virtue, and approved of by heaven. S. Chrys. hom. 61. in Joan.
drb › John › 11 ›  Verse 21

Commentary for John 11:25
I am the resurrection, and the life. That is, the author of both. Wi. — I am the resurrection, I am he who will at the last day raise him up; I can, therefore, if I will, raise him up now also. S. Aust.
drb › John › 11 ›  Verse 25

Commentary for John 11:35
Jesus wept. A mark of his human nature, when he was going to give them a proof of his divinity, in raising the dead to life. Wi. — The tears of the disconsolate sisters called forth tears from the tender commiseration of Jesus. Nor was it unworthy the Son of God to shed tears. See Luke xix. 41. About to give proofs of his divinity in raising the dead, he is pleased to give, first, undoubted proofs of his humanity, that he might shew himself both God and man.
drb › John › 11 ›  Verse 35

Commentary for John 11:49
But one of them, named Caiphas, being the high priest, &c. He said not this, says the evangelist, of himself, but as the high priest of that year. The spirit of prophecy was given him, and he foretells that Jesus was to lay down his life both for the nation of the Jews, and for all mankind. The gift of prophecy itself does not make a man holy. It was also given to the wicked Balaam. Numbers c. xxiv. Wi. — It is supposed that he exercised the sacrificial office alternately with his father-in-law, Annas, who, as we have seen in Luke iii. 2. was also high priest. V.
drb › John › 11 ›  Verse 49

Commentary for John 13:34
The commandment of mutual love had been previously given, but evidently misconstrued and abridged by the Jews to friends only, to this life only, and for earthly respects: but Jesus Christ reneweth it and enlargeth it after the form of his own love towards us, and giveth grace to observe it. B.
drb › John › 13 ›  Verse 34

Commentary for John 13:38
The love which S. Peter bore our Saviour was exceedingly tender, but it was not yet sufficiently strong. S. Bern. Serm. iv. in Cant. — Jesus therefore asks him, Wilt thou lay down thy life for me? Do you think yourselves sufficiently strong to perform this heroic act for love of me? so far are you from exposing your life for me, that you will shortly deny me. Menochius.
drb › John › 13 ›  Verse 38

Commentary for John 14:4
And whither I go, you know, and the way you know. Thomas replied, we know neither. Jesus saith to him, I am the way. They knew it says S. Aug. (tract. 69.) but they did not know, that they knew it: they knew their Master, Jesus Christ, and he was the way: they also knew, that is, believed, the kingdom of heaven, but they knew not, that he was returning thither: for as yet their imaginations were upon a temporal kingdom. — I am the way, by my doctrine and example: I am the Truth, by my promises; and I am Life, by the graces I offer and give. Wi.
drb › John › 14 ›  Verse 4

Commentary for John 14:21
Now that Christ in this place speaks only of this imperfect union of affection, appears by the following words: he that keepeth my commandments, loveth me: and he that loveth me, shall be loved by my Father, and I will love him, and I will manifest myself to him: that is, by particular graces and favours, and by a recompense of glory in the next life. Wi.
drb › John › 14 ›  Verse 21

Commentary for John 15:10
As I also have kept my Father's commandments. He still speaks of himself, as man. Wi. — This frequent admonition, of keeping the commandments, proveth, that a Christian's life consists not in faith only, but in good works. B.
drb › John › 15 ›  Verse 10

Commentary for John 15:24
How can this be true, that Christ wrought greater wonders than any one else had ever done? We find recounted in the Old Testament, the miracles of Elias and Eliseus, who raised the dead to life, healed the sick, and brought down fire from heaven; of Moses, who afflicted Egypt with plagues, divided the Red Sea, for the passage of the Israelites, and brought water from the rock; of Josue, who stopped the waters of the Jordan, for the passage of the children of Israel, and in the battle of Gabaon, made the sun and moon stand still; in all which miracles, there appeared a greater manifestation of power, than in any of the miracles wrought by our Saviour, during his ministry. But to this may be answered, that the miracles of our Saviour were much more numerous than those of any of the saints of the Old Testament, even of Moses himself; particularly when we compare the few years which he preached, and manifested the glory of his Father by his miracles, with the long life of Moses: Christ did not preach full four years, whereas Moses governed the people forty years. Again, if the miracles of Jesus were not of so astonishing a nature, at least they always had for their object, the healing of the sick, and the good of the people; which the prophets have given us, as the distinguishing characteristics of the miracles of the Messias. Add to this, the ease and authority with which he performs them, which are most sensible proofs of their superiority. But what chiefly distinguishes his miracles, from those of the other saints, is, that he performed them in proof of his divinity, and of his mission, as the deliverer of Israel: whereas the prophets only perform miracles, as the ministers of the Lord, and as so many voices, which foretold the Messias. Besides, if the ancient saints could work miracles, they never could confer that power upon others, as Christ did upon his disciples, of which the Jews themselves were witnesses, in all the places whither Christ sent his disciples. We omit mentioning his resurrection, which at this time he had not performed, but had already foretold, and which was the greatest miracle that has ever been performed. Calmet.
drb › John › 15 ›  Verse 24

Commentary for John 16:20
Your sorrow shall be turned into joy, chiefly at the end of your mortal life; then you shall have a joy, never to be taken from you. Wi.
drb › John › 16 ›  Verse 20

Commentary for John 17:3
This is life everlasting; that is, the way to life everlasting, that they may know thee, the only true God, and Jesus Christ, whom thou hast sent [2]. The Arians, from these words, pretended that the Father only is the true God. S. Aug. and divers others answer, that the sense and construction is, that they may know thee, and also Jesus Christ thy Son, whom thou hast sent to be the only true God. We may also expound them with S. Chrys. and others, so that the Father is here called the only true God, not to exclude the Son, and the Holy Ghost, who are the same one true God with the Father; but only to exclude the false gods of the Gentiles. Let the Socinians take notice, that (1 Jo. v. 20.) the Son of God, Jesus Christ, is expressly called the true God, even with the Greek article, upon which they commonly lay so much stress. Wi. — Life everlasting. Both the life of glory in heaven, and of grace here, consisteth in the knowledge of God; the former in perfect vision, the latter in faith working by charity. For knowledge of God, without keeping his commandments, is not true knowledge, but unprofitable knowledge. 1 Jo. xi.
drb › John › 17 ›  Verse 3

Commentary for Acts of the Apostles 2:2
A sound, &c. Perhaps this was a kind of thunder, accompanied with a great wind, which filled with terror and awe the whole company, and disposed them to receive the gift of heaven with humility and fervour. This noise appears to have been heard over a great part of the city, and to have gathered together a great crowd, who came to learn the cause. This noise and wind were symbols of the divinity. It was thus also that formerly on Mount Sinai, thunder and lightning, the dark cloud, the smoking mountain, &c. marked the majesty of God. Calmet. — Jesus Christ, our Pasch, to answer perfectly the figure, was offered on the day of the great Jewish passover; so fifty days after, for accomplishing the like figure of the law given on Mount Sinai, He sent down the Holy Ghost on the day of their Pentecost, which meaneth fifty. But our feasts, as S. Augustin remarks, besides the remembrance of benefits past, contain great mysteries also of the life to come. Ep. cxix. c. 16.
drb › Acts of the Apostles › 2 ›  Verse 2

Commentary for Acts of the Apostles 2:44
This living in common is not a precept for all Christians, but a life of perfection and counsel, for such as are called to it by heaven. See S. Augustin in Psalm cxii. and ep. cix. the practice of which is a striking proof of the one true Church, which has come down from the apostles.
drb › Acts of the Apostles › 2 ›  Verse 44

Commentary for Acts of the Apostles 3:6
But what I have, I give thee. Though S. Luke told us, (c. ii. 43.) that the apostles did many miracles and prodigies, yet this is the first specified. In the name of Jesus of Nazareth, (known by that name, though of Bethlehem) arise, and walk. In the name of Jesus, lately nailed to a cross. Wi. — This is not the shadow of a great name, magni nominis umbra, but the truth of what it signifies, a Saviour. Not without reason is this name in the Canticles compared to oil, in its three-fold properties, of affording light, food, and medicine. When preached, it enlightens; thought on, it feeds us; and called on, it assuages our grief. Whence has such a sudden light of faith spread over the world, but in preaching the name of Jesus? How did this light shine, and attract the eyes of all, when proceeding like lightning from the mouth of Peter, it strengthened the weakness of the lame man's feet, and enlightened the minds of many spiritually blind? Did he not then scatter fire, when he exclaimed, in the name of our Lord Jesus Christ, arise and walk? This name is food too. Are you not refreshed, as often as you recall it to your mind? What is as powerful in consoling the mind? What so soon repairs our wearied senses, and gives new vigour to our strength; encourages virtues, cherishes chaste affections? All food is dry to me, if not seasoned with this oil; insipid, unless sprinkled with this salt. If you write, I relish it not, unless I read the name of Jesus. If your read, or speak, I take no pleasure in it, unless I hear the name of Jesus. Jesus is honey in the mouth, music to the ear, but ecstasy to the heart. This is also my medicine. Are you sad? let Jesus enter your heart, and thence ascend upon your tongue. And behold, at the rising of this star, every cloud will retire, and serenity return. Do you fall into a crime, or run on the brink of despair: call on this name of life, and you shall be restored to life, &c. S. Bernard, Serm. xv. super Cant. propè medium.
drb › Acts of the Apostles › 3 ›  Verse 6

Commentary for Acts of the Apostles 3:14-15
The just one, and the holy one, even the author of life you killed: he that is the just one promised, the Messias, the Son of God, and true God. Wi.
drb › Acts of the Apostles › 3 ›  Verse 14 through 15

Commentary for Acts of the Apostles 4:32
All things were common. Happy would it be for society, if the rich of the present day were to imitate, in some degree, this charity of the first disciples, by distributing to those that want. Both would hereby become more happy; nor would the rich derive less pleasure from such actions, than the poor. S. Chrys. hom. xi. in Acts. — That cold and fatal word, mine, and thine, which has caused so many misfortunes and wars, was banished from among them. Id. hom. de S. Philogon. — Some take this to be the origin of a monastic life: but according to the Fathers, it is rather its progress and increase; for it began in the family of Jesus Christ. The apostles, indeed, may be said to institute here that common life, which they led under Christ, our Lord, and of which Peter speaks: behold, we have left all. This life, by S. Augustin and others, is called apostolic, and there among all, wives are particularly specified. Cajetan thinks no vow was required: S. Augustin is of a different sentiment. Serm. x. de diversis & alibi.
drb › Acts of the Apostles › 4 ›  Verse 32

Commentary for Acts of the Apostles 6:6
And they, that is, the apostles, laid, or imposed hands upon them. These deacons, therefore, were designed and ordained for a sacred ministry, and not only to manage the common stock, and temporals of the faithful. This is proved, 1. By the qualifications required in such men, who were to be full of the Holy Ghost. 2. This is evident from their ecclesiastical functions mentioned in this book of the Acts, and in the epistles of S. Paul, and by the ancient Fathers. S. Stephen and S. Philip immediately preached the gospel, as we find in this, and the 8th chapter; they baptized those that were converted. In the first ages they assisted the bishops and priests at their divine office, and distributed the sacred chalice, or cup of the holy Eucharist. They succeeded as it were, the Levites of the old law. And in the chief Churches, the deacons, or the archdeacons in the first ages, had the chief administration of the ecclesiastical revenues, as we read of S. Laurence, at Rome. Wi. — Imposed hands upon them. Notwithstanding the opinions of some, that these deacons were only the dispensers of corporal food, and therefore very different from the ministers of the altar, who now bear that name, it must nevertheless be observed, that the most ancient Fathers, SS. Justin, Irenæus, &c. have acknowledged in them the two-fold character, and always style them the ministers of the mysteries of God. At the commencement of Christianity, the faithful generally received the holy Eucharist after a repast, which they took together, in imitation of our Saviour, who instituted the Sacrament after supper. Now the deacons, who presided over the first tables, after having distributed the corporeal food to the assembly, ministered also the food of life, which they received from the hand of the bishop. Thus were they ministers of both the common and sacred tables. Afterwards, they had assistants called sub-deacons, and as among the Gentile converts, there did not exist that community of goods, as at Jerusalem, their chief employment became to serve the bishop in the oblation of the holy sacrifice. Calmet.
drb › Acts of the Apostles › 6 ›  Verse 6

Commentary for Acts of the Apostles 8:1
Were dispersed. During this great persecution of the Church, those who could not conceal themselves, were dispersed into different countries. Thus did the Almighty make use of the malice of his enemies, to the greater exaltation and glory of his own name. For those who fled, carried with them the light of the gospel, wherever they went. Tirinus. — They were burning torches, which communicated of their holy fire to every place, in which they were scattered. S. Aug. Serm. cxvi. — Thus was the gospel disseminated from Jerusalem into all Judea and Samaria. — And Samaria. Though our Saviour in his life time had forbid them to preach to the Samaritans, (Matt. x. 5.) they now knew that the time of that precept was past. Wi.
drb › Acts of the Apostles › 8 ›  Verse 1

Commentary for Acts of the Apostles 9:23
When many days were passed. By the account S. Paul gives of himself, (Gal. c. i.) soon after his conversion he went into Arabia, and about three years after he might come to Damascus. Then it seems to have happened that they were for killing him, for becoming a Christian; and the brethren saved his life, by conveying him down the walls of the town in a basket. After this, he went to Jerusalem, where the disciples knew little of him, and were afraid of him, till S. Barnabas introduced him to the apostles, and gave an account of his conversion. Wi. — Many days. That is, three years. For Saul went for a time from Damascus to Arabia. Gal. i. 17. and 18. It was on his return from thence, that the Jews conspired against his life, as is here related. Tirinus.
drb › Acts of the Apostles › 9 ›  Verse 23

Commentary for Acts of the Apostles 9:41
Raising the dead to life can only be the work of God. This woman was raised to life for the comfort of the faithful, and the conversion of others. She herself might likewise have an opportunity of acquiring greater merit, otherwise the repose of another life is preferable to a return to the miseries of this world. D. Dion. Carthus.
drb › Acts of the Apostles › 9 ›  Verse 41

Commentary for Acts of the Apostles 11:29
Who dwell in Judea. Most of the faithful in Jerusalem, who wished to live perfect lives, had sold their possessions, and placed the price in the hands of the apostles; and many others, who had not voluntarily relinquished their property, had probably lost most of it in the persecutions. Hence arose the particular distress of the brethren in Jerusalem, to relieve which the Gentiles made collections. It was meet, that they who had been made partakers of their spiritual goods, should now in time of need administer to them of their temporal substance. De Dion. Carth. — Imitate the alms of these primitive Christians, and make to yourselves provision against another life. Oh how many are now clothed in silks, and abound in pleasures, but are naked and void of every thing, that will bear examination on the day of judgment! S. Chrys. hom. xxvi. in Act.
drb › Acts of the Apostles › 11 ›  Verse 29

Commentary for Acts of the Apostles 13:36
After he had served in his generation. That is, in his life-time, saw corruption, or was corrupted in the grave. Wi.
drb › Acts of the Apostles › 13 ›  Verse 36

Commentary for Acts of the Apostles 13:48
As many as were pre-ordained to eternal life, [3] by the free election, and special mercies, and providence of God. Wi. — Some understand this as if it meant, predisposed by their docility, to receive the word of life. But the Fathers unanimously understand it literally of predestination, which is defined by S. Thomas, serm. i. qu. 23. a. 1. "The disposition of God, by which he prepares, what he will himself perform, according to his infallible foreknowledge." In other words, it is the manner in which God conducts a reasonable creature to its proper destiny, which is eternal life. In this mystery of the Catholic faith, which cannot be clearly explained to human understanding, because it is a mystery, there are nevertheless several points, which we know for certain. 1st. Though it is certain, that this decree of the Almighty is infallible, and must have its effect, yet it is far removed from the blasphemy of Calvinists, who pretend that it destroys free-will, and therefore removes all motives of exertion to good works. 2d. For it is a point of Catholic faith, that this foreknowledge of the Almighty no ways interferes with man's liberty, but leaves him still a perfectly free agent, and therefore responsible for his actions. 3d. It is likewise decreed by the Council of Trent, that no one can certainly know that he is of the number of the predestined, without a special revelation to that effect. These are the most essential points, which it concerns us to know of this doctrine. As to the consequences which may be drawn from these positions, it were better for us to submit our understandings to the obedience of faith, than entangle ourselves in a maze of abstruse errors, far removed from our comprehension. Would that this sober line of conduct were pursued by many moderns, who at present talk and write so much on this subject, and to such little purpose. How excellently well does the great genius of the Latin Church, S. Augustin, say: Melius est dubitare de occultis, quam litigare de occultis! How much wiser and better is it to confess our ignorance on mysteries, than idly to dispute on mysteries! l. viii. de Gen. ad litt. c. 5.
drb › Acts of the Apostles › 13 ›  Verse 48

Commentary for Acts of the Apostles 17:22
Over-religious. [4] Or very superstitious. To be superstitious, or given to superstition, is commonly taken for a vain and groundless religious worship, but it is also sometimes used in a good sense. And perhaps S. Paul, in the beginning of his speech to so many men of learning, does not so openly blame them for being vainly and foolishly superstitious, but by their inscription, to the unknown [5] God, he takes notice how nice and exact they pretended to be, in not omitting to pay some kind of homage to any god, or gods of all other nations, whom they might not know. For some interpreters think, that by this altar they designed to worship every god of any nation, who was not come to their knowledge: or to worship that great God hinted at in the writings of Plato: or as others conjecture, that God of the Jews, of whom they might have heard such wonders, and whose name the Jews themselves said to be unknown and ineffable. However, from this inscription S. Paul takes an occasion, with wonderful dexterity, with sublime reflections, and with that solid eloquence, of which he was master, and which he employed, as often as it was necessary, to inform them, and instruct them, concerning the works of the one true God, of whom they had little knowledge, by their own fault: that this one true God made the world, and all things in it: that from one man he raised all mankind: that his presence is not confined to temples made by the hands of men, being every where, and in all creatures, preserving them every moment: that in him we live, move, and have our being, or subsist: that it is he, who hath determined the time, limits, or bounds of every empire, and kingdom, and of every man's life: that this true God, who made, preserves, and governs all things in heaven and on earth, cannot be like to gold, silver, or any thing made by the art, or fancy of men. He puts them in mind that according even to one of their own heathen poets, Aratus, men themselves are the offspring of God, being blessed with a being and knowledge above all other creatures in this world: who by the light of reason ought to seek God, and by considering the visible effects of Providence over the world, and the creatures in it, might come to the knowledge of this one God, the author of all, at least to an imperfect knowledge of him, as men find out things by feeling, or as it were, groping in the dark. He then adds, (v. 30.) that having, as it were, overlooked, and permitted men for many ages to run on in this ignorance and blindness, in punishment of their sins, (this their ignorance of one true God, the author of all things, being wilful and inexcusable) now the same true God hath been pleased to announce to all men, that henceforward they acknowledge, and worship him, that they repent, and do penance for their sins. Wi.
drb › Acts of the Apostles › 17 ›  Verse 22

Commentary for Acts of the Apostles 19:19
Curious arts. By which are here meant books of divination and magic art, to which study the Ephesians were much addicted. The price of the books burnt, amounting to a great sum, even computing the 50,000 denarii, each of them at sevenpence half-penny English money. Wi. — The value of the books here destroyed might have amounted to £1000 sterling. The Christian emperors, Constantine the Great, Valentinian, Theodosius, Marcian, and Justinian, have made laws not less strict for destroying, than those of the Church for proscribing, the use of wicked books, where danger is likely to ensue. The danger of reading them is set forth by Eusebius, l. vii. c. 6; by S. Austin, l. iii. de bap. c. 14; by S. Gregory, l. v. ep. 64. — Such baneful productions should be destroyed; for although they may possibly produce no bad effect during the life of the present possessors, no one can pretend to say into what hands they will afterwards fall, nor what evil they may hereafter occasion.
drb › Acts of the Apostles › 19 ›  Verse 19

Commentary for Acts of the Apostles 20:24
Neither do I count my life (lit. my soul ) more precious than myself, having consecrated all my endeavours, my thoughts, my life, my whole self, body and soul, to God's service. Wi.
drb › Acts of the Apostles › 20 ›  Verse 24

Commentary for Acts of the Apostles 23:6
I am a Pharisee, the son of Pharisees. [2] It may signify only a disciple of the Pharisees, though the common Greek copies have of a Pharisee. Wi. — The address of the apostle in this is great. Knowing the different dispositions of his judges, he throws disunion into their councils, in order to draw himself from danger. Such innocent artifices are allowed in the defence of a just cause. It is one of our Saviour's counsels, to use the prudence of the serpent. S. Gregory, in his Morality, (lib. xxxiv. cap. 3. and 4.) and S. Thomas in his Sum. Theol. (2. 2. quæst. 37. art. 2.) observe, that on similar occasions you may, without sin, cause divisions among the wicked; because their union being an evil, it is consequently a good thing that the enemies of peace and righteousness should be divided in sentiments and interests. It must, however, be acknowledged that this principle is very easily stretched beyond its proper limits, and therefore ought not to be acted upon but with the greatest caution and prudence. Calmet. — S. Paul knew from divine revelation that he was to go to Rome; but this did not hinder the apostle from taking every prudent care of his own life; as we may see from the following chapter.
drb › Acts of the Apostles › 23 ›  Verse 6

Commentary for Acts of the Apostles 28:31
Here terminates the history of S. Paul, as contained in the Acts of the Apostles. The other actions of this great apostle, for want of being recorded, are involved in much obscurity. That he obtained his liberty again, and made many voyages to carry the light of the gospel into many countries, is certain: but nothing is known as to the manner or time. He finished his labours by martyrdom, being beheaded at Rome in the 66th of the Christian æra, and the 13th of Nero. What a degree of virtue might we not attain, were we animated by the spirit and courage of a S. Paul. Let us at least try to imitate his example; and, if in dangers and difficulties we cannot clothe our souls in adamant, as he did, we may certainly avoid yielding ingloriously to every light impression. Let us at an humble distance tread in his footsteps and live so that we may navigate in safety the boisterous ocean of life, and by the grace of Jesus Christ arrive at the port, where danger is no more to be apprehended. S. Chrys. hom. lv. in Act. ad finem.

drb › Acts of the Apostles › 28 ›  Verse 31

Commentary for Romans 1:16
For it is the power of God unto salvation to every one; that is, it brings powerful helps to all, both Gentiles and Jews, in order to their salvation. — To the Jew first, inasmuch as the gospel is to be first preached to the Jews. Wi. — The promises of salvation were first made to the Jews. Jesus Christ preached to the Jews only, and forbad his disciples, during his life-time, to preach to any other nation. And after his resurrection, when they had full powers to preach every where, they did not turn to the Gentiles, till the Jews had refused to hear them. A miracle was necessary to determine S. Peter to communicate the gospel to the uncircumcised; and S. Paul, in every place, first addressed himself to the Jew, and then to the Gentile. The apostle here sweetly endeavours, in an indirect manner, to silence the presumption of the Romans, who seemed to raise themselves above the Jews, and believed they had merited the grace of vocation to the faith. Calmet.
drb › Romans › 1 ›  Verse 16

Commentary for Romans 4:5
Abraham, before his vocation, was an idolater, according to Josephus; (Ant. of Jews, lib. i. ch. viii.) according to some of the Rabbins, and as the Scripture itself seems to insinuate, Josue ch. xxiv. Isa. xliii. Wisdom x. Judith v. He did not then merit his vocation to the faith by his works. But when God had called him, and made him depart from his country, when he promised to him an innumerable posterity, Abraham believed in his promises, and it was reputed to him unto justice, that his faith and his justice were the pure gift of God. His faith was not a dead and speculative faith only, but an active faith, a faith animated by charity, as appears from the sequel of his life. Calmet.
drb › Romans › 4 ›  Verse 5

Commentary for Romans 4:8
Blessed is the man to whom the Lord hath not imputed sin. That is, blessed is the man who hath retained his baptismal innocence, that no grievous sin can be imputed to him. And likewise, blessed is the man who, after falling into sin hath done penance, and leads a virtuous life by frequenting the sacraments necessary for obtaining the grace to prevent a relapse, that sin is no more imputed to him. Ch.
drb › Romans › 4 ›  Verse 8

Commentary for Romans 6:19
I speak a human thing, [2] or I am proposing to you what is according to human strength and ability assisted by the grace of God, with a due regard to the weakness and infirmity of your flesh. The sense, according to S. Chrys. is this, that the apostle having told them they must be dead to sin, lead a new life, &c. he now encourages them to it, by telling them, that what is required of them is not above their human strength, as it is assisted by those graces which God offers them, and which they have received. Where we may observe that these words, I speak a human thing, are not the same, nor to be taken in the same sense, as cap. iii. 6. when he said, I speak after a human way, or I speak like men. Wi. — What I ask of you, Christian Romans, is, that you so earnestly labour for your sanctification as to improve daily in virtue, as formerly you plunged every day deeper and deeper into vice. Menochius.
drb › Romans › 6 ›  Verse 19

Commentary for Romans 8:14
They are the sons of God, by this new grace of adoption, by which also they call God, Abba; that is to say, Father, whereas under the former law of Moses, God rather governed his people by fear; they were his servants, we are his sons; and if sons, also the heirs of God, with the promise of an eternal inheritance in his kingdom, provided we suffer for Christ's sake, as he suffered for us. And surely the short sufferings in this world have no proportion, nor can be put in balance with the future endless glory, which is promised and prepared for us in heaven. Wi. — Abba is a Syriac word, which signifies my father. This is properly the word of free and noble children; for amongst the Hebrews, the children of slaves were not allowed to call their fathers Abba, nor their mothers Imma. This kind of expression was very rarely used under the old law. The Hebrews called the Almighty their Lord, their God, their Salvation, their King, their Protector, their Glory, &c. but seldom their father, scarcely ever, except in the case of Solomon, who was a particular figure of the Messias, the true Son of God. On this account God said to him: "He shall call me Father and God; and I will be to him a Father, and will treat as my first-born." But it is the property of the Christian to call the Almighty his Father with confidence indeed, yet tempered with a filial awe; remembering at the same time that he is his judge. Calmet. — Mat. Polus says that not any one of the just dared to call God, my Father, before the coming of Christ, as this favour was reserved for the time of the gospel. In hunc. locum. A. — S. Chrys.[1] takes notice, that God was also called the Father of the Israelites, and they his children, in the Old Testament, when God rather governed his people by fear of punishments, and promises of temporal blessings, but not in that particular manner as in the new law. Wi. — The Spirit himself, &c. By the inward motions of divine love, and the peace of conscience, which the children of God experience, they have a kind of testimony of God's favour; by which they are much strengthened in the hope of their justification and salvation; but yet not so as to pretend to an absolute assurance, which is not usually granted in this mortal life: during which we are taught to work out our salvation with fear and trembling. Phil. ii. 12. And that he who thinketh himself to stand, must take heed lest he fall. 1 Cor. x. 12. See also Rom. xi. 20, 21, 22. Ch. — He hath given to us, says S. John, (c. i. 12.) the power, or dignity, of being the sons of God. Christ taught us to pray, and to begin our prayers with our Father, &c. Matt. vi. 9. Wi.
drb › Romans › 8 ›  Verse 14

Commentary for Romans 8:19
The expectation [2] of the creature. He speaks of the corporal creation, made for the use and service of man; and, by occasion of his sin made subject to vanity, that is, to a perpetual instability, tending to corruption and other defects; so that by a figure of speech, it is here said to groan and be in labour, and to long for its deliverance, which is then to come, when sin shall reign no more; and God shall raise the bodies, and united them to their souls, never more to separate, and to be in everlasting happiness in heaven. Ch. — Waiteth for the revelation of the sons of God. That is, for the time after this life, when it shall be made manifest that they are the sons of God, and heirs of the kingdom of his glory. Several interpreters understand all creatures whatsoever, even irrational and inanimate creatures of this world, which are represented as if they had a knowledge and sense of a more happy condition, of a new unchangeable state of perfection, which they are to receive at the end of the world. See 2 Pet. i. 13. Apoc. xxi. 1. Now every insensible creature is figuratively brought in groaning like a woman in labour, waiting, and wishing for that new and happy state; but in the mean time unwillingly made subject to vanity, i.e. to these changeable imperfections of generations and corruptions, which then they shall be delivered from. Wi. — The creature, &c. The creatures expect with impatience, and hope with confidence, to see a happy change in their condition; they flatter themselves that they will be delivered from the captivity of sin, to which man has reduced them, and enter into the liberty of the glory of the sons of God. Not that the inanimate creation will really participate the happiness and glory of the elect; although in some sense they may be said to have part in it, since they will enter into a pure, incorruptible and perfect state to the end of ages. They will no longer be subject to those changes and vicissitudes which sin has brought upon them; nor will sinful man any longer abuse their beauty and goodness in offending the Creator of all. S. Ambrose and S. Jerom teach that the sun, moon, and stars will be then much more brilliant and beautiful than at present, no longer subject to those changes they at present suffer. Philo and Tertullian teach that the beasts of prey will then lay aside their ferocity, and venomous serpents their poisonous qualities. Calmet. — Other, by the creature or creatures, understand men only, and Christians, who groan under miseries and temptations in this mortal life, amidst the vanities of this world, under the slavery of corruption; who having already (v. 23.) received the first-fruits of the Spirit, [3] the grace of God in baptism, have been made the children of God, and now, with expectation and great earnestness, wait and long for a more perfect adoption of the sons of God: for the redemption of their bodies, when the bodies, as well as the souls of the elect, shall rise to an immortal life, and complete happiness in heaven. Wi.
drb › Romans › 8 ›  Verse 19

Commentary for Romans 8:29
For whom he foreknew, he also predestinated to be made conformable to the image of his Son, in suffering with Christ, in following his doctrine, in imitating his life. This foreknowledge of God, according to S. Augustin,[6] is not merely a foreseeing of what men will do by the assistance and graces of God's ordinary providence, much less a foreseeing of what they will do by their own natural strength, as the Pelagian heretics pretended: but is a foreknowledge including an act of the divine will, and of his love towards his elect servants; (as to know in the Scriptures, when applied to God, is many times the same as to approve and love) God therefore hath foreseen or predestinated, or decreed that these elect, by the help of his special graces, and by the co-operation of their free-will, should be conformable to the image of his Son, that so his Son, even as man, might be the first-born, the chief, and the head of all that shall be saved. Wi. — God hath preordained that all his elect shall be conformable to the image of his Son. We must not here offer to dive into the secrets of God's eternal election: only firmly believe that all our good, in time and eternity, flows originally from God's free goodness; and all our evil from man's free will. Ch.
drb › Romans › 8 ›  Verse 29

Commentary for Romans 8:31
What shall we then say to these things? That is, though we live amidst temptations and afflictions in this life, we need not fear as long as we are faithful in the service of God, under his protection. — If God be for us, who is against us, or who shall hinder us from being saved. Wi.
drb › Romans › 8 ›  Verse 31

Commentary for Romans 8:39
So powerful and efficacious, so certain and unchangeable is the love of God, which conducts us to the kingdom of bliss, that no creature can separate us from it, either by making us cease to love him, or by frustrating our love of its effect, viz. life everlasting. Estius.
drb › Romans › 8 ›  Verse 39

Commentary for Romans 10:5-7
Moses (Lev. xviii. 12.) wrote that the justice which is of the law . . . shall live by it. That is, shall have the recompense of a long temporal life, or even an everlasting life, by joining a faith in Christ their Redeemer, that was to come. But the justice which is of faith, speaketh thus, that is, Moses speaketh thus of it, (Deut. xxx.) say not in thy heart, who shall ascend into heaven? &c. the apostle gives us the spiritual sense of the words, by adding, to bring Christ down, &c. The sense is, that it is now fulfilled in the new law, when Christ is come from heaven by his incarnation, and is also again risen from the abyss by his resurrection: and therefore,
drb › Romans › 10 ›  Verse 5 through 7

Commentary for Romans 12:1
With this chapter S. Paul begins his second part, in which he gives us most excellent lessons of morality, after which every Christian should aim to form his life, and thus resemble Jesus Christ and his saints. A. — That you present your bodies a living sacrifice. And how must this be done? says S. Chrys. hom. xx. Let the eye abstain from sinful looks and glances, and it is a sacrifice; the tongue from speaking ill, and it is a sacrifice, &c. — Your reasonable service, or worship,[1] from you; nothing being more reasonable, than for men to serve God with their souls and bodies, &c. Wi.
drb › Romans › 12 ›  Verse 1

Commentary for Romans 13:11
Now our salvation is nearer than when we believed. Some will have the sense to be, that our salvation is now nearer, when the gospel is preached, and Christ offers us his graces, than when we believed the Messias was to come. Others expound it, that the more of our life is spent, we come nearer to the judgment of God, and to the salvation promised in heaven. Wi.
drb › Romans › 13 ›  Verse 11

Commentary for Romans 13:13
Let us walk honestly as in the day. As men are accustomed to do in the light, without being afraid that their works come to light. — Not in rioting and drunkenness, not in chambering, [3] not in beds and impurities, not in immodest disorders. Wi. — The night of the present life full of darkness, of ignorance, and of sin, is already far advanced; and the day of eternity approaches: let us therefore cast off the works of darkness. V.
drb › Romans › 13 ›  Verse 13

Commentary for 1 Corinthians 1:21
For seeing that in the wisdom of God, &c. That is, by the works of the divine wisdom, by the visible creatures of this world, and the effects of his providence, the world had not wisdom, or was not wise enough, to know and worship God, as they might, and ought to have done: it pleased God to shew his power by the foolishness of preaching, by sending illiterate men to preach a God crucified, which to human wisdom seems a folly, and to save men by this belief. Wi. — The gospel, which I announce to you, though it appears folly to the vain philosopher, is the wisdom of God; and whilst it exhibits the picture of a crucified God, and teaches us the mortification of our senses, promises a happiness in the next life, not to be found in this. Vat. Grot. Tir. Just.
drb › 1 Corinthians › 1 ›  Verse 21

Commentary for 1 Corinthians 2:14-15
But the sensual man, &c. They who are led away by sensual pleasures, do not even perceive or understand spiritual things; they seem foolish to them, and a folly to seek after them; because such things must be spiritually examined, that is, examined by the Spirit of God, which they have not. — But the spiritual man judgeth all things, passeth a right judgment, not only of the things of this life, as carnal men can do, but even of spiritual things, which concern his eternal salvation. — And he himself is judged by no one, that is, by no one, who is not spiritual, or who is not taught by the Spirit of God, to pass a right judgment: the sense also may be, that he cannot be justly blamed or condemned by any worldly man, who knows not how to judge of such spiritual things. Wi. — The sensual man is either he who is taken up with sensual pleasures, with carnal and worldly affections: or he who measureth divine mysteries by natural reason, sense, and human wisdom only. Now such a man has little or no notion of the things of God. Whereas the spiritual man, in the mysteries of religion, takes not human sense for his guide; but submits his judgment to the decisions of the Church, which he is commanded to hear and obey. For Christ hath promised to remain to the end of the world with his Church, and to direct her in all things by the Spirit of truth. Ch.
drb › 1 Corinthians › 2 ›  Verse 14 through 15

Commentary for 1 Corinthians 4:3
Or by human judgment. Lit. by human day. The sense, says S. Jerom, is, by any human judgment, or by men, whose judgment is in the day, or time of this life: but God judges in his day, after this life, and chiefly at the last day of judgment. — Neither do I judge myself, so as to look upon myself absolutely certain of the state of my soul, or that I am for certain justified, though I am not conscious to myself of any thing, because I am to be judged by an omniscient God, the great searcher of hearts, who perhaps may discover faults, which I, partial to myself, overlook. Now if S. Paul durst not say, he was justified, what presumption is it for others to pretend to an absolute certainty, that they are just in the sight of God! Wi.
drb › 1 Corinthians › 4 ›  Verse 3

Commentary for 1 Corinthians 6:1
Go to law before the unjust. S. Paul here dissuades the new Christians from carrying their differences and causes about their temporal concerns before judges who were infidels, especially seeing the saints and the elect shall one day judge, that is, condemn all the wicked, and even the apostate angels, by approving the sentence which Christ shall pronounce against them at the day of judgment. Wi. — It was not unusual in the primitive ages, and even under Christian emperors, for the Catholics to refer their disputes to the bishop, and to abide by his decision, as Possidius informs us, in the life of S. Augustin. Est.
drb › 1 Corinthians › 6 ›  Verse 1

Commentary for 1 Corinthians 7:7-8
I would, or I could wish you all were even as myself, and as it is said in the next verse, to continue unmarried as I do. From hence it is evident, that S. Paul was not then married, who according to the opinion of the ancient fathers, was never married. But when the apostle says, I would this as to you all, he only signifies what could be wished for, the particular good of every one considered as a particular person, but what cannot be hoped for, considering the state of mankind in general, and the temptations, and frailty of men. — But every one hath his proper gift from God, so that some prudently embrace a single life, and also make a religious vow of always living so, as it has been practised by a great number both of men and women in all ages, ever since Christ's time. Others have not this more perfect gift: they find themselves not disposed to lead, or vow a single life, they marry lawfully: it is better to marry than to burn, or be burnt by violent temptations of concupiscence, by which they do not contain themselves from disorders of that kind. It is against both the Latin and Greek text to translate, they cannot contain themselves, as in the Prot. and Mr. N . . . 's translation. Dr. Wells, in his paraphrase, gives the sense of this place in these words: The inconveniences of marriage are to be undergone, rather than such sinful imaginations, or practises, as arise from the flames of an ungovernable lust. They therefore that are unmarried or widows, (to whom S. Paul speaks in these two verses) may have recourse to marriage as a remedy. But let it be observed, that when S. Paul allows of marriage, he speaks not of those who have already made a vow of living always a single life. Vows made to God must be kept. Ps. lxxv. 12. Eccl. v. 3. And S. Paul expressly says of such persons, who have made a vow of perpetual continency, and afterwards marry, that they incur damnation, because they violate their first faith, or vow made to God. See 1 Tim. v. 12. This saying, therefore, it is better to marry than to burn, cannot justify the sacrilegious marriages of priests, or of any others who were under such vows. There are other remedies which they are bound to make use of, and by which they may obtain the gift of continency and chastity. They must ask this gift by fervent prayers to God, who gives a good spirit to them that ask it. Luke xi. 15. They must join fasting, alms, and the practice of self-denials, so often recommended in the gospel. See the annotations on Mat. xix. The like remedies, and no others, must they use, who being already in wedlock, are under such violent temptations, that they are continually in danger of violating, or do violate the chastity of the marriage-bed. For example, when married persons are divorced from bed and board, when long absent from one another, when sick and disabled, when one has an inveterate aversion to the other: they cannot marry another, but they can, and must use other remedies. Wi.
drb › 1 Corinthians › 7 ›  Verse 7 through 8

Commentary for 1 Corinthians 7:17
But[3] as the Lord hath distributed, . . . and called every one, &c. S. Paul proceeds to other points of discipline, that persons converted may remain and continue in the same employments, and lawful state of life as before, that it is nothing to the purpose, whether before his conversion he was a circumcised Jew, or an uncircumcised Gentile, circumcision being no longer of obligation in the new law. If any one that is converted was a bond-man, or a slave, let him not be concerned at this, but use it rather, [4] which many interpret, let him rather endeavour to be made free, though S. Chrys. and others understand, let him rather remain content with his servile condition. Perhaps it was an admonition to those new converts, who might imagine that their Christian liberty exempted them from being servant of men. However, he gives them this great comfort, that such an one is the Lord's free-man, that is, whoever is a Christian, and in the grace of God; but he adds, let him not be a slave to men, that is, not follow their sinful ways, nor consent to any thing that is criminal. Wi. — All consists in doing the will of God, by loving him with our whole heart; without this, all is illusion. To attach ourselves to exterior practices contrary to the order of God, is the superstition of circumcision; to despise what comes from God, is the pride of uncircumcision.
drb › 1 Corinthians › 7 ›  Verse 17

Commentary for 1 Corinthians 7:25-28
Now concerning virgins, &c. He turns his discourse again to the unmarried, who (if they have made no vow) may lawfully marry, though he is far from commanding every one to marry, as when he says, seek not a wife. And such shall have tribulation of the flesh, cares, troubles, vexations in the state of marriage, but I spare you, I leave you to your liberty of marrying, or not marrying, and will not discourage you be setting forth the crosses of a married life. Wi.
drb › 1 Corinthians › 7 ›  Verse 25 through 28

Commentary for 1 Corinthians 7:30
And they who weep. In this passage the apostle teaches us, in the midst of our greatest afflictions not to suffer ourselves to be overwhelmed with grief, but to recollect that the time of this life is short, and that temporary pains will be recompensed with the never-fading joys of eternity. Est.
drb › 1 Corinthians › 7 ›  Verse 30

Commentary for 1 Corinthians 7:38
He that giveth her not, doth better. And more blessed shall she be, if she so remains, according to my counsel. It is very strange if any one, who reads this chapter without prejudices, does not clearly see, that S. Paul advises, and prefers the state of virginity to that of a married life. — I think that I also have the spirit of God. He puts them in mind, by this modest way of speaking, of what they cannot doubt of, as to so great an apostle. Wi. — It is worthy our notice, that S. Paul on every occasion avoids the least appearance of vanity, and frequently when delivering his own opinion, gives us only a hint, hoping that we shall supply the rest. Of this apostle's modesty in this particular, we have many instances in his writings, as in v. 26. "I think, therefore, that this is good;" and likewise in chap. iv. v. 9. "For I think that God." Estius.
drb › 1 Corinthians › 7 ›  Verse 38

Commentary for 1 Corinthians 8:13
If meat scandalize. That is, if my eating cause my brother to sin. Ch. — Can we put any meat, or life itself, in competition with a soul, and the blood of Christ, which has been shed for that soul, when we know the value of each!
drb › 1 Corinthians › 8 ›  Verse 13

Commentary for 1 Corinthians 9:1
Am not I free? The apostle in this place wishes to teach the Corinthians, how careful and solicitous they should be not to give cause for scandal to their neighbour, and how anxious for his spiritual welfare, informing them, that as he refused to take even what he had a just right to, as a minister of the altar, that is, to live by the altar, so they must do in like manner, abstaining even from things lawful, for the good of religion. Estius. — Am not I an apostle? &c. S. Paul here, to the 20th verse, answers those reflections, which the new preachers at Corinth made against him and Barnaby, as if they were only an inferior kind of apostles. To this he answers, that he had seen Jesus Christ, who appeared to him. He tells the Corinthians, that they at least, ought to respect him as their apostle, who had converted them. He tells them, that when any persons ask about his apostleship, he has this to say for himself, that he not only laboured as an apostle in converting them, but also laboured without taking of them what might supply him and his companions with necessaries, as to meat and drink. He insists upon this particular circumstance, to shew he did not preach Christ for gain-sake; and at the same time brings seven or eight proofs to shew that he, and all who preach the gospel, have a power and a right to be maintained with necessaries by them to whom the preach. 1. He had a title to be supplied with necessaries, as being an apostle. 2. And by them, as being their apostle. 3. By the example of a soldier, who has a right to be paid: of a husbandman, who has a right to partake of the fruit of his labours: of a shepherd, nourished by the milk of the flock. v. 7. 4. He brings the example of those who threshed, or trode out the corn by oxen, as it was formerly the custom, that the threshers, nay even the oxen, when treading out the corn, were not to be muzzled according to the Scripture, (Deut. xxv.) but were to eat, and to be fed with the corn or straw; much more men that labour, are to be fed with the fruit of their labours. v. 8. 9. 10. 5. Nothing is more reasonable than to supply those with corporal and temporal things, who labour to procure spiritual and eternal blessings for others. v. 11. 6. They who preached to the Corinthians after S. Paul, were maintained by them; had not he and Barnaby as much right as they? v. 12. 7. He shews it by the examples of the ministers and priests in the law of Moses, who had a share of the sacrifices and victims offered, and who, serving the altar, lived by the altar. v. 13. 8. He brings the authority of our Saviour, Christ, who said to his apostles, (Matt. x. 10.) that a labourer is worthy of his meat, or of his reward, as it is said, Lu. x. 7. But S. Paul puts them in mind, (v. 15.) that he did not make use of his right, as to any of these things: that he does not write in this manner, to get or have any thing of them hereafter: nay, he makes warm protestations, says S. Chrys.[1] that he will take nothing of them; that he will preach without putting others to any cost; (v. 18.) that he will accept of nothing, lest thereby he put any obstacle to the gospel, or gave any person occasion to say he preached for gain. He tells them, it is better for him to die, than, by taking any thing of them, to make void this, which he has to glory in, and to justify himself against his backbiting adversaries: the sense is, that he is willing to spend his life as well as his labours among them, sooner than in these circumstances receive any temporal reward from them. Yet when the circumstances were different, he received of the Philippians (Philip. iv. 15.) enough to supply him in his necessities. He also tells them here, that he does not pretend to glory of boast for having preached: this being a necessary duty. — For if I do this thing willingly, I have a reward. The sense seems to be, if I do this office cheerfully, and with a right intention to please God only, I shall have a copious reward prepared for such a labourer: if unwillingly, and imperfectly, and not with a pure intention, I cannot expect such a reward; though still a dispensing of it is entrusted to me; that is, it is always my duty to preach. Others, by willingly, understand the doing of it in so perfect a manner, as not to receive any thing, and unwillingly, when they would scarce do it, at least so zealously, unless they received what would maintain them. Wi.
drb › 1 Corinthians › 9 ›  Verse 1

Commentary for 1 Corinthians 9:5
It appears certain, from the testimony of the fathers, that S. Paul was not in the state of wedlock. S. Jerom informs us that the apostle is here speaking of such holy women who, according to the Jewish custom, supplied their teachers with the necessaries of life, as we see was done to Christ himself. It is evident from ancient records that this was a very prevalent custom in Judea, and therefore a cause of no scandal; but to the Gentiles this custom was unknown, and therefore lest it might prove a cause of scandal to any, S. Paul did not allow any woman to follow him as a companion. Tertul. denies, with S. Aug. and S. Jerom, that S. Paul is here speaking of his wife. Estius, Calmet. — A woman, a sister. [2] Some erroneous translators have corrupted this text, by rendering it, a sister, a wife; whereas it is certain, S. Paul had no wife, (c. vii. v. 7. 8.) and that he only speaks of such devout women, as according to the custom of the Jewish nation, waited upon the preachers of the gospel, and supplied them with necessaries. Ch. — And to what end could he talk of burthening the Corinthians with providing for his wife, when he himself clearly affirmeth that he was single? C. vii. v. 7. and 8. This all the Greek fathers affirm, with S. Aust. de op. Monach. c. iv. S. Jer. adv. Jovin. c. xiv. &c. &c.
drb › 1 Corinthians › 9 ›  Verse 5

Commentary for 1 Corinthians 10:6
In a figure of us. That is, this was done and written to teach us, what we may expect, if we imitate the murmurs, infidelities, ingratitude, and disobedience of the Hebrew people. Unless we renounce our irregular desires, unless we mortify our passions, baptism and communion will prove our greater condemnation. The greatest graces are but subjects of alarm, unless our life correspond with them.
drb › 1 Corinthians › 10 ›  Verse 6

Commentary for 1 Corinthians 11:24
Juvenius, a native of Spain, and a priest, who flourished under Constantine the Great, about the year 329, has left us the life of Christ in hexameter verse, where speaking of the institution of the eucharist, he says, "Christ taught his disciples, that he delivered to them his own body;" and when he gave them the chalice, "he taught them that he had distributed to them his blood: and said, this blood remits the sins of the people: drink this, it is mine." Bibl. Max. P. P. T. iv. p. 74.

Discipulos docuit proprium se tradere corpus,

Edocuitque suum se divisisse cruorem.

Atque ait: Hic sanguis populi delicta remittit:

Hunc potate meum.

drb › 1 Corinthians › 11 ›  Verse 24

Commentary for 1 Corinthians 12:12
As the body is one, &c. From this comparison of the mystical body of Christ, that is, of his Church, to a man's natural body, he brings excellent instructions. 1. That as all members and parts, make up the same body, so also is Christ; that is, so it is in the Church of Christ, which is his mystical body. 2. As all the parts of man's body are enlivened by the same soul, so all in the Church have their life from the same Spirit of God in baptism, and in the sacraments instituted by our Saviour, Christ; in which we are made to drink of the same spirit. 3. As all the members, that have such different offices and functions, do but constitute one complete body, so is it in the Church of Christ. 4. As those that seem the less considerable parts of the human body, are no less necessary for the subsistence and harmony of the whole, and stand in need of one another, (for example, the head stands in need of the feet) so in the Church, &c. 5. He takes notice, that in a natural body, the less honourable, the baser, and as they are called, the uncomely parts, are clothed with greater care and decency, Lit. have a more abundant honour bestowed upon them, so in the mystical body, no less, but even a greater care is to be taken of the weaker, and more infirm members, of the poor, the weak, the ignorant; and in the spirit of charity and love, that there may be no divisions or schisms, but a brotherly union: that if one suffer, another compassionate and assist him, &c. Wi.
drb › 1 Corinthians › 12 ›  Verse 12

Commentary for 1 Corinthians 13:2-3
These prove that faith without good works, and especially charity for God and our neighbour, cannot avail to eternal life; faith and charity are both essentially necessary. Hence S. Augustin declares, that where there is not true faith, there cannot be justice; because the just man liveth by faith: and where charity is not, there can be no justice, which if they had, they would never tear in pieces the body of Christ, which is the Church. De fid. ad Pet. c. xxxix.
drb › 1 Corinthians › 13 ›  Verse 2 through 3

Commentary for 1 Corinthians 13:8
Prophecies and tongues last no longer than this life. — Knowledge shall be destroyed, that is, that imperfect knowledge we have in this world. For now we know only in part, we only see, as it were, through a glass, and imperfectly. — Faith, which is of things that appear not, and hope, which is of things that we enjoy not, will cease in heaven, but charity, the greater, or greatest even of these three, will remain, and be increased in heaven. Wi.
drb › 1 Corinthians › 13 ›  Verse 8

Commentary for 1 Corinthians 15:32
With beasts at Ephesus. He seems to mean, with men as cruel and brutal as beasts: for there is not sufficient reason to think that at Ephesus he was exposed to beasts in the amphitheatre. Wi. — Interpreters are divided upon this passage. Calmet is of opinion that S. Paul was exposed in the amphitheatre at Ephesus, but was secured from all injury by the all-powerful hand of God: he produces the testimony of S. Chrys. Theo. S. Amb. S. Cyp. and S. Hil. all of whom understand this passage in the literal sense. Nicephorus cites a book, entitled The Travels of S. Paul, in confirmation of this fact, wherein (he informs us) there is a long account of this transaction. S. Jerom says, that S. Paul was condemned by the governor of Ephesus to be devoured by beasts. Estius seems to maintain the same opinion as Chall. To inspirit us to combat, it is advisable to turn our eyes frequently to a future life. The brevity of the present is a principle common to the morality of Jesus Christ, and to that of Epicurus. But how contrary are the conclusions! Why should we not rather say: "Let us watch, and fast, and pray, and do penance, for to-morrow we die; and after that, judgment." — Let us eat and drink, &c. That is, if we did not believe that we were to rise again from the dead, we might live like the impious and wicked, who have no belief in the resurrection. Ch.
drb › 1 Corinthians › 15 ›  Verse 32

Commentary for 1 Corinthians 16:13
A Christian is a soldier, environed and attacked on all sides by enemies. It is his duty to guard against surprise. He should never abandon the post of faith, nor the fortress of the Church, unless he wish to fall an easy prey to his adversaries. He should fight with courage, and after each attack, carefully repair the breaches made by the enemy, that he may be in a condition to sustain fresh attacks by charity, which is the principle, the soul, the life, and heart of our every action.
drb › 1 Corinthians › 16 ›  Verse 13

Commentary for 1 Corinthians 16:24
Happy, thrice happy the pastor, whose life, labours, zeal, and the testimony of his own conscience, embolden him to say with S. Paul, that he loves the flock of Jesus Christ, that he only loves them for Jesus Christ, and in Jesus Christ, by virtue of the Holy Spirit.
drb › 1 Corinthians › 16 ›  Verse 24

Commentary for 2 Corinthians 1:11
That for this gift, [3] or favour, obtained for us by many persons, &c. The words and construction are obscure, both in the Latin and Greek. It would seem a tautology if translated, that by many persons thanks may be rendered by many. Therefore the sense must be, that God must now be thanked by many persons for the benefit in preserving my life, and hearing the prayers of many persons, who before had prayed for my life. Wi. — S. Paul in soliciting the prayers of the Corinthians, did not suppose that this was derogatory to Christ's mediation, nor to the hope he had in God. And can it be more dishonourable to God to solicit the aid of saints in heaven than of sinners on earth? Or is it to be supposed, asks S. Jerom, that the intercession of our fellow-men beneath, is more available with God, than the prayers of those, who enjoy the beatific vision above. Cont. Vigil.
drb › 2 Corinthians › 1 ›  Verse 11

Commentary for 2 Corinthians 1:21-22
This must needs be true, because he is God, who hath confirmed us with you, both us and you in Christ, in the faith, and grace of Christ crucified, who hath anointed us with divine graces, who hath sealed us, as it were, by an indelible character, in the sacraments of baptism, and confirmation, and ordination, when we were made ministers of Christ, who in this manner hath given the pledge [5] of his holy Spirit in our hearts, a sufficient pledge and earnest of his graces in this life, and of the glory he has prepared for us in the next. Wi. — By these texts, and Eph. iv. the Catholic Church teaches, that we are anointed and consecrated to the service of God, and sealed with a spiritual and distinctive mark, called by divines, a character, (see S. Jer. in Eph. iv. S. Cyril, cateches. 17.) which, as it is indelible, can never be iterated. The same is true of confirmation, and holy orders. See S. Aug. cont. Parm. c. xiii. & Conc. Tarrac. c. vi.
drb › 2 Corinthians › 1 ›  Verse 21 through 22

Commentary for 2 Corinthians 3:5-6
To think any thing of ourselves, that may deserve a reward in heaven. — But Christ hath made us fit ministers of his New Testament by the Spirit: for the letter of the Old Testament killeth, but the Spirit of the New Testament giveth life. Wi. — The letter. Not rightly understood, and taken without the spirit. Ch. — This verse, (6th) refers to that in the last chapter, where he says: And for these things who is so fit? Who is so capable of such a ministry? It is God alone who gives us strength, light and grace. I am far from giving a part only to God, and a part to myself. It all exclusively belongs to him. S. Chrys.
drb › 2 Corinthians › 3 ›  Verse 5 through 6

Commentary for 2 Corinthians 3:17
Now the Lord is a Spirit. Many expound it, the Spirit is the Lord. And where this Lord and this Spirit is, there is liberty; i.e. by this Spirit, they who are sanctified are freed from the slavery of sin and the devil. Wi. — We must recollect what he had said before, that the letter killeth and that the Spirit giveth life; that by the Spirit was meant the gospel, and by the letter was meant the law of Moses. Here he says that God is the Spirit, in opposition to the law of Moses; that he is the Author of the liberty of the children of God, in the new law; that in the new law are found the true adorers in spirit and truth, in opposition to the spirit of servitude which animated the Jews. Calmet.
drb › 2 Corinthians › 3 ›  Verse 17

Commentary for 2 Corinthians 3:18
We all, beholding, [3] &c. i.e. we who have been called to the faith of Christ, have received a greater knowledge; and we hope and believe to be hereafter transformed into the same image, and to be in some measure like unto God, whom we shall see and enjoy, when we pass from the less glory of grace and sanctification in this life, which is the seed of glory, to the state of a more perfect glory and happiness in heaven, says S. Augustin. Wi.
drb › 2 Corinthians › 3 ›  Verse 18

Commentary for 2 Corinthians 4:10
That the life also of Jesus may be made manifest in our bodies, when we suffer, and undertake voluntary sufferings for his sake. Wi.
drb › 2 Corinthians › 4 ›  Verse 10

Commentary for 2 Corinthians 5:1
Of this habitation. [1] In the Gr. of this tabernacle; i.e. of the body. S. Chrys. takes notice that a tabernacle, or tent, is not to dwell in for a long time, but only to lodge in for a while, as this life is short; but the building God has prepared for his elect in heaven, is for eternity. Wi. — But, although the hopes of possessing this eternal mansion consoles us interiorly, and supports us under the pressure of evil, the obligation we have of purchasing it, even at the expense of our lives, does not fail to afflict us. V.
drb › 2 Corinthians › 5 ›  Verse 1

Commentary for 2 Corinthians 5:14
For the charity of Christ, the love of God, the love that Christ has shewn to me and all mankind, and a return of love due to him, presseth me on, is the motive of all that I do; because I consider that if one, our Redeemer Christ Jesus, died for all, then all were dead, and had been lost in their sins, had not Christ come to redeem us. Thus S. Aug. in many places, proving original sin against the Pelagians. Divers interpreters add this exposition, therefore all are dead; that is, ought to die, and by a new life look upon themselves as dead to sin, which is connected with what follows in the next verse. Wi.
drb › 2 Corinthians › 5 ›  Verse 14

Commentary for 2 Corinthians 5:16
Wherefore, henceforth we know no man according to the flesh; i.e. having our thoughts and hearts fixed upon Christ, as he is risen, and has prepared for us an immortal life, we know not, i.e. we do not esteem any thing in this mortal life, nor any man according to any human considerations of this life; we regard not whether they are Jews, and the sons of Abraham, or Gentiles; nay, if we have known and esteemed Christ, as descending from Abraham and David, now we know him so no longer, nor consider him as born a mortal man, but as he is risen immortal, and will bless us with an immortal and eternal glory. Wi.
drb › 2 Corinthians › 5 ›  Verse 16

Commentary for 2 Corinthians 6:1
We helping, or in the Greek, working together, that is, with God, as employed by him, or as his ministers, and ambassadors, we exhort you not to receive the grace of God in vain, by resisting his interior graces, by an idle, or a wicked life. Wi.
drb › 2 Corinthians › 6 ›  Verse 1

Commentary for 2 Corinthians 8:5
They gave their ownselves. That is, they resigned themselves and families to the care of Providence for the necessaries of life, begging that the apostle would receive their alms, which exceeded even their means. C. — And by the will of God they also gave themselves to us, that we might dispose of them, and of all that belonged to them, as we should judge proper. V.
drb › 2 Corinthians › 8 ›  Verse 5

Commentary for 2 Corinthians 9:15
For his unspeakable gift. Such is the conclusion, which the apostle puts to the subject upon alms-deeds. In the following chapter he proceeds to a new subject; but first thanks the Almighty, that he has enriched the Corinthians with so charitable a disposition. S. Chrys. Theo. and some other commentators think, that by the expression, his unspeakable gift, is meant the incarnation of Christ. The fruit of alms-deeds is the increase of grace in all justice and good works to life everlasting; God granting these blessings for a reward and recompense of charitable works, which therefore are called the seed, (v. 11. supra ) or meritorious cause of these spiritual fruits. B.
drb › 2 Corinthians › 9 ›  Verse 15

Commentary for 2 Corinthians 12:15
I most gladly will spend [2] all, and even my life, for your sake, and so as to be spent, and even sacrificed, for your souls; though the more I love you, the less you or some of you love me, a kind and modest reproach. Wi.
drb › 2 Corinthians › 12 ›  Verse 15

Commentary for 2 Corinthians 12:19
After having answered one of their objections with regard to his disinterestedness, he thus proceeds: I perceive that of old, or for a long time, you have regarded this lengthened discourse merely as an apology to justify myself from the suspicion of avarice. But we speak before God in Christ; or, God is my witness that I have acted thus only for your edification. Theodoret. — Seeking not the things that are yours, but yourselves, most willingly to spend our strength and life, and to be spent or completely exhausted for the sake of your souls.
drb › 2 Corinthians › 12 ›  Verse 19

Commentary for 2 Corinthians 13:4
He was crucified through weakness. That is, he took upon him our weak and infirm nature, in which he was made capable of suffering, and of laying down willingly his life for us on the cross. But he liveth again by the power of God, of his divine power. — We also are weak in him, like him liable to sufferings, undergoing sufferings by his example; but we shall live with him by the power of God, of which you have also a share. Wi.
drb › 2 Corinthians › 13 ›  Verse 4

Commentary for 2 Corinthians 13:12
This was customary with both Jews and Persians, as we learn from Xenophon and Herodotus, and with other oriental nations. And in process of time, from the custom of common life, it was introduced into ecclesiastial assemblies. The ancients were in the habit before they began their meal to embrace each other, to manifest by that sign their mutual cordiality and friendship; then they contributed their alms, that they might give a substantial proof of what was represented by their kiss of charity. P.
drb › 2 Corinthians › 13 ›  Verse 12

Commentary for Galatians 3:10-14
Are under a curse . . . . cursed is every man, &c. The sense of these is to be found Deut. xxvii. 26. in the Sept. Some expound them thus: curses are pronounced against every one who keeps not all the precepts of the law, but there is not any one; i.e. scarce any one, who keepeth them all; therefore all under the law are under some curse. But as it cannot be said that no one kept all the precepts, especially the moral precepts of the law, mentioned in that place of Deuteronomy; (for Zacharias and Elizabeth were both just in the sight of God, Luke i. and doubtless many others lived so as not to incur those curses, but were just and were saved, though not by virtue of the works of the law only, nor without faith in God, and in their Redeemer, who was to come) therefore others understand that all such persons fall under these curses, who think to comply with all these precepts by their own strength, or who confide in the works of the law only, without faith in Christ, the Messias, and without which they cannot be saved. This agrees with what follows, that the just man liveth by faith. Habac. ii. 4. See Rom. i. 17. — Now the law is not of faith, i.e. the works done merely in compliance with the law, are not works of faith that can save a man: but he that doth those things of the law, shall live in them; i.e. says S. Jerom, shall have a long temporal life promised in the law; or, as others say, shall have life everlasting, if they are done with faith. — Christ hath redeemed us from these curses; but to do this, hath made himself a curse for our sake, by taking upon himself the similitude of a sinner, and by dying upon the cross, as if he had been guilty of the greatest sins, having only charged himself with our sins, inasmuch as it is written: (Deut. xxi. 23.) cursed is every one who hangeth on a tree; which is to be understood, in case he deserve it for his own sins. — That the blessing of Abraham (or promised to Abraham) might be fulfilled; i.e. Christ redeemed us, that these blessings might be fulfilled on all nations, and that all might receive the promise of the Spirit, or the promised spirit of grace believing in Christ, who is now come. Wi.
drb › Galatians › 3 ›  Verse 10 through 14

Commentary for Galatians 3:15
I speak after the manner of man; or, by a comparison, says S. Chrys. common among men. If a man make or execute his last will, or any deed or contract, it stands good; no one contemns it, or pretends to annul it, or add any thing to it: how much more shall the testament, the covenant, or solemn promise which God made to Abraham, to bless all nations, stand firm and have its effect? And he said to his seed, to one, i.e. in Christ only, not to his seeds, as it were by many. It is observed, that the word seed being a collective signification, may grammatically be taken for the plural as well as for the singular number; so that we are to have more regard to S. Paul's authority, who expounds to us what is here signified by the word seed, than to the word itself. — The law which was made after four hundred and thirty years (consult the chronologists) does not make void the testament: nor the promise which God himself made to Abraham, that mankind should be blessed only by Christ. These blessings could not be by the law of Moses ordained, or delivered by angels in the hand of a mediator, to wit, of Moses, according to the common interpretation, who, in receiving and publishing the law, was as it were a mediator betwixt God and his people. — And a mediator is not of one, (but is called so, as mediating betwixt two parties) but God is one. This is to signify, that when he made the covenant or promise to Abraham, he made this promise himself, and did not make use of a mediator inferior to himself, as when he gave the law; and the law, in this respect, was inferior to the promise; but the chief difference was, that true justice and sanctification was not given by the law, for so it would have contradicted and have made void the promise made before to Moses, that the blessings of true sanctification should only be by his seed and by faith in Christ, the Son of Abraham and of David. According to the Scriptures all things (i.e. all men) were shut up together under sin, under the slavery of sin, from which they were not to be redeemed but by the accomplishment of the promise, and by the coming of Christ, by his grace, and faith in him. Wi. — Because of transgressions. To restrain them from sin, by fear and threats. — Ordained by Angels. The law was delivered by Angels, speaking in the name and person of God to Moses, who was the mediator on this occasion between God and the people. Ch. — The law was established not to occasion sin, but to manifest sin, and to punish sin. Ezechiel (xx. 11.) shews the meaning of the apostle, when he says: that God, after bringing the Israelites out of Egypt, imposed laws upon them that gave life to such as observed them. This was the decalogue, published immediately after the passage of the Red Sea; but violating these commandments, they became guilty of idolatry. To punish them, God imposed upon them precepts which are not good, and which give not life. v. 24, 25. This is the ceremonial law, which was established and published by degrees during the forty years the Israelites sojourned in the desert. It is then evident that this law was given to punish transgressions in the Israelites, and to prevent relapses. This is the sense of S. Paul.
drb › Galatians › 3 ›  Verse 15

Commentary for Galatians 5:13
An occasion to the flesh; i.e. that you abuse not, by a vicious life, that Christian liberty which Christ hath purchased for you, but be united in the spirit of charity. Wi.
drb › Galatians › 5 ›  Verse 13

Commentary for Galatians 6:9
Works of mercy are the seed of life everlasting, and the proper cause thereof, and not faith only.
drb › Galatians › 6 ›  Verse 9

Commentary for Galatians 6:15
But a new creature; but to be born anew, to receive the spiritual life of grace. Wi.
drb › Galatians › 6 ›  Verse 15

Commentary for Ephesians 2:1
He enlivened you, when you were dead. These words, he enlivened or restored to life, are necessary to express the literal sense and construction, as appears from the following fifth verse. By what is here translated offences, are commonly understood trespasses less grievous than by the word sins. Wi. — God hath quickened you, or restored you to life; these words, expressed in v. 5, are understood in this: in some editions they are expressed. V.
drb › Ephesians › 2 ›  Verse 1

Commentary for Ephesians 2:4
But God . . . hath raised us up together, both Gentiles and Jews, to life in Christ, remitting our sins by faith in him, and by the grace of our merciful Redeemer, by his pure mercy, not by any works of ours, nor merely by the works of the former law. — Hath made us in a condition to sit together in heavenly places, to be hereafter crowned in heaven. Wi.
drb › Ephesians › 2 ›  Verse 4

Commentary for Ephesians 2:19
You are no longer strangers with regard to God and his holy alliance. You are no longer travellers and vagabonds, without a God, as you were before your conversion; not knowing to whom you belonged, nor finding in paganism either solid foundation or truth, neither hopes for this nor consolation for future life. But now you are become citizens of the same city as the saints, and domestics of the house of God. Calmet.
drb › Ephesians › 2 ›  Verse 19

Commentary for Ephesians 4:13-14
Unto a perfect man, unto the measure of the age [2] of the fulness of Christ; that is, according to the measure of the full and perfect age of Christ. Of the ancient interpreters, some expound this of what shall happen in the next world, after the resurrection, when all the elect shall have bodies every way perfect; and as some conjecture, (when all who rise by a happy resurrection) shall seem to be about thirty, of the stature and age of Christ when he suffered. But others, especially the Greek interpreters, understand this verse of a spiritual perfection in this life, by which the members of Christ's mystical body meet in the unity of faith, and increase in grace and virtue by imitating Christ, and following his doctrine and example. And this seems more agreeable to what follows: that we may not now be children, tossed to and fro by the wickedness, [3] of men. The Greek word, as S. Jerom observes, may signify by the deceit or fallacy of men; by illusion, says S. Aug. And S. Chrys. tells us it is spoken by a metaphor, taken from those who cheat at dice, to gain all to themselves, to draw men into errors and heresies. Such, about that time, were the disciples of Simon the magician. Wi. — Every one must labour to become perfect in the state in which he is placed, by increasing in the knowledge and love of God, which knowledge and love of God constitute the full measure of a Christian. S. Chrysostom. — S. Austin also admits to another interpretation of this place, but prefers the former. According to him, it may mean: that all people, at the resurrection, will be raised in such a state as they would have had if they lived to the age of Christ, viz. thirty-three years. S. Thomas. — This text of the apostle, assuring to the one true Church a perpetual and visible succession of pastors, in the ministry, successors of the apostles, warranted the holy Fathers in the early ages of the Church, as it does Catholics of the present day, to try all seceders by the most famous succession of the popes or bishops of Rome. See this in S. Irenæus, l. iii. c. 3. Tertul. in præscript. Optatus. l. ii. cont. Parmen. S. Austin, cont. ep. Manic. c. iv. Ep. 165 & alibi. S. Epiphan. hæres. 27.
drb › Ephesians › 4 ›  Verse 13 through 14

Commentary for Ephesians 4:16
By what every joint supplieth, &c. S. Paul compares the Church and mystical body of Christ (as he does elsewhere) to a natural body, whose perfection depends on the harmony, union, and concurrence of all the different parts; and so in the Church, of which Christ is the head, some are apostles, some prophets, &c. and Christ hath been pleased to give them different offices, talents, and gifts, for the edifying and increase of the whole body, which is his Church, that they may no longer be like Gentiles, . . . alienated from the life of God; from such a life as God requires they should lead. Wi. — The obscurity of this verse my be thus explained: the apostle compares the mystical body of the Church, of which Christ is the head, to the natural body of man; and as the head directs different members to different operations, according to their various properties, so in the Church Christ distributes to each his proper office, that being all intent upon their relative duties, all may grow up in charity and become perfect. Estius.
drb › Ephesians › 4 ›  Verse 16

Commentary for Ephesians 5:26
Cleansing it by the laver [3] of water, in the word of life. By this washing is generally understood the sacrament of baptism; and by the word of life, not the word of the gospel preached, but the words or form used in the administration of baptism, according to Christ's institution: but this is not so certain. Wi.
drb › Ephesians › 5 ›  Verse 26

Commentary for Ephesians 5:28-31
He that loveth his wife, loveth himself. S. Paul would have this a love like that which a man hath for himself, or for his own flesh, when they are now joined in wedlock, and are become as it were one flesh and one person, as to a civil life and society. See Mat. xix. 5. The wife is to be considered as a part of the husband, as a member of his body, of his flesh, and of his bones. The words are to be taken with an allusion to what Adam said, (Gen. ii. 23.) This is now bone of my bones, &c. And so, according to the apostle, speaking figuratively, the Church, which is the spouse of Christ, is framed as it were of his bones and of his flesh sacrificed on the cross. Wi.
drb › Ephesians › 5 ›  Verse 28 through 31

Commentary for Ephesians 6:2
With a promise. This commandment being delivered with a special promise of a long life, which promise is to be understood conditionally, especially in regard to Christians, i.e. unless it be a greater favour to be taken out of the world young. Wi.
drb › Ephesians › 6 ›  Verse 2

Commentary for Ephesians 6:14
Your loins . . . with truth, both as to doctrine and a good life, keeping your baptismal promises. — Having on the breastplate of justice, not only of the particular virtue of justice, but of all virtues in general. Wi.
drb › Ephesians › 6 ›  Verse 14

Commentary for Philippians 1:21
To live is Christ. If it be his will that I live, my life shall be spent in his service. — To die, and suffer martyrdom, will be my gain, by coming to the enjoyment of Christ sooner. Wi.
drb › Philippians › 1 ›  Verse 21

Commentary for Philippians 1:27
Whether when I come, and see you, &c. This implies a doubt of his seeing them again. At least endeavour you to lead a life worthy of the gospel, according to the principles of your faith; and be not terrified by your adversaries and persecutors: God permits this for your salvation, though an occasion of perdition to your persecutors: you having the like to combat as you have seen in me, when whipped at Philippi. See Acts xvi. Wi.
drb › Philippians › 1 ›  Verse 27

Commentary for Philippians 2:30
Delivering up his life to persecutions, and to this danger that he was in by a sickness which was mortal, had not God restored him his health. He came with your charities, to supply that which was wanting on your part, or which I stood in need of; and I am persuaded you desired to do it sooner, if you had met with an opportunity. Wi.
drb › Philippians › 2 ›  Verse 30

Commentary for Philippians 3:17
Be followers of me, always in distrust of your own merits, and always eager to advance in perfection, as I am. It is a happy thing when a pastor can thus in all sincerity and simplicity address his flock. — He exhorts them to follow him in what he had taught them, and in the model of a good life, which he had set before them. He repeats to them, with tears, what he had formerly told them, that many walk and conduct themselves as enemies to the cross of Christ, to Christ crucified, by abandoning themselves to the pleasures of a sensual life, who glory in things they ought to be ashamed of. He hints at the disciples of Simon Magus, or of the Jewish doctors. Wi.
drb › Philippians › 3 ›  Verse 17

Commentary for Philippians 4:8
For the rest, brethren, whatsoever things are true, &c. Here the apostle enumerates general precepts of morality, which they ought to practise. — Whatsoever things are true. In words, in promises, in lawful oaths, &c. he commands rectitude of mind and sincerity of heart. — Whatsoever things are modest. By these words he prescribes gravity in manners, modesty in dress, and decency in conversation. — Whatsoever things are just. That is, in dealing with others, in buying or selling, in trade or business, to be fair and honest. — Whatsoever things are holy. By these words may be understood, that those who are in a religious state professed, or in holy orders, should lead a life of sanctity and chastity, according to the vows they make; but these words being also applied to those in the world, indicate the virtuous life they are bound by the divine commandments to follow. — Whatsoever things are amiable. That is to practise those good offices in society that procure us the esteem and good will of our neighbours. — Whatsoever things are of good repute. That is, that by our conduct and behaviour we should edify our neighbours, and give them good example by our actions. — If there be any virtue, if there be any praise of discipline: that those in error, by seeing the morality and good discipline of the true religion, may be converted. And finally, the apostle commands not only the Philippians, but all Christians, to think on these things: that is, to make it their study and concern, that the peace of God might be with them. Ch.
drb › Philippians › 4 ›  Verse 8

Commentary for Colossians 1:18
He is the head of the body, the church. He now speaks of what applies to Christ as man. — The first-born from the dead; i.e. the first that rose to an immortal life. Wi.
drb › Colossians › 1 ›  Verse 18

Commentary for 1 Thessalonians 1:5
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.
drb › 1 Thessalonians › 1 ›  Verse 5

Commentary for 1 Thessalonians 2:18
Satan hindered us. That is, has raised such an aversion to me among the pagans and Jews of Thessalonica, that my friends do not think it safe I should come among you. I am now detained from you by violence; but when this life is past, you shall form my joy and my crown. I will present you at the tribunal of my Saviour, and say: Behold me and my children; behold the fruits of my labours, the proofs of my fidelity, and my claims for a recompense. Calmet. — If the apostle here calls his disciples his hope, joy, glory, why may we not call the blessed Virgin Mary, or other saints, their joy and hope, for the special confidence they have in their prayers?
drb › 1 Thessalonians › 2 ›  Verse 18

Commentary for 2 Thessalonians 1:5
For an example of the just judgment of God. That is, that the persecutions and troubles you suffer in this world shew the justice of God in punishing men for their sins, even in this life, so that by these temporal pains you may be found worthy of a crown of eternal glory in the kingdom of God. Wi. — The afflictions, which are here frequently the portion of the just, are sensible proofs of the rigour with which the Almighty will, at the day of final retribution, pour out his indignation on the wicked. For, if he is unwilling to let the just be free from all temporal punishment, (though he discharges their debt of the eternal) and if he continually exposes them to the derision, calumnies, and persecutions of the wicked, what have not the wicked to apprehend when he shall stretch forth his hand in vengeance? Or, as others explain it, God permits the good to be persecuted here, that one day he may treat the wicked according to the rigour of his justice. He permits them here to fill up the measure of their iniquities, that on the last day he may reward the long suffering of the one, and punish the infidelity of the other. In both the one and the other, the finger of God's justice will clearly manifest itself. If the hopes of the good reached no farther than this life, they would be the most wretched of beings; for here, in general, they are more exposed than any to the injuries of the wicked. Nothing proves more clearly the necessity of a general judgment, than this his conduct to his most chosen servants. For it is impossible that, just as he is, he should permit patience and faith to go unrewarded, or wickedness and injustice unpunished. The Son of God has promised us heaven only on condition that we bear wrongs patiently. Calmet. — Here again the apostle teaches the advantages of sufferings which the Thessalonians joyfully underwent, to be counted worthy of the kingdom of God, Καταξιωθηναι υμας ; and v. 11, ibid. αξιωση . The apostle teaches here, that nothing defiled shall ever enter into the kingdom of heaven; and gives us to understand at the same time, that he will one day punish with extreme rigour the cruelty and impiety of persecutors. V.
drb › 2 Thessalonians › 1 ›  Verse 5

Commentary for 2 Thessalonians 3:8
Burthensome. By the Greek, he understands those who being idle, and not keeping themselves employed, lead a disorderly life. Wi.
drb › 2 Thessalonians › 3 ›  Verse 8

Commentary for 2 Thessalonians 3:9
If I, to whom you are indebted for the preaching of the gospel, have yielded my claims, unwilling to receive any thing from you, and even labouring with my own hands for the necessaries of life, how are those to be borne with who do nothing, and yet will be supported at another's expense? for S. Paul had witnessed amongst them some of this idle disposition. Estius.
drb › 2 Thessalonians › 3 ›  Verse 9

Commentary for 1 Timothy 1:19
An evil life is not unfrequently the leading principle of defection from the faith. The heart, not the mind, is generally the first corrupted.
drb › 1 Timothy › 1 ›  Verse 19

Commentary for 1 Timothy 2:2
For kings, who were then heathens, this being in Nero's time. Wi. — Upon the happiness of the king generally depends that of his subjects. We pray for the emperors, says Tertullian, that God would grant them a long life, a secure throne, and a safe family, brave armies, a faithful council, and a just people. In fine, that he would grant them peace, and whatever else they could wish, either for themselves or their empire. Apologet. cap. 30.
drb › 1 Timothy › 2 ›  Verse 2

Commentary for 1 Timothy 3:2
A bishop (the same name then comprehended priest) to be blameless, as to life and conversation, adorned, (says S. Chrys.) with all virtues. See also S. Jerom in his letter to Oceanus. — The [1] husband of one wife. It does not signify, that to be a bishop or priest he must be a married man; nor that he must be a man who has but one wife at a time; but that he must be a man who has never been married but once, or to one wife: because to be married more than once, was looked upon as a mark of too great an inclination to sensual pleasures. It is true, at that time a man might be chosen to be a bishop or priest whose wife was living, but from that time he was to live with her as with a sister. This S. Jerom testifies as to the discipline of the Latin Church. Wi. — The meaning is not that every bishop should have a wife, (for S. Paul himself had none) but that no one should be admitted to the holy orders of bishop, priest, or deacon, who had been married more than once. Ch. — Sober. [2] The Greek rather signifies watchful. — Chaste. [3] There is nothing for this in the Greek text at present, unless in some few MSS. Perhaps the ancient Latin interpreter added it, as being signified and comprehended in the other words. — Teacher: a doctor, as the Greek signifies. Wi.
drb › 1 Timothy › 3 ›  Verse 2

Commentary for 1 Timothy 4:3
Forbidding to marry, to abstain from meats, &c. Here says S. Chrys.[1] are foretold and denoted the heretics called Encratites, the Marcionites, Manicheans, &c. who condemned all marriages as evil, as may be seen in S. Irenæus, Epiphanius, S. Aug. Theodoret, &c. These heretics held a god who was the author of good things, and another god who was the author or cause of all evils; among the latter they reckoned, marriages, fleshmeats, wine, &c. The doctrine of Catholics is quite different, when they condemn the marriages of priests and of such as have made a vow to God to lead always a single life; or when the Church forbids persons to eat flesh in Lent, or on fasting-days, unless their health require it. We hold that marriage in itself is not only honourable, but a sacrament of divine institution. We believe and profess that the same only true God is the author of all creatures which are good of themselves; that all eatables are to be eaten with thanksgiving, and none of them to be rejected, as coming from the author of evil. When we condemn priests for marrying, it is for breaking their vows and promises made to God of living unmarried, and of leading a more perfect life; we condemn them with the Scripture, which teaches us that vows made are to be kept; with S. Paul, who in the next chap. (v. 12) teaches us, that they who break such vows incur their damnation. When the Church, which we are commanded to obey, enjoins abstinence from flesh, or puts a restraint as to the times of eating on days of humiliation and fasting, it is by way of self-denial and mortification: so that it is not the meats, but the transgression of the precept, that on such occasions defiles the consciences of the transgressors. "You will object, (says S. Chrys.) that we hinder persons from marrying; God forbid," &c. S. Aug. (l. 30. cont. Faustum. c. vi.) "You see (says he) the great difference in abstaining from meats for mortification sake, and as if God was not the author of them." We may observe that God, in the law of Moses, prohibited swine's flesh and many other eatables; and that even the apostles, in the Council of Jerusalem, forbad the Christians, (at least about Antioch) to eat at that time blood and things strangled; not that they were bad of themselves, as the Manicheans pretended. Wi. — S. Paul here speaks of the Gnostics and other ancient heretics, who absolutely condemned marriage and the use of all kind of meat, because they pretended that all flesh was from an evil principle: whereas the Church of God so far from condemning marriage, holds it to be a holy sacrament, and forbids it to none but such as by vow have chosen the better part: and prohibits not the use of any meats whatsoever, in proper times and seasons, though she does not judge all kinds of diet proper for days of fasting and penance. Ch. — We may see in the earliest ages of Christianity, that some of the most infamous and impure heretics that ever went out of the Church, condemned all marriage as unlawful, at the same time allowing the most unheard of abominations: men without religion, without faith, without modesty, without honour. See S. Clem. lib. 3. Strom.
drb › 1 Timothy › 4 ›  Verse 3

Commentary for 1 Timothy 5:5
She that is a widow indeed, and desolate, (destitute of help, as the Greek word implieth) may be maintained; and then let her be constant in prayers and devotions night and day. Wi. — Every Christian soul is a widow of Jesus Christ, who has been forcibly torn from her: and in her communications with heaven she ought to offer up an afflicted and humbled heart the heart of a widow. It is thus she will avoid the dangers of the world, and secure true life in unchangeable felicity. A.
drb › 1 Timothy › 5 ›  Verse 5

Commentary for 1 Timothy 5:24-25
Some men's sins are manifest, &c. These two verses seem connected with the admonition before given, as to ordaining ministers, some men's sins and evil life being so manifest, that they are certain to be rejected. — And some men they follow after: they appear not till after a trial and examination. — In like manner also good deeds, and good lives of some men, are so manifest, that they are easily admitted. And such as are otherwise, (that is, when they are desirous to conceal their virtues) they cannot be hidden: by an examination and trial they will appear. Wi. — This refers to what he had said before, that he ought not easily to ordain others, but pass his judgment with scrutiny and impartiality. But there are some whom the public voice already condemns; their crimes are manifest: and there are others, though bad, whose crimes cannot be proved without examination. Calmet. — S. Basil thinks it refers to the general judgment. Many both good and bad actions are at present manifest: others shall not be known till the day of judgment. Hypocrites are reserved to be judged by the Lord, as we cannot pronounce upon their actions. S. Basil, lib. de Virgin.
drb › 1 Timothy › 5 ›  Verse 24 through 25

Commentary for 1 Timothy 6:12
Fight the good fight. Lit. strive [8] a good strife. S. Paul oftentimes brings this comparison of men striving for a prize. — And hast confessed a good confession before many witnesses, not only when baptized, not only when thou wast ordained a bishop, but by thy constancy and sufferings and persecutions, says S. Chrys. though we know not the particulars. Wi. — Timothy had made profession of his faith at his baptism, at his ordination, and during the whole course of a life which, through many labours and persecutions, had been dedicated entirely to promote the faith. D. Thomas. — Like him let us also combat, if we aspire after the same triumph and prize.
drb › 1 Timothy › 6 ›  Verse 12

Commentary for 2 Timothy 2:11
If we be dead with him, to sin, or as others expound it, by martyrdom, we shall live also, and reign with him in heaven. But if we deny him, by renouncing our faith, or by a wicked life, he also will deny us, and disown us hereafter. See Mat. x. 33. He continues always faithful and true to his promises. He is truth, and cannot deny himself. Wi.
drb › 2 Timothy › 2 ›  Verse 11

Commentary for 2 Timothy 2:25
If at any time [10] God may touch the hearts of those who believe not, or who lead a wicked life. Wi. — In the Greek it is μηποτε , lest; that is, correct those who resist the truth, in hopes that God will some time bring them by repentance to the knowledge of the truth. The Greek does not express a fear that they will repent, but a certain doubt, mixed with strong hope and earnest desire of their conversion. Conversion from sin and heresy is the gift of God, yet we see good exhortations and prayers are available thereto; which would not be the case if we had not free-will. But these exhortations, to be profitable, must be made as the apostle says, εν πραοτητι ; i.e. with modesty and meekness. Si fortè det Deus illis meliorem mentem; i.e. ut perveniant ad agnitionem ejus veritatis, quam nunc oppugnant.
drb › 2 Timothy › 2 ›  Verse 25

Commentary for 2 Timothy 4:17
The Lord stood, &c. All agree that Nero is here meant by the lion. S. Chrys. thinks that S. Paul was set at liberty after this first justification of his conduct, but that having afterwards converted the cupbearer of Nero, he was by him beheaded. S. Chrys. hom. x. p. 611. — But the Lord assisted and fortified me on this occasion by a vision, in which he assured me that he would prolong my life for the more perfect preaching of the gospel. V. — The times predicted by the apostle in this epistle, (v. 3. and 4.) are now arrived; and the warnings he gives to Timothy and to all preachers of the word, should be sedulously attended to: preach the word: be instant in season and out of season; reprove, entreat, rebuke with all patience and doctrine. There will arrive a time when men will not bear sound doctrine; eager in the extreme to hear what flatters, they will have recourse to a variety of teachers not lawfully sent or ordained, calculated to tickle their ears : Assentatores populi, multitudinis levitatem voluptate quasi titillantes. Cic. In the same sense Plutarch says: τα ωτα αποκναιουσιν . It is yours, adds S. Paul, ως καλος στρατιωτης Χριστου Ιησου , as a valiant soldier of Jesus Christ, to oppose yourself as a wall to all these evils, to attend to every branch of your ministerial duty, not to yield to either opponents or dangers, and to see that the gospel is both preached and practised in all its purity. Thus may the Church find in you, and in her other ministers, what she is soon to lose in me, knowing as I do that my course is nearly run. — That by me the preaching may be accomplished, (or fulfilled) and that all the Gentiles may hear it. This is an argument that he wrote this letter in his first imprisonment. — And I was delivered from the mouth of the lion; that is, according to the common exposition, from Nero. Wi.
drb › 2 Timothy › 4 ›  Verse 17

Commentary for Titus 1:2
Who [1] lieth not, or who cannot lie, being truth itself. — Hath promised; that is, decreed to give life everlasting to his faithful servants. — Before the times of the world. [2] Lit. before secular times. Wi.
drb › Titus › 1 ›  Verse 2

Commentary for Titus 1:6
Without crime. See the like qualifications, 1 Tim. iii. Wi. — These words if taken in their strictest meaning, do not seem to have all the force S. Paul meant them to have. For it is not sufficient that a bishop be free from great crimes; he ought, moreover to lead such a life as to draw others by his example to the practice of virtue. Calmet. — If we consult all antiquity we shall find, that if in the early infancy of the Church some who had been once married were ordained to the ministry, we shall find that after their ordination they abstained from the use of marriage. See S. Epiph. l. iii. cont. hær. and l. ii. hæres. 59.
drb › Titus › 1 ›  Verse 6

Commentary for Titus 1:10
For there are also many. S. Paul here alludes principally to the Jews, who were of the circumcision, from whom S. Paul suffered much during the greater part of his life. They constantly enforced the necessity of the new converted Gentiles observing the law of Moses, and of their being circumcised, if they wished to be saved. There were many Jews of this description in Crete; to resist whom, S. Paul here tells Titus he ought to appoint bishops remarkable for their zeal and learning. Josephus. Socrates, l. ii. c. 38. Hist. Eccles. — Especially they who are of the circumcision; which shews who were chiefly the false teachers. Wi.
drb › Titus › 1 ›  Verse 10

Commentary for Titus 3:7
This admirable, and I may say divine adoption, is the sole foundation of a Christian's hope, as the eternal life of the blessed is the sole end of this adoption.
drb › Titus › 3 ›  Verse 7

Commentary for Philemon 1:11
Who heretofore was unprofitable to thee, in taking and spending what belonged to thee, yet now, after a sincere conversion, is profitable [5] both to me and thee; to me, by the services he has done me in prison; and the joy I have had by his conversion; and also to thee, because I know thou wouldst have been glad to have rendered me all possible services thyself, and he has done them for thee; he hath supplied thy place. For these reasons I could have wished to have detained him with me: but I have sent him back, thou being his master, nor would I do any thing in regard of thy servant, without thy advice and consent, that if thou thinkest it fitting to send him back again to me, and to give him his freedom, it may be without any constraint upon thee, without any necessity, thy voluntary and charitable act and deed. Wi. — S. Paul here makes an allusion to the word Onesimus, signifying useful in the Greek. He was before unprofitable, he says, to thee, contrary to the import of his name; but now he is truly an Onesimus, or useful, both to you and to me; to you indeed, by his conversion, and the resolution he now makes to serve you faithfully the remainder of his life; to me also, by the services he renders me in my chains. Calmet. — S. Jerom observes that some hypercritics pretended that this subject was not deserving the solicitude of an apostle, and on that account questioned its author; but this reasoning is unworthy of those who adore a God who did not refuse to die for rebellious and impious slaves. It shews pastors how solicitous they should always be for the salvation of the meanest of their flock; yes, though they may appear obdurate, and dead and buried in the pit of sin.
drb › Philemon › 1 ›  Verse 11

Commentary for Hebrews 3:12
Take heed, &c. Not to imitate their incredulous obstinacy, lest you never enter into the place of eternal rest, by departing from God by sin. Wi. — To abandon Christ is to abandon God, since Christ is God. He who denies the Son, believes not the Father, who has wrought so many miracles to sanction his mission. 1 John ii. 23. It is of little consequence to eternity whether it be the doctrine of faith or the life of faith we reject, if persons are equally lost by either practical or speculative infidelity.
drb › Hebrews › 3 ›  Verse 12

Commentary for Hebrews 3:13
To day. The duration of the present life may be accounted but a day, which God destines for the trial of our faith and obedience; we ought, therefore, to labour hard during the short time of the present day, that we may live and reign with God for all eternity. We cannot too often entertain this truth in our hearts, if we wish to square our lives after the gospel. The heart of man becomes insensibly hardened to Christian truths, when its natural corruption is not courageously attacked.
drb › Hebrews › 3 ›  Verse 13

Commentary for Hebrews 6:1-2
Wherefore leaving the word, &c. This is to be taken as connected with what he had said in the last chapter, (v. 12.) of the elements, or rudiments of Christian faith, concerning which, though some seemed not sufficiently instructed, yet he thinks it here enough to name them, and pass them over: to wit, 1. Penance, or the dispositions of a sincere repentance. 2. Faith, when they are come to the years of being instructed. 3. The doctrine of baptisms, which he expresseth in the plural number, either because all the faithful must be baptized once, if we speak of Christian baptism; or he means that persons ought to know they cannot receive Christ's baptism over again. Or, in fine, he means that the baptisms used by the Jews, which they so frequently repeated, could not make them justified. 4. The doctrine of imposition of hands, by which is commonly expounded that which was given in the sacrament of confirmation. 5. Of the resurrection of the dead. 6. Of the judgment, by which God would judge all mankind. Of these things he supposeth them already instructed. Wi. — We see here the order in which the apostles taught the Christian doctrine to the catechumens: 1. They excited them to sorrow for their sins. 2. They required of them acts of faith in God and his Son Jesus Christ. 3. They explained the nature of Christ's baptism, its virtue, and difference from the baptism of the Baptist and others. 4. After baptism, they laid their hands on them, that they might receive the strengthening grace of the Holy Ghost in confirmation; and finally, they excited them to perseverance, by the hope of a glorious resurrection, and of eternal life, and by setting before their eyes eternal damnation as the consequence of apostacy.
drb › Hebrews › 6 ›  Verse 1 through 2

Commentary for Hebrews 7:2
King of justice, according to the signification of the word Melchisedech , and of peace, signified by the place Salem, of which he was king. By Salem is commonly expounded Jerusalem, though S. Jerom thinks it was a town in Samaria afterwards called Sichem. This king was also a priest of the Most High; i.e. of the true God. He blessed Abraham, after he had defeated Chodorlahomor and the other kings; (Gen. xiv.) and Abraham gave him the tithes of all things which he had taken from his enemies. He is said (v. 3.) to have been without father, without mother, without any genealogy, without beginning of days or end of life, inasmuch as we have no account in the Scripture of these particulars. He is said in Genesis to have brought out, inasmuch as he was a priest, that is, to have offered up a sacrifice to God of bread and wine. The apostle here shews two things, that Melchisedech was greater than Abraham, and that he is a figure of Christ, who is a priest for ever, according to the order of Melchisedech. Ps. cix. 4. Wi.
drb › Hebrews › 7 ›  Verse 2

Commentary for Hebrews 10:36
He encourages them to patience in the short time of this mortal life. Wi.
drb › Hebrews › 10 ›  Verse 36

Commentary for Hebrews 10:38
But my [8] just man, he that liveth according to the doctrine I have taught, liveth by faith, which is the groundwork and foundation of a good life. — But if he withdraw himself, and fall from this faith of Christ, he shall not please my soul. It is a Hebrew way of speaking, and as it were in the person of God. Wi. — Luther and Calvin teach that faith alone is sufficient for justification, and they define this faith to be an assured confidence that their sins are forgiven them wholly by Christ's passion. No text, however, in Scripture teaches that a man is justified by faith only. In Romans, (ii.) Luther makes S. Paul say that a man is justified by faith only, without the works of the law: the authorized Protestant version has omitted the word only, foisted into the German translations. Solifidians vainly cite this text, as its obvious meaning is, that neither the works of the written law, done by the Jew, nor the works of the law of nature, done by the Gentile, before either of them believe in Christ, can without faith in Christ justify any one. Saving faith is a faith working through charity in Jesus Christ, a faith which includes hope, love, repentance, and the use of the sacraments. Hence S. James (C. ii.) declares, that a man may have faith but not works, but that faith without works will not save him. S. Paul teaches the same, 1 Cor. xiii. 2. "If I should have all faith, so as to move mountains, and have not charity, I am nothing;" where we should observe the word all faith.
drb › Hebrews › 10 ›  Verse 38

Commentary for Hebrews 11:17
By faith Abraham . . . . offered up Isaac; i.e. was ready and willing to do it, when Isaac was his only son, by whom God had promised to give him a numberless progeny, but by faith he considered that God, who had miraculously given him a son, could if he pleased raise him to life again. Wi.
drb › Hebrews › 11 ›  Verse 17

Commentary for Hebrews 11:19
Whence also he received him for a parable. [7] Some understand by this, that both Abraham and his son became hereby an example of a perfect obedience to God, which all nations should admire. S. Chrys. says, that Abraham received again his son safe in a figure, by being ordered to sacrifice for him a ram, which was a figure of Isaac. Others, that Abraham received again his son Isaac, who was a figure of Christ sacrificed on the cross, and risen again. Christ carried the cross on which he was to suffer, as Isaac carried the wood up to the mountain where he was to have been offered. Wi. — Parable; that is, as a figure of Christ slain and coming to life again. Ch.
drb › Hebrews › 11 ›  Verse 19

Commentary for Hebrews 11:24-26
By faith Moses . . . chose rather to be afflicted with the people of God, than to be honoured as the son of Pharao's daughter, and to enjoy short sinful pleasures in the court of the king. — Esteeming the reproach of Christ: by which seems to be signified, that Moses, to whom Christ and his sufferings were revealed, chose rather to endure such reproaches and contradictions from his brethren, the Israelites, as Christ was to suffer from the Jews, than to have all the short pleasures of what is called a happy life. See S. Chrys. hom. xxvi. — For he looked unto the reward; not any temporal reward or advantage in this life, but a reward from God in heaven, or rather where God himself would be his reward. Wi.
drb › Hebrews › 11 ›  Verse 24 through 26

Commentary for Hebrews 11:30
The following examples are clear enough, if we look into the history and particular actions of those here named. It was a faith in God's mercies and promises that gave them courage, resolution, and perseverance amidst all dangers and difficulties, against all afflictions and persecutions, that made them despise the short happiness of this mortal life, in hopes of an immortal happiness hereafter. Yet they who are so much commended and approved for their faith, received not the great promise of entering into the kingdom of heaven; and they who lived and died well, were indeed in a place of rest, but their souls were not admitted to the beatifical vision, to see and enjoy God in heaven, till our blessed Saviour, at his glorious ascension, entered first, and opened as it were heaven's gates for others to enter. In this God provided something better for us, who, after his coming, if we die without sin, and without any temporal punishments due to sin, our souls are presently happy with God in heaven. Wi.
drb › Hebrews › 11 ›  Verse 30

Commentary for Hebrews 11:37
Μηλον signifies a sheep; μηλωτη signifies a sheep skin, with the wool on it. This, or a goat skin, was the usual covering of poor people, and as such was adopted by the ancient prophets, mortified to all the luxuries of life. Thus Elias is called vir pillosus, a hairy man, not for his beard or hair, but for his shaggy or hairy covering.
drb › Hebrews › 11 ›  Verse 37

Commentary for Hebrews 12:1
Laying aside every weight; [1] i.e. all that may hinder us when we run in the way of virtue. To the fight proposed to us. In the Greek it is more clear: let us run the proposed race. He compares the condition of Christians to those who run a race, who fight or strive for a prize in the Olympic games, who strip themselves, and make themselves as light as possible, the better to run and fight. Wi. — This Christian's life is both a race and a combat. In baptism we enter the lists; therefore we must fight in running to Jesus Christ, for he is the term, the goal, and the prize. To run well, we must be as light and disengaged as possible; and the same if we hope to combat with success. We should look up to the battles fought by our captain, Jesus Christ, and contemplate the glory he now enjoys on that account; for this he means to share with us, if we imitate his virtues: let us then rejoice to suffer with our Captain ( αρχηγον ) here, and we shall be glorified with him hereafter.
drb › Hebrews › 12 ›  Verse 1

Commentary for Hebrews 12:4
You have not yet resisted unto blood. Though you have met with some persecutions, you have not yet shed your blood for his sake who laid down his life, and shed every drop of his blood for you. Wi.
drb › Hebrews › 12 ›  Verse 4

Commentary for Hebrews 12:5
You have forgotten the consolation, &c. He puts them in mind, that it ought to be a subject of great comfort to them, that God calls them his children, his sons, and treats them as his true and legitimate children, when he admonished them to live under discipline and obedience to him, when, to correct their disobedient and sinful ways, he sends the afflictions and persecutions in this world, which they ought to look upon as marks of his fatherly tenderness; for this is what a prudent kind father does to his legitimate children, of whom he takes the greatest care: and not to use these corrections, is to neglect them, as if they were [3]illegitimate children. We reverence the father of our flesh, (v. 10.) our parents in this world, when they instruct and correct us, how much more ought we to obey the Father and Creator of spirits, (i.e. of our souls) that being truly sanctified by him, we may live and obtain life everlasting. Wi.
drb › Hebrews › 12 ›  Verse 5

Commentary for Hebrews 12:11
It is true all discipline, all corrections, and sufferings in this present life, are disagreeable to our nature, because they bring not joy, but trouble and grief with them; yet afterwards, they who have been exercised with them, will reap the most peaceable fruit of justice, eternal peace and happiness in heaven. Wi. — We must not judge of sufferings by the smart they occasion, but by the fruits of peace, justice, and eternal glory they produce in such as submit to them with patience.
drb › Hebrews › 12 ›  Verse 11

Commentary for Hebrews 12:12-14
Wherefore life up the [4] hands, &c. Be fervent in piety, walk firmly in the way of virtue, make straight [5] steps, without declining to one side or the other, without halting or going astray, and strive to be healed from your sins by his grace. — Follow and seek peace, as much as lies in you, with all men, and [6] purity of life, without which no man shall see and enjoy God. Wi.
drb › Hebrews › 12 ›  Verse 12 through 14

Commentary for Hebrews 13:4
Marriage honourable in all. [2] It is doubtful both in the Latin and Greek, whether the sense be, marriage is honourable, or let it be accounted honourable, as it rather seems to be by the rest of the text. Again it may be doubted whether the sense be honourable in all persons, or in all things, and in all respects; as it seems to be the obvious signification that persons do nothing to dishonour their state, as they do who violate by adulteries the fidelity they owe to one another, who regard not the sanctity of this sacrament, who love not each other, who take not care of the education of their children. It does not follow from hence, that all persons without any exception, even those who have already made a vow to God to lead a single life, may lawfully marry. Such persons, by pretending to marry, incur their damnation. See 1 Tim. v. 12. Wi. — Or, let marriage be honourable in all. That is, in all things belonging to the marriage state. This is a warning to married people, not to abuse the sanctity of their state, by any liberties or irregularities contrary thereunto. Now it does not follow from this text that all persons are obliged to marry, even if the word omnibus were rendered, in all persons, instead of in all things: for if it was a precept, S. Paul himself would have transgressed it, as he never married. Moreover those who have already made a vow to God to lead a single life, should they attempt to marry, would incur their own damnation. Ch. — As marriage is a great sacrament, (Eph. v.) married persons should be careful to honour and respect it, by chaste and prudent behaviour; (see 1 Peter iii. and 1 Thess. iv.) but it too often happens that by criminal incontinence they change a great sacrament into a great sacrilege.
drb › Hebrews › 13 ›  Verse 4

Commentary for James 1:20
The anger of man, &c. Let us not then be angry with each other on the way to eternal life, but rather march on with the troop of our companions and brethren meekly, peaceably, and lovingly; nay, I say to you absolutely and without exception, be not angry at all, if it be possible, and admit no pretext whatsoever to open the gate of your heart to so destructive a passion: for S. James here tells us positively, and without reservation, "the anger of man works not the justice of God." S. Francis, ibidem. — The patient man is better than the valiant; and he that ruleth his spirit, than he that taketh cities. Prov. c. xvi. 32. The anger of man is the daughter of pride, the mother of enmities, he enemy of peace and harmony, and the source of stubbornness and blindness of mind and heart. The justice of God is humility, meekness, charity, peace, docility, and forbearance. How great the contrast!
drb › James › 1 ›  Verse 20

Commentary for James 4:9
Be afflicted [4] and mourn, and deplore your sins against his divine majesty; punish yourselves, and think not that a mere change of life is sufficient after so many sins committed. Wi.
drb › James › 4 ›  Verse 9

Commentary for James 4:13
To-day or to-morrow, &c. An admonition against that presumption, when persons forget the uncertainty of life, and the vanity of all things in this world, which vanish like a vapour, and can never be relied upon, so as to count upon years and the time to come. All things here appear and disappear in a moment. Take heed, therefore, not to glory or boast in your arrogancies; (v. 16.) lit. pride; like the rich man, (Lu. x.) who thought of nothing but a long and merry life, and was cut off that very night. And being now admonished, reflect that it is sinful to know what is good, what is your duty, and not to comply with it. Wi.
drb › James › 4 ›  Verse 13

Commentary for James 4:15
For what is your life? it is a vapour. We frequently meet with three beautiful comparisons in holy writ. "Remember that my life is but wind . . . . As a cloud is consumed, and passeth away; so he that shall go down to hell, shall not come up." Job vii. 7, 9. "Man is like to vanity, his days pass away like a shadow." Ps. cxliii. 4. Similar expressions also frequently occur in profane authors.

Nemo tam Divos habuit faventes

Crastinum ut possit sibi polliceri. Seneca.

With reason then did our Saviour say, "Be you then also ready, for at what hour you think not, the Son of Man will come." Lu. xii. 40. C.

drb › James › 4 ›  Verse 15

Commentary for 1 Peter 1:18
From your vain conversation of the tradition of your fathers. S. Peter teacheth what S. Paul repeats in many places, that it was in vain for them to hope to be saved by the ceremonies and precepts of the former law, to which their forefathers had added many unnecessary and groundless traditions. They could only hope for salvation by believing in Christ, by the price of whose precious blood they were redeemed from their sins, as they had heard by the word of the gospel preached to them. His doctrine is the same with that of S. Paul, of S. James, of S. John, and of the other apostles, that to be saved it is not enough to have faith or hope in Christ, but it must be a faith joined and working by charity, obeying the law of Christ in the spirit of charity with a sincere and brotherly love of every one, without setting our hearts upon the vanities and corruptible things of this world, remembering that all flesh is as grass, or the flowers of the field, which wither and pass away in a very short time. Thus presently vanish all riches, honours, pleasures, and all the glory of this life, but the word of God and his promises will bring us to happiness which will last for ever. Wi.
drb › 1 Peter › 1 ›  Verse 18

Commentary for 1 Peter 2:1
Wherefore laying aside all malice. S. Peter having put them in mind of the great benefit of Christ's coming to redeem us from sin, exhorts them to avoid sin, to lead a life worthy of their vocation, to follow Christ's doctrine, and imitate his example. Wi.
drb › 1 Peter › 2 ›  Verse 1

Commentary for 1 Peter 2:12
In the day of visitation. God is said to visit his people, sometimes by afflictions and punishments, and sometimes by graces and favours. Some think S. Peter here, by the day of visitation, means the approaching destruction of Jerusalem by the Romans, and that the sense is, that the heathen Romans seeing your peaceable dispositions and pious conversations, may have a favourable opinion of the Christian religion, and be converted. Others, that you and they to whom the gospel is preached, may glorify God when he visits them with graces and favours, whether exterior or interior. Wi. — Be careful not to give occasion to scandal. Detraction is the life of the world, and piety is most exposed to its shafts, because it most condemns the maxims of its followers.
drb › 1 Peter › 2 ›  Verse 12

Commentary for 1 Peter 4:1
He that hath suffered in the flesh, hath ceased from sins. Some expound these words of Christ; but he never had committed the least sin. The true sense is, that every one who suffers by Christ's example, leaves off a sinful life, so as not to fall into great sins. Wi.
drb › 1 Peter › 4 ›  Verse 1

Commentary for 1 Peter 4:3
For the time past is sufficient, &c. As if he said, you who were Gentiles, have already lived too long in vices before your conversion; so that they who are not yet converted, admire [1] at the change they see in you, make a jest of you, talk against you for your not running on with them in the same wicked and shameful disorders: but they shall render an exact account of all to the just Judge of the living and the dead. For as I told you before, in the last chap. (v. 19.) for this cause (i.e. because Christ is judge of all) he descended to the place where the souls of the dead were, and preached to them, shewing himself, their Redeemer, who judgeth and condemneth those who had lived according to the flesh, but gave life to those who had lived well, or done penance according to the spirit of God. Wi.
drb › 1 Peter › 4 ›  Verse 3

Commentary for 1 Peter 4:17
The time is that judgment should begin at the house of God. By judgment seems to be here understood afflictions, persecutions, and trials in this world; and the sense is, that the time of this life is a time of suffering. — And if first at us. That is, if the justice of God deal in this manner with his friends whom he loves, much greater will be hereafter the punishments of sinners, and of those who have refused to believe in Christ. Wi.
drb › 1 Peter › 4 ›  Verse 17

Commentary for 2 Peter 1:13
As long as I am in this tabernacle: to wit, of the body, in this mortal life. Wi.
drb › 2 Peter › 1 ›  Verse 13

Commentary for 2 Peter 2:13
Counting the delights of the day to be pleasure; such is their impiety and their folly, that they have no regard to all the punishments they make themselves liable to, if they can but pass their days in this short life, or even one day, in shameful pleasures and delights. They may be called the stains and blemishes, the shame and disgrace of mankind, on account of the abominations they practise in their rioting and banquetings.[3] See what S. Epiphan. relates of Gnostics. Wi. — Delights; that is, the short delights of this world, in which they place all their happiness. Ch.
drb › 2 Peter › 2 ›  Verse 13

Commentary for 2 Peter 3:11
Seeing then that all these things are to be dissolved, that the world, and all things in the world, shall pass in a short time, set not your affections upon them: let your life and conversation be holy. According to the divine promises, look for new heavens, and a new earth, where justice is to dwell, whither sinners shall not enter, but the just only, in a new state of never-ending happiness. Make it then your endeavour to be found in the sight of God spotless and blameless; and look upon the long forbearance of God, who defers to punish sinners as they deserve, to be an effect of his mercy, and for your salvation. Wi.
drb › 2 Peter › 3 ›  Verse 11

Commentary for 1 John 2:16-17
All that is in the world, is the concupiscence of the flesh, under which is comprehended all that pleaseth the senses, or the concupiscence of the eyes; i.e. a longing after such things which enter by the eyes, as of riches in gold and silver, in apparel, in houses and palaces, train and equipage, &c. curiosity as to vain arts and sciences; or, the pride of life, as to honours, dignities, and preferments. But the world passeth away, and all these things that belong to it. — He that doth the will of God, abideth for ever, with God in heaven. Wi.
drb › 1 John › 2 ›  Verse 16 through 17

Commentary for 1 John 2:24
Let that (faith) which you have heard from the beginning, abide in you: when you received the Christian faith, and were baptized in the name of the three divine Persons. The promise which was then made to you, was life everlasting. Wi.
drb › 1 John › 2 ›  Verse 24

Commentary for 1 John 3:16
The charity of God, [2] because he hath laid down his life for us. Jesus Christ, therefore, who laid down his life for us, was God. It is true at present the words of God are wanting in most Greek MSS.: yet the Prot. translation has them. Wi.
drb › 1 John › 3 ›  Verse 16

Commentary for 1 John 4:7
Let us love one another. This is the repeated admonition of S. John, the evangelist, both in this epistle and to the end of his life, as S. Jerom relates in his Epist. ad Galat. cap. vi. tom. 4, part 1, p. 414) that the apostle being very old, and when carried to Church meetings of the Christians, being desired to give them some exhortation, he scarce said any thing, but "love one another;" and it being tedious to his disciples to hear always the same thing, they desired some other instruction, to whom (says S. Jerom) he gave this answer, worthy of S. John: that this was the precept of our Lord, and that if complied with, it was sufficient. — Charity is of God, is love, is the fountain and source of all goodness and mercy, infinitely good in himself, and in his love and mercy towards mankind. This love and charity of God hath appeared by his sending his only begotten Son into the world, that we might live through him. See Jo. i. 14. — Thus God having first loved us, (v. 10) when we were sinners, and his enemies, let us not be so ungrateful as not to love him, and to love one another after his example. Wi.
drb › 1 John › 4 ›  Verse 7

Commentary for 1 John 4:20
He that loveth not his brother, whom he seeth, how can he love God, whom he seeth not? By this is signified, that it is more easy and natural to love the things that we see, and that enter by the senses. Pretend not then to love the invisible God, whose perfections are hidden from you in this life, unless you love your brother whom you see. But he adds another reason to prove that no man can love God unless he love his brother; because saith he, (v. 21.) this is God's express command, that he who loveth God love also his brother: so that a man cannot love God unless he also love his neighbour. Wi.
drb › 1 John › 4 ›  Verse 20

Commentary for 1 John 5:10
He that believeth not the Son, maketh him (God) a liar, by refusing to believe the testimonies given by the three divine Persons, that Jesus was the Messias and the true Son of God, by whom eternal life is obtained and promised to all that comply with his doctrine. In him we have also this lively confidence, that we shall obtain whatever we ask, according to his will, when we ask what is for our good with perseverance and in the manner we ought. And this we know and have experience of, by having obtained the petitions that we have made. Wi.
drb › 1 John › 5 ›  Verse 10

Commentary for 1 John 5:20
And may be in his true Son. [7] This is the true God, and eternal life. Which words are a clear proof of Christ's divinity, and as such made use of by the ancient Fathers.
drb › 1 John › 5 ›  Verse 20

Commentary for Jude 1:20-21
Building yourselves. That is, raising by your actions a spiritual building, founded 1. upon faith; 2. on the love of God; 3. upon hope, whilst you are awaiting for the mercies of God, and the reward of eternal life; 4. joined with the great duty of prayer. Wi.
drb › Jude › 1 ›  Verse 20 through 21

Commentary for Apocalypse 1:1-3
The Apocalypse, or Revelation. I rather prefer the word Apocalypse, which the Latin interpreter did not think fit to change. — Of Jesus Christ . . . . by his Angel, sent to his servant John. So that these things were immediately revealed to S. John by an Angel, who represented and spoke in the person of Christ. Which must shortly come; and as it is again said, (v. 3.) the time is at hand. This cannot be meant of all things in the Apocalypse, where mention is also made of the day of judgment, and of the glory of heaven at the end of the world. It can only mean, that some things were to happen shortly, i.e. what is said of the seven churches. C. ii. and iii. Or the persecutions foretold should begin shortly. Or else these expressions are only to signify, that all time is short, and that from the coming of the Messias, we are not in the last age, or the last hour. See 1 Jo. ii. 18. Wi. — S. John excites their attention by the most pressing motives, the approach of the events. Whatever explanation be given of this book, it is equally true in all, that the time is at hand, when it will begin to be accomplished. To find our consolation and happiness in this sacred book, according to the promise of the Holy Spirit, we must peruse it with faith and humility, receive the interpretation of the Church with submission and docility, and practise the truths contained with fidelity and promptitude. What is the life of man, since ages are but moments that escape us? Eternity is but a moment, but a moment that will never end.
drb › Apocalypse › 1 ›  Verse 1 through 3

Commentary for Apocalypse 1:4-6
John to the seven churches, [1] afterwards named; and by them, to be understood of all churches, bishops, and people in the like dispositions. — From him, who is, who was, and who is to come. As these words are only applied, and applicable to him, who is truly God and eternal, Alcazar (p. 176) applies them to God the Father. Others think them to be spoken of God, as the word God agrees to all the three divine persons, who are one and the same God. See Ribera. — And from the seven spirits. Alcazar understands them of seven of God's attributes, or perfections, but, by the common exposition, are meant seven of the chief created spirits, who in a special manner assist at the throne of God, employed to execute God's commands, as Raphael saith, (Tob. xii. 15.) I am one of the seven who stand before God. Wi. — Spirits, &c. Some understand this of the Holy Ghost, on account of his seven gifts; but the most literal interpretation is of the principal Angels, who always surround the throne of God, and are his ministering spirits. Calmet. — And from Jesus Christ, [2] made man, and the Redeemer of mankind, whom S. John here names after the seven spirits, because he continues his discourse about Christ, who is the faithful witness; testified and approved of God by so many miracles, prophecies, &c. He is the chief of the martyrs or witnesses, as the Greek word signifies. — The first begotten of the dead, both first in dignity, and first that rose to an immortal life. — The prince of the kings of the earth, whose power is infinitely greater than all theirs; and this to put the suffering Christians in mind, that they needed not to fear the persecuting emperors, who have no power after this life. — And Christ hath made us a kingdom, inasmuch as by his grace he has made us members of his true Church, called the kingdom of God, and promised us to reign with him in his glorious kingdom in heaven. — And hath made us priests to God, and his Father, to offer up spiritual sacrifices. See 1 Pet. ii. 9. — To him be, or is due, glory and empire, for ever and ever. Amen . That is, to Jesus Christ. Wi.
drb › Apocalypse › 1 ›  Verse 4 through 6

Commentary for Apocalypse 2:1-7
. To the Angel of the church of Ephesus. The great S. Timothy, who was bishop of Ephesus, died a glorious martyr about this time. But as for the admonitions and reprehensions given in these letters, we must take notice, that they are given to the faithful of each church, and not only to the bishops, as it appears by the words so often repeated. Wi. — Angel. This could have been no other than S. Timothy, who was then bishop of Ephesus. We must not suppose the faults, which are reproved by S. John, to belong individually to S. Timothy, but to some members of the Church. Bossuet, et alii. — These things, saith he, who holdeth, &c. That is, Christ, or the Angel who represented Christ, as appeareth by his titles repeated out of the last chapter. — And hast not failed, or fainted, in opposing the teachers of false doctrine. — Thou has left thy first charity, or first fervour, a common, yet a very dangerous disposition, and especially in a bishop, charged with the care of those under him. — Do penance . . . practise the first works, return to thy first fervour, or I will remove thy candlestick out of its place. The church of Ephesus is threatened, as in danger to lose its faith, which faith should be transplanted and received in other places. It is what God has divers times permitted, that churches flourishing in the profession of the true Christian faith should be perverted by infidelity and heresy, while the faith hath been planted in other kingdoms of the world. I need not bring instances, where candlesticks have been removed out of their places. Wi. — The Nicolaites were an infamous sect, who disturbed the rising Church by the superstitions and all the impurities of paganism. See S. Aug. de hæresib. — To him, to every one that overcometh, I will give to eat of the tree of life, (that is, eternal happiness, differently expressed in these letters) which is in the paradise of my God. It is spoke in the person of Christ, as man. Wi.
drb › Apocalypse › 2 ›  Verse 1 through 7

Commentary for Apocalypse 3:14-22
The seventh and last letter is to the Angel of the Church of Laodicia. Christ here takes the title of the Amen, [3] as if he said, I am the Truth. — The beginning of the creation, or of the creatures of God, to which is added in the first chapter, the beginning and the end. — Thou art neither cold nor hot, but lukewarm. A dreadful reprehension, whatever exposition we follow. According to the common interpretation, by the cold are meant those who are guilty of great sins; by the hot, such as are zealous and fervent in piety and the service of God; by the lukewarm or tepid, they who are slothful, negligent, indolent, as to what regards Christian perfection, the practice of virtue, and an exact observance of what regards the service of God. On this account they are many times guilty in the sight of God of great sins, they forfeit the favour and grace of God, fancying themselves good enough and safe, because they live as others commonly do, and are not guilty of many scandalous and shameful crimes, to which they see others addicted. — I would thou wert either cold or hot . This is not an absolute wish, because the condition of the cold is certainly worse in itself; but it is to be taken with regard to the different consequences, which oftentimes attend these two states, and to signify to us that the lukewarm may be farther from a true conversion, inasmuch as they are less sensible of the dangers to which they remain exposed, than such as commit greater sins. Their careless indevotion becomes habitual to them, they live and die with a heart divided betwixt God and the world; whereas greater and more shameful sinners are not without an abhorrence of such vices which they commit; a fear of punishment, of hell and damnation, strikes them by the mercies of God offered even to sinners, and makes them enter into themselves like the prodigal son; they detest their past lives, and by the assistance of God's graces become both fervent and constant in the duties of a Christian life. Wi. — Tepidity in a Christian life, and in the service of God, is oftentimes more dangerous than absolute wickedness. The open sinner is easily made sensible of his danger; he experiences the stings and reproaches of conscience, whilst the tepid Christian lives without remorse, fear, or apprehension, and listens not to those who wish to shew him the danger of his situation. I dare venture to affirm, says S. Aug. that to fall into some public and manifest sin would be of advantage to the proud, that so those who by their self-complacency had so often fallen before, may now become displeased with themselves and humble. Calmet. — To the lukewarm it is said, I will begin to vomit thee out of my mouth; i.e. if thou continue in that state, I will permit thee to run on and be lost in thy sins. Thou blindly sayest within thyself, I am rich, &c. A false conscience generally attends a lukewarm soul and those who serve God by halves; they flatter themselves that all goes well enough with them, when they see they are not so vicious, as many others: but here the spirit of God, who penetrates the secret folds and windings of slothful souls, admonisheth them of their dangerous mistakes, that they are wretched, poor, blind, and naked, when God, by his grace, does not inhabit their souls, though they may have millions of gold and silver in this world. I counsel thee to buy of me gold tried in the fire, the love of God purified by trials and troubles in this life, to recover thy lost innocence, to be clothed with the habit of grace, to anoint thy eyes with eye-salve , by a serious reflection on what regards thy eternal salvation. — I chastise those whom I love. He concludes all the former admonitions by telling them: first, that to be under trials and troubles, is a mark of God's favour and his paternal care; secondly, to hearken to the voice of God, when he knocks at the door of their heart; and thirdly, he promises them the reward of eternal happiness—he that overcomes, shall sit with me on my throne : though this does not imply an equality of happiness, not even to all the saints, much less with God himself, but only that the elect shall be in the throne as it were of heaven, and partakers of heavenly happiness according to their past good works. — I should not here mention the wild and ridiculous fancies of one Mr. Brightman, when he pretends to expound to all men these letters to the seven bishops of Asia, were it not to shew how the obscure predictions of S. John's revelation have been turned and abused by the loose interpretations of some of the late reformers, as may be seen more at large, when we mention their arbitrary fancies about the whore of Babylon and the popish antichrist. I shall here with Dr. Hammond, give the reader a taste of such licentious expositions of the divine oracles. The Calvinist, Mr. Brightman, pretended he had his expositions by divine inspirations, and so gave his commentary the title of Revelation of the Revelation. I shall quote his words out of Dr. Hammond. "Mr. Brightman assures his readers, that by the churches of Sardis, Philadelphia, and Laodicia, were meant Germany, France, and Britain. He says a most heavy trial was now suddenly to invade the Christian world . . . that the three said churches were most favourably admonished of this tempest by the epistles written to them by name, nomination . . . that he found and understood this to be so by divine inspiration, from the inscriptions of these letters, and so should be guilty of a sin against the Divine Majesty, if he concealed them." Not to tire the reader with his fancies about Ephesus and Pergamus, which may be seen in Dr. Hammond. Rev. ii. 13. "on those words, in those days was Antipas, &c. Mr. Brightman has this wanton fancy on the name Antipas, that it doth denote that the martyrs of his time (which was after Luther) should be antipapæ, or antipopes;" i.e. adversaries to the popes and popery. Dr. Hammond (p. 928) gives us Mr. Brightman's conceit on the name Thyatira, which must be taken for the same as Thygatheira, signifying a young daughter, and so denotes the growth of piety in the Church from the year 1300, from Wycliffe's time to 1520, that is, till it came to perfection in Luther's days. Page 932. note a, " Sardis, according to Mr. Brightman," says Dr. Hammond, "is the first reformed church in the antitype, to wit, that of Germany, which began at Wittenburg, by Luther, an. 1517. And the proof is, that Sardis is more to the south than Thyatira, and so must have more of truth in it; or, because there is no mention made of Balaam and Jezabel, which he resolved must signify the doctrines of Christian Rome, the absence of which must signify a breaking off from the Romish communion; or, that she (the German Church) had a name to be living, but was dead, by the doctrine of consubstantiation among the Lutherans, even after the reformation. This," says Dr. Hammond, "were a strange way of interpreting dreams, which no oneirocritic would allow, but a much stranger of explaining prophecies." Page 933, " Philadelphia, says Mr. Brightman, must needs be the Helvetian, Swedish, Genevan, French, Dutch, and Scotch reformed Churches. No reason again for it, but that the city of Philadelphia was yet farther south than Sardis, and so must needs signify more increase of reformation; 2. that the name of Jezabel was not in it; 3. that the word Philadelphia, signifying brotherly love, cannot be applied to any but this pattern of all piety (to which Mr. Brightman had so much kindness) the Church of Helvetia and Geneva. And the reformed Church of England must be that of Laodicia, . . . . because episcopacy was here retained, and so a mixture of cold with that of heat, and consequently is the lukewarm Church that is found fault with." O the profound interpretations and bright inventions of Mr. Brightman! Wi.
drb › Apocalypse › 3 ›  Verse 14 through 22

Commentary for Apocalypse 4:7
Like a lion, &c. The qualities in these animals are observed to be courage and strength in the lion; profit to human life, by the calf; reason and wisdom, by the face of man: soaring high, and rapidity or swiftness, by the eagle: whether we understand those spiritual perfections to belong to blessed spirits, or to the apostles in general, or to the four evangelists. Wi.
drb › Apocalypse › 4 ›  Verse 7

Commentary for Apocalypse 7:17
The Lamb, which is in the midst of the throne, God and man, shall rule [1] them as a shepherd does his flock. By the Greek, And shall lead them unto fountains of living waters; [2] lit. to the fountains of life of waters; shall bless them with everlasting happiness. Wi. — He represents the happiness of the saints, under the idea of being exempt from all the wants and evils of this life. For we are not able, according to truth itself, to conceive the happiness that is prepared for us; wherefore we must content ourselves with considering what it is not, rather than what it is. He, nevertheless, seems to compare heaven to a temple or palace, in which we observe ministers and servants all in their proper order, his counsellors (if we may be allowed the expression) and friends seated in presence of their prince, and the souls of the just singing the praises of the Most High. Car.
drb › Apocalypse › 7 ›  Verse 17

Commentary for Apocalypse 9:2
And the smoke, &c. Luther and his followers propagated and defended their new doctrines with such heat and violence, as to occasion every where seditions and insurrections, which they seemed to glory in. Luther openly boasted of it. "You complain," said he, "that by our gospel the world is become more tumultuous; I answer, God be thanked for it; these things I would have so to be, and wo to me if such things were not." — The sun was darkened, &c. The light of faith, which is the word of God, may well be represented by the sun, according to that of the Psalm cxviii. 105. "Thy word, O Lord, is a lamp to my feet, and a light to my paths." And as the air is the spring of man's respiration and life, it may be a just type of morality, which gives spiritual life and worth to all human actions. By the sun, therefore, and air being darkened, we are to understand faith and morality obscured and perverted by the novel doctrines of the reformers. Past. hic.
drb › Apocalypse › 9 ›  Verse 2

Commentary for Apocalypse 9:8
And they had hair as the hair of women. This latter allusion, unhappily for the sectaries, betrays too plainly their sensual disposition towards that sex, their shameful doctrine on that score, and the scandalous example of their practice. Luther, in despite of a vow he had solemnly made to God of observing continence, married; and married a nun, equally bound as himself to that sacred religious promise! But, as S. Jerom says, "it is rare to find a heretic that loves chastity." Luther's example had indeed been anticipated by Carlostadius, a priest and ringleader of the Sacramentarians, who had married a little before; and it was followed by most of the heads of the reformation. Zuinglius, a priest and chief of that sect which bore his name, took a wife. Bucer, a religious man of the order of S. Dominic, became a Lutheran, left his cloister, and married a nun. Œcolampadius, a Brigittin monk, became a Zuinglian, and also married. Cranmer, archbishop of Canterbury, had also his wife. Peter Martyr, a canon regular, embraced the doctrine of Calvin; but followed the example of Luther, and married a nun. Ochin, general of the Capuchins, became a Lutheran, and also married. Beza, the most celebrated minister in the Calvinistic party, being asked in his old age, by an intimate acquaintance of his, (Deshayes, governor of Montargis) what was the leading reason which connected him so closely with the Calvinists? Beza called in his mistress, a beautiful young girl who lived with him, and said: "That is the principle reason which convinces me of the excellence of my religion." Marsollier's Life of S. Francis of Sales, book iii. — Thus the principal leaders in the reformation went forth preaching the new gospel, with two marks upon them— apostacy from the faith, and open violation of the most sacred vows. The passion of lust, it is also well known, hurried Henry VIII. of England, into a separation from the Catholic Church, and ranked him amongst the reformers. Past. hic. — Teeth of lions. What is more known than the truth of this representation? Did not the reformers, wherever they got footing, pillage the churches, seize the church possessions, destroy the monasteries, and appropriate to themselves the revenues? Such was the case in Germany, in Holland, in France, in Switzerland, in Scotland, and in England; what a scene of rapine! Let it suffice to say, that in the reign of Henry VIII. were suppressed not less than 645 monasteries, 90 colleges, 110 hospitals, and 2374 chantries and free chapels; (Baker's Chron.) the lands, &c. of all which were confiscated to the king. Is not this to devour with lions' teeth? The whole explication here given of the allegory of the locusts, we presume, appears so consonant with the history of the reformation, that the propriety will not be denied. The application is even so obvious, that the learned Protestant divine, Dr. Walton, used it for describing the multitudes of new sectaries that swarmed out of the English Church. Thus he speaks in the preface of his Polyglot: "The bottomless pit seems to have been set open, from whence a smoke has risen, which has darkened the heavens and the stars; and locusts are come out with stings, a numerous race of sectaries and heretics, who have renewed all the ancient heresies, and invented many monstrous opinions of their own. These have filled our cities, villages, camps, houses, nay our pulpits too, and lead the poor deluded people with them to the pit of perdition." Past. Apoc. ix.
drb › Apocalypse › 9 ›  Verse 8

Commentary for Apocalypse 10:7
Declared. Lit. evangelized, to signify the good tidings, agreeable to the gospel, of the final victory of Christ, and of that eternal life which should be the reward of the temporal sufferings of the servants of God. Ch.
drb › Apocalypse › 10 ›  Verse 7

Commentary for Apocalypse 11:11
The spirit of life from God entered into them, &c. It is an allusion to a vision in the prophet Ezechiel, c. xxxvii. Wi.
drb › Apocalypse › 11 ›  Verse 11

Commentary for Apocalypse 12:6
The woman fled into the wilderness. The Church, in the times of persecutions, must be content to serve God in a private manner; but by divine Providence, such persecutions never lasted with violence only for a short time, signified by 1260 days, or as the same is expressed here, (v. 14) for a time, and times, and half a time, i.e. for a year, and two years, and half a year. Wi. — The Christians were accustomed to fly during the times of persecution into the deserts, to avoid the fury of the pagans. This was done by the greatest saints; and S. Jerom remarks, that it was this which gave rise to the eremitical state of life.
drb › Apocalypse › 12 ›  Verse 6

Commentary for Apocalypse 14:6-7
Another Angel, . . saying: . . Fear the Lord. [1] By this Angel are represented the preachers of the gospel, exhorting all men to the true faith and a good life. Wi.
drb › Apocalypse › 14 ›  Verse 6 through 7

Commentary for Apocalypse 14:8
Another Angel, . . saying: . . She is fallen, she is fallen, that great Babylon. By Babylon, as observed before, may very probably be signified all the wicked world in general, whom God will punish and destroy after the short time of this mortal life: or may be signified every great city, and perhaps Rome returned to idolatry in the time of antichrist, a little before the end of the world, or may be signified the idolatry of heathen Rome, in the fourth age, when the Christian religion, under Constantine and his successors, began to triumph over paganism, i.e. according to those interpreters followed by Alcazar, Bossuet, P. Alleman, &c. which exposition Dr. Hammond thus expresseth: "the whole impure city of heathen Rome, under the title of Babylon, that old idolatrous city that had lain so heavy upon the people of God . . . should speedily be destroyed, for advancing the heathen worship." Wi. — It is probable that here by the great Babylon is meant the city of the devil; that is, the universal society of the wicked: as Jerusalem is taken for the city and the Church of God. Ch.
drb › Apocalypse › 14 ›  Verse 8

Commentary for Apocalypse 22:1
A river of water of life, or of living water. It is spoken with allusion to the rivers of paradise and to the tree of life. Wi.
drb › Apocalypse › 22 ›  Verse 1

Commentary for Apocalypse 22:14
That they may have a right or power to eat of the tree of life. A right grounded on the promises of God and his graces. Wi.
drb › Apocalypse › 22 ›  Verse 14

Commentary for Apocalypse 22:20-21
He that giveth testimony of these things, i.e. God, and Jesus Christ by an Angel, saith, surely, (or even so, or truly, these are certain truths) I come quickly, to reward the good and punish the evil. To which words S. John himself replieth with a zealous prayer and earnest desire, saying, Amen, let it be so. — Come, Lord Jesus: come, and remain always in my soul by thy grace, and make me partaker of thy glory for ever and ever. Amen. Wi. — Conclusion. The Church in sighs and groans, and by the mouth of her children, solicits the coming of Jesus Christ, her divine Spouse. The fruit to be drawn from the perusal of this sacred book, is ardently to desire the kingdom of God, to sigh after the day of eternity, to feel the weight of the yoke of the present life, and the disgrace of our exile, and to live here below as strangers. Enkindle in me, O Lord, this desire; enable my poor soul to join with the beloved disciple in this prayer: Come, Lord Jesus; that she may go and lose herself in Thee, who art her Centre, her God, her All.

END OF THE NEW TESTAMENT.

drb › Apocalypse › 22 ›  Verse 20 through 21